Easton's & Smith's Bible Dictionaries

With the Authorized King James Version

Table Of Contents

Easton's Bible Dictionary

Smith's Bible Dictionary

Old Testament

New Testament

Short Biography of William Smith

Short Biography of Matthew George Easton

copyright 2012, Packard Technologies

Unauthorized duplication and distribution is prohibited.

Easton's & Smith's Bible Dictionaries

With the Authorized King James Version

Table Of Contents

Easton's Bible Dictionary

Smith's Bible Dictionary

Old Testament

New Testament

Short Biography of William Smith

Short Biography of Matthew George Easton

copyright 2012, Packard Technologies

Unauthorized duplication and distribution is prohibited.

Easton's Bible Dictionary

Table Of Contents

A

B

C

D

E

F

G

H

I

J

K

L

M

N

O

P

Q

R

S

T

U

V

W

Y

Z

APPENDIX

Easton's Bible Dictionary

Table Of Contents

A

A

Aaron

Aaronites

Abaddon

Abagtha

Abana

Abarim

Abba

Abda

Abdeel

Abdi

Abdiel

Abdon

Abednego

Abel

Abel-beth-maachah

Abel-cheramim

Abel-meholah

Abel-mizraim

Abel-shittim

Abez

Abia

Abi-albon

Abiasaph

Abiathar

Abib

Abida

Abidan

Abieezer

Abiel

Abiezrite

Abigail

Abihail

Abihu

Abihud

Abijah

Abijam

Abilene

Abimael

Abimelech

Abinadab

Abinoam

Abiram

Abishag

Abishai

Abishua

Abishur

Abital

Abitub

Abjects

Ablution

Abner

Abomination

Abraham

Abraham's bosom

Abram

Abronah

Absalom

Acacia

Accad

Accho

Accuser

Aceldama

Achaia

Achaichus

Achan

Achbor

Achish

Achmetha

Achor

Achsah

Achshaph

Achzib

Acre

Acts of the Apostles

Adah

Adam

Adamah

Adamant

Adam, a type

Adam, the city of

Adar

Adbeel

Addar

Adder

Addi

Addon

Adiel

Adin

Adina

Adino

Adjuration

Admah

Adnah

Adonibezek

Adonijah

Adonikam

Adoniram

Adoni-zedec

Adoption

Adoram

Adore

Adrammelech

Adramyttium

Adria

Adriel

Adullam

Adullamite

Adultery

Adummim

Adversary

Advocate

AEnon

Affection

Affinity

Afflictions

Agabus

Agag

Agagite

Agate

Age

Agee

Agony

Agriculture

Agrippa I.

Agrippa II.

Ague

Agur

Ah!

Aha!

Ahab

Ahasuerus

Ahava

Ahaz

Ahaziah

Ahiam

Ahiezer

Ahihud

Ahijah

Ahikam

Ahimaaz

Ahiman

Ahimelech

Ahinadab

Ahinoam

Ahio

Ahira

Ahishar

Ahithophel

Ahitub

Ahlab

Ahoah

Ahohite

Aholah

Aholiab

Aholibah

Aholibamah

Ai

Aijeleth Shahar

Air

Ajalon

Akkub

Akrabbim

Alabaster

Alamoth

Alarm

Alemeth

Alexander

Alexander the Great

Alexandria

Algum

Alien

Allegory

Alleluia

Alliance

Allon

Allon-bachuth

Almodad

Almon

Almond

Alms

Almug

Aloes

Alphaeus

Altar

Altaschith

Alush

Amalek

Amalekite

Amana

Amariah

Amasa

Amasai

Amashai

Amasiah

Amaziah

Ambassador

Amber

Ambush

Amen

Amethyst

Amittai

Ammah

Ammi

Ammiel

Ammihud

Amminadab

Amminadib

Ammishaddai

Ammizabad

Ammon

Ammonite

Amnon

Amon

Amorites

Amos

Amoz

Amphipolis

Amplias

Amram

Amraphel

Anab

Anah

Anak

Anakim

Anamim

Anammelech

Anan

Ananiah

Ananias

Anath

Anathema

Anathoth

Anchor

Ancient of Days

Andrew

Andronicus

Anem

Aner

Angel

Anger

Anim

Animal

Anise

Anna

Annas

Anoint

Ant

Antichrist

Antioch

Antiochus

Antipas

Antipatris

Antonia

Antothite

Anvil

Ape

Apelles

Apharsachites

Apharsites

Aphik

Apocalypse

Apocrypha

Apollonia

Apollos

Apollyon

Apostle

Apothecary

Apparel

Appeal

Apphia

Appii Forum

Apple

Apron

Aquila

Arab

Arabah

Arabia

Arad

Aram

Aram-naharaim

Aram-zobah

Aran

Ararat

Araunah

Arba

Arbathite

Arch

Archangel

Archelaus

Archer

Archevite

Archi

Archippus

Archite

Arcturus

Ard

Ardon

Areopagite

Areopagus

Aretas

Argob

Arieh

Ariel

Arimathea

Arioch

Aristarchus

Aristobulus

Ark

Arkite

Arm

Armageddon

Armenia

Armoni

Armour

Armour-bearer

Armoury

Army

Arnon

Aroer

Arpad

Arphaxad

Arrows

Artaxerxes

Artificer

Artillery

Arvad

Asa

Asahel

Asaph

Ascension

Asenath

Ash

Ashdod

Ashdoth-pisgah

Asher

Asherah

Ashes

Ashkelon

Ashkenaz

Ashpenaz

Ashtaroth

Ashteroth Karnaim

Ashtoreth

Ashurites

Asia

Asnapper

Asp

Ass

Asshur

Assos

Assurance

Assyria

Astrologer

Astronomy

Asuppim

Atad

Ataroth

Ater

Athaliah

Athens

Atonement

Atonement, Day of

Augustus

Augustus band

Ava

Aven

Avenger of blood

Avim

Awl

Axe

Azal

Azariah

Azazel

Azaziah

Azekah

Azel

Azmaveth

Azotus

Azubah

Azur and Azzur

B

Baal

Baalah

Baalath

Baalath-beer

Baalbec

Baal-berith

Baale of Judah

Baal-gad

Baal-hamon

Baal-hanan

Baal-hazor

Baal-hermon

Baali

Baalim

Baalis

Baal-meon

Baal-peor

Baal-perazim

Baal-shalisha

Baal-tamar

Baal-zebub

Baal-zephon

Baana

Baanah

Baasha

Babe

Babel, tower of

Babylon

Babylonish garment

Babylon, kingdom of

Baca, Valley of

Backbite

Backslide

Badger

Bag

Bahurim

Bajith

Bake

Bake-meats

Balaam

Baladan

Balah

Balak

Balance

Baldness

Balm

Bamah

Bamoth

Bamoth-baal

Bands

Bani

Banner

Banquet

Baptism, Christian

Baptism for the dead

Baptism, John's

Baptism of Christ

Bar

Barabbas

Barachel

Barachias, Berechiah

Barak

Barbarian

Barber

Barefoot

Bariah

Bar-Jesus

Bar-jona

Barkos

Barley

Barn

Barnabas

Barrel

Barren

Barsabas

Bartholomew

Bartimaeus

Baruch

Barzillai

Bashan

Bashan-havoth-jair

Bashan, Hill of

Bashemath

Basilisk

Basin

Basket

Bastard

Bastinado

Bat

Bath

Bath-rabbim

Baths

Bath-sheba

Battering-ram

Battle-axe

Battle-bow

Battlement

Bay

Bay tree

Bdellium

Beacon

Bealiah

Bealoth

Beam

Beans

Bear

Beard

Beast

Beaten gold

Beaten oil

Beautiful gate

Becher

Bed

Bedan

Bed-chamber

Bedstead

Bee

Beelzebub

Beer

Beer-elim

Beeri

Beer-lahai-roi

Beeroth

Beeroth of the children of Jaakan

Beersheba

Beetle

Beeves

Beg

Behead

Behemoth

Bekah

Bel

Bela

Belial

Bell

Bellows

Belly

Belshazzar

Belteshazzar

Benaiah

Ben-ammi

Bench

Bene-jaakan

Ben-hadad

Benjamin

Beor

Bera

Berachah

Berea

Berechiah

Bered

Beriah

Bernice

Berodach-baladan

Beryl

Besom

Besor

Bestead

Betah

Beth

Bethabara

Beth-anath

Beth-anoth

Bethany

Beth-arabah

Beth-aram

Beth-arbel

Beth-aven

Beth-barah

Beth-car

Beth-dagon

Beth-diblathaim

Bethel

Bethelite

Bether

Bethesda

Beth-gamul

Beth-gilgal

Beth-haccerem

Beth-horon

Beth-jeshimoth

Beth-le-Aphrah

Bethlehem

Beth-peor

Beth-phage

Bethsaida

Beth-shean

Beth-shemesh

Beth-tappuah

Bethuel

Bethzur

Betroth

Beulah

Bewray

Beyond

Bezaleel

Bezek

Bezer

Bible

Bier

Bigtha

Bigthan

Bildad

Bilgah

Bilhah

Bilshan

Bird

Birsha

Birth

Birth-day

Birthright

Bishop

Bit

Bith-ron

Bithynia

Bitter

Bittern

Bitumen

Black

Blade

Blains

Blasphemy

Blastus

Blemish

Bless

Blind

Blood

Bloody sweat

Blot

Blue

Boanerges

Boar

Boaz

Bochim

Boil

Bolled

Bolster

Bond

Bondage

Bonnet

Book

Booth

Booty

Borrow

Bosom

Bosor

Bosses

Botch

Bottle

Bow

Bowels

Bowing

Bowl

Box

Box-tree

Bozrah

Bracelet

Bramble

Branch

Brass

Bravery

Breach

Bread

Breastplate

Breeches

Bribe

Bricks

Bride

Bridle

Brier

Brigandine

Brimstone

Brook

Brother

Bruit

Bucket

Buckler

Building

Bul

Bullock

Bulrush

Bulwarks

Bunch

Burden

Burial

Burnt offering

Bush

Butler

Butter

Buz

Buzi

By

By and by

By-ways

By-word

C

Cab

Cabins

Cabul

Caesar

Caesara Philippi

Caesarea

Cage

Caiaphas

Cain

Cainan

Cake

Calah

Calamus

Calcol

Caleb

Calf

Calkers

Call

Calling

Calneh

Calvary

Camel

Camon

Camp

Camphire

Cana

Canaan

Canaanite

Canaanites

Canaan, the language of

Candace

Candle

Candlestick

Cane

Canker

Cankerworm

Canneh

Canon

Capernaum

Caphtor

Cappadocia

Captain

Captive

Captivity

Carbuncle

Carcase

Carchemish

Carmel

Carmi

Carnal

Carpenter

Carriage

Cart

Carve

Casement

Casiphia

Casluhim

Cassia

Castaway

Castle

Castor and Pollux

Caterpillar

Catholic epistles

Cattle

Caul

Cauls

Causeway

Cave

Cedar

Cedron

Ceiling

Cellar

Cenchrea

Censer

Census

Centurion

Cephas

Cesarea

Chaff

Chain

Chalcedony

Chaldea

Chaldee language

Chaldees

Chamber

Chambering

Chamberlain

Chameleon

Chamois

Champion

Chance

Chancellor

Changes of raiment

Channel

Chapel

Chapiter

Chapter

Charashim

Charger

Chariot

Charity

Charmer

Charran

Chebar

Chedorlaomer

Cheek

Cheese

Chemarim

Chemosh

Chenaanah

Chenaiah

Chephirah

Cherethim

Cherith

Cherub

Chesalon

Chesed

Chesil

Chest

Chestnut tree

Chesulloth

Chezib

Chidon

Chief of the three

Chief priest

Chiefs of Asia

Child

Chileab

Chilion

Chilmad

Chimham

Chinnereth

Chios

Chisleu

Chittim

Chiun

Chloe

Chor-ashan

Chorazin

Chosen

Chozeba

Christ

Christian

Christs, False

Chronicles

Chronicles, Books of

Chronicles of king David

Chronology

Chrysoprasus

Chub

Chun

Church

Churl

Chushan-rishathaim

Cilicia

Cinnamon

Cinnereth

Circuit

Circumcision

Cistern

Citizenship

City

Clauda

Claudia

Claudius

Clay

Clean

Clement

Cleopas

Cleophas

Cloak

Closet

Cloud

Cnidus

Coal

Coat

Coat of mail

Cockatrice

Cock-crowing

Cockle

Coele-Syria

Coffer

Coffin

Cogitations

Coin

Collar

Collection

College

Colony

Colossae

Colossians, Epistle to the

Colour

Comforter

Coming of Christ

Commandments, the Ten

Communion

Conaniah

Concision

Concubine

Concupiscence

Conduit

Coney

Confection

Confectionaries

Confession

Congregation

Congregation, mount of the

Conscience

Consecration

Consolation of Israel

Constellation

Contentment

Conversation

Conversion

Convocation

Cook

Coos

Copper

Cor

Coral

Corban

Cord

Coriander

Corinth

Corinthians, First Epistle to the

Corinthians, Second Epistle to the

Cormorant

Corn

Cornelius

Corner

Cornet

Cotes

Cottage

Couch

Coulter

Council

Counsellor

Courses

Court

Covenant

Covering of the eyes

Covetousness

Cow

Crane

Creation

Creature

Crescens

Crete

Crimson

Crisping-pin

Crispus

Cross

Crown

Crown of thorns

Crucifixion

Cruse

Crystal

Cubit

Cuckoo

Cucumbers

Cummin

Cup

Cup-bearer

Curious arts

Curse

Curtain

Cush

Cushan

Cushite

Custom

Cuthah

Cutting

Cymbals

Cypress

Cyprus

Cyrene

Cyrenius

Cyrus

D

Daberath

Daemon

Daemoniac

Dagon

Dagon's house

Daily sacrifice

Dale, the king's

Dalmanutha

Dalmatia

Damaris

Damascus

Damnation

Dan

Dance

Daniel

Daniel, Book of

Dan-jaan

Dannah

Darda

Daric

Darius

Darkness

Darling

Dart

Date

Dathan

Daughter

David

David, City of

Day

Day's journey

Daysman

Dayspring

Daystar

Deacon

Deaconess

Dead Sea

Deal, Tenth

Dearth

Death

Debir

Deborah

Debt

Debtor

Decalogue

Decapoils

Decision, Valley of

Decrees of God

Dedan

Dedanim

Dedication, Feast of the

Deep

Degrees, Song of

Dehavites

Delaiah

Delilah

Deluge

Demas

Demetrius

Demon

Den

Deputy

Derbe

Desert

Desire of all nations

Desolation, Abomination of

Destroyer

Destruction

Destruction, City of

Deuteronomy

Devil

Dew

Diadem

Dial

Diamond

Diana

Diblaim

Diblathaim

Dibon

Didymus

Dimnah

Dinah

Dine

Dinhabah

Dionysius

Diotrephes

Disciple

Dish

Dishan

Dispensation

Dispersion

Distaff

Divination

Divorce

Dizahab

Doctor

Dodai

Dodanim

Dodo

Doeg

Dog

Doleful creatures

Door-keeper

Door-posts

Doors

Dophkah

Dor

Dorcas

Dothan

Dough

Dove

Dove's dung

Dowry

Dragon

Dragon well

Dram

Draught-house

Drawer of water

Dream

Dredge

Dregs

Dress

Drink

Drink-offering

Drink, strong

Dromedary

Dropsy

Dross

Drought

Drown

Drunk

Drusilla

Duke

Dulcimer

Dumah

Dumb

Dung

Dungeon

Dung-gate

Dung-hill

Dura

Dust

Dwarf

Dwell

Dwellings

Dye

E

Eagle

Ear

Earing

Earnest

Earrings

Earth

Earthquake

East

East, Children of the

Easter

East gate

East sea

East wind

Eating

Ebal

Ebed

Ebed-melech

Eben-ezer

Eber

Ebony

Ebronah

Ecbatana

Ecclesiastes

Eclipse

Ed

Edar

Eden

Eder

Edom

Edrei

Effectual call

Effectual prayer

Egg

Eglah

Eglaim

Eglon

Egypt

Ehud

Ekron

Elah

Elam

Elasah

Elath

El-Bethel

Eldad

Elder

Elealeh

Eleazar

Election of Grace

Elect lady

El-elohe-Isreal

Elements

Elephant

Elhanan

Eli

Eliab

Eliada

Eliakim

Eliam

Elias

Eliashib

Eliathah

Elidad

Eliel

Eliezer

Elihu

Elijah

Elika

Elim

Elimelech

Elioenai

Eliphalet

Eliphaz

Elipheleh

Eliphelet

Elisabeth

Elisha

Elishah

Elishama

Elishaphat

Elisheba

Elishua

Elkanah

Elkosh

Ellasar

Elm

Elnathan

Elon

Elparan

Eltekeh

Elul

Elymas

Embalming

Embroider

Emerald

Emerod

Emims

Emmanuel

Emmaus

Emmor

Encamp

Enchantments

End

Endor

En-eglaim

En-gannim

Engedi

Engines

Engraver

En-hakkore

Enmity

Enoch

Enos

En-rogel

En-shemesh

Ensign

Entertain

Epaenetus

Epaphras

Epaphroditus

Ephah

Epher

Ephes-dammim

Ephesians, Epistle to

Ephesus

Ephod

Ephphatha

Ephraim

Ephraim, Gate of

Ephraim in the wilderness

Ephraim, Mount

Ephraim, The tribe of

Ephraim, Wood of

Ephratah

Ephrathite

Ephron

Epicureans

Epistles

Erastus

Erech

Esaias

Esarhaddon

Esau

Eschew

Esdraelon

Esek

Eshbaal

Eshcol

Eshean

Eshtaol

Eshtemoa

Espouse

Essenes

Esther

Esther, Book of

Etam

Eternal death

Eternal life

Etham

Ethan

Ethanim

Eth-baal

Ethiopia

Ethiopian eunuch

Ethiopian woman

Eunice

Eunuch

Euodias

Euphrates

Euroclydon

Eutychus

Evangelist

Eve

Evening

Everlasting

Evil eye

Evil-merodach

Evil-speaking

Example

Executioner

Exercise, bodily

Exile

Exodus

Exodus, Book of

Exorcist

Expiation

Eye

Ezekias

Ezekiel

Ezekiel, Book of

Ezel

Ezer

Ezion-geber

Ezra

Ezra, Book of

Ezrahite

Ezri

F

Fable

Face

Fair Havens

Fairs

Faith

Faithful

Fall of man

Fallow-deer

Fallow-ground

Familiar spirit

Famine

Fan

Farm

Farthing

Fast

Fat

Father

Fathom

Fatling

Fear of the Lord the

Feast

Felix

Fellowship

Fence

Fenced cities

Ferret

Ferry boat

Festivals, Religious

Festus, Porcius

Fever

Field

Fig

Fillets

Finer

Fining pot

Fir

Fire

Firebrand

Firepan

firkin

Firmament

First-born

First-born, Redemption of

First-born, Sanctification of the

First-fruits

Fish

Fisher

Fish-hooks

Fishing, the art of

Fish-pools

Fitches

Flag

Flagon

Flame of fire

Flax

Flea

Fleece

Flesh

Flesh-hook

Flint

Flood

Flour

Flowers

Flute

Fly

Foam

Fodder

Fold

Food

Footstool

Forces

Ford

Forehead

Foreigner

Foreknowledge of God

Forerunner

Forest

Forgiveness of sin

Fornication

Fortunatus

Fountain

Fountain of the Virgin

Fowler

Fox

Frankincense

Freedom

Free-will offering

Frog

Frontlets

Frost

Fruit

Frying-pan

Fuel

Fugitive

Fuller

Fuller's field

Fuller's soap

Fulness

Funeral

Furlong

Furnace

Furrow

Fury

G

Gaal

Gaash

Gabbatha

Gabriel

Gad

Gadara

Gadarenes

Gaddi

Gaddiel

Gahar

Gaius

Galatia

Galatians, Epistle to

Galbanum

Galeed

Galilean

Galilee

Galilee, Sea of

Gall

Gallery

Gallim

Gallio

Gallows

Gamaliel

Games

Gammadim

Gamul

Gap

Gardens

Gareb

Garlands

Garlic

Garner

Garnish

Garrison

Gate

Gath

Gath-hepher

Gath-rimmon

Gaulanitis

Gaza

Geba

Gebal

Gebalites

Geber

Gebim

Gedaliah

Geder

Gederah

Gederathite

Gedor

Gehazi

Gehenna

Geliloth

Gemariah

Generation

Genesis

Gennesaret

Gentiles

Genubath

Gera

Gerah

Gerar

Gergesa

Gerizim

Gershom

Gershon

Geshem

Geshur

Geshurites

Gethsemane

Gezer

Ghost

Giants

Gibbethon

Gibeah

Gibeah-haaraloth

Gibeah of Judah

Gibeah of Phinehas

Gibeon

Gideon

Gier eagle

Gift

Gifts, spiritual

Gihon

Gilboa

Gilead

Gilead, Balm of

Gilgal

Giloh

Gimzo

Gin

Girdle

Girgashite

Gittah-hepher

Gittaim

Gittite

Gittith

Gizonite

Glass

Glean

Glede

Glorify

Glory

Glutton

Gnash

Gnat

Goad

Goat

Goath

Gob

Goblet

God

Godhead

Godliness

Goel

Gog

Golan

Gold

Golden calf

Goldsmith

Golgotha

Goliath

Gomer

Gomorrah

Goodly trees

Goodness

Goodness of God

Gopher

Goshen

Gospel

Gospels

Gourd

Government of God

Governments

Governor

Gozan

Grace

Grace, means of

Graft

Grain

Grape

Grass

Grasshopper

Grate

Grave

Graven image

Graving

Greaves

Grecians

Greece

Greek

Greyhound

Grind

Grizzled

Grove

Guard

Guest-chamber

Gur

Gur-baal

Gutter

H

Habakkuk

Habakkuk, Prophecies of

Habergeon

Habitation

Habor

Hachilah

Hadad

Hadadezer

Hadad-rimmon

Hadar

Hadarezer

Hadashah

Hadassah

Hadattah

Hades

Hadid

Hadlai

Hadoram

Hadrach

Haemorrhoids

Haft

Hagar

Hagarene

Haggai

Haggai, Book of

Haggith

Hagiographa

Hail!

Hail

Hair

Hakkoz

Halah

Halak

Halhul

Hall

Hallel

Hallelujah

Hallow

Halt

Ham

Haman

Hamath

Hamath-zobah

Hammath

Hammedatha

Hammelech

Hammer

Hammoleketh

Hammon

Hammoth-dor

Hamon

Hamonah

Hamon-gog

Hamor

Hamul

Hamutal

Hanameel

Hanan

Hananeel

Hanani

Hananiah

Hand

Handbreadth

Handkerchief

Handmaid

Handwriting

Hanes

Hanging

Hannah

Hanniel

Hanun

Hara

Haradah

Haran

Harbona

Hare

Hareth

Harhaiah

Harhur

Harim

Hariph

Harlot

Harnepher

Harness

Harod

Harodite

Harosheth of the Gentiles

Harp

Harrow

Harsha

Hart

Harum

Haruphite

Haruz

Harvest

Hasadiah

Hasenuah

Hashabiah

Hashabniah

Hashbadana

Hashmonah

Hashub

Hashubah

Hashum

Hasrah

Hasupha

Hat

Hatach

Hathath

Hatipha

Hatita

Hatred

Hattush

Hauran

Haven

Havilah

Havoth-jair

Hawk

Hay

Hazael

Hazar-addar

Hazar-enan

Hazar-gaddah

Hazar-hatticon

Hazar-maveth

Hazar-shual

Hazar-susah

Hazel

Hazerim

Hazeroth

Hazezon-tamar

Hazo

Hazor

Hazor-hadattah

Head-bands

Head-dress

Heap

Heart

Hearth

He-ass

Heath

Heathen

Heaven

Heave offering

Heber

Hebrew

Hebrew language

Hebrew of the Hebrews

Hebrews

Hebrews, Epistle to

Hebron

Hegai

Heifer

Heir

Helah

Helam

Helbah

Helbon

Heldai

Heleb

Heled

Helek

Helem

Heleph

Helez

Heli

Helkai

Helkath

Helkath-hazzurim

Hell

Helmet

Helon

Help-meet

Helps

Hem

Heman

Hemath

Hemlock

Hen

Hena

Henadad

Henoch

Hepher

Hephzibah

Herb

Herd

Herdsman

Heres

Heresy

Hermas

Hermes

Hermogenes

Hermon

Hermonites, the

Herod Agrippa I.

Herod Antipas

Herod Archelaus

Herod Arippa II.

Herodians

Herodias

Herodion

Herod Philip I.

Herod Philip II.

Herod the Great

Heron

Heshbon

Heshmon

Heth

Hethlon

Hezekiah

Hezion

Hezir

Hezro

Hezron

Hiddai

Hiddekel

Hiel

Hierapolis

Higgaion

High place

High priest

Highway

Hilkiah

Hill

Hillel

Hill of Evil Counsel

Hind

Hinge

Hinnom

Hiram

Hireling

Hiss

Hittites

Hivites

Hizkiah

Hizkijah

Hobab

Hobah

Hodijah

Hoglah

Hoham

Hold

Holiness

Holy Ghost

Holy of holies

Holy place

Homer

Honey

Hood

Hoof

Hook

Hope

Hophni

Hophra

Hor

Horeb

Horem

Horites

Hormah

Horn

Hornet

Horonaim

Horonite

Horse

Horse-gate

Horse-leech

Horseman

Hosah

Hosanna

Hose

Hosea

Hosea, Prophecies of

Hoshea

Host

Hostage

Host of heaven

Hough

Hour

House

Hukkok

Hul

Huldah

Humiliation of Christ

Humility

Hunting

Hur

Hurai

Husband

Husbandman

Hushai

Husk

Hymn

Hypocrite

Hyssop

I

Ibhar

Ibleam

Ibzan

Ice

Ichabod

Iconium

Idalah

Iddo

Idol

Idolatry

Idumaea

Igal

Iim

Ije-abarim

Ijon

Ilai

Illyricum

Imagery

Imla

Immanuel

Immer

Immortality

Imputation

Incarnation

Incense

India

Inkhorn

Inn

Inspiration

Intercession of Christ

Intercession of the Spirit

Iphedeiah

Ira

Irad

Iram

Irha-heres

Iron

Irrigation

Isaac

Isaiah

Isaiah, The Book of

Iscah

Iscariot

Ishbak

Ishbi-benob

Ish-bosheth

Ishi

Ishmael

Ishmaiah

Ishmeelites

Ishtob

Island

Israel

Israel, Kingdom of

Issachar

Italian band

Italy

Ithamar

Ithrite

Ittai

Ituraea

Ivah

Ivory

Izhar

Izrahite

J

Jaakan

Jaakobah

Jaala

Jaalam

Jaanai

Jaare-oregim

Jaasau

Jaasiel

Jaaz-aniah

Jaazer

Jaaziah

Jaaziel

Jabal

Jabbok

Jabesh

Jabesh-Gilead

Jabez

Jabin

Jabneel

Jabneh

Jachan

Jachin

Jachin and Boaz

Jacinth

Jacob

Jacob's Well

Jaddua

Jadon

Jael

Jagur

Jah

Jahath

Jahaz

Jahaziel

Jahdai

Jahzeel

Jahzerah

Jailer

Jair

Jairus

Jakeh

Jakim

Jalon

Jambres

James

James, Epistle of

Jannes

Janoah

Janum

Japheth

Japhia

Japho

Jared

Jarib

Jarmuth

Jashen

Jasher

Jashobeam

Jashub

Jason

Jasper

Jattir

Javan

Javelin

Jaw-bone

Jealousy

Jealousy, Image of

Jealousy offering

Jealousy, Waters of

Jearim

Jebus

Jebusites

Jecoliah

Jedaiah

Jediael

Jedidiah

Jeduthun

Jegar-sahadutha

Jehaleleel

Jehdeiah

Jehiel

Jehizkiah

Jehoaddan

Jehoahaz

Jehoash

Jehohanan

Jehoiachin

Jehoiada

Jehoiakim

Jehoiarib

Jehonadab

Jehonathan

Jehoram

Jehoshaphat

Jehoshaphat, Valley of

Jehosheba

Jehovah

Jehovah-jireh

Jehovah-nissi

Jehovah-shalom

Jehovah-shammah

Jehovah-tsidkenu

Jehozabad

Jehozadak

Jehu

Jehucal

Jehudi

Jeiel

Jemima

Jephthah

Jephthah's vow

Jephunneh

Jerahmeel

Jeremiah

Jeremiah, Book of

Jericho

Jerimoth

Jeroboam

Jeroham

Jerubbaal

Jerubbesheth

Jeruel

Jerusalem

Jerusha

Jeshaiah

Jeshanah

Jesharelah

Jeshebeab

Jesher

Jeshimon

Jeshua

Jeshurun

Jesse

Jesus

Jether

Jetheth

Jethlah

Jethro

Jetur

Jeuel

Jeush

Jew

Jewess

Jezebel

Jeziel

Jezreel

Jezreel, Blood of

Jezreel, Day of

Jezreel, Ditch of

Jezreel, Fountain of

Jezreel, Portion of

Jezreel, Tower of

Jezreel, Valley of

Joab

Joah

Joahaz

Joanna

Joash

Job

Jobab

Job, Book of

Jochebed

Joel

Joelah

Joel, Book of

Joezer

Johanan

John

John, First Epistle of

John, Gospel of

John, Second Epistle of

John the Baptist

John, Third Epistle of

Joiada

Joiakim

Joiarib

Jokdeam

Jokim

Jokmeam

Jokneam

Jokshan

Joktan

Joktheel

Jonadab

Jonah

Jonah, Book of

Jonas

Jonathan

Jonath-elem-rechokim

Joppa

Joram

Jordan

Joseph

Joshua

Joshua, The Book of

Josiah

Jot

Jotham

Journey

Jozabad

Jozachar

Jubal

Jubilee

Juda

Judah

Judah, Kingdom of

Judah, Tribe of

Judah upon Jordan

Judas

Jude

Judea

Jude, Epistle of

Judge

Judges, Book of

Judgment hall

Judgment seat

Judgments of God

Judgment, The final

Judith

Julia

Julius

Junia

Juniper

Jupiter

Justice

Justice of God

Justification

Justus

Juttah

K

Kabzeel

Kadesh

Kadesh

Kadmiel

Kadmonites

Kanah

Kareah

Karkaa

Karkor

Kartah

Kartan

Kattath

Kedar

Kedemah

Kedemoth

Kedesh

Kedron

Kehelathah

Keilah

Kelita

Kemuel

Kenath

Kenaz

Kenites

Kenizzite

Kerchief

Keren-happuch

Kerioth

Kesitah

Kettle

Keturah

Key

Kezia

Keziz

Kibroth-hattaavah

Kibzaim

Kid

Kidron

Kinah

Kine

King

Kingdom of God

Kingly office of Christ

King's dale

Kings, The Books of

Kinsman

Kir

Kir-haraseth

Kirjath

Kirjathaim

Kirjath-arba

Kirjath-huzoth

Kirjath-jearim

Kirjath-sannah

Kirjath-sepher

Kir of Moab

Kish

Kishion

Kishon

Kiss

Kite

Kithlish

Kitron

Kittim

Knead

Kneading-trough

Knife

Knock

Knop

Koa

Kohath

Kohathites

Korah

Korahites

Kore

Korhites

Koz

L

Laban

Lachish

Ladder

Laish

Lama

Lamb

Lamech

Lamentation

Lamentations, Book of

Lamp

Landmark

Laodicea

Laodicea, Epistle from

Lapidoth

Lapping

Lapwing

Lasaea

Lasha

Latchet

Latin

Lattice

Laver

Law

Law of Moses

Lawyer

Lazarus

Leaf

League

Leah

Leannoth

Leasing

Leather

Leaven

Lebanon

Lebbaeus

Lebonah

Leek

Lees

Left hand

Left-handed

Legion

Lehi

Lemuel

Lentiles

Leopard

Leprosy

Letter

Leummim

Levi

Leviathan

Levirate Law

Levite

Leviticus

Levy

Lewdness

Libertine

Libnah

Libni

Libya

Lice

Lie

Lieutenant

Life

Light

Lightning

Lign-aloes

Ligure

Lily

Lime

Linen

Linen-yarn

Lines

Lintel

Lions

Lip

Litter

Liver

Living creatures

Lizard

Lo-ammi

Loan

Lock

Locust

Lo-debar

Lodge

Log

Lois

Loop

Lord

Lord's day

Lord's Prayer

Lord's Supper

Lo-ruhamah

Lot

Lotan

Love

Lubims

Lucas

Lucifer

Lucius

Lucre

Lud

Ludim

Luhith

Luke

Luke, Gospel according to

Lunatic

Lust

Luz

Lycaonia

Lycia

Lydda

Lydia

Lysanias

Lysias, Claudius

Lystra

M

Maachah

Maaleh-acrabbim

Maarath

Maaseiah

Maasiai

Maath

Maaziah

Maccabees

Maccabees, Books of the

Macedonia

Machaerus

Machbanai

Machir

Machpelah

Madai

Madmannah

Madmen

Madmenah

Madness

Madon

Magdala

Magdalene

Magic

Magicians

Magistrate

Magog

Magor-missabib

Mahalaleel

Mahalath

Mahalath Leannoth Maschil

Mahalath Maschil

Mahanaim

Mahaneh-dan

Mahath

Mahazioth

Maher-shalal-hash-baz

Mahlah

Mahlon

Mahol

Mail, Coat of

Main-sail

Makheloth

Makkedah

Maktesh

Malachi

Malachi, Prophecies of

Malcam

Malchiah

Malchi-shua

Malchus

Mallothi

Mallows

Malluch

Mammon

Mamre

Man

Manaen

Manasseh

Mandrakes

Maneh

Manger

Manna

Manoah

Man of sin

Manslayer

Mantle

Maoch

Maon

Mara

Marah

Maralah

Maranatha

Marble

Marcheshvan

Marcus

Mareshah

Mark

Market-place

Mark, Gospel according to

Maroth

Marriage

Marriage-feasts

Mars Hill

Martha

Martyr

Mary

Maschil

Mash

Mashal

Mason

Masrekah

Massa

Massah

Mattan

Mattanah

Mattaniah

Mattathias

Matthan

Matthat

Matthew

Matthew, Gospel according to

Matthias

Mattithiah

Mattock

Maul

Mazzaroth

Meadow

Meah

Meals

Mearah

Measure

Meat-offering

Mebunnai

Medad

Medan

Mede

Medeba

Media

Mediator

Meekness

Megiddo

Mehetabeel

Mehetabel

Mehujael

Mehuman

Mehunims

Me-jarkon

Mekonah

Melchi

Melchizedek

Melea

Melech

Melita

Melons

Melzar

Memphis

Memucan

Menahem

Mene

Meni

Meonenim

Mephaath

Mephibosheth

Merab

Meraiah

Meraioth

Merari

Merarites

Merathaim

Merchant

Mercurius

Mercy

Mercy-seat

Mered

Meremoth

Meribah

Merib-baal

Merodach

Merodach-baladan

Merom

Meronothite

Meroz

Mesha

Meshach

Meshech

Meshelemiah

Meshillemoth

Meshullam

Meshullemeth

Mesopotamia

Mess

Messenger

Messiah

Metheg-ammah

Methusael

Methuselah

Mezahab

Miamin

Mibhar

Mibsam

Mibzar

Micah

Micah, Book of

Micaiah

Micha

Michael

Michaiah

Michal

Michmash

Michmethah

Michri

Michtam

Middin

Midian

Midianite

Midwife

Migdal-Edar

Migdal-el

Migdal-gad

Migdol

Migron

Mikloth

Milaiai

Mildew

Mile

Miletus

Milk

Mill

Millennium

Millet

Millo

Mincing

Mine

Minister

Minni

Minnith

Minstrel

Mint

Miracle

Miriam

Misdeem

Misgab

Mishael

Mishal

Misham

Misheal

Mishma

Mishmannah

Misrephoth-maim

Mite

Mithcah

Mithredath

Mitre

Mitylene

Mixed multitude

Mizar

Mizpah

Mizpar

Mizraim

Mizzah

Mnason

Moab

Moabite

Moabite Stone

Moladah

Mole

Moloch

Money

Money-changer

Month

Moon

Mordecai

Moreh

Moreh, the Hill of

Moresheth-gath

Moriah

Mortar

Mosera

Moseroth

Moses

Mote

Moth

Mouldy

Mount

Mount of beatitudes

Mount of corruption

Mount of the Amalekites

Mount of the Amorites

Mount of the congregation

Mount of the valley

Mourn

Mouse

Mowing

Moza

Mozah

Mufflers

Mulberry

Mule

Murder

Murmuring

Murrain

Mushi

Music

Musician, Chief

Music, Instrumental

Mustard

Muth-labben

Muzzle

Myra

Myrrh

Myrtle

Mysia

Mystery

N

Naam

Naamah

Naaman

Naamathite

Naarah

Naarai

Naaran

Naarath

Nabal

Naboth

Nachon

Nadab

Nagge

Nahaliel

Nahallal

Naharai

Nahash

Nahath

Nahbi

Nahor

Nahshon

Nahum

Nahum, Book of

Nail

Nain

Naioth

Naked

Naomi

Naphish

Naphtali

Naphtali, Mount

Naphtali, Tribe of

Naphtuhim

Napkin

Narcissus

Nathan

Nathanael

Nativity of Christ

Naughty figs

Nazarene

Nazareth

Nazarite

Neah

Neapolis

Nebaioth

Neballat

Nebat

Nebo

Nebuchadnezzar

Nebuchadrezzar

Nebushasban

Nebuzaradan

Necho II

Neck

Necromancer

Nedabiah

Needle

Neginah

Neginoth

Nehelamite

Nehemiah

Nehemiah, Book of

Nehiloth

Nehushta

Nehushtan

Neiel

Nekeb

Nemuel

Nephilim

Nephtoah

Ner

Nereus

Nergal

Nergal-sharezer

Nero

Net

Nethaneel

Nethaniah

Nethinim

Netophah

Nettle

New Moon, Feast of

New Testament

Neziah

Nezib

Nibhaz

Nibshan

Nicanor

Nicodemus

Nicolaitanes

Nicolas

Nicopolis

Niger

Night-hawk

Nile

Nimrah

Nimrim, Waters of

Nimrod

Nimshi

Nineveh

Nisan

Nisroch

Nitre

No

Noadiah

Noah

Nob

Nobah

Nobleman

Nod

Nodab

Nogah

Noph

Nophah

North country

Northward

Nose-jewels

Numbering of the people

Numbers, Book of

Nun

Nuts

Nymphas

O

Oak

Oath

Obadiah

Obadiah, Book of

Obal

Obed

Obed-Edom

Obeisance

Obil

Oboth

Oded

Offence

Offering

Og

Ohad

Ohel

Oil

Oil-tree

Ointment

Old gate

Olive

Olive-tree

Olves, Mount of

Olympas

Omar

Omega

Omer

Omri

On

Onan

Onesimus

Onesiphorus

Onion

Ono

Onycha

Onyx

Open place

Ophel

Ophir

Ophni

Ophrah

Oracle

Oreb

Oreb, The rock of

Oren

Organ

Orion

Ornan

Orpah

Orphans

Osprey

Ossifrage

Ostrich

Othni

Othniel

Ouches

Oven

Owl

Ox

Ox goad

Ozem

Ozias

Ozni

P

Paarai

Padan

Padan-aram

Pagiel

Pahath-moab

Paint

Palace

Palestine

Pallu

Palmer-worm

Palm tree

Palm trees, The city of

Palsy

Palti

Paltiel

Paltite

Pamphylia

Pan

Pannag

Paper

Paphos

Parable

Paradise

Parah

Paran

Paran, Mount

Parbar

Parched ground

Parchment

Pardon

Parlour

Parmashta

Parmenas

Parshandatha

Parthians

Partridge

Paruah

Parvaim

Pasach

Pas-dammim

Pashur

Passage

Passion

Passover

Patara

Pathros

Patmos

Patriarch

Patrobas

Pau

Paul

Pavement

Pavilion

Peace offerings

Peacock

Pearl

Peculiar

Pedahel

Pedahzur

Pedaiah

Pekah

Pekahiah

Pekod

Pelaiah

Pelatiah

Peleg

Pelet

Peleth

Pelethites

Pelicans

Penny

Pentateuch

Pentecost

Penuel

Peor

Perazim, Mount

Peres

Perez

Perez-uzzah

Perfection

Perfumes

Perga

Pergamos

Perida

Perizzites

Persecution

Perseverance of the saints

Persia

Persis

Peruda

Peter

Peter, First Epistle of

Peter, Second Epistle of

Pethahiah

Pethor

Pethuel

Petra

Peulthai

Phalec

Phallu

Phalti

Phanuel

Pharaoh

Pharaoh's daughters

Pharez

Pharisees

Pharpar

Phebe

Phenice

Phenicia

Phicol

Philadelphia

Philemon

Philemon, Epistle to

Philetus

Philip

Philippi

Philippians, Epistle to

Philistia

Philistines

Phinehas

Phlegon

Phoenicia

Phrygia

Phut

Phygellus

Phylacteries

Physician

Pi-beseth

Pieces

Piety

Pigeon

Pi-hahiroth

Pilate, Pontius

Pillar

Pine tree

Pinnacle

Pipe

Piram

Pirathon

Pirathonite

Pisgah

Pisidia

Pison

Pit

Pitch

Pitcher

Pithom

Plague

Plain

Plain of Mamre

Plane tree

Pledge

Pleiades

Plough

Poetry

Poison

Pomegranate

Pommels

Pontius Pilate

Pontus

Pool

Pools of Solomon

Poor

Poplar

Porch, Solomon's

Porcius Festus

Porter

Post

Potiphar

Potipherah

Potsherd

Pottage

Potters field

Pottery

Pound

Praetorium

Prayer

Predestination

Presidents

Priest

Prince

Priscilla

Prison

Prophecy

Prophet

Propitiation

Proportion of faith

Proselyte

Proverb

Proverbs, Book of

Providence

Psalms

Psaltery

Ptolemais

Puah

Publican

Publius

Pudens

Pul

Pulpit

Pulse

Punishment

Purification

Pur, Purim

Purse

Puteoli

Put, Phut

Pygarg

Q

Quails

Quarantania

Quarries

Quartus

Quaternion

Queen

Queen of heaven

Quicksands

Quiver

Quotations

R

Raamah

Raamiah

Raamses

Rabbah

Rabbi

Rabboni

Rabmag

Rabsaris

Rabshakeh

Raca

Rachab

Rachal

Rachel

Raguel

Rahab

Raham

Rain

Rainbow

Raisins

Rakkath

Rakkon

Ram

Rama

Ramathaim-zophim

Ramathite

Ramath-lehi

Ramath-mizpeh

Ramath of the south

Rameses

Ramoth

Ramoth-gilead

Ranges

Ransom

Rapha

Raphu

Raven

Razor

Reba

Rebekah

Rechab

Rechabites

Reconcilation

Recorder

Redeemer

Redemption

Red Sea

Red Sea, Passage of

Reed

Refiner

Refuge, Cities of

Regem-melech

Regeneration

Rehabiah

Rehob

Rehoboam

Rehoboth

Rehum

Rei

Reins

Rekem

Remaliah

Remeth

Remmon-methoar

Remphan

Rent

Repentance

Rephael

Rephaim

Rephaim, Valley of

Rephidim

Reprobate

Rereward

Resen

Rest

Resurrection of Christ

Resurrection of the dead

Reuben

Reuben, Tribe of

Reuel

Revelation

Revelation, Book of

Revelation of Christ

Rezeph

Rezin

Rezon

Rhegium

Rhesa

Rhoda

Rhodes

Riblah

Riddle

Righteousness

Rimmon

Rimmon-parez

Ring

Riphath

Rissah

Rithmah

River

River of Egypt

River of Gad

River of God

Rivers of Babylon

Rivers of Damascus

Rivers of Judah

Rizpah

Road

Robbery

Rock

Roe

Rogelim

Roll

Romamti-ezer

Romans, Epistle to the

Rome

Rose

Rosh

Rosin

Ruby

Rudder bands

Rue

Rufus

Ruhamah

Rumah

Rush

Ruth

Ruth The Book of

Rye

S

Sabachthani

Sabaoth

Sabbath

Sabbath day's journey

Sabbatical year

Sabeans

Sabtah

Sabtecha

Sachar

Sackbut

Sackcloth

Sacrifice

Sadducees

Sadoc

Saffron

Saint

Sala

Salamis

Salathiel

Salcah

Salem

Salim

Sallai

Sallu

Salmon

Salmon

Salmone

Salome

Salt

Salt Sea

Salt, The city of

Salt, Valley of

Salutation

Salvation

Samaria

Samaritan Pentateuch

Samaritans

Samgar-nebo

Samos

Samothracia

Samson

Samuel

Samuel, Books of

Sanballat

Sanctification

Sanctuary

Sandals

Sanhedrim

Sansannah

Saph

Saphir

Sapphira

Sapphire

Sarah

Sarai

Sardine stone

Sardis

Sardonyx

Sarepta

Sargon

Satan

Satyr

Saul

Saviour

Scapegoat

Scarlet

Sceptre

Sceva

Schism

Schoolmaster

Schools of the Prophets

Scorpions

Scourging

Scribes

Scrip

Scripture

Scythian

Seah

Seal

Sea of glass

Sea of Jazer

Seasons

Sea, The

Sea, The molten

Seba

Sebat

Secacah

Sechu

Sect

Secundus

Seer

Seethe

Seething pot

Segub

Seir

Seirath

Sela

Selah

Sela-hammahlekoth

Seleucia

Semei

Senaah

Senate

Seneh

Senir

Sennacherib

Seorim

Sephar

Sepharad

Sepharvaim

Septuagint

Sepulchre

Serah

Seraiah

Seraphim

Sered

Sergeants

Sergius Paulus

Sermon on the mount

Serpent

Serpent, Fiery

Serug

Servitor

Seth

Sethur

Seven

Seventy weeks

Shaalabbin

Shaaraim

Shaashgaz

Shabbethai

Shaddai

Shadow

Shadrach

Shalem

Shalim, Land of

Shalisha, Land of

Shallecheth, The gate of

Shallum

Shalman

Shamgar

Shamir

Shammah

Shammua

Shaphan

Shaphat

Shapher

Sharaim

Sharezer

Sharon, Saron

Shaveh-Kiriathaim

Shaveh, Valley of

Shavsha

Shealtiel

Shearing-house

Shear-Jashub

Sheba

Shebaniah

Shebarim

Shebna

Shebuel

Shecaniah

Shechem

Shechinah

Sheep

Sheep-fold

Sheep-gate

Sheep-market

Shekel

Shelah

Shelemiah

Shem

Shema

Shemaah

Shemaiah

Shemariah

Shemeber

Sheminith

Shemiramoth

Shemuel

Shen

Shenir

Sheol

Shepham

Shephatiah

Shepherd

Sherebiah

Sheresh

Sherezer

Sheriffs

Sheshach

Sheshai

Sheshbazzar

Sheth

Shethar

Shethar-boznai

Sheva

Shewbread

Shibboleth

Shibmah

Shield

Shiggaion

Shihon

Shihor

Shihor-Libnath

Shilhim

Shiloah, The waters of

Shiloh

Shilonite

Shimea

Shimeah

Shimei

Shimeon

Shimhi

Shimrath

Shimri

Shimrom

Shimron

Shimron-meron

Shimshai

Shinab

Shinar, The Land of

Shiphmite

Shiphrah

Shiphtan

Ships

Shishak I

Shittah-tree

Shittim

Shoa

Shobab

Shobach

Shobai

Shobal

Shobi

Shocho

Shoe

Shomer

Shophan

Shoshannim

Shoshannim-Eduth

Shrines, Silver

Shua

Shuah

Shual, The land of

Shuhite

Shulamite

Shunammite

Shunem

Shur

Shushan

Shushan-Eduth

Sibbecai

Sibmah

Sichem

Sickle

Siddim, Vale of

Sidon

Signet

Sihon

Sihor

Silas

Silk

Silla

Siloah, The pool of

Siloam, Pool of

Siloam, Tower of

Silver

Silverling

Simeon

Simeon, The tribe of

Simon

Simri

Sin

Sinai

Sinaiticus codex

Sinim, The land of

Sinite

Sin-offering

Sin, Wilderness of

Sion

Siphmoth

Sirah

Sirion

Sisera

Sitnah

Sitting

Sivan

Skin, Coats made of

Skull, The place of a

Slave

Slime

Sling

Smith

Smyrna

Snail

Snare

Snow

So

Soap

Socho

Sodom

Sodoma

Sodomites

Solemn meeting

Solomon

Solomon, Song of

Solomon's Porch

Songs

Son of God

Son of man

Soothsayer

Sop

Sopater

Sorcerer

Sorek

Sosipater

Sosthenes

South

Sovereignty

Spain

Sparrow

Spicery

Spices

Spider

Spies

Spikenard

Spirit

Spirit, Holy

Sponge

Spouse

Spring

Stachys

Stacte

Stargazers

Star, Morning

Stars

Stater

Stealing

Steel

Stephanas

Stephen

Stoics

Stomacher

Stone

Stones, Precious

Stoning

Stork

Strain at

Stranger

Straw

Stream of Egypt

Street

Stripes

Subscriptions

Suburbs

Succoth

Succoth-benoth

Sukkiims

Sun

Suph

Suphah

Supper

Surety

Susanchites

Susanna

Susi

Swallow

Swan

Swelling

Swine

Sword

Sycamine tree

Sycamore

Sychar

Sychem

Syene

Synagogue

Syntyche

Syracuse

Syria

Syriac

Syrophenician

T

Taanach

Taanath-shiloh

Tabbaoth

Tabbath

Tabeal

Tabeel

Taberah

Tabering

Tabernacle

Tabernacles, Feast of

Tabitha

Tables

Tablet

Tabor

Tabret

Tabrimon

Taches

Tachmonite

Tackling

Tadmor

Tahapanes

Tahpenes

Tahtim-hodshi

Tale

Talent

Talitha cumi

Talmai

Talmon

Tamar

Tamarisk

Tammuz

Tanhumeth

Tanis

Tappuah

Tarah

Tares

Target

Tarshish

Tarsus

Tartak

Tartan

Tatnai

Taverns, The three

Taxes

Taxing

Tebeth

Teil tree

Tekel

Tekoa, Tekoah

Tel-abib

Telaim

Telassar

Telem

Tel-haresha

Tel-melah

Tema

Teman

Temanite

Temeni

Temple

Temple, Herod's

Temple, Solomon's

Temple, the Second

Temptation

Tent

Tenth deal

Terah

Teraphim

Terebinth

Teresh

Tertius

Tertullus

Testament

Testimony

Testimony, Tabernacle of

Tetrarch

Thaddaeus

Thahash

Tharshish

Theatre

Thebez

Theft

Theocracy

Theophilus

Thessalonians, Epistles to the

Thessalonica

Theudas

Thick clay

Thieves, The two

Thistle

Thomas

Thorn

Thorn in the flesh

Thousands

Threshing

Threshold

Throne

Thummim

Thunder

Thyatira

Thyine wood

Tiberias

Tiberias, Sea of

Tiberius Caesar

Tibni

Tidal

Tiglath-Pileser I.

Tiglath-Pileser III.

Timaeus

Timbrel

Timnah

Timnath

Timnath-heres

Timnath-serah

Timnite

Timon

Timotheus

Timothy

Timothy, First Epistle to

Timothy, Second Epistle to

Tin

Tinkling ornaments

Tiphsah

Tiras

Tires

Tirhakah

Tirshatha

Tirza

Tishbite

Tisri

Tithe

Tittle

Titus

Titus, Epistle to

Tob-adonijah

Tobiah

Tobijah

Tob, The land of

Tochen

Togarmah

Tohu

Toi

Tola

Tolad

Tolaites

Toll

Tombs

Tongues, Confusion of

Tongues, Gift of

Tooth

Topaz

Tophel

Tophet

Torches

Torment

Tortoise

Tow

Tower of the furnaces

Towers

Trachonitis

Tradition

Trance

Transfiguration, the

Treasure cities

Treasure houses

Treasury

Tree of life

Tree of the knowledge of good and evil

Trespass offering

Tribe

Tribulation

Tribute

Trinity

Troas

Trogyllium

Trophimus

Trumpets

Trumpets, Feast of

Truth

Tryphena and Tryphosa

Tubal

Tubal-cain

Turtle, Turtle-dove

Tychicus

Type

Tyrannus

Tyre

Tyropoeon Valley

U

Ucal

Ulai

Ummah

Unction

Unicorn

Unni

Upharsin

Uphaz

Ur

Uriah

Uriel

Urijah

Urim

Usury

Uz

Uzal

Uz, The land of

Uzza

Uzzah

Uzzen-sherah

Uzzi

Uzziah

Uzziel

V

Vagabond

Vajezatha

Valley

Vashti

Vaticanus, Codex

Veil, vail

Version

Villages

Vine

Vinegar

Vine of Sodom

Viol

Viper

Virgin

Vision

Vows

Vulture

W

Wafers

Wages

Wagon

Wailing-place, Jews'

Wall

Wandering

War

Ward

Wars of the Lord, The Book of the

Washing

Watches

Watchings

Water of jealousy

Water of purification

Water of separation

Waterspouts

Wave offerings

Wax

Wean

Weasel

Weaving, weavers

Week

Weeks, Feast of

Weights

Well

Westward

Whale

Wheat

Wheel

White

Widows

Wife

Wilderness

Willows

Wimple

Window

Winds

Wine

Winefat

Wine-press

Winnow

Wise men

Wise, wisdom

Witch

Witchcraft

Witness

Witness of the Spirit

Wizard

Wolf

Woman

Wood

Wood-offering

Wool

Word of God

Word, The

Works, Covenant of

Works, Good

Worm

Wormwood

Worship

Worshipper

Wrestle

Writing

Y

Yarn

Year

Yeshebi

Yoke

Yoke-fellow

Z

Zaanaim

Zaanan

Zaanannim

Zaavan

Zabad

Zabbai

Zabbud

Zabdi

Zabdiel

Zabud

Zabulon

Zaccai

Zacchaeus

Zaccur

Zachariah

Zacharias

Zacher

Zadok

Zair

Zalmon

Zalmonah

Zalmunna

Zamzummims

Zanoah

Zaphnath-paaneah

Zarephath

Zaretan

Zareth-shahar

Zarthan

Zatthu

Zattu

Zaza

Zeal

Zealots

Zebadiah

Zebah

Zebaim

Zebedee

Zeboim

Zebudah

Zebul

Zebulonite

Zebulun

Zebulun, Lot of

Zebulun, Tribe of

Zechariah

Zedad

Zedekiah

Zeeb

Zelah

Zelek

Zelophehad

Zelotes

Zemaraim

Zemarite

Zemira

Zenas

Zephaniah

Zephath

Zephathah

Zerah

Zered

Zereda

Zeredathah

Zererath

Zeresh

Zeruah

Zerubbabel

Zeruiah

Zetham

Zethan

Zia

Ziba

Zibeon

Zibia

Zibiah

Zichri

Ziddim

Zidkijah

Zidon

Zif

Ziha

Ziklag

Zillah

Zilpah

Zilthai

Zimmah

Zimran

Zimri

Zin

Zina

Zion

Zior

Ziph

Ziphah

Ziphron

Zippor

Zipporah

Zithri

Ziz

Ziza

Zizah

Zoan

Zoar

Zobah

Zohar

Zoheleth

Zoheth

Zophah

Zophar

Zophim, Field of

Zorah

Zuph

Zuph, Land of

Zur

Zuriel

Zurishaddai

Zuzims

APPENDIX

I. - CHRONOLOGICAL TABLES

III. MIRACLES RECORDED IN THE GOSPELS

IV. - PARABLES RECORDED IN THE OLD TESTAMENT.

V. - PARABLES RECORDED IN THE GOSPELS

VI. - WEIGHTS, MEASURES, AND MONEY

EASTON'S BIBLE DICTIONARY

A Dictionary of Bible Terms

M. G. Easton, M.A., D.D.

A

A

Alpha, the first letter of the Greek alphabet, as Omega is the last. These letters occur in the text of Revelation 1:8,11; 21:6; 22:13 and are represented by Alpha and Omega respectively (omitted in R.V., 1:11). They mean the first and last. (Comp. Hebrews 12:2; Isaiah 41:4; 44:6; Revelation 1:11,17; 2:8.) In the symbols of the early Christian Church these two letters are frequently combined with the cross or with Christ's monogram to denote his divinity.

Aaron

the eldest son of Amram and Jochebed, a daughter of Levi (Exodus 6:20). Some explain the name as meaning mountaineer, others mountain of strength, illuminator. He was born in Egypt three years before his brother Moses, and a number of years after his sister Miriam (Exodus 2:1,4; 7:7). He married Elisheba, the daughter of Amminadab of the house of Judah (Exodus 6:23; 1 Chronicles 2:10), by whom he had four sons, Nadab and Abihu, Eleazar and Ithamar. When the time for the deliverance of Isarael out of Egypt drew nigh, he was sent by God (Exodus 4:14,27-30 to meet his long-absent brother, that he might co-operate with him in all that they were required to do in bringing about the Exodus. He was to be the mouth or prophet of Moses, i.e., was to speak for him, because he was a man of a ready utterance (Exodus 7:1,2,9,10,19). He was faithful to his trust, and stood by Moses in all his interviews with Pharaoh.

When the ransomed tribes fought their first battle with Amalek in Rephidim, Moses stood on a hill overlooking the scene of the conflict with the rod of God in his outstretched hand. On this occasion he was attended by Aaron and Hur, his sister's husband, who held up his wearied hands till Joshua and the chosen warriors of Israel gained the victory (Exodus 17:8-13.

Afterwards, when encamped before Sinai, and when Moses at the command of God ascended the mount to receive the tables of the law, Aaron and his two sons, Nadab and Abihu, along with seventy of the elders of Israel, were permitted to accompany him part of the way, and to behold afar off the manifestation of the glory of Israel's God (Exodus 19:24; 24:9-11. While Moses remained on the mountain with God, Aaron returned unto the people; and yielding through fear, or ignorance, or instability of character, to their clamour, made unto them a golden calf, and set it up as an object of worship (Exodus 32:4; Psalms 106:19). On the return of Moses to the camp, Aaron was sternly rebuked by him for the part he had acted in this matter; but he interceded for him before God, who forgave his sin (Deuteronomy 9:20).

On the mount, Moses received instructions regarding the system of worship which was to be set up among the people; and in accordance therewith Aaron and his sons were consecrated to the priest's office (Leviticus 8; 9). Aaron, as high priest, held henceforth the prominent place appertaining to that office.

When Israel had reached Hazeroth, in the wilderness of Paran, Aaron joined with his sister Miriam in murmuring against Moses, because of the Ethiopian woman whom he had married, probably after the death of Zipporah. But the Lord vindicated his servant Moses, and punished Miriam with leprosy (Numbers 12). Aaron acknowledged his own and his sister's guilt, and at the intercession of Moses they were forgiven.

Twenty years after this, when the children of Israel were encamped in the wilderness of Paran, Korah, Dathan, and Abiram conspired against Aaron and his sons; but a fearful judgment from God fell upon them, and they were destroyed, and the next day thousands of the people also perished by a fierce pestilence, the ravages of which were only stayed by the interposition of Aaron (Numbers 16). That there might be further evidence of the divine appointment of Aaron to the priestly office, the chiefs of the tribes were each required to bring to Moses a rod bearing on it the name of his tribe. And these, along with the rod of Aaron for the tribe of Levi, were laid up overnight in the tabernacle, and in the morning it was found that while the other rods remained unchanged, that of Aaron for the house of Levi budded, blossomed, and yielded almonds (Numbers 17:1-10. This rod was afterwards preserved in the tabernacle (Hebrews 9:4) as a memorial of the divine attestation of his appointment to the priesthood.

Aaron was implicated in the sin of his brother at Meribah (Numbers 20:8-13and on that account was not permitted to enter the Promised Land. When the tribes arrived at Mount Hor, in the edge of the land of Edom, at the command of God Moses led Aaron and his son Eleazar to the top of that mountain, in the sight of all the people. There he stripped Aaron of his priestly vestments, and put them upon Eleazar; and there Aaron died on the top of the mount, being 123 years old (Numbers 20:23-29. Comp. Deuteronomy 10:6; 32:50), and was gathered unto his people. The people, even all the house of Israel, mourned for him thirty days. Of Aaron's sons two survived him, Eleazar, whose family held the high-priesthood till the time of Eli; and Ithamar, in whose family, beginning with Eli, the high-priesthood was held till the time of Solomon. Aaron's other two sons had been struck dead (Leviticus 10:1,2) for the daring impiety of offering strange fire on the alter of incense.

The Arabs still show with veneration the traditionary site of Aaron's grave on one of the two summits of Mount Hor, which is marked by a Mohammedan chapel. His name is mentioned in the Koran, and there are found in the writings of the rabbins many fabulous stories regarding him.

He was the first anointed priest. His descendants, the house of Aaron, constituted the priesthood in general. In the time of David they were very numerous (1 Chronicles 12:27). The other branches of the tribe of Levi held subordinate positions in connection with the sacred office. Aaron was a type of Christ in his official character as the high priest. His priesthood was a shadow of heavenly things, and was intended to lead the people of Israel to look forward to the time when another priest would arise after the order of Melchizedek (Hebrews 6:20). (See MOSES.)

Aaronites

the descendants of Aaron, and therefore priests. Jehoiada, the father of Benaiah, led 3,700 Aaronites as fighting men to the support of David at Hebron (1 Chronicles 12:27). Eleazar (Numbers 3:32), and at a later period Zadok (1 Chronicles 27:17), was their chief.

Abaddon

destruction, the Hebrew name (equivalent to the Greek Apollyon, i.e., destroyer) of the angel of the bottomless pit (Revelation 9:11). It is rendered destruction in Job 28:22; 31:12; 26:6; Proverbs 15:11; 27:20. In the last three of these passages the Revised Version retains the word Abaddon. We may regard this word as a personification of the idea of destruction, or as sheol, the realm of the dead.

Abagtha

one of the seven eunuchs in Ahasuerus's court (Esther 1:10; 2:21).

Abana

stony (Hebrews marg. Amanah, perennial), the chief river of Damascus (2 Kings 5:12). Its modern name is Barada, the Chrysorrhoas, or golden stream, of the Greeks. It rises in a cleft of the Anti-Lebanon range, about 23 miles north-west of Damascus, and after flowing southward for a little way parts into three smaller streams, the central one flowing through Damascus, and the other two on each side of the city, diffusing beauty and fertility where otherwise there would be barrenness.

Abarim

regions beyond; i.e., on the east of Jordan, a mountain, or rather a mountain-chain, over against Jericho, to the east and south-east of the Dead Sea, in the land of Moab. From the top of Pisgah , i.e., Mount Nebo (q.v.), one of its summits, Moses surveyed the Promised Land (Deuteronomy 3:27; 32:49), and there he died (Deuteronomy 34:1,5). The Israelites had one of their encampments in the mountains of Abarim (Numbers 33:47,48) after crossing the Arnon.

Abba

This Syriac or Chaldee word is found three times in the New Testament (Mark 14:36; Romans 8:15; Galatians 4:6), and in each case is followed by its Greek equivalent, which is translated father. It is a term expressing warm affection and filial confidence. It has no perfect equivalent in our language. It has passed into European languages as an ecclesiastical term, abbot.

Abda

servant. (1.) The father of Adoniram, whom Solomon set over the tribute (1 Kings 4:6); i.e., the forced labour (R.V., levy ).

(2.) A Levite of the family of Jeduthun (Nehemiah 11:17), also called Obadiah (1 Chronicles 9:16).

Abdeel

servant of God, (Jeremiah 36:26), the father of Shelemiah.

Abdi

my servant. (1.) 1 Chronicles 6:44. (2.) 2 Chronicles 29:12. (3.) Ezra 10:26.

Abdiel

servant of God, (1 Chronicles 5:15), a Gadite chief.

Abdon

servile. (1.) The son of Hillel, a Pirathonite, the tenth judge of Israel (Judges 12:13-15. He is probably the Bedan of 1 Samuel 12:11.

(2.) The first-born of Gibeon of the tribe of Benjamin (1 Chronicles 8:30; 9:36).

(3.) The son of Micah, one of those whom Josiah sent to the prophetess Huldah to ascertain from her the meaning of the recently discovered book of the law (2 Chronicles 34:20). He is called Achbor in 2 Kings 22:12.

(4.) One of the sons of Shashak (1 Chronicles 8:23).

This is the name also of a Levitical town of the Gershonites, in the tribe of Asher (Joshua 21:30; 1 Chronicles 6:74). The ruins of Abdeh, some 8 miles north-east of Accho, probably mark its site.

Abednego

servant of Nego=Nebo, the Chaldee name given to Azariah, one of Daniel's three companions (Daniel 2:49). With Shadrach and Meshach, he was delivered from the burning fiery furnace (Daniel 3:12-30.

Abel

(Hebrews Hebhel), a breath, or vanity, the second son of Adam and Eve. He was put to death by his brother Cain (Genesis 4:1-16. Guided by the instruction of their father, the two brothers were trained in the duty of worshipping God. And in process of time (marg. at the end of days , i.e., on the Sabbath) each of them offered up to God of the first-fruits of his labours. Cain, as a husbandman, offered the fruits of the field; Abel, as a shepherd, of the firstlings of his flock. The Lord had respect unto Abel and his offering; but unto Cain and his offering he had not respect (Genesis 4:3-5. On this account Cain was angry with his brother, and formed the design of putting him to death; a design which he at length found an opportunity of carrying into effect (Genesis 4:8,9. Comp. 1 John 3:12). There are several references to Abel in the New Testament. Our Saviour speaks of him as righteous (Matthew 23:35). The blood of sprinkling is said to speak better things than that of Abel (Hebrews 12:24); i.e., the blood of Jesus is the reality of which the blood of the offering made by Abel was only the type. The comparison here is between the sacrifice offered by Christ and that offered by Abel, and not between the blood of Christ calling for mercy and the blood of the murdered Abel calling for vengeance, as has sometimes been supposed. It is also said (Hebrews 11:4) that Abel offered unto God a more excellent sacrifice than Cain. This sacrifice was made by faith; this faith rested in God, not only as the Creator and the God of providence, but especially in God as the great Redeemer, whose sacrifice was typified by the sacrifices which, no doubt by the divine institution, were offered from the days of Adam downward. On account of that faith which looked forward to the great atoning sacrifice, Abel's offering was accepted of God. Cain's offering had no such reference, and therefore was rejected. Abel was the first martyr, as he was the first of our race to die.

Abel (Hebrews 'abhel), lamentation (1 Samuel 6:18), the name given to the great stone in Joshua's field whereon the ark was set down. The Revised Version, however, following the Targum and the LXX., reads in the Hebrew text 'ebhen (= a stone), and accordingly translates unto the great stone, whereon they set down the ark. This reading is to be preferred.

Abel (Hebrews 'abhel), a grassy place, a meadow. This word enters into the composition of the following words:

Abel-beth-maachah

meadow of the house of Maachah, a city in the north of Palestine, in the neighbourhood of Dan and Ijon, in the tribe of Naphtali. It was a place of considerable strength and importance. It is called a mother in Israel , i.e., a metropolis (2 Samuel 20:19). It was besieged by Joab (2 Samuel 20:14), by Benhadad (1 Kings 15:20), and by Tiglath-pileser (2 Kings 15:29) about B.C. 734. It is elsewhere called Abel-maim, meadow of the waters, (2 Chronicles 16:4). Its site is occupied by the modern Abil or Abil-el-kamh, on a rising ground to the east of the brook Derdarah, which flows through the plain of Huleh into the Jordan, about 6 miles to the west-north-west of Daniel

Abel-cheramim

(Judges 11:33 R.V.; A. V., plain of the vineyards ), a village of the Ammonites, whither Jephthah pursued their forces.

Abel-meholah

meadow of dancing, or the dancing-meadow, the birth-place and residence of the prophet Elisha, not far from Beth-shean (1 Kings 4:12), in the tribe of Issachar, near where the Wady el-Maleh emerges into the valley of the Jordan, the rich meadow-land which extends about 4 miles south of Beth-shean; moist and luxuriant. Here Elisha was found at his plough by Elijah on his return up the Jordan valley from Horeb (1 Kings 19:16). It is now called 'Ain Helweh.

Abel-mizraim

meadow of Egypt, or mourning of Egypt, a place beyond, i.e., on the west of Jordan, at the threshing-floor of Atad. Here the Egyptians mourned seventy days for Jacob (Genesis 50:4-11. Its site is unknown.

Abel-shittim

meadow of the acacias, frequently called simply Shittim (Numbers 25:1; Joshua 2:1; Micah 6:5), a place on the east of Jordan, in the plain of Moab, nearly opposite Jericho. It was the forty-second encampment of the Israelites, their last resting-place before they crossed the Jordan (Numbers 33:49; 22:1; 26:3; 31:12; comp. Numbers 25:1; 31:16).

Abez

tin, or white, a town in the tribe of Issachar (Joshua 19:20), at the north of the plain of Esdraelon. It is probably identified with the ruins of el-Beida.

Abia

my father is the Lord, the Greek form of Abijah, or Abijam (Matthew 1:7), instead of Abiah (1 Chronicles 7:8). In Luke 1:5 the name refers to the head of the eighth of the twenty-four courses into which David divided the priests (1 Chronicles 24:10).

Abi-albon

father of strength; i.e., valiant , one of David's body-guard of thirty mighty men (2 Samuel 23:31); called also Abiel (1 Chronicles 11:32).

Abiasaph

father of gathering; the gatherer, the youngest of the three sons of Korah the Levite, head of a family of Korhites (Exodus 6:24); called Ebisaph (1 Chronicles 6:37).

Abiathar

father of abundance, or my father excels, the son of Ahimelech the high priest. He was the tenth high priest, and the fourth in descent from Eli. When his father was slain with the priests of Nob, he escaped, and bearing with him the ephod, he joined David, who was then in the cave of Adullam (1 Samuel 22:20-23; 23:6). He remained with David, and became priest of the party of which he was the leader (1 Samuel 30:7). When David ascended the throne of Judah, Abiathar was appointed high priest (1 Chronicles 15:11; 1 Kings 2:26) and the king's companion (1 Chronicles 27:34). Meanwhile Zadok, of the house of Eleazar, had been made high priest. These appointments continued in force till the end of David's reign (1 Kings 4:4). Abiathar was deposed (the sole historical instance of the deposition of a high priest) and banished to his home at Anathoth by Solomon, because he took part in the attempt to raise Adonijah to the throne. The priesthood thus passed from the house of Ithamar (1 Samuel 2:30-36; 1 Kings 1:19; 2:26, 27). Zadok now became sole high priest. In Mark 2:26 reference is made to an occurrence in the days of Abiathar the high priest. But from 1 Samuel 22, we learn explicitly that this event took place when Ahimelech, the father of Abiathar, was high priest. The apparent discrepancy is satisfactorily explained by interpreting the words in Mark as referring to the life-time of Abiathar, and not to the term of his holding the office of high priest. It is not implied in Mark that he was actual high priest at the time referred to. Others, however, think that the loaves belonged to Abiathar, who was at that time (Leviticus 24:9) a priest, and that he either himself gave them to David, or persuaded his father to give them.

Abib

an ear of corn, the month of newly-ripened grain (Exodus 13:4; 23:15); the first of the Jewish ecclesiastical year, and the seventh of the civil year. It began about the time of the vernal equinox, on 21st March. It was called Nisan, after the Captivity (Nehemiah 2:1). On the fifteenth day of the month, harvest was begun by gathering a sheaf of barley, which was offered unto the Lord on the sixteenth (Leviticus 23:4-11.

Abida

or Abi'dah, father of knowledge; knowing, one of the five sons of Midian, who was the son of Abraham by Keturah (1 Chronicles 1:33), and apparently the chief of an Arab tribe.

Abidan

father of judgment; judge, head of the tribe of Benjamin at the Exodus (Numbers 1:11; 2:22).

Abieezer

father of help; i.e., helpful. (1.) The second of the three sons of Hammoleketh, the sister of Gilead. He was the grandson of Manasseh (1 Chronicles 7:18). From his family Gideon sprang (Joshua 17:2; comp. Judges 6:34; 8:2). He was also called Jeezer (Numbers 26:30).

(2.) One of David's thirty warriors (2 Samuel 23:27; comp. 1 Chronicles 27:12).

(3.) The prince of the tribe of Dan at the Exodus (Numbers 1:12).

Abiel

father (i.e., possessor ) of God = pious. (1.) The son of Zeror and father of Ner, who was the grandfather of Saul (1 Samuel 14:51; 1 Chronicles 8:33; 9:39). In 1 Samuel 9:1 he is called the father, probably meaning the grandfather, of Kish. (2.) An Arbathite, one of David's warriors (1 Chronicles 11:32); called also Abi-albon (2 Samuel 23:31).

Abiezrite

father of help, a descendant of Abiezer (Judges 6:11,24; 8:32).

Abigail

father (i.e., leader ) of the dance, or of joy. (1.) The sister of David, and wife of Jether an Ishmaelite (1 Chronicles 2:16,17). She was the mother of Amasa (2 Samuel 17:25).

(2.) The wife of the churlish Nabal, who dwelt in the district of Carmel (1 Samuel 25:3). She showed great prudence and delicate management at a critical period of her husband's life. She was a woman of good understanding, and of a beautiful countenance. After Nabal's death she became the wife of David (1 Samuel 25:14-42and was his companion in all his future fortunes (1 Samuel 27:3; 30:5; 2 Samuel 2:2). By her David had a son called Chileab (2 Samuel 3:3), elsewhere called Daniel (1 Chronicles 3:1).

Abihail

father of might. (1.) Numbers 3:35. (2.) 1 Chronicles 2:29. (3.) 1 Chronicles 5:14.

(4.) The second wife of King Rehoboam (2 Chronicles 11:18), a descendant of Eliab, David's eldest brother.

(5.) The father of Esther and uncle of Mordecai (Esther 2:15).

Abihu

father of Him; i.e., worshipper of God , the second of the sons of Aaron (Exodus 6:23; Numbers 3:2; 26:60; 1 Chronicles 6:3). Along with his three brothers he was consecrated to the priest's office (Exodus 28:1). With his father and elder brother he accompanied the seventy elders part of the way up the mount with Moses (Exodus 24:1,9). On one occasion he and Nadab his brother offered incense in their censers filled with strange (i.e., common) fire, i.e., not with fire taken from the great brazen altar (Leviticus 6:9 etc.), and for this offence they were struck dead, and were taken out and buried without the camp (Leviticus 10:1-11; comp. Numbers 3:4; 26:61; 1 Chronicles 24:2). It is probable that when they committed this offence they were intoxicated, for immediately after is given the law prohibiting the use of wine or strong drink to the priests.

Abihud

father (i.e., possessor ) of renown. (1.) One of the sons of Bela, the son of Benjamin (1 Chronicles 8:3); called also Ahihud (ver. 7).

(2.) A descendant of Zerubbabel and father of Eliakim (Matthew 1:13 Abiud ); called also Juda (Luke 3:26), and Obadiah (1 Chronicles 3:21).

Abijah

father (i.e., possessor or worshipper ) of Jehovah. (1.) 1 Chronicles 7:8. (2.) 1 Chronicles 2:24.

(3.) The second son of Samuel (1 Samuel 8:2; 1 Chronicles 6:28). His conduct, along with that of his brother, as a judge in Beer-sheba, to which office his father had appointed him, led to popular discontent, and ultimately provoked the people to demand a royal form of government.

(4.) A descendant of Eleazar, the son of Aaron, a chief of one of the twenty-four orders into which the priesthood was divided by David (1 Chronicles 24:10). The order of Abijah was one of those which did not return from the Captivity (Ezra 2:36-39; Nehemiah 7:39-42; 12:1).

(5.) The son of Rehoboam, whom he succeeded on the throne of Judah (1 Chronicles 3:10). He is also called Abijam (1 Kings 14:31; 15:1-8. He began his three years' reign (2 Chronicles 12:16; 13:1,2) with a strenuous but unsuccessful effort to bring back the ten tribes to their allegiance. His address to Jeroboam and all Israel, before encountering them in battle, is worthy of being specially noticed (2 Chronicles 13:5-12. It was a very bloody battle, no fewer than 500,000 of the army of Israel having perished on the field. He is described as having walked in all the sins of his father (1 Kings 15:3; 2 Chronicles 11:20-22. It is said in 1 Kings 15:2 that his mother's name was Maachah, the daughter of Abishalom; but in 2 Chronicles 13:2 we read, his mother's name was Michaiah, the daughter of Uriel of Gibeah. The explanation is that Maachah is just a variation of the name Michaiah, and that Abishalom is probably the same as Absalom, the son of David. It is probable that Uriel of Gibeah married Tamar, the daughter of Absalom (2 Samuel 14:27), and by her had Maachah. The word daughter in 1 Kings 15:2 will thus, as it frequently elsewhere does, mean grand-daughter.

(6.) A son of Jeroboam, the first king of Israel. On account of his severe illness when a youth, his father sent his wife to consult the prophet Ahijah regarding his recovery. The prophet, though blind with old age, knew the wife of Jeroboam as soon as she approached, and under a divine impulse he announced to her that inasmuch as in Abijah alone of all the house of Jeroboam there was found some good thing toward the Lord, he only would come to his grave in peace. As his mother crossed the threshold of the door on her return, the youth died, and all Israel mourned for him (1 Kings 14:1-18.

(7.) The daughter of Zechariah (2 Chronicles 29:1; comp. Isaiah 8:2), and afterwards the wife of Ahaz. She is also called Abi (2 Kings 18:2).

(8.) One of the sons of Becher, the son of Benjamin (1 Chronicles 7:8). Abiah, A.V.

Abijam

father of the sea; i.e., seaman the name always used in Kings of the king of Judah, the son of Rehoboam, elsewhere called Abijah (1 Kings 15:1,7,8). (See ABIJAH, 5.)

Abilene

a plain, a district lying on the east slope of the Anti-Lebanon range; so called from its chief town, Abila (Luke 3:1), which stood in the Suk Wady Barada, between Heliopolis (Baalbec) and Damascus, 38 miles from the former and 18 from the latter. Lysanias was governor or tetrarch of this province.

Abimael

father of Mael, one of the sons or descendants of Joktan, in Northern Arabia (Genesis 10:28; 1 Chronicles 1:22).

Abimelech

my father a king, or father of a king, a common name of the Philistine kings, as Pharaoh was of the Egyptian kings. (1.) The Philistine king of Gerar in the time of Abraham (Genesis 20:1-18. By an interposition of Providence, Sarah was delivered from his harem, and was restored to her husband Abraham. As a mark of respect he gave to Abraham valuable gifts, and offered him a settlement in any part of his country; while at the same time he delicately and yet severely rebuked him for having practised a deception upon him in pretending that Sarah was only his sister. Among the gifts presented by the king were a thousand pieces of silver as a covering of the eyes for Sarah; i.e., either as an atoning gift and a testimony of her innocence in the sight of all, or rather for the purpose of procuring a veil for Sarah to conceal her beauty, and thus as a reproof to her for not having worn a veil which, as a married woman, she ought to have done. A few years after this Abimelech visited Abraham, who had removed southward beyond his territory, and there entered into a league of peace and friendship with him. This league was the first of which we have any record. It was confirmed by a mutual oath at Beer-sheba (Genesis 21:22-34.

(2.) A king of Gerar in the time of Isaac, probably the son of the preceeding (Genesis 26:1-22. Isaac sought refuge in his territory during a famine, and there he acted a part with reference to his wife Rebekah similar to that of his father Abraham with reference to Sarah. Abimelech rebuked him for the deception, which he accidentally discovered. Isaac settled for a while here, and prospered. Abimelech desired him, however, to leave his territory, which Isaac did. Abimelech afterwards visited him when he was encamped at Beer-sheba, and expressed a desire to renew the covenant which had been entered into between their fathers (Genesis 26:26-31.

(3.) A son of Gideon (Judges 9:1), who was proclaimed king after the death of his father (Judges 8:33-9:6). One of his first acts was to murder his brothers, seventy in number, on one stone, at Ophrah. Only one named Jotham escaped. He was an unprincipled, ambitious ruler, often engaged in war with his own subjects. When engaged in reducing the town of Thebez, which had revolted, he was struck mortally on his head by a mill-stone, thrown by the hand of a woman from the wall above. Perceiving that the wound was mortal, he desired his armour-bearer to thrust him through with his sword, that it might not be said he had perished by the hand of a woman (Judges 9:50-57.

(4.) The son of Abiathar, and high priest in the time of David (1 Chronicles 18:16). In the parallel passage, 2 Samuel 8:17 we have the name Ahimelech, and Abiathar, the son of Ahimelech. This most authorities consider the more correct reading. (5.) Achish, king of Gath, in the title of Psalms 34. (Comp. 1 Samuel 21:10-15.)

Abinadab

father of nobleness; i.e., noble. (1.) A Levite of Kirjath-jearim, in whose house the ark of the covenant was deposited after having been brought back from the land of the Philistines (1 Samuel 7:1). It remained there twenty years, till it was at length removed by David (1 Samuel 7:1,2; 1 Chronicles 13:7).

(2.) The second of the eight sons of Jesse (1 Samuel 16:8). He was with Saul in the campaign against the Philistines in which Goliath was slain (1 Samuel 17:13).

(3.) One of Saul's sons, who peristed with his father in the battle of Gilboa (1 Samuel 31:2; 1 Chronicles 10:2).

(4.) One of Solomon's officers, who provided victuals for the king and his household. He presided, for this purpose, over the district of Dor (1 Kings 4:11).

Abinoam

father of kindness, the father of Barak (Judges 4:6; 5:1).

Abiram

father of height; i.e., proud. (1.) One of the sons of Eliab, who joined Korah in the conspiracy against Moses and Aaron. He and all the conspirators, with their families and possessions (except the children of Korah), were swallowed up by an earthquake (Numbers 16:1-27; 26:9; Psalms 106:17).

(2.) The eldest son of Hiel the Bethelite, who perished prematurely in consequence of his father's undertaking to rebuild Jericho (1 Kings 16:34), according to the words of Joshua (Joshua 6:26). (See JERICHO.)

Abishag

father of (i.e., given to ) error, a young woman of Shunem, distinguished for her beauty. She was chosen to minister to David in his old age. She became his wife (1 Kings 1:3,4,15). After David's death Adonijah persuaded Bathsheba, Solomon's mother, to entreat the king to permit him to marry Abishag. Solomon suspected in this request an aspiration to the throne, and therefore caused him to be put to death (1 Kings 2:17-25.

Abishai

father of (i.e., desirous of ) a gift, the eldest son of Zeruiah, David's sister. He was the brother of Joab and Asahel (2 Samuel 2:18; 1 Chronicles 2:16). Abishai was the only one who accompanied David when he went to the camp of Saul and took the spear and the cruse of water from Saul's bolster (1 Samuel 26:5-12. He had the command of one of the three divisions of David's army at the battle with Absalom (2 Samuel 18:2,5,12). He slew the Philistine giant Ishbi-benob, who threatened David's life (2 Samuel 21:15-17. He was the chief of the second rank of the three mighties (2 Samuel 23:18, 19; 1 Chronicles 11:20,21); and on one occasion withstood 300 men, and slew them with his own spear (2 Samuel 23:18). Abishai is the name of the Semitic chief who offers gifts to the Lord of Beni-Hassan. See illustration facing page 10.

Abishua

father of welfare; i.e., fortunate. (1.) The grandson of Benjamin (1 Chronicles 8:4).

(2.) The son of Phinehas the high priest (1 Chronicles 6:4,5,50; Ezra 7:5).

Abishur

father of the wall; i.e., mason , one of the two sons of Shammai of the tribe of Judah (1 Chronicles 2:28,29).

Abital

father of dew; i.e., fresh , David's fifth wife (2 Samuel 3:4).

Abitub

father of goodness, a Benjamite (1 Chronicles 8:11).

Abjects

(Psalms 35:15), the translation of a Hebrew word meaning smiters; probably, in allusion to the tongue, slanderers. (Comp. Jeremiah 18:18.)

Ablution

or washing, was practised, (1.) When a person was initiated into a higher state: e.g., when Aaron and his sons were set apart to the priest's office, they were washed with water previous to their investiture with the priestly robes (Leviticus 8:6).

(2.) Before the priests approached the altar of God, they were required, on pain of death, to wash their hands and their feet to cleanse them from the soil of common life (Exodus 30:17-21. To this practice the Psalmist alludes, Psalms 26:6.

(3.) There were washings prescribed for the purpose of cleansing from positive defilement contracted by particular acts. Of such washings eleven different species are prescribed in the Levitical law (Leviticus 12-15).

(4.) A fourth class of ablutions is mentioned, by which a person purified or absolved himself from the guilt of some particular act. For example, the elders of the nearest village where some murder was committed were required, when the murderer was unknown, to wash their hands over the expiatory heifer which was beheaded, and in doing so to say, Our hands have not shed this blood, neither have our eyes seen it (Deuteronomy 21:1-9. So also Pilate declared himself innocent of the blood of Jesus by washing his hands (Matthew 27:24). This act of Pilate may not, however, have been borrowed from the custom of the Jews. The same practice was common among the Greeks and Romans.

The Pharisees carried the practice of ablution to great excess, thereby claiming extraordinary purity (Matthew 23:25). Mark (Mark 7:1-5refers to the ceremonial ablutions. The Pharisees washed their hands oft, more correctly, with the fist (R.V., diligently ), or as an old father, Theophylact, explains it, up to the elbow. (Compare also Mark 7:4; Leviticus 6:28; 11:32-36; 15:22) (See WASHING.)

Abner

father of light; i.e., enlightening , the son of Ner and uncle of Saul. He was commander-in-chief of Saul's army (1 Samuel 14:50; 17:55; 20:25). He first introduced David to the court of Saul after the victory over Goliath (1 Samuel 17:57). After the death of Saul, David was made king over Judah, and reigned in Hebron. Among the other tribes there was a feeling of hostility to Judah; and Abner, at the head of Ephraim, fostered this hostility in the interest of the house of Saul, whose son Ish-bosheth he caused to be proclaimed king (2 Samuel 2:8). A state of war existed between these two kings. A battle fatal to Abner, who was the leader of Ish-boseth's army, was fought with David's army under Joab at Gibeon (2 Samuel 2:12). Abner, escaping from the field, was overtaken by Asahel, who was light of foot as a wild roe, the brother of Joab and Abishai, whom he thrust through with a back stroke of his spear (2 Samuel 2:18-32.

Being rebuked by Ish-bosheth for the impropriety of taking to wife Rizpah, who had been a concubine of King Saul, he found an excuse for going over to the side of David, whom he now professed to regard as anointed by the Lord to reign over all Israel. David received him favourably, and promised that he would have command of the armies. At this time Joab was absent from Hebron, but on his return he found what had happened. Abner had just left the city; but Joab by a stratagem recalled him, and meeting him at the gate of the city on his return, thrust him through with his sword (2 Samuel 3:27, 31-39; 4:12. Comp. 1 Kings 2:5, 32). David lamented in pathetic words the death of Abner, Know ye not that there is a prince and a great man fallen this day in Israel? (2 Samuel 3:33-38.)

Abomination

This word is used, (1.) To express the idea that the Egyptians considered themselves as defiled when they ate with strangers (Genesis 43:32). The Jews subsequently followed the same practice, holding it unlawful to eat or drink with foreigners (John 18:28; Acts 10:28; 11:3).

(2.) Every shepherd was an abomination unto the Egyptians (Genesis 46:34). This aversion to shepherds, such as the Hebrews, arose probably from the fact that Lower and Middle Egypt had formerly been held in oppressive subjection by a tribe of nomad shepherds (the Hyksos), who had only recently been expelled, and partly also perhaps from this other fact that the Egyptians detested the lawless habits of these wandering shepherds.

(3.) Pharaoh was so moved by the fourth plague, that while he refused the demand of Moses, he offered a compromise, granting to the Israelites permission to hold their festival and offer their sacrifices in Egypt. This permission could not be accepted, because Moses said they would have to sacrifice the abomination of the Egyptians (Exodus 8:26); i.e., the cow or ox, which all the Egyptians held as sacred, and which they regarded it as sacrilegious to kill.

(4.) Daniel (Daniel 11:31), in that section of his prophecies which is generally interpreted as referring to the fearful calamities that were to fall on the Jews in the time of Antiochus Epiphanes, says, And they shall place the abomination that maketh desolate. Antiochus Epiphanes caused an altar to be erected on the altar of burnt-offering, on which sacrifices were offered to Jupiter Olympus. (Comp. 1 Macc. 1:57). This was the abomination of the desolation of Jerusalem. The same language is employed in Daniel 9:27 (comp. Matthew 24:15), where the reference is probably to the image-crowned standards which the Romans set up at the east gate of the temple (A.D. 70), and to which they paid idolatrous honours. Almost the entire religion of the Roman camp consisted in worshipping the ensign, swearing by the ensign, and in preferring the ensign before all other gods. These ensigns were an abomination to the Jews, the abomination of desolation.

This word is also used symbolically of sin in general (Isaiah 66:3); an idol (Isaiah 44:19); the ceremonies of the apostate Church of Rome (Revelation 17:4); a detestable act (Ezekiel 22:11).

Abraham

father of a multitude, son of Terah, named (Genesis 11:27) before his older brothers Nahor and Haran, because he was the heir of the promises. Till the age of seventy, Abram sojourned among his kindred in his native country of Chaldea. He then, with his father and his family and household, quitted the city of Ur, in which he had hitherto dwelt, and went some 300 miles north to Haran, where he abode fifteen years. The cause of his migration was a call from God (Acts 7:2-4. There is no mention of this first call in the Old Testament; it is implied, however, in Genesis 12. While they tarried at Haran, Terah died at the age of 205 years. Abram now received a second and more definite call, accompanied by a promise from God (Genesis 12:1,2); whereupon he took his departure, taking his nephew Lot with him, not knowing whither he went (Hebrews 11:8). He trusted implicitly to the guidance of Him who had called him.

Abram now, with a large household of probably a thousand souls, entered on a migratory life, and dwelt in tents. Passing along the valley of the Jabbok, in the land of Canaan, he formed his first encampment at Sichem (Genesis 12:6), in the vale or oak-grove of Moreh, between Ebal on the north and Gerizim on the south. Here he received the great promise, I will make of thee a great nation, etc. (Genesis 12:2,3,7). This promise comprehended not only temporal but also spiritual blessings. It implied that he was the chosen ancestor of the great Deliverer whose coming had been long ago predicted (Genesis 3:15). Soon after this, for some reason not mentioned, he removed his tent to the mountain district between Bethel, then called Luz, and Ai, towns about two miles apart, where he built an altar to Jehovah. He again moved into the southern tract of Palestine, called by the Hebrews the Negeb; and was at length, on account of a famine, compelled to go down into Egypt. This took place in the time of the Hyksos, a Semitic race which now held the Egyptians in bondage. Here occurred that case of deception on the part of Abram which exposed him to the rebuke of Pharaoh (Genesis 12:18). Sarai was restored to him; and Pharaoh loaded him with presents, recommending him to withdraw from the country. He returned to Canaan richer than when he left it, in cattle, in silver, and in gold (Genesis 12:8; 13:2. Comp. Psalms 105:13, 14). The whole party then moved northward, and returned to their previous station near Bethel. Here disputes arose between Lot's shepherds and those of Abram about water and pasturage. Abram generously gave Lot his choice of the pasture-ground. (Comp. 1 Corinthians 6:7.) He chose the well-watered plain in which Sodom was situated, and removed thither; and thus the uncle and nephew were separated. Immediately after this Abram was cheered by a repetition of the promises already made to him, and then removed to the plain or oak-grove of Mamre, which is in Hebron. He finally settled here, pitching his tent under a famous oak or terebinth tree, called the oak of Mamre (Genesis 13:18). This was his third resting-place in the land.

Some fourteen years before this, while Abram was still in Chaldea, Palestine had been invaded by Chedorlaomer, King of Elam, who brought under tribute to him the five cities in the plain to which Lot had removed. This tribute was felt by the inhabitants of these cities to be a heavy burden, and after twelve years they revolted. This brought upon them the vengeance of Chedorlaomer, who had in league with him four other kings. He ravaged the whole country, plundering the towns, and carrying the inhabitants away as slaves. Among those thus treated was Lot. Hearing of the disaster that had fallen on his nephew, Abram immediately gathered from his own household a band of 318 armed men, and being joined by the Amoritish chiefs Mamre, Aner, and Eshcol, he pursued after Chedorlaomer, and overtook him near the springs of the Jordan. They attacked and routed his army, and pursued it over the range of Anti-Libanus as far as to Hobah, near Damascus, and then returned, bringing back all the spoils that had been carried away. Returning by way of Salem, i.e., Jerusalem, the king of that place, Melchizedek, came forth to meet them with refreshments. To him Abram presented a tenth of the spoils, in recognition of his character as a priest of the most high God (Genesis 14:18-20.

In a recently-discovered tablet, dated in the reign of the grandfather of Amraphel (Genesis 14:1), one of the witnesses is called the Amorite, the son of Abiramu, or Abram.

Having returned to his home at Mamre, the promises already made to him by God were repeated and enlarged (Genesis 13:14). The word of the Lord (an expression occurring here for the first time) came to him (Genesis 15:1). He now understood better the future that lay before the nation that was to spring from him. Sarai, now seventy-five years old, in her impatience, persuaded Abram to take Hagar, her Egyptian maid, as a concubine, intending that whatever child might be born should be reckoned as her own. Ishmael was accordingly thus brought up, and was regarded as the heir of these promises (Genesis 16). When Ishmael was thirteen years old, God again revealed yet more explicitly and fully his gracious purpose; and in token of the sure fulfilment of that purpose the patriarch's name was now changed from Abram to Abraham (Genesis 17:4,5), and the rite of circumcision was instituted as a sign of the covenant. It was then announced that the heir to these covenant promises would be the son of Sarai, though she was now ninety years old; and it was directed that his name should be Isaac. At the same time, in commemoration of the promises, Sarai's name was changed to Sarah. On that memorable day of God's thus revealing his design, Abraham and his son Ishmael and all the males of his house were circumcised (Genesis 17). Three months after this, as Abraham sat in his tent door, he saw three men approaching. They accepted his proffered hospitality, and, seated under an oak-tree, partook of the fare which Abraham and Sarah provided. One of the three visitants was none other than the Lord, and the other two were angels in the guise of men. The Lord renewed on this occasion his promise of a son by Sarah, who was rebuked for her unbelief. Abraham accompanied the three as they proceeded on their journey. The two angels went on toward Sodom; while the Lord tarried behind and talked with Abraham, making known to him the destruction that was about to fall on that guilty city. The patriarch interceded earnestly in behalf of the doomed city. But as not even ten righteous persons were found in it, for whose sake the city would have been spared, the threatened destruction fell upon it; and early next morning Abraham saw the smoke of the fire that consumed it as the smoke of a furnace (Genesis 19:1-28.

After fifteen years' residence at Mamre, Abraham moved southward, and pitched his tent among the Philistines, near to Gerar. Here occurred that sad instance of prevarication on his part in his relation to Abimelech the King (Genesis 20). (See ABIMELECH.) Soon after this event, the patriarch left the vicinity of Gerar, and moved down the fertile valley about 25 miles to Beer-sheba. It was probably here that Isaac was born, Abraham being now an hundred years old. A feeling of jealousy now arose between Sarah and Hagar, whose son, Ishmael, was no longer to be regarded as Abraham's heir. Sarah insisted that both Hagar and her son should be sent away. This was done, although it was a hard trial to Abraham (Genesis 21:12). (See HAGAR; ISHMAEL.)

At this point there is a blank in the patriarch's history of perhaps twenty-five years. These years of peace and happiness were spent at Beer-sheba. The next time we see him his faith is put to a severe test by the command that suddenly came to him to go and offer up Isaac, the heir of all the promises, as a sacrifice on one of the mountains of Moriah. His faith stood the test (Hebrews 11:17-19. He proceeded in a spirit of unhesitating obedience to carry out the command; and when about to slay his son, whom he had laid on the altar, his uplifted hand was arrested by the angel of Jehovah, and a ram, which was entangled in a thicket near at hand, was seized and offered in his stead. From this circumstance that place was called Jehovah-jireh, i.e., The Lord will provide. The promises made to Abraham were again confirmed (and this was the last recorded word of God to the patriarch); and he descended the mount with his son, and returned to his home at Beer-sheba (Genesis 22:19), where he resided for some years, and then moved northward to Hebron.

Some years after this Sarah died at Hebron, being 127 years old. Abraham acquired now the needful possession of a burying-place, the cave of Machpelah, by purchase from the owner of it, Ephron the Hittite (Genesis 23); and there he buried Sarah. His next care was to provide a wife for Isaac, and for this purpose he sent his steward, Eliezer, to Haran (or Charran, Acts 7:2), where his brother Nahor and his family resided (Genesis 11:31). The result was that Rebekah, the daughter of Nahor's son Bethuel, became the wife of Isaac (Genesis 24). Abraham then himself took to wife Keturah, who became the mother of six sons, whose descendants were afterwards known as the children of the east (Judges 6:3), and later as Saracens. At length all his wanderings came to an end. At the age of 175 years, 100 years after he had first entered the land of Canaan, he died, and was buried in the old family burying-place at Machpelah (Genesis 25:7-10.

The history of Abraham made a wide and deep impression on the ancient world, and references to it are interwoven in the religious traditions of almost all Eastern nations. He is called the friend of God (James 2:23), faithful Abraham (Galatians 3:9), the father of us all (Romans 4:16).

Abraham's bosom

(Luke 16:22,23) refers to the custom of reclining on couches at table, which was prevalent among the Jews, an arrangement which brought the head of one person almost into the bosom of the one who sat or reclined above him. To be in Abraham's bosom thus meant to enjoy happiness and rest (Matthew 8:11; Luke 16:23) at the banquet in Paradise. (See BANQUET; MEALS.)

Abram

exalted father. (see ABRAHAM.)

Abronah

R.V., one of Israel's halting-places in the desert (Numbers 33:34,35), just before Ezion-gaber. In A.V., Ebronah.

Absalom

father of peace; i.e., peaceful David's son by Maacah (2 Samuel 3:3; comp. 1 Kings 1:6). He was noted for his personal beauty and for the extra-ordinary profusion of the hair of his head (2 Samuel 14:25,26). The first public act of his life was the blood-revenge he executed against Amnon, David's eldest son, who had basely wronged Absalom's sister Tamar. This revenge was executed at the time of the festivities connected with a great sheep-shearing at Baal-hazor. David's other sons fled from the place in horror, and brought the tidings of the death of Amnon to Jerusalem. Alarmed for the consequences of the act, Absalom fled to his grandfather at Geshur, and there abode for three years (2 Samuel 3:3; 13:23-38.

David mourned his absent son, now branded with the guilt of fratricide. As the result of a stratagem carried out by a woman of Tekoah, Joab received David's sanction to invite Absalom back to Jerusalem. He returned accordingly, but two years elapsed before his father admitted him into his presence (2 Samuel 14:28). Absalom was now probably the oldest surviving son of David, and as he was of royal descent by his mother as well as by his father, he began to aspire to the throne. His pretensions were favoured by the people. By many arts he gained their affection; and after his return from Geshur (2 Samuel 15:7; marg., R.V.) he went up to Hebron, the old capital of Judah, along with a great body of the people, and there proclaimed himself king. The revolt was so successful that David found it necessary to quit Jerusalem and flee to Mahanaim, beyond Jordan; where upon Absalom returned to Jerusalem and took possession of the throne without opposition. Ahithophel, who had been David's chief counsellor, deserted him and joined Absalom, whose chief counsellor he now became. Hushai also joined Absalom, but only for the purpose of trying to counteract the counsels of Ahithophel, and so to advantage David's cause. He was so far successful that by his advice, which was preferred to that of Ahithophel, Absalom delayed to march an army against his father, who thus gained time to prepare for the defence.

Absalom at length marched out against his father, whose army, under the command of Joab, he encountered on the borders of the forest of Ephraim. Twenty thousand of Absalom's army were slain in that fatal battle, and the rest fled. Absalom fled on a swift mule; but his long flowing hair, or more probably his head, was caught in the bough of an oak, and there he was left suspended till Joab came up and pierced him through with three darts. His body was then taken down and cast into a pit dug in the forest, and a heap of stones was raised over his grave. When the tidings of the result of that battle were brought to David, as he sat impatiently at the gate of Mahanaim, and he was told that Absalom had been slain, he gave way to the bitter lamentation: O my son Absalom, my son, my son Absalom! would God I had died for thee, O Absalom, my son, my son! (2 Samuel 18:33. Comp. Exodus 32:32; Romans 9:3).

Absalom's three sons (2 Samuel 14:27; comp. 2 Samuel 18:18) had all died before him, so that he left only a daughter, Tamar, who became the grandmother of Abijah.

Acacia

(Hebrews shittim) Exodus 25:5 R.V. probably the Acacia seyal (the gum-arabic tree); called the shittah tree (Isaiah 41:19). Its wood is called shittim wood (Exodus 26:15,26; 25:10,13,23,28 etc.). This species (A. seyal) is like the hawthorn, a gnarled and thorny tree. It yields the gum-arabic of commerce. It is found in abundance in the Sinaitic peninsula.

Accad

the high land or mountains, a city in the land of Shinar. It has been identified with the mounds of Akker Kuf, some 50 miles to the north of Babylon; but this is doubtful. It was one of the cities of Nimrod's kingdom (Genesis 10:10). It stood close to the Euphrates, opposite Sippara. (See SEPHARVAIM.)

It is also the name of the country of which this city was the capital, namely, northern or upper Babylonia. The Accadians who came from the mountains of the east, where the ark rested, attained to a high degree of civilization. In the Babylonian inscriptions they are called the black heads and the black faces, in contrast to the white race of Semitic descent. They invented the form of writing in pictorial hieroglyphics, and also the cuneiform system, in which they wrote many books partly on papyrus and partly on clay. The Semitic Babylonians ( the white race ), or, as some scholars think, first the Cushites, and afterwards, as a second immigration, the Semites, invaded and conquered this country; and then the Accadian language ceased to be a spoken language, although for the sake of its literary treasures it continued to be studied by the educated classes of Babylonia. A large portion of the Ninevite tablets brought to light by Oriental research consists of interlinear or parallel translations from Accadian into Assyrian; and thus that long-forgotten language has been recovered by scholars. It belongs to the class of languages called agglutinative, common to the Tauranian race; i.e., it consists of words glued together, without declension of conjugation. These tablets in a remarkable manner illustrate ancient history. Among other notable records, they contain an account of the Creation which closely resembles that given in the book of Genesis, of the Sabbath as a day of rest, and of the Deluge and its cause. (See BABYLON; CHALDEA.)

Accho

sultry or sandy, a town and harbour of Phoenicia, in the tribe of Asher, but never acquired by them (Judges 1:31). It was known to the ancient Greeks and Romans by the name of Ptolemais, from Ptolemy the king of Egypt, who rebuilt it about B.C. 100. Here Paul landed on his last journey to Jerusalem (Acts 21:7). During the crusades of the Middle Ages it was called Acra; and subsequently, on account of its being occupied by the Knights Hospitallers of Jerusalem, it was called St. Jean d'Acre, or simply Acre.

Accuser

Satan is styled the accuser of the brethren (Revelation 12:10. Comp. Job 1:6; Zechariah 3:1), as seeking to uphold his influence among men by bringing false charges against Christians, with the view of weakening their influence and injuring the cause with which they are identified. He was regarded by the Jews as the accuser of men before God, laying to their charge the violations of the law of which they were guilty, and demanding their punishment. The same Greek word, rendered accuser, is found in John 8:10 (but omitted in the Revised Version); Acts 23:30, 35; 24:8; 25:16, 18 in all of which places it is used of one who brings a charge against another.

Aceldama

the name which the Jews gave in their proper tongue, i.e., in Aramaic, to the field which was purchased with the money which had been given to the betrayer of our Lord. The word means field of blood. It was previously called the potter's field (Matthew 27:7, 8; Acts 1:19), and was appropriated as the burial-place for strangers. It lies on a narrow level terrace on the south face of the valley of Hinnom. Its modern name is Hak ed-damm.

Achaia

the name originally of a narrow strip of territory in Greece, on the north-west of the Peloponnesus. Subsequently it was applied by the Romans to the whole Peloponnesus, now called the Morea, and the south of Greece. It was then one of the two provinces (Macedonia being the other) into which they divided the country when it fell under their dominion. It is in this latter enlarged meaning that the name is always used in the New Testament (Acts 18:12, 27; 19:21; Romans 15:26; 16:5etc.). It was at the time when Luke wrote the Acts of the Apostles under the proconsular form of government; hence the appropriate title given to Gallio as the deputy, i.e., proconsul, of Achaia (Acts 18:12).

Achaichus

(1 Corinthians 16:17), one of the members of the church of Corinth who, with Fortunatus and Stephanas, visited Paul while he was at Ephesus, for the purpose of consulting him on the affairs of the church. These three probably were the bearers of the letter from Corinth to the apostle to which he alludes in 1 Corinthians 7:1.

Achan

called also Achar, i.e., one who troubles (1 Chronicles 2:7), in commemoration of his crime, which brought upon him an awful destruction (Joshua 7:1). On the occasion of the fall of Jericho, he seized, contrary to the divine command, an ingot of gold, a quantity of silver, and a costly Babylonish garment, which he hid in his tent. Joshua was convinced that the defeat which the Israelites afterwards sustained before Ai was a proof of the divine displeasure on account of some crime, and he at once adopted means by the use of the lot for discovering the criminal. It was then found that Achan was guilty, and he was stoned to death in the valley of Achor. He and all that belonged to him were then consumed by fire, and a heap of stones was raised over the ashes.

Achbor

gnawing = mouse. (1.) An Edomitish king (Genesis 36:38; 1 Chronicles 1:49).

(2.) One of Josiah's officers sent to the prophetess Huldah to inquire regarding the newly-discovered book of the law (2 Kings 22:12, 14). He is also called Abdon (2 Chronicles 34:20).

Achish

angry, perhaps only a general title of royalty applicable to the Philistine kings. (1.) The king with whom David sought refuge when he fled from Saul (1 Samuel 21:10-15. He is called Abimelech in the superscription of Psalms 34. It was probably this same king to whom David a second time repaired at the head of a band of 600 warriors, and who assigned him Ziklag, whence he carried on war against the surrounding tribes (1 Samuel 27:5-12. Achish had great confidence in the valour and fidelity of David (1 Samuel 28:1,2), but at the instigation of his courtiers did not permit him to go up to battle along with the Philistine hosts (1 Samuel 29:2-11. David remained with Achish a year and four months. (2.) Another king of Gath, probably grandson of the foregoing, to whom the two servants of Shimei fled. This led Shimei to go to Gath in pursuit of them, and the consequence was that Solomon put him to death (1 Kings 2:39-46.

Achmetha

(Ezra 6:2), called Ecbatana by classical writers, the capital of northern Media. Here was the palace which was the residence of the old Median monarchs, and of Cyrus and Cambyses. In the time of Ezra, the Persian kings resided usually at Susa of Babylon. But Cyrus held his court at Achmetha; and Ezra, writing a century after, correctly mentions the place where the decree of Cyrus was found.

Achor

trouble, a valley near Jericho, so called in consequence of the trouble which the sin of Achan caused Israel (Joshua 7:24,26). The expression valley of Achor probably became proverbial for that which caused trouble, and when Isaiah (Isaiah 65:10) refers to it he uses it in this sense: The valley of Achor, a place for herds to lie down in; i.e., that which had been a source of calamity would become a source of blessing. Hosea also (Hosea 2:15) uses the expression in the same sense: The valley of Achor for a door of hope; i.e., trouble would be turned into joy, despair into hope. This valley has been identified with the Wady Kelt.

Achsah

anklet, Caleb's only daughter (1 Chronicles 2:49). She was offered in marriage to the man who would lead an attack on the city of Debir, or Kirjath-sepher. This was done by Othniel (q.v.), who accordingly obtained her as his wife (Joshua 15:16-19; Judges 1:9-15.

Achshaph

fascination, a royal city of the Canaanites, in the north of Palestine (Joshua 11:1; 12:20; 19:25). It was in the eastern boundary of the tribe of Asher, and is identified with the modern ruined village of Kesaf or Yasif, N.E. of Accho.

Achzib

falsehood. (1.) A town in the Shephelah, or plain country of Judah (Joshua 15:44); probably the same as Chezib of Genesis 38:5 = Ain Kezbeh.

(2.) A Phoenician city (the Gr. Ecdippa), always retained in their possession though assigned to the tribe of Asher (Joshua 19:29; Judges 1:31). It is identified with the modern es-Zib, on the Mediterranean, about 8 miles north of Accho.

Acre

is the translation of a word (tse'med), which properly means a yoke, and denotes a space of ground that may be ploughed by a yoke of oxen in a day. It is about an acre of our measure (Isaiah 5:10; 1 Samuel 14:14).

Acts of the Apostles

the title now given to the fifth and last of the historical books of the New Testament. The author styles it a treatise (Acts 1:1). It was early called The Acts, The Gospel of the Holy Ghost, and The Gospel of the Resurrection. It contains properly no account of any of the apostles except Peter and Paul. John is noticed only three times; and all that is recorded of James, the son of Zebedee, is his execution by Herod. It is properly therefore not the history of the Acts of the Apostles, a title which was given to the book at a later date, but of Acts of Apostles, or more correctly, of Some Acts of Certain Apostles.

As regards its authorship, it was certainly the work of Luke, the beloved physician (comp. Luke 1:1-4; Acts 1:1). This is the uniform tradition of antiquity, although the writer nowhere makes mention of himself by name. The style and idiom of the Gospel of Luke and of the Acts, and the usage of words and phrases common to both, strengthen this opinion. The writer first appears in the narrative in Acts 16:11and then disappears till Paul's return to Philippi two years afterwards, when he and Paul left that place together (Acts 20:6), and the two seem henceforth to have been constant companions to the end. He was certainly with Paul at Rome (28; Colossians 4:14). Thus he wrote a great portion of that history from personal observation. For what lay beyond his own experience he had the instruction of Paul. If, as is very probable, 2 Timothy was written during Paul's second imprisonment at Rome, Luke was with him then as his faithful companion to the last (2 Timothy 4:11). Of his subsequent history we have no certain information.

The design of Luke's Gospel was to give an exhibition of the character and work of Christ as seen in his history till he was taken up from his disciples into heaven; and of the Acts, as its sequel, to give an illustration of the power and working of the gospel when preached among all nations, beginning at Jerusalem. The opening sentences of the Acts are just an expansion and an explanation of the closing words of the Gospel. In this book we have just a continuation of the history of the church after Christ's ascension. Luke here carries on the history in the same spirit in which he had commenced it. It is only a book of beginnings, a history of the founding of churches, the initial steps in the formation of the Christian society in the different places visited by the apostles. It records a cycle of representative events.

All through the narrative we see the ever-present, all-controlling power of the ever-living Saviour. He worketh all and in all in spreading abroad his truth among men by his Spirit and through the instrumentality of his apostles.

The time of the writing of this history may be gathered from the fact that the narrative extends down to the close of the second year of Paul's first imprisonment at Rome. It could not therefore have been written earlier than A.D. 61 or 62, nor later than about the end of A.D. 63. Paul was probably put to death during his second imprisonment, about A.D. 64, or, as some think, 66.

The place where the book was written was probably Rome, to which Luke accompanied Paul.

The key to the contents of the book is in Acts 1:8Ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth. After referring to what had been recorded in a former treatise of the sayings and doings of Jesus Christ before his ascension, the author proceeds to give an account of the circumstances connected with that event, and then records the leading facts with reference to the spread and triumphs of Christianity over the world during a period of about thirty years. The record begins with Pentecost (A.D. 33) and ends with Paul's first imprisonment (A.D. 63 or 64). The whole contents of the book may be divided into these three parts:

(1.) Chaps. 1-12, describing the first twelve years of the Christian church. This section has been entitled From Jerusalem to Antioch. It contains the history of the planting and extension of the church among the Jews by the ministry of Peter.

(2.) Chaps. 13-21, Paul's missionary journeys, giving the history of the extension and planting of the church among the Gentiles.

(3.) Chaps. 21-28, Paul at Rome, and the events which led to this. Chaps. 13-28 have been entitled From Antioch to Rome.

In this book it is worthy of note that no mention is made of the writing by Paul of any of his epistles. This may be accounted for by the fact that the writer confined himself to a history of the planting of the church, and not to that of its training or edification. The relation, however, between this history and the epistles of Paul is of such a kind, i.e., brings to light so many undesigned coincidences, as to prove the genuineness and authenticity of both, as is so ably shown by Paley in his Horae Paulinae. No ancient work affords so many tests of veracity; for no other has such numerous points of contact in all directions with contemporary history, politics, and topography, whether Jewish, or Greek, or Roman. Lightfoot. (See PAUL.)

Adah

ornament. (1.) The first of Lamech's two wives, and the mother of Jabal and Jubal (Genesis 4:19, 20, 23).

(2.) The first of Esau's three wives, the daughter of Elon the Hittite (Genesis 36:2,4), called also Bashemath (Genesis 26:34).

Adam

red, a Babylonian word, the generic name for man, having the same meaning in the Hebrew and the Assyrian languages. It was the name given to the first man, whose creation, fall, and subsequent history and that of his descendants are detailed in the first book of Moses (Genesis 1:27-45. God created man [Hebrews , Adam] in his own image, in the image of God created he him; male and female created he them.

Adam was absolutely the first man whom God created. He was formed out of the dust of the earth (and hence his name), and God breathed into his nostrils the breath of life, and gave him dominion over all the lower creatures (Genesis 1:26; 2:7). He was placed after his creation in the Garden of Eden, to cultivate it, and to enjoy its fruits under this one prohibition: Of the tree of the knowledge of good and evil thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die.

The first recorded act of Adam was his giving names to the beasts of the field and the fowls of the air, which God brought to him for this end. Thereafter the Lord caused a deep sleep to fall upon him, and while in an unconscious state took one of his ribs, and closed up his flesh again; and of this rib he made a woman, whom he presented to him when he awoke. Adam received her as his wife, and said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man. He called her Eve, because she was the mother of all living.

Being induced by the tempter in the form of a serpent to eat the forbidden fruit, Eve persuaded Adam, and he also did eat. Thus man fell, and brought upon himself and his posterity all the sad consequences of his transgression. The narrative of the Fall comprehends in it the great promise of a Deliverer (Genesis 3:15), the first gospel message to man. They were expelled from Eden, and at the east of the garden God placed a flame, which turned every way, to prevent access to the tree of life (Genesis 3). How long they were in Paradise is matter of mere conjecture.

Shortly after their expulsion Eve brought forth her first-born, and called him Cain. Although we have the names of only three of Adam's sons, viz., Cain, Abel, and Seth, yet it is obvious that he had several sons and daughters (Genesis 5:4). He died aged 930 years.

Adam and Eve were the progenitors of the whole human race. Evidences of varied kinds are abundant in proving the unity of the human race. The investigations of science, altogether independent of historical evidence, lead to the conclusion that God hath made of one blood all nations of men for to dwell on all the face of the earth (Acts 17:26. Comp. Romans 5:12-12; 1 Corinthians 15:22-49.

Adamah

red earth, a fortified city of Naphtali, probably the modern Damieh, on the west side of the sea of Tiberias (Joshua 19:33, 36).

Adamant

(Hebrews shamir), Ezekiel 3:9. The Greek word adamas means diamond. This stone is not referred to, but corundum or some kind of hard steel. It is an emblem of firmness in resisting adversaries of the truth (Zechariah 7:12), and of hard-heartedness against the truth (Jeremiah 17:1).

Adam, a type

The apostle Paul speaks of Adam as the figure of him who was to come. On this account our Lord is sometimes called the second Adam. This typical relation is described in Romans 5:14-19.

Adam, the city of

is referred to in Joshua 3:16. It stood beside Zarethan, on the west bank of Jordan (1 Kings 4:12). At this city the flow of the water was arrested and rose up upon an heap at the time of the Israelites' passing over (Joshua 3:16).

Adar

large, the sixth month of the civil and the twelfth of the ecclesiastical year of the Jews (Esther 3:7, 13; 8:12; 9:1, 15, 17, 19, 21). It included the days extending from the new moon of our March to the new moon of April. The name was first used after the Captivity. When the season was backward, and the lambs not yet of a paschal size, or the barley not forward enough for abib, then a month called Veadar, i.e., a second Adar, was intercalated.

Adbeel

miracle of God, the third of the twelve sons of Ishmael, and head of an Arabian tribe (Genesis 25:13; 1 Chronicles 1:29).

Addar

ample, splendid, son of Bela (1 Chronicles 8:3); called also Ard (Genesis 46:21)

Adder

(Psalms 140:3; Romans 3:13 asp ) is the rendering of, (1.) Akshub ( coiling or lying in wait ), properly an asp or viper, found only in this passage. (2.) Pethen ( twisting ), a viper or venomous serpent identified with the cobra (Naja haje) (Psalms 58:4; 91:13); elsewhere asp. (3.) Tziphoni ( hissing ) (Proverbs 23:32); elsewhere rendered cockatrice, Isaiah 11:8; 14:29; 59:5; Jeremiah 8:17 as it is here in the margin of the Authorized Version. The Revised Version has basilisk. This may have been the yellow viper, the Daboia xanthina, the largest and most dangerous of the vipers of Palestine. (4.) Shephiphon ( creeping ), occurring only in Genesis 49:17 the small speckled venomous snake, the horned snake, or cerastes. Dan is compared to this serpent, which springs from its hiding-place on the passer-by.

Addi

ornament, (Luke 3:28), the son of Cosam, and father of Melchi, one of the progenitors of Christ.

Addon

low, one of the persons named in Nehemiah 7:61 who could not shew their father's house on the return from captivity. This, with similar instances (ver. 63), indicates the importance the Jews attached to their genealogies.

Adiel

ornament of God. (1.) The father of Azmaveth, who was treasurer under David and Solomon (1 Chronicles 27:25). (2.) A family head of the tribe of Simeon (1 Chronicles 4:36). (3.) A priest (1 Chronicles 9:12).

Adin

effeminate. (1.) Ezra 8:6. (2.) Nehemiah 10:16.

Adina

slender, one of David's warriors (1 Chronicles 11:42), a Reubenite.

Adino

the Eznite, one of David's mighty men (2 Samuel 23:8). (See JASHOBEAM.)

Adjuration

a solemn appeal whereby one person imposes on another the obligation of speaking or acting as if under an oath (1 Samuel 14:24; Joshua 6:26; 1 Kings 22:16).

We have in the New Testament a striking example of this (Matthew 26:63; Mark 5:7), where the high priest calls upon Christ to avow his true character. It would seem that in such a case the person so adjured could not refuse to give an answer.

The word adjure , i.e., cause to swear is used with reference to the casting out of demons (Acts 19:13).

Admah

earth, one of the five cities of the vale of Siddim (Genesis 10:19). It was destroyed along with Sodom and Gomorrah (Genesis 19:24; Deuteronomy 29:23). It is supposed by some to be the same as the Adam of Joshua 3:16 the name of which still lingers in Damieh, the ford of Jordan. (See ZEBOIM.)

Adnah

delight. (1.) A chief of the tribe of Manasseh who joined David at Ziklag (1 Chronicles 12:20). (2.) A general under Jehoshaphat, chief over 300,000 men (2 Chronicles 17:14).

Adonibezek

Lord of Bezek, a Canaanitish king who, having subdued seventy of the chiefs that were around him, made an attack against the armies of Judah and Simeon, but was defeated and brought as a captive to Jerusalem, where his thumbs and great toes were cut off. He confessed that God had requited him for his like cruelty to the seventy kings whom he had subdued (Judges 1:4-7; comp. 1 Samuel 15:33).

Adonijah

my Lord is Jehovah. (1.) The fourth son of David (2 Samuel 3:4). After the death of his elder brothers, Amnon and Absalom, he became heir-apparent to the throne. But Solomon, a younger brother, was preferred to him. Adonijah, however, when his father was dying, caused himself to be proclaimed king. But Nathan and Bathsheba induced David to give orders that Solomon should at once be proclaimed and admitted to the throne. Adonijah fled and took refuge at the altar, and received pardon for his conduct from Solomon on the condition that he showed himself a worthy man (1 Kings 1:5-53. He afterwards made a second attempt to gain the throne, but was seized and put to death (1 Kings 2:13-25.

(2.) A Levite sent with the princes to teach the book of the law to the inhabitants of Judah (2 Chronicles 17:8).

(3.) One of the chiefs of the people after the Captivity (Nehemiah 10:16).

Adonikam

whom the Lord sets up, one of those which came with Zerubbabel (Ezra 2:13). His children, or retainers, to the number of 666, came up to Jerusalem (Ezra 8:13).

Adoniram

(Adoram, 1 Kings 12:18), the son of Abda, was over the tribute, i.e., the levy or forced labour. He was stoned to death by the people of Israel (1 Kings 4:6; 5:14)

Adoni-zedec

Lord of justice or righteousness, was king in Jerusalem at the time when the Israelites invaded Palestine (Joshua 10:1,3). He formed a confederacy with the other Canaanitish kings against the Israelites, but was utterly routed by Joshua when he was engaged in besieging the Gibeonites. The history of this victory and of the treatment of the five confederated kings is recorded in Joshua 10:1-27. (Comp. Deuteronomy 21:23). Among the Tell Amarna tablets (see EGYPT) are some very interesting letters from Adoni-zedec to the King of Egypt. These illustrate in a very remarkable manner the history recorded in Joshua 10, and indeed throw light on the wars of conquest generally, so that they may be read as a kind of commentary on the book of Joshua. Here the conquering career of the Abiri (i.e., Hebrews) is graphically described: Behold, I say that the land of the king my Lord is ruined , The wars are mighty against me , The Hebrew chiefs plunder all the king's lands , Behold, I the chief of the Amorites am breaking to pieces. Then he implores the king of Egypt to send soldiers to help him, directing that the army should come by sea to Ascalon or Gaza, and thence march to Wru-sa-lim (Jerusalem) by the valley of Elah.

Adoption

the giving to any one the name and place and privileges of a son who is not a son by birth.

(1.) Natural. Thus Pharaoh's daughter adopted Moses (Exodus 2:10), and Mordecai Esther (Esther 2:7).

(2.) National. God adopted Israel (Exodus 4:22; Deuteronomy 7:6; Hosea 11:1; Romans 9:4).

(3.) Spiritual. An act of God's grace by which he brings men into the number of his redeemed family, and makes them partakers of all the blessings he has provided for them. Adoption represents the new relations into which the believer is introduced by justification, and the privileges connected therewith, viz., an interest in God's peculiar love (John 17:23; Romans 5:5-8a spiritual nature (2 Peter 1:4; John 1:13), the possession of a spirit becoming children of God (1 Peter 1:14; 2 John 4; Romans 8:15-21; Galatians 5:1; Hebrews 2:15), present protection, consolation, supplies (Luke 12:27-32; John 14:18; 1 Corinthians 3:21-23; 2 Corinthians 1:4), fatherly chastisements (Hebrews 12:5-11and a future glorious inheritance (Romans 8:17,23; James 2:5; Phil. 3:21).

Adoram

See ADONIRAM.

Adore

to worship; to express reverence and homage. The forms of adoration among the Jews were putting off the shoes (Exodus 3:5; Joshua 5:15), and prostration (Genesis 17:3; Psalms 95:6; Isaiah 44:15, 17, 19; 46:6). To kiss the Son in Psalms 2:12 is to adore and worship him. (See Daniel 3:5, 6.) The word itself does not occur in Scripture.

Adrammelech

Adar the king. (1.) An idol; a form of the sun-God worshipped by the inhabitants of Sepharvaim (2 Kings 17:31), and brought by the Sepharvite colonists into Samaria. (2.) A son of Sennacherib, king of Assyria (2 Kings 19:37; Isaiah 37:38).

Adramyttium

a city of Asia Minor on the coast of Mysia, which in early times was called AEolis. The ship in which Paul embarked at Caesarea belonged to this city (Acts 27:2). He was conveyed in it only to Myra, in Lycia, whence he sailed in an Alexandrian ship to Italy. It was a rare thing for a ship to sail from any port of Palestine direct for Italy. It still bears the name Adramyti, and is a place of some traffic.

Adria

(Acts 27:27; R.V., the sea of Adria ), the Adriatic Sea, including in Paul's time the whole of the Mediterranean lying between Crete and Sicily. It is the modern Gulf of Venice, the Mare Superum of the Romans, as distinguished from the Mare Inferum or Tyrrhenian Sea.

Adriel

flock of God, the son of Barzillai, the Meholathite, to whom Saul gave in marriage his daughter Merab (1 Samuel 18:19). The five sons that sprang from this union were put to death by the Gibeonites (2 Samuel 21:8, 9. Here it is said that Michal brought up [R.V., bare ] these five sons, either that she treated them as if she had been their own mother, or that for Michal we should read Merab, as in 1 Samuel 18:19).

Adullam

one of the royal cities of the Canaanites, now 'Aid-el-ma (Joshua 12:15; 15:35). It stood on the old Roman road in the valley of Elah (q.v.), which was the scene of David's memorable victory over Goliath (1 Samuel 17:2), and not far from Gath. It was one of the towns which Rehoboam fortified against Egypt (2 Chronicles 11:7). It was called the glory of Israel (Micah 1:15).

The Cave of Adullam has been discovered about 2 miles south of the scene of David's triumph, and about 13 miles west from Bethlehem. At this place is a hill some 500 feet high pierced with numerous caverns, in one of which David gathered together every one that was in distress, and every one that was in debt, and every one that was discontented (1 Samuel 22:2). Some of these caverns are large enough to hold 200 or 300 men. According to tradition this cave was at Wady Khureitun, between Bethlehem and the Dead Sea, but this view cannot be well maintained.

Adullamite

an inhabitant of the city of Adullam (Genesis 38:1, 12, 20).

Adultery

conjugal infidelity. An adulterer was a man who had illicit intercourse with a married or a betrothed woman, and such a woman was an adulteress. Intercourse between a married man and an unmarried woman was fornication. Adultery was regarded as a great social wrong, as well as a great sin.

The Mosaic law (Numbers 5:11-31 prescribed that the suspected wife should be tried by the ordeal of the water of jealousy. There is, however, no recorded instance of the application of this law. In subsequent times the Rabbis made various regulations with the view of discovering the guilty party, and of bringing about a divorce. It has been inferred from John 8:1-11 that this sin became very common during the age preceding the destruction of Jerusalem.

Idolatry, covetousness, and apostasy are spoken of as adultery spiritually (Jeremiah 3:6, 8, 9; Ezekiel 16:32; Hosea 1:2,3; Revelation 2:22). An apostate church is an adulteress (Isaiah 1:21; Ezekiel 23:4, 7, 37), and the Jews are styled an adulterous generation (Matthew 12:39). (Comp. Revelation 12.)

Adummim

the red ones, a place apparently on the road between Jericho and Jerusalem, on the south side of the torrent Wady Kelt, looking toward Gilgal, mentioned Joshua 15:7; 18:17. It was nearly half-way between Jerusalem and Jericho, and now bears the name of Tal-at-ed-Dumm. It is supposed to have been the place referred to in the parable of the Good Samaritan (Luke 10:30-37. Recently a new carriage-road has been completed, and carriages for the first time have come along this road from Jerusalem.

Adversary

(Hebrews satan), an opponent or foe (1 Kings 5:4; 11:14, 23, 25; Luke 13:17); one that speaks against another, a complainant (Matthew 5:25; Luke 12:58); an enemy (Luke 18:3), and specially the devil (1 Peter 5:8).

Advocate

(Gr. parakletos), one who pleads another's cause, who helps another by defending or comforting him. It is a name given by Christ three times to the Holy Ghost (John 14:16; 15:26; 16:7 where the Greek word is rendered Comforter, q.v.). It is applied to Christ in 1 John 2:1 where the same Greek word is rendered Advocate, the rendering which it should have in all the places where it occurs. Tertullus the orator (Acts 24:1) was a Roman advocate whom the Jews employed to accuse Paul before Felix.

AEnon

springs, a place near Salim where John baptized (John 3:23). It was probably near the upper source of the Wady Far'ah, an open valley extending from Mount Ebal to the Jordan. It is full of springs. A place has been found called 'Ainun, four miles north of the springs.

Affection

feeling or emotion. Mention is made of vile affections (Romans 1:26) and inordinate affection (Colossians 3:5). Christians are exhorted to set their affections on things above (Colossians 3:2). There is a distinction between natural and spiritual or gracious affections (Ezekiel 33:32).

Affinity

relationship by alliance (2 Chronicles 18:1) or by marriage (1 Kings 3:1). Marriages are prohibited within certain degrees of affinity, enumerated Leviticus 18:6-17. Consanguinity is relationship by blood.

Afflictions

common to all (Job 5:7; 14:1; Psalms 34:19); are for the good of men (James 1:2, 3, 12; 2 Corinthians 12:7) and the glory of God (2 Corinthians 12:7-10; 1 Peter 4:14), and are to be borne with patience by the Lord's people (Psalms 94:12; Proverbs 3:12). They are all directed by God (Lamentations 3:33), and will result in the everlasting good of his people (2 Corinthians 4:16-18 in Christ Jesus (Romans 8:35-39.

Agabus

a prophet, probably one of the seventy disciples of Christ. He prophesied at Antioch of an approaching famine (Acts 11:27, 28). Many years afterwards he met Paul at Caesarea, and warned him of the bonds and affliction that awaited him at Jerusalem should he persist in going thither (Acts 21:10-12.

Agag

flame, the usual title of the Amalekite kings, as Pharaoh was of the Egyptian. (1.) A king of the Amalekites referred to by Balaam (Numbers 24:7). He lived at the time of the Exodus.

(2.) Another king of the Amalekites whom Saul spared unlawfully, but whom Samuel on his arrival in the camp of Saul ordered, in retributive justice (Judges 1), to be brought out and cut in pieces (1 Samuel 15:8-33. Comp. Exodus 17:11; Numbers 14:45).

Agagite

a name applied to Haman and also to his father (Esther 3:1, 10; 8:3, 5). Probably it was equivalent to Amalekite.

Agate

(Hebrews shebo), a precious stone in the breast-plate of the high priest (Exodus 28:19; 39:12), the second in the third row. This may be the agate properly so called, a semi-transparent crystallized quartz, probably brought from Sheba, whence its name. In Isaiah 54:12 and Ezekiel 27:16 this word is the rendering of the Hebrew cadcod, which means ruddy, and denotes a variety of minutely crystalline silica more or less in bands of different tints.

This word is from the Greek name of a stone found in the river Achates in Sicily.

Age

used to denote the period of a man's life (Genesis 47:28), the maturity of life (John 9:21), the latter end of life (Job 11:17), a generation of the human race (Job 8:8), and an indefinite period (Ephesians 2:7; 3:5, 21; Colossians 1:26). Respect to be shown to the aged (Leviticus 19:32). It is a blessing to communities when they have old men among them (Isaiah 65:20; Zechariah 8:4). The aged supposed to excel in understanding (Job 12:20; 15:10; 32:4, 9; 1 Kings 12:6, 8). A full age the reward of piety (Job 5:26; Genesis 15:15).

Agee

fugitive, the father of Shammah, who was one of David's mighty men (2 Samuel 23:11)

Agony

contest; wrestling; severe struggling with pain and suffering. Anguish is the reflection on evil that is already past, while agony is a struggle with evil at the time present. It is only used in the New Testament by Luke (Luke 22:44) to describe our Lord's fearful struggle in Gethsemane.

The verb from which the noun agony is derived is used to denote an earnest endeavour or striving, as Strive [agonize] to enter (Luke 13:24); Then would my servants fight [agonize] (John 18:36). Comp. 1 Corinthians 9:25; Colossians 1:29; 4:12; 1 Timothy 6:12; 2 Timothy 4:7 where the words striveth, labour, conflict, fight, are the renderings of the same Greek verb.

Agriculture

Tilling the ground (Genesis 2:15; 4:2, 3, 12) and rearing cattle were the chief employments in ancient times. The Egyptians excelled in agriculture. And after the Israelites entered into the possession of the Promised Land, their circumstances favoured in the highest degree a remarkable development of this art. Agriculture became indeed the basis of the Mosaic commonwealth.

The year in Palestine was divided into six agricultural periods:-

I. SOWING TIME. Tisri, latter half (beginning about the autumnal equinox.) Marchesvan. Kisleu, former half. Early rain due = first showers of autumn.

II. UNRIPE TIME. Kisleu, latter half. Tebet. Sebat, former half.

III. COLD SEASON. Sebat, latter half. Adar. [Veadar.] Nisan, former half. Latter rain due (Deuteronomy 11:14; Jeremiah 5:24; Hosea 6:3; Zechariah 10:1; James 5:7; Job 29:23).

IV. HARVEST TIME. Nisan, latter half. (Beginning about vernal equinox. Barley green. Passover.) Ijar. Sivan, former half., Wheat ripe. Pentecost.

V. SUMMER (total absence of rain) Sivan, latter half. Tammuz. Ab, former half.

VI. SULTRY SEASON Ab, latter half. Elul. Tisri, former half., Ingathering of fruits.

The six months from the middle of Tisri to the middle of Nisan were occupied with the work of cultivation, and the rest of the year mainly with the gathering in of the fruits. The extensive and easily-arranged system of irrigation from the rills and streams from the mountains made the soil in every part of Palestine richly productive (Psalms 1:3; 65:10; Proverbs 21:1; Isaiah 30:25; 32:2, 20; Hosea 12:11), and the appliances of careful cultivation and of manure increased its fertility to such an extent that in the days of Solomon, when there was an abundant population, 20,000 measures of wheat year by year were sent to Hiram in exchange for timber (1 Kings 5:11), and in large quantities also wheat was sent to the Tyrians for the merchandise in which they traded (Ezekiel 27:17). The wheat sometimes produced an hundredfold (Genesis 26:12; Matthew 13:23). Figs and pomegranates were very plentiful (Numbers 13:23), and the vine and the olive grew luxuriantly and produced abundant fruit (Deuteronomy 33:24).

Lest the productiveness of the soil should be exhausted, it was enjoined that the whole land should rest every seventh year, when all agricultural labour would entirely cease (Leviticus 25:1-7; Deuteronomy 15:1-10.

It was forbidden to sow a field with divers seeds (Deuteronomy 22:9). A passer-by was at liberty to eat any quantity of corn or grapes, but he was not permitted to carry away any (Deuteronomy 23:24, 25; Matthew 12:1). The poor were permitted to claim the corners of the fields and the gleanings. A forgotten sheaf in the field was to be left also for the poor. (See Leviticus 19:9, 10; Deuteronomy 24:19.)

Agricultural implements and operations.

The sculptured monuments and painted tombs of Egypt and Assyria throw much light on this subject, and on the general operations of agriculture. Ploughs of a simple construction were known in the time of Moses (Deuteronomy 22:10; comp. Job 1:14). They were very light, and required great attention to keep them in the ground (Luke 9:62). They were drawn by oxen (Job 1:14), cows (1 Samuel 6:7), and asses (Isaiah 30:24); but an ox and an ass must not be yoked together in the same plough (Deuteronomy 22:10). Men sometimes followed the plough with a hoe to break the clods (Isaiah 28:24). The oxen were urged on by a goad, or long staff pointed at the end, so that if occasion arose it could be used as a spear also (Judges 3:31; 1 Samuel 13:21).

When the soil was prepared, the seed was sown broadcast over the field (Matthew 13:3-8. The harrow mentioned in Job 39:10 was not used to cover the seeds, but to break the clods, being little more than a thick block of wood. In highly irrigated spots the seed was trampled in by cattle (Isaiah 32:20); but doubtless there was some kind of harrow also for covering in the seed scattered in the furrows of the field.

The reaping of the corn was performed either by pulling it up by the roots, or cutting it with a species of sickle, according to circumstances. The corn when cut was generally put up in sheaves (Genesis 37:7; Leviticus 23:10-15; Ruth 2:7, 15; Job 24:10; Jeremiah 9:22; Micah 4:12), which were afterwards gathered to the threshing-floor or stored in barns (Matthew 6:26).

The process of threshing was performed generally by spreading the sheaves on the threshing-floor and causing oxen and cattle to tread repeatedly over them (Deuteronomy 25:4; Isaiah 28:28). On occasions flails or sticks were used for this purpose (Ruth 2:17; Isaiah 28:27). There was also a threshing instrument (Isaiah 41:15; Amos 1:3) which was drawn over the corn. It was called by the Hebrews a moreg, a threshing roller or sledge (2 Samuel 24:22; 1 Chronicles 21:23; Isaiah 3:15). It was somewhat like the Roman tribulum, or threshing instrument.

When the grain was threshed, it was winnowed by being thrown up against the wind (Jeremiah 4:11), and afterwards tossed with wooden scoops (Isaiah 30:24). The shovel and the fan for winnowing are mentioned in Psalms 35:5Job 21:18Isaiah 17:13. The refuse of straw and chaff was burned (Isaiah 5:24). Freed from impurities, the grain was then laid up in granaries till used (Deuteronomy 28:8; Proverbs 3:10; Matthew 6:26; 13:30; Luke 12:18).

Agrippa I.

The Grandson Of Herod The Great, And Son Of Aristobulus And Bernice. The Roman Emperor Caligula Made Him Governor First Of The Territories Of Philip, Then Of The Tetrarchy Of Lysanias, With The Title Of King ( King Herod ), And Finally Of That Of Antipas, Who Was Banished, And Of Samaria And Judea. Thus He Became Ruler Over The Whole Of Palestine. He Was A Persecutor Of The Early Christians. He Slew James, And Imprisoned Peter (Acts 12:1-4. He Died At Caesarea, Being Eaten Of Worms (Acts 12:23), A.D. 44. (Comp. Josephus, Ant. Xix. 8.)

Agrippa II.

Son Of The Foregoing, Was Born At Rome, A.D. 27. He Was The Brother Of Bernice And Drusilla. The Emperor Claudius (A.D. 48) Invested Him With The Office Of Superintendent Of The Temple Of Jerusalem, And Made Him Governor (A.D. 50) Of Chalcis. He Was Afterwards Raised To The Rank Of King, And Made Governor Over The Tetrarchy Of Philip And Lysanias (Acts 25:13; 26:2, 7). It Was Before Him That Paul Delivered (A.D. 59) His Speech Recorded In Acts 26. His Private Life Was Very Profligate. He Died (The Last Of His Race) At Rome, At The Age Of About Seventy Years, A.D. 100.

Ague

the translation in Leviticus 26:16 (R.V., fever ) of the Hebrew word kaddah'ath, meaning kindling , i.e., an inflammatory or burning fever. In Deuteronomy 28:22 the word is rendered fever.

Agur

gatherer; the collector, mentioned as author of the sayings in Proverbs 30. Nothing is known of him beyond what is there recorded.

Ah!

An Exclamation Of Sorrow Or Regret (Psalms 35:25; Isaiah 1:4, 24; Jeremiah 1:6; 22:18; Mark 15:29).

Aha!

An Exclamation Of Ridicule (Psalms 35:21; 40:15; 70:3). In Isaiah 44:16 It Signifies Joyful Surprise, As Also In Job 39:25 R.V.

Ahab

father's brother. (1.) The son of Omri, whom he succeeded as the seventh king of Israel. His history is recorded in 1 Kings 16-22. His wife was Jezebel (q.v.), who exercised a very evil influence over him. To the calf-worship introduced by Jeroboam he added the worship of Baal. He was severely admonished by Elijah (q.v.) for his wickedness. His anger was on this account kindled against the prophet, and he sought to kill him. He undertook three campaigns against Ben-hadad II., king of Damascus. In the first two, which were defensive, he gained a complete victory over Ben-hadad, who fell into his hands, and was afterwards released on the condition of his restoring all the cities of Israel he then held, and granting certain other concessions to Ahab. After three years of peace, for some cause Ahab renewed war (1 Kings 22:3) with Ben-hadad by assaulting the city of Ramoth-gilead, although the prophet Micaiah warned him that he would not succeed, and that the 400 false prophets who encouraged him were only leading him to his ruin. Micaiah was imprisoned for thus venturing to dissuade Ahab from his purpose. Ahab went into the battle disguised, that he might if possible escape the notice of his enemies; but an arrow from a bow drawn at a venture pierced him, and though stayed up in his chariot for a time he died towards evening, and Elijah's prophecy (1 Kings 21:19) was fulfilled. He reigned twenty-three years. Because of his idolatry, lust, and covetousness, Ahab is referred to as pre-eminently the type of a wicked king (2 Kings 8:18; 2 Chronicles 22:3; Micah 6:16).

(2.) A false prophet referred to by Jeremiah (Jeremiah 29:21), of whom nothing further is known.

Ahasuerus

There are three kings designated by this name in Scripture. (1.) The father of Darius the Mede, mentioned in Daniel 9:1. This was probably the Cyaxares I. known by this name in profane history, the king of Media and the conqueror of Nineveh.

(2.) The king mentioned in Ezra 4:6 probably the Cambyses of profane history, the son and successor of Cyrus (B.C. 529).

(3.) The son of Darius Hystaspes, the king named in the Book of Esther. He ruled over the kingdoms of Persia, Media, and Babylonia, from India to Ethiopia. This was in all probability the Xerxes of profane history, who succeeded his father Darius (B.C. 485). In the LXX. version of the Book of Esther the name Artaxerxes occurs for Ahasuerus. He reigned for twenty-one years (B.C. 486-465). He invaded Greece with an army, it is said, of more than 2,000,000 soldiers, only 5,000 of whom returned with him. Leonidas, with his famous 300, arrested his progress at the Pass of Thermopylae, and then he was defeated disastrously by Themistocles at Salamis. It was after his return from this invasion that Esther was chosen as his queen.

Ahava

water, the river (Ezra 8:21) by the banks of which the Jewish exiles assembled under Ezra when about to return to Jerusalem from Babylon. In all probability this was one of the streams of Mesopotamia which flowed into the Euphrates somewhere in the north-west of Babylonia. It has, however, been supposed to be the name of a place (Ezra 8:15) now called Hit, on the Euphrates, east of Damascus.

Ahaz

possessor. (1.) A grandson of Jonathan (1 Chronicles 8:35; 9:42).

(2.) The son and successor of Jotham, king of Judah (2 Kings 16; Isaiah 7-9; 2 Chronicles 28). He gave himself up to a life of wickedness and idolatry. Notwithstanding the remonstrances and warnings of Isaiah, Hosea, and Micah, he appealed for help against Rezin, king of Damascus, and Pekah, king of Israel, who threatened Jerusalem, to Tiglath-pileser, the king of Assyria, to the great injury of his kingdom and his own humilating subjection to the Assyrians (2 Kings 16:7, 9; 15:29). He also introduced among his people many heathen and idolatrous customs (Isaiah 8:19; 38:8; 2 Kings 23:12). He died at the age of thirty-five years, after reigning sixteen years (B.C. 740-724), and was succeeded by his son Hezekiah. Because of his wickedness he was not brought into the sepulchre of the kings.

Ahaziah

held by Jehovah. (1.) The son and successor of Ahab. He followed the counsels of his mother Jezebel, and imitated in wickedness the ways of his father. In his reign the Moabites revolted from under his authority (2 Kings 3:5-7. He united with Jehoshaphat in an attempt to revive maritime trade by the Red Sea, which proved a failure (2 Chronicles 20:35-37. His messengers, sent to consult the God of Ekron regarding his recovery from the effects of a fall from the roof-gallery of his palace, were met on the way by Elijah, who sent them back to tell the king that he would never rise from his bed (1 Kings 22:51; 2 Kings 1:18).

(2.) The son of Joram, or Jehoram, and sixth king of Judah. Called Jehoahaz (2 Chronicles 21:17; 25:23), and Azariah (2 Chronicles 22:6). Guided by his idolatrous mother Athaliah, his reign was disastrous (2 Kings 8:24-29; 9:29). He joined his uncle Jehoram, king of Israel, in an expedition against Hazael, king of Damascus; but was wounded at the pass of Gur when attempting to escape, and had strength only to reach Megiddo, where he died (2 Kings 9:22-28. He reigned only one year.

Ahiam

mother's brother, one of David's thirty heroes (2 Samuel 23:33; 1 Chronicles 11:35).

Ahiezer

brother of help; i.e., helpful. (1.) The chief of the tribe of Dan at the time of the Exodus (Numbers 1:12; 2:25; 10:25).

(2.) The chief of the Benjamite slingers that repaired to David at Ziklag (1 Chronicles 12:3).

Ahihud

brother (i.e., friend ) of union. (1.) A son of Bela, the son of Benjamin (1 Chronicles 8:7).

(2.) Name different in Hebrew, meaning brother of Judah. Chief of the tribe of Asher; one of those appointed by Moses to superintend the division of Canaan among the tribe (Numbers 34:27).

Ahijah

brother (i.e., friend ) of Jehovah. (1.) One of the sons of Bela (1 Chronicles 8:7 R.V.). In A.V. called Ahiah.

(2.) One of the five sons of Jerahmeel, who was great-grandson of Judah (1 Chronicles 2:25).

(3.) Son of Ahitub (1 Samuel 14:3, 18), Ichabod's brother; the same probably as Ahimelech, who was high priest at Nob in the reign of Saul (1 Samuel 22:11). Some, however, suppose that Ahimelech was the brother of Ahijah, and that they both officiated as high priests, Ahijah at Gibeah or Kirjath-jearim, and Ahimelech at Nob.

(4.) A Pelonite, one of David's heroes (1 Chronicles 11:36); called also Eliam (2 Samuel 23:34).

(5.) A Levite having charge of the sacred treasury in the temple (1 Chronicles 26:20).

(6.) One of Solomon's secretaries (1 Kings 4:3).

(7.) A prophet of Shiloh (1 Kings 11:29; 14:2), called the Shilonite, in the days of Rehoboam. We have on record two of his remarkable prophecies, 1 Kings 11:31-39 announcing the rending of the ten tribes from Solomon; and 1 Kings 14:6-16 delivered to Jeroboam's wife, foretelling the death of Abijah the king's son, the destruction of Jeroboam's house, and the captivity of Israel beyond the river. Jeroboam bears testimony to the high esteem in which he was held as a prophet of God (1 Kings 14:2,3).

Ahikam

brother of support = helper, one of the five whom Josiah sent to consult the prophetess Huldah in connection with the discovery of the book of the law (2 Kings 22:12-14; 2 Chronicles 34:20). He was the son of Shaphan, the royal secretary, and the father of Gedaliah, governor of Judea after the destruction of Jerusalem by the Babylonians (2 Kings 25:22; Jeremiah 40:5-16; 43:6). On one occasion he protected Jeremiah against the fury of Jehoiakim (Jeremiah 26:24). It was in the chamber of another son (Germariah) of Shaphan that Baruch read in the ears of all the people Jeremiah's roll.

Ahimaaz

brother of anger = irascible. (1.) The father Ahinoam, the wife of Saul (1 Samuel 14:50).

(2.) The son and successor of Zadok in the office of high priest (1 Chronicles 6:8, 53). On the occasion of the revolt of Absalom he remained faithful to David, and was of service to him in conveying to him tidings of the proceedings of Absalom in Jerusalem (2 Samuel 15:24-37; 17:15-21. He was swift of foot, and was the first to carry to David tidings of the defeat of Absalom, although he refrained, from delicacy of feeling, from telling him of his death (2 Samuel 18:19-33.

Ahiman

brother of a gift = liberal. (1.) One of the three giant Anakim brothers whom Caleb and the spies saw in Mount Hebron (Numbers 13:22) when they went in to explore the land. They were afterwards driven out and slain (Joshua 15:14; Judges 1:10).

(2.) One of the guardians of the temple after the Exile (1 Chronicles 9:17).

Ahimelech

brother of the king, the son of Ahitub and father of Abiathar (1 Samuel 22:20-23. He descended from Eli in the line of Ithamar. In 1 Chronicles 18:16 he is called Abimelech, and is probably the same as Ahiah (1 Samuel 14:3, 18). He was the twelfth high priest, and officiated at Nob, where he was visited by David (to whom and his companions he gave five loaves of the showbread) when he fled from Saul (1 Samuel 21:1-9. He was summoned into Saul's presence, and accused, on the information of Doeg the Edomite, of disloyalty because of his kindness to David; whereupon the king commanded that he, with the other priests who stood beside him (86 in all), should be put to death. This sentence was carried into execution by Doeg in the most cruel manner (1 Samuel 22:9-23. Possibly Abiathar had a son also called Ahimelech, or the two names, as some think, may have been accidentally transposed in 2 Samuel 8:17; 1 Chronicles 18:16 marg.; 1 Chronicles 24:3, 6, 31.

Ahinadab

brother of liberality = liberal, one of the twelve commissariat officers appointed by Solomon in so many districts of his kingdom to raise supplies by monthly rotation for his household. He was appointed to the district of Mahanaim (1 Kings 4:14), east of Jordan.

Ahinoam

brother of pleasantness = pleasant. (1.) The daughter of Ahimaaz, and wife of Saul (1 Samuel 14:50).

(2.) A Jezreelitess, the first wife of David (1 Samuel 25:43; 27:3). She was the mother of Amnon (2 Samuel 3:2). (See 1 Samuel 30:5, 18; 2 Samuel 2:2.)

Ahio

brotherly. (1.) One of the sons of Beriah (1 Chronicles 8:14).

(2.) One of the sons of Jehiel the Gibeonite (1 Chronicles 8:31; 9:37).

(3.) One of the sons of Abinadab the Levite. While Uzzah went by the side of the ark, he walked before it guiding the oxen which drew the cart on which it was carried, after having brought it from his father's house in Gibeah (1 Chronicles 13:7; 2 Samuel 6:3, 4).

Ahira

brother of evil = unlucky, or my brother is friend, chief of the tribe of Naphtali at the Exodus (Numbers 1:15; 2:29).

Ahishar

brother of song = singer, the officer who was over the household of Solomon (1 Kings 4:6).

Ahithophel

brother of insipidity or impiety, a man greatly renowned for his sagacity among the Jews. At the time of Absalom's revolt he deserted David (Psalms 41:9; 55:12-14 and espoused the cause of Absalom (2 Samuel 15:12). David sent his old friend Hushai back to Absalom, in order that he might counteract the counsel of Ahithophel (2 Samuel 15:31-37. This end was so far gained that Ahithophel saw he had no longer any influence, and accordingly he at once left the camp of Absalom and returned to Giloh, his native place, where, after arranging his wordly affairs, he hanged himself, and was buried in the sepulchre of his fathers (2 Samuel 17:1-23. He was the type of Judas (Psalms 41:9).

Ahitub

brother of goodness = good. (1.) The son of Phinehas. On the death of his grandfather Eli he succeeded to the office of high priest, and was himself succeeded by his son Ahijah (1 Samuel 14:3; 22:9, 11, 12, 20).

(2.) The father of Zadok, who was made high priest by Saul after the extermination of the family of Ahimelech (1 Chronicles 6:7, 8; 2 Samuel 8:17).

Ahlab

fatness, a town of Asher lying within the unconquered Phoenician border (Judges 1:31), north-west of the Sea of Galilee; commonly identified with Giscala, now el-Jish.

Ahoah

brotherly, one of the sons of Bela, the son of Benjamin (1 Chronicles 8:4). He is also called Ahiah (ver. 7) and Iri (1 Chronicles 7:7). His descendants were called Ahohites (2 Samuel 23:9, 28).

Ahohite

an epithet applied to Dodo, one of Solomon's captains (1 Chronicles 27:4); to his son Eleazar, one of David's three mightiest heroes (2 Samuel 23:9; 1 Chronicles 11:12); and to Zalmon, one of the thirty (2 Samuel 23:28; 1 Chronicles 11:29), from their descent from Ahoah.

Aholah

she has her own tent, a name used by Ezekiel (Ezekiel 23:4, 5, 36, 44) as a symbol of the idolatry of the kingdom of Israel. This kingdom is described as a lewdwoman, an adulteress, given up to the abominations and idolatries of the Egyptians and Assyrians. Because of her crimes, she was carried away captive, and ceased to be a kingdom. (Comp. Psalms 78:67-69; 1 Kings 12:25-33; 2 Chronicles 11:13-16.)

Aholiab

tent of the father, an artist of the tribe of Dan, appointed to the work of preparing materials for the tabernacle (Exodus 31:6; 35:34; 36:1, 2; 38:23).

Aholibah

my tent is in her, the name of an imaginary harlot, applied symbolically to Jerusalem, because she had abandoned the worship of the true God and given herself up to the idolatries of foreign nations. (Ezekiel 23:4, 11, 22, 36, 44).

Aholibamah

tent of the height, the name given to Judith, the daughter of Beeri = Anah (Genesis 26:34; 36:2), when she became the wife of Esau. A district among the mountains of Edom, probably near Mount Hor, was called after her name, or it may be that she received her name from the district. From her descended three tribes of Edomites, founded by her three sons.

Ai

ruins. (1.) One of the royal cities of the Canaanites (Joshua 10:1; Genesis 12:8; 13:3). It was the scene of Joshua's defeat, and afterwards of his victory. It was the second Canaanite city taken by Israel (Joshua 7:2-5; 8:1-29. It lay rebuilt and inhibited by the Benjamites (Ezra 2:28; Nehemiah 7:32; 11:31). It lay to the east of Bethel, beside Beth-aven. The spot which is most probably the site of this ancient city is Haiyan, 2 miles east from Bethel. It lay up the Wady Suweinit, a steep, rugged valley, extending from the Jordan valley to Bethel.

(2.) A city in the Ammonite territory (Jeremiah 49:3). Some have thought that the proper reading of the word is Ar (Isaiah 15:1).

Aijeleth Shahar

hind of the dawn, a name found in the title of Psalms 22. It is probably the name of some song or tune to the measure of which the psalm was to be chanted. Some, however, understand by the name some instrument of music, or an allegorical allusion to the subject of the psalm.

Air

the atmosphere, as opposed to the higher regions of the sky (1 Thessalonians 4:17; Revelation 9:2; 16:17). This word occurs once as the rendering of the Hebrew ruah (Job 41:16); elsewhere it is the rendering of shamaiyim, usually translated heavens.

The expression to speak into the air (1 Corinthians 14:9) is a proverb denoting to speak in vain, as to beat the air (1 Corinthians 9:26) denotes to labour in vain.

Ajalon

and Aij'alon, place of deer. (1.) A town and valley originally assigned to the tribe of Dan, from which, however, they could not drive the Amorites (Judges 1:35). It was one of the Levitical cities given to the Kohathites (1 Chronicles 6:69). It was not far from Beth-shemesh (2 Chronicles 28:18). It was the boundary between the kingdoms of Judah and Israel, and is frequently mentioned in Jewish history (2 Chronicles 11:10; 1 Samuel 14:31; 1 Chronicles 8:13). With reference to the valley named after the town, Joshua uttered the celebrated command, Sun, stand thou still on Gibeon; and thou, Moon, in the valley of Ajalon (Joshua 10:12). It has been identified as the modern Yalo, at the foot of the Beth-horon pass (q.v.). In the Tell Amarna letters Adoni-zedek (q.v.) speaks of the destruction of the city of Ajalon by the invaders, and describes himself as afflicted, greatly afflicted by the calamities that had come on the land, urging the king of Egypt to hasten to his help.

(2.) A city in the tribe of Zebulun (Judges 12:12), the modern Jalun, three miles north of Cabul.

Akkub

(another form of Jacob). (1.) The head of one of the families of Nethinim (Ezra 2:45).

(2.) A Levite who kept the gate of the temple after the return from Babylon (1 Chronicles 9:17; Ezra 2:42; Nehemiah 7:45).

(3.) A descendant of David (1 Chronicles 3:24).

Akrabbim

scorpions, probably the general name given to the ridge containing the pass between the south of the Dead Sea and Zin, es-Sufah, by which there is an ascent to the level of the land of Palestine. Scorpions are said to abound in this whole district, and hence the name (Numbers 34:4). It is called Maaleh-acrabbim in Joshua 15:3 and the ascent of Akrabbim in Numbers 34:4.

Alabaster

occurs only in the New Testament in connection with the box of ointment of spikenard very precious, with the contents of which a woman anointed the head of Jesus as he sat at supper in the house of Simon the leper (Matthew 26:7; Mark 14:3; Luke 7:37). These boxes were made from a stone found near Alabastron in Egypt, and from this circumstance the Greeks gave them the name of the city where they were made. The name was then given to the stone of which they were made; and finally to all perfume vessels, of whatever material they were formed. The woman broke the vessel; i.e., she broke off, as was usually done, the long and narrow neck so as to reach the contents. This stone resembles marble, but is softer in its texture, and hence very easily wrought into boxes. Mark says (Mark 14:5) that this box of ointment was worth more than 300 pence, i.e., denarii, each of the value of sevenpence halfpenny of our money, and therefore worth about 10 pounds. But if we take the denarius as the day's wage of a labourer (Matthew 20:2), say two shillings of our money, then the whole would be worth about 30 pounds, so costly was Mary's offering.

Alamoth

virgins, a musical term (1 Chronicles 15:20), denoting that the psalm which bears this inscription (Psalms 46) was to be sung by soprano or female voices.

Alarm

a particular quivering sound of the silver trumpets to give warning to the Hebrews on their journey through the wilderness (Numbers 10:5, 6), a call to arms, or a war-note (Jeremiah 4:19; 49:2; Zephaniah 1:16).

Alemeth

covering. (1.) One of the nine sons of Becher, the son of Benjamin (1 Chronicles 7:8).

(2.) One of the sons of Jehoadah, or Jarah, son of Ahaz (1 Chronicles 8:36).

(3.) A sacerdotal city of Benjamin (1 Chronicles 6:60), called also Almon (Joshua 21:18), now Almit, a mile north-east of the ancient Anathoth.

Alexander

man-defender. (1.) A relative of Annas the high priest, present when Peter and John were examined before the Sanhedrim (Acts 4:6).

(2.) A man whose father, Simon the Cyrenian, bore the cross of Christ (Mark 15:21).

(3.) A Jew of Ephesus who took a prominent part in the uproar raised there by the preaching of Paul (Acts 19:33). The Jews put him forward to plead their cause before the mob. It was probably intended that he should show that he and the other Jews had no sympathy with Paul any more than the Ephesians had. It is possible that this man was the same as the following.

(4.) A coppersmith who, with Hymenaeus and others, promulgated certain heresies regarding the resurrection (1 Timothy 1:19; 2 Timothy 4:14), and made shipwreck of faith and of a good conscience. Paul excommunicated him (1 Timothy 1:20; comp. 1 Corinthians 5:5).

Alexander the Great

the king of Macedonia, the great conqueror; probably represented in Daniel by the belly of brass (Daniel 2:32), and the leopard and the he-goat (Daniel 7:6; 11:3,4). He succeeded his father Philip, and died at the age of thirty-two from the effects of intemperance, B.C. 323. His empire was divided among his four generals.

Alexandria

the ancient metropolis of Lower Egypt, so called from its founder, Alexander the Great (about B.C. 333). It was for a long period the greatest of existing cities, for both Nineveh and Babylon had been destroyed, and Rome had not yet risen to greatness. It was the residence of the kings of Egypt for 200 years. It is not mentioned in the Old Testament, and only incidentally in the New. Apollos, eloquent and mighty in the Scriptures, was a native of this city (Acts 18:24). Many Jews from Alexandria were in Jerusalem, where they had a synagogue (Acts 6:9), at the time of Stephen's martyrdom. At one time it is said that as many as 10,000 Jews resided in this city. It possessed a famous library of 700,000 volumes, which was burned by the Saracens (A.D. 642). It was here that the Hebrew Bible was translated into Greek. This is called the Septuagint version, from the tradition that seventy learned men were engaged in executing it. It was, however, not all translated at one time. It was begun B.C. 280, and finished about B.C. 200 or 150. (See VERSION.)

Algum

(2 Chronicles 2:8; 9:10,11), the same as almug (1 Kings 10:11).

Alien

a foreigner, or person born in another country, and therefore not entitled to the rights and privileges of the country where he resides. Among the Hebrews there were two classes of aliens.

(1.) Those who were strangers generally, and who owned no landed property.

(2.) Strangers dwelling in another country without being naturalized (Leviticus 22:10; Psalms 39:12).

Both of these classes were to enjoy, under certain conditions, the same rights as other citizens (Leviticus 19:33, 34; Deuteronomy 10:19). They might be naturalized and permitted to enter into the congregation of the Lord by submitting to circumcision and abandoning idolatry (Deuteronomy 23:3-8.

This term is used (Ephesians 2:12) to denote persons who have no interest in Christ.

Allegory

used only in Galatians 4:24 where the apostle refers to the history of Isaac the free-born, and Ishmael the slave-born, and makes use of it allegorically.

Every parable is an allegory. Nathan (2 Samuel 12:1-4 addresses David in an allegorical narrative. In the eightieth Psalms there is a beautiful allegory: Thou broughtest a vine out of Egypt, etc. In Ecclesiastes 12:2-6 there is a striking allegorical description of old age.

Alleluia

the Greek form (Revelation 19:1, 3, 4, 6) of the Hebrew Hallelujah = Praise ye Jehovah, which begins or ends several of the psalms (Psalms 106, 111, 112, 113, etc.).

Alliance

a treaty between nations, or between individuals, for their mutual advantage.

Abraham formed an alliance with some of the Canaanitish princes (Genesis 14:13), also with Abimelech (Genesis 21:22-32. Joshua and the elders of Israel entered into an alliance with the Gibeonites (Joshua 9:3-27. When the Israelites entered Palestine they were forbidden to enter into alliances with the inhabitants of the country (Leviticus 18:3, 4; 20:22, 23).

Solomon formed a league with Hiram (1 Kings 5:12). This brotherly covenant is referred to 250 years afterwards (Amos 1:9). He also appears to have entered into an alliance with Pharaoh (1 Kings 10:28, 29).

In the subsequent history of the kingdoms of Judah and Israel various alliances were formed between them and also with neighbouring nations at different times.

From patriarchal times a covenant of alliance was sealed by the blood of some sacrificial victim. The animal sacrificed was cut in two (except birds), and between these two parts the persons contracting the alliance passed (Genesis 15:10). There are frequent allusions to this practice (Jeremiah 34:18). Such alliances were called covenants of salt (Numbers 18:19; 2 Chronicles 13:5), salt being the symbol of perpetuity. A pillar was set up as a memorial of the alliance between Laban and Jacob (Genesis 31:52). The Jews throughout their whole history attached great importance to fidelity to their engagements. Divine wrath fell upon the violators of them (Joshua 9:18; 2 Samuel 21:1, 2; Ezekiel 17:16).

Allon

oak. (1.) The expression in the Authorized Version of Joshua 19:33 from Allon to Zaanannim, is more correctly rendered in the Revised Version, from the oak in Zaanannim. The word denotes some remarkable tree which stood near Zaanannim, and which served as a landmark.

(2.) The son of Jedaiah, of the family of the Simeonites, who expelled the Hamites from the valley of Gedor (1 Chronicles 4:37).

Allon-bachuth

oak of weeping, a tree near Bethel, at the spot where Deborah, Rebekah's nurse, was buried (Genesis 35:8). Large trees, from their rarity in the plains of Palestine, were frequently designated as landmarks. This particular tree was probably the same as the palm tree of Deborah (Judges 4:5).

Almodad

immeasurable, the first named of the sons of Joktan (Genesis 10:26), the founder of an Arabian tribe.

Almon

hidden, one of the sacerdotal cities of Benjamin (Joshua 21:18), called also Alemeth (1 Chronicles 6:60).

Almond

a native of Syria and Palestine. In form, blossoms, and fruit it resembles the peach tree. Its blossoms are of a very pale pink colour, and appear before its leaves. Its Hebrew name, shaked, signifying wakeful, hastening, is given to it on account of its putting forth its blossoms so early, generally in February, and sometimes even in January. In Ecclesiastes 12:5 it is referred to as illustrative, probably, of the haste with which old age comes. There are others, however, who still contend for the old interpretation here. The almond tree bears its blossoms in the midst of winter, on a naked, leafless stem, and these blossoms (reddish or flesh-coloured in the beginning) seem at the time of their fall exactly like white snow-flakes. In this way the almond blossom is a very fitting symbol of old age, with its silvery hair and its wintry, dry, barren, unfruitful condition. In Jeremiah 1:11 I see a rod of an almond tree [shaked]...for I will hasten [shaked] my word to perform it the word is used as an emblem of promptitude. Jacob desired his sons (Genesis 43:11) to take with them into Egypt of the best fruits of the land, almonds, etc., as a present to Joseph, probably because this tree was not a native of Egypt. Aaron's rod yielded almonds (Numbers 17:8; Hebrews 9:4). Moses was directed to make certain parts of the candlestick for the ark of carved work like unto almonds (Exodus 25:33, 34). The Hebrew word luz, translated hazel in the Authorized Version (Genesis 30:37), is rendered in the Revised Version almond. It is probable that luz denotes the wild almond, while shaked denotes the cultivated variety.

Alms

Not found in the Old Testament, but repeatedly in the New. The Mosaic legislation (Leviticus 25:35; Deuteronomy 15:7) tended to promote a spirit of charity, and to prevent the occurrence of destitution among the people. Such passages as these, Psalms 41:1; 112:9; Proverbs 14:31; Isaiah 10:2; Amos 2:7; Jeremiah 5:28; Ezekiel 22:29 would also naturally foster the same benevolent spirit.

In the time of our Lord begging was common (Mark 10:46; Acts 3:2). The Pharisees were very ostentatious in their almsgivings (Matthew 6:2). The spirit by which the Christian ought to be actuated in this duty is set forth in 1 John 3:17. A regard to the state of the poor and needy is enjoined as a Christian duty (Luke 3:11; 6:30; Matthew 6:1; Acts 9:36; 10:2, 4), a duty which was not neglected by the early Christians (Luke 14:13; Acts 20:35; Galatians 2:10; Romans 15:25-27; 1 Corinthians 16:1-4. They cared not only for the poor among themselves, but contributed also to the necessities of those at a distance (Acts 11:29; 24:17; 2 Corinthians 9:12). Our Lord and his attendants showed an example also in this (John 13:29).

In modern times the poor-laws have introduced an element which modifies considerably the form in which we may discharge this Christian duty.

Almug

(1 Kings 10:11, 12) = algum (2 Chronicles 2:8; 9:10, 11), in the Hebrew occurring only in the plural almuggim (indicating that the wood was brought in planks), the name of a wood brought from Ophir to be used in the building of the temple, and for other purposes. Some suppose it to have been the white sandal-wood of India, the Santalum album of botanists, a native of the mountainous parts of the Malabar coasts. It is a fragrant wood, and is used in China for incense in idol-worship. Others, with some probability, think that it was the Indian red sandal-wood, the pterocarpus santalinus, a heavy, fine-grained wood, the Sanscrit name of which is valguka. It is found on the Coromandel coast and in Ceylon.

Aloes

(Hebrews 'ahalim), a fragrant wood (Numbers 24:6; Psalms 45:8; Proverbs 7:17; Song of Solomon 4:14), the Aquilaria agallochum of botanists, or, as some suppose, the costly gum or perfume extracted from the wood. It is found in China, Siam, and Northern India, and grows to the height sometimes of 120 feet. This species is of great rarity even in India. There is another and more common species, called by Indians aghil, whence Europeans have given it the name of Lignum aquile, or eagle-wood. Aloewood was used by the Egyptians for embalming dead bodies. Nicodemus brought it (pounded aloe-wood) to embalm the body of Christ (John 19:39); but whether this was the same as that mentioned elsewhere is uncertain.

The bitter aloes of the apothecary is the dried juice of the leaves Aloe vulgaris.

Alphaeus

(1.) The father of James the Less, the apostle and writer of the epistle (Matthew 10:3; Mark 3:18; Luke 6:15; Acts 1:13), and the husband of Mary (John 19:25). The Hebrew form of this name is Cleopas, or Clopas (q.v.).

(2.) The father of Levi, or Matthew (Mark 2:14).

Altar

(Hebrews mizbe'ah, from a word meaning to slay ), any structure of earth (Exodus 20:24) or unwrought stone (Exodus 20:25) on which sacrifices were offered. Altars were generally erected in conspicuous places (Genesis 22:9; Ezekiel 6:3; 2 Kings 23:12; 16:4; 23:8; Acts 14:13). The word is used in Hebrews 13:10 for the sacrifice offered upon it--the sacrifice Christ offered.

Paul found among the many altars erected in Athens one bearing the inscription, To the unknown God (Acts 17:23), or rather to an [i.e., some] unknown God. The reason for this inscription cannot now be accurately determined. It afforded the apostle the occasion of proclaiming the gospel to the men of Athens.

The first altar we read of is that erected by Noah (Genesis 8:20). Altars were erected by Abraham (Genesis 12:7; 13:4; 22:9), by Isaac (Genesis 26:25), by Jacob (Genesis 33:20; 35:1, 3), and by Moses (Exodus 17:15 Jehovah-nissi ).

In the tabernacle, and afterwards in the temple, two altars were erected.

(1.) The altar of burnt offering (Exodus 30:28), called also the brasen altar (Exodus 39:39) and the table of the Lord (Malachi 1:7).

This altar, as erected in the tabernacle, is described in Exodus 27:1-8. It was a hollow square, 5 cubits in length and in breadth, and 3 cubits in height. It was made of shittim wood, and was overlaid with plates of brass. Its corners were ornamented with horns (Exodus 29:12; Leviticus 4:18).

In Exodus 27:3 the various utensils appertaining to the altar are enumerated. They were made of brass. (Comp. 1 Samuel 2:13, 14; Leviticus 16:12; Numbers 16:6, 7.)

In Solomon's temple the altar was of larger dimensions (2 Chronicles 4:1. Comp. 1 Kings 8:22, 64; 9:25), and was made wholly of brass, covering a structure of stone or earth. This altar was renewed by Asa (2 Chronicles 15:8). It was removed by Ahaz (2 Kings 16:14), and cleansed by Hezekiah, in the latter part of whose reign it was rebuilt. It was finally broken up and carried away by the Babylonians (Jeremiah 52:17).

After the return from captivity it was re-erected (Ezra 3:3, 6) on the same place where it had formerly stood. (Comp. 1 Macc. 4:47.) When Antiochus Epiphanes pillaged Jerusalem the altar of burnt offering was taken away.

Again the altar was erected by Herod, and remained in its place till the destruction of Jerusalem by the Romans (70 A.D.).

The fire on the altar was not permitted to go out (Leviticus 6:9).

In the Mosque of Omar, immediately underneath the great dome, which occupies the site of the old temple, there is a rough projection of the natural rock, of about 60 feet in its extreme length, and 50 in its greatest breadth, and in its highest part about 4 feet above the general pavement. This rock seems to have been left intact when Solomon's temple was built. It was in all probability the site of the altar of burnt offering. Underneath this rock is a cave, which may probably have been the granary of Araunah's threshing-floor (1 Chronicles 21:22).

(2.) The altar of incense (Exodus 30:1-10called also the golden altar (Exodus 39:38; Numbers 4:11), stood in the holy place before the vail that is by the ark of the testimony. On this altar sweet spices were continually burned with fire taken from the brazen altar. The morning and the evening services were commenced by the high priest offering incense on this altar. The burning of the incense was a type of prayer (Psalms 141:2; Revelation 5:8; 8:3, 4).

This altar was a small movable table, made of acacia wood overlaid with gold (Exodus 37:25, 26). It was 1 cubit in length and breadth, and 2 cubits in height.

In Solomon's temple the altar was similar in size, but was made of cedar-wood (1 Kings 6:20; 7:48) overlaid with gold. In Ezekiel 41:22 it is called the altar of wood. (Comp. Exodus 30:1-6.)

In the temple built after the Exile the altar was restored. Antiochus Epiphanes took it away, but it was afterwards restored by Judas Maccabaeus (1 Macc. 1:23; 4:49). Among the trophies carried away by Titus on the destruction of Jerusalem the altar of incense is not found, nor is any mention made of it in Hebrews 9. It was at this altar Zacharias ministered when an angel appeared to him (Luke 1:11). It is the only altar which appears in the heavenly temple (Isaiah 6:6; Revelation 8:3,4).

Altaschith

destroy not, the title of Psalms 57, 58, 59, and 75. It was probably the name of some song to the melody of which these psalms were to be chanted.

Alush

one of the places, the last before Rephidim, at which the Hebrews rested on their way to Sinai (Numbers 33:13, 14). It was probably situated on the shore of the Red Sea.

Amalek

dweller in a valley, the son of Eliphaz and grandson of Esau (Genesis 36:12; 1 Chronicles 1:36); the chief of an Idumean tribe (Genesis 36:16). His mother was a Horite, a tribe whose territory the descendants of Esau had seized.

Amalekite

a tribe that dwelt in Arabia Petraea, between the Dead Sea and the Red Sea. They were not the descendants of Amalek, the son of Eliphaz, for they existed in the days of Abraham (Genesis 14:7). They were probably a tribe that migrated from the shores of the Persian Gulf and settled in Arabia. They dwelt in the land of the south...from Havilah until thou comest to Shur (Numbers 13:29; 1 Samuel 15:7). They were a pastoral, and hence a nomadic race. Their kings bore the hereditary name of Agag (Numbers 24:7; 1 Samuel 15:8). They attempted to stop the Israelites when they marched through their territory (Deuteronomy 25:18), attacking them at Rephidim (Exodus 17:8-13; comp. Deuteronomy 25:17; 1 Samuel 15:2). They afterwards attacked the Israelites at Hormah (Numbers 14:45). We read of them subsequently as in league with the Moabites (Judges 3:13) and the Midianites (Judges 6:3). Saul finally desolated their territory and destroyed their power (1 Samuel 14:48; 15:3), and David recovered booty from them (1 Samuel 30:18-20. In the Babylonian inscriptions they are called Sute, in those of Egypt Sittiu, and the Amarna tablets include them under the general name of Khabbati, or plunderers.

Amana

perennial. (1.) The Hebrew margin of 2 Kings 5:12 gives this as another reading of Abana (q.v.), a stream near Damascus.

(2.) A mountain (Song of Solomon 4:8), probably the southern summit of Anti-Libanus, at the base of which are the sources of the Abana.

Amariah

said by Jehovah. (1.) One of the descendants of Aaron by Eleazar (1 Chronicles 6:7,52). He was probably the last of the high priests of Eleazar's line prior to the transfer of that office to Eli, of the line of Ithamar.

(2.) A Levite, son of Hebron, of the lineage of Moses (1 Chronicles 23:19; 24:23).

(3.) A chief priest who took an active part in the reformation under Jehoshaphat (2 Chronicles 19:11); probably the same as mentioned in 1 Chronicles 6:9.

(4.) 1 Chronicles 6:11; Ezra 7:3. (5.) One of the high priests in the time of Hezekiah (2 Chronicles 31:15). (6.) Zephaniah 1:1. (7.) Nehemiah 11:4. (8.) Nehemiah 10:3. (9.) Ezra 10:42.

Amasa

burden. (1.) The son of Abigail, a sister of king David (1 Chronicles 2:17; 2 Samuel 17:25). He was appointed by David to command the army in room of his cousin Joab (2 Samuel 19:13), who afterwards treacherously put him to death as a dangerous rival (2 Samuel 20:4-12.

(2.) A son of Hadlai, and chief of Ephraim (2 Chronicles 28:12) in the reign of Ahaz.

Amasai

burdensome. (1.) A Levite, son of Elkanah, of the ancestry of Samuel (1 Chronicles 6:25, 35).

(2.) The leader of a body of men who joined David in the stronghold, probably of Adullam (1 Chronicles 12:18).

(3.) One of the priests appointed to precede the ark with blowing of trumpets on its removal from the house of Obed-edom (1 Chronicles 15:24).

(4.) The father of a Levite, one of the two Kohathites who took a prominent part at the instance of Hezekiah in the cleansing of the temple (2 Chronicles 29:12).

Amashai

the son of Azareel, appointed by Nehemiah to reside at Jerusalem and do the work of the temple (Nehemiah 11:13).

Amasiah

burden of (i.e., sustained by ) Jehovah, the son of Zichri, who willingly offered himself unto the Lord, a captain over thousands under Jehoshaphat (2 Chronicles 17:16; comp. Judges 5:9).

Amaziah

strengthened by Jehovah. (1.) A Levite, son of Hilkiah, of the descendants of Ethan the Merarite (1 Chronicles 6:45).

(2.) The son and successor of Joash, and eighth king of the separate kingdom of Judah (2 Kings 14:1-4. He began his reign by punishing the murderers of his father (5-7; 2 Chronicles 25:3-5. He was the first to employ a mercenary army of 100,000 Israelite soldiers, which he did in his attempt to bring the Edomites again under the yoke of Judah (2 Chronicles 25:5, 6). He was commanded by a prophet of the Lord to send back the mercenaries, which he did (2 Chronicles 25:7-10, 13), much to their annoyance. His obedience to this command was followed by a decisive victory over the Edomites (2 Chronicles 25:14-16. Amaziah began to worship some of the idols he took from the Edomites, and this was his ruin, for he was vanquished by Joash, king of Israel, whom he challenged to battle. The disaster he thus brought upon Judah by his infatuation in proclaiming war against Israel probably occasioned the conspiracy by which he lost his life (2 Kings 14:8-14, 19). He was slain at Lachish, whither he had fled, and his body was brought upon horses to Jerusalem, where it was buried in the royal sepulchre (2 Kings 14:19, 20; 2 Chronicles 25:27, 28).

(3.) A priest of the golden calves at Bethel (Amos 7:10-17.

(4.) The father of Joshah, one of the Simeonite chiefs in the time of Hezekiah (1 Chronicles 4:34).

Ambassador

In the Old Testament the Hebrew word tsir, meaning one who goes on an errand, is rendered thus (Joshua 9:4; Proverbs 13:17; Isaiah 18:2; Jeremiah 49:14; Obad. 1:1). This is also the rendering of melits, meaning an interpreter, in 2 Chronicles 32:31; and of malak, a messenger, in 2 Chronicles 35:21; Isaiah 30:4; 33:7; Ezekiel 17:15. This is the name used by the apostle as designating those who are appointed by God to declare his will (2 Corinthians 5:20; Ephesians 6:20).

The Hebrews on various occasions and for various purposes had recourse to the services of ambassadors, e.g., to contract alliances (Joshua 9:4), to solicit favours (Numbers 20:14), to remonstrate when wrong was done (Judges 11:12), to condole with a young king on the death of his father (2 Samuel 10:2), and to congratulate a king on his accession to the throne (1 Kings 5:1).

To do injury to an ambassador was to insult the king who sent him (2 Samuel 10:5).

Amber

(Ezekiel 1:4, 27; 8:2. Hebrews , hashmal, rendered by the LXX. elektron, and by the Vulgate electrum), a metal compounded of silver and gold. Some translate the word by polished brass, others fine brass, as in Revelation 1:15; 2:18. It was probably the mixture now called electrum. The word has no connection, however, with what is now called amber, which is a gummy substance, reckoned as belonging to the mineral kingdom though of vegetable origin, a fossil resin.

Ambush

Joshua at the capture of Ai lay in ambush, and so deceived the inhabitants that he gained an easy victory (Joshua 8:4-26. Shechem was taken in this manner (Judges 9:30-45. Comp. Jeremiah 51:12).

Amen

This Hebrew word means firm, and hence also faithful (Revelation 3:14). In Isaiah 65:16 the Authorized Version has the God of truth, which in Hebrew is the God of Amen. It is frequently used by our Saviour to give emphasis to his words, where it is translated verily. Sometimes, only, however, in John's Gospel, it is repeated, Verily, verily. It is used as an epithet of the Lord Jesus Christ (Revelation 3:14).

It is found singly and sometimes doubly at the end of prayers (Psalms 41:13; 72:19; 89:52), to confirm the words and invoke the fulfilment of them. It is used in token of being bound by an oath (Numbers 5:22; Deuteronomy 27:15-26; Nehemiah 5:13; 8:6; 1 Chronicles 16:36). In the primitive churches it was common for the general audience to say Amen at the close of the prayer (1 Corinthians 14:16).

The promises of God are Amen; i.e., they are all true and sure (2 Corinthians 1:20).

Amethyst

one of the precious stones in the breastplate of the high priest (Exodus 28:19; 39:12), and in the foundation of the New Jerusalem (Revelation 21:20). The ancients thought that this stone had the power of dispelling drunkenness in all who wore or touched it, and hence its Greek name formed from a, privative, and methuo, to get drunk. Its Jewish name, ahlamah', was derived by the rabbins from the Hebrew word halam, to dream, from its supposed power of causing the wearer to dream.

It is a pale-blue crystallized quartz, varying to a dark purple blue. It is found in Persia and India, also in different parts of Europe.

Amittai

true, the father of Jonah the prophet, a native of Gath-hepher (2 Kings 14:25; Jonah 1:1).

Ammah

a cubit, the name of a hill which Joab and Abishai reached as the sun went down, when they were in pursuit of Abner (2 Samuel 2:24). It lay to the east of Gibeon.

Ammi

my people, a name given by Jehovah to the people of Israel (Hosea 2:1, 23. Comp. Hosea 1:9; Ezekiel 16:8; Romans 9:25, 26; 1 Peter 2:10).

Ammiel

people of God. (1.) One of the twelve spies sent by Moses to search the land of Canaan (Numbers 13:12). He was one of the ten who perished by the plague for their unfavourable report (Numbers 14:37).

(2.) The father of Machir of Lo-debar, in whose house Mephibosheth resided (2 Samuel 9:4, 5; 17:27).

(3.) The father of Bathsheba, the wife of Uriah, and afterwards of David (1 Chronicles 3:5). He is called Eliam in 2 Samuel 11:3.

(4.) One of the sons of Obed-edom the Levite (1 Chronicles 26:5).

Ammihud

people of glory; i.e., renowned. (1.) The father of the Ephraimite chief Elishama, at the time of the Exodus (Numbers 1:10; 2:18; 7:48, 53).

(2.) Numbers 34:20. (3.) Numbers 34:28.

(4.) The father of Talmai, king of Geshur, to whom Absalom fled after the murder of Amnon (2 Samuel 13:37).

(5.) The son of Omri, and the father of Uthai (1 Chronicles 9:4).

Amminadab

kindred of the prince. (1.) The father of Nahshon, who was chief of the tribe of Judah (Numbers 1:7; 2:3; 7:12, 17; 10:14). His daughter Elisheba was married to Aaron (Exodus 6:23).

(2.) A son of Kohath, the second son of Levi (1 Chronicles 6:22), called also Izhar (2, 18).

(3.) Chief of the 112 descendants of Uzziel the Levite (1 Chronicles 15:10, 11).

Amminadib

a person mentioned in Song of Solomon 6:12whose chariots were famed for their swiftness. It is rendered in the margin my willing people, and in the Revised Version my princely people.

Ammishaddai

people of the Almighty, the father of Ahiezer, who was chief of the Danites at the time of the Exodus (Numbers 1:12; 2:25). This is one of the few names compounded with the name of God, Shaddai, Almighty.

Ammizabad

people of the giver, the son of Benaiah, who was the third and chief captain of the host under David (1 Chronicles 27:6).

Ammon

another form of the name Ben-ammi, the son of Lot (Genesis 19:38). This name is also used for his posterity (Psalms 83:7).

Ammonite

the usual name of the descendants of Ammon, the son of Lot (Genesis 19:38). From the very beginning (Deuteronomy 2:16-20 of their history till they are lost sight of (Judges 5:2), this tribe is closely associated with the Moabites (Judges 10:11; 2 Chronicles 20:1; Zephaniah 2:8). Both of these tribes hired Balaam to curse Israel (Deuteronomy 23:4). The Ammonites were probably more of a predatory tribe, moving from place to place, while the Moabites were more settled. They inhabited the country east of the Jordan and north of Moab and the Dead Sea, from which they had expelled the Zamzummims or Zuzims (Deuteronomy 2:20; Genesis 14:5). They are known as the Beni-ammi (Genesis 19:38), Ammi or Ammon being worshipped as their chief God. They were of Semitic origin, and closely related to the Hebrews in blood and language. They showed no kindness to the Israelites when passing through their territory, and therefore they were prohibited from entering the congregation of the Lord to the tenth generation (Deuteronomy 23:3). They afterwards became hostile to Israel (Judges 3:13). Jephthah waged war against them, and took twenty cities with a very great slaughter (Judges 11:33). They were again signally defeated by Saul (1 Samuel 11:11). David also defeated them and their allies the Syrians (2 Samuel 10:6-14and took their chief city, Rabbah, with much spoil (2 Samuel 10:14; 12:26-31. The subsequent events of their history are noted in 2 Chronicles 20:25; 26:8; Jeremiah 49:1; Ezekiel 25:3, 6. One of Solomon's wives was Naamah, an Ammonite. She was the mother of Rehoboam (1 Kings 14:31; 2 Chronicles 12:13).

The prophets predicted fearful judgments against the Ammonites because of their hostility to Israel (Zephaniah 2:8; Jeremiah 49:1-6; Ezekiel 25:1-5, 10; Amos 1:13-15.

The national idol worshipped by this people was Molech or Milcom, at whose altar they offered human sacrifices (1 Kings 11:5, 7). The high places built for this idol by Solomon, at the instigation of his Ammonitish wives, were not destroyed till the time of Josiah (2 Kings 23:13).

Amnon

faithful. (1.) One of the sons of Shammai, of the children of Ezra (1 Chronicles 4:20; comp. 17).

(2.) The eldest son of David, by Ahinoam of Jezreel (1 Chronicles 3:1; 2 Samuel 3:2). Absalom caused him to be put to death for his great crime in the matter of Tamar (2 Samuel 13:28, 29).

Amon

builder. (1.) The governor of Samaria in the time of Ahab. The prophet Micaiah was committed to his custody (1 Kings 22:26; 2 Chronicles 18:25).

(2.) The son of Manasseh, and fourteenth king of Judah. He restored idolatry, and set up the images which his father had cast down. Zephaniah (Zephaniah 1:4; 3:4, 11) refers to the moral depravity prevailing in this king's reign.

He was assassinated (2 Kings 21:18-26: 2 Chronicles 33:20-25 by his own servants, who conspired against him.

(3.) An Egyptian God, usually depicted with a human body and the head of a ram, referred to in Jeremiah 46:25 where the word multitudes in the Authorized Version is more appropriately rendered Amon in the Revised Version. In Nahum 3:8 the expression populous No of the Authorized version is rendered in the Revised Version No-amon. Amon is identified with Ra, the sun-God of Heliopolis.

(4.) Nehemiah 7:59.

Amorites

highlanders, or hillmen, the name given to the descendants of one of the sons of Canaan (Genesis 14:7), called Amurra or Amurri in the Assyrian and Egyptian inscriptions. On the early Babylonian monuments all Syria, including Palestine, is known as the land of the Amorites. The southern slopes of the mountains of Judea are called the mount of the Amorites (Deuteronomy 1:7, 19, 20). They seem to have originally occupied the land stretching from the heights west of the Dead Sea (Genesis 14:7) to Hebron (13. Comp. Genesis 13:8; Deuteronomy 3:8; 4:46-48embracing all Gilead and all Bashan (Deuteronomy 3:10), with the Jordan valley on the east of the river (Deuteronomy 4:49), the land of the two kings of the Amorites, Sihon and Og (Deuteronomy 31:4; Joshua 2:10; 9:10). The five kings of the Amorites were defeated with great slaughter by Joshua (Joshua 10:10). They were again defeated at the waters of Merom by Joshua, who smote them till there were none remaining (Joshua 11:8). It is mentioned as a surprising circumstance that in the days of Samuel there was peace between them and the Israelites (1 Samuel 7:14). The discrepancy supposed to exist between Deuteronomy 1:44 and Numbers 14:45 is explained by the circumstance that the terms Amorites and Amalekites are used synonymously for the Canaanites. In the same way we explain the fact that the Hivites of Genesis 34:2 are the Amorites of Genesis 48:22. Comp. Joshua 10:6; 11:19 with 2 Samuel 21:2; also Numbers 14:45 with Deuteronomy 1:44. The Amorites were warlike mountaineers. They are represented on the Egyptian monuments with fair skins, light hair, blue eyes, aquiline noses, and pointed beards. They are supposed to have been men of great stature; their king, Og, is described by Moses as the last of the remnant of the giants (Deuteronomy 3:11). Both Sihon and Og were independent kings. Only one word of the Amorite language survives, Shenir, the name they gave to Mount Hermon (Deuteronomy 3:9).

Amos

borne; a burden, one of the twelve minor prophets. He was a native of Tekota, the modern Tekua, a town about 12 miles south-east of Bethlehem. He was a man of humble birth, neither a prophet nor a prophet's son, but an herdman and a dresser of sycomore trees, R.V. He prophesied in the days of Uzziah, king of Judah, and was contemporary with Isaiah and Hosea (Amos 1:1; 7:14, 15; Zechariah 14:5), who survived him a few years. Under Jeroboam II. the kingdom of Israel rose to the zenith of its prosperity; but that was followed by the prevalence of luxury and vice and idolatry. At this period Amos was called from his obscurity to remind the people of the law of God's retributive justice, and to call them to repentance.

The Book of Amos consists of three parts:

(1.) The nations around are summoned to judgment because of their sins (Amos 1:1-2:3). He quotes Joel 3:16.

(2.) The spiritual condition of Judah, and especially of Israel, is described (Amos 2:4-6:14).

(3.) In Amos 7:1-9:10 are recorded five prophetic visions. (a) The first two (Amos 7:1-6refer to judgments against the guilty people. (b) The next two (Amos 7:7-9; 8:1-3point out the ripeness of the people for the threatened judgements. Amos 7:10-17 consists of a conversation between the prophet and the priest of Bethel. (c) The fifth describes the overthrow and ruin of Israel (Amos 9:1-10; to which is added the promise of the restoration of the kingdom and its final glory in the Messiah's kingdom.

The style is peculiar in the number of the allusions made to natural objects and to agricultural occupations. Other allusions show also that Amos was a student of the law as well as a child of nature. These phrases are peculiar to him: Cleanness of teeth [i.e., want of bread] (Amos 4:6); The excellency of Jacob (Amos 6:8; 8:7); The high places of Isaac (Amos 7:9); The house of Isaac (Amos 7:16); He that createth the wind (Amos 4:13). Quoted, Acts 7:42.

Amoz

strong, the father of the prophet Isaiah (2 Kings 19:2, 20; 20:1; Isaiah 1:1; 2:1). As to his personal history little is positively known. He is supposed by some to have been the man of God spoken of in 2 Chronicles 25:7, 8.

Amphipolis

city on both sides, a Macedonian city, a great Roman military station, through which Paul and Silas passed on their way from Philippi to Thessalonica, a distance of 33 Roman miles from Philippi (Acts 17:1).

Amplias

a Roman Christian saluted by Paul (Romans 16:8).

Amram

kindred of the High; i.e., friend of Jehovah. (1.) The son of Kohath, the son of Levi. He married Jochebed, his father's sister, and was the father of Aaron, Miriam, and Moses (Exodus 6:18, 20; Numbers 3:19). He died in Egypt at the age of 137 years (Exodus 6:20). His descendants were called Amramites (Numbers 3:27; 1 Chronicles 26:23). (2.) Ezra 10:34.

Amraphel

king of Shinar, southern Chaldea, one of the confederates of Chedorlaomer, king of Elam, in a war against Sodom and cities of the plain (Genesis 14:1, 4). It is now found that Amraphel (or Ammirapaltu) is the Khammu-rabi whose name appears on recently-discovered monuments. (See CHEDORLAOMER). After defeating Arioch (q.v.) he united Babylonia under one rule, and made Babylon his capital.

Anab

grape-town, one of the cities in the mountains of Judah, from which Joshua expelled the Anakim (Joshua 11:21; 15:50). It still retains its ancient name. It lies among the hills, 10 miles south-south-west of Hebron.

Anah

speech. (1.) One of the sons of Seir, and head of an Idumean tribe, called a Horite, as in course of time all the branches of this tribe were called from their dwelling in caves in Mount Seir (Genesis 36:20, 29; 1 Chronicles 1:38).

(2.) One of the two sons of Zibeon the Horite, and father of Esau's wife Aholibamah (Genesis 36:18, 24).

Anak

long-necked, the son of Arba, father of the Anakim (Joshua 15:13; 21:11 Hebrews Anok).

Anakim

the descendants of Anak (Joshua 11:21; Numbers 13:33; Deuteronomy 9:2). They dwelt in the south of Palestine, in the neighbourhood of Hebron (Genesis 23:2; Joshua 15:13). In the days of Abraham (Genesis 14:5, 6) they inhabited the region afterwards known as Edom and Moab, east of the Jordan. They were probably a remnant of the original inhabitants of Palestine before the Canaanites, a Cushite tribe from Babel, and of the same race as the Phoenicians and the Egyptian shepherd kings. Their formidable warlike appearance, as described by the spies sent to search the land, filled the Israelites with terror. They seem to have identified them with the Nephilim, the giants (Genesis 6:4; Numbers 13:33) of the antediluvian age. There were various tribes of Anakim (Joshua 15:14). Joshua finally expelled them from the land, except a remnant that found a refuge in the cities of Gaza, Gath, and Ashdod (Joshua 11:22). The Philistine giants whom David encountered (2 Samuel 21:15-22 were descendants of the Anakim. (See GIANTS.)

Anamim

the name of an Egyptian tribe descended from Mizraim (Genesis 10:13; 1 Chronicles 1:11).

Anammelech

one of the gods worshipped by the people of Sepharvaim, who colonized Samaria (2 Kings 17:31). The name means Anu is king. It was a female deity representing the moon, as Adrammelech (q.v.) was the male representing the sun.

Anan

cloud, one of the Israelites who sealed the covenant after the return from Babylon (Nehemiah 10:26).

Ananiah

protected by Jehovah, the name of a town in the tribe of Benjamin between Nob and Hazor (Nehemiah 11:32). It is probably the modern Beit Hanina, a small village 3 miles north of Jerusalem.

Ananias

a common Jewish name, the same as Hananiah. (1.) One of the members of the church at Jerusalem, who conspired with his wife Sapphira to deceive the brethren, and who fell down and immediately expired after he had uttered the falsehood (Acts 5:5). By common agreement the members of the early Christian community devoted their property to the work of furthering the gospel and of assisting the poor and needy. The proceeds of the possessions they sold were placed at the disposal of the apostles (Acts 4:36, 37). Ananias might have kept his property had he so chosen; but he professed agreement with the brethren in the common purpose, and had of his own accord devoted it all, as he said, to these sacred ends. Yet he retained a part of it for his own ends, and thus lied in declaring that he had given it all. The offence of Ananias and Sapphira showed contempt of God, vanity and ambition in the offenders, and utter disregard of the corruption which they were bringing into the society. Such sin, committed in despite of the light which they possessed, called for a special mark of divine indignation.

(2.) A Christian at Damascus (Acts 9:10). He became Paul's instructor; but when or by what means he himself became a Christian we have no information. He was a devout man according to the law, having a good report of all the Jews which dwelt at Damascus (Acts 22:12).

(3.) The high priest before whom Paul was brought in the procuratorship of Felix (Acts 23:2, 5, 24). He was so enraged at Paul's noble declaration, I have lived in all good conscience before God until this day, that he commanded one of his attendants to smite him on the mouth. Smarting under this unprovoked insult, Paul quickly replied, God shall smite thee, thou whited wall. Being reminded that Ananias was the high priest, to whose office all respect was to be paid, he answered, I wist not, brethren, that he was the high priest (Acts 23:5). This expression has occasioned some difficulty, as it is scarcely probable that Paul should have been ignorant of so public a fact. The expression may mean (a) that Paul had at the moment overlooked the honour due to the high priest; or (b), as others think, that Paul spoke ironically, as if he had said, The high priest breaking the law! God's high priest a tyrant and a lawbreaker! I see a man in white robes, and have heard his voice, but surely it cannot, it ought not to be, the voice of the high priest. (See Dr. Lindsay on Acts, in loco.) (c) Others think that from defect of sight Paul could not observe that the speaker was the high priest. In all this, however, it may be explained, Paul, with all his excellency, comes short of the example of his divine Master, who, when he was reviled, reviled not again.

Anath

an answer; i.e., to prayer , the father of Shamgar, who was one of the judges of Israel (Judges 3:31).

Anathema

anything laid up or suspended; hence anything laid up in a temple or set apart as sacred. In this sense the form of the word is anath(ee)ma, once in plural used in the Greek New Testament, in Luke 21:5 where it is rendered gifts. In the LXX. the form anathema is generally used as the rendering of the Hebrew word herem, derived from a verb which means (1) to consecrate or devote; and (2) to exterminate. Any object so devoted to the Lord could not be redeemed (Numbers 18:14; Leviticus 27:28, 29); and hence the idea of exterminating connected with the word. The Hebrew verb (haram) is frequently used of the extermination of idolatrous nations. It had a wide range of application. The anathema or herem was a person or thing irrevocably devoted to God (Leviticus 27:21, 28); and none devoted shall be ransomed. He shall surely be put to death (Leviticus 27:29). The word therefore carried the idea of devoted to destruction (Numbers 21:2, 3; Joshua 6:17); and hence generally it meant a thing accursed. In Deuteronomy 7:26 an idol is called a herem = anathema, a thing accursed.

In the New Testament this word always implies execration. In some cases an individual denounces an anathema on himself unless certain conditions are fulfilled (Acts 23:12, 14, 21). To call Jesus accursed [anathema] (1 Corinthians 12:3) is to pronounce him execrated or accursed. If any one preached another gospel, the apostle says, let him be accursed (Galatians 1:8, 9); i.e., let his conduct in so doing be accounted accursed.

In Romans 9:3 the expression accursed (anathema) from Christ, i.e., excluded from fellowship or alliance with Christ, has occasioned much difficulty. The apostle here does not speak of his wish as a possible thing. It is simply a vehement expression of feeling, showing how strong was his desire for the salvation of his people.

The anathema in 1 Corinthians 16:22 denotes simply that they who love not the Lord are rightly objects of loathing and execration to all holy beings; they are guilty of a crime that merits the severest condemnation; they are exposed to the just sentence of everlasting destruction from the presence of the Lord.

Anathoth

the name of one of the cities of refuge, in the tribe of Benjamin (Joshua 21:18). The Jews, as a rule, did not change the names of the towns they found in Palestine; hence this town may be regarded as deriving its name from the goddess Anat. It was the native place of Abiezer, one of David's thirty (2 Samuel 23:27), and of Jehu, another of his mighty men (1 Chronicles 12:3). It is chiefly notable, however, as the birth-place and usual residence of Jeremiah (Jeremiah 1:1; 11:21-23; 29:27; 32:7-9. It suffered greatly from the army of Sennacherib, and only 128 men returned to it from the Exile (Nehemiah 7:27; Ezra 2:23). It lay about 3 miles north of Jerusalem. It has been identified with the small and poor village of 'Anata, containing about 100 inhabitants.

Anchor

From Acts 27:29, 30, 40 it would appear that the Roman vessels carried several anchors, which were attached to the stern as well as to the prow. The Roman anchor, like the modern one, had two teeth or flukes. In Hebrews 6:19 the word is used metaphorically for that which supports or keeps one steadfast in the time of trial or of doubt. It is an emblem of hope.

If you fear, Put all your trust in God: that anchor holds.

Ancient of Days

an expression applied to Jehovah three times in the vision of Daniel (Daniel 7:9, 13, 22) in the sense of eternal. In contrast with all earthly kings, his days are past reckoning.

Andrew

manliness, a Greek name; one of the apostles of our Lord. He was of Bethsaida in Galilee (John 1:44), and was the brother of Simon Peter (Matthew 4:18; 10:2). On one occasion John the Baptist, whose disciple he then was, pointing to Jesus, said, Behold the Lamb of God (John 1:40); and Andrew, hearing him, immediately became a follower of Jesus, the first of his disciples. After he had been led to recognize Jesus as the Messiah, his first care was to bring also his brother Simon to Jesus. The two brothers seem to have after this pursued for a while their usual calling as fishermen, and did not become the stated attendants of the Lord till after John's imprisonment (Matthew 4:18, 19; Mark 1:16, 17). Very little is related of Andrew. He was one of the confidential disciples (John 6:8; 12:22), and with Peter, James, and John inquired of our Lord privately regarding his future coming (Mark 13:3). He was present at the feeding of the five thousand (John 6:9), and he introduced the Greeks who desired to see Jesus (John 12:22); but of his subsequent history little is known. It is noteworthy that Andrew thrice brings others to Christ, (1) Peter; (2) the lad with the loaves; and (3) certain Greeks. These incidents may be regarded as a key to his character.

Andronicus

man-conquering, a Jewish Christian, the kinsman and fellowprisoner of Paul (Romans 16:7); of note among the apostles.

Anem

two fountains, a Levitical city in the tribe of Issachar (1 Chronicles 6:73). It is also called En-gannim (q.v.) in Joshua 19:21; the modern Jenin.

Aner

a boy. (1.) A Canaanitish chief who joined his forces with those of Abraham in pursuit of Chedorlaomer (Genesis 14:13,24).

(2.) A city of Manasseh given to the Levites of Kohath's family (1 Chronicles 6:70).

Angel

a word signifying, both in the Hebrew and Greek, a messenger, and hence employed to denote any agent God sends forth to execute his purposes. It is used of an ordinary messenger (Job 1:14; 1 Samuel 11:3; Luke 7:24; 9:52), of prophets (Isaiah 42:19; Haggai 1:13), of priests (Malachi 2:7), and ministers of the New Testament (Revelation 1:20).

It is also applied to such impersonal agents as the pestilence (2 Samuel 24:16, 17; 2 Kings 19:35), the wind (Psalms 104:4).

But its distinctive application is to certain heavenly intelligences whom God employs in carrying on his government of the world. The name does not denote their nature but their office as messengers. The appearances to Abraham at Mamre (Genesis 18:2, 22. Comp. Genesis 19:1), to Jacob at Peniel (Genesis 32:24, 30), to Joshua at Gilgal (Joshua 5:13, 15), of the Angel of the Lord, were doubtless manifestations of the Divine presence, foreshadowings of the incarnation, revelations before the fulness of the time of the Son of God.

(1.) The existence and orders of angelic beings can only be discovered from the Scriptures. Although the Bible does not treat of this subject specially, yet there are numerous incidental details that furnish us with ample information. Their personal existence is plainly implied in such passages as Genesis 16:7, 10, 11; Judges 13:1-21; Matthew 28:2-5; Hebrews 1:4 etc.

These superior beings are very numerous. Thousand thousands, etc. (Daniel 7:10; Matthew 26:53; Luke 2:13; Hebrews 12:22, 23). They are also spoken of as of different ranks in dignity and power (Zechariah 1:9, 11; Daniel 10:13; 12:1; 1 Thessalonians 4:16; Jude 1:9; Ephesians 1:21; Colossians 1:16).

(2.) As to their nature, they are spirits (Hebrews 1:14), like the soul of man, but not incorporeal. Such expressions as like the angels (Luke 20:36), and the fact that whenever angels appeared to man it was always in a human form (Genesis 18:2; 19:1, 10; Luke 24:4; Acts 1:10), and the titles that are applied to them ( sons of God, Job 1:6; 38:7; Daniel 3:25; comp. 28) and to men (Luke 3:38), seem all to indicate some resemblance between them and the human race. Imperfection is ascribed to them as creatures (Job 4:18; Matthew 24:36; 1 Peter 1:12). As finite creatures they may fall under temptation; and accordingly we read of fallen angels. Of the cause and manner of their fall we are wholly ignorant. We know only that they left their first estate (Matthew 25:41; Revelation 12:7,9), and that they are reserved unto judgement (2 Peter 2:4). When the manna is called angels' food, this is merely to denote its excellence (Psalms 78:25). Angels never die (Luke 20:36). They are possessed of superhuman intelligence and power (Mark 13:32; 2 Thessalonians 1:7; Psalms 103:20). They are called holy (Luke 9:26), elect (1 Timothy 5:21). The redeemed in glory are like unto the angels (Luke 20:36). They are not to be worshipped (Colossians 2:18; Revelation 19:10).

(3.) Their functions are manifold. (a) In the widest sense they are agents of God's providence (Exodus 12:23; Psalms 104:4; Hebrews 11:28; 1 Corinthians 10:10; 2 Samuel 24:16; 1 Chronicles 21:16; 2 Kings 19:35; Acts 12:23). (b) They are specially God's agents in carrying on his great work of redemption. There is no notice of angelic appearances to man till after the call of Abraham. From that time onward there are frequent references to their ministry on earth (Genesis 18; 19; 24:7, 40; 28:12; 32:1). They appear to rebuke idolatry (Judges 2:1-4to call Gideon (Judges 6:11, 12), and to consecrate Samson (Judges 13:3). In the days of the prophets, from Samuel downward, the angels appear only in their behalf (1 Kings 19:5; 2 Kings 6:17; Zechariah 1-6; Daniel 4:13, 23; 10:10, 13, 20, 21).

The Incarnation introduces a new era in the ministrations of angels. They come with their Lord to earth to do him service while here. They predict his advent (Matthew 1:20; Luke 1:26-38minister to him after his temptation and agony (Matthew 4:11; Luke 22:43), and declare his resurrection and ascension (Matthew 28:2-8; John 20:12, 13; Acts 1:10, 11). They are now ministering spirits to the people of God (Hebrews 1:14; Psalms 34:7; 91:11; Matthew 18:10; Acts 5:19; 8:26; 10:3; 12:7; 27:23). They rejoice over a penitent sinner (Luke 15:10). They bear the souls of the redeemed to paradise (Luke 16:22); and they will be the ministers of judgement hereafter on the great day (Matthew 13:39, 41, 49; 16:27; 24:31). The passages (Psalms 34:7Matthew 18:10) usually referred to in support of the idea that every individual has a particular guardian angel have no such meaning. They merely indicate that God employs the ministry of angels to deliver his people from affliction and danger, and that the angels do not think it below their dignity to minister even to children and to the least among Christ's disciples.

The angel of his presence (Isaiah 63:9. Comp. Exodus 23:20, 21; 32:34; 33:2; Numbers 20:16) is probably rightly interpreted of the Messiah as the guide of his people. Others have supposed the expression to refer to Gabriel (Luke 1:19).

Anger

the emotion of instant displeasure on account of something evil that presents itself to our view. In itself it is an original susceptibility of our nature, just as love is, and is not necessarily sinful. It may, however, become sinful when causeless, or excessive, or protracted (Matthew 5:22; Ephesians 4:26; Colossians 3:8). As ascribed to God, it merely denotes his displeasure with sin and with sinners (Psalms 7:11).

Anim

fountains, a city in the mountains of Judah (Joshua 15:50), now el-Ghuwein, near Eshtemoh, about 10 miles south-west of Hebron.

Animal

an organized living creature endowed with sensation. The Levitical law divided animals into clean and unclean, although the distinction seems to have existed before the Flood (Genesis 7:2). The clean could be offered in sacrifice and eaten. All animals that had not cloven hoofs and did not chew the cud were unclean. The list of clean and unclean quadrupeds is set forth in the Levitical law (Deuteronomy 14:3-20; Leviticus 11).

Anise

This word is found only in Matthew 23:23. It is the plant commonly known by the name of dill, the Peucedanum graveolens of the botanist. This name dill is derived from a Norse word which means to soothe, the plant having the carminative property of allaying pain. The common dill, the Anethum graveolens, is an annual growing wild in the cornfields of Spain and Portugal and the south of Europe generally. There is also a species of dill cultivated in Eastern countries known by the name of shubit. It was this species of garden plant of which the Pharisees were in the habit of paying tithes. The Talmud requires that the seeds, leaves, and stem of dill shall pay tithes. It is an umbelliferous plant, very like the caraway, its leaves, which are aromatic, being used in soups and pickles. The proper anise is the Pimpinella anisum.

Anna

grace, an aged widow, the daughter of Phanuel. She was a prophetess, like Miriam, Deborah, and Huldah (2 Chronicles 34:22). After seven years of married life her husband died, and during her long widowhood she daily attended the temple services. When she was eighty-four years old, she entered the temple at the moment when the aged Simeon uttered his memorable words of praise and thanks to God that he had fulfilled his ancient promise in sending his Son into the world (Luke 2:36, 37).

Annas

was high priest A.D. 7-14. In A.D. 25 Caiaphas, who had married the daughter of Annas (John 18:13), was raised to that office, and probably Annas was now made president of the Sanhedrim, or deputy or coadjutor of the high priest, and thus was also called high priest along with Caiaphas (Luke 3:2). By the Mosaic law the high-priesthood was held for life (Numbers 3:10); and although Annas had been deposed by the Roman procurator, the Jews may still have regarded him as legally the high priest. Our Lord was first brought before Annas, and after a brief questioning of him (John 18:19-23 was sent to Caiaphas, when some members of the Sanhedrim had met, and the first trial of Jesus took place (Matthew 26:57-68. This examination of our Lord before Annas is recorded only by John. Annas was president of the Sanhedrim before which Peter and John were brought (Acts 4:6).

Anoint

The practice of anointing with perfumed oil was common among the Hebrews. (1.) The act of anointing was significant of consecration to a holy or sacred use; hence the anointing of the high priest (Exodus 29:29; Leviticus 4:3) and of the sacred vessels (Exodus 30:26). The high priest and the king are thus called the anointed (Leviticus 4:3, 5, 16; 6:20; Psalms 132:10). Anointing a king was equivalent to crowning him (1 Samuel 16:13; 2 Samuel 2:4 etc.). Prophets were also anointed (1 Kings 19:16; 1 Chronicles 16:22; Psalms 105:15). The expression, anoint the shield (Isaiah 21:5), refers to the custom of rubbing oil on the leather of the shield so as to make it supple and fit for use in war.

(2.) Anointing was also an act of hospitality (Luke 7:38, 46). It was the custom of the Jews in like manner to anoint themselves with oil, as a means of refreshing or invigorating their bodies (Deuteronomy 28:40; Ruth 3:3; 2 Samuel 14:2; Psalms 104:15etc.). This custom is continued among the Arabians to the present day.

(3.) Oil was used also for medicinal purposes. It was applied to the sick, and also to wounds (Psalms 109:18; Isaiah 1:6; Mark 6:13; James 5:14).

(4.) The bodies of the dead were sometimes anointed (Mark 14:8; Luke 23:56).

(5.) The promised Deliverer is twice called the Anointed or Messiah (Psalms 2:2; Daniel 9:25, 26), because he was anointed with the Holy Ghost (Isaiah 61:1), figuratively styled the oil of gladness (Psalms 45:7; Hebrews 1:9). Jesus of Nazareth is this anointed One (John 1:41; Acts 9:22; 17:2, 3; 18:5, 28), the Messiah of the Old Testament.

Ant

(Hebrews nemalah, from a word meaning to creep, cut off, destroy), referred to in Proverbs 6:6; 30:25 as distinguished for its prudent habits. Many ants in Palestine feed on animal substances, but others draw their nourishment partly or exclusively from vegetables. To the latter class belongs the ant to which Solomon refers. This ant gathers the seeds in the season of ripening, and stores them for future use; a habit that has been observed in ants in Texas, India, and Italy.

Antichrist

against Christ, or an opposition Christ, a rival Christ. The word is used only by the apostle John. Referring to false teachers, he says (1 John 2:18, 22; 4:3; 2 John 1:7), Even now are there many antichrists.

(1.) This name has been applied to the little horn of the king of fierce countenance (Daniel 7:24, 25; 8:23-25.

(2.) It has been applied also to the false Christs spoken of by our Lord (Matthew 24:5, 23, 24).

(3.) To the man of sin described by Paul (2 Thessalonians 2:3, 4, 8-10.

(4.) And to the beast from the sea (Revelation 13:1; 17:1-18.

Antioch

(1.) In Syria, on the river Orontes, about 16 miles from the Mediterranean, and some 300 miles north of Jerusalem. It was the metropolis of Syria, and afterwards became the capital of the Roman province in Asia. It ranked third, after Rome and Alexandria, in point of importance, of the cities of the Roman empire. It was called the first city of the East. Christianity was early introduced into it (Acts 11:19, 21, 24), and the name Christian was first applied here to its professors (Acts 11:26). It is intimately connected with the early history of the gospel (Acts 6:5; 11:19, 27, 28, 30; 12:25; 15:22-35; Galatians 2:11, 12). It was the great central point whence missionaries to the Gentiles were sent forth. It was the birth-place of the famous Christian father Chrysostom, who died A.D. 407. It bears the modern name of Antakia, and is now a miserable, decaying Turkish town. Like Philippi, it was raised to the rank of a Roman colony. Such colonies were ruled by praetors (R.V. marg., Acts 16:20, 21).

(2.) In the extreme north of Pisidia; was visited by Paul and Barnabas on the first missionary journey (Acts 13:14). Here they found a synagogue and many proselytes. They met with great success in preaching the gospel, but the Jews stirred up a violent opposition against them, and they were obliged to leave the place. On his return, Paul again visited Antioch for the purpose of confirming the disciples (Acts 14:21). It has been identified with the modern Yalobatch, lying to the east of Ephesus.

Antiochus

the name of several Syrian kings from B.C. 280 to B.C. 65. The most notable of these were, (1.) Antiochus the Great, who ascended the throne B.C. 223. He is regarded as the king of the north referred to in Daniel 11:13-19. He was succeeded (B.C. 187) by his son, Seleucus Philopater, spoken of by Daniel (Daniel 11:20) as a raiser of taxes , in the Revised Version, one that shall cause an exactor to pass through the glory of the kingdom.

(2.) Antiochus IV., surnamed Epiphanes i.e., the Illustrious, succeeded his brother Seleucus (B.C. 175). His career and character are prophetically described by Daniel (Daniel 11:21-32. He was a vile person. In a spirit of revenge he organized an expedition against Jerusalem, which he destroyed, putting vast multitudes of its inhabitants to death in the most cruel manner. From this time the Jews began the great war of independence under their heroic Maccabean leaders with marked success, defeating the armies of Antiochus that were sent against them. Enraged at this, Antiochus marched against them in person, threatening utterly to exterminate the nation; but on the way he was suddenly arrested by the hand of death (B.C. 164).

Antipas

(1.) Herod Antipas, a son of Herod the Great by his Samaritan wife Malthace. He was tetrarch of Galilee and Peraea during the whole period of our Lord's life on earth (Luke 23:7). He was a frivolous and vain prince, and was chargeable with many infamous crimes (Mark 8:15; Luke 3:19; 13:31, 32). He beheaded John the Baptist (Matthew 14:1-12 at the instigation of Herodias, the wife of his half-brother Herod-Philip, whom he had married. Pilate sent Christ to him when he was at Jerusalem at the Passover (Luke 23:7). He asked some idle questions of him, and after causing him to be mocked, sent him back again to Pilate. The wife of Chuza, his house-steward, was one of our Lord's disciples (Luke 8:3).

(2.) A faithful martyr (Revelation 2:13), of whom nothing more is certainly known.

Antipatris

a city built by Herod the Great, and called by this name in honour of his father, Antipater. It lay between Caesarea and Lydda, two miles inland, on the great Roman road from Caesarea to Jerusalem. To this place Paul was brought by night (Acts 23:31) on his way to Caesarea, from which it was distant 28 miles. It is identified with the modern, Ras-el-Ain, where rise the springs of Aujeh, the largest springs in Palestine.

Antonia

a fortress in Jerusalem, at the north-west corner of the temple area. It is called the castle (Acts 21:34, 37). From the stairs of this castle Paul delivered his famous speech to the multitude in the area below (Acts 22:1-21. It was originally a place in which were kept the vestments of the high priest. Herod fortified it, and called it Antonia in honour of his friend Mark Antony. It was of great size, and commanded the temple. It was built on a plateau of rock, separated on the north from the hill Bezetha by a ditch about 30 feet deep and 165 feet wide.

Antothite

an inhabitant of Anathoth, found only in 1 Chronicles 11:28; 12:3. In 2 Samuel 23:27 it is Anethothite; in 1 Chronicles 27:12 Anetothite. (R.V., Anathothite. )

Anvil

the rendering of the Hebrew word, beaten, found only in Isaiah 41:7.

Ape

an animal of the monkey tribe (1 Kings 10:22; 2 Chronicles 9:21). It was brought from India by the fleets of Solomon and Hiram, and was called by the Hebrews koph, and by the Greeks kepos, both words being just the Indian Tamil name of the monkey, kapi, i.e., swift, nimble, active. No species of ape has ever been found in Palestine or the adjacent regions.

Apelles

a Christian at Rome whom Paul salutes (Romans 16:10), and styles approved in Christ.

Apharsachites

a company of the colonists whom the Assyrian king planted in Samaria (Ezra 5:6; 6:6).

Apharsites

another of the tribes removed to Samaria (Ezra 4:9), or perhaps the same as the preceding.

Aphik

(Judges 1:31); Aphek (Joshua 13:4; 19:30), stronghold. (1.) A city of the tribe of Asher. It was the scene of the licentious worship of the Syrian Aphrodite. The ruins of the temple, magnificent ruins in a spot of strange wildness and beauty , are still seen at Afka, on the north-west slopes of Lebanon, near the source of the river Adonis (now Nahr Ibrahim), 12 miles east of Gebal.

(2.) A city of the tribe of Issachar, near to Jezreel (1 Samuel 4:1; 29:1; comp. 1 Samuel 28:4).

(3.) A town on the road from Damascus to Palestine, in the level plain east of Jordan, near which Benhadad was defeated by the Israelites (1 Kings 20:26, 30; 2 Kings 13:17). It has been identified with the modern Fik, 6 miles east of the Sea of Galilee, opposite Tiberias.

Apocalypse

the Greek name of the Book of Revelation (q.v.).

Apocrypha

hidden, spurious, the name given to certain ancient books which found a place in the LXX. and Latin Vulgate versions of the Old Testament, and were appended to all the great translations made from them in the sixteenth century, but which have no claim to be regarded as in any sense parts of the inspired Word.

(1.) They are not once quoted by the New Testament writers, who frequently quote from the LXX. Our Lord and his apostles confirmed by their authority the ordinary Jewish canon, which was the same in all respects as we now have it.

(2.) These books were written not in Hebrew but in Greek, and during the period of silence, from the time of Malachi, after which oracles and direct revelations from God ceased till the Christian era.

(3.) The contents of the books themselves show that they were no part of Scripture. The Old Testament Apocrypha consists of fourteen books, the chief of which are the Books of the Maccabees (q.v.), the Books of Esdras, the Book of Wisdom, the Book of Baruch, the Book of Esther, Ecclesiasticus, Tobit, Judith, etc.

The New Testament Apocrypha consists of a very extensive literature, which bears distinct evidences of its non-apostolic origin, and is utterly unworthy of regard.

Apollonia

a city of Macedonia between Amphipolis and Thessalonica, from which it was distant about 36 miles. Paul and Silas passed through it on their way to Thessalonica (Acts 17:1).

Apollos

a Jew born at Alexandria, a man well versed in the Scriptures and eloquent (Acts 18:24; R.V., learned ). He came to Ephesus (about A.D. 49), where he spake boldly in the synagogue (Acts 18:26), although he did not know as yet that Jesus of Nazareth was the Messiah. Aquila and Priscilla instructed him more perfectly in the way of God , i.e., in the knowledge of Christ. He then proceeded to Corinth, where he met Paul (Acts 18:27; 19:1). He was there very useful in watering the good seed Paul had sown (1 Corinthians 1:12), and in gaining many to Christ. His disciples were much attached to him (1 Corinthians 3:4-7, 22). He was with Paul at Ephesus when he wrote the First Epistle to the Corinthians; and Paul makes kindly reference to him in his letter to Titus (Titus 3:13). Some have supposed, although without sufficient ground, that he was the author of the Epistle to the Hebrews.

Apollyon

destroyer, the name given to the king of the hosts represented by the locusts (Revelation 9:11). It is the Greek translation of the Hebrew Abaddon (q.v.).

Apostle

a person sent by another; a messenger; envoy. This word is once used as a descriptive designation of Jesus Christ, the Sent of the Father (Hebrews 3:1; John 20:21). It is, however, generally used as designating the body of disciples to whom he intrusted the organization of his church and the dissemination of his gospel, the twelve, as they are called (Matthew 10:1-5; Mark 3:14; 6:7; Luke 6:13; 9:1). We have four lists of the apostles, one by each of the synoptic evangelists (Matthew 10:2-4; Mark 3:16; Luke 6:14), and one in the Acts (Acts 1:13). No two of these lists, however, perfectly coincide.

Our Lord gave them the keys of the kingdom, and by the gift of his Spirit fitted them to be the founders and governors of his church (John 14:16, 17, 26; 15:26, 27; 16:7-15. To them, as representing his church, he gave the commission to preach the gospel to every creature (Matthew 28:18-20. After his ascension he communicated to them, according to his promise, supernatural gifts to qualify them for the discharge of their duties (Acts 2:4; 1 Corinthians 2:16; 2:7, 10, 13; 2 Corinthians 5:20; 1 Corinthians 11:2). Judas Iscariot, one of the twelve, fell by transgression, and Matthias was substituted in his place (Acts 1:21). Saul of Tarsus was afterwards added to their number (Acts 9:3-20; 20:4; 26:15-18; 1 Timothy 1:12; 2:7; 2 Timothy 1:11).

Luke has given some account of Peter, John, and the two Jameses (Acts 12:2, 17; 15:13; 21:18), but beyond this we know nothing from authentic history of the rest of the original twelve. After the martyrdom of James the Greater (Acts 12:2), James the Less usually resided at Jerusalem, while Paul, the apostle of the uncircumcision, usually travelled as a missionary among the Gentiles (Galatians 2:8). It was characteristic of the apostles and necessary (1) that they should have seen the Lord, and been able to testify of him and of his resurrection from personal knowledge (John 15:27; Acts 1:21, 22; 1 Corinthians 9:1; Acts 22:14, 15). (2.) They must have been immediately called to that office by Christ (Luke 6:13; Galatians 1:1). (3.) It was essential that they should be infallibly inspired, and thus secured against all error and mistake in their public teaching, whether by word or by writing (John 14:26; 16:13; 1 Thessalonians 2:13).

(4.) Another qualification was the power of working miracles (Mark 16:20; Acts 2:43; 1 Corinthians 12:8-11. The apostles therefore could have had no successors. They are the only authoritative teachers of the Christian doctrines. The office of an apostle ceased with its first holders.

In 2 Corinthians 8:23 and Phil. 2:25 the word messenger is the rendering of the same Greek word, elsewhere rendered apostle.

Apothecary

rendered in the margin and the Revised Version perfumer, in Exodus 30:25; 37:29; Ecclesiastes 10:1. The holy oils and ointments were prepared by priests properly qualified for this office. The feminine plural form of the Hebrew word is rendered confectionaries in 1 Samuel 8:13.

Apparel

In Old Testament times the distinction between male and female attire was not very marked. The statute forbidding men to wear female apparel (Deuteronomy 22:5) referred especially to ornaments and head-dresses. Both men and women wore (1) an under garment or tunic, which was bound by a girdle. One who had only this tunic on was spoken of as naked (1 Samuel 19:24; Job 24:10; Isaiah 20:2). Those in high stations sometimes wore two tunics, the outer being called the upper garment (1 Samuel 15:27; 18:4; 24:5; Job 1:20). (2.) They wore in common an over-garment ( mantle, Isaiah 3:22; 1 Kings 19:13; 2 Kings 2:13), a loose and flowing robe. The folds of this upper garment could be formed into a lap (Ruth 3:15; Psalms 79:12; Proverbs 17:23; Luke 6:38). Generals of armies usually wore scarlet robes (Judges 8:26; Nahum 2:3). A form of conspicuous raiment is mentioned in Luke 20:46; comp. Matthew 23:5.

Priests alone wore trousers. Both men and women wore turbans. Kings and nobles usually had a store of costly garments for festive occasions (Isaiah 3:22; Zechariah 3:4) and for presents (Genesis 45:22; Esther 4:4; 6:8, 11; 1 Samuel 18:4; 2 Kings 5:5; 10:22). Prophets and ascetics wore coarse garments (Isaiah 20:2; Zechariah 13:4; Matthew 3:4).

Appeal

a reference of any case from an inferior to a superior court. Moses established in the wilderness a series of judicatories such that appeals could be made from a lower to a higher (Exodus 18:13-26.)

Under the Roman law the most remarkable case of appeal is that of Paul from the tribunal of Festus at Caesarea to that of the emperor at Rome (Acts 25:11, 12, 21, 25). Paul availed himself of the privilege of a Roman citizen in this matter.

Apphia

increasing, a female Christian at Colosse (Philemon 1:2), supposed by some to have been the wife of Philemon.

Appii Forum

i.e., the market of Appius (Acts 28:15 R.V.), a town on the road, the Appian Way, from Rome to Brundusium. It was 43 miles from Rome. Here Paul was met by some Roman Christians on his way to the capital. It was natural that they should halt here and wait for him, because from this place there were two ways by which travellers might journey to Rome.

Apple

(Hebrews tappuah, meaning fragrance ). Probably the apricot or quince is intended by the word, as Palestine was too hot for the growth of apples proper. It is enumerated among the most valuable trees of Palestine (Joel 1:12), and frequently referred to in Canticles, and noted for its beauty (Cant 2:3, 5; 8:5). There is nothing to show that it was the tree of the knowledge of good and evil. Dr. Tristram has suggested that the apricot has better claims than any other fruit-tree to be the apple of Scripture. It grows to a height of 30 feet, has a roundish mass of glossy leaves, and bears an orange coloured fruit that gives out a delicious perfume. The apple of the eye is the Hebrews ishon, meaning manikin, i.e., the pupil of the eye (Proverbs 7:2). (Comp. the promise, Zechariah 2:8; the prayer, Psalms 17:8; and its fulfilment, Deuteronomy 32:10.)

The so-called apple of Sodom some have supposed to be the Solanum sanctum (Hebrews hedek), rendered brier (q.v.) in Micah 7:4 a thorny plant bearing fruit like the potato-apple. This shrub abounds in the Jordan valley. (See ENGEDI.)

Apron

found in the Authorized Version in Genesis 3:7 of the bands of fig-leaves made by our first parents. In Acts 19:12 it denotes the belt or half-girdle worn by artisans and servants round the waist for the purpose of preserving the clothing from injury. In marg. of Authorized Version, Ruth 3:15 correctly rendered instead of vail. (R.V., mantle. )

Aquila

eagle, a native of Pontus, by occupation a tent-maker, whom Paul met on his first visit to Corinth (Acts 18:2). Along with his wife Priscilla he had fled from Rome in consequence of a decree (A.D. 50) by Claudius commanding all Jews to leave the city. Paul sojourned with him at Corinth, and they wrought together at their common trade, making Cilician hair-cloth for tents. On Paul's departure from Corinth after eighteen months, Aquila and his wife accompanied him to Ephesus, where they remained, while he proceeded to Syria (Acts 18:18, 26). When they became Christians we are not informed, but in Ephesus they were (1 Corinthians 16:19) Paul's helpers in Christ Jesus. We find them afterwards at Rome (Romans 16:3), interesting themselves still in the cause of Christ. They are referred to some years after this as being at Ephesus (2 Timothy 4:19). This is the last notice we have of them.

Arab

ambush, a city in the mountains of Judah (Joshua 15:52), now Er-Rabiyeh.

Arabah

plain, in the Revised Version of 2 Kings 14:25; Joshua 3:16; 8:14; 2 Samuel 2:29; 4:7 (in all these passages the A.V. has plain ); Amos 6:14 (A.V. wilderness ). This word is found in the Authorized Version only in Joshua 18:18. It denotes the hollow depression through which the Jordan flows from the Lake of Galilee to the Dead Sea. It is now called by the Arabs el-Ghor. But the Ghor is sometimes spoken of as extending 10 miles south of the Dead Sea, and thence to the Gulf of Akabah on the Red Sea is called the Wady el-Arabah.

Arabia

arid, an extensive region in the south-west of Asia. It is bounded on the west by the Isthmus of Suez and the Red Sea, on the south by the Indian Ocean, and on the east by the Persian Gulf and the Euphrates. It extends far into the north in barren deserts, meeting those of Syria and Mesopotamia. It is one of the few countries of the world from which the original inhabitants have never been expelled.

It was anciently divided into three parts:, (1.) Arabia Felix (Happy Arabia), so called from its fertility. It embraced a large portion of the country now known by the name of Arabia. The Arabs call it Yemen. It lies between the Red Sea and the Persian Gulf. (2.) Arabia Deserta, the el-Badieh or Great Wilderness of the Arabs. From this name is derived that which is usually given to the nomadic tribes which wander over this region, the Bedaween, or, more generally, Bedouin, (3.) Arabia Petraea, i.e., the Rocky Arabia, so called from its rocky mountains and stony plains. It comprehended all the north-west portion of the country, and is much better known to travellers than any other portion. This country is, however, divided by modern geographers into (1) Arabia Proper, or the Arabian Peninsula; (2) Northern Arabia, or the Arabian Desert; and (3) Western Arabia, which includes the peninsula of Sinai and the Desert of Petra, originally inhabited by the Horites (Genesis 14:6 etc.), but in later times by the descendants of Esau, and known as the Land of Edom or Idumea, also as the Desert of Seir or Mount Seir.

The whole land appears (Genesis 10:1-32to have been inhabited by a variety of tribes of different lineage, Ishmaelites, Arabians, Idumeans, Horites, and Edomites; but at length becoming amalgamated, they came to be known by the general designation of Arabs. The modern nation of Arabs is predominantly Ishmaelite. Their language is the most developed and the richest of all the Semitic languages, and is of great value to the student of Hebrew.

The Israelites wandered for forty years in Arabia. In the days of Solomon, and subsequently, commercial intercourse was to a considerable extent kept up with this country (1 Kings 10:15; 2 Chronicles 9:14; 17:11). Arabians were present in Jerusalem at Pentecost (Acts 2:11). Paul retired for a season into Arabia after his conversion (Galatians 1:17). This country is frequently referred to by the prophets (Isaiah 21:11; 42:11; Jeremiah 25:24 etc.)

Arad

(1.) Now Tell Arad, a Canaanite city, about 20 miles south of Hebron. The king of Arad fought against Israel and took of them prisoners when they were retreating from the confines of Edom (Numbers 21:1; 33:40; Judges 1:16). It was finally subdued by Joshua (Joshua 12:14).

(2.) One of the sons of Beriah (1 Chronicles 8:15).

Aram

the son of Shem (Genesis 10:22); according to Genesis 22:21 a grandson of Nahor. In Matthew 1:3, 4 and Luke 3:33 this word is the Greek form of Ram, the father of Amminadab (1 Chronicles 2:10).

The word means high, or highlands, and as the name of a country denotes that elevated region extending from the northeast of Palestine to the Euphrates. It corresponded generally with the Syria and Mesopotamia of the Greeks and Romans. In Genesis 25:20; 31:20, 24; Deuteronomy 26:5 the word Syrian is properly Aramean (R.V., marg.). Damascus became at length the capital of the several smaller kingdoms comprehended under the designation Aram or Syria.

Aram-naharaim

Aram of the two rivers, is Mesopotamia (as it is rendered in Genesis 24:10), the country enclosed between the Tigris on the east and the Euphrates on the west (Psalms 60, title); called also the field of Aram (Hosea 12:12 R.V.) i.e., the open country of Aram; in the Authorized Version, country of Syria. Padan-aram (q.v.) was a portion of this country.

Aram-zobah

(Psalms 60, title), probably the region between the Euphrates and the Orontes.

Aran

wild goat, a descendant of Seir the Horite (Genesis 36:28).

Ararat

sacred land or high land, the name of a country on one of the mountains of which the ark rested after the Flood subsided (Genesis 8:4). The mountains mentioned were probably the Kurdish range of South Armenia. In 2 Kings 19:37Isaiah 37:38 the word is rendered Armenia in the Authorized Version, but in the Revised Version, Land of Ararat. In Jeremiah 51:27 the name denotes the central or southern portion of Armenia. It is, however, generally applied to a high and almost inaccessible mountain which rises majestically from the plain of the Araxes. It has two conical peaks, about 7 miles apart, the one 14,300 feet and the other 10,300 feet above the level of the plain. Three thousand feet of the summit of the higher of these peaks is covered with perpetual snow. It is called Kuh-i-nuh, i.e., Noah's mountain , by the Persians. This part of Armenia was inhabited by a people who spoke a language unlike any other now known, though it may have been related to the modern Georgian. About B.C. 900 they borrowed the cuneiform characters of Nineveh, and from this time we have inscriptions of a line of kings who at times contended with Assyria. At the close of the seventh century B.C. the kingdom of Ararat came to an end, and the country was occupied by a people who are ancestors of the Armenians of the present day.

Araunah

agile; also called Ornan 1 Chronicles 21:15 a Jebusite who dwelt in Jerusalem before it was taken by the Israelites. The destroying angel, sent to punish David for his vanity in taking a census of the people, was stayed in his work of destruction near a threshing-floor belonging to Araunah which was situated on Mount Moriah. Araunah offered it to David as a free gift, together with the oxen and the threshing instruments; but the king insisted on purchasing it at its full price (2 Samuel 24:24; 1 Chronicles 21:24, 25), for, according to the law of sacrifices, he could not offer to God what cost him nothing. On the same place Solomon afterwards erected the temple (2 Samuel 24:16; 2 Chronicles 3:1). (See ALTAR.)

Arba

four, a giant, father of Anak. From him the city of Hebron derived its name of Kirjath-arba, i.e., the city of Araba (Joshua 14:15; 15:13; 21:11; Genesis 13:18; 23:2). (See HEBRON.)

Arbathite

a name given to Abi-albon, or, as elsewhere called, Abiel, one of David's warriors (2 Samuel 23:31; 1 Chronicles 11:32), probably as being an inhabitant of Arabah (Joshua 15:61), a town in the wilderness of Judah.

Arch

an architectural term found only in Ezekiel 40:16, 21, 22, 26, 29. There is no absolute proof that the Israelites employed arches in their buildings. The arch was employed in the building of the pyramids of Egypt. The oldest existing arch is at Thebes, and bears the date B.C. 1350. There are also still found the remains of an arch, known as Robinson's Arch, of the bridge connecting Zion and Moriah. (See TYROPOEON VALLEY.)

Archangel

(1 Thessalonians 4:16; Jude 1:9), the prince of the angels.

Archelaus

ruler of the people, son of Herod the Great, by Malthace, a Samaritan woman. He was educated along with his brother Antipas at Rome. He inherited from his father a third part of his kingdom viz., Idumea, Judea, and Samaria, and hence is called king (Matthew 2:22). It was for fear of him that Joseph and Mary turned aside on their way back from Egypt. Till a few days before his death Herod had named Antipas as his successor, but in his last moments he named Archelaus.

Archer

a shooter with the bow (1 Chronicles 10:3). This art was of high antiquity (Genesis 21:20; 27:3). Saul was wounded by the Philistine archers (1 Samuel 31:3). The phrase breaking the bow (Hosea 1:5; Jeremiah 49:35) is equivalent to taking away one's power, while strengthening the bow is a symbol of its increase (Genesis 49:24). The Persian archers were famous among the ancients (Isaiah 13:18; Jeremiah 49:35; 50:9, 14, 29, 42. (See BOW).

Archevite

one of the nations planted by the Assyrians in Samaria (Ezra 4:9); the men of Erech.

Archi

a city on the boundary of Ephraim and Benjamin (Joshua 16:2), between Bethel and Beth-horon the nether.

Archippus

master of the horse, a fellow-soldier of Paul's (Philemon 1:2), whom he exhorts to renewed activity (Colossians 4:17). He was a member of Philemon's family, probably his son.

Archite

the usual designation of Hushai (2 Samuel 15:32; 17:5, 14; 1 Chronicles 27:33), who was a native of Archi. He was the king's friend , i.e., he held office under David similar to that of our modern privy councillor.

Arcturus

bear-keeper, the name given by the ancients to the brightest star in the constellation Bootes. In the Authorized Version (Job 9:9; 38:32) it is the rendering of the Hebrew word 'ash, which probably designates the constellation the Great Bear. This word ('ash) is supposed to be derived from an Arabic word meaning night-watcher, because the Great Bear always revolves about the pole, and to our nothern hemisphere never sets.

Ard

descent, a grandson of Benjamin (Numbers 26:38-40. In 1 Chronicles 8:3 he is called Addar. His descendants are mentioned in Numbers 26:40.

Ardon

descendant, the last of the three sons of Caleb by his first wife Azubah (1 Chronicles 2:18).

Areopagite

a member of the court of Areopagus (Acts 17:34).

Areopagus

the Latin form of the Greek word rendered Mars' hill. But it denotes also the council or court of justice which met in the open air on the hill. It was a rocky height to the west of the Acropolis at Athens, on the south-east summit of which the council was held which was constituted by Solon, and consisted of nine archons or chief magistrates who were then in office, and the ex-archons of blameless life.

On this hill of Mars (Gr. Ares) Paul delivered his memorable address to the men of Athens (Acts 17:22-31.

Aretas

the father-in-law of Herod Antipas, and king of Arabia Petraea. His daughter returned to him on the occasion of her husband's entering into an adulterous alliance with Herodias, the wife of Herod-Philip, his half-brother (Luke 3:19, 20; Mark 6:17; Matthew 14:3). This led to a war between Aretas and Herod Antipas. Herod's army was wholly destroyed (A.D. 36). Aretas, taking advantage of the complications of the times on account of the death of the Emperor Tiberius (A.D. 37), took possession of Damascus (2 Corinthians 11:32; comp. Acts 9:25). At this time Paul returned to Damascus from Arabia.

Argob

stony heap, an island, as it has been called, of rock about 30 miles by 20, rising 20 or 30 feet above the table-land of Bashan; a region of crags and chasms wild and rugged in the extreme. On this island stood sixty walled cities, ruled over by Og. It is called Trachonitis ( the rugged region ) in the New Testament (Luke 3:1). These cities were conquered by the Israelites (Deuteronomy 3:4; 1 Kings 4:13). It is now called the Lejah. Here sixty walled cities are still traceable in a space of 308 square miles. The architecture is ponderous and massive. Solid walls 4 feet thick, and stones on one another without cement; the roofs enormous slabs of basaltic rock, like iron; the doors and gates are of stone 18 inches thick, secured by ponderous bars. The land bears still the appearance of having been called the 'land of giants' under the giant Og. I have more than once entered a deserted city in the evening, taken possession of a comfortable house, and spent the night in peace. Many of the houses in the ancient cities of Bashan are perfect, as if only finished yesterday. The walls are sound, the roofs unbroken, and even the window-shutters in their places. These ancient cities of Bashan probably contain the very oldest specimens of domestic architecture in the world (Porter's Giant Cities). (See BASHAN.)

Arieh

the lion, the name of one of the body-guard slain with Pekahiah at Samaria (2 Kings 15:25) by the conspirator Pekah.

Ariel

the lion of God. (1.) One of the chief men sent by Ezra to procure Levites for the sanctuary (Ezra 8:16).

(2.) A symbolic name for Jerusalem (Isaiah 29:1, 2, 7) as victorious under God, and in Ezekiel 43:15, 16 for the altar (marg., Hebrews 'ariel) of burnt offerings, the secret of Israel's lion-like strength.

Arimathea

a city of the Jews (Luke 23:51), the birth-place of Joseph in whose sepulchre our Lord was laid (Matthew 27:57, 60; John 19:38). It is probably the same place as Ramathaim in Ephraim, and the birth-place of Samuel (1 Samuel 1:1, 19). Others identify it with Ramleh in Dan, or Rama (q.v.) in Benjamin (Matthew 2:18).

Arioch

lion-like, venerable. (1.) A king of Ellasar who was confederate with Chedorlamer (Genesis 14:1,9). The tablets recently discovered by Mr. Pinches (see CHALDEA) show the true reading is Eri-Aku of Larsa. This Elamite name meant servant of the moon-God. It was afterwards changed into Rimsin, Have mercy, O moon-God. (2.) Daniel 2:14.

Aristarchus

best ruler, native of Thessalonica (Acts 20:4), a companion of Paul (Acts 19:29; 27:2). He was Paul's fellow-prisoner at Rome (Colossians 4:10; Philemon 1:24).

Aristobulus

a Roman mentioned in Paul's Epistle to the Romans (Romans 16:10), whose household is saluated.

Ark

Noah's ark, a building of gopher-wood, and covered with pitch, 300 cubits long, 50 cubits broad, and 30 cubits high (Genesis 6:14-16; an oblong floating house of three stories, with a door in the side and a window in the roof. It was 100 years in building (Genesis 5:32; 7:6). It was intended to preserve certain persons and animals from the deluge which God was about to bring over the earth. It contained eight persons (Genesis 7:13; 2 Peter 2:5), and of all clean animals seven pairs, and of unclean one pair, and of birds seven pairs of each sort (Genesis 7:2, 3). It was in the form of an oblong square, with flat bottom and sloping roof. Traditions of the Deluge, by which the race of man was swept from the earth, and of the ark of Noah have been found existing among all nations.

The ark of bulrushes in which the infant Moses was laid (Exodus 2:3) is called in the Hebrew teebah, a word derived from the Egyptian teb, meaning a chest. It was daubed with slime and with pitch. The bulrushes of which it was made were the papyrus reed.

The sacred ark is designated by a different Hebrew word, 'aron', which is the common name for a chest or coffer used for any purpose (Genesis 50:26; 2 Kings 12:9, 10). It is distinguished from all others by such titles as the ark of God (1 Samuel 3:3), ark of the covenant (Joshua 3:6; Hebrews 9:4), ark of the testimony (Exodus 25:22). It was made of acacia or shittim wood, a cubit and a half broad and high and two cubits long, and covered all over with the purest gold. Its upper surface or lid, the mercy-seat, was surrounded with a rim of gold; and on each of the Ark of the Covenant two sides were two gold rings, in which were placed two gold-covered poles by which the ark could be carried (Numbers 7:9; 10:21; 4:5,19, 20; 1 Kings 8:3, 6). Over the ark, at the two extremities, were two cherubim, with their faces turned toward each other (Leviticus 16:2; Numbers 7:89). Their outspread wings over the top of the ark formed the throne of God, while the ark itself was his footstool (Exodus 25:10-22; 37:1-9. The ark was deposited in the holy of holies, and was so placed that one end of the poles by which it was carried touched the veil which separated the two apartments of the tabernacle (1 Kings 8:8). The two tables of stone which constituted the testimony or evidence of God's covenant with the people (Deuteronomy 31:26), the pot of manna (Exodus 16:33), and Aaron's rod that budded (Numbers 17:10), were laid up in the ark (Hebrews 9:4). (See TABERNACLE) The ark and the sanctuary were the beauty of Israel (Lamentations 2:1). During the journeys of the Israelites the ark was carried by the priests in advance of the host (Numbers 4:5, 6; 10:33-36; Psalms 68:1; 132:8). It was borne by the priests into the bed of the Jordan, which separated, opening a pathway for the whole of the host to pass over (Joshua 3:15, 16; 4:7, 10, 11, 17, 18). It was borne in the procession round Jericho (Joshua 6:4, 6, 8, 11, 12). When carried it was always wrapped in the veil, the badgers' skins, and blue cloth, and carefully concealed even from the eyes of the Levites who carried it. After the settlement of Israel in Palestine the ark remained in the tabernacle at Gilgal for a season, and was then removed to Shiloh till the time of Eli, between 300 and 400 years (Jeremiah 7:12), when it was carried into the field of battle so as to secure, as they supposed, victory to the Hebrews, and was taken by the Philistines (1 Samuel 4:3-11who sent it back after retaining it seven months (1 Samuel 5:7, 8). It remained then at Kirjath-jearim (1 Samuel 7:1,2) till the time of David (twenty years), who wished to remove it to Jerusalem; but the proper mode of removing it having been neglected, Uzzah was smitten with death for putting forth his hand to the ark of God, and in consequence of this it was left in the house of Obed-edom in Gath-rimmon for three months (2 Samuel 6:1-11at the end of which time David removed it in a grand procession to Jerusalem, where it was kept till a place was prepared for it (12-19). It was afterwards deposited by Solomon in the temple (1 Kings 8:6-9. When the Babylonians destroyed Jerusalem and plundered the temple, the ark was probably taken away by Nebuchadnezzar and destroyed, as no trace of it is afterwards to be found. The absence of the ark from the second temple was one of the points in which it was inferior to the first temple.

Arkite

(Genesis 10:17; 1 Chronicles 1:15), a designation of certain descendants from the Phoenicians or Sidonians, the inhabitants of Arka, 12 miles north of Tripoli, opposite the northern extremity of Lebanon.

Arm

used to denote power (Psalms 10:15; Ezekiel 30:21; Jeremiah 48:25). It is also used of the omnipotence of God (Exodus 15:16; Psalms 89:13; 98:1; 77:15; Isaiah 53:1; John 12:38; Acts 13:17)

Armageddon

occurs only in Revelation 16:16 (R.V., Har-Magedon ), as symbolically designating the place where the battle of that great day of God Almighty (ver. 14) shall be fought. The word properly means the mount of Megiddo. It is the scene of the final conflict between Christ and Antichrist. The idea of such a scene was suggested by the Old Testament great battle-field, the plain of Esdraelon (q.v.).

Armenia

high land, occurs only in Authorized Version, 2 Kings 19:37; in Revised Version, Ararat, which is the Hebrew word. A country in western Asia lying between the Caspian and the Black Sea. Here the ark of Noah rested after the Deluge (Genesis 8:4). It is for the most part high table-land, and is watered by the Aras, the Kur, the Euphrates, and the Tigris. Ararat was properly the name of a part of ancient Armenia. Three provinces of Armenia are mentioned in Jeremiah 51:27 Ararat, Minni, and Ashchenaz. Some, however, think Minni a contraction for Armenia. (See ARARAT.)

Armoni

inhabitant of a fortress, the first-named of the two sons of Saul and Rizpah. He was delivered up to the Gibeonites by David, and hanged by them (2 Samuel 21:8, 9).

Armour

is employed in the English Bible to denote military equipment, both offensive and defensive.

(1.) The offensive weapons were different at different periods of history. The rod of iron (Psalms 2:9) is supposed to mean a mace or crowbar, an instrument of great power when used by a strong arm. The maul (Proverbs 25:18; cognate Hebrew word rendered battle-axe in Jeremiah 51:20 and slaughter weapon in Ezekiel 9:2) was a war-hammer or martel. The sword is the usual translation of hereb, which properly means poniard. The real sword, as well as the dirk-sword (which was always double-edged), was also used (1 Samuel 17:39; 2 Samuel 20:8; 1 Kings 20:11). The spear was another offensive weapon (Joshua 8:18; 1 Samuel 17:7). The javelin was used by light troops (Numbers 25:7, 8; 1 Samuel 13:22). Saul threw a javelin at David (1 Samuel 19:9, 10), and so virtually absolved him from his allegiance. The bow was, however, the chief weapon of offence. The arrows were carried in a quiver, the bow being always unbent till the moment of action (Genesis 27:3; 48:22; Psalms 18:34). The sling was a favourite weapon of the Benjamites (1 Samuel 17:40; 1 Chronicles 12:2. Comp. 1 Samuel 25:29).

(2.) Of the defensive armour a chief place is assigned to the shield or buckler. There were the great shield or target (the tzinnah), for the protection of the whole person (Genesis 15:1; Psalms 47:9; 1 Samuel 17:7; Proverbs 30:5), and the buckler (Hebrews mageen) or small shield (1 Kings 10:17; Ezekiel 26:8). In Psalms 91:4 buckler is properly a roundel appropriated to archers or slingers. The helmet (Ezekiel 27:10; 1 Samuel 17:38), a covering for the head; the coat of mail or corselet (1 Samuel 17:5), or habergeon (Nehemiah 4;16), harness or breat-plate (Revelation 9:9), for the covering of the back and breast and both upper arms (Isaiah 59:17; Ephesians 6:14). The cuirass and corselet, composed of leather or quilted cloth, were also for the covering of the body. Greaves, for the covering of the legs, were worn in the time of David (1 Samuel 17:6). Reference is made by Paul (Ephesians 6:14-17 to the panoply of a Roman soldier. The shield here is the thureon, a door-like oblong shield above all, i.e., covering the whole person, not the small round shield. There is no armour for the back, but only for the front.

Armour-bearer

an officer selected by kings and generals because of his bravery, not only to bear their armour, but also to stand by them in the time of danger. They were the adjutants of our modern armies (Judges 9:54; 1 Samuel 14:7; 16:21; 31:6).

Armoury

the place in which armour was deposited when not used (Nehemiah 3:19; Jeremiah 50:25). At first each man of the Hebrews had his own arms, because all went to war. There were no arsenals or magazines for arms till the time of David, who had a large collection of arms, which he consecrated to the Lord in his tabernacle (1 Samuel 21:9; 2 Samuel 8:7-12; 1 Chronicles 26:26, 27).

Army

The Israelites marched out of Egypt in military order (Exodus 13:18 harnessed; marg., five in a rank ). Each tribe formed a battalion, with its own banner and leader (Numbers 2:2; 10:14). In war the army was divided into thousands and hundreds under their several captains (Numbers 31:14), and also into families (Numbers 2:34; 2 Chronicles 25:5; 26:12). From the time of their entering the land of Canaan to the time of the kings, the Israelites made little progress in military affairs, although often engaged in warfare. The kings introduced the custom of maintaining a bodyguard (the Gibborim; i.e., heroes ), and thus the nucleus of a standing army was formed. Saul had an army of 3,000 select warriors (1 Samuel 13:2; 14:52; 24:2). David also had a band of soldiers around him (1 Samuel 23:13; 25:13). To this band he afterwards added the Cherethites and the Pelethites (2 Samuel 15:18; 20:7). At first the army consisted only of infantry (1 Samuel 4:10; 15:4), as the use of horses was prohibited (Deuteronomy 17:16); but chariots and horses were afterwards added (2 Samuel 8:4; 1 Kings 10:26, 28, 29; 1 Kings 9:19). In 1 Kings 9:22 there is given a list of the various gradations of rank held by those who composed the army. The equipment and maintenance of the army were at the public expense (2 Samuel 17:28, 29; 1 Kings 4:27; 10:16, 17; Judges 20:10). At the Exodus the number of males above twenty years capable of bearing arms was 600,000 (Exodus 12:37). In David's time it mounted to the number of 1,300,000 (2 Samuel 24:9).

Arnon

swift, the southern boundary of the territory of Israel beyond Jordan, separating it from the land of Moab (Deuteronomy 3:8, 16). This river (referred to twenty-four times in the Bible) rises in the mountains of Gilead, and after a circuitous course of about 80 miles through a deep ravine it falls into the Dead Sea nearly opposite Engedi. The stream is almost dry in summer. It is now called el-Mujeb. The territory of the Amorites extended from the Arnon to the Jabbok.

Aroer

ruins. (1.) A town on the north bank of the Arnon (Deuteronomy 4:48; Judges 11:26; 2 Kings 10:33), the southern boundary of the kingdom of Sihon (Joshua 12:2). It is now called Arair, 13 miles west of the Dead Sea.

(2.) One of the towns built by the tribe of Gad (Numbers 32:34) before Rabbah (Joshua 13:25), the Ammonite capital. It was famous in the history of Jephthah (Judges 11:33) and of David (2 Samuel 24:5). (Comp. Isaiah 17:2; 2 Kings 15:29.)

(3.) A city in the south of Judah, 12 miles south-east of Beersheba, to which David sent presents after recovering the spoil from the Amalekites at Ziklag (1 Samuel 30:26, 28). It was the native city of two of David's warriors (1 Chronicles 11:44). It is now called Ar'arah.

Arpad

(Isaiah 10:9; 36:19; 37:13), also Arphad, support, a Syrian city near Hamath, along with which it is invariably mentioned (2 Kings 19:13; 18:34; Isaiah 10:9), and Damascus (Jeremiah 49:23). After a siege of three years it fell (B.C. 742) before the Assyrian king Tiglath-pileser II. Now Tell Erfud.

Arphaxad

son of Shem, born the year after the Deluge. He died at the age of 438 years (Genesis 11:10-13; 1 Chronicles 1:17, 18; Luke 3:36). He dwelt in Mesopotamia, and became, according to the Jewish historian Josephus, the progenitor of the Chaldeans. The tendency is to recognize in the word the name of the country nearest the ancient domain of the Chaldeans. Some regard the word as an Egypticized form of the territorial name of Ur Kasdim, or Ur of the Chaldees.

Arrows

At first made of reeds, and then of wood tipped with iron. Arrows are sometimes figuratively put for lightning (Deuteronomy 32:23, 42; Psalms 7:13; 18:14; 144:6; Zechariah 9:14). They were used in war as well as in the chase (Genesis 27:3; 49:23). They were also used in divination (Ezekiel 21:21).

The word is frequently employed as a symbol of calamity or disease inflicted by God (Job 6:4; 34:6; Psalms 38:2; Deuteronomy 32:23. Comp. Ezekiel 5:16), or of some sudden danger (Psalms 91:5), or bitter words (Psalms 64:3), or false testimony (Proverbs 25:18).

Artaxerxes

the Greek form of the name of several Persian kings. (1.) The king who obstructed the rebuilding of the temple (Ezra 4:7). He was probably the Smerdis of profane history.

(2.) The king mentioned in Ezra 7:1 in the seventh year (B.C. 458) of whose reign Ezra led a second colony of Jews back to Jerusalem, was probably Longimanus, who reigned for forty years (B.C. 464-425); the grandson of Darius, who, fourteen years later, permitted Nehemiah to return and rebuild Jerusalem.

Artificer

a person engaged in any kind of manual occupation (Genesis 4:22; Isaiah 3:3).

Artillery

1 Samuel 20:40(Hebrews keli, meaning apparatus; here meaning collectively any missile weapons, as arrows and lances. In Revised Version, weapons ). This word is derived from the Latin artillaria = equipment of war.

Arvad

wandering, (Ezekiel 27:8), a small island and city on the coast of Syria, mentioned as furnishing mariners and soldiers for Tyre. The inhabitants were called Arvadites. The name is written Aruada or Arada in the Tell-el-Amarna tablets.

Asa

physician, son of Abijah and grandson of Rehoboam, was the third king of Judah. He was zealous in maintaining the true worship of God, and in rooting all idolatry, with its accompanying immoralities, out of the land (1 Kings 15:8-14. The Lord gave him and his land rest and prosperity. It is recorded of him, however, that in his old age, when afflicted, he sought not to the Lord, but to the physicians (comp. Jeremiah 17:5). He died in the forty-first year of his reign, greatly honoured by his people (2 Chronicles 16:1-13and was succeeded by his son Jehoshaphat.

Asahel

made by God, the youngest son of Zeruiah, David's sister. He was celebrated for his swiftness of foot. When fighting against Ish-bosheth at Gibeon, in the army of his brother Joab, he was put to death by Abner, whom he pursued from the field of battle (2 Samuel 2:18, 19). He is mentioned among David's thirty mighty men (2 Samuel 23:24; 1 Chronicles 11:26). Others of the same name are mentioned (2 Chronicles 17:8; 31:13; Ezra 10:15).

Asaph

convener, or collector. (1.) A Levite; one of the leaders of David's choir (1 Chronicles 6:39). Psalms 50 and 73-83 inclusive are attributed to him. He is mentioned along with David as skilled in music, and a seer (2 Chronicles 29:30). The sons of Asaph, mentioned in 1 Chronicles 25:1, 2 Chronicles 20:14 and Ezra 2:41 were his descendants, or more probably a class of poets or singers who recognized him as their master.

(2.) The recorder in the time of Hezekiah (2 Kings 18:18, 37).

(3.) The keeper of the king's forest, to whom Nehemiah requested from Artaxerxes a letter that he might give him timber for the temple at Jerusalem (Nehemiah 2:8).

Ascension

See CHRIST.

Asenath

an Egyptian name, meaning gift of the sun-God , daughter of Potipherah, priest of On or Heliopolis, wife of Joseph (Genesis 41:45). She was the mother of Manasseh and Ephraim (Genesis 41:50-52; 46:20).

Ash

(Hebrews o'ren, tremulous ), mentioned only Isaiah 44:14 (R.V., fir tree ). It is rendered pine tree both in the LXX. and Vulgate versions. There is a tree called by the Arabs aran, found still in the valleys of Arabia Petraea, whose leaf resembles that of the mountain ash. This may be the tree meant. Our ash tree is not known in Syria.

Ashdod

stronghold, a Philistine city (Joshua 15:47), about midway between Gaza and Joppa, and 3 miles from the Mediterranean. It was one of the chief seats of the worship of Dagon (1 Samuel 5:5). It belonged to the tribe of Judah (Joshua 15:47), but it never came into their actual possession. It was an important city, as it stood on the highroad from Egypt to Palestine, and hence was strongly fortified (2 Chronicles 26:6; Isaiah 20:1). Uzziah took it, but fifty years after his death it was taken by the Assyrians (B.C. 758). According to Sargon's record, it was captured by him in B.C. 711. The only reference to it in the New Testament, where it is called Azotus, is in the account of Philip's return from Gaza (Acts 8:40). It is now called Eshdud.

Ashdoth-pisgah

(Deuteronomy 3:17; Joshua 12:3; 13:20) in Authorized Version, but in Revised Version translated slopes of Pisgah. In Deuteronomy 4:49 it is translated in the Authorized Version springs of Pisgah. The name Ashdoth is translated springs in the Authorized Version, but slopes in the Revised Version, of Joshua 10:40 and Joshua 12:8. It has been identified with the springs under Mount Nebo, now called 'Ayun Musa.

Asher

happy, Jacob's eigth son; his mother was Zilpah, Leah's handmaid (Genesis 30:13). Of the tribe founded by him nothing is recorded beyond its holding a place in the list of the tribes (Genesis 35:26; 46:17; Exodus 1:4 etc.) It increased in numbers twenty-nine percent, during the thirty-eight years' wanderings. The place of this tribe during the march through the desert was between Dan and Naphtali (Numbers 2:27). The boundaries of the inheritance given to it, which contained some of the richest soil in Palestine, and the names of its towns, are recorded in Joshua 19:24-31; Judges 1:31, 32. Asher and Simeon were the only tribes west of the Jordan which furnished no hero or judge for the nation. Anna the prophetess was of this tribe (Luke 2:36).

Asherah

and pl. Asherim in Revised Version, instead of grove and groves of the Authorized Version. This was the name of a sensual Canaanitish goddess Astarte, the feminine of the Assyrian Ishtar. Its symbol was the stem of a tree deprived of its boughs, and rudely shaped into an image, and planted in the ground. Such religious symbols ( groves ) are frequently alluded to in Scripture (Exodus 34:13; Judges 6:25; 2 Kings 23:6; 1 Kings 16:33 etc.). These images were also sometimes made of silver or of carved stone (2 Kings 21:7; the graven image of Asherah, R.V.). (See GROVE [1].).

Ashes

The ashes of a red heifer burned entire (Numbers 19:5) when sprinkled on the unclean made them ceremonially clean (Hebrews 9:13).

To cover the head with ashes was a token of self-abhorrence and humiliation (2 Samuel 13:19; Esther 4:3; Jeremiah 6:26 etc.).

To feed on ashes (Isaiah 44:20), means to seek that which will prove to be vain and unsatisfactory, and hence it denotes the unsatisfactory nature of idol-worship. (Comp. Hosea 12:1).

Ashkelon

=Askelon=Ascalon, was one of the five cities of the Philistines (Joshua 13:3; 1 Samuel 6:17). It stood on the shore of the Mediterranean, 12 miles north of Gaza. It is mentioned on an inscription at Karnak in Egypt as having been taken by king Rameses II., the oppressor of the Hebrews. In the time of the judges (Judges 1:18) it fell into the possession of the tribe of Judah; but it was soon after retaken by the Philistines (2 Samuel 1:20), who were not finally dispossessed till the time of Alexander the Great. Samson went down to this place from Timnath, and slew thirty men and took their spoil. The prophets foretold its destruction (Jeremiah 25:20; 47:5, 7). It became a noted place in the Middle Ages, having been the scene of many a bloody battle between the Saracens and the Crusaders. It was beseiged and taken by Richard the Lion-hearted, and within its walls and towers now standing he held his court. Among the Tell Amarna tablets (see EGYPT) are found letters or official despatches from Yadaya, captain of horse and dust of the king's feet, to the great king of Egypt, dated from Ascalon. It is now called 'Askalan.

Ashkenaz

one of the three sons of Gomer (Genesis 10:3), and founder of one of the tribes of the Japhetic race. They are mentioned in connection with Minni and Ararat, and hence their original seat must have been in Armenia (Jeremiah 51:27), probably near the Black Sea, which, from their founder, was first called Axenus, and afterwards the Euxine.

Ashpenaz

the master of the eunuchs of Nebuchadnezzar (Daniel 1:3), the Rabsaris of the court. His position was similar to that of the Kislar-aga of the modern Turkish sultans.

Ashtaroth

a city of Bashan, in the kingdom of Og (Deuteronomy 1:4; Joshua 12:4; 13:12; 9:10). It was in the half-tribe of Manasseh (Joshua 13:12), and as a Levitical city was given to the Gershonites (1 Chronicles 6:71). Uzzia, one of David's valiant men (1 Chronicles 11:44), is named as of this city. It is identified with Tell Ashterah, in the Hauran, and is noticed on monuments B.C. 1700-1500. The name Beesh-terah (Joshua 21:27) is a contraction for Beth-eshterah, i.e., the house of Ashtaroth.

Ashteroth Karnaim

Ashteroth of the two horns, the abode of the Rephaim (Genesis 14:5). It may be identified with Ashtaroth preceding; called Karnaim , i.e., the two-horned (the crescent moon). The Samaritan version renders the word by Sunamein, the present es-Sunamein, 28 miles south of Damascus.

Ashtoreth

the moon goddess of the Phoenicians, representing the passive principle in nature, their principal female deity; frequently associated with the name of Baal, the sun-God, their chief male deity (Judges 10:6; 1 Samuel 7:4; 12:10). These names often occur in the plural (Ashtaroth, Baalim), probably as indicating either different statues or different modifications of the deities. This deity is spoken of as Ashtoreth of the Zidonians. She was the Ishtar of the Accadians and the Astarte of the Greeks (Jeremiah 44:17; 1 Kings 11:5, 33; 2 Kings 23:13). There was a temple of this goddess among the Philistines in the time of Saul (1 Samuel 31:10). Under the name of Ishtar, she was one of the great deities of the Assyrians. The Phoenicians called her Astarte. Solomon introduced the worship of this idol (1 Kings 11:33). Jezebel's 400 priests were probably employed in its service (1 Kings 18:19). It was called the queen of heaven (Jeremiah 44:25).

Ashurites

mentioned among those over whom Ish-bosheth was made king (2 Samuel 2:9).

Asia

is used to denote Proconsular Asia, a Roman province which embraced the western parts of Asia Minor, and of which Ephesus was the capital, in Acts 2:9; 6:9; 16:6; 19:10,22; 20:4, 16, 18 etc., and probably Asia Minor in Acts 19:26, 27; 21:27; 24:18; 27:2. Proconsular Asia contained the seven churches of the Apocalypse (Revelation 1:11). The chiefs of Asia (Acts 19:31) were certain wealthy citizens who were annually elected to preside over the games and religious festivals of the several cities to which they belonged. Some of these Asiarchs were Paul's friends.

Asnapper

probably the same as Assur-bani-pal (Sardanapalos of the Greeks), styled the great and noble (Ezra 4:10), was the son and successor (B.C. 668) of Esar-haddon (q.v.). He was luxurious, ambitious, and cruel, but a magnificent patron of literature. He formed at Nineveh a library of clay tablets, numbering about 10,000. These are now mostly in the British Museum. They throw much light on the history and antiquities of Assyria.

Assur-bani-pal was a munificent patron of literature, and the conqueror of Elam. Towards the middle of his reign his empire was shaken by a great rebellion headed by his brother in Babylon. The rebellion was finally put down, but Egypt was lost, and the military power of Assyria was so exhausted that it could with difficulty resist the hordes of Kimmerians who poured over Western Asia. (See NINEVEH.)

Asp

(Hebrews pethen), Deuteronomy 32:33; Job 20:14, 16; Isaiah 11:8. It was probably the Egyptian cobra (Naja haje), which was very poisonous (Romans 3:13; Gr. aspis). The Egyptians worshipped it as the uraeus, and it was found in the desert and in the fields. The peace and security of Messiah's reign is represented by the figure of a child playing on the hole of the asp. (See ADDER.)

Ass

frequently mentioned throughout Scripture. Of the domesticated species we read of, (1.) The she ass (Hebrews 'athon), so named from its slowness (Genesis 12:16; 45:23; Numbers 22:23; 1 Samuel 9:3). (2.) The male ass (Hebrews hamor), the common working ass of Western Asia, so called from its red colour. Issachar is compared to a strong ass (Genesis 49:14). It was forbidden to yoke together an ass and an ox in the plough (Deuteronomy 22:10). (3.) The ass's colt (Hebrews 'air), mentioned Judges 10:4; 12:14. It is rendered foal in Genesis 32:15; 49:11. (Comp. Job 11:12; Isaiah 30:6.) The ass is an unclean animal, because it does not chew the cud (Leviticus 11:26. Comp. 2 Kings 6:25). Asses constituted a considerable portion of wealth in ancient times (Genesis 12:16; 30:43; 1 Chronicles 27:30; Job 1:3; 42:12). They were noted for their spirit and their attachment to their master (Isaiah 1:3). They are frequently spoken of as having been ridden upon, as by Abraham (Genesis 22:3), Balaam (Numbers 22:21), the disobedient prophet (1 Kings 13:23), the family of Abdon the judge, seventy in number (Judges 12:14), Zipporah (Exodus 4:20), the Shunammite (1 Samuel 25:30), etc. Zechariah (Zechariah 9:9) predicted our Lord's triumphal entrance into Jerusalem, riding upon an ass, and upon a colt, etc. (Matthew 21:5 R.V.).

Of wild asses two species are noticed, (1) that called in Hebrew 'arod, mentioned Job 39:5 and Daniel 5:21 noted for its swiftness; and (2) that called pe're, the wild ass of Asia (Job 39:6-8; 6:5; 11:12; Isaiah 32:14; Jeremiah 2:24; 14:6 etc.). The wild ass was distinguished for its fleetness and its extreme shyness. In allusion to his mode of life, Ishmael is likened to a wild ass (Genesis 16:12. Here the word is simply rendered wild in the Authorized Version, but in the Revised Version, wild-ass among men ).

Asshur

second son of Shem (Genesis 10:22; 1 Chronicles 1:17). He went from the land of Shinar and built Nineveh, etc. (Genesis 10:11,12). He probably gave his name to Assyria, which is the usual translation of the word, although the form Asshur is sometimes retained (Numbers 24:22, 24; Ezekiel 27:23 etc.). In Genesis 2:14 Assyria ought to be Asshur, which was the original capital of Assyria, a city represented by the mounds of Kalah Sherghat, on the west bank of the Tigris. This city was founded by Bel-kap-kapu about B.C. 1700. At a later date the capital was shifted to Ninua, or Nineveh, now Koyunjik, on the eastern bank of the river. (See CALAH; NINEVEH.)

Assos

a sea-port town of Proconsular Asia, in the district of Mysia, on the north shore of the Gulf of Adramyttium. Paul came hither on foot along the Roman road from Troas (Acts 20:13, 14), a distance of 20 miles. It was about 30 miles distant from Troas by sea. The island of Lesbos lay opposite it, about 7 miles distant.

Assurance

The resurrection of Jesus (Acts 17:31) is the assurance (Gr. pistis, generally rendered faith ) or pledge God has given that his revelation is true and worthy of acceptance. The full assurance [Gr. plerophoria, 'full bearing'] of faith (Hebrews 10:22) is a fulness of faith in God which leaves no room for doubt. The full assurance of understanding (Colossians 2:2) is an entire unwavering conviction of the truth of the declarations of Scripture, a joyful steadfastness on the part of any one of conviction that he has grasped the very truth. The full assurance of hope (Hebrews 6:11) is a sure and well-grounded expectation of eternal glory (2 Timothy 4:7, 8). This assurance of hope is the assurance of a man's own particular salvation.

This infallible assurance, which believers may attain unto as to their own personal salvation, is founded on the truth of the promises (Hebrews 6:18), on the inward evidence of Christian graces, and on the testimony of the Spirit of adoption (Romans 8:16). That such a certainty may be attained appears from the testimony of Scripture (Romans 8:16; 1 John 2:3; 3:14), from the command to seek after it (Hebrews 6:11; 2 Peter 1:10), and from the fact that it has been attained (2 Timothy 1:12; 4:7, 8; 1 John 2:3; 4:16).

This full assurance is not of the essence of saving faith. It is the result of faith, and posterior to it in the order of nature, and so frequently also in the order of time. True believers may be destitute of it. Trust itself is something different from the evidence that we do trust. Believers, moreover, are exhorted to go on to something beyond what they at present have when they are exhorted to seek the grace of full assurance (Hebrews 10:22; 2 Peter 1:5-10. The attainment of this grace is a duty, and is to be diligently sought.

Genuine assurance naturally leads to a legitimate and abiding peace and joy, and to love and thankfulness to God; and these from the very laws of our being to greater buoyancy, strength, and cheerfulness in the practice of obedience in every department of duty.

This assurance may in various ways be shaken, diminished, and intermitted, but the principle out of which it springs can never be lost. (See FAITH.)

Assyria

the name derived from the city Asshur on the Tigris, the original capital of the country, was originally a colony from Babylonia, and was ruled by viceroys from that kingdom. It was a mountainous region lying to the north of Babylonia, extending along the Tigris as far as to the high mountain range of Armenia, the Gordiaean or Carduchian mountains. It was founded in B.C. 1700 under Bel-kap-kapu, and became an independent and a conquering power, and shook off the yoke of its Babylonian masters. It subdued the whole of Northern Asia. The Assyrians were Semites (Genesis 10:22), but in process of time non-Semite tribes mingled with the inhabitants. They were a military people, the Romans of the East.

Of the early history of the kingdom of Assyria little is positively known. In B.C. 1120 Tiglath-pileser I., the greatest of the Assyrian kings, crossed the Euphrates, defeated the kings of the Hittites, captured the city of Carchemish, and advanced as far as the shores of the Mediterranean. He may be regarded as the founder of the first Assyrian empire. After this the Assyrians gradually extended their power, subjugating the states of Northern Syria. In the reign of Ahab, king of Israel, Shalmaneser II. marched an army against the Syrian states, whose allied army he encountered and vanquished at Karkar. This led to Ahab's casting off the yoke of Damascus and allying himself with Judah. Some years after this the Assyrian king marched an army against Hazael, king of Damascus. He besieged and took that city. He also brought under tribute Jehu, and the cities of Tyre and Sidon.

About a hundred years after this (B.C. 745) the crown was seized by a military adventurer called Pul, who assumed the name of Tiglath-pileser III. He directed his armies into Syria, which had by this time regained its independence, and took (B.C. 740) Arpad, near Aleppo, after a siege of three years, and reduced Hamath. Azariah (Uzziah) was an ally of the king of Hamath, and thus was compelled by Tiglath-pileser to do him homage and pay a yearly tribute.

In B.C. 738, in the reign of Menahem, king of Israel, Pul invaded Israel, and imposed on it a heavy tribute (2 Kings 15:19). Ahaz, the king of Judah, when engaged in a war against Israel and Syria, appealed for help to this Assyrian king by means of a present of gold and silver (2 Kings 16:8); who accordingly marched against Damascus, defeated and put Rezin to death, and besieged the city itself. Leaving a portion of his army to continue the siege, he advanced through the province east of Jordan, spreading fire and sword, and became master of Philistia, and took Samaria and Damascus. He died B.C. 727, and was succeeded by Shalmanezer IV., who ruled till B.C. 722. He also invaded Syria (2 Kings 17:5), but was deposed in favour of Sargon (q.v.) the Tartan, or commander-in-chief of the army, who took Samaria (q.v.) after a siege of three years, and so put an end to the kingdom of Israel, carrying the people away into captivity, B.C. 722 (2 Kings 17:1-6, 24; 18:7, 9). He also overran the land of Judah, and took the city of Jerusalem (Isaiah 10:6, 12, 22, 24, 34). Mention is next made of Sennacherib (B.C. 705), the son and successor of Sargon (2 Kings 18:13; 19:37; Isaiah 7:17, 18); and then of Esar-haddon, his son and successor, who took Manasseh, king of Judah, captive, and kept him for some time a prisoner at Babylon, which he alone of all the Assyrian kings made the seat of his government (2 Kings 19:37; Isaiah 37:38).

Assur-bani-pal, the son of Esarhaddon, became king, and in Ezra 4:10 is referred to as Asnapper. From an early period Assyria had entered on a conquering career, and having absorbed Babylon, the kingdoms of Hamath, Damascus, and Samaria, it conquered Phoenicia, and made Judea feudatory, and subjected Philistia and Idumea. At length, however, its power declined. In B.C. 727 the Babylonians threw off the rule of the Assyrians, under the leadership of the powerful Chaldean prince Merodach-baladan (2 Kings 20:12), who, after twelve years, was subdued by Sargon, who now reunited the kingdom, and ruled over a vast empire. But on his death the smouldering flames of rebellion again burst forth, and the Babylonians and Medes successfully asserted their independence (B.C. 625), and Assyria fell according to the prophecies of Isaiah (Isaiah 10:5-19, Nahum (Nahum 3:19), and Zephaniah (Zephaniah 3:13), and the many separate kingdoms of which it was composed ceased to recognize the great king (2 Kings 18:19; Isaiah 36:4). Ezekiel (31) attests (about B.C. 586) how completely Assyria was overthrown. It ceases to be a nation. (See NINEVEH; BABYLON.)

Astrologer

(Daniel 1:20; 2:2, 10, 27 etc.) Hebrews 'ashshaph', an enchanter, one who professes to divine future events by the appearance of the stars. This science flourished among the Chaldeans. It was positively forbidden to the Jews (Deuteronomy 4:19; 18:10; Isaiah 47:13).

Astronomy

The Hebrews were devout students of the wonders of the starry firmanent (Amos 5:8; Psalms 19). In the Book of Job, which is the oldest book of the Bible in all probability, the constellations are distinguished and named. Mention is made of the morning star (Revelation 2:28; comp. Isaiah 14:12), the seven stars and Pleiades, Orion, Arcturus, the Great Bear (Amos 5:8; Job 9:9; 38:31), the crooked serpent, Draco (Job 26:13), the Dioscuri, or Gemini, Castor and Pollux (Acts 28:11). The stars were called the host of heaven (Isaiah 40:26; Jeremiah 33:22).

The oldest divisions of time were mainly based on the observation of the movements of the heavenly bodies, the ordinances of heaven (Genesis 1:14-18; Job 38:33; Jeremiah 31:35; 33:25). Such observations led to the division of the year into months and the mapping out of the appearances of the stars into twelve portions, which received from the Greeks the name of the zodiac. The word Mazzaroth (Job 38:32) means, as the margin notes, the twelve signs of the zodiac. Astronomical observations were also necessary among the Jews in order to the fixing of the proper time for sacred ceremonies, the new moons, the passover, etc. Many allusions are found to the display of God's wisdom and power as seen in the starry heavens (Psalms 8; 19:1-6; Isaiah 51:6 etc.)

Asuppim

(1 Chronicles 26:15, 17 Authorized Version; but in Revised Version, storehouse ), properly the house of stores for the priests. In Nehemiah 12:25 the Authorized Version has thresholds, marg. treasuries or assemblies; Revised Version, storehouses.

Atad

buckthorn, a place where Joseph and his brethren, when on their way from Egypt to Hebron with the remains of their father Jacob, made for seven days a great and very sore lamentation. On this account the Canaanites called it Abel-mizraim (Genesis 50:10, 11). It was probably near Hebron. The word is rendered bramble in Judges 9:14, 15 and thorns in Psalms 58:9.

Ataroth

crowns. (1.) A city east of Jordan, not far from Gilead (Numbers 32:3).

(2.) A town on the border of Ephraim and Benjamin (Joshua 16:2, 7), called also Ataroth-adar (Joshua 16:5). Now ed-Da'rieh.

(3.) Ataroth, the house of Joab (1 Chronicles 2:54), a town of Judah inhabited by the descendants of Caleb.

Ater

shut; lame. (1.) Ezra 2:16. (2.) Nehemiah 10:17. (3.) Ezra 2:42.

Athaliah

whom God afflicts. (1.) The daughter of Ahab and Jezebel, and the wife of Jehoram, king of Judah (2 Kings 8:18), who walked in the ways of the house of Ahab (2 Chronicles 21:6), called daughter of Omri (2 Kings 8:26). On the death of her husband and of her son Ahaziah, she resolved to seat herself on the vacant throne. She slew all Ahaziah's children except Joash, the youngest (2 Kings 11:1,2). After a reign of six years she was put to death in an insurrection (2 Kings 11:20; 2 Chronicles 21:6; 22:10-12; 23:15), stirred up among the people in connection with Josiah's being crowned as king.

(2.) Ezra 8:7. (3.) 1 Chronicles 8:26.

Athens

the capital of Attica, the most celebrated city of the ancient world, the seat of Greek literature and art during the golden period of Grecian history. Its inhabitants were fond of novelty (Acts 17:21), and were remarkable for their zeal in the worship of the gods. It was a sarcastic saying of the Roman satirist that it was easier to find a God at Athens than a man.

On his second missionary journey Paul visited this city (Acts 17:15; comp. 1 Thessalonians 3:1), and delivered in the Areopagus his famous speech (Acts 17:22-31. The altar of which Paul there speaks as dedicated to the [properly an ] unknown God (23) was probably one of several which bore the same inscription. It is supposed that they originated in the practice of letting loose a flock of sheep and goats in the streets of Athens on the occasion of a plague, and of offering them up in sacrifice, at the spot where they lay down, to the God concerned.

Atonement

This word does not occur in the Authorized Version of the New Testament except in Romans 5:11 where in the Revised Version the word reconciliation is used. In the Old Testament it is of frequent occurrence.

The meaning of the word is simply at-one-ment, i.e., the state of being at one or being reconciled, so that atonement is reconciliation. Thus it is used to denote the effect which flows from the death of Christ.

But the word is also used to denote that by which this reconciliation is brought about, viz., the death of Christ itself; and when so used it means satisfaction, and in this sense to make an atonement for one is to make satisfaction for his offences (Exodus 32:30; Leviticus 4:26; 5:16; Numbers 6:11), and, as regards the person, to reconcile, to propitiate God in his behalf.

By the atonement of Christ we generally mean his work by which he expiated our sins. But in Scripture usage the word denotes the reconciliation itself, and not the means by which it is effected. When speaking of Christ's saving work, the word satisfaction, the word used by the theologians of the Reformation, is to be preferred to the word atonement. Christ's satisfaction is all he did in the room and in behalf of sinners to satisfy the demands of the law and justice of God. Christ's work consisted of suffering and obedience, and these were vicarious, i.e., were not merely for our benefit, but were in our stead, as the suffering and obedience of our vicar, or substitute. Our guilt is expiated by the punishment which our vicar bore, and thus God is rendered propitious, i.e., it is now consistent with his justice to manifest his love to transgressors. Expiation has been made for sin, i.e., it is covered. The means by which it is covered is vicarious satisfaction, and the result of its being covered is atonement or reconciliation. To make atonement is to do that by virtue of which alienation ceases and reconciliation is brought about. Christ's mediatorial work and sufferings are the ground or efficient cause of reconciliation with God. They rectify the disturbed relations between God and man, taking away the obstacles interposed by sin to their fellowship and concord. The reconciliation is mutual, i.e., it is not only that of sinners toward God, but also and pre-eminently that of God toward sinners, effected by the sin-offering he himself provided, so that consistently with the other attributes of his character his love might flow forth in all its fulness of blessing to men. The primary idea presented to us in different forms throughout the Scripture is that the death of Christ is a satisfaction of infinite worth rendered to the law and justice of God (q.v.), and accepted by him in room of the very penalty man had incurred. It must also be constantly kept in mind that the atonement is not the cause but the consequence of God's love to guilty men (John 3:16; Romans 3:24, 25; Ephesians 1:7; 1 John 1:9; 4:9). The atonement may also be regarded as necessary, not in an absolute but in a relative sense, i.e., if man is to be saved, there is no other way than this which God has devised and carried out (Exodus 34:7; Joshua 24:19; Psalms 5:4; 7:11; Nahum 1:2, 6; Romans 3:5). This is God's plan, clearly revealed; and that is enough for us to know.

Atonement, Day of

the great annual day of humiliation and expiation for the sins of the nation, the fast (Acts 27:9), and the only one commanded in the law of Moses. The mode of its observance is described in Leviticus 16:3-10; 23:26-32; and Numbers 29:7-11.

It was kept on the tenth day of the month Tisri, i.e., five days before the feast of Tabernacles, and lasted from sunset to sunset. (See AZAZEL.)

Augustus

the cognomen of the first Roman emperor, C. Julius Caesar Octavianus, during whose reign Christ was born (Luke 2:1). His decree that all the world should be taxed was the divinely ordered occasion of Jesus' being born, according to prophecy (Micah 5:2), in Bethlehem. This name being simply a title meaning majesty or venerable, first given to him by the senate (B.C. 27), was borne by succeeding emperors. Before his death (A.D. 14) he associated Tiberius with him in the empire (Luke 3:1), by whom he was succeeded.

Augustus band

(Acts 27:1.: literally, of Sebaste, the Greek form of Augusta, the name given to Caesarea in honour of Augustus Caesar). Probably this band or cohort consisted of Samaritan soldiers belonging to Caesarea.

Ava

a place in Assyria from which colonies were brought to Samaria (2 Kings 17:24). It is probably the same with Ivah (2 Kings 18:34; 19:13; Isaiah 37:13). It has been identified with Hit on the Euphrates.

Aven

nothingness; vanity. (1.) Hosea speaks of the high places of Aven (1 Kings 10:8), by which he means Bethel. He also calls it Beth-aven, i.e., the house of vanity (1 Kings 4:15), on account of the golden calves Jeroboam had set up there (1 Kings 12:28).

(2.) Translated by the LXX. On in Ezekiel 30:17. The Egyptian Heliopolis or city of On (q.v.).

(3.) In Amos 1:5 it denotes the Syrian Heliopolis, the modern Baalbec.

Avenger of blood

(Hebrews goel, from verb gaal, to be near of kin, to redeem ), the nearest relative of a murdered person. It was his right and duty to slay the murderer (2 Samuel 14:7, 11) if he found him outside of a city of refuge. In order that this law might be guarded against abuse, Moses appointed six cities of refuge (Exodus 21:13; Numbers 35:13; Deuteronomy 19:1,9). These were in different parts of the country, and every facility was afforded the manslayer that he might flee to the city that lay nearest him for safety. Into the city of refuge the avenger durst not follow him. This arrangement applied only to cases where the death was not premeditated. The case had to be investigated by the authorities of the city, and the wilful murderer was on no account to be spared. He was regarded as an impure and polluted person, and was delivered up to the goel (Deuteronomy 19:11-13. If the offence was merely manslaughter, then the fugitive must remain within the city till the death of the high priest (Numbers 35:25).

Avim

a people dwelling in Hazerim, or the villages or encampments on the south-west corner of the sea-coast (Deuteronomy 2:23). They were subdued and driven northward by the Caphtorim. A trace of them is afterwards found in Joshua 13:3 where they are called Avites.

Awl

an instrument only referred to in connection with the custom of boring the ear of a slave (Exodus 21:6; Deuteronomy 15:17), in token of his volunteering perpetual service when he might be free. (Comp. Psalms 40:6; Isaiah 50:5).

Axe

used in the Authorized Version of Deuteronomy 19:5; 20:19; 1 Kings 6:7 as the translation of a Hebrew word which means chopping. It was used for felling trees (Isaiah 10:34) and hewing timber for building. It is the rendering of a different word in Judges 9:48, 1 Samuel 13:20, 21Psalm 74:5 which refers to its sharpness. In 2 Kings 6:5 it is the translation of a word used with reference to its being made of iron. In Isaiah 44:12 the Revised Version renders by axe the Hebrew maatsad, which means a hewing instrument. In the Authorized Version it is rendered tongs. It is also used in Jeremiah 10:3 and rendered axe. The battle-axe (army of Medes and Persians) mentioned in Jeremiah 51:20 was probably, as noted in the margin of the Revised Version, a maul or heavy mace. In Psalms 74:6 the word so rendered means feller. (See the figurative expression in Matthew 3:10; Luke 3:9.)

Azal

(Zechariah 14:5) should perhaps be rendered very near = the way of escape shall be made easy. If a proper name, it may denote some place near the western extremity of the valley here spoken of near Jerusalem.

Azariah

whom Jehovah helps. (1.) Son of Ethan, of the tribe of Judah (1 Chronicles 2:8).

(2.) Son of Ahimaaz, who succeeded his grandfather Zadok as high priest (1 Chronicles 6:9; 1 Kings 4:2) in the days of Solomon. He officiated at the consecration of the temple (1 Chronicles 6:10).

(3.) The son of Johanan, high priest in the reign of Abijah and Asa (2 Chronicles 6:10, 11).

(4.) High priest in the reign of Uzziah, king of Judah (2 Kings 14:21; 2 Chronicles 26:17-20. He was contemporary with the prophets Isaiah, Amos, and Joel.

(5.) High priest in the days of Hezekiah (2 Chronicles 31:10-13. Of the house of Zadok.

(6.) Several other priests and Levites of this name are mentioned (1 Chronicles 6:36; Ezra 7:1; 1 Chronicles 9:11; Nehemiah 3:23 etc.).

(7.) The original name of Abed-nego (Daniel 1:6, 7, 11, 16). He was of the royal family of Judah, and with his other two companions remarkable for his personal beauty and his intelligence as well as piety.

(8.) The son of Oded, a remarkable prophet in the days of Asa (2 Chronicles 15:1). He stirred up the king and the people to a great national reformation.

Azazel

(Leviticus 16:8, 10, 26 Revised Version only here; rendered scape-goat in the Authorized Version). This word has given rise to many different views. Some Jewish interpreters regard it as the name of a place some 12 miles east of Jerusalem, in the wilderness. Others take it to be the name of an evil spirit, or even of Satan. But when we remember that the two goats together form a type of Christ, on whom the Lord laid the iniquity of us all, and examine into the root meaning of this word (viz., separation ), the interpretation of those who regard the one goat as representing the atonement made, and the other, that for Azazel, as representing the effect of the great work of atonement (viz., the complete removal of sin), is certainly to be preferred. The one goat which was for Jehovah was offered as a sin-offering, by which atonement was made. But the sins must also be visibly banished, and therefore they were symbolically laid by confession on the other goat, which was then sent away for Azazel into the wilderness. The form of this word indicates intensity, and therefore signifies the total separation of sin: it was wholly carried away. It was important that the result of the sacrifices offered by the high priest alone in the sanctuary should be embodied in a visible transaction, and hence the dismissal of the scape-goat. It was of no consequence what became of it, as the whole import of the transaction lay in its being sent into the wilderness bearing away sin. As the goat for Jehovah was to witness to the demerit of sin and the need of the blood of atonement, so the goat for Azazel was to witness to the efficacy of the sacrifice and the result of the shedding of blood in the taking away of sin.

Azaziah

whom Jehovah strengthened. (1.) One of the Levitical harpers in the temple (1 Chronicles 15:21).

(2.) The father of Hoshea, who was made ruler over the Ephraimites (1 Chronicles 27:20).

(3.) One who had charge of the temple offerings (2 Chronicles 31:13).

Azekah

dug over, a town in the Shephelah or low hills of Judah (Joshua 15:35), where the five confederated Amoritish kings were defeated by Joshua and their army destroyed by a hailstrom (Joshua 10:10, 11). It was one of the places re-occupied by the Jews on their return from the Captivity (Nehemiah 11:30).

Azel

noble, a descendant of king Saul (1 Chronicles 8:37; 9:43, 44).

Azmaveth

strong as death. (1.) One of David's thirty warriors (2 Samuel 23:31).

(2.) An overseer over the royal treasury in the time of David and Solomon (1 Chronicles 27:25).

(3.) A town in the tribe of Judah, near Jerusalem (Nehemiah 12:29; Ezra 2:24).

(4.) 1 Chronicles 8:36

Azotus

the Grecized form (Acts 8:40 etc.) of Ashdod (q.v.).

Azubah

deserted. (1.) The wife of Caleb (1 Chronicles 2:18, 19).

(2.) The daughter of Shilhi, and mother of king Jehoshaphat (1 Kings 22:42).

Azur and Azzur

helper. (1.) The father of Hananiah, a false prophet (Jeremiah 28:1).

(2.) The father of Jaazaniah (Ezekiel 11:1).

(3.) One of those who sealed the covenant with Jehovah on the return from Babylon (Nehemiah 10:17).

B

Baal

Lord. (1.) The name appropriated to the principal male God of the Phoenicians. It is found in several places in the plural BAALIM (Judges 2:11; 10:10; 1 Kings 18:18; Jeremiah 2:23; Hosea 2:17). Baal is identified with Molech (Jeremiah 19:5). It was known to the Israelites as Baal-peor (Numbers 25:3; Deuteronomy 4:3), was worshipped till the time of Samuel (1 Sam 7:4), and was afterwards the religion of the ten tribes in the time of Ahab (1 Kings 16:31-33; 18:19, 22). It prevailed also for a time in the kingdom of Judah (2 Kings 8:27; comp. 2 Kings 11:18; 16:3; 2 Chronicles 28:2), till finally put an end to by the severe discipline of the Captivity (Zephaniah 1:4-6. The priests of Baal were in great numbers (1 Kings 18:19), and of various classes (2 Kings 10:19). Their mode of offering sacrifices is described in 1 Kings 18:25-29. The sun-God, under the general title of Baal, or Lord, was the chief object of worship of the Canaanites. Each locality had its special Baal, and the various local Baals were summed up under the name of Baalim, or lords. Each Baal had a wife, who was a colourless reflection of himself.

(2.) A Benjamite, son of Jehiel, the progenitor of the Gibeonites (1 Chronicles 8:30; 9:36).

(3.) The name of a place inhabited by the Simeonites, the same probably as Baal-ath-beer (1 Chronicles 4:33; Joshua 19:8).

Baalah

mistress; city. (1.) A city in the south of Judah (Joshua 15:29), elsewhere called Balah (Joshua 19:3) and Bilhah (1 Chronicles 4:29). Now Khurbet Zebalah.

(2.) A city on the northern border of the tribe of Judah (Joshua 15:10), called also Kirjath-jearim, q.v. (Joshua 15:9; 1 Chronicles 13:6), now Kuriet-el-Enab, or as some think, 'Erma.

(3.) A mountain on the north-western boundary of Judah and Dan (Joshua 15:11).

Baalath

a town of the tribe of Dan (Joshua 19:44). It was fortified by Solomon (1 Kings 9:18; 2 Chronicles 8:6). Some have identified it with Bel'ain, in Wady Deir Balut.

Baalath-beer

Baalah of the well, (Joshua 19:8 probably the same as Baal, mentioned in 1 Chronicles 4:33 a city of Simeon.

Baalbec

called by the Greeks Heliopolis i.e., the city of the sun , because of its famous Temple of the Sun, has by some been supposed to be Solomon's house of the forest of Lebanon (1 Kings 7:2; 10:17; 2 Chronicles 9:16); by others it is identified with Baal-gad (q.v.). It was a city of Coele-Syria, on the lowest declivity of Anti-Libanus, about 42 miles north-west of Damascus. It was one of the most splendid of Syrian cities, existing from a remote antiquity. After sustaining several sieges under the Moslems and others, it was finally destroyed by an earthquake in 1759. Its ruins are of great extent.

Baal-berith

covenant Lord, the name of the God worshipped in Shechem after the death of Gideon (Judges 8:33; 9:4). In Judges 9:46 he is called simply the God Berith. The name denotes the God of the covenant into which the Israelites entered with the Canaanites, contrary to the command of Jehovah (Exodus 34:12), when they began to fall away to the worship of idols.

Baale of Judah

lords of Judah, a city in the tribe of Judah from which David brought the ark into Jerusalem (2 Samuel 6:2). Elsewhere (1 Chronicles 13:6) called Kirjath-jearim. (See BAALAH.)

Baal-gad

Lord of fortune, or troop of Baal, a Canaanite city in the valley of Lebanon at the foot of Hermon, hence called Baal-hermon (Judges 3:3; 1 Chronicles 5:23), near the source of the Jordan (Joshua 13:5; 11:17; 12:7). It was the most northern point to which Joshua's conquests extended. It probably derived its name from the worship of Baal. Its modern representative is Banias. Some have supposed it to be the same as Baalbec.

Baal-hamon

place of a multitude, a place where Solomon had an extensive vineyard (Song of Solomon 8:11). It has been supposed to be identical with Baal-gad, and also with Hammon in the tribe of Asher (Joshua 19:28). Others identify it with Belamon, in Central Palestine, near Dothaim.

Baal-hanan

Lord of grace. (1.) A king of Edom, son of Achbor (Genesis 36:38, 39; 1 Chronicles 1:49, 50).

(2.) An overseer of the olive trees and sycomore trees in the low plains (the Shephelah) under David (1 Chronicles 27:28).

Baal-hazor

having a courtyard, or Baal's village, the place on the borders of Ephraim and Benjamin where Absalom held the feast of sheep-shearing when Amnon was assassinated (2 Samuel 13:23). Probably it is the same with Hazor (Nehemiah 11:33), now Tell' Asur, 5 miles north-east of Bethel.

Baal-hermon

Lord of Hermon. (1.) A city near Mount Hermon inhabited by the Ephraimites (1 Chronicles 5:23). Probably identical with Baal-gad (Joshua 11:17).

(2.) A mountain east of Lebanon (Judges 3:3). Probably it may be the same as Mount Hermon, or one of its three peaks.

Baali

my Lord, a title the prophet (Hosea 2:16) reproaches the Jewish church for applying to Jehovah, instead of the more endearing title Ishi, meaning my husband.

Baalim

plural of Baal; images of the God Baal (Judges 2:11; 1 Samuel 7:4).

Baalis

king of the Ammonites at the time of the Babylonian captivity (Jeremiah 40:14). He hired Ishmael to slay Gedaliah who had been appointed governor over the cities of Judah.

Baal-meon

Lord of dwelling, a town of Reuben (Numbers 32:38), called also Beth-meon (Jeremiah 48:23) and Beth-baal-meon (Joshua 13:17). It is supposed to have been the birth-place of Elisha. It is identified with the modern M'ain, about 3 miles south-east of Heshbon.

Baal-peor

Lord of the opening, a God of the Moabites (Numbers 25:3; 31:16; Joshua 22:17), worshipped by obscene rites. So called from Mount Peor, where this worship was celebrated, the Baal of Peor. The Israelites fell into the worship of this idol (Numbers 25:3, 5, 18; Deuteronomy 4:3; Psalms 106:28; Hosea 9:10).

Baal-perazim

Baal having rents, bursts, or destructions, the scene of a victory gained by David over the Philistines (2 Samuel 5:20; 1 Chronicles 14:11). Called Mount Perazim (Isaiah 28:21). It was near the valley of Rephaim, west of Jerusalem. Identified with the modern Jebel Aly.

Baal-shalisha

Lord of Shalisha, a place from which a man came with provisions for Elisha, apparently not far from Gilgal (2 Kings 4:42). It has been identified with Sirisia, 13 miles north of Lydda.

Baal-tamar

Lord of palm trees, a place in the tribe of Benjamin near Gibeah of Saul (Judges 20:33). It was one of the sanctuaries or groves of Baal. Probably the palm tree of Deborah (Judges 4:5) is alluded to in the name.

Baal-zebub

fly-Lord, the God of the Philistines at Ekron (2 Kings 1:2, 3, 16). This name was given to the God because he was supposed to be able to avert the plague of flies which in that region was to be feared. He was consulted by Ahaziah as to his recovery.

Baal-zephon

Baal of the north, an Egyptian town on the shores of the Gulf of Suez (Exodus 14:2; Numbers 33:7), over against which the children of Israel encamped before they crossed the Red Sea. It is probably to be identified with the modern Jebel Deraj or Kulalah, on the western shore of the Gulf of Suez. Baal-zapuna of the Egyptians was a place of worship.

Baana

son of affliction. (1.) One of Solomon's purveyors (1 Kings 4:12).

(2.) Son of Hushai, another of Solomon's purveyors (1 Kings 4:16).

(3.) Father of Zadok (Nehemiah 3:4).

Baanah

son of affliction. (1.) One of the two sons of Rimmon the Beerothite, a captain in Saul's army. He and his brother Rechab assassinated Ishbosheth (2 Samuel 4:2), and were on this account slain by David, and their mutilated bodies suspended over the pool at Hebron (5, 6, 12).

(2.) The father of Heled, who was one of David's thirty heroes (2 Samuel 23:29; 1 Chronicles 11:30).

Baasha

bravery, the third king of the separate kingdom of Israel, and founder of its second dynasty (1 Kings 15; 16; 2 Chronicles 16:1-6. He was the son of Ahijah of the tribe of Issachar. The city of Tirzah he made the capital of his kingdom, and there he was buried, after an eventful reign of twenty-four years (1 Kings 15:33). On account of his idolatries his family was exterminated, according to the word of the prophet Jehu (1 Kings 16:3, 4, 10-13.

Babe

used of children generally (Matthew 11:25; 21:16; Luke 10:21; Romans 2:20). It is used also of those who are weak in Christian faith and knowledge (1 Corinthians 3:1; Hebrews 5:13; 1 Peter 2:2). In Isaiah 3:4 the word babes refers to a succession of weak and wicked princes who reigned over Judah from the death of Josiah downward to the destruction of Jerusalem.

Babel, tower of

the name given to the tower which the primitive fathers of our race built in the land of Shinar after the Deluge (Genesis 11:1-9. Their object in building this tower was probably that it might be seen as a rallying-point in the extensive plain of Shinar, to which they had emigrated from the uplands of Armenia, and so prevent their being scattered abroad. But God interposed and defeated their design by condounding their language, and hence the name Babel, meaning confusion. In the Babylonian tablets there is an account of this event, and also of the creation and the deluge. (See CHALDEA.)

The Temple of Belus, which is supposed to occupy its site, is described by the Greek historian Herodotus as a temple of great extent and magnificence, erected by the Babylonians for their God Belus. The treasures Nebuchadnezzar brought from Jerusalem were laid up in this temple (2 Chronicles 36:7).

The Birs Nimrud, at ancient Borsippa, about 7 miles south-west of Hillah, the modern town which occupies a part of the site of ancient Babylon, and 6 miles from the Euphrates, is an immense mass of broken and fire-blasted fragments, of about 2,300 feet in circumference, rising suddenly to the height of 235 feet above the desert-plain, and is with probability regarded as the ruins of the tower of Babel. This is one of the most imposing ruins in the country. Others think it to be the ruins of the Temple of Belus.

Babylon

the Greek form of BABEL; Semitic form Babilu, meaning The Gate of God. In the Assyrian tablets it means The city of the dispersion of the tribes. The monumental list of its kings reaches back to B.C. 2300, and includes Khammurabi, or Amraphel (q.v.), the contemporary of Abraham. It stood on the Euphrates, about 200 miles above its junction with the Tigris, which flowed through its midst and divided it into two almost equal parts. The Elamites invaded Chaldea (i.e., Lower Mesopotamia, or Shinar, and Upper Mesopotamia, or Accad, now combined into one) and held it in subjection. At length Khammu-rabi delivered it from the foreign yoke, and founded the new empire of Chaldea (q.v.), making Babylon the capital of the united kingdom. This city gradually grew in extent and grandeur, but in process of time it became subject to Assyria. On the fall of Nineveh (B.C. 606) it threw off the Assyrian yoke, and became the capital of the growing Babylonian empire. Under Nebuchadnezzar it became one of the most splendid cities of the ancient world.

After passing through various vicissitudes the city was occupied by Cyrus, king of Elam, B.C. 538, who issued a decree permitting the Jews to return to their own land (Ezra 1). It then ceased to be the capital of an empire. It was again and again visited by hostile armies, till its inhabitants were all driven from their homes, and the city became a complete desolation, its very site being forgotten from among men.

On the west bank of the Euphrates, about 50 miles south of Bagdad, there is found a series of artificial mounds of vast extent. These are the ruins of this once famous proud city. These ruins are principally (1) the great mound called Babil by the Arabs. This was probably the noted Temple of Belus, which was a pyramid about 480 feet high. (2) The Kasr (i.e., the palace ). This was the great palace of Nebuchadnezzar. It is almost a square, each side of which is about 700 feet long. The little town of Hillah, near the site of Babylon, is built almost wholly of bricks taken from this single mound. (3) A lofty mound, on the summit of which stands a modern tomb called Amran ibn-Ali. This is probably the most ancient portion of the remains of the city, and represents the ruins of the famous hanging-gardens, or perhaps of some royal palace. The utter desolation of the city once called The glory of kingdoms (Isaiah 13:19) was foretold by the prophets (Isaiah 13:4-22; Jeremiah 25:12; 50:2, 3; Daniel 2:31-38.

The Babylon mentioned in 1 Peter 5:13 was not Rome, as some have thought, but the literal city of Babylon, which was inhabited by many Jews at the time Peter wrote.

In Revelation 14:8; 16:19; 17:5; and Revelation 18:2Babylon is supposed to mean Rome, not considered as pagan, but as the prolongation of the ancient power in the papal form. Rome, pagan and papal, is regarded as one power. The literal Babylon was the beginner and supporter of tyranny and idolatry...This city and its whole empire were taken by the Persians under Cyrus; the Persians were subdued by the Macedonians, and the Macedonians by the Romans; so that Rome succeeded to the power of old Babylon. And it was her method to adopt the worship of the false deities she had conquered; so that by her own act she became the heiress and successor of all the Babylonian idolatry, and of all that was introduced into it by the immediate successors of Babylon, and consequently of all the idolatry of the earth. Rome, or mystical Babylon, is that great city which reigneth over the kings of the earth (Revelation 17:18).

Babylonish garment

a robe of rich colours fabricated at Babylon, and hence of great value (Joshua 7:21).

Babylon, kingdom of

called the land of the Chaldeans (Jeremiah 24:5; Ezekiel 12:13), was an extensive province in Central Asia along the valley of the Tigris from the Persian Gulf northward for some 300 miles. It was famed for its fertility and its riches. Its capital was the city of Babylon, a great commercial centre (Ezekiel 17:4; Isaiah 43:14). Babylonia was divided into the two districts of Accad in the north, and Summer (probably the Shinar of the Old Testament) in the south. Among its chief cities may be mentioned Ur (now Mugheir or Mugayyar), on the western bank of the Euphrates; Uruk, or Erech (Genesis 10:10) (now Warka), between Ur and Babylon; Larsa (now Senkereh), the Ellasar of Genesis 14:1 a little to the east of Erech; Nipur (now Niffer), south-east of Babylon; Sepharvaim (2 Kings 17:24), the two Sipparas (now Abu-Habba), considerably to the north of Babylon; and Eridu, the good city (now Abu-Shahrein), which lay originally on the shore of the Persian Gulf, but is now, owing to the silting up of the sand, about 100 miles distant from it. Another city was Kulunu, or Calneh (Genesis 10:10).

The salt-marshes at the mouths of the Euphrates and Tigris were called Marratu, the bitter or salt , the Merathaim of Jeremiah 50:21. They were the original home of the Kalda, or Chaldeans.

The most famous of the early kings of Babylonia were Sargon of Accad (B.C.3800) and his son, Naram-Sin, who conquered a large part of Western Asia, establishing their power in Palestine, and even carrying their arms to the Sinaitic peninsula. A great Babylonian library was founded in the reign of Sargon. Babylonia was subsequently again broken up into more than one state, and at one time fell under the domination of Elam. This was put an end to by Khammu-rabi (Amraphel), who drove the Elamites out of the country, and overcame Arioch, the son of an Elamite prince. From this time forward Babylonia was a united monarchy. About B.C. 1750 it was conquered by the Kassi, or Kosseans, from the mountains of Elam, and a Kassite dynasty ruled over it for 576 years and 9 months.

In the time of Khammu-rabi, Syria and Palestine were subject to Babylonia and its Elamite suzerain; and after the overthrow of the Elamite supremacy, the Babylonian kings continued to exercise their influence and power in what was called the land of the Amorites. In the epoch of the Kassite dynasty, however, Canaan passed into the hands of Egypt.

In B.C. 729, Babylonia was conquered by the Assyrian king Tiglath-pileser III.; but on the death of Shalmaneser IV. it was seized by the Kalda or Chaldean prince Merodach-baladan (2 Kings 20:12-19who held it till B.C. 709, when he was driven out by Sargon.

Under Sennacherib, Babylonia revolted from Assyria several times, with the help of the Elamites, and after one of these revolts Babylon was destroyed by Sennacherib, B.C. 689. It was rebuilt by Esarhaddon, who made it his residence during part of the year, and it was to Babylon that Manasseh was brought a prisoner (2 Chronicles 33:11). After the death of Esarhaddon, Saul-sumyukin, the viceroy of Babylonia, revolted against his brother the Assyrian king, and the revolt was suppressed with difficulty.

When Nineveh was destroyed, B.C. 606, Nabopolassar, the viceroy of Babylonia, who seems to have been of Chaldean descent, made himself independent. His son Nebuchadrezzar (Nabu-kudur-uzur), after defeating the Egyptians at Carchemish, succeeded him as king, B.C. 604, and founded the Babylonian empire. He strongly fortified Babylon, and adorned it with palaces and other buildings. His son, Evil-merodach, who succeeded him in B.C. 561, was murdered after a reign of two years. The last monarch of the Babylonian empire was Nabonidus (Nabu-nahid), B.C. 555-538, whose eldest son, Belshazzar (Bilu-sar-uzur), is mentioned in several inscriptions. Babylon was captured by Cyrus, B.C. 538, and though it revolted more than once in later years, it never succeeded in maintaining its independence.

Baca, Valley of

(Psalms 84:6; R.V., valley of weeping, marg., or balsam trees ), probably a valley in some part of Palestine, or generally some one of the valleys through which pilgrims had to pass on their way to the sanctuary of Jehovah on Zion; or it may be figuratively a valley of weeping.

Backbite

In Psalms 15:3 the rendering of a word which means to run about tattling, calumniating; in Proverbs 25:23 secret talebearing or slandering; in Romans 1:30 and 2 Corinthians 12:20 evil-speaking, maliciously defaming the absent.

Backslide

to draw back or apostatize in matters of religion (Acts 21:21; 2 Thessalonians 2:3; 1 Timothy 4:1). This may be either partial (Proverbs 14:14) or complete (Hebrews 6:4-6; 10:38, 39). The apostasy may be both doctrinal and moral.

Badger

this word is found in Exodus 25:5; 26:14; 35:7, 23; 36:19; 39:34; Numbers 4:6 etc. The tabernacle was covered with badgers' skins; the shoes of women were also made of them (Ezekiel 16:10). Our translators seem to have been misled by the similarity in sound of the Hebrew tachash and the Latin taxus, a badger. The revisers have correctly substituted seal skins. The Arabs of the Sinaitic peninsula apply the name tucash to the seals and dugongs which are common in the Red Sea, and the skins of which are largely used as leather and for sandals. Though the badger is common in Palestine, and might occur in the wilderness, its small hide would have been useless as a tent covering. The dugong, very plentiful in the shallow waters on the shores of the Red Sea, is a marine animal from 12 to 30 feet long, something between a whale and a seal, never leaving the water, but very easily caught. It grazes on seaweed, and is known by naturalists as Halicore tabernaculi.

Bag

(1.) A pocket of a cone-like shape in which Naaman bound two pieces of silver for Gehazi (2 Kings 5:23). The same Hebrew word occurs elsewhere only in Isaiah 3:22 where it is rendered crisping-pins, but denotes the reticules (or as R.V., satchels ) carried by Hebrew women.

(2.) Another word (kees) so rendered means a bag for carrying weights (Deuteronomy 25:13; Proverbs 16:11; Micah 6:11). It also denotes a purse (Proverbs 1:14) and a cup (Proverbs 23:31).

(3.) Another word rendered bag in 1 Samuel 17:40 is rendered sack in Genesis 42:25; and in 1 Samuel 9:7; 21:5 vessel, or wallet for carrying food.

(4.) The word rendered in the Authorized Version bags, in which the priests bound up the money contributed for the restoration of the temple (2 Kings 12:10), is also rendered bundle (Genesis 42:35; 1 Samuel 25:29). It denotes bags used by travellers for carrying money during a journey (Proverbs 7:20; Haggai 1:6).

(5.) The bag of Judas was a small box (John 12:6; 13:29).

Bahurim

young men, a place east of Jerusalem (2 Samuel 3:16; 19:16), on the road to the Jordan valley. Here Shimei resided, who poured forth vile abuse against David, and flung dust and stones at him and his party when they were making their way down the eastern slopes of Olivet toward Jordan (2 Samuel 16:5); and here Jonathan and Ahimaaz hid themselves (2 Samuel 17:18).

With the exception of Shimei, Azmaveth, one of David's heroes, is the only other native of the place who is mentioned (2 Samuel 23:31; 1 Chronicles 11:33).

Bajith

house, probably a city of Moab, which had a celebrated idol-temple (Isaiah 15:2). It has also been regarded as denoting simply the temple of the idol of Moab as opposed to the high place.

Bake

The duty of preparing bread was usually, in ancient times, committed to the females or the slaves of the family (Genesis 18:6; Leviticus 26:26; 1 Samuel 8:13); but at a later period we find a class of public bakers mentioned (Hosea 7:4, 6; Jeremiah 37:21).

The bread was generally in the form of long or round cakes (Exodus 29:23; 1 Samuel 2:36), of a thinness that rendered them easily broken (Isaiah 58:7; Matthew 14:19; 26:26; Acts 20:11). Common ovens were generally used; at other times a jar was half-filled with hot pebbles, and the dough was spread over them. Hence we read of cakes baken on the coals (1 Kings 19:6), and baken in the oven (Leviticus 2:4). (See BREAD.)

Bake-meats

baked provisions (Genesis 40:17), literally works of the baker, such as biscuits and cakes.

Balaam

Lord of the people; foreigner or glutton, as interpreted by others, the son of Beor, was a man of some rank among the Midianites (Numbers 31:8; comp. 16). He resided at Pethor (Deuteronomy 23:4), in Mesopotamia (Numbers 23:7). It is evident that though dwelling among idolaters he had some knowledge of the true God; and was held in such reputation that it was supposed that he whom he blessed was blessed, and he whom he cursed was cursed. When the Israelites were encamped on the plains of Moab, on the east of Jordan, by Jericho, Balak sent for Balaam from Aram, out of the mountains of the east, to curse them; but by the remarkable interposition of God he was utterly unable to fulfil Balak's wish, however desirous he was to do so. The apostle Peter refers (2 Peter 2:15, 16) to this as an historical event. In Micah 6:5 reference also is made to the relations between Balaam and Balak. Though Balaam could not curse Israel, yet he suggested a mode by which the divine displeasure might be caused to descend upon them (Numbers 25). In a battle between Israel and the Midianites (q.v.) Balaam was slain while fighting on the side of Balak (Numbers 31:8).

The doctrine of Balaam is spoken of in Revelation 2:14 in allusion to the fact that it was through the teaching of Balaam that Balak learned the way by which the Israelites might be led into sin. (See NICOLAITANES.) Balaam was constrained to utter prophecies regarding the future of Israel of wonderful magnificence and beauty of expression (Numbers 24:5-9, 17).

Baladan

he has given a son, the father of the Babylonian king (2 Kings 20:12; Isaiah 39:1) Merodach-baladan (q.v.).

Balah

a city in the tribe of Simeon (Joshua 19:3), elsewhere called Bilhah (1 Chronicles 4:29) and Baalah (Joshua 15:29).

Balak

empty; spoiler, a son of Zippor, and king of the Moabites (Numbers 22:2, 4). From fear of the Israelites, who were encamped near the confines of his territory, he applied to Balaam (q.v.) to curse them; but in vain (Joshua 24:9).

Balance

occurs in Leviticus 19:36 and Isaiah 46:6 as the rendering of the Hebrew kanch', which properly means a reed or a cane, then a rod or beam of a balance. This same word is translated measuring reed in Ezekiel 40:3,5; 42:16-18. There is another Hebrew word, mozena'yim, i.e., two poisers , also so rendered (Daniel 5:27). The balances as represented on the most ancient Egyptian monuments resemble those now in use. A pair of balances is a symbol of justice and fair dealing (Job 31:6; Psalms 62:9; Proverbs 11:1). The expression denotes great want and scarcity in Revelation 6:5.

Baldness

from natural causes was uncommon (2 Kings 2:23; Isaiah 3:24). It was included apparently under scab and scurf, which disqualified for the priesthood (Leviticus 21:20). The Egyptians were rarely subject to it. This probably arose from their custom of constantly shaving the head, only allowing the hair to grow as a sign of mourning. With the Jews artificial baldness was a sign of mourning (Isaiah 22:12; Jeremiah 7:29; 16:6); it also marked the conclusion of a Nazarite's vow (Acts 18:18; 21:24; Numbers 6:9). It is often alluded to (Micah 1:16; Amos 8:10; Jeremiah 47:5). The Jews were forbidden to follow the customs of surrounding nations in making themselves bald (Deuteronomy 14:1).

Balm

contracted from Bal'sam, a general name for many oily or resinous substances which flow or trickle from certain trees or plants when an incision is made through the bark.

(1.) This word occurs in the Authorized Version (Genesis 37:25; 43:11; Jeremiah 8:22; 46:11; 51:8; Ezekiel 27:17) as the rendering of the Hebrew word tsori or tseri, which denotes the gum of a tree growing in Gilead (q.v.), which is very precious. It was celebrated for its medicinal qualities, and was circulated as an article of merchandise by Arab and Phoenician merchants. The shrub so named was highly valued, and was almost peculiar to Palestine. In the time of Josephus it was cultivated in the neighbourhood of Jericho and the Dead Sea. There is an Arab tradition that the tree yielding this balm was brought by the queen of Sheba as a present to Solomon, and that he planted it in his gardens at Jericho.

(2.) There is another Hebrew word, basam or bosem, from which our word balsam, as well as the corresponding Greek balsamon, is derived. It is rendered spice (Song of Solomon 5:1, 13; 6:2; margin of Revised Version, balsam; Exodus 35:28; 1 Kings 10:10), and denotes fragrance in general. Basam also denotes the true balsam-plant, a native of South Arabia (Song of Solomon l.c.).

Bamah

a height, a name used simply to denote a high place where the Jews worshipped idols (Ezekiel 20:29). The plural is translated high places in Numbers 22:41 and Ezekiel 36:2.

Bamoth

heights, the forty-seventh station of the Israelites (Numbers 21:19,20) in the territory of the Moabites.

Bamoth-baal

heights of Baal, a place on the river Arnon, or in the plains through which it flows, east of Jordan (Joshua 13:17; comp. Numbers 21:28). It has been supposed to be the same place as Bamoth.

Bands

(1) of love (Hosea 11:4); (2) of Christ (Psalms 2:3); (3) uniting together Christ's body the church (Colossians 2:19; 3:14; Ephesians 4:3); (4) the emblem of the captivity of Israel (Ezekiel 34:27; Isaiah 28:22; 52:2); (5) of brotherhood (Ezekiel 37:15-28; (6) no bands to the wicked in their death (Psalms 73:4; Job 21:7; Psalms 10:6). Also denotes chains (Luke 8:29); companies of soldiers (Acts 21:31); a shepherd's staff, indicating the union between Judah and Israel (Zechariah 11:7).

Bani

built. (1.) 1 Chronicles 6:46. (2.) One of David's thirty-seven warriors, a Gadite (2 Samuel 23:36). (3.) Ezra 2:10; 10:29,34,38. (4.) A Levite who was prominent in the reforms on the return from Babylon (Nehemiah 8:7; 9:4,5). His son Rehum took part in rebuilding the wall of Jerusalem (Nehemiah 3:17).

Banner

(1.) The flag or banner of the larger kind, serving for three tribes marching together. These standards, of which there were four, were worked with embroidery and beautifully ornamented (Numbers 1:52; 2:2, 3, 10, 18, 25; Song of Solomon 2:4; 6:4, 10).

(2.) The flag borne by each separate tribe, of a smaller form. Probably it bore on it the name of the tribe to which it belonged, or some distinguishing device (Numbers 2:2,34).

(3.) A lofty signal-flag, not carried about, but stationary. It was usually erected on a mountain or other lofty place. As soon as it was seen the war-trumpets were blown (Psalms 60:4; Isaiah 5:26; 11:12; 13:2; 18:3; 30:17; Jeremiah 4:6 21; Ezekiel 27:7).

(4.) A sign of fire (Jeremiah 6:1) was sometimes used as a signal.

The banners and ensigns of the Roman army had idolatrous images upon them, and hence they are called the abomination of desolation (q.v.). The principal Roman standard, however, was an eagle. (See Matthew 24:28; Luke 17:37 where the Jewish nation is compared to a dead body, which the eagles gather together to devour.)

God's setting up or giving a banner (Psalms 20:5; 60:4; Song of Solomon 2:4) imports his presence and protection and aid extended to his people.

Banquet

a feast provided for the entertainment of a company of guests (Esther 5; 7; 1 Peter 4:3); such as was provided for our Lord by his friends in Bethany (Matthew 26:6; Mark 14:3; comp. John 12:2). These meals were in the days of Christ usually called suppers, after the custom of the Romans, and were partaken of toward the close of the day. It was usual to send a second invitation (Matthew 22:3; Luke 14:17) to those who had been already invited. When the whole company was assembled, the master of the house shut the door with his own hands (Luke 13:25; Matthew 25:10).

The guests were first refreshed with water and fragrant oil (Luke 7:38; Mark 7:4). A less frequent custom was that of supplying each guest with a robe to be worn during the feast (Ecclesiastes 9:8; Revelation 3:4, 5; Matthew 22:11). At private banquets the master of the house presided; but on public occasions a governor of the feast was chosen (John 2:8). The guests were placed in order according to seniority (Genesis 43:33), or according to the rank they held (Proverbs 25:6,7; Matthew 23:6; Luke 14:7).

As spoons and knives and forks are a modern invention, and were altogether unknown in the East, the hands alone were necessarily used, and were dipped in the dish, which was common to two of the guests (John 13:26). In the days of our Lord the guests reclined at table; but the ancient Israelites sat around low tables, cross-legged, like the modern Orientals. Guests were specially honoured when extra portions were set before them (Genesis 43:34), and when their cup was filled with wine till it ran over (Psalms 23:5). The hands of the guests were usually cleaned by being rubbed on bread, the crumbs of which fell to the ground, and were the portion for dogs (Matthew 15:27; Luke 16:21).

At the time of the three annual festivals at Jerusalem family banquets were common. To these the widow, and the fatherless, and the stranger were welcome (Deuteronomy 16:11). Sacrifices also included a banquet (Exodus 34:15; Judges 16:23). Birthday banquets are mentioned (Genesis 40:20; Matthew 14:6). They were sometimes protracted, and attended with revelry and excess (Genesis 21:8; 29:22; 1 Samuel 25:2,36; 2 Samuel 13:23). Portions were sometimes sent from the table to poorer friends (Nehemiah 8:10; Esther 9:19, 22). (See MEALS.)

Baptism, Christian

an ordinance immediately instituted by Christ (Matthew 28:19, 20), and designed to be observed in the church, like that of the Supper, till he come. The words baptize and baptism are simply Greek words transferred into English. This was necessarily done by the translators of the Scriptures, for no literal translation could properly express all that is implied in them.

The mode of baptism can in no way be determined from the Greek word rendered baptize. Baptists say that it means to dip, and nothing else. That is an incorrect view of the meaning of the word. It means both (1) to dip a thing into an element or liquid, and (2) to put an element or liquid over or on it. Nothing therefore as to the mode of baptism can be concluded from the mere word used. The word has a wide latitude of meaning, not only in the New Testament, but also in the LXX. Version of the Old Testament, where it is used of the ablutions and baptisms required by the Mosaic law. These were effected by immersion, and by affusion and sprinkling; and the same word, washings (Hebrews 9:10, 13, 19, 21) or baptisms, designates them all. In the New Testament there cannot be found a single well-authenticated instance of the occurrence of the word where it necessarily means immersion. Moreover, none of the instances of baptism recorded in the Acts of the Apostles (Acts 2:38-41; 8:26-39; 9:17, 18; 22:12-16; 10:44-48; 16:32-34favours the idea that it was by dipping the person baptized, or by immersion, while in some of them such a mode was highly improbable.

The gospel and its ordinances are designed for the whole world, and it cannot be supposed that a form for the administration of baptism would have been prescribed which would in any place (as in a tropical country or in polar regions) or under any circumstances be inapplicable or injurious or impossible.

Baptism and the Lord's Supper are the two symbolical ordinances of the New Testament. The Supper represents the work of Christ, and Baptism the work of the Spirit. As in the Supper a small amount of bread and wine used in this ordinance exhibits in symbol the great work of Christ, so in Baptism the work of the Holy Spirit is fully seen in the water poured or sprinkled on the person in the name of the Father, Son, and Holy Ghost. That which is essential in baptism is only washing with water, no mode being specified and none being necessary or essential to the symbolism of the ordinance.

The apostles of our Lord were baptized with the Holy Ghost (Matthew 3:11) by his coming upon them (Acts 1:8). The fire also with which they were baptized sat upon them. The extraordinary event of Pentecost was explained by Peter as a fulfilment of the ancient promise that the Spirit would be poured out in the last days (Acts 2:17). He uses also with the same reference the expression shed forth as descriptive of the baptism of the Spirit (33). In the Pentecostal baptism the apostles were not dipped into the Spirit, nor plunged into the Spirit; but the Spirit was shed forth, poured out, fell on them (Acts 11:15), came upon them, sat on them. That was a real and true baptism. We are warranted from such language to conclude that in like manner when water is poured out, falls, comes upon or rests upon a person when this ordinance is administered, that person is baptized. Baptism is therefore, in view of all these arguments rightly administered by pouring or sprinkling water upon the person.

The subjects of baptism. This raises questions of greater importance than those relating to its mode.

1. The controversy here is not about believers' baptism, for that is common to all parties. Believers were baptized in apostolic times, and they have been baptized in all time by all the branches of the church. It is altogether a misrepresentation to allege, as is sometimes done by Baptists, that their doctrine is believers' baptism. Every instance of adult baptism, or of believers' baptism, recorded in the New Testament (Acts 2:41; 8:37; 9:17, 18; 10:47; 16:15; 19:5 etc.) is just such as would be dealt with in precisely the same way by all branches of the Protestant Church, a profession of faith or of their being believers would be required from every one of them before baptism. The point in dispute is not the baptism of believers, but whether the infant children of believers, i.e., of members of the church, ought to be baptized.

2. In support of the doctrine of infant baptism, i.e., of the baptism of the infants, or rather the children, of believing parents, the following considerations may be adduced:

The Church of Christ exists as a divinely organized community. It is the kingdom of God, one historic kingdom under all dispensations. The commonwealth of Israel was the church (Acts 7:38; Romans 9:4) under the Mosaic dispensation. The New Testament church is not a new and different church, but one with that of the Old Testament. The terms of admission into the church have always been the same viz., a profession of faith and a promise of subjection to the laws of the kingdom. Now it is a fact beyond dispute that the children of God's people under the old dispensation were recognized as members of the church. Circumcision was the sign and seal of their membership. It was not because of carnal descent from Abraham, but as being the children of God's professing people, that this rite was administered (Romans 4:11). If children were members of the church under the old dispensation, which they undoubtedly were, then they are members of the church now by the same right, unless it can be shown that they have been expressly excluded. Under the Old Testament parents acted for their children and represented them. (See Genesis 9:9; 17:10; Exodus 24:7, 8; Deuteronomy 29:9-13.) When parents entered into covenant with God, they brought their children with them. This was a law in the Hebrew Church. When a proselyte was received into membership, he could not enter without bringing his children with him. The New Testament does not exclude the children of believers from the church. It does not deprive them of any privilege they enjoyed under the Old Testament. There is no command or statement of any kind, that can be interpreted as giving any countenance to such an idea, anywhere to be found in the New Testament. The church membership of infants has never been set aside. The ancient practice, orginally appointed by God himself, must remain a law of his kingdom till repealed by the same divine authority. There are lambs in the fold of the Good Shepherd (John 21:15; comp. Luke 1:15; Matthew 19:14; 1 Corinthians 7:14).

In a company of converts applying for admission into Christ's house there are likely to be some heads of families. How is their case to be treated? How, for example, are Lydia and her neighbour the keeper of the city prison to be treated? Both have been converted. Both are heads of families. They desire to be received into the infant church of Philippi. What is Christ's direction to them? Shall we say that it is to this effect: 'Arise, and wash away your sins, and come into my house. But you must come in by yourselves. These babes in your arms, you must leave them outside. They cannot believe yet, and so they cannot come in. Those other little ones by your side, their hearts may perhaps have been touched with the love of God; still, they are not old enough to make a personal profession, so they too must be left outside...For the present you must leave them where they are and come in by yourselves.' One may reasonably demand very stringent proofs before accepting this as a fair representation of the sort of welcome Christ offers to parents who come to his door bringing their children with them. Surely it is more consonant with all we know about him to suppose that his welcome will be more ample in its scope, and will breathe a more gracious tone. Surely it would be more like the Good Shepherd to say, 'Come in, and bring your little ones along with you. The youngest needs my salvation; and the youngest is accessible to my salvation. You may be unable as yet to deal with them about either sin or salvation, but my gracious power can find its way into their hearts even now. I can impart to them pardon and a new life. From Adam they have inherited sin and death; and I can so unite them to myself that in me they shall be heirs of righteousness and life. You may without misgiving bring them to me. And the law of my house requires that the same day which witnesses your reception into it by baptism must witness their reception also' (The Church, by Professor Binnie, D.D.).

Baptism for the dead

only mentioned in 1 Corinthians 15:29. This expression as used by the apostle may be equivalent to saying, He who goes through a baptism of blood in order to join a glorified church which has no existence [i.e., if the dead rise not] is a fool. Some also regard the statement here as an allusion to the strange practice which began, it is said, to prevail at Corinth, in which a person was baptized in the stead of others who had died before being baptized, to whom it was hoped some of the benefits of that rite would be extended. This they think may have been one of the erroneous customs which Paul went to Corinth to set in order.

Baptism, John's

was not Christian baptism, nor was that which was practised by the disciples previous to our Lord's crucifixion. Till then the New Testament economy did not exist. John's baptism bound its subjects to repentance, and not to the faith of Christ. It was not administered in the name of the Trinity, and those whom John baptized were rebaptized by Paul (Acts 18:24; 19:7).

Baptism of Christ

Christ had to be formally inaugurated into the public discharge of his offices. For this purpose he came to John, who was the representative of the law and the prophets, that by him he might be introduced into his offices, and thus be publicly recognized as the Messiah of whose coming the prophecies and types had for many ages borne witness.

John refused at first to confer his baptism on Christ, for he understood not what he had to do with the baptism of repentance. But Christ said, 'Suffer it to be so now,' NOW as suited to my state of humiliation, my state as a substitute in the room of sinners. His reception of baptism was not necessary on his own account. It was a voluntary act, the same as his act of becoming incarnate. Yet if the work he had engaged to accomplish was to be completed, then it became him to take on him the likeness of a sinner, and to fulfil all righteousness (Matthew 3:15).

The official duty of Christ and the sinless person of Christ are to be distinguished. It was in his official capacity that he submitted to baptism. In coming to John our Lord virtually said, Though sinless, and without any personal taint, yet in my public or official capacity as the Sent of God, I stand in the room of many, and bring with me the sin of the world, for which I am the propitiation. Christ was not made under the law on his own account. It was as surety of his people, a position which he spontaneously assumed. The administration of the rite of baptism was also a symbol of the baptism of suffering before him in this official capacity (Luke 12:50). In thus presenting himself he in effect dedicated or consecrated himself to the work of fulfilling all righteousness.

Bar

used to denote the means by which a door is bolted (Nehemiah 3:3); a rock in the sea (Jonah 2:6); the shore of the sea (Job 38:10); strong fortifications and powerful impediments, etc. (Isaiah 45:2; Amos 1:5); defences of a city (1 Kings 4:13). A bar for a door was of iron (Isaiah 45:2), brass (Psalms 107:16), or wood (Nahum 3:13).

Barabbas

i.e., son of Abba or of a father, a notorious robber whom Pilate proposed to condemn to death instead of Jesus, whom he wished to release, in accordance with the Roman custom (John 18:40; Mark 15:7; Luke 23:19). But the Jews were so bent on the death of Jesus that they demanded that Barabbas should be pardoned (Matthew 27:16-26; Acts 3:14). This Pilate did.

Barachel

whom God has blessed, a Buzite, the father of Elihu, one of Job's friends (Job 32:2, 6).

Barachias, Berechiah

4 (q.v.), whom Jehovah hath blessed, father of the prophet Zechariah (Zechariah 1:1,7; Matthew 23:35).

Barak

lightning, the son of Abinoam (Judges 4:6). At the summons of Deborah he made war against Jabin. She accompanied him into the battle, and gave the signal for the little army to make the attack; in which the host of Jabin was completely routed. The battle was fought (Judges 4:16) in the plain of Jezreel (q.v.). This deliverance of Israel is commemorated in Judges 5. Barak's faith is commended (Hebrews 11:32). The character of Barak, though pious, does not seem to have been heroic. Like Gideon, and in a sense Samson, he is an illustration of the words in Hebrews 11:34'Out of weakness were made strong.' (See DEBORAH.)

Barbarian

a Greek word used in the New Testament (Romans 1:14) to denote one of another nation. In Colossians 3:11 the word more definitely designates those nations of the Roman empire that did not speak Greek. In 1 Corinthians 14:11 it simply refers to one speaking a different language. The inhabitants of Malta are so called (Acts 28:1,2, 4). They were originally a Carthaginian colony. This word nowhere in Scripture bears the meaning it does in modern times.

Barber

Found only once, in Ezekiel 5:1 where reference is made to the Jewish custom of shaving the head as a sign of mourning. The Nazarites were untouched by the razor from their birth (Numbers 6:5). Comp. Judges 16:19.

Barefoot

To go barefoot was a sign of great distress (Isaiah 20:2, 3, 4), or of some great calamity having fallen on a person (2 Samuel 15:30).

Bariah

fugitive, one of Shemaiah's five sons. Their father is counted along with them in 1 Chronicles 3:22.

Bar-Jesus

son of Joshua, the patronymic of Elymas the sorcerer (Acts 13:6), who met Paul and Barnabas at Paphos. Elymas is a word of Arabic origin meaning wise.

Bar-jona

son of Jonah, the patronymic of Peter (Matthew 16:17; John 1:42), because his father's name was Jonas. (See PETER.)

Barkos

painter, (Ezra 2:53; Nehemiah 7:55). The father of some of the Nethinim.

Barley

a grain much cultivated in Egypt (Exodus 9:31) and in Palestine (Leviticus 27:16; Deuteronomy 8:8). It was usually the food of horses (1 Kings 4:28). Barley bread was used by the poorer people (Judges 7:13; 2 Kings 4:42). Barley of the first crop was ready for the harvest by the time of the Passover, in the middle of April (Ruth 1:22; 2 Samuel 21:9). Mention is made of barley-meal (Numbers 5:15). Our Lord fed five thousand with five barley loaves and two small fishes (John 6:9).

Barn

a storehouse (Deuteronomy 28:8; Job 39:12; Haggai 2:19) for grain, which was usually under ground, although also sometimes above ground (Luke 12:18).

Barnabas

son of consolation, the surname of Joses, a Levite (Acts 4:36). His name stands first on the list of prophets and teachers of the church at Antioch (Acts 13:1). Luke speaks of him as a good man (Acts 11:24). He was born of Jewish parents of the tribe of Levi. He was a native of Cyprus, where he had a possession of land (Acts 4:36, 37), which he sold. His personal appearance is supposed to have been dignified and commanding (Acts 14:11, 12). When Paul returned to Jerusalem after his conversion, Barnabas took him and introduced him to the apostles (Acts 9:27). They had probably been companions as students in the school of Gamaliel.

The prosperity of the church at Antioch led the apostles and brethren at Jerusalem to send Barnabas thither to superintend the movement. He found the work so extensive and weighty that he went to Tarsus in search of Saul to assist him. Saul returned with him to Antioch and laboured with him for a whole year (Acts 11:25, 26). The two were at the end of this period sent up to Jerusalem with the contributions the church at Antioch had made for the poorer brethren there (Acts 11:28-30. Shortly after they returned, bringing John Mark with them, they were appointed as missionaries to the heathen world, and in this capacity visited Cyprus and some of the principal cities of Asia Minor (Acts 13:14). Returning from this first missionary journey to Antioch, they were again sent up to Jerusalem to consult with the church there regarding the relation of Gentiles to the church (Acts 15:2: Galatians 2:1). This matter having been settled, they returned again to Antioch, bringing the decree of the council as the rule by which Gentiles were to be admitted into the church.

When about to set forth on a second missionary journey, a dispute arose between Saul and Barnabas as to the propriety of taking John Mark with them again. The dispute ended by Saul and Barnabas taking separate routes. Saul took Silas as his companion, and journeyed through Syria and Cilicia; while Barnabas took his nephew John Mark, and visited Cyprus (Acts 15:36-41. Barnabas is not again mentioned by Luke in the Acts.

Barrel

a vessel used for keeping flour (1 Kings 17:12, 14, 16). The same word (cad) so rendered is also translated pitcher, a vessel for carrying water (Genesis 24:14; Judges 7:16).

Barren

For a woman to be barren was accounted a severe punishment among the Jews (Genesis 16:2; 30:1-23; 1 Samuel 1:6, 27; Isaiah 47:9; 49:21; Luke 1:25). Instances of barrenness are noticed (Genesis 11:30; 25:21; 29:31; Judges 13:2, 3; Luke 1:7, 36).

Barsabas

son of Saba, the surname (1) of Joseph, also called Justus (Acts 1:23), some identify him with Barnabas; (2) of Judas, who was a prophet. Nothing more is known of him than what is mentioned in Acts 15:32.

Bartholomew

son of Tolmai, one of the twelve apostles (Matthew 10:3; Acts 1:13); generally supposed to have been the same as Nathanael. In the synoptic gospels Philip and Bartholomew are always mentioned together, while Nathanael is never mentioned; in the fourth gospel, on the other hand, Philip and Nathanael are similarly mentioned together, but nothing is said of Bartholomew. He was one of the disciples to whom our Lord appeared at the Sea of Tiberias after his resurrection (John 21:2). He was also a witness of the Ascension (Acts 1:4, 12, 13). He was an Israelite indeed (John 1:47).

Bartimaeus

son of Timaeus, one of the two blind beggars of Jericho (Mark 10:46; Matthew 20:30). His blindness was miraculously cured on the ground of his faith.

Baruch

blessed. (1.) The secretary of the prophet Jeremiah (Jeremiah 32:12; 36:4). He was of the tribe of Judah (Jeremiah 51:59). To him Jeremiah dictated his prophecies regarding the invasion of the Babylonians and the Captivity. These he read to the people from a window in the temple in the fourth year of the reign of Jehoiakim, king of Judah (Jeremiah 36). He afterwards read them before the counsellors of the king at a private interview; and then to the king himself, who, after hearing a part of the roll, cut it with a penknife, and threw it into the fire of his winter parlour, where he was sitting.

During the siege of Jerusalem by Nebuchadnezzar, he was the keeper of the deed of purchase Jeremiah had made of the territory of Hanameel (Jeremiah 32:12). Being accused by his enemies of favouring the Chaldeans, he was cast, with Jeremiah, into prison, where he remained till the capture of Jerusalem (B.C. 586). He probably died in Babylon.

(2.) Nehemiah 3:20; 10:6; 11:5.

Barzillai

of iron. (1.) A Meholathite, the father of Adriel (2 Samuel 21:8).

(2.) A Gileadite of Rogelim who was distinguished for his loyalty to David. He liberally provided for the king's followers (2 Samuel 17:27). David on his death-bed, remembering his kindness, commended Barzillai's children to the care of Solomon (1 Kings 2:7).

(3.) A priest who married a daughter of the preceding (Ezra 2:61).

Bashan

light soil, first mentioned in Genesis 14:5 where it is said that Chedorlaomer and his confederates smote the Rephaim in Ashteroth, where Og the king of Bashan had his residence. At the time of Israel's entrance into the Promised Land, Og came out against them, but was utterly routed (Numbers 21:33-35; Deuteronomy 3:1-7. This country extended from Gilead in the south to Hermon in the north, and from the Jordan on the west to Salcah on the east. Along with the half of Gilead it was given to the half-tribe of Manasseh (Joshua 13:29-31. Golan, one of its cities, became a city of refuge (Joshua 21:27). Argob, in Bashan, was one of Solomon's commissariat districts (1 Kings 4:13). The cities of Bashan were taken by Hazael (2 Kings 10:33), but were soon after reconquered by Jehoash (2 Kings 13:25), who overcame the Syrians in three battles, according to the word of Elisha (19). From this time Bashan almost disappears from history, although we read of the wild cattle of its rich pastures (Ezekiel 39:18; Psalms 22:12), the oaks of its forests (Isaiah 2:13; Ezekiel 27:6; Zechariah 11:2), and the beauty of its extensive plains (Amos 4:1; Jeremiah 50:19). Soon after the conquest, the name Gilead was given to the whole country beyond Jordan. After the Exile, Bashan was divided into four districts, (1.) Gaulonitis, or Jaulan, the most western; (2.) Auranitis, the Hauran (Ezekiel 47:16); (3.) Argob or Trachonitis, now the Lejah; and (4.) Batanaea, now Ard-el-Bathanyeh, on the east of the Lejah, with many deserted towns almost as perfect as when they were inhabited. (See HAURAN.)

Bashan-havoth-jair

the Bashan of the villages of Jair, the general name given to Argob by Jair, the son of Manasseh (Deuteronomy 3:14), containing sixty cities with walls and brazen gates (Joshua 13:30; 1 Kings 4:13). (See ARGOB.)

Bashan, Hill of

(Psalms 68:15), probably another name for Hermon, which lies to the north of Bashan.

Bashemath

sweet-smelling. (1.) The daughter of Ishmael, the last of Esau's three wives (Genesis 36:3, 4, 13), from whose son Reuel four tribes of the Edomites sprung. She is also called Mahalath (Genesis 28:9). It is noticeable that Esau's three wives receive different names in the genealogical table of the Edomites (Genesis 36) from those given to them in the history (Genesis 26:34; 28:9).

(2.) A daughter of Solomon, and wife of Ahimaaz, one of his officers (1 Kings 4:15).

Basilisk

(in R.V., Isaiah 11:8; 14:29; 59:5; Jeremiah 8:17), the king serpent, as the name imports; a fabulous serpent said to be three spans long, with a spot on its head like a crown. Probably the yellow snake is intended. (See COCKATRICE.)

Basin

or Bason. (1.) A trough or laver (Hebrews aggan') for washing (Exodus 24:6); rendered also goblet (Song of Solomon 7:2) and cups (Isaiah 22:24).

(2.) A covered dish or urn (Hebrews k'for) among the vessels of the temple (1 Chronicles 28:17; Ezra 1:10; 8:27).

(3.) A vase (Hebrews mizrak) from which to sprinkle anything. A metallic vessel; sometimes rendered bowl (Amos 6:6; Zechariah 9:15). The vessels of the tabernacle were of brass (Exodus 27:3), while those of the temple were of gold (2 Chronicles 4:8).

(4.) A utensil (Hebrews saph) for holding the blood of the victims (Exodus 12:22); also a basin for domestic purposes (2 Samuel 17:28).

The various vessels spoken of by the names basin, bowl, charger, cup, and dish, cannot now be accurately distinguished.

The basin in which our Lord washed the disciples' feet (John 13:5) must have been larger and deeper than the hand-basin.

Basket

There are five different Hebrew words so rendered in the Authorized Version: (1.) A basket (Hebrews sal, a twig or osier) for holding bread (Genesis 40:16; Exodus 29:3, 23; Leviticus 8:2, 26, 31; Numbers 6:15, 17, 19). Sometimes baskets were made of twigs peeled; their manufacture was a recognized trade among the Hebrews.

(2.) That used (Hebrews salsilloth') in gathering grapes (Jeremiah 6:9).

(3.) That in which the first fruits of the harvest were presented, Hebrews tene, (Deuteronomy 26:2, 4). It was also used for household purposes. In form it tapered downwards like that called corbis by the Romans.

(4.) A basket (Hebrews kelub) having a lid, resembling a bird-cage. It was made of leaves or rushes. The name is also applied to fruit-baskets (Amos 8:1, 2).

(5.) A basket (Hebrews dud) for carrying figs (Jeremiah 24:2), also clay to the brick-yard (R.V., Psalms 81:6), and bulky articles (2 Kings 10:7). This word is also rendered in the Authorized Version kettle (1 Samuel 2:14), caldron (2 Chronicles 35:13), seething-pot (Job 41:20).

In the New Testament mention is made of the basket (Gr. kophinos, small wicker-basket ) for the fragments in the miracle recorded Mark 6:43 and in that recorded Matthew 15:37 (Gr. spuris, large rope-basket ); also of the basket in which Paul escaped (Acts 9:25 Gr. spuris; 2 Corinthians 11:33, Gr. sargane, basket of plaited cords ).

Bastard

In the Old Testament the rendering of the Hebrew word mamzer', which means polluted. In Deuteronomy 23:2 it occurs in the ordinary sense of illegitimate offspring. In Zechariah 9:6 the word is used in the sense of foreigner. From the history of Jephthah we learn that there were bastard offspring among the Jews (Judges 11:1-7. In Hebrews 12:8 the word (Gr. nothoi) is used in its ordinary sense, and denotes those who do not share the privileges of God's children.

Bastinado

beating, a mode of punishment common in the East. It is referred to by the rod of correction (Proverbs 22:15), scourging (Leviticus 19:20), chastising (Deuteronomy 22:18). The number of blows could not exceed forty (Deuteronomy 25:2, 3).

Bat

The Hebrew word (atalleph') so rendered (Leviticus 11:19; Deuteronomy 14:18) implies flying in the dark. The bat is reckoned among the birds in the list of unclean animals. To cast idols to the moles and to the bats means to carry them into dark caverns or desolate places to which these animals resort (Isaiah 2:20), i.e., to consign them to desolation or ruin.

Bath

a Hebrew liquid measure, the tenth part of an homer (1 Kings 7:26, 38; Ezekiel 45:10, 14). It contained 8 gallons 3 quarts of our measure. Ten acres of vineyard shall yield one bath (Isaiah 5:10) denotes great unproductiveness.

Bath-rabbim

daughter of many, the name of one of the gates of the city of Heshbon, near which were pools (Song of Solomon 7:4).

Baths

The use of the bath was very frequent among the Hebrews (Leviticus 14:8; Numbers 19:19 ect.). The high priest at his inauguration (Leviticus 8:6), and on the day of atonement, was required to bathe himself (Leviticus 16:4, 24). The pools mentioned in Nehemiah 3:15, 16, 2 Kings 20:20Isaiah 22:11John 9:7 were public bathing-places.

Bath-sheba

daughter of the oath, or of seven, called also Bath-shu'a (1 Chronicles 3:5), was the daughter of Eliam (2 Samuel 11:3) or Ammiel (1 Chronicles 3:5), and wife of Uriah the Hittite. David committed adultery with her (2 Samuel 11:4, 5; Psalms 51:1). The child born in adultery died (2 Samuel 12:15-19. After her husband was slain (2 Samuel 11:15) she was married to David (2 Samuel 11:27), and became the mother of Solomon (2 Samuel 12:24; 1 Kings 1:11; 2:13). She took a prominent part in securing the succession of Solomon to the throne (1 Kings 1:11, 16-21.

Battering-ram

(Ezekiel 4:2; 21:22), a military engine, consisting of a long beam of wood hung upon a frame, for making breaches in walls. The end of it which was brought against the wall was shaped like a ram's head.

Battle-axe

a mallet or heavy war-club. Applied metaphorically (Jeremiah 51:20) to Cyrus, God's instrument in destroying Babylon.

Battle-bow

the war-bow used in fighting (Zechariah 9:10; 10:4). Thy bow was made quite naked (Habakkuk 3:9) means that it was made ready for use. By David's order (2 Samuel 1:18) the young men were taught the use, or rather the song of the bow. (See ARMOUR, BOW.)

Battlement

a parapet wall or balustrade surrounding the flat roofs of the houses, required to be built by a special law (Deuteronomy 22:8). In Jeremiah 5:10 it denotes the parapet of a city wall.

Bay

denotes the estuary of the Dead Sea at the mouth of the Jordan (Joshua 15:5; 18:19), also the southern extremity of the same sea (Joshua 15:2). The same Hebrew word is rendered tongue in Isaiah 11:15 where it is used with reference to the forked mouths of the Nile.

Bay in Zechariah 6:3, 7 denotes the colour of horses, but the original Hebrew means strong, and is here used rather to describe the horses as fleet or spirited.

Bay tree

named only in Psalms 37:35 Authorized Version. The Hebrew word so rendered is ereh, which simply means native born , i.e., a tree not transplanted, but growing on its native soil, and therefore luxuriantly. If the psalmist intended by this word to denote any particular tree, it may have been the evergreen bay laurel (Laurus nobilis), which is a native of Palestine. Instead of like a green bay tree in the Authorized Version, the Revised Version has, like a green tree in its native soil.

Bdellium

occurs only in Genesis 2:12 where it designates a product of the land of Havilah; and in Numbers 11:7 where the manna is likened to it in colour. It was probably an aromatic gum like balsam which exuded from a particular tree (Borassus flabelliformis) still found in Arabia, Media, and India. It bears a resemblance in colour to myrrh. Others think the word denotes pearls, or some precious stone.

Beacon

a pole (Hebrews to'ren) used as a standard or ensign set on the tops of mountains as a call to the people to assemble themselves for some great national purpose (Isaiah 30:17). In Isaiah 33:23 and Ezekiel 27:5 the same word is rendered mast. (See Banner.)

Bealiah

whose Lord is Jehovah, a Benjamite, one of David's thirty heroes of the sling and bow (1 Chronicles 12:5).

Bealoth

citizens, a town in the extreme south of Judah (Joshua 15:24); probably the same as Baalath-beer (Joshua 19:8). In 1 Kings 4:16 the Authorized Version has in Aloth, the Revised Version Bealoth.

Beam

occurs in the Authorized Version as the rendering of various Hebrew words. In 1 Samuel 17:7 it means a weaver's frame or principal beam; in Habakkuk 2:11 a crossbeam or girder; 2 Kings 6:2, 5 a cross-piece or rafter of a house; 1 Kings 7:6 an architectural ornament as a projecting step or moulding; Ezekiel 41:25 a thick plank. In the New Testament the word occurs only in Matthew 7:3, 4, 5 and Luke 6:41, 42 where it means (Gr. dokos) a large piece of wood used for building purposes, as contrasted with mote (Gr. karphos), a small piece or mere splinter. Mote and beam became proverbial for little and great faults.

Beans

mentioned in 2 Samuel 17:28 as having been brought to David when flying from Absalom. They formed a constituent in the bread Ezekiel (Ezekiel 4:9) was commanded to make, as they were in general much used as an article of diet. They are extensively cultivated in Egypt and Arabia and Syria.

Bear

a native of the mountain regions of Western Asia, frequently mentioned in Scripture. David defended his flocks against the attacks of a bear (1 Samuel 17:34-37. Bears came out of the wood and destroyed the children who mocked the prophet Elisha (2 Kings 2:24). Their habits are referred to in Isaiah 59:11; Proverbs 28:15; Lamentations 3:10. The fury of the female bear when robbed of her young is spoken of (2 Samuel 17:8; Proverbs 17:12; Hosea 13:8). In Daniel's vision of the four great monarchies, the Medo-Persian empire is represented by a bear (Daniel 7:5).

Beard

The mode of wearing it was definitely prescribed to the Jews (Leviticus 19:27; 21:5). Hence the import of Ezekiel's (Ezekiel 5:1-4description of the razor i.e., the agents of an angry providence being used against the guilty nation of the Jews. It was a part of a Jew's daily toilet to anoint his beard with oil and perfume (Psalms 133:2). Beards were trimmed with the most fastidious care (2 Samuel 19:24), and their neglet was an indication of deep sorrow (Isaiah 15:2; Jeremiah 41:5). The custom was to shave or pluck off the hair as a sign of mourning (Isaiah 50:6; Jeremiah 48:37; Ezra 9:3). The beards of David's ambassadors were cut off by hanun (2 Samuel 10:4) as a mark of indignity.

On the other hand, the Egyptians carefully shaved the hair off their faces, and they compelled their slaves to do so also (Genesis 41:14).

Beast

This word is used of flocks or herds of grazing animals (Exodus 22:5; Numbers 20:4, 8, 11; Psalms 78:48); of beasts of burden (Genesis 45:17); of eatable beasts (Proverbs 9:2); and of swift beasts or dromedaries (Isaiah 60:6). In the New Testament it is used of a domestic animal as property (Revelation 18:13); as used for food (1 Corinthians 15:39), for service (Luke 10:34; Acts 23:24), and for sacrifice (Acts 7:42).

When used in contradistinction to man (Psalms 36:6), it denotes a brute creature generally, and when in contradistinction to creeping things (Leviticus 11:2-7; 27:26), a four-footed animal.

The Mosaic law required that beasts of labour should have rest on the Sabbath (Exodus 20:10; 23:12), and in the Sabbatical year all cattle were allowed to roam about freely, and eat whatever grew in the fields (Exodus 23:11; Leviticus 25:7). No animal could be castrated (Leviticus 22:24). Animals of different kinds were to be always kept separate (Leviticus 19:19; Deuteronomy 22:10). Oxen when used in threshing were not to be prevented from eating what was within their reach (Deuteronomy 25:4; 1 Corinthians 9:9).

This word is used figuratively of an infuriated multitude (1 Corinthians 15:32; Acts 19:29; comp. Psalms 22:12, 16; Ecclesiastes 3:18; Isaiah 11:6-8and of wicked men (2 Peter 2:12). The four beasts of Daniel 7:3, 17, 23 represent four kingdoms or kings.

Beaten gold

in Numbers 8:4 means turned or rounded work in gold. The Greek Version, however, renders the word solid gold; the Revised Version, beaten work of gold. In 1 Kings 10:16, 17 it probably means mixed gold, as the word ought to be rendered, i.e., not pure gold. Others render the word in these places thin plates of gold.

Beaten oil

(Exodus 27:20; 29:40), obtained by pounding olives in a mortar, not by crushing them in a mill. It was reckoned the best. (See OLIVE.)

Beautiful gate

the name of one of the gates of the temple (Acts 3:2). It is supposed to have been the door which led from the court of the Gentiles to the court of the women. It was of massive structure, and covered with plates of Corinthian brass.

Becher

first-born; a youth, the second son of Benjamin (Genesis 46:21), who came down to Egypt with Jacob. It is probable that he married an Ephraimitish heiress, and that his descendants were consequently reckoned among the tribe of Ephraim (Numbers 26:35; 1 Chronicles 7:20, 21). They are not reckoned among the descendants of Benjamin (Numbers 26:38).

Bed

(Hebrews mittah), for rest at night (Exodus 8:3; 1 Samuel 19:13, 15, 16 etc.); during sickness (Genesis 47:31; 48:2; 49:33 etc.); as a sofa for rest (1 Samuel 28:23; Amos 3:12). Another Hebrew word (er'es) so rendered denotes a canopied bed, or a bed with curtains (Deuteronomy 3:11; Psalms 132:3), for sickness (Psalms 6:6; 41:3).

In the New Testament it denotes sometimes a litter with a coverlet (Matthew 9:2, 6; Luke 5:18; Acts 5:15).

The Jewish bedstead was frequently merely the divan or platform along the sides of the house, sometimes a very slight portable frame, sometimes only a mat or one or more quilts. The only material for bed-clothes is mentioned in 1 Samuel 19:13. Sleeping in the open air was not uncommon, the sleeper wrapping himself in his outer garment (Exodus 22:26,27; Deuteronomy 24:12,13).

Bedan

one of the judges of Israel (1 Samuel 12:11). It is uncertain who he was. Some suppose that Barak is meant, others Samson, but most probably this is a contracted form of Abdon (Judges 12:13).

Bed-chamber

an apartment in Eastern houses, furnished with a slightly elevated platform at the upper end and sometimes along the sides, on which were laid mattresses. This was the general arrangement of the public sleeping-room for the males of the family and for guests, but there were usually besides distinct bed-chambers of a more private character (2 Kings 4:10; Exodus 8:3; 2 Kings 6:12). In 2 Kings 11:2 this word denotes, as in the margin of the Revised Version, a store-room in which mattresses were kept.

Bedstead

used in Deuteronomy 3:11 but elsewhere rendered couch, bed. In 2 Kings 1:4; 16:2; Psalms 132:3; Amos 3:12 the divan is meant by this word.

Bee

First mentioned in Deuteronomy 1:44. Swarms of bees, and the danger of their attacks, are mentioned in Psalms 118:12. Samson found a swarm of bees in the carcass of a lion he had slain (Judges 14:8). Wild bees are described as laying up honey in woods and in clefts of rocks (Deuteronomy 32:13; Psalms 81:16). In Isaiah 7:18 the fly and the bee are personifications of the Egyptians and Assyrians, the inveterate enemies of Israel.

Beelzebub

(Gr. form Beel'zebul), the name given to Satan, and found only in the New Testament (Matthew 10:25; 12:24, 27; Mark 3:22). It is probably the same as Baalzebub (q.v.), the God of Ekron, meaning the Lord of flies, or, as others think, the Lord of dung, or the dung-God.

Beer

well. (1.) A place where a well was dug by the direction of Moses, at the forty-fourth station of the Hebrews in their wanderings (Numbers 21:16-18 in the wilderness of Moab. (See WELL.)

(2.) A town in the tribe of Judah to which Jotham fled for fear of Abimelech (Judges 9:21). Some have identified this place with Beeroth.

Beer-elim

well of heroes, probably the name given to Beer, the place where the chiefs of Israel dug a well (Numbers 21:16; Isaiah 15:8).

Beeri

illustrious, or the well-man. (1.) The father of Judith, one of the wives of Esau (Genesis 26:34), the same as Adah (Genesis 36:2). (2.) The father of the prophet Hosea (Hosea 1:1).

Beer-lahai-roi

i.e., the well of him that liveth and seeth me, or, as some render it, the well of the vision of life , the well where the Lord met with Hagar (Genesis 16:7-14. Isaac dwelt beside this well (Genesis 24:62; 25:11). It has been identified with 'Ain Muweileh, or Moilahhi, south-west of Beersheba, and about 12 miles W. from Kadesh-barnea.

Beeroth

wells, one of the four cities of the Hivites which entered by fraud into a league with Joshua. It belonged to Benjamin (Joshua 18:25). It has by some been identified with el-Bireh on the way to Nablus, 10 miles north of Jerusalem.

Beeroth of the children of Jaakan

(Deuteronomy 10:6). The same as Bene-jaakan (Numbers 33:31).

Beersheba

well of the oath, or well of seven, a well dug by Abraham, and so named because he and Abimelech here entered into a compact (Genesis 21:31). On re-opening it, Isaac gave it the same name (Genesis 26:31-33. It was a favourite place of abode of both of these patriarchs (Genesis 21:33 through Genesis 22:1, 19; 26:33; 28:10). It is mentioned among the cities given to the tribe of Simeon (Joshua 19:2; 1 Chronicles 4:28). From Dan to Beersheba, a distance of about 144 miles (Judges 20:1; 1 Chronicles 21:2; 2 Samuel 24:2), became the usual way of designating the whole Promised Land, and passed into a proverb. After the return from the Captivity the phrase is narrowed into from Beersheba unto the valley of Hinnom (Nehemiah 11:30). The kingdom of the ten tribes extended from Beersheba to Mount Ephraim (2 Chronicles 19:4). The name is not found in the New Testament. It is still called by the Arabs Bir es-Seba, i.e., well of the seven , where there are to the present day two principal wells and five smaller ones. It is nearly midway between the southern end of the Dead Sea and the Mediterranean.

Beetle

(Hebrews hargol, meaning leaper ). Mention of it is made only in Leviticus 11:22 where it is obvious the word cannot mean properly the beetle. It denotes some winged creeper with at least four feet, which has legs above its feet, to leap withal. The description plainly points to the locust (q.v.). This has been an article of food from the earliest times in the East to the present day. The word is rendered cricket in the Revised Version.

Beeves

(an old English plural of the word beef), a name applicable to all ruminating animals except camels, and especially to the Bovidce, or horned cattle (Leviticus 22:19, 21; Numbers 31:28, 30, 33, 38, 44).

Beg

That the poor existed among the Hebrews we have abundant evidence (Exodus 23:11; Deuteronomy 15:11), but there is no mention of beggars properly so called in the Old Testament. The poor were provided for by the law of Moses (Leviticus 19:10; Deuteronomy 12:12; 14:29). It is predicted of the seed of the wicked that they shall be beggars (Psalms 37:25; 109:10).

In the New Testament we find not seldom mention made of beggars (Mark 10:46; Luke 16:20, 21; Acts 3:2), yet there is no mention of such a class as vagrant beggars, so numerous in the East. Beggarly, in Galatians 4:9 means worthless.

Behead

a method of taking away life practised among the Egyptians (Genesis 40:17-19. There are instances of this mode of punishment also among the Hebrews (2 Samuel 4:8; 20:21,22; 2 Kings 10:6-8. It is also mentioned in the New Testament (Matthew 14:8-12; Acts 12:2).

Behemoth

(Job 40:15-24. Some have supposed this to be an Egyptian word meaning a water-ox. The Revised Version has here in the margin hippopotamus, which is probably the correct rendering of the word. The word occurs frequently in Scripture, but, except here, always as a common name, and translated beast or cattle.

Bekah

Both the name and its explanation, a half shekel, are given in Exodus 38:26. The word properly means a division, a part. (R.V., beka. )

Bel

the Aramaic form of Baal, the national God of the Babylonians (Isaiah 46:1; Jeremiah 50:2; 51:44). It signifies Lord. (See BAAL.)

Bela

a thing swallowed. (1.) A city on the shore of the Dead Sea, not far from Sodom, called also Zoar. It was the only one of the five cities that was spared at Lot's intercession (Genesis 19:20,23). It is first mentioned in Genesis 14:2,8.

(2.) The eldest son of Benjamin (Numbers 26:38; Belah, Genesis 46:21).

(3.) The son of Beor, and a king of Edom (Genesis 36:32, 33; 1 Chronicles 1:43).

(4.) A son of Azaz (1 Chronicles 5:8).

Belial

worthlessness, frequently used in the Old Testament as a proper name. It is first used in Deuteronomy 13:13. In the New Testament it is found only in 2 Corinthians 6:15 where it is used as a name of Satan, the personification of all that is evil. It is translated wicked in Deuteronomy 15:9; Psalms 41:8 (R.V. marg.); Psalms 101:3; Proverbs 6:12 etc. The expression son or man of Belial means simply a worthless, lawless person (Judges 19:22; 20:13; 1 Samuel 1:16; 2:12).

Bell

The bells first mentioned in Scripture are the small golden bells attached to the hem of the high priest's ephod (Exodus 28:33, 34, 35). The bells of the horses mentioned by Zechariah (Zechariah 14:20) were attached to the bridles or belts round the necks of horses trained for war, so as to accustom them to noise and tumult.

Bellows

occurs only in Jeremiah 6:29 in relation to the casting of metal. Probably they consisted of leather bags similar to those common in Egypt.

Belly

the seat of the carnal affections (Titus 1:12; Phil. 3:19; Romans 16:18). The word is used symbolically for the heart (Proverbs 18:8; 20:27; 22:18 marg.). The belly of hell signifies the grave or underworld (Jonah 2:2).

Belshazzar

Bel protect the king!, the last of the kings of Babylon (Daniel 5:1). He was the son of Nabonidus by Nitocris, who was the daughter of Nebuchadnezzar and the widow of Nergal-sharezer. When still young he made a great feast to a thousand of his lords, and when heated with wine sent for the sacred vessels his father (Daniel 5:2), or grandfather, Nebuchadnezzar had carried away from the temple in Jerusalem, and he and his princes drank out of them. In the midst of their mad revelry a hand was seen by the king tracing on the wall the announcement of God's judgment, which that night fell upon him. At the instance of the queen (i.e., his mother) Daniel was brought in, and he interpreted the writing. That night the kingdom of the Chaldeans came to an end, and the king was slain (Daniel 5:30). (See NERGAL-SHAREZER.)

The absence of the name of Belshazzar on the monuments was long regarded as an argument against the genuineness of the Book of Daniel. In 1854 Sir Henry Rawlinson found an inscription of Nabonidus which referred to his eldest son. Quite recently, however, the side of a ravine undermined by heavy rains fell at Hillah, a suburb of Babylon. A number of huge, coarse earthenware vases were laid bare. These were filled with tablets, the receipts and contracts of a firm of Babylonian bankers, which showed that Belshazzar had a household, with secretaries and stewards. One was dated in the third year of the king Marduk-sar-uzur. As Marduk-sar-uzar was another name for Baal, this Marduk-sar-uzur was found to be the Belshazzar of Scripture. In one of these contract tablets, dated in the July after the defeat of the army of Nabonidus, we find him paying tithes for his sister to the temple of the sun-God at Sippara.

Belteshazzar

Beltis protect the king!, the Chaldee name given to Daniel by Nebuchadnezzar (Daniel 1:7).

Benaiah

built up by Jehovah. (1.) The son of Jehoiada, chief priest (1 Chronicles 27:5). He was set by David over his body-guard of Cherethites and Pelethites (2 Samuel 8:18; 1 Kings 1:32; 1 Chronicles 18:17). His exploits are enumerated in 2 Samuel 23:20, 21, 22; 1 Chronicles 11:22. He remained faithful to Solomon (1 Kings 1:8, 10, 26), by whom he was raised to the rank of commander-in-chief (1 Kings 2:25, 29, 30, 34, 35; 4:4).

(2.) 2 Samuel 23:30; 1 Chronicles 11:31.

(3.) A musical Levite (1 Chronicles 15:18, 20).

(4.) A priest (1 Chronicles 15:24; 16:6).

(5.) The son of Jeiel (2 Chronicles 20:14).

Ben-ammi

son of my kindred; i.e., born of incest , the son of Lot by his youngest daughter (Genesis 19:38).

Bench

deck of a Tyrian ship, described by Ezekiel (Ezekiel 27:6) as overlaid with box-wood.

Bene-jaakan

children of Jaakan (Numbers 33:31, 32), the same as Beeroth.

Ben-hadad

the standing title of the Syrian kings, meaning the son of Hadad. (See HADADEZER.)

(1.) The king of Syria whom Asa, king of Judah, employed to invade Israel (1 Kings 15:18).

(2.) Son of the preceding, also king of Syria. He was long engaged in war against Israel. He was murdered probably by Hazael, by whom he was succeeded (2 Kings 8:7-15after a reign of some thirty years.

(3.) King of Damascus, and successor of his father Hazael on the throne of Syria (2 Kings 13:3, 4). His misfortunes in war are noticed by Amos (Amos 1:4).

Benjamin

son of my right hand. (1.) The younger son of Jacob by Rachel (Genesis 35:18). His birth took place at Ephrath, on the road between Bethel and Bethlehem, at a short distance from the latter place. His mother died in giving him birth, and with her last breath named him Ben-oni, son of my pain, a name which was changed by his father into Benjamin. His posterity are called Benjamites (Genesis 49:27; Deuteronomy 33:12; Joshua 18:21).

The tribe of Benjamin at the Exodus was the smallest but one (Numbers 1:36, 37; Psalms 68:27). During the march its place was along with Manasseh and Ephraim on the west of the tabernacle. At the entrance into Canaan it counted 45,600 warriors. It has been inferred by some from the words of Jacob (Genesis 49:27) that the figure of a wolf was on the tribal standard. This tribe is mentioned in Romans 11:1; Phil. 3:5.

The inheritance of this tribe lay immediately to the south of that of Ephraim, and was about 26 miles in length and 12 in breadth. Its eastern boundary was the Jordan. Dan intervened between it and the Philistines. Its chief towns are named in Joshua 18:21-28.

The history of the tribe contains a sad record of a desolating civil war in which they were engaged with the other eleven tribes. By it they were almost exterminated (Judges 20:20, 21; 21:10). (See GIBEAH.)

The first king of the Jews was Saul, a Benjamite. A close alliance was formed between this tribe and that of Judah in the time of David (2 Samuel 19:16, 17), which continued after his death (1 Kings 11:13; 12:20). After the Exile these two tribes formed the great body of the Jewish nation (Ezra 1:5; 10:9).

The tribe of Benjamin was famous for its archers (1 Samuel 20:20, 36; 2 Samuel 1:22; 1 Chronicles 8:40; 12:2) and slingers (Judges 20:6).

The gate of Benjamin, on the north side of Jerusalem (Jeremiah 37:13; 38:7; Zechariah 14:10), was so called because it led in the direction of the territory of the tribe of Benjamin. It is called by Jeremiah (Jeremiah 20:2) the high gate of Benjamin; also the gate of the children of the people (Jeremiah 17:19). (Comp. 2 Kings 14:13.)

Beor

a torch. (1.) The father of Bela, one of the kings of Edom (Genesis 36:32).

(2.) The father of Balaam (Numbers 22:5; 24:3, 15; 31:8). In 2 Peter 2:15 he is called Bosor.

Bera

gift, or son of evil, king of Sodom at the time of the invasion of the four kings under Chedorlaomer (Genesis 14:2, 8, 17, 21).

Berachah

blessing. (1.) A valley not far from Engedi, where Jehoshaphat overthrew the Moabites and Ammonites (2 Chronicles 20:26). It has been identified with the valley of Bereikut. (R.V., Beracah. )

(2.) One of the Benjamite warriors, Saul's brethren, who joined David when at Ziklag (1 Chronicles 12:3).

Berea

a city of Macedonia to which Paul with Silas and Timotheus went when persecuted at Thessalonica (Acts 17:10, 13), and from which also he was compelled to withdraw, when he fled to the sea-coast and thence sailed to Athens (14, 15). Sopater, one of Paul's companions belonged to this city, and his conversion probably took place at this time (Acts 20:4). It is now called Verria.

Berechiah

blessed by Jehovah. (1.) Son of Shimea, and father of Asaph the musician (1 Chronicles 6:39; 15:17).

(2.) One of the seven Ephraimite chieftains, son of Meshillemoth (2 Chronicles 28:12).

(3.) The fourth of the five sons of Zerubbabel, of the royal family of Judah (1 Chronicles 3:20).

(4.) The father of the prophet Zechariah (Zechariah 1:1,7).

Bered

hail. (1.) A town in the south of Palestine (Genesis 16:14), in the desert of Shur, near Lahai-roi.

(2.) A son of Shuthelah, and grandson of Ephraim (1 Chronicles 7:20).

Beriah

a gift, or in evil. (1.) One of Asher's four sons, and father of Heber (Genesis 46:17).

(2.) A son of Ephraim (1 Chronicles 7:20-23born after the slaughter of his brothers, and so called by his father because it went evil with his house at that time.

(3.) A Benjamite who with his brother Shema founded Ajalon and expelled the Gittites (1 Chronicles 8:13).

Bernice

bearer of victory, the eldest daughter of Agrippa I., the Herod Agrippa of Acts 12:20. After the early death of her first husband she was married to her uncle Herod, king of Chalcis. After his death (A.D. 40) she lived in incestuous connection with her brother Agrippa II. (Acts 25:13, 23; 26:30). They joined the Romans at the outbreak of the final war between them and the Jews, and lived afterwards at Rome.

Berodach-baladan

the king of Babylon who sent a friendly deputation to Hezekiah (2 Kings 20:12). In Isaiah 39:1 he is called Merodach-baladan (q.v.).

Beryl

the rendering in the Authorized Version of the Hebrew word tarshish, a precious stone; probably so called as being brought from Tarshish. It was one of the stones on the breastplate of the high priest (Exodus 28:20; R.V. marg., chalcedony; Exodus 39:13). The colour of the wheels in Ezekiel's vision was as the colour of a beryl stone (Ezekiel 1:16; 10:9; R.V., stone of Tarshish ). It is mentioned in Song of Solomon 5:14; Daniel 10:6; Revelation 21:20. In Ezekiel 28:13 the LXX. render the word by chrysolite, which the Jewish historian Josephus regards as its proper translation. This also is the rendering given in the Authorized Version in the margin. That was a gold-coloured gem, the topaz of ancient authors.

Besom

the rendering of a Hebrew word meaning sweeper, occurs only in Isaiah 14:23 of the sweeping away, the utter ruin, of Babylon.

Besor

cold, a ravine or brook in the extreme south-west of Judah, where 200 of David's men stayed behind because they were faint, while the other 400 pursued the Amalekites (1 Samuel 30:9, 10, 21). Probably the Wadyes Sheriah, south of Gaza.

Bestead

the rendering in Isaiah 8:21 where alone it occurs, of a Hebrew word meaning to oppress, or be in circumstances of hardship.

Betah

confidence, a city belonging to Hadadezer, king of Zobah, which yielded much spoil of brass to David (2 Samuel 8:8). In 1 Chronicles 18:8 it is called Tibhath.

Beth

occurs frequently as the appellation for a house, or dwelling-place, in such compounds as the words immediately following:

Bethabara

house of the ford, a place on the east bank of the Jordan, where John was baptizing (John 1:28). It may be identical with Bethbarah, the ancient ford of Jordan of which the men of Ephraim took possession (Judges 7:24). The Revised Version reads Bethany beyond Jordan. It was the great ford, and still bears the name of the ford, Makhadhet 'Abarah, the ford of crossing over, about 25 miles from Nazareth. (See BETHBARAH.)

Beth-anath

house of response, one of the fenced cities of Naphtali (Joshua 19:38). It is perhaps identical with the modern village 'Ainata, 6 miles west of Kedesh.

Beth-anoth

house of answers, a city in the mountainous district of Judah (Joshua 15:59). It has been identified with the modern Beit-'Anun, about 3 miles northeast of Hebron.

Bethany

house of dates. (1.) The Revised Version in John 1:28 has this word instead of Bethabara, on the authority of the oldest manuscripts. It appears to have been the name of a place on the east of Jordan.

(2.) A village on the south-eastern slope of the Mount of Olives (Mark 11:1), about 2 miles east of Jerusalem, on the road to Jericho. It derived its name from the number of palm-trees which grew there. It was the residence of Lazarus and his sisters. It is frequently mentioned in connection with memorable incidents in the life of our Lord (Matthew 21:17; 26:6; Mark 11:11, 12; 14:3; Luke 24:50; John 11:1; 12:1). It is now known by the name of el-Azariyeh, i.e., place of Lazarus, or simply Lazariyeh. Seen from a distance, the village has been described as remarkably beautiful, the perfection of retirement and repose, of seclusion and lovely peace. Now a mean village, containing about twenty families.

Beth-arabah

house of the desert, one of the six cities of Judah, situated in the sunk valley of the Jordan and Dead Sea (Joshua 18:22). In Joshua 15:61 it is said to have been in the wilderness. It was afterwards included in the towns of Benjamin. It is called Arabah (Joshua 18:18).

Beth-aram

house of the height; i.e., mountain-house , one of the towns of Gad, 3 miles east of Jordan, opposite Jericho (Joshua 13:27). Probably the same as Beth-haran in Numbers 32:36. It was called by king Herod, Julias, or Livias, after Livia, the wife of Augustus. It is now called Beit-haran.

Beth-arbel

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

Beth-aven

house of nothingness; i.e., of idols , a place in the mountains of Benjamin, east of Bethel (Joshua 7:2; 18:12; 1 Samuel 13:5). In Hosea 4:15; 5:8; 10:5 it stands for Bethel (q.v.), and it is so called because it was no longer the house of God, but the house of idols, referring to the calves there worshipped.

Beth-barah

house of crossing, a place south of the scene of Gideon's victory (Judges 7:24). It was probably the chief ford of the Jordan in that district, and may have been that by which Jacob crossed when he returned from Mesopotamia, near the Jabbok (Genesis 32:22), and at which Jephthah slew the Ephraimites (Judges 12:4). Nothing, however, is certainly known of it. (See BETHABARA.)

Beth-car

sheep-house, a place to which the Israelites pursued the Philistines west from Mizpeh (1 Samuel 7:11).

Beth-dagon

house of Dagon. (1.) A city in the low country or plain of Judah, near Philistia (Joshua 15:41); the modern Beit Degan, about 5 miles from Lydda.

(2.) A city near the south-east border of Asher (Joshua 19:27). It was a Philistine colony. It is identical with the modern ruined village of Tell D'auk.

Beth-diblathaim

house of two cakes of figs, a city of Moab, upon which Jeremiah (Jeremiah 48:22) denounced destruction. It is called also Almon-diblathaim (Numbers 33:46) and Diblath (Ezekiel 6:14). (R.V., Diblah. )

Bethel

house of God. (1.) A place in Central Palestine, about 10 miles north of Jerusalem, at the head of the pass of Michmash and Ai. It was originally the royal Canaanite city of Luz (Genesis 28:19). The name Bethel was at first apparently given to the sanctuary in the neighbourhood of Luz, and was not given to the city itself till after its conquest by the tribe of Ephraim. When Abram entered Canaan he formed his second encampment between Bethel and Hai (Genesis 12:8); and on his return from Egypt he came back to it, and again called upon the name of the Lord (Genesis 13:4). Here Jacob, on his way from Beersheba to Haran, had a vision of the angels of God ascending and descending on the ladder whose top reached unto heaven (Genesis 28:10, 19); and on his return he again visited this place, where God talked with him (Genesis 35:1-15, and there he built an altar, and called the place El-beth-el (q.v.). To this second occasion of God's speaking with Jacob at Bethel, Hosea (Hosea 12:4,5) makes reference.

In troublous times the people went to Bethel to ask counsel of God (Judges 20:18, 31; 21:2). Here the ark of the covenant was kept for a long time under the care of Phinehas, the grandson of Aaron (Judges 20:26-28. Here also Samuel held in rotation his court of justice (1 Samuel 7:16). It was included in Israel after the kingdom was divided, and it became one of the seats of the worship of the golden calf (1 Kings 12:28-33; 13:1). Hence the prophet Hosea (Hosea 4:15; 5:8; 10:5, 8) calls it in contempt Beth-aven, i.e., house of idols. Bethel remained an abode of priests even after the kingdom of Israel was desolated by the king of Assyria (2 Kings 17:28, 29). At length all traces of the idolatries were extirpated by Josiah, king of Judah (2 Kings 23:15-18; and the place was still in existence after the Captivity (Ezra 2:28; Nehemiah 7:32). It has been identified with the ruins of Beitin, a small village amid extensive ruins some 9 miles south of Shiloh.

(2.) Mount Bethel was a hilly district near Bethel (Joshua 16:1; 1 Samuel 13:2).

(3.) A town in the south of Judah (Joshua 8:17; 12:16).

Bethelite

a designation of Hiel (q.v.), who rebuilt Jericho and experienced the curse pronounced long before (1 Kings 16:34).

Bether

dissection or separation, certain mountains mentioned in Song of Solomon 2:17; probably near Lebanon.

Bethesda

house of mercy, a reservoir (Gr. kolumbethra, a swimming bath ) with five porches, close to the sheep-gate or market (Nehemiah 3:1; John 5:2). Eusebius the historian (A.D. 330) calls it the sheep-pool. It is also called Bethsaida and Beth-zatha (John 5:2 R.V. marg.). Under these porches or colonnades were usually a large number of infirm people waiting for the troubling of the water. It is usually identified with the modern so-called Fountain of the Virgin, in the valley of the Kidron, and not far from the Pool of Siloam (q.v.); and also with the Birket Israel, a pool near the mouth of the valley which runs into the Kidron south of St. Stephen's Gate. Others again identify it with the twin pools called the Souterrains, under the convent of the Sisters of Zion, situated in what must have been the rock-hewn ditch between Bezetha and the fortress of Antonia. But quite recently Schick has discovered a large tank, as sketched here, situated about 100 feet north-west of St. Anne's Church, which is, as he contends, very probably the Pool of Bethesda. No certainty as to its identification, however, has as yet been arrived at. (See FOUNTAIN; GIHON.)

Beth-gamul

camel-house, a city in the plain country of Moab denounced by the prophet (Jeremiah 48:23); probably the modern Um-el-Jemal, near Bozrah, one of the deserted cities of the Hauran.

Beth-gilgal

house of Gilgal, a place from which the inhabitants gathered for the purpose of celebrating the rebuilding of the walls on the return exile (Nehemiah 12:29). (See GILGAL.)

Beth-haccerem

house of a vineyard, a place in the tribe of Judah (Nehemiah 3:14) where the Benjamites were to set up a beacon when they heard the trumpet against the invading army of the Babylonians (Jeremiah 6:1). It is probable that this place is the modern 'Ain Karim, or well of the vineyards, near which there is a ridge on which are cairns which may have served as beacons of old, one of which is 40 feet high and 130 in diameter.

Beth-horon

house of the hollow, or of the cavern, the name of two towns or villages (2 Chronicles 8:5; 1 Chronicles 7:24) in the territory of Ephraim, on the way from Jerusalem to Joppa. They are distinguished as Beth-horon the upper and Beth-horon the nether. They are about 2 miles apart, the former being about 10 miles north-west of Jerusalem. Between the two places was the ascent and descent of Beth-horon, leading from Gibeon down to the western plain (Joshua 10:10, 11; 18:13, 14), down which the five kings of the Amorites were driven by Joshua in that great battle, the most important in which the Hebrews had been as yet engaged, being their first conflict with their enemies in the open field. Jehovah interposed in behalf of Israel by a terrific hailstorm, which caused more deaths among the Canaanites than did the swords of the Israelites. Beth-horon is mentioned as having been taken by Shishak, B.C. 945, in the list of his conquests, and the pass was the scene of a victory of Judas Maccabeus. (Comp. Exodus 9:19, 25; Job 38:22, 23; Psalms 18:12-14; Isaiah 30:30.) The modern name of these places is Beit-ur, distinguished by el-Foka, the upper, and el-Tahta, the nether. The lower was at the foot of the pass, and the upper, 500 feet higher, at the top, west of Gibeon. (See GIBEON.)

Beth-jeshimoth

house of wastes, or deserts, a town near Abel-shittim, east of Jordan, in the desert of Moab, where the Israelites encamped not long before crossing the Jordan (Numbers 33:49; A.V., Bethjesimoth ). It was within the territory of Sihon, king of the Amorites (Joshua 12:3).

Beth-le-Aphrah

(R.V. Micah 1:10), house of dust. The Authorized Version reads in the house of Aphrah. This is probably the name of a town in the Shephelah, or low country, between Joppa and Gaza.

Bethlehem

house of bread. (1.) A city in the hill country of Judah. It was originally called Ephrath (Genesis 35:16, 19; 48:7; Ruth 4:11). It was also called Beth-lehem Ephratah (Micah 5:2), Beth-lehem-judah (1 Samuel 17:12), and the city of David (Luke 2:4). It is first noticed in Scripture as the place where Rachel died and was buried by the wayside, directly to the north of the city (Genesis 48:7). The valley to the east was the scene of the story of Ruth the Moabitess. There are the fields in which she gleaned, and the path by which she and Naomi returned to the town. Here was David's birth-place, and here also, in after years, he was anointed as king by Samuel (1 Samuel 16:4-13; and it was from the well of Bethlehem that three of his heroes brought water for him at the risk of their lives when he was in the cave of Adullam (2 Samuel 23:13-17. But it was distinguished above every other city as the birth-place of Him whose goings forth have been of old (Matthew 2:6; comp. Micah 5:2). Afterwards Herod, when he saw that he was mocked of the wise men, sent and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under (Matthew 2:16, 18; Jeremiah 31:15).

Bethlehem bears the modern name of Beit-Lahm, i.e., house of flesh. It is about 5 miles south of Jerusalem, standing at an elevation of about 2,550 feet above the sea, thus 100 feet higher than Jerusalem.

There is a church still existing, built by Constantine the Great (A.D. 330), called the Church of the Nativity, over a grotto or cave called the holy crypt, and said to be the stable in which Jesus was born. This is perhaps the oldest existing Christian church in the world. Close to it is another grotto, where Jerome the Latin father is said to have spent thirty years of his life in translating the Scriptures into Latin. (See VERSION.)

(2.) A city of Zebulun, mentioned only in Joshua 19:15. Now Beit-Lahm, a ruined village about 6 miles west-north-west of Nazareth.

Beth-peor

house of Peor; i.e., temple of Baal-peor , a place in Moab, on the east of Jordan, opposite Jericho. It was in the tribe of Reuben (Joshua 13:20; Deuteronomy 3:29; 4:46). In the ravine or valley over against Beth-peor Moses was probably buried (Deuteronomy 34:6).

Beth-phage

house of the unripe fig, a village on the Mount of Olives, on the road from Jerusalem to Jericho (Matthew 21:1; Mark 11:1; Luke 19:29), and very close to Bethany. It was the limit of a Sabbath-day's journey from Jerusalem, i.e., 2,000 cubits. It has been identified with the modern Kefr-et-Tur.

Bethsaida

house of fish. (1.) A town in Galilee, on the west side of the sea of Tiberias, in the land of Gennesaret. It was the native place of Peter, Andrew, and Philip, and was frequently resorted to by Jesus (Mark 6:45; John 1:44; 12:21). It is supposed to have been at the modern 'Ain Tabighah, a bay to the north of Gennesaret.

(2.) A city near which Christ fed 5,000 (Luke 9:10; comp. John 6:17; Matthew 14:15-21and where the blind man had his sight restored (Mark 8:22), on the east side of the lake, two miles up the Jordan. It stood within the region of Gaulonitis, and was enlarged by Philip the tetrarch, who called it Julias, after the emperor's daughter. Or, as some have supposed, there may have been but one Bethsaida built on both sides of the lake, near where the Jordan enters it. Now the ruins et-Tel.

Beth-shean

house of security or rest, a city which belonged to Manasseh (1 Chronicles 7:29), on the west of Jordan. The bodies of Saul and his sons were fastened to its walls. In Solomon's time it gave its name to a district (1 Kings 4:12). The name is found in an abridged form, Bethshan, in 1 Samuel 31:10, 12 and 2 Samuel 21:12. It is on the road from Jerusalem to Damascus, about 5 miles from the Jordan, and 14 from the south end of the Lake of Gennesaret. After the Captivity it was called Scythopolis, i.e., the city of the Scythians, who about B.C. 640 came down from the steppes of Southern Russia and settled in different places in Syria. It is now called Beisan.

Beth-shemesh

house of the sun. (1.) A sacerdotal city in the tribe of Dan (Joshua 21:16; 1 Samuel 6:15), on the north border of Judah (Joshua 15:10). It was the scene of an encounter between Jehoash, king of Israel, and Amaziah, king of Judah, in which the latter was made prisoner (2 Kings 14:11, 13). It was afterwards taken by the Philistines (2 Chronicles 28:18). It is the modern ruined Arabic village 'Ain-shems, on the north-west slopes of the mountains of Judah, 14 miles west of Jerusalem.

(2.) A city between Dothan and the Jordan, near the southern border of Issachar (Joshua 19:22), 7 1/2 miles south of Beth-shean. It is the modern Ain-esh-Shemsiyeh.

(3.) One of the fenced cities of Naphtali (Joshua 19:38), between Mount Tabor and the Jordan. Now Khurbet Shema, 3 miles west of Safed. But perhaps the same as No. 2.

(4.) An idol sanctuary in Egypt (Jeremiah 43:13); called by the Greeks Heliopolis, and by the Egyptians On (q.v.), Genesis 41:45.

Beth-tappuah

house of apples, a town of Judah, now Tuffuh, 5 miles west of Hebron (Joshua 15:53).

Bethuel

man of God, or virgin of God, or house of God. (1.) The son of Nahor by Milcah; nephew of Abraham, and father of Rebekah (Genesis 22:22, 23; 24:15, 24, 47). He appears in person only once (Genesis 24:50).

(2.) A southern city of Judah (1 Chronicles 4:30); called also Bethul (Joshua 19:4) and Bethel (Joshua 12:16; 1 Samuel 30:27).

Bethzur

house of rock, a town in the mountains of Judah (Joshua 15:58), about 4 miles to the north of Hebron. It was built by Rehoboam for the defence of his kingdom (2 Chronicles 11:7). It stood near the modern ed-Dirweh. Its ruins are still seen on a hill which bears the name of Beit-Sur, and which commands the road from Beer-sheba and Hebron to Jerusalem from the south.

Betroth

to promise by one's truth. Men and women were betrothed when they were engaged to be married. This usually took place a year or more before marriage. From the time of betrothal the woman was regarded as the lawful wife of the man to whom she was betrothed (Deuteronomy 28:30; Judges 14:2, 8; Matthew 1:18-21. The term is figuratively employed of the spiritual connection between God and his people (Hosea 2:19, 20).

Beulah

married, is used in Isaiah 62:4 metaphorically as the name of Judea: Thy land shall be married, i.e., favoured and blessed of the Lord.

Bewray

to reveal or disclose; an old English word equivalent to betray (Proverbs 27:16; 29:24 R.V., uttereth; Isaiah 16:3; Matthew 26:73).

Beyond

when used with reference to Jordan, signifies in the writings of Moses the west side of the river, as he wrote on the east bank (Genesis 50:10, 11; Deuteronomy 1:1, 5; 3:8, 20; 4:46); but in the writings of Joshua, after he had crossed the river, it means the east side (Joshua 5:1; 12:7; 22:7).

Bezaleel

in the shadow of God; i.e., under his protection , the artificer who executed the work of art in connection with the tabernacle in the wilderness (Exodus 31:2; 35:30). He was engaged principally in works of metal, wood, and stone; while Aholiab, who was associated with him and subordinate to him, had the charge of the textile fabrics (Exodus 36:1, 2; 38:22). He was of the tribe of Judah, the son of Uri, and grandson of Hur (Exodus 31:2). Mention is made in Ezra 10:30 of another of the same name.

Bezek

lightning. (1.) The residence of Adoni-bezek, in the lot of Judah (Judges 1:5). It was in the mountains, not far from Jerusalem. Probably the modern Bezkah, 6 miles south-east of Lydda.

(2.) The place where Saul numbered the forces of Israel and Judah (1 Samuel 11:8); somewhere in the centre of the country, near the Jordan valley. Probably the modern Ibzik, 13 miles north-east of Shechem.

Bezer

ore of gold or silver. (1.) A city of the Reubenites; one of the three cities of refuge on the east of Jordan (Deuteronomy 4:43; Joshua 20:8). It has been identified with the modern ruined village of Burazin, some 12 miles north of Heshbon; also with Kasur-el-Besheir, 2 miles south-west of Dibon.

(2.) A descendant of Asher (1 Chronicles 7:37).

Bible

Bible, the English form of the Greek name Biblia, meaning books, the name which in the fifth century began to be given to the entire collection of sacred books, the Library of Divine Revelation. The name Bible was adopted by Wickliffe, and came gradually into use in our English language. The Bible consists of sixty-six different books, composed by many different writers, in three different languages, under different circumstances; writers of almost every social rank, statesmen and peasants, kings, herdsmen, fishermen, priests, tax-gatherers, tentmakers; educated and uneducated, Jews and Gentiles; most of them unknown to each other, and writing at various periods during the space of about 1600 years: and yet, after all, it is only one book dealing with only one subject in its numberless aspects and relations, the subject of man's redemption.

It is divided into the Old Testament, containing thirty-nine books, and the New Testament, containing twenty-seven books. The names given to the Old in the writings of the New are the scriptures (Matthew 21:42), scripture (2 Peter 1:20), the holy scriptures (Romans 1:2), the law (John 12:34), the law of Moses, the prophets, and the psalms (Luke 24:44), the law and the prophets (Matthew 5:17), the old covenant (2 Corinthians 3:14 R.V.). There is a break of 400 years between the Old Testament and the New. (See APOCRYPHA.)

The Old Testament is divided into three parts:, 1. The Law (Torah), consisting of the Pentateuch, or five books of Moses. 2. The Prophets, consisting of (1) the former, namely, Joshua, Judges, the Books of Samuel, and the Books of Kings; (2) the latter, namely, the greater prophets, Isaiah, Jeremiah, and Ezekiel, and the twelve minor prophets. 3. The Hagiographa, or holy writings, including the rest of the books. These were ranked in three divisions:, (1) The Psalms, Proverbs, and Job, distinguished by the Hebrew name, a word formed of the initial letters of these books, emeth, meaning truth. (2) Canticles, Ruth, Lamentations, Ecclesiastes, and Esther, called the five rolls, as being written for the synagogue use on five separate rolls. (3) Daniel, Ezra, Nehemiah, and 1 and 2 Chronicles. Between the Old and the New Testament no addition was made to the revelation God had already given. The period of New Testament revelation, extending over a century, began with the appearance of John the Baptist.

The New Testament consists of (1) the historical books, viz., the Gospels, and the Acts of the Apostles; (2) the Epistles; and (3) the book of prophecy, the Revelation.

The division of the Bible into chapters and verses is altogether of human invention, designed to facilitate reference to it. The ancient Jews divided the Old Testament into certain sections for use in the synagogue service, and then at a later period, in the ninth century A.D., into verses. Our modern system of chapters for all the books of the Bible was introduced by Cardinal Hugo about the middle of the thirteenth century (he died 1263). The system of verses for the New Testament was introduced by Stephens in 1551, and generally adopted, although neither Tyndale's nor Coverdale's English translation of the Bible has verses. The division is not always wisely made, yet it is very useful. (See VERSION.)

Bier

the frame on which dead bodies were conveyed to the grave (Luke 7:14).

Bigtha

garden, or gift of fortune, one of the seven eunuchs or chamberlains who had charge of the harem of Ahasuerus (Esther 1:10).

Bigthan

one of the eunuchs who kept the door in the court of Ahasuerus. With Teresh he conspired against the king's life. Mordecai detected the conspiracy, and the culprits were hanged (Esther 2:21-23; 6:1-3.

Bildad

son of contention, one of Job's friends. He is called the Shuhite, probably as belonging to Shuah, a district in Arabia, in which Shuah, the sixth son of Abraham by Keturah, settled (Genesis 25:2). He took part in each of the three controversies into which Job's friends entered with him (Job 8:1; 18:1; 25:1), and delivered three speeches, very severe and stern in their tone, although less violent than those of Zophar, but more so than those of Eliphaz.

Bilgah

cheerful. (1.) The head of the fifteenth sacerdotal course for the temple service (1 Chronicles 24:14). (2.) A priest who returned from Babylon with Zerubbabel (Nehemiah 12:5, 18).

Bilhah

faltering; bashful, Rachel's handmaid, whom she gave to Jacob (Genesis 29:29). She was the mother of Dan and Naphtali (Genesis 30:3-8. Reuben was cursed by his father for committing adultry with her (Genesis 35:22; 49:4). He was deprived of the birth-right, which was given to the sons of Joseph.

Bilshan

son of the tongue; i.e., eloquent , a man of some note who returned from the Captivity with Zerubbabel (Ezra 2:2; Nehemiah 7:7).

Bird

Birds are divided in the Mosaic law into two classes, (1) the clean (Leviticus 1:14-17; 5:7-10; 14:4-7which were offered in sacrifice; and (2) the unclean (Leviticus 11:13-20. When offered in sacrifice, they were not divided as other victims were (Genesis 15:10). They are mentioned also as an article of food (Deuteronomy 14:11). The art of snaring wild birds is referred to (Psalms 124:7; Proverbs 1:17; 7:23; Jeremiah 5:27). Singing birds are mentioned in Psalms 104:12; Ecclesiastes 12:4. Their timidity is alluded to (Hosea 11:11). The reference in Psalms 84:3 to the swallow and the sparrow may be only a comparison equivalent to, What her house is to the sparrow, and her nest to the swallow, that thine altars are to my soul.

Birsha

son of wickedness, a king of Gomorrah whom Abraham succoured in the invasion of Chedorlaomer (Genesis 14:2).

Birth

As soon as a child was born it was washed, and rubbed with salt (Ezekiel 16:4), and then swathed with bandages (Job 38:9; Luke 2:7, 12). A Hebrew mother remained forty days in seclusion after the birth of a son, and after the birth of a daughter double that number of days. At the close of that period she entered into the tabernacle or temple and offered up a sacrifice of purification (Leviticus 12:1-8; Luke 2:22). A son was circumcised on the eighth day after his birth, being thereby consecrated to God (Genesis 17:10-12; comp. Romans 4:11). Seasons of misfortune are likened to the pains of a woman in travail, and seasons of prosperity to the joy that succeeds child-birth (Isaiah 13:8; Jeremiah 4:31; John 16:21, 22). The natural birth is referred to as the emblem of the new birth (John 3:3-8; Galatians 6:15; Titus 3:5 etc.).

Birth-day

The observance of birth-days was common in early times (Job 1:4, 13, 18). They were specially celebrated in the land of Egypt (Genesis 40:20). There is no recorded instance in Scripture of the celebration of birth-days among the Jews. On the occasion of Herod's birth-day John the Baptist was beheaded (Matthew 14:6).

Birthright

(1.) This word denotes the special privileges and advantages belonging to the first-born son among the Jews. He became the priest of the family. Thus Reuben was the first-born of the patriarchs, and so the priesthood of the tribes belonged to him. That honour was, however, transferred by God from Reuben to Levi (Numbers 3:12, 13; 8:18).

(2.) The first-born son had allotted to him also a double portion of the paternal inheritance (Deuteronomy 21:15-17. Reuben was, because of his undutiful conduct, deprived of his birth-right (Genesis 49:4; 1 Chronicles 5:1). Esau transferred his birth-right to Jacob (Genesis 25:33).

(3.) The first-born inherited the judicial authority of his father, whatever it might be (2 Chronicles 21:3). By divine appointment, however, David excluded Adonijah in favour of Solomon.

(4.) The Jews attached a sacred importance to the rank of first-born and first-begotten as applied to the Messiah (Romans 8:29; Colossians 1:18; Hebrews 1:4-6. As first-born he has an inheritance superior to his brethren, and is the alone true priest.

Bishop

an overseer. In apostolic times, it is quite manifest that there was no difference as to order between bishops and elders or presbyters (Acts 20:17-28; 1 Peter 5:1, 2; Phil. 1:1; 1 Timothy 3). The term bishop is never once used to denote a different office from that of elder or presbyter. These different names are simply titles of the same office, bishop designating the function, namely, that of oversight, and presbyter the dignity appertaining to the office. Christ is figuratively called the bishop [episcopos] of souls (1 Peter 2:25).

Bit

the curb put into the mouths of horses to restrain them. The Hebrew word (metheg) so rendered in Psalms 32:9 is elsewhere translated bridle (2 Kings 19:28; Proverbs 26:3; Isaiah 37:29). Bits were generally made of bronze or iron, but sometimes also of gold or silver. In James 3:3 the Authorized Version translates the Greek word by bits, but the Revised Version by bridles.

Bith-ron

the broken or divided place, a district in the Arabah or Jordan valley, on the east of the river (2 Samuel 2:29). It was probably the designation of the region in general, which is broken and intersected by ravines.

Bithynia

a province in Asia Minor, to the south of the Euxine and Propontis. Christian congregations were here formed at an early time (1 Peter 1:1). Paul was prevented by the Spirit from entering this province (Acts 16:7). It is noted in church history as the province ruled over by Pliny as Roman proconsul, who was perplexed as to the course he should take with the numerous Christians brought before his tribunal on account of their profession of Christianity and their conduct, and wrote to Trajan, the emperor, for instructions (A.D. 107).

Bitter

Bitterness is symbolical of affliction, misery, and servitude (Exodus 1:14; Ruth 1:20; Jeremiah 9:15). The Chaldeans are called the bitter and hasty nation (Habakkuk 1:6). The gall of bitterness expresses a state of great wickedness (Acts 8:23). A root of bitterness is a wicked person or a dangerous sin (Hebrews 12:15).

The Passover was to be eaten with bitter herbs (Exodus 12:8; Numbers 9:11). The kind of herbs so designated is not known. Probably they were any bitter herbs obtainable at the place and time when the Passover was celebrated. They represented the severity of the servitude under which the people groaned; and have been regarded also as typical of the sufferings of Christ.

Bittern

is found three times in connection with the desolations to come upon Babylon, Idumea, and Nineveh (Isaiah 14:23; 34:11; Zephaniah 2:14). This bird belongs to the class of cranes. Its scientific name is Botaurus stellaris. It is a solitary bird, frequenting marshy ground. The Hebrew word (kippod) thus rendered in the Authorized Version is rendered porcupine in the Revised Version. But in the passages noted the kippod is associated with birds, with pools of water, and with solitude and desolation. This favours the idea that not the porcupine but the bittern is really intended by the word.

Bitumen

Genesis 11:3 R.V., margin, rendered in the A.V. slime ), a mineral pitch. With this the ark was pitched (Genesis 6:14. See also Exodus 2:3.) (See SLIME.)

Black

properly the absence of all colour. In Proverbs 7:9 the Hebrew word means, as in the margin of the Revised Version, the pupil of the eye. It is translated apple of the eye in Deuteronomy 32:10; Psalms 17:8; Proverbs 7:2. It is a different word which is rendered black in Leviticus 13:31,37; Song of Solomon 1:5; 5:11; and Zechariah 6:2, 6. It is uncertain what the black marble of Esther 1:6 was which formed a part of the mosaic pavement.

Blade

applied to the glittering point of a spear (Job 39:23) or sword (Nahum 3:3), the blade of a dagger (Judges 3:22); the shoulder blade (Job 31:22); the blade of cereals (Matthew 13:26).

Blains

occurs only in connection with the sixth plague of Egypt (Exodus 9:9, 10). In Deuteronomy 28:27, 35 it is called the botch of Egypt. It seems to have been the fearful disease of black leprosy, a kind of elephantiasis, producing burning ulcers.

Blasphemy

In the sense of speaking evil of God this word is found in Psalms 74:18; Isaiah 52:5; Romans 2:24; Revelation 13:1, 6; 16:9, 11, 21. It denotes also any kind of calumny, or evil-speaking, or abuse (1 Kings 21:10; Acts 13:45; 18:6 etc.). Our Lord was accused of blasphemy when he claimed to be the Son of God (Matthew 26:65; comp. Matthew 9:3; Mark 2:7). They who deny his Messiahship blaspheme Jesus (Luke 22:65; John 10:36).

Blasphemy against the Holy Ghost (Matthew 12:31, 32; Mark 3:28, 29; Luke 12:10) is regarded by some as a continued and obstinate rejection of the gospel, and hence is an unpardonable sin, simply because as long as a sinner remains in unbelief he voluntarily excludes himself from pardon. Others regard the expression as designating the sin of attributing to the power of Satan those miracles which Christ performed, or generally those works which are the result of the Spirit's agency.

Blastus

chamberlain to king Herod Agrippa I. (Acts 12:20). Such persons generally had great influence with their masters.

Blemish

imperfection or bodily deformity excluding men from the priesthood, and rendering animals unfit to be offered in sacrifice (Leviticus 21:17-23; 22:19-25. The Christian church, as justified in Christ, is without blemish (Ephesians 5:27). Christ offered himself a sacrifice without blemish, acceptable to God (1 Peter 1:19).

Bless

(1.) God blesses his people when he bestows on them some gift temporal or spiritual (Genesis 1:22; 24:35; Job 42:12; Psalms 45:2; 104:24, 35).

(2.) We bless God when we thank him for his mercies (Psalms 103:1, 2; 145:1, 2).

(3.) A man blesses himself when he invokes God's blessing (Isaiah 65:16), or rejoices in God's goodness to him (Deuteronomy 29:19; Psalms 49:18).

(4.) One blesses another when he expresses good wishes or offers prayer to God for his welfare (Genesis 24:60; 31:55; 1 Samuel 2:20). Sometimes blessings were uttered under divine inspiration, as in the case of Noah, Isaac, Jacob, and Moses (Genesis 9:26, 27; 27:28, 29, 40; 48:15-20; 49:1-28; Deuteronomy 33). The priests were divinely authorized to bless the people (Deuteronomy 10:8; Numbers 6:22-27. We have many examples of apostolic benediction (2 Corinthians 13:14; Ephesians 6:23, 24; 2 Thessalonians 3:16, 18; Hebrews 13:20, 21; 1 Peter 5:10, 11).

(5.) Among the Jews in their thank-offerings the master of the feast took a cup of wine in his hand, and after having blessed God for it and for other mercies then enjoyed, handed it to his guests, who all partook of it. Psalms 116:13 refers to this custom. It is also alluded to in 1 Corinthians 10:16 where the apostle speaks of the cup of blessing.

Blind

Blind beggars are frequently mentioned (Matthew 9:27; 12:22; 20:30; John 5:3). The blind are to be treated with compassion (Leviticus 19:14; Deuteronomy 27:18). Blindness was sometimes a punishment for disobedience (1 Samuel 11:2; Jeremiah 39:7), sometimes the effect of old age (Genesis 27:1; 1 Kings 14:4; 1 Samuel 4:15). Conquerors sometimes blinded their captives (2 Kings 25:7; 1 Samuel 11:2). Blindness denotes ignorance as to spiritual things (Isaiah 6:10; 42:18, 19; Matthew 15:14; Ephesians 4:18). The opening of the eyes of the blind is peculiar to the Messiah (Isaiah 29:18). Elymas was smitten with blindness at Paul's word (Acts 13:11).

Blood

(1.) As food, prohibited in Genesis 9:4 where the use of animal food is first allowed. Comp. Deuteronomy 12:23; Leviticus 3:17; 7:26; 17:10-14. The injunction to abstain from blood is renewed in the decree of the council of Jerusalem (Acts 15:29). It has been held by some, and we think correctly, that this law of prohibition was only ceremonial and temporary; while others regard it as still binding on all. Blood was eaten by the Israelites after the battle of Gilboa (1 Samuel 14:32-34.

(2.) The blood of sacrifices was caught by the priest in a basin, and then sprinkled seven times on the altar; that of the passover on the doorposts and lintels of the houses (Exodus 12; Leviticus 4:5-7; 16:14-19. At the giving of the law (Exodus 24:8) the blood of the sacrifices was sprinkled on the people as well as on the altar, and thus the people were consecrated to God, or entered into covenant with him, hence the blood of the covenant (Matthew 26:28; Hebrews 9:19, 20; 10:29; 13:20).

(3.) Human blood. The murderer was to be punished (Genesis 9:5). The blood of the murdered crieth for vengeance (Genesis 4:10). The avenger of blood was the nearest relative of the murdered, and he was required to avenge his death (Numbers 35:24, 27). No satisfaction could be made for the guilt of murder (Numbers 35:31).

(4.) Blood used metaphorically to denote race (Acts 17:26), and as a symbol of slaughter (Isaiah 34:3). To wash the feet in blood means to gain a great victory (Psalms 58:10). Wine, from its red colour, is called the blood of the grape (Genesis 49:11). Blood and water issued from our Saviour's side when it was pierced by the Roman soldier (John 19:34). This has led pathologists to the conclusion that the proper cause of Christ's death was rupture of the heart. (Comp. Psalms 69:20.)

Bloody sweat

the sign and token of our Lord's great agony (Luke 22:44).

Blot

a stain or reproach (Job 31:7; Proverbs 9:7). To blot out sin is to forgive it (Psalms 51:1, 9; Isaiah 44:22; Acts 3:19). Christ's blotting out the handwriting of ordinances was his fulfilling the law in our behalf (Colossians 2:14).

Blue

generally associated with purple (Exodus 25:4; 26:1, 31, 36 etc.). It is supposed to have been obtained from a shellfish of the Mediterranean, the Helix ianthina of Linnaeus. The robe of the high priest's ephod was to be all of this colour (Exodus 28:31), also the loops of the curtains (Exodus 26:4) and the ribbon of the breastplate (Exodus 28:28). Blue cloths were also made for various sacred purposes (Numbers 4:6, 7, 9, 11, 12). (See COLOUR.)

Boanerges

sons of thunder, a surname given by our Lord to James and John (Mark 3:17) on account of their fervid and impetuous temper (Luke 9:54).

Boar

occurs only in Psalms 80:13. The same Hebrew word is elsewhere rendered swine (Leviticus 11:7; Deuteronomy 14:8; Proverbs 11:22; Isaiah 65:4; 66:3, 17). The Hebrews abhorred swine's flesh, and accordingly none of these animals were reared, except in the district beyond the Sea of Galilee. In the psalm quoted above the powers that destroyed the Jewish nation are compared to wild boars and wild beasts of the field.

Boaz

alacrity. (1.) The husband of Ruth, a wealthy Bethlehemite. By the levirate law the duty devolved on him of marrying Ruth the Moabitess (Ruth 4:1-13. He was a kinsman of Mahlon, her first husband.

(2.) The name given (for what reason is unknown) to one of the two (the other was called Jachin) brazen pillars which Solomon erected in the court of the temple (1 Kings 7:21; 2 Chronicles 3:17). These pillars were broken up and carried to Babylon by Nebuchadnezzar.

Bochim

weepers, a place where the angel of the Lord reproved the Israelites for entering into a league with the people of the land. This caused them bitterly to weep, and hence the name of the place (Judges 2:1, 5). It lay probably at the head of one of the valleys between Gilgal and Shiloh.

Boil

(rendered botch in Deuteronomy 28:27, 35), an aggravated ulcer, as in the case of Hezekiah (2 Kings 20:7; Isaiah 38:21) or of the Egyptians (Exodus 9:9, 10, 11; Deuteronomy 28:27, 35). It designates the disease of Job (Job 2:7), which was probably the black leprosy.

Bolled

(Exodus 9:31), meaning swollen or podded for seed, was adopted in the Authorized Version from the version of Coverdale (1535). The Revised Version has in the margin was in bloom, which is the more probable rendering of the Hebrew word. It is the fact that in Egypt when barley is in ear (about February) flax is blossoming.

Bolster

The Hebrew word kebir, rendered pillow in 1 Samuel 19:13, 16 but in Revised Version marg. quilt or network, probably means some counterpane or veil intended to protect the head of the sleeper. A different Hebrew word (meraashoth') is used for bolster (1 Samuel 26:7, 11, 16). It is rightly rendered in Revised Version at his head. In Genesis 28:11, 18 the Authorized Version renders it for his pillows, and the Revised Version under his head. In Ezekiel 13:18, 20 another Hebrew word (kesathoth) is used, properly denoting cushions or pillows, as so rendered both in the Authorized and the Revised Version.

Bond

an obligation of any kind (Numbers 30:2, 4, 12). The word means also oppression or affliction (Psalms 116:16; Phil. 1:7). Christian love is the bond of perfectness (Colossians 3:14), and the influences of the Spirit are the bond of peace (Ephesians 4:3).

Bondage

of Israel in Egypt (Exodus 2:23, 25; 5), which is called the house of bondage (Exodus 13:3; 20:2). This word is used also with reference to the captivity in Babylon (Isaiah 14:3), and the oppression of the Persian king (Ezra 9:8, 9).

Bonnet

(Hebrews peer), Exodus 39:28 (R.V., head-tires ); Ezekiel 44:18 (R.V., tires ), denotes properly a turban worn by priests, and in Isaiah 3:20 (R.V., head-tires ) a head-dress or tiara worn by females. The Hebrew word so rendered literally means an ornament, as in Isaiah 61:10 (R.V., garland ), and in Ezekiel 24:17, 23 tire (R.V., head-tire ). It consisted of a piece of cloth twisted about the head. In Exodus 28:40; 29:9 it is the translation of a different Hebrew word (migba'ah), which denotes the turban (R.V., head-tire ) of the common priest as distinguished from the mitre of the high priest. (See MITRE.)

Book

This word has a comprehensive meaning in Scripture. In the Old Testament it is the rendering of the Hebrew word sepher, which properly means a writing, and then a volume (Exodus 17:14; Deuteronomy 28:58; 29:20; Job 19:23) or roll of a book (Jeremiah 36:2, 4).

Books were originally written on skins, on linen or cotton cloth, and on Egyptian papyrus, whence our word paper. The leaves of the book were generally written in columns, designated by a Hebrew word properly meaning doors and valves (Jeremiah 36:23 R.V., marg. columns ).

Among the Hebrews books were generally rolled up like our maps, or if very long they were rolled from both ends, forming two rolls (Luke 4:17-20. Thus they were arranged when the writing was on flexible materials; but if the writing was on tablets of wood or brass or lead, then the several tablets were bound together by rings through which a rod was passed.

A sealed book is one whose contents are secret (Isaiah 29:11; Revelation 5:1-3. To eat a book (Jeremiah 15:16; Ezekiel 2:8-10; 3:1-3; Revelation 10:9) is to study its contents carefully.

The book of judgment (Daniel 7:10) refers to the method of human courts of justice as illustrating the proceedings which will take place at the day of God's final judgment.

The book of the wars of the Lord (Numbers 21:14), the book of Jasher (Joshua 10:13), and the book of the chronicles of the kings of Judah and Israel (2 Chronicles 25:26), were probably ancient documents known to the Hebrews, but not forming a part of the canon.

The book of life (Psalms 69:28) suggests the idea that as the redeemed form a community or citizenship (Phil. 3:20; 4:3), a catalogue of the citizens' names is preserved (Luke 10:20; Revelation 20:15). Their names are registered in heaven (Luke 10:20; Revelation 3:5).

The book of the covenant (Exodus 24:7), containing Exodus 20:22-23:33 is the first book actually mentioned as a part of the written word. It contains a series of laws, civil, social, and religious, given to Moses at Sinai immediately after the delivery of the decalogue. These were written in this book.

Booth

a hut made of the branches of a tree. In such tabernacles Jacob sojourned for a season at a place named from this circumstance Succoth (Genesis 33:17). Booths were erected also at the feast of Tabernacles (q.v.), Leviticus 23:42, 43 which commemorated the abode of the Israelites in the wilderness.

Booty

captives or cattle or objects of value taken in war. In Canaan all that breathed were to be destroyed (Deuteronomy 20:16). The pictures and images of the Canaanites were to be destroyed also (Numbers 33:52). The law of booty as to its division is laid down in Numbers 31:26-47. David afterwards introduced a regulation that the baggage-guard should share the booty equally with the soldiers engaged in battle. He also devoted of the spoils of war for the temple (1 Samuel 30:24-26; 2 Samuel 8:11; 1 Chronicles 26:27).

Borrow

The Israelites borrowed from the Egyptians (Exodus 12:35 R.V., asked ) in accordance with a divine command (Exodus 3:22; 11:2). But the word (sha'al) so rendered here means simply and always to request or demand. The Hebrew had another word which is properly translated borrow in Deuteronomy 28:12; Psalms 37:21. It was well known that the parting was final. The Egyptians were so anxious to get the Israelites away out of their land that they let them have what they asked (Exodus 12:36 R.V.), or literally made them to ask, urged them to take whatever they desired and depart. (See LOAN.)

Bosom

In the East objects are carried in the bosom which Europeans carry in the pocket. To have in one's bosom indicates kindness, secrecy, or intimacy (Genesis 16:5; 2 Samuel 12:8). Christ is said to have been in the bosom of the Father, i.e., he had the most perfect knowledge of the Father, had the closest intimacy with him (John 1:18). John (John 13:23) was leaning on Jesus' bosom at the last supper. Our Lord carries his lambs in his bosom, i.e., has a tender, watchful care over them (Isaiah 40:11).

Bosor

the Chaldee or Aramaic form of the name Beor, the father of Balaam (2 Peter 2:15).

Bosses

the projecting parts of a shield (Job 15:26). The Hebrew word thus rendered means anything convex or arched, and hence the back, as of animals.

Botch

the name given in Deuteronomy 28:27, 35 to one of the Egyptian plagues (Exodus 9:9). The word so translated is usually rendered boil (q.v.).

Bottle

a vessel made of skins for holding wine (Joshua 9:4. 13; 1 Samuel 16:20; Matthew 9:17; Mark 2:22; Luke 5:37, 38), or milk (Judges 4:19), or water (Genesis 21:14, 15, 19), or strong drink (Habakkuk 2:15).

Earthenware vessels were also similarly used (Jeremiah 19:1-10; 1 Kings 14:3; Isaiah 30:14). In Job 32:19 (comp. Matthew 9:17; Luke 5:37, 38; Mark 2:22) the reference is to a wine-skin ready to burst through the fermentation of the wine. Bottles of wine in the Authorized Version of Hosea 7:5 is properly rendered in the Revised Version by the heat of wine, i.e., the fever of wine, its intoxicating strength.

The clouds are figuratively called the bottles of heaven (Job 38:37). A bottle blackened or shrivelled by smoke is referred to in Psalms 119:83 as an image to which the psalmist likens himself.

Bow

The bow was in use in early times both in war and in the chase (Genesis 21:20; 27:3; 48:22). The tribe of Benjamin were famous for the use of the bow (1 Chronicles 8:40; 12:2; 2 Chronicles 14:8; 17:17); so also were the Elamites (Isaiah 22:6) and the Lydians (Jeremiah 46:9). The Hebrew word commonly used for bow means properly to tread (1 Chronicles 5:18; 8:40), and hence it is concluded that the foot was employed in bending the bow. Bows of steel (correctly copper ) are mentioned (2 Samuel 22:35; Psalms 18:34).

The arrows were carried in a quiver (Genesis 27:3; Isaiah 22:6; 49:2; Psalms 127:5). They were apparently sometimes shot with some burning material attached to them (Psalms 120:4).

The bow is a symbol of victory (Psalms 7:12). It denotes also falsehood, deceit (Psalms 64:3, 4; Hosea 7:16; Jeremiah 9:3).

The use of the bow in 2 Samuel 1:18 (A.V.) ought to be the song of the bow, as in the Revised Version.

Bowels

(Phil. 1:8; 2:1; Colossians 3:12), compassionate feelings; R.V., tender mercies.

Bowing

a mode of showing respect. Abraham bowed himself to the people of the land (Genesis 23:7); so Jacob to Esau (Genesis 33:3); and the brethren of Joseph before him as the governor of the land (Genesis 43:28). Bowing is also frequently mentioned as an act of adoration to idols (Joshua 23:7; 2 Kings 5:18; Judges 2:19; Isaiah 44:15), and to God (Joshua 5:14; Psalms 22:29; 72:9; Micah 6:6; Psalms 95:6; Ephesians 3:14).

Bowl

The sockets of the lamps of the golden candlestick of the tabernacle are called bowls (Exodus 25:31, 33, 34; 37:17, 19, 20); the same word so rendered being elsewhere rendered cup (Genesis 44:2, 12, 16), and wine pot (Jeremiah 35:5). The reservoir for oil, from which pipes led to each lamp in Zechariah's vision of the candlestick, is called also by this name (Zechariah 4:2, 3); so also are the vessels used for libations (Exodus 25:29; 37:16).

Box

for holding oil or perfumery (Mark 14:3). It was of the form of a flask or bottle. The Hebrew word (pak) used for it is more appropriately rendered vial in 1 Samuel 10:1 and should also be so rendered in 2 Kings 9:1 where alone else it occurs.

Box-tree

(Hebrews teashshur), mentioned in Isaiah 60:13; 41:19 was, according to some, a species of cedar growing in Lebanon. The words of Ezekiel 27:6 literally translated are, Thy benches they have made of ivory, the daughter of the ashur tree, i.e., inlaid with ashur wood. The ashur is the box-tree, and accordingly the Revised Version rightly reads inlaid in box wood. This is the Buxus sempervirens of botanists. It is remarkable for the beauty of its evergreen foliage and for the utility of its hard and durable wood.

Bozrah

enclosure; fortress. (1.) The city of Jobab, one of the early Edomite kings (Genesis 36:33). This place is mentioned by the prophets in later times (Isaiah 34:6; Jeremiah 49:13; Amos 1:12; Micah 2:12). Its modern representative is el-Busseireh. It lies in the mountain district of Petra, 20 miles to the south-east of the Dead Sea.

(2.) A Moabite city in the plain country (Jeremiah 48:24), i.e., on the high level down on the east of the Dead Sea. It is probably the modern Buzrah.

Bracelet

(1.) Anklets (Numbers 31:50; 2 Samuel 1:10), and with reference to men.

(2.) The rendering of a Hebrew word meaning fasteners, found in Genesis 24:22, 30, 47.

(3.) In Isaiah 3:19 the rendering of a Hebrew word meaning chains, i.e., twisted or chain-like bracelets.

(4.) In Exodus 35:22 it designates properly a clasp for fastening the dress of females. Some interpret it as a nose-ring.

(5.) In Genesis 38:18, 25 the rendering of a Hebrew word meaning thread, and may denote the ornamental cord with which the signet was suspended from the neck of the wearer.

Bracelets were worn by men as well as by women (Song of Solomon 5:14R.V.). They were of many various forms. The weight of those presented by Eliezer to Rebekah was ten shekels (Genesis 24:22).

Bramble

(1.) Hebrew atad, Judges 9:14; rendered thorn, Psalms 58:9. The LXX. and Vulgate render by rhamnus, a thorny shrub common in Palestine, resembling the hawthorn.

(2.) Hebrew hoah, Isaiah 34:13 (R.V. thistles ); thickets in 1 Samuel 13:6; thistles in 2 Kings 14:9, 2 Chronicles 25:18Job 31:40; thorns in 2 Chronicles 33:11 Song of Solomon 2:2 Hosea 9:6. The word may be regarded as denoting the common thistle, of which there are many species which encumber the corn-fields of Palestine. (See THORNS.)

Branch

a symbol of kings descended from royal ancestors (Ezekiel 17:3, 10; Daniel 11:7); of prosperity (Job 8:16); of the Messiah, a branch out of the root of the stem of Jesse (Isaiah 11:1), the beautiful branch (Isaiah 4:2), a righteous branch (Jeremiah 23:5), the Branch (Zechariah 3:8; 6:12).

Disciples are branches of the true vine (John 15:5, 6). The branch of the terrible ones (Isaiah 25:5) is rightly translated in the Revised Version the song of the terrible ones, i.e., the song of victory shall be brought low by the destruction of Babylon and the return of the Jews from captivity.

The abominable branch is a tree on which a malefactor has been hanged (Isaiah 14:19). The highest branch in Ezekiel 17:3 represents Jehoiakim the king.

Brass

which is an alloy of copper and zinc, was not known till the thirteenth century. What is designated by this word in Scripture is properly copper (Deuteronomy 8:9). It was used for fetters (Judges 16:21; 2 Kings 25:7), for pieces of armour (1 Samuel 17:5, 6), for musical instruments (1 Chronicles 15:19; 1 Corinthians 13:1), and for money (Matthew 10:9).

It is a symbol of insensibility and obstinacy in sin (Isaiah 48:4; Jeremiah 6:28; Ezekiel 22:18), and of strength (Psalms 107:16; Micah 4:13).

The Macedonian empire is described as a kingdom of brass (Daniel 2:39). The mountains of brass Zechariah (Zechariah 6:1) speaks of have been supposed to represent the immutable decrees of God.

The serpent of brass was made by Moses at the command of God (Numbers 21:4-9and elevated on a pole, so that it might be seen by all the people when wounded by the bite of the serpents that were sent to them as a punishment for their murmurings against God and against Moses. It was afterwards carried by the Jews into Canaan, and preserved by them till the time of Hezekiah, who caused it to be at length destroyed because it began to be viewed by the people with superstitious reverence (2 Kings 18:4). (See NEHUSHTAN.)

The brazen serpent is alluded to by our Lord in John 3:14, 15. (See SERPENT.)

Bravery

(Isaiah 3:18), an old English word meaning comeliness or beauty.

Breach

an opening in a wall (1 Kings 11:27; 2 Kings 12:5); the fracture of a limb (Leviticus 24:20), and hence the expression, Heal, etc. (Psalms 60:2). Judges 5:17 a bay or harbour; R.V., by his creeks.

Bread

among the Jews was generally made of wheat (Exodus 29:2; Judges 6:19), though also sometimes of other grains (Genesis 14:18; Judges 7:13). Parched grain was sometimes used for food without any other preparation (Ruth 2:14).

Bread was prepared by kneading in wooden bowls or kneading troughs (Genesis 18:6; Exodus 12:34; Jeremiah 7:18). The dough was mixed with leaven and made into thin cakes, round or oval, and then baked. The bread eaten at the Passover was always unleavened (Exodus 12:15-20; Deuteronomy 16:3). In the towns there were public ovens, which were much made use of for baking bread; there were also bakers by trade (Hosea 7:4; Jeremiah 37:21). Their ovens were not unlike those of modern times. But sometimes the bread was baked by being placed on the ground that had been heated by a fire, and by covering it with the embers (1 Kings 19:6). This was probably the mode in which Sarah prepared bread on the occasion referred to in Genesis 18:6.

In Leviticus 2 there is an account of the different kinds of bread and cakes used by the Jews. (See BAKE.)

The shew-bread (q.v.) consisted of twelve loaves of unleavened bread prepared and presented hot on the golden table every Sabbath. They were square or oblong, and represented the twelve tribes of Israel. The old loaves were removed every Sabbath, and were to be eaten only by the priests in the court of the sanctuary (Exodus 25:30; Leviticus 24:8; 1 Samuel 21:1-6; Matthew 12:4).

The word bread is used figuratively in such expressions as bread of sorrows (Psalms 127:2), bread of tears (Psalms 80:5), i.e., sorrow and tears are like one's daily bread, they form so great a part in life. The bread of wickedness (Proverbs 4:17) and of deceit (Proverbs 20:17) denote in like manner that wickedness and deceit are a part of the daily life.

Breastplate

(1.) That piece of ancient armour that protected the breast. This word is used figuratively in Ephesians 6:14 and Isaiah 59:17. (See ARMOUR.)

(2.) An ornament covering the breast of the high priest, first mentioned in Exodus 25:7. It was made of embroidered cloth, set with four rows of precious stones, three in each row. On each stone was engraved the name of one of the twelve tribes (Exodus 28:15-29; 39:8-21. It was in size about ten inches square. The two upper corners were fastened to the ephod by blue ribbons. It was not to be loosed from the ephod (Exodus 28:28). The lower corners were fastened to the girdle of the priest. As it reminded the priest of his representative character, it was called the memorial (Exodus 28:29). It was also called the breastplate of judgment (Exodus 28:15). (See PRIEST.)

Breeches

(Exodus 28:42), rather linen drawers, reaching from the waist to a little above the knee, worn by the priests (Ezekiel 44:17, 18).

Bribe

None to be taken; for the gift maketh open eyes blind, and perverteth the cause of the righteous (Exodus 23:8 literally rendered).

Bricks

the making of, formed the chief labour of the Israelites in Egypt (Exodus 1:13, 14). Those found among the ruins of Babylon and Nineveh are about a foot square and four inches thick. They were usually dried in the sun, though also sometimes in kilns (2 Samuel 12:31; Jeremiah 43:9; Nahum 3:14). (See NEBUCHADNEZZAR.)

The bricks used in the tower of Babel were burnt bricks, cemented in the building by bitumen (Genesis 11:3).

Bride

frequently used in the ordinary sense (Isaiah 49:18; 61:10 etc.). The relation between Christ and his church is set forth under the figure of that between a bridegroom and bride (John 3:29). The church is called the bride (Revelation 21:9; 22:17). Compare parable of the Ten Virgins (Matthew 25:1-13.

Bridle

Three Hebrew words are thus rendered in the Authorized Version. (1.) Hebrews mahsom' signifies a muzzle or halter or bridle, by which the rider governs his horse (Psalms 39:1).

(2.) Me'theg, rendered also bit in Psalms 32:9 which is its proper meaning. Found in 2 Kings 19:28 where the restraints of God's providence are metaphorically styled his bridle and hook. God's placing a bridle in the jaws of the people (Isaiah 30:28; 37:29) signifies his preventing the Assyrians from carrying out their purpose against Jerusalem.

(3.) Another word, re'sen, was employed to represent a halter or bridle-rein, as used Psalms 32:9; Isaiah 30:28. In Job 30:11 the restraints of law and humanity are called a bridle.

Brier

This word occurs frequently, and is the translation of several different terms.

(1.) Micah 7:4 it denotes a species of thorn shrub used for hedges. In Proverbs 15:19 the word is rendered thorn (Hebrews hedek, stinging ), supposed by some to be what is called the apple of Sodom (q.v.).

(2.) Ezekiel 28:24 sallon', properly a prickle, such as is found on the shoots of the palm tree.

(3.) Isaiah 55:13 probably simply a thorny bush. Some, following the Vulgate Version, regard it as the nettle.

(4.) Isaiah 5:6; 7:23-25 etc., frequently used to denote thorny shrubs in general. In Isaiah 10:17; 27:4it means troublesome men.

(5.) In Hebrews 6:8 the Greek word (tribolos) so rendered means three-pronged, and denotes the land caltrop, a low throny shrub resembling in its spikes the military crow-foot. Comp. Matthew 7:16 thistle.

Brigandine

(Jeremiah 46:4; 51:3), an obsolete English word denoting a scale coat of armour, or habergeon, worn by light-armed brigands. The Revised Version has coat of mail.

Brimstone

an inflammable mineral substance found in quantities on the shores of the Dead Sea. The cities of the plain were destroyed by a rain of fire and brimstone (Genesis 19:24, 25). In Isaiah 34:9 allusion is made to the destruction of these cities. This word figuratively denotes destruction or punishment (Job 18:15; Isaiah 30:33; 34:9; Psalms 11:6; Ezekiel 38:22). It is used to express the idea of excruciating torment in Revelation 14:10; 19:20; 20:10.

Brook

a torrent. (1.) Applied to small streams, as the Arnon, Jabbok, etc. Isaiah (Isaiah 15:7) speaks of the book of the willows, probably the Wady-el-Asha. (2.) It is also applied to winter torrents (Job 6:15; Numbers 34:5; Joshua 15:4, 47), and to the torrent-bed or wady as well as to the torrent itself (Numbers 13:23; 1 Kings 17:3). (3.) In Isaiah 19:7 the river Nile is meant, as rendered in the Revised Version.

Brother

(1.) In the natural and common sense (Matthew 1:2; Luke 3:1, 19).

(2.) A near relation, a cousin (Genesis 13:8; 14:16; Matthew 12:46; John 7:3; Acts 1:14; Galatians 1:19).

(3.) Simply a fellow-countryman (Matthew 5:47; Acts 3:22; Hebrews 7:5).

(4.) A disciple or follower (Matthew 25:40; Hebrews 2:11, 12).

(5.) One of the same faith (Amos 1:9; Acts 9:30; 11:29; 1 Corinthians 5:11); whence the early disciples of our Lord were known to each other as brethren.

(6.) A colleague in office (Ezra 3:2; 1 Corinthians 1:1; 2 Corinthians 1:1).

(7.) A fellow-man (Genesis 9:5; 19:7; Matthew 5:22, 23, 24; 7:5; Hebrews 2:17).

(8.) One beloved or closely united with another in affection (2 Samuel 1:26; Acts 6:3; 1 Thessalonians 5:1). Brethren of Jesus (Matthew 1:25; 12:46, 50: Mark 3:31, 32; Galatians 1:19; 1 Corinthians 9:5 etc.) were probably the younger children of Joseph and Mary. Some have supposed that they may have been the children of Joseph by a former marriage, and others that they were the children of Mary, the Virgin's sister, and wife of Cleophas. The first interpretation, however, is the most natural.

Bruit

a rumour or report (Jeremiah 10:22 R.V. rumour; Nahum 3:19).

Bucket

a vessel to draw water with (Isaiah 40:15); used figuratively, probably, of a numerous issue (Numbers 24:7).

Buckler

(1.) A portable shield (2 Samuel 22:31; 1 Chronicles 5:18).

(2.) A shield surrounding the person; the targe or round form; used once figuratively (Psalms 91:4).

(3.) A large shield protecting the whole body (Psalms 35:2; Ezekiel 23:24; 26:8).

(4.) A lance or spear; improperly rendered buckler in the Authorized Version (1 Chronicles 12:8), but correctly in the Revised Version spear.

The leather of shields required oiling (2 Samuel 1:21; Isaiah 21:5), so as to prevent its being injured by moisture. Copper (= brass ) shields were also in use (1 Samuel 17:6; 1 Kings 14:27). Those spoken of in 1 Kings 10:16 etc.; 1 Kings 14:26were probably of massive metal.

The shields David had taken from his enemies were suspended in the temple as mementoes (2 Kings 11:10). (See ARMOUR, SHIELD.)

Building

among the Jews was suited to the climate and conditions of the country. They probably adopted the kind of architecture for their dwellings which they found already existing when they entered Canaan (Deuteronomy 6:10; Numbers 13:19). Phoenician artists (2 Samuel 5:11; 1 Kings 5:6, 18) assisted at the erection of the royal palace and the temple at Jerusalem. Foreigners also assisted at the restoration of the temple after the Exile (Ezra 3:7).

In Genesis 11:3, 9 we have the first recorded instance of the erection of buildings. The cities of the plain of Shinar were founded by the descendants of Shem (Genesis 10:11, 12, 22).

The Israelites were by occupation shepherds and dwellers in tents (Genesis 47:3); but from the time of their entering Canaan they became dwellers in towns, and in houses built of the native limestone of Palestine. Much building was carried on in Solomon's time. Besides the buildings he completed at Jerusalem, he also built Baalath and Tadmor (1 Kings 9:15, 24). Many of the kings of Israel and Judah were engaged in erecting various buildings.

Herod and his sons and successors restored the temple, and built fortifications and other structures of great magnificence in Jerusalem (Luke 21:5).

The instruments used in building are mentioned as the plumb-line (Amos 7:7), the measuring-reed (Ezekiel 40:3), and the saw (1 Kings 7:9).

Believers are God's building (1 Corinthians 3:9); and heaven is called a building of God (2 Corinthians 5:1). Christ is the only foundation of his church (1 Corinthians 3:10-12of which he also is the builder (Matthew 16:18).

Bul

rainy, the eighth ecclesiastical month of the year (1 Kings 6:38), and the second month of the civil year; later called Marchesvan (q.v.). (See MONTH.)

Bullock

(1.) The translation of a word which is a generic name for horned cattle (Isaiah 65:25). It is also rendered cow (Ezekiel 4:15), ox (Genesis 12:16).

(2.) The translation of a word always meaning an animal of the ox kind, without distinction of age or sex (Hosea 12:11). It is rendered cow (Numbers 18:17) and ox (Leviticus 17:3).

(3.) Another word is rendered in the same way (Jeremiah 31:18). It is also translated calf (Leviticus 9:3; Micah 6:6). It is the same word used of the molten calf (Exodus 32:4, 8) and the golden calf (1 Kings 12:28).

(4.) In Judges 6:25; Isaiah 34:7 the Hebrew word is different. It is the customary word for bulls offered in sacrifice. In Hosea 14:2 the Authorized Version has calves, the Revised Version bullocks.

Bulrush

(1.) In Isaiah 58:5 the rendering of a word which denotes belonging to a marsh, from the nature of the soil in which it grows (Isaiah 18:2). It was sometimes platted into ropes (Job. 41:2; A.V., hook, R.V., rope, lit. cord of rushes ).

(2.) In Exodus 2:3Isaiah 18:2 (R.V., papyrus ) this word is the translation of the Hebrew gome, which designates the plant as absorbing moisture. In Isaiah 35:7 and Job 8:11 it is rendered rush. This was the Egyptian papyrus (papyrus Nilotica). It was anciently very abundant in Egypt. The Egyptians made garments and shoes and various utensils of it. It was used for the construction of the ark of Moses (Exodus 2:3, 5). The root portions of the stem were used for food. The inside bark was cut into strips, which were sewed together and dried in the sun, forming the papyrus used for writing. It is no longer found in Egypt, but grows luxuriantly in Palestine, in the marshes of the Huleh, and in the swamps at the north end of the Lake of Gennesaret. (See CANE.)

Bulwarks

mural towers, bastions, were introduced by king Uzziah (2 Chronicles 26:15; Zephaniah 1:16; Psalms 48:13; Isaiah 26:1). There are five Hebrew words so rendered in the Authorized Version, but the same word is also variously rendered.

Bunch

(1.) A bundle of twigs (Exodus 12:22). (2.) Bunch or cake of raisins (2 Samuel 16:1). (3.) The bunch of a camel (Isaiah 30:6).

Burden

(1.) A load of any kind (Exodus 23:5). (2.) A severe task (Exodus 2:11). (3.) A difficult duty, requiring effort (Exodus 18:22). (4.) A prophecy of a calamitous or disastrous nature (Isaiah 13:1; 17:1; Habakkuk 1:1 etc.).

Burial

The first burial we have an account of is that of Sarah (Genesis 23). The first commercial transaction recorded is that of the purchase of a burial-place, for which Abraham weighed to Ephron four hundred shekels of silver current money with the merchants. Thus the patriarch became the owner of a part of the land of Canaan, the only part he ever possessed. When he himself died, his sons Isaac and Ishmael buried him in the cave of Machpelah, beside Sarah his wife (Genesis 25:9).

Deborah, Rebekah's nurse, was buried under Allon-bachuth, the oak of weeping (Genesis 35:8), near to Bethel. Rachel died, and was buried near Ephrath; and Jacob set a pillar upon her grave (16-20). Isaac was buried at Hebron, where he had died (27, 29). Jacob, when charging his sons to bury him in the cave of Machpelah, said, There they buried Abraham and Sarah his wife; there they buried Isaac and Rebekah his wife; and there I buried Leah (Genesis 49:31). In compliance with the oath which he made him swear unto him (Genesis 47:29-31, Joseph, assisted by his brethren, buried Jacob in the cave of Machpelah (Genesis 50:2, 13). At the Exodus, Moses took the bones of Joseph with him, and they were buried in the parcel of ground which Jacob had bought of the sons of Hamor (Joshua 24:32), which became Joseph's inheritance (Genesis 48:22; 1 Chronicles 5:1; John 4:5). Two burials are mentioned as having taken place in the wilderness. That of Miriam (Numbers 20:1), and that of Moses, in the land of Moab (Deuteronomy 34:5, 6, 8). There is no account of the actual burial of Aaron, which probably, however, took place on the summit of Mount Hor (Numbers 20:28, 29).

Joshua was buried in the border of his inheritance in Timnath-serah (Joshua 24:30).

In Job we find a reference to burying-places, which were probably the Pyramids (Job 3:14, 15). The Hebrew word for waste places here resembles in sound the Egyptian word for pyramids.

Samuel, like Moses, was honoured with a national burial (1 Samuel 25:1). Joab (1 Kings 2:34) was buried in his own house in the wilderness.

In connection with the burial of Saul and his three sons we meet for the first time with the practice of burning the dead (1 Samuel 31:11-13. The same practice is again referred to by Amos (Amos 6:10).

Absalom was buried in the wood where he was slain (2 Samuel 18:17, 18). The raising of the heap of stones over his grave was intended to mark abhorrence of the person buried (comp. Joshua 7:26 and Joshua 8:29). There was no fixed royal burying-place for the Hebrew kings. We find several royal burials taking place, however, in the city of David (1 Kings 2:10; 11:43; 15:8; 2 Kings 14:19, 20; 15:38; 1 Kings 14:31; 22:50; 2 Chronicles 21:19, 20; 2 Chronicles 24:25 etc.). Hezekiah was buried in the mount of the sepulchres of the sons of David; and all Judah and the inhabitants of Jerusalem did him honour at his death (2 Chronicles 32:33).

Little is said regarding the burial of the kings of Israel. Some of them were buried in Samaria, the capital of their kingdom (2 Kings 10:35; 13:9; 14:16).

Our Lord was buried in a new tomb, hewn out of the rock, which Joseph of Arimathea had prepared for himself (Matthew 27:57-60; Mark 15:46; John 19:41, 42).

The grave of Lazarus was a cave, and a stone lay on it (John 11:38). Graves were frequently either natural caverns or artificial excavations formed in the sides of rocks (Genesis 23:9; Matthew 27:60); and coffins were seldom used, unless when the body was brought from a distance.

Burnt offering

Hebrew olah; i.e., ascending, the whole being consumed by fire, and regarded as ascending to God while being consumed. Part of every offering was burnt in the sacred fire, but this was wholly burnt, a whole burnt offering. It was the most frequent form of sacrifice, and apparently the only one mentioned in the book of Genesis. Such were the sacrifices offered by Abel (Genesis 4:3, 4 here called minhah; i.e., a gift ), Noah (Genesis 8:20), Abraham (Genesis 22:2, 7, 8, 13), and by the Hebrews in Egypt (Exodus 10:25).

The law of Moses afterwards prescribed the occasions and the manner in which burnt sacrifices were to be offered. There were the continual burnt offering (Exodus 29:38-42; Leviticus 6:9-13the burnt offering of every sabbath, which was double the daily one (Numbers 28:9, 10), the burnt offering of every month (Numbers 28:11-15, the offerings at the Passover (19-23), at Pentecost (Leviticus 23:16), the feast of Trumpets (Leviticus 23:23-25, and on the day of Atonement (Leviticus 16).

On other occasions special sacrifices were offered, as at the consecration of Aaron (Exodus 29) and the dedication of the temple (1 Kings 8:5, 62-64.

Free-will burnt offerings were also permitted (Leviticus 1:13), and were offered at the accession of Solomon to the throne (1 Chronicles 29:21), and at the reformation brought about by Hezekiah (2 Chronicles 29:31-35).

These offerings signified the complete dedication of the offerers unto God. This is referred to in Romans 12:1. (See ALTAR, SACRIFICE.)

Bush

in which Jehovah appeared to Moses in the wilderness (Exodus 3:2; Acts 7:30). It is difficult to say what particular kind of plant or bush is here meant. Probably it was the mimosa or acacia. The words in the bush in Mark 12:26; Luke 20:37 mean in the passage or paragraph on the bush; i.e., in Exodus 3.

Butler

properly a servant in charge of the wine (Genesis 40:1-13; 41:9). The Hebrew word, mashkeh, thus translated is rendered also (plural) cup-bearers (1 Kings 10:5; 2 Chronicles 9:4). Nehemiah (Nehemiah 1:11) was cup-bearer to king Artaxerxes. It was a position of great responsibility and honour in royal households.

Butter

(Hebrews hemah), curdled milk (Genesis 18:8; Judges 5:25; 2 Samuel 17:29), or butter in the form of the skim of hot milk or cream, called by the Arabs kaimak, a semi-fluid (Job 20:17; 29:6; Deuteronomy 32:14). The words of Proverbs 30:33 have been rendered by some the pressure [not churning] of milk bringeth forth cheese.

Buz

contempt. (1.) The second son of Nahor and Milcah, and brother of Huz (Genesis 22:21). Elihu was one of his descendants (Job 32:2).

(2.) One of the chiefs of the tribe of Gad (1 Chronicles 5:14).

(3.) A district in Arabia Petrea (Jeremiah 25:23).

Buzi

the father of the prophet Ezekiel (Ezekiel 1:3).

By

in the expression by myself (A.V., 1 Corinthians 4:4), means, as rendered in the Revised Version, against myself.

By and by

immediately (Matthew 13:21; R.V., straightway; Luke 21:9).

By-ways

only in Judges 5:6 and Psalms 125:5; literally winding or twisted roads. The margin has crooked ways.

By-word

Hebrew millah (Job 30:9), a word or speech, and hence object of talk; Hebrew mashal (Psalms 44:14), a proverb or parable. When it denotes a sharp word of derision, as in Deuteronomy 28:37, 1 Kings 9:7, 2 Chronicles 7:20 the Hebrew sheninah is used. In Jeremiah 24:9 it is rendered taunt.

C

Cab

hollow (R.V., kab ), occurs only in 2 Kings 6:25; a dry measure, the sixth part of a seah, and the eighteenth part of an ephah, equal to about two English quarts.

Cabins

only in Jeremiah 37:16 (R.V., cells ), arched vaults or recesses off a passage or room; cells for the closer confinement of prisoners.

Cabul

how little! as nothing. (1.) A town on the eastern border of Asher (Joshua 19:27), probably one of the towns given by Solomon to Hiram; the modern Kabul, some 8 miles east of Accho, on the very borders of Galilee.

(2.) A district in the north-west of Galilee, near to Tyre, containing twenty cities given to Hiram by Solomon as a reward for various services rendered to him in building the temple (1 Kings 9:13), and as payment of the six score talents of gold he had borrowed from him. Hiram gave the cities this name because he was not pleased with the gift, the name signifying good for nothing. Hiram seems afterwards to have restored these cities to Solomon (2 Chronicles 8:2).

Caesar

the title assumed by the Roman emperors after Julius Caesar. In the New Testament this title is given to various emperors as sovereigns of Judaea without their accompanying distinctive proper names (John 19:15; Acts 17:7). The Jews paid tribute to Caesar (Matthew 22:17), and all Roman citizens had the right of appeal to him (Acts 25:11). The Caesars referred to in the New Testament are Augustus (Luke 2:1), Tiberius (Luke 3:1; 20:22), Claudius (Acts 11:28), and Nero (Acts 25:8; Phil. 4:22).

Caesara Philippi

a city on the northeast of the marshy plain of el-Huleh, 120 miles north of Jerusalem, and 20 miles north of the Sea of Galilee, at the upper source of the Jordan, and near the base of Mount Hermon. It is mentioned in Matthew 16:13 and Mark 8:27 as the northern limit of our Lord's public ministry. According to some its original name was Baal-Gad (Joshua 11:17), or Baal-Hermon (Judges 3:3; 1 Chronicles 5:23), when it was a Canaanite sanctuary of Baal. It was afterwards called Panium or Paneas, from a deep cavern full of water near the town. This name was given to the cavern by the Greeks of the Macedonian kingdom of Antioch because of its likeness to the grottos of Greece, which were always associated with the worship of their God Pan. Its modern name is Banias. Here Herod built a temple, which he dedicated to Augustus Caesar. This town was afterwards enlarged and embellished by Herod Philip, the tetrarch of Trachonitis, of whose territory it formed a part, and was called by him Caesarea Philippi, partly after his own name, and partly after that of the emperor Tiberius Caesar. It is thus distinguished from the Caesarea of Palestine. (See JORDAN.)

Caesarea

(Palestinae), a city on the shore of the Mediterranean, on the great road from Tyre to Egypt, about 70 miles northwest of Jerusalem, at the northern extremity of the plain of Sharon. It was built by Herod the Great (B.C. 10), who named it after Caesar Augustus, hence called Caesarea Sebaste (Gr. Sebastos = Augustus ), on the site of an old town called Strato's Tower. It was the capital of the Roman province of Judaea, the seat of the governors or procurators, and the headquarters of the Roman troops. It was the great Gentile city of Palestine, with a spacious artificial harbour. It was adorned with many buildings of great splendour, after the manner of the Roman cities of the West. Here Cornelius the centurion was converted through the instrumentality of Peter (Acts 10:1, 24), and thus for the first time the door of faith was opened to the Gentiles. Philip the evangelist resided here with his four daughters (Acts 21:8). From this place Saul sailed for his native Tarsus when forced to flee from Jerusalem (Acts 9:30), and here he landed when returning from his second missionary journey (Acts 18:22). He remained as a prisoner here for two years before his voyage to Rome (Acts 24:27; 25:1, 4, 6, 13). Here on a set day, when games were celebrated in the theatre in honour of the emperor Claudius, Herod Agrippa I. appeared among the people in great pomp, and in the midst of the idolatrous homage paid to him was suddenly smitten by an angel, and carried out a dying man. He was eaten of worms (Acts 12:19-23, thus perishing by the same loathsome disease as his granfather, Herod the Great. It still retains its ancient name Kaiseriyeh, but is now desolate. The present inhabitants of the ruins are snakes, scorpions, lizards, wild boars, and jackals. It is described as the most desolate city of all Palestine.

Cage

(Hebrews kelub', Jeremiah 5:27 marg. coop; rendered basket in Amos 8:1), a basket of wicker-work in which birds were placed after being caught. In Revelation 18:2 it is the rendering of the Greek phulake, properly a prison or place of confinement.

Caiaphas

the Jewish high priest (A.D. 27-36) at the beginning of our Lord's public ministry, in the reign of Tiberius (Luke 3:2), and also at the time of his condemnation and crucifixion (Matthew 26:3,57; John 11:49; 18:13, 14). He held this office during the whole of Pilate's administration. His wife was the daughter of Annas, who had formerly been high priest, and was probably the vicar or deputy (Hebrews sagan) of Caiaphas. He was of the sect of the Sadducees (Acts 5:17), and was a member of the council when he gave his opinion that Jesus should be put to death for the people, and that the whole nation perish not (John 11:50). In these words he unconsciously uttered a prophecy. Like Saul, he was a prophet in spite of himself. Caiaphas had no power to inflict the punishment of death, and therefore Jesus was sent to Pilate, the Roman governor, that he might duly pronounce the sentence against him (Matthew 27:2; John 18:28). At a later period his hostility to the gospel is still manifest (Acts 4:6). (See ANNAS.)

Cain

a possession; a spear. (1.) The first-born son of Adam and Eve (Genesis 4). He became a tiller of the ground, as his brother Abel followed the pursuits of pastoral life. He was a sullen, self-willed, haughty, vindictive man; wanting the religious element in his character, and defiant even in his attitude towards God. It came to pass in process of time (marg. at the end of days ), i.e., probably on the Sabbath, that the two brothers presented their offerings to the Lord. Abel's offering was of the firstlings of his flock and of the fat, while Cain's was of the fruit of the ground. Abel's sacrifice was more excellent (Hebrews 11:4) than Cain's, and was accepted by God. On this account Cain was very wroth, and cherished feelings of murderous hatred against his brother, and was at length guilty of the desperate outrage of putting him to death (1 John 3:12). For this crime he was expelled from Eden, and henceforth led the life of an exile, bearing upon him some mark which God had set upon him in answer to his own cry for mercy, so that thereby he might be protected from the wrath of his fellow-men; or it may be that God only gave him some sign to assure him that he would not be slain (Genesis 4:15). Doomed to be a wanderer and a fugitive in the earth, he went forth into the land of Nod , i.e., the land of exile , which is said to have been in the east of Eden, and there he built a city, the first we read of, and called it after his son's name, Enoch. His descendants are enumerated to the sixth generation. They gradually degenerated in their moral and spiritual condition till they became wholly corrupt before God. This corruption prevailed, and at length the Deluge was sent by God to prevent the final triumph of evil. (See ABEL.)

(2.) A town of the Kenites, a branch of the Midianites (Joshua 15:57), on the east edge of the mountain above Engedi; probably the nest in a rock mentioned by Balaam (Numbers 24:21). It is identified with the modern Yekin, 3 miles south-east of Hebron.

Cainan

possession; smith. (1.) The fourth antediluvian patriarch, the eldest son of Enos. He was 70 years old at the birth of his eldest son Mahalaleel, after which he lived 840 years (Genesis 5:9-14and was 910 years old when he died. He is also called Kenan (1 Chronicles 1:2).

(2.) The son of Arphaxad (Luke 3:36). He is nowhere named in the Old Testament. He is usually called the second Cainan.

Cake

Cakes made of wheat or barley were offered in the temple. They were salted, but unleavened (Exodus 29:2; Leviticus 2:4). In idolatrous worship thin cakes or wafers were offered to the queen of heaven (Jeremiah 7:18; 44:19).

Pancakes are described in 2 Samuel 13:8, 9. Cakes mingled with oil and baked in the oven are mentioned in Leviticus 2:4 and wafers unleavened anointed with oil, in Exodus 29:2; Leviticus 8:26; 1 Chronicles 23:29. Cracknels, a kind of crisp cakes, were among the things Jeroboam directed his wife to take with her when she went to consult Ahijah the prophet at Shiloh (1 Kings 14:3). Such hard cakes were carried by the Gibeonites when they came to Joshua (Joshua 9:5, 12). They described their bread as mouldy; but the Hebrew word nikuddim, here used, ought rather to be rendered hard as biscuit. It is rendered cracknels in 1 Kings 14:3. The ordinary bread, when kept for a few days, became dry and excessively hard. The Gibeonites pointed to this hardness of their bread as an evidence that they had come a long journey.

We read also of honey-cakes (Exodus 16:31), cakes of figs (1 Samuel 25:18), cake as denoting a whole piece of bread (1 Kings 17:12), and a [round] cake of barley bread (Judges 7:13). In Leviticus 2 is a list of the different kinds of bread and cakes which were fit for offerings.

Calah

one of the most ancient cities of Assyria. Out of that land he [i.e., Nimrod] went forth into Assyria, and built Nineveh, Rehoboth-Ir, and Calah, and Resen (Genesis 10:11 R.V.). Its site is now marked probably by the Nimrud ruins on the left bank of the Tigris. These cover an area of about 1,000 acres, and are second only in size and importance to the mass of ruins opposite Mosul. This city was at one time the capital of the empire, and was the residence of Sardanapalus and his successors down to the time of Sargon, who built a new capital, the modern Khorsabad. It has been conjectured that these four cities mentioned in Genesis 10:11 were afterwards all united into one and called Nineveh (q.v.).

Calamus

the Latin for cane, Hebrew Kaneh, mentioned (Exodus 30:23) as one of the ingredients in the holy anointing oil, one of the sweet scents (Song of Solomon 4:14), and among the articles sold in the markets of Tyre (Ezekiel 27:19). The word designates an Oriental plant called the sweet flag, the Acorus calamus of Linnaeus. It is elsewhere called sweet cane (Isaiah 43:24; Jeremiah 6:20). It has an aromatic smell, and when its knotted stalk is cut and dried and reduced to powder, it forms an ingredient in the most precious perfumes. It was not a native of Palestine, but was imported from Arabia Felix or from India. It was probably that which is now known in India by the name of lemon grass or ginger grass, the Andropogon schoenanthus. (See CANE.)

Calcol

(1 Chronicles 2:6), sustenance, the same probably as Chalcol (1 Kings 4:31), one of the four sages whom Solomon excelled in wisdom; for he was wiser than all men.

Caleb

a dog. (1.) One of the three sons of Hezron of the tribe of Judah. He is also called Chelubai (1 Chronicles 2:9). His descendants are enumerated (18-20, 42-49).

(2.) A son of Hur, the firstborn of Ephratah (1 Chronicles 2:50). Some would read the whole passage thus: These [i.e., the list in ver. 42-49] were the sons of Caleb. The sons of Hur, the firstborn of Ephratah, were Shobal, etc. Thus Hur would be the name of the son and not the father of Caleb (ver. 19).

(3.) The son of Jephunneh (Numbers 13:6; 32:12; Joshua 14:6, 14). He was one of those whom Moses sent to search the land in the second year after the Exodus. He was one of the family chiefs of the tribe of Judah. He and Joshua the son of Nun were the only two of the whole number who encouraged the people to go up and possess the land, and they alone were spared when a plague broke out in which the other ten spies perished (Numbers 13; 14). All the people that had been numbered, from twenty years old and upward, perished in the wilderness except these two. The last notice we have of Caleb is when (being then eighty-five years of age) he came to Joshua at the camp at Gilgal, after the people had gained possession of the land, and reminded him of the promise Moses had made to him, by virtue of which he claimed a certain portion of the land of Kirjath-arba as his inheritance (Joshua 14:6-15; 15:13-15; 21:10-12; 1 Samuel 25:2,3; 30:14). He is called a Kenezite in Joshua 14:6,14. This may simply mean son of Kenez (Numbers 32:12). Some, however, read Jephunneh, the son of Kenez, who was a descendant of Hezron, the son of Pharez, a grandson of Judah (1 Chronicles 2:5). This Caleb may possibly be identical with (2).

(4.) Caleb gave his name apparently to a part of the south country (1 Samuel 30:14) of Judah, the district between Hebron and Carmel, which had been assigned to him. When he gave up the city of Hebron to the priests as a city of refuge, he retained possession of the surrounding country (Joshua 21:11,12; comp. 1 Samuel 25:3).

Calf

Calves were commonly made use of in sacrifices, and are therefore frequently mentioned in Scripture. The fatted calf was regarded as the choicest of animal food; it was frequently also offered as a special sacrifice (1 Samuel 28:24; Amos 6:4; Luke 15:23). The words used in Jeremiah 34:18, 19 cut the calf in twain, allude to the custom of dividing a sacrifice into two parts, between which the parties ratifying a covenant passed (Genesis 15:9, 10, 17, 18). The sacrifice of the lips, i.e., priase, is called the calves of our lips (Hosea 14:2 R.V., as bullocks the offering of our lips. Comp. Hebrews 13:15; Psalms 116:7; Jeremiah 33:11).

The golden calf which Aaron made (Exodus 32:4) was probably a copy of the God Moloch rather than of the God Apis, the sacred ox or calf of Egypt. The Jews showed all through their history a tendency toward the Babylonian and Canaanitish idolatry rather than toward that of Egypt.

Ages after this, Jeroboam, king of Israel, set up two idol calves, one at Dan, and the other at Bethel, that he might thus prevent the ten tribes from resorting to Jerusalem for worship (1 Kings 12:28). These calves continued to be a snare to the people till the time of their captivity. The calf at Dan was carried away in the reign of Pekah by Tiglath-pileser, and that at Bethel ten years later, in the reign of Hoshea, by Shalmaneser (2 Kings 15:29; 17:33). This sin of Jeroboam is almost always mentioned along with his name (2 Kings 15:28 etc.).

Calkers

workmen skilled in stopping the seams of the deck or sides of vessels. The inhabitants of Gebel were employed in such work on Tyrian vessels (Ezekiel 27:9, 27; marg., strengtheners or stoppers of chinks ).

Call

(1.) To cry for help, hence to pray (Genesis 4:26). Thus men are said to call upon the name of the Lord (Acts 2:21; 7:59; 9:14; Romans 10:12; 1 Corinthians 1:2).

(2.) God calls with respect to men when he designates them to some special office (Exodus 31:2; Isaiah 22:20; Acts 13:2), and when he invites them to accept his offered grace (Matthew 9:13; 11:28; 22:4).

In the message of the gospel his call is addressed to all men, to Jews and Gentiles alike (Matthew 28:19; Mark 16:15; Romans 9:24, 25). But this universal call is not inseparably connected with salvation, although it leaves all to whom it comes inexcusable if they reject it (John 3:14-19; Matthew 22:14).

An effectual call is something more than the outward message of the Word of God to men. It is internal, and is the result of the enlightening and sanctifying influence of the Holy Spirit (John 16:14; Acts 26:18; John 6:44), effectually drawing men to Christ, and disposing and enabling them to receive the truth (John 6:45; Acts 16:14; Ephesians 1:17).

Calling

a profession, or as we usually say, a vocation (1 Corinthians 7:20). The hope of your calling in Ephesians 4:4 is the hope resulting from your being called into the kingdom of God.

Calneh

fort, one of the four cities founded by Nimrod (Genesis 10:10). It is the modern Niffer, a lofty mound of earth and rubbish situated in the marshes on the left, i.e., the east, bank of the Euphrates, but 30 miles distant from its present course, and about 60 miles south-south-east from Babylon. It is mentioned as one of the towns with which Tyre carried on trade. It was finally taken and probably destroyed by one of the Assyrian kings (Amos 6:2). It is called Calno (Isaiah 10:9) and Canneh (Ezekiel 27:23).

Calvary

only in Luke 23:33 the Latin name Calvaria, which was used as a translation of the Greek word Kranion, by which the Hebrew word Gulgoleth was interpreted, the place of a skull. It probably took this name from its shape, being a hillock or low, rounded, bare elevation somewhat in the form of a human skull. It is nowhere in Scripture called a hill. The crucifixion of our Lord took place outside the city walls (Hebrews 13:11-13 and near the public thoroughfare. This thing was not done in a corner. (See GOLGOTHA.)

Camel

from the Hebrew gamal, to repay or requite, as the camel does the care of its master. There are two distinct species of camels, having, however, the common characteristics of being ruminants without horns, without muzzle, with nostrils forming oblique slits, the upper lip divided and separately movable and extensile, the soles of the feet horny, with two toes covered by claws, the limbs long, the abdomen drawn up, while the neck, long and slender, is bent up and down, the reverse of that of a horse, which is arched.

(1.) The Bactrian camel is distinguished by two humps. It is a native of the high table-lands of Central Asia.

(2.) The Arabian camel or dromedary, from the Greek dromos, a runner (Isaiah 60:6; Jeremiah 2:23), has but one hump, and is a native of Western Asia or Africa.

The camel was early used both for riding and as a beast of burden (Genesis 24:64; 37:25), and in war (1 Samuel 30:17; Isaiah 21:7). Mention is made of the camel among the cattle given by Pharaoh to Abraham (Genesis 12:16). Its flesh was not to be eaten, as it was ranked among unclean animals (Leviticus 11:4; Deuteronomy 14:7). Abraham's servant rode on a camel when he went to fetch a wife for Isaac (Genesis 24:10, 11). Jacob had camels as a portion of his wealth (Genesis 30:43), as Abraham also had (Genesis 24:35). He sent a present of thirty milch camels to his brother Esau (Genesis 32:15). It appears to have been little in use among the Jews after the conquest. It is, however, mentioned in the history of David (1 Chronicles 27:30), and after the Exile (Ezra 2:67; Nehemiah 7:69). Camels were much in use among other nations in the East. The queen of Sheba came with a caravan of camels when she came to see the wisdom of Solomon (1 Kings 10:2; 2 Chronicles 9:1). Benhadad of Damascus also sent a present to Elisha, forty camels' burden (2 Kings 8:9).

To show the difficulty in the way of a rich man's entering into the kingdom, our Lord uses the proverbial expression that it was easier for a camel to go through the eye of a needle (Matthew 19:24).

To strain at (rather, out) a gnat and swallow a camel was also a proverbial expression (Matthew 23:24), used with reference to those who were careful to avoid small faults, and yet did not hesitate to commit the greatest sins. The Jews carefully filtered their wine before drinking it, for fear of swallowing along with it some insect forbidden in the law as unclean, and yet they omitted openly the weightier matters of the law.

The raiment worn by John the Baptist was made of camel's hair (Matthew 3:4; Mark 1:6), by which he was distinguished from those who resided in royal palaces and wore soft raiment. This was also the case with Elijah (2 Kings 1:8), who is called a hairy man, from his wearing such raiment. This is one of the most admirable materials for clothing; it keeps out the heat, cold, and rain. The sackcloth so often alluded to (2 Kings 1:8; Isaiah 15:3; Zechariah 13:4 etc.) was probably made of camel's hair.

Camon

full of stalks, a place (Judges 10:5) where Jair was buried. It has usually been supposed to have been a city of Gilead, on the east of Jordan. It is probably, however, the modern Tell-el-Kaimun, on the southern slopes of Carmel, the Jokneam of Carmel (Joshua 12:22; 1 Kings 4:12), since it is not at all unlikely that after he became judge, Jair might find it more convenient to live on the west side of Jordan; and that he was buried where he had lived.

Camp

During their journeys across the wilderness, the twelve tribes formed encampments at the different places where they halted (Exodus 16:13; Numbers 2:3). The diagram here given shows the position of the different tribes and the form of the encampment during the wanderings, according to Numbers 1:53; 2:2-31; 3:29, 35, 38; 10:13-28.

The area of the camp would be in all about 3 square miles. After the Hebrews entered Palestine, the camps then spoken of were exclusively warlike (Joshua 11:5, 7; Judges 5:19, 21; 7:1; 1 Samuel 29:1; 30:9 etc.).

Camphire

(Hebrews copher), mentioned in Song of Solomon 1:14 (R.V., henna-flowers ); Song of Solomon 4:13 (R.V., henna ), is the al-henna of the Arabs, a native of Egypt, producing clusters of small white and yellow odoriferous flowers, whence is made the Oleum Cyprineum. From its leaves is made the peculiar auburn dye with which Eastern women stain their nails and the palms of their hands. It is found only at Engedi, on the shore of the Dead Sea. It is known to botanists by the name Lawsonia alba or inermis, a kind of privet, which grows 6 or 8 feet high. The margin of the Authorized Version of the passages above referred to has or cypress, not with reference to the conifer so called, but to the circumstance that one of the most highly appreciated species of this plant grew in the island of Cyprus.

Cana

reedy, a town of Galilee, near Capernaum. Here our Lord wrought his first miracle, the turning of water into wine (John 2:1-11; 4:46). It is also mentioned as the birth-place of Nathanael (John 21:2). It is not mentioned in the Old Testament. It has been identified with the modern Kana el-Jelil, also called Khurbet Kana, a place 8 or 9 miles north of Nazareth. Others have identified it with Kefr Kenna, which lies on the direct road to the Sea of Galilee, about 5 miles north-east of Nazareth, and 12 in a direct course from Tiberias. It is called Cana of Galilee, to distinguish it from Cana of Asher (Joshua 19:28).

Canaan

(1.) The fourth son of Ham (Genesis 10:6). His descendants were under a curse in consequence of the transgression of his father (Genesis 9:22-27. His eldest son, Zidon, was the father of the Sidonians and Phoenicians. He had eleven sons, who were the founders of as many tribes (Genesis 10:15-18.

(2.) The country which derived its name from the preceding. The name as first used by the Phoenicians denoted only the maritime plain on which Sidon was built. But in the time of Moses and Joshua it denoted the whole country to the west of the Jordan and the Dead Sea (Deuteronomy 11:30). In Joshua 5:12 the LXX. read, land of the Phoenicians, instead of land of Canaan.

The name signifies the lowlands, as distinguished from the land of Gilead on the east of Jordan, which was a mountainous district. The extent and boundaries of Canaan are fully set forth in different parts of Scripture (Genesis 10:19; 17:8; Numbers 13:29; 34:8). (See CANAANITES, PALESTINE.)

Canaanite

a name given to the apostle Simon (Matthew 10:4; Mark 3:18). The word here does not, however, mean a descendant of Canaan, but is a translation, or rather almost a transliteration, of the Syriac word Kanenyeh (R.V. rendered Cananaen ), which designates the Jewish sect of the Zealots. Hence he is called elsewhere (Luke 6:15) Simon Zelotes; i.e., Simon of the sect of the Zealots. (See SIMON.)

Canaanites

the descendants of Canaan, the son of Ham. Migrating from their original home, they seem to have reached the Persian Gulf, and to have there sojourned for some time. They thence spread to the west, across the mountain chain of Lebanon to the very edge of the Mediterranean Sea, occupying all the land which later became Palestine, also to the north-west as far as the mountain chain of Taurus. This group was very numerous, and broken up into a great many peoples, as we can judge from the list of nations (Genesis 10), the 'sons of Canaan.' Six different tribes are mentioned in Exodus 3:8, 17; 23:23; 33:2; 34:11. In Exodus 13:5 the Perizzites are omitted. The Girgashites are mentioned in addition to the foregoing in Deuteronomy 7:1; Joshua 3:10.

The Canaanites, as distinguished from the Amalekites, the Anakim, and the Rephaim, were dwellers in the lowlands (Numbers 13:29), the great plains and valleys, the richest and most important parts of Palestine. Tyre and Sidon, their famous cities, were the centres of great commercial activity; and hence the name Canaanite came to signify a trader or merchant (Job 41:6; Proverbs 31:24 lit. Canaanites; comp. Zephaniah 1:11; Ezekiel 17:4). The name Canaanite is also sometimes used to designate the non-Israelite inhabitants of the land in general (Genesis 12:6; Numbers 21:3; Judges 1:10).

The Israelites, when they were led to the Promised Land, were commanded utterly to destroy the descendants of Canaan then possessing it (Exodus 23:23; Numbers 33:52, 53; Deuteronomy 20:16, 17). This was to be done by little and little, lest the beasts of the field should increase (Exodus 23:29; Deuteronomy 7:22, 23). The history of these wars of conquest is given in the Book of Joshua. The extermination of these tribes, however, was never fully carried out. Jerusalem was not taken till the time of David (2 Samuel 5:6, 7). In the days of Solomon bond-service was exacted from the fragments of the tribes still remaining in the land (1 Kings 9:20, 21). Even after the return from captivity survivors of five of the Canaanitish tribes were still found in the land.

In the Tell-el-Amarna tablets Canaan is found under the forms of Kinakhna and Kinakhkhi. Under the name of Kanana the Canaanites appear on Egyptian monuments, wearing a coat of mail and helmet, and distinguished by the use of spear and javelin and the battle-axe. They were called Phoenicians by the Greeks and Poeni by the Romans. By race the Canaanites were Semitic. They were famous as merchants and seamen, as well as for their artistic skill. The chief object of their worship was the sun-God, who was addressed by the general name of Baal, Lord. Each locality had its special Baal, and the various local Baals were summed up under the name of Baalim, lords.

Canaan, the language of

mentioned in Isaiah 19:18 denotes the language spoken by the Jews resident in Palestine. The language of the Canaanites and of the Hebrews was substantially the same. This is seen from the fragments of the Phoenician language which still survive, which show the closest analogy to the Hebrew. Yet the subject of the language of the Canaanites is very obscure. The cuneiform writing of Babylon, as well as the Babylonian language, was taught in the Canaanitish schools, and the clay tablets of Babylonian literature were stored in the Canaanitish libraries. Even the Babylonian divinities were borrowed by the Canaanites.

Candace

the queen of the Ethiopians whose eunuch or chamberlain was converted to Christianity by the instrumentality of Philip the evangelist (Acts 8:27). The country which she ruled was called by the Greeks Meroe, in Upper Nubia. It was long the centre of commercial intercourse between Africa and the south of Asia, and hence became famous for its wealth (Isaiah 45:14).

It is somewhat singular that female sovereignty seems to have prevailed in Ethiopia, the name Candace (compare Pharaoh, Ptolemy, Caesar ) being a title common to several successive queens. It is probable that Judaism had taken root in Ethiopia at this time, and hence the visit of the queen's treasurer to Jerusalem to keep the feast. There is a tradition that Candace was herself converted to Christianity by her treasurer on his return, and that he became the apostle of Christianity in that whole region, carrying it also into Abyssinia. It is said that he also preached the gospel in Arabia Felix and in Ceylon, where he suffered martyrdom. (See PHILIP.)

Candle

Hebrews ner, Job 18:6; 29:3; Psalms 18:28; Proverbs 24:20 in all which places the Revised Version and margin of Authorized Version have lamp, by which the word is elsewhere frequently rendered. The Hebrew word denotes properly any kind of candle or lamp or torch. It is used as a figure of conscience (Proverbs 20:27), of a Christian example (Matthew 5:14, 15), and of prosperity (Job 21:17; Proverbs 13:9).

Candlestick

the lamp-stand, candelabrum, which Moses was commanded to make for the tabernacle, according to the pattern shown him. Its form is described in Exodus 25:31-40; 37:17-24 and may be seen represented on the Arch of Titus at Rome. It was among the spoils taken by the Romans from the temple of Jerusalem (A.D. 70). It was made of fine gold, and with the utensils belonging to it was a talent in weight.

The tabernacle was a tent without windows, and thus artificial light was needed. This was supplied by the candlestick, which, however, served also as a symbol of the church or people of God, who are the light of the world. The light which symbolizes the knowledge of God is not the sun or any natural light, but an artificial light supplied with a specially prepared oil; for the knowledge of God is in truth not natural nor common to all men, but furnished over and above nature.

This candlestick was placed on the south side of the Holy Place, opposite the table of shewbread (Exodus 27:21; 30:7, 8; Leviticus 24:3; 1 Samuel 3:3). It was lighted every evening, and was extinguished in the morning. In the morning the priests trimmed the seven lamps, borne by the seven branches, with golden snuffers, carrying away the ashes in golden dishes (Exodus 25:38), and supplying the lamps at the same time with fresh oil. What ultimately became of the candlestick is unknown.

In Solomon's temple there were ten separate candlesticks of pure gold, five on the right and five on the left of the Holy Place (1 Kings 7:49; 2 Chronicles 4:7). Their structure is not mentioned. They were carried away to Babylon (Jeremiah 52:19).

In the temple erected after the Exile there was again but one candlestick, and like the first, with seven branches. It was this which was afterwards carried away by Titus to Rome, where it was deposited in the Temple of Peace. When Genseric plundered Rome, he is said to have carried it to Carthage (A.D. 455). It was recaptured by Belisarius (A.D. 533), and carried to Constantinople and thence to Jerusalem, where it finally disappeared.

Cane

a tall sedgy plant with a hollow stem, growing in moist places. In Isaiah 43:24; Jeremiah 6:20 the Hebrew word kaneh is thus rendered, giving its name to the plant. It is rendered reed in 1 Kings 14:15; Job 40:21; Isaiah 19:6; 35:7. In Psalms 68:30 the expression company of spearmen is in the margin and the Revised Version beasts of the reeds, referring probably to the crocodile or the hippopotamus as a symbol of Egypt. In 2 Kings 18:21; Isaiah 36:6; Ezekiel 29:6, 7 the reference is to the weak, fragile nature of the reed. (See CALAMUS.)

Canker

a gangrene or mortification which gradually spreads over the whole body (2 Timothy 2:17). In James 5:3 cankered means rusted (R.V.) or tarnished.

Cankerworm

(Hebrews yelek), the licking locust, which licks up the grass of the field; probably the locust at a certain stage of its growth, just as it emerges from the caterpillar state (Joel 1:4; 2:25). The word is rendered caterpillar in Psalms 105:34; Jeremiah 51:14, 17 (but R.V. canker-worm ). It spoileth and fleeth away (Nahum 3:16), or as some read the passage, The cankerworm putteth off [i.e., the envelope of its wings], and fleeth away.

Canneh

Mentioned only in Ezekiel 27:23. (See CALNEH.)

Canon

This word is derived from a Hebrew and Greek word denoting a reed or cane. Hence it means something straight, or something to keep straight; and hence also a rule, or something ruled or measured. It came to be applied to the Scriptures, to denote that they contained the authoritative rule of faith and practice, the standard of doctrine and duty. A book is said to be of canonical authority when it has a right to take a place with the other books which contain a revelation of the Divine will. Such a right does not arise from any ecclesiastical authority, but from the evidence of the inspired authorship of the book. The canonical (i.e., the inspired) books of the Old and New Testaments, are a complete rule, and the only rule, of faith and practice. They contain the whole supernatural revelation of God to men. The New Testament Canon was formed gradually under divine guidance. The different books as they were written came into the possession of the Christian associations which began to be formed soon after the day of Pentecost; and thus slowly the canon increased till all the books were gathered together into one collection containing the whole of the twenty-seven New Testament inspired books. Historical evidence shows that from about the middle of the second century this New Testament collection was substantially such as we now possess. Each book contained in it is proved to have, on its own ground, a right to its place; and thus the whole is of divine authority.

The Old Testament Canon is witnessed to by the New Testament writers. Their evidence is conclusive. The quotations in the New from the Old are very numerous, and the references are much more numerous. These quotations and references by our Lord and the apostles most clearly imply the existence at that time of a well-known and publicly acknowledged collection of Hebrew writings under the designation of The Scriptures; The Law and the Prophets and the Psalms; Moses and the Prophets, etc. The appeals to these books, moreover, show that they were regarded as of divine authority, finally deciding all questions of which they treat; and that the whole collection so recognized consisted only of the thirty-nine books which we now posses. Thus they endorse as genuine and authentic the canon of the Jewish Scriptures. The Septuagint Version (q.v.) also contained every book we now have in the Old Testament Scriptures. As to the time at which the Old Testament canon was closed, there are many considerations which point to that of Ezra and Nehemiah, immediately after the return from Babylonian exile. (See BIBLE, EZRA, QUOTATIONS.)

Capernaum

Nahum's town, a Galilean city frequently mentioned in the history of our Lord. It is not mentioned in the Old Testament. After our Lord's expulsion from Nazareth (Matthew 4:13-16; Luke 4:16-31Capernaum became his own city. It was the scene of many acts and incidents of his life (Matthew 8:5, 14, 15; 9:2-6, 10-17; 15:1-20; Mark 1:32-34 etc.). The impenitence and unbelief of its inhabitants after the many evidences our Lord gave among them of the truth of his mission, brought down upon them a heavy denunciation of judgement (Matthew 11:23).

It stood on the western shore of the Sea of Galilee. The land of Gennesaret, near, if not in, which it was situated, was one of the most prosperous and crowded districts of Palestine. This city lay on the great highway from Damascus to Acco and Tyre. It has been identified with Tell Hum, about two miles south-west of where the Jordan flows into the lake. Here are extensive ruins of walls and foundations, and also the remains of what must have been a beautiful synagogue, which it is conjectured may have been the one built by the centurion (Luke 7:5), in which our Lord frequently taught (John 6:59; Mark 1:21; Luke 4:33). Others have conjectured that the ruins of the city are to be found at Khan Minyeh, some three miles further to the south on the shore of the lake. If Tell Hum be Capernaum, the remains spoken of are without doubt the ruins of the synagogue built by the Roman centurion, and one of the most sacred places on earth. It was in this building that our Lord gave the well-known discourse in John 6; and it was not without a certain strange feeling that on turning over a large block we found the pot of manna engraved on its face, and remembered the words, 'I am that bread of life: your fathers did eat manna in the wilderness, and are dead.' , (The Recovery of Jerusalem.)

Caphtor

a chaplet, the original seat of the Philistines (Deuteronomy 2:23; Jeremiah 47:4; Amos 9:7). The name is found written in hieroglyphics in the temple of Kom Ombos in Upper Egypt. But the exact situation of Caphtor is unknown, though it is supposed to be Crete, since the Philistines seem to be meant by the Cherethites in 1 Samuel 30:14 (see also 2 Samuel 8:18). It may, however, have been a part of Egypt, the Caphtur in the north Delta, since the Caphtorim were of the same race as the Mizraite people (Genesis 10:14; 1 Chronicles 1:12).

Cappadocia

the easternmost and the largest province of Asia Minor. Christianity very early penetrated into this country (1 Peter 1:1). On the day of Pentecost there were Cappadocians at Jerusalem (Acts 2:9).

Captain

(1.) Hebrews sar (1 Samuel 22:2; 2 Samuel 23:19). Rendered chief, Genesis 40:2; 41:9; rendered also prince, Daniel 1:7; ruler, Judges 9:30; governor,' 1 Kings 22:26. This same Hebrew word denotes a military captain (Exodus 18:21; 2 Kings 1:9; Deuteronomy 1:15; 1 Samuel 18:13 etc.), the captain of the body-guard (Genesis 37:36; 39:1; 41:10; Jeremiah 40:1), or, as the word may be rendered, chief of the executioners (marg.). The officers of the king's body-guard frequently acted as executioners. Nebuzar-adan (Jeremiah 39:13) and Arioch (Daniel 2:14) held this office in Babylon.

The captain of the guard mentioned in Acts 28:16 was the Praetorian prefect, the commander of the Praetorian troops.

(2.) Another word (Hebrews katsin) so translated denotes sometimes a military (Joshua 10:24; Judges 11:6, 11; Isaiah 22:3 rulers; Daniel 11:18) and sometimes a civil command, a judge, magistrate, Arab. kady, (Isaiah 1:10; 3:6; Micah 3:1, 9).

(3.) It is also the rendering of a Hebrew word (shalish) meaning a third man, or one of three. The LXX. render in plural by tristatai; i.e., soldiers fighting from chariots, so called because each war-chariot contained three men, one of whom acted as charioteer while the other two fought (Exodus 14:7; 15:4; 1 Kings 9:22; comp. 2 Kings 9:25). This word is used also to denote the king's body-guard (2 Kings 10:25; 1 Chronicles 12:18; 2 Chronicles 11:11) or aides-de-camp.

(4.) The captain of the temple mentioned in Acts 4:1 and Acts 5:24 was not a military officer, but superintendent of the guard of priests and Levites who kept watch in the temple by night. (Comp. the ruler of the house of God, 1 Chronicles 9:11; 2 Chronicles 31:13; Nehemiah 11:11.)

(5.) The Captain of our salvation is a name given to our Lord (Hebrews 2:10), because he is the author and source of our salvation, the head of his people, whom he is conducting to glory. The captain of the Lord's host (Joshua 5:14, 15) is the name given to that mysterious person who manifested himself to Abraham (Genesis 12:7), and to Moses in the bush (Exodus 3:2, 6 etc.) the Angel of the covenant. (See ANGEL.)

Captive

one taken in war. Captives were often treated with great cruelty and indignity (1 Kings 20:32; Joshua 10:24; Judges 1:7; 2 Samuel 4:12; Judges 8:7; 2 Samuel 12:31; 1 Chronicles 20:3). When a city was taken by assault, all the men were slain, and the women and children carried away captive and sold as slaves (Isaiah 20; 47:3; 2 Chronicles 28:9-15; Psalms 44:12; Joel 3:3), and exposed to the most cruel treatment (Nahum 3:10; Zechariah 14:2; Esther 3:13; 2 Kings 8:12; Isaiah 13:16, 18). Captives were sometimes carried away into foreign countries, as was the case with the Jews (Jeremiah 20:5; 39:9, 10; 40:7).

Captivity

(1.) Of Israel. The kingdom of the ten tribes was successively invaded by several Assyrian kings. Pul (q.v.) imposed a tribute on Menahem of a thousand talents of silver (2 Kings 15:19, 20; 1 Chronicles 5:26) (B.C. 762), and Tiglath-pileser, in the days of Pekah (B.C. 738), carried away the trans-Jordanic tribes and the inhabitants of Galilee into Assyria (2 Kings 15:29; Isaiah 9:1). Subsequently Shalmaneser invaded Israel and laid siege to Samaria, the capital of the kingdom. During the siege he died, and was succeeded by Sargon, who took the city, and transported the great mass of the people into Assyria (B.C. 721), placing them in Halah and in Habor, and in the cities of the Medes (2 Kings 17:3, 5). Samaria was never again inhabited by the Israelites. The families thus removed were carried to distant cities, many of them not far from the Caspian Sea, and their place was supplied by colonists from Babylon and Cuthah, etc. (2 Kings 17:24). Thus terminated the kingdom of the ten tribes, after a separate duration of two hundred and fifty-five years (B.C. 975-721).

Many speculations have been indulged in with reference to these ten tribes. But we believe that all, except the number that probably allied themselves with Judah and shared in their restoration under Cyrus, are finally lost.

Like the dew on the mountain, Like the foam on the river, Like the bubble on the fountain, They are gone, and for ever.

(2.) Of Judah. In the third year of Jehoiachim, the eighteenth king of Judah (B.C. 605), Nebuchadnezzar having overcome the Egyptians at Carchemish, advanced to Jerusalem with a great army. After a brief siege he took that city, and carried away the vessels of the sanctuary to Babylon, and dedicated them in the Temple of Belus (2 Kings 24:1; 2 Chronicles 36:6, 7; Daniel 1:1, 2). He also carried away the treasures of the king, whom he made his vassal. At this time, from which is dated the seventy years of captivity (Jeremiah 25; Daniel 9:1, 2), Daniel and his companions were carried to Babylon, there to be brought up at the court and trained in all the learning of the Chaldeans. After this, in the fifth year of Jehoiakim, a great national fast was appointed (Jeremiah 36:9), during which the king, to show his defiance, cut up the leaves of the book of Jeremiah's prophecies as they were read to him in his winter palace, and threw them into the fire. In the same spirit he rebelled against Nebuchadnezzar (2 Kings 24:1), who again a second time (B.C. 598) marched against Jerusalem, and put Jehoiachim to death, placing his son Jehoiachin on the throne in his stead. But Jehoiachin's counsellors displeasing Nebuchadnezzar, he again a third time turned his army against Jerusalem, and carried away to Babylon a second detachment of Jews as captives, to the number of 10,000 (2 Kings 24:13; Jeremiah 24:1; 2 Chronicles 36:10), among whom were the king, with his mother and all his princes and officers, also Ezekiel, who with many of his companions were settled on the banks of the river Chebar (q.v.). He also carried away all the remaining treasures of the temple and the palace, and the golden vessels of the sanctuary.

Mattaniah, the uncle of Jehoiachin, was now made king over what remained of the kingdom of Judah, under the name of Zedekiah (2 Kings 24:17; 2 Chronicles 36:10). After a troubled reign of eleven years his kingdom came to an end (2 Chronicles 36:11). Nebuchadnezzar, with a powerful army, besieged Jerusalem, and Zedekiah became a prisoner in Babylon. His eyes were put out, and he was kept in close confinement till his death (2 Kings 25:7). The city was spoiled of all that was of value, and then given up to the flames. The temple and palaces were consumed, and the walls of the city were levelled with the ground (B.C. 586), and all that remained of the people, except a number of the poorest class who were left to till the ground and dress the vineyards, were carried away captives to Babylon. This was the third and last deportation of Jewish captives. The land was now utterly desolate, and was abondoned to anarchy.

In the first year of his reign as king of Babylon (B.C. 536), Cyrus issued a decree liberating the Jewish captives, and permitting them to return to Jerusalem and rebuild the city and the temple (2 Chronicles 36:22, 23; Ezra 1; 2). The number of the people forming the first caravan, under Zerubbabel, amounted in all to 42,360 (Ezra 2:64, 65), besides 7,337 men-servants and maid-servants. A considerable number, 12,000 probably, from the ten tribes who had been carried away into Assyria no doubt combined with this band of liberated captives.

At a later period other bands of the Jews returned (1) under Ezra (Ezra 7:7) (B.C. 458), and (2) Nehemiah (Nehemiah 7:66) (B.C. 445). But the great mass of the people remained still in the land to which they had been carried, and became a portion of the Jews of the dispersion (John 7:35; 1 Peter 1:1). The whole number of the exiles that chose to remain was probably about six times the number of those who returned.

Carbuncle

(Exodus 28:17; 39:10; Ezekiel 28:13). Hebrews barkath; LXX. smaragdos; Vulgate, smaragdus; Revised Version, marg., emerald. The Hebrew word is from a root meaning to glitter, lighten, flash. When held up to the sun, this gem shines like a burning coal, a dark-red glowing coal, and hence is called carbunculus , i.e., a little coal. It was one of the jewels in the first row of the high priest's breastplate. It has been conjectured by some that the garnet is meant. In Isaiah 54:12 the Hebrew word is 'ekdah, used in the prophetic description of the glory and beauty of the mansions above. Next to the diamond it is the hardest and most costly of all precious stones.

Carcase

contact with a, made an Israelite ceremonially unclean, and made whatever he touched also unclean, according to the Mosaic law (Haggai 2:13; comp. Numbers 19:16, 22; Leviticus 11:39).

Carchemish

fortress of Chemosh, a city on the west bank of the Euphrates (Jeremiah 46:2; 2 Chronicles 35:20), not, as was once supposed, the Circesium at the confluence of the Chebar and the Euphrates, but a city considerably higher up the river, and commanding the ordinary passage of the Euphrates; probably identical with Hierapolis. It was the capital of the kingdom of the northern Hittites. The Babylonian army, under Nebuchadnezzar, the son of Nabopolassar, here met and conquered the army of Pharaoh-necho, king of Egypt (B.C. 607). It is mentioned in monuments in B.C. 1600 and down to B.C. 717.

Carmel

a park; generally with the article, the park. (1.) A prominent headland of Central Palestine, consisting of several connected hills extending from the plain of Esdraelon to the sea, a distance of some 12 miles or more. At the east end, in its highest part, it is 1,728 feet high, and at the west end it forms a promontory to the bay of Acre about 600 feet above the sea. It lay within the tribe of Asher. It was here, at the east end of the ridge, at a place called el-Mukhrakah (i.e., the place of burning), that Elijah brought back the people to their allegiance to God, and slew the prophets of Baal (1 Kings 18). Here were consumed the fifties of the royal guard; and here also Elisha received the visit of the bereaved mother whose son was restored by him to life (2 Kings 4:25-37. No mountain in or around Palestine retains its ancient beauty so much as Carmel. Two or three villages and some scattered cottages are found on it; its groves are few but luxuriant; it is no place for crags and precipices or rocks of wild goats; but its surface is covered with a rich and constant verdure. The whole mountain-side is dressed with blossom, and flowering shrubs, and fragrant herbs. The western extremity of the ridge is, however, more rocky and bleak than the eastern. The head of the bride in Song of Solomon 7:5 is compared to Carmel. It is ranked with Bashan on account of its rich pastures (Isaiah 33:9; Jeremiah 50:19; Amos 1:2). The whole ridge is deeply furrowed with rocky ravines filled with dense jungle. There are many caves in its sides, which at one time were inhabited by swarms of monks. These caves are referred to in Amos 9:3. To them Elijah and Elisha often resorted (1 Kings 18:19, 42; 2 Kings 2:25). On its north-west summit there is an ancient establishment of Carmelite monks. Vineyards have recently been planted on the mount by the German colonists of Haifa. The modern Arabic name of the mount is Kurmul, but more commonly Jebel Mar Elyas, i.e., Mount St. Elias, from the Convent of Elias.

(2.) A town in the hill country of Judah (Joshua 15:55), the residence of Nabal (1 Samuel 25:2, 5, 7, 40), and the native place of Abigail, who became David's wife (1 Samuel 27:3). Here king Uzziah had his vineyards (2 Chronicles 26:10). The ruins of this town still remain under the name of Kurmul, about 10 miles south-south-east of Hebron, close to those of Maon.

Carmi

vine-dresser. (1.) The last named of the four sons of Reuben (Genesis 46:9).

(2.) A descendant of Judah (1 Chronicles 4:1). He is elsewhere (1 Chronicles 2:18) called Caleb (q.v.).

(3.) The son of Zimri, and the father of Achan (Joshua 7:1), the troubler of Israel.

Carnal

Unconverted men are so called (1 Corinthians 3:3). They are represented as of a carnal mind, which is enmity against God (Romans 8:6, 7). Enjoyments that minister to the wants and desires of man's animal nature are so called (Romans 15:27; 1 Corinthians 9:11). The ceremonial of the Mosaic law is spoken of as carnal, because it related to things outward, the bodies of men and of animals, and the purification of the flesh (Hebrews 7:16; 9:10). The weapons of Christian warfare are not carnal , that is, they are not of man's device, nor are wielded by human power (2 Corinthians 10:4).

Carpenter

an artificer in stone, iron, and copper, as well as in wood (2 Samuel 5:11; 1 Chronicles 14:1; Mark 6:3). The tools used by carpenters are mentioned in 1 Samuel 13:19, 20; Judges 4:21; Isaiah 10:15; 44:13. It was said of our Lord, Is not this the carpenter's son? (Matthew 13:55); also, Is not this the carpenter? (Mark 6:3). Every Jew, even the rabbis, learned some handicraft: Paul was a tentmaker. In the cities the carpenters would be Greeks, and skilled workmen; the carpenter of a provincial village could only have held a very humble position, and secured a very moderate competence.

Carriage

In the Authorized Version this word is found as the rendering of many different words. In Judges 18:21 it means valuables, wealth, or booty. In Isaiah 46:1 (R.V., the things that ye carried about ) the word means a load for a beast of burden. In 1 Samuel 17:22 and Isaiah 10:28 it is the rendering of a word ( stuff in 1 Samuel 10:22) meaning implements, equipments, baggage. The phrase in Acts 21:15 We took up our carriages, means properly, We packed up our baggage, as in the Revised Version.

Cart

a vehicle moving on wheels, and usually drawn by oxen (2 Samuel 6:3). The Hebrew word thus rendered, 'agalah (1 Samuel 6:7, 8), is also rendered wagon (Genesis 45:19). It is used also to denote a war-chariot (Psalms 46:9). Carts were used for the removal of the ark and its sacred utensils (Numbers 7:3, 6). After retaining the ark amongst them for seven months, the Philistines sent it back to the Israelites. On this occasion they set it in a new cart, probably a rude construction, with solid wooden wheels like that still used in Western Asia, which was drawn by two milch cows, which conveyed it straight to Beth-shemesh.

A cart rope, for the purpose of fastening loads on carts, is used (Isaiah 5:18) as a symbol of the power of sinful pleasures or habits over him who indulges them. (See CORD.) In Syria and Palestine wheel-carriages for any other purpose than the conveyance of agricultural produce are almost unknown.

Carve

The arts of engraving and carving were much practised among the Jews. They were practised in connection with the construction of the tabernacle and the temple (Exodus 31:2, 5; 35:33; 1 Kings 6:18, 35; Psalms 74:6), as well as in the ornamentation of the priestly dresses (Exodus 28:9-36; Zechariah 3:9; 2 Chronicles 2:7, 14). Isaiah (Isaiah 44:13-17gives a minute description of the process of carving idols of wood.

Casement

a barrier of open-work placed before windows (Proverbs 7:6). In Judges 5:28 the Hebrew word is rendered lattice, in the LXX. network, an opening through which cool air is admitted.

Casiphia

silver, a place between Babylon and Jerusalem, where Iddo resided (Ezra 8:17); otherwise unknown.

Casluhim

fortified, a people descended from Mizraim (Genesis 10:14; 1 Chronicles 1:12). Their original seat was probably somewhere in Lower Egypt, along the sea-coast to the south border of Palestine.

Cassia

(1.) Hebrew kiddah', i.e., split. One of the principal spices of the holy anointing oil (Exodus 30:24), and an article of commerce (Ezekiel 27:19). It is the inner bark of a tree resembling the cinnamon (q.v.), the Cinnamomum cassia of botanists, and was probably imported from India.

(2.) Hebrew pl. ketzi'oth (Psalms 45:8). Mentioned in connection with myrrh and aloes as being used to scent garments. It was probably prepared from the peeled bark, as the Hebrew word suggests, of some kind of cinnamon.

Castaway

Gr. adokimos, (1 Corinthians 9:27), one regarded as unworthy (R.V., rejected ); elsewhere rendered reprobate (2 Timothy 3:8 etc.); rejected (Hebrews 6:8 etc.).

Castle

a military fortress (1 Chronicles 11:7), also probably a kind of tower used by the priests for making known anything discovered at a distance (1 Chronicles 6:54). Castles are also mentioned (Genesis 25:16) as a kind of watch-tower, from which shepherds kept watch over their flocks by night. The castle into which the chief captain commanded Paul to be brought was the quarters of the Roman soldiers in the fortress of Antonia (so called by Herod after his patron Mark Antony), which was close to the north-west corner of the temple (Acts 21:34), which it commanded.

Castor and Pollux

the Dioscuri , two heroes of Greek and Roman mythology. Their figures were probably painted or sculptured on the prow of the ship which Luke refers to (Acts 28:11). They were regarded as the tutelary divinities of sailors. They appeared in the heavens as the constellation Gemini.

Caterpillar

the consumer. Used in the Old Testament (1 Kings 8:37; 2 Chronicles 6:28; Psalms 78:46; Isaiah 33:4) as the translation of a word (hasil) the root of which means to devour or consume, and which is used also with reference to the locust in Deuteronomy 28:38. It may have been a species of locust, or the name of one of the transformations through which the locust passes, locust-grub. It is also found (Psalms 105:34; Jeremiah 51:14, 27; R.V., cankerworm ) as the rendering of a different Hebrew word, yelek, a word elsewhere rendered cankerworm (q.v.), Joel 1:4; 2:25. (See LOCUST.)

Catholic epistles

the epistles of James, Peter, John, and Jude; so called because they are addressed to Christians in general, and not to any church or person in particular.

Cattle

abounded in the Holy Land. To the rearing and management of them the inhabitants chiefly devoted themselves (Deuteronomy 8:13; 12:21; 1 Samuel 11:5; 12:3; Psalms 144:14; Jeremiah 3:24). They may be classified as,

(1.) Neat cattle. Many hundreds of these were yearly consumed in sacrifices or used for food. The finest herds were found in Bashan, beyond Jordan (Numbers 32:4). Large herds also pastured on the wide fertile plains of Sharon. They were yoked to the plough (1 Kings 19:19), and were employed for carrying burdens (1 Chronicles 12:40). They were driven with a pointed rod (Judges 3:31) or goad (q.v.).

According to the Mosaic law, the mouths of cattle employed for the threshing-floor were not to be muzzled, so as to prevent them from eating of the provender over which they trampled (Deuteronomy 25:4). Whosoever stole and sold or slaughtered an ox must give five in satisfaction (Exodus 22:1); but if it was found alive in the possession of him who stole it, he was required to make double restitution only (Exodus 22:4). If an ox went astray, whoever found it was required to bring it back to its owner (Exodus 23:4; Deuteronomy 22:1, 4). An ox and an ass could not be yoked together in the plough (Deuteronomy 22:10).

(2.) Small cattle. Next to herds of neat cattle, sheep formed the most important of the possessions of the inhabitants of Palestine (Genesis 12:16; 13:5; 26:14; 21:27; 29:2, 3). They are frequently mentioned among the booty taken in war (Numbers 31:32; Joshua 6:21; 1 Samuel 14:32; 15:3). There were many who were owners of large flocks (1 Samuel 25:2; 2 Samuel 12:2 comp. Job 1:3). Kings also had shepherds over their flocks (1 Chronicles 27:31), from which they derived a large portion of their revenue (2 Samuel 17:29; 1 Chronicles 12:40). The districts most famous for their flocks of sheep were the plain of Sharon (Isaiah 65:10), Mount Carmel (Micah 7:14), Bashan and Gilead (Micah 7:14). In patriarchal times the flocks of sheep were sometimes tended by the daughters of the owners. Thus Rachel, the daughter of Laban, kept her father's sheep (Genesis 29:9); as also Zipporah and her six sisters had charge of their father Jethro's flocks (Exodus 2:16). Sometimes they were kept by hired shepherds (John 10:12), and sometimes by the sons of the family (1 Samuel 16:11; 17:15). The keepers so familiarized their sheep with their voices that they knew them, and followed them at their call. Sheep, but more especially rams and lambs, were frequently offered in sacrifice. The shearing of sheep was a great festive occasion (1 Samuel 25:4; 2 Samuel 13:23). They were folded at night, and guarded by their keepers against the attacks of the lion (Micah 5:8), the bear (1 Samuel 17:34), and the wolf (Matthew 10:16; John 10:12). They were liable to wander over the wide pastures and go astray (Psalms 119:176; Isaiah 53:6; Hosea 4:16; Matthew 18:12).

Goats also formed a part of the pastoral wealth of Palestine (Genesis 15:9; 32:14; 37:31). They were used both for sacrifice and for food (Deuteronomy 14:4), especially the young males (Genesis 27:9, 14, 17; Judges 6:19; 13:15; 1 Samuel 16:20). Goat's hair was used for making tent cloth (Exodus 26:7; 36:14), and for mattresses and bedding (1 Samuel 19:13, 16). (See GOAT.)

Caul

(Hebrews yothe'reth; i.e., something redundant ), the membrane which covers the upper part of the liver (Exodus 29:13, 22; Leviticus 3:4, 10, 15; 4:9; 7:4; marg., midriff ). In Hosea 13:8 (Hebrews seghor; i.e., an enclosure ) the pericardium, or parts about the heart, is meant.

Cauls

In Isaiah 3:18 this word (Hebrews shebisim), in the marg. networks, denotes network caps to contain the hair, worn by females. Others explain it as meaning wreaths worn round the forehead, reaching from one ear to the other.

Causeway

a raised way, an ascent by steps, or a raised slope between Zion and the temple (1 Chronicles 26:16, 18). In 2 Chronicles 9:11 the same word is translated terrace.

Cave

There are numerous natural caves among the limestone rocks of Syria, many of which have been artificially enlarged for various purposes.

The first notice of a cave occurs in the history of Lot (Genesis 19:30).

The next we read of is the cave of Machpelah (q.v.), which Abraham purchased from the sons of Heth (Genesis 25:9, 10). It was the burying-place of Sarah and of Abraham himself, also of Isaac, Rebekah, Leah, and Jacob (Genesis 49:31; 50:13).

The cave of Makkedah, into which the five Amorite kings retired after their defeat by Joshua (Joshua 10:16, 27).

The cave of Adullam (q.v.), an immense natural cavern, where David hid himself from Saul (1 Samuel 22:1, 2).

The cave of Engedi (q.v.), now called 'Ain Jidy, i.e., the Fountain of the Kid , where David cut off the skirt of Saul's robe (1 Samuel 24:4). Here he also found a shelter for himself and his followers to the number of 600 (1 Samuel 23:29; 24:1). On all sides the country is full of caverns which might serve as lurking-places for David and his men, as they do for outlaws at the present day.

The cave in which Obadiah hid the prophets (1 Kings 18:4) was probably in the north, but it cannot be identified.

The cave of Elijah (1 Kings 19:9), and the cleft of Moses on Horeb (Exodus 33:22), cannot be determined.

In the time of Gideon the Israelites took refuge from the Midianites in dens and caves, such as abounded in the mountain regions of Manasseh (Judges 6:2).

Caves were frequently used as dwelling-places (Numbers 24:21; Song of Solomon 2:14; Jeremiah 49:16; Obad. 1:3). The excavations at Deir Dubban, on the south side of the wady leading to Santa Hanneh, are probably the dwellings of the Horites, the ancient inhabitants of Idumea Proper. The pits or cavities in rocks were also sometimes used as prisons (Isaiah 24:22; 51:14; Zechariah 9:11). Those which had niches in their sides were occupied as burying-places (Ezekiel 32:23; John 11:38).

Cedar

(Hebrews e'rez, Gr. kedros, Lat. cedrus), a tree very frequently mentioned in Scripture. It was stately (Ezekiel 31:3-5long-branched (Psalms 80:10; 92:12; Ezekiel 31:6-9odoriferous (Song of Solomon 4:11; Hosea 14:6), durable, and therefore much used for boards, pillars, and ceilings (1 Kings 6:9, 10; 7:2; Jeremiah 22:14), for masts (Ezekiel 27:5), and for carved images (Isaiah 44:14).

It grew very abundantly in Palestine, and particularly on Lebanon, of which it was the glory (Isaiah 35:2; 60:13). Hiram supplied Solomon with cedar trees from Lebanon for various purposes connected with the construction of the temple and the king's palace (2 Samuel 5:11; 7:2, 7; 1 Kings 5:6, 8,10; 6:9, 10, 15, 16, 18, 20; 7:2, 3, 7, 11, 12; 9:11 etc.). Cedars were used also in the building of the second temple under Zerubbabel (Ezra 3:7).

Of the ancient cedars of Lebanon there remain now only some seven or eight. They are not standing together. But beside them there are found between three hundred and four hundred of younger growth. They stand in an amphitheatre fronting the west, about 6,400 feet above the level of the sea.

The cedar is often figuratively alluded to in the sacred Scriptures. The mighty conquerors of olden days, the despots of Assyria and the Pharaohs of Egypt, the proud and idolatrous monarchs of Judah, the Hebrew commonwealth itself, the war-like Ammonites of patriarchal times, and the moral majesty of the Messianic age, are all compared to the towering cedar, in its royal loftiness and supremacy (Isaiah 2:13; Ezekiel 17:3, 22, 23; 31:3-9; Amos 2:9; Zechariah 11:1, 2; Job 40:17; Psalms 29:5; 80:10; 92:12 etc). , Groser's Scrip. Nat. Hist. (See BOX-TREE.)

Cedron

the black torrent, the brook flowing through the ravine below the eastern wall of Jerusalem (John 18:1). (See KIDRON.)

Ceiling

the covering (1 Kings 7:3,7) of the inside roof and walls of a house with planks of wood (2 Chronicles 3:5; Jeremiah 22:14). Ceilings were sometimes adorned with various ornaments in stucco, gold, silver, gems, and ivory. The ceilings of the temple and of Solomon's palace are described 1 Kings 6:9, 15; 7:3; 2 Chronicles 3:5,9.

Cellar

a subterranean vault (1 Chronicles 27:28), a storehouse. The word is also used to denote the treasury of the temple (1 Kings 7:51) and of the king (1 Kings 14:26). The Hebrew word is rendered garner in Joel 1:17 and armoury in Jeremiah 50:25.

Cenchrea

millet, the eastern harbour of Corinth, from which it was distant about 9 miles east, and the outlet for its trade with the Asiatic shores of the Mediterranean. When Paul returned from his second missionary journey to Syria, he sailed from this port (Acts 18:18). In Romans 16:1 he speaks as if there were at the time of his writing that epistle an organized church there. The western harbour of Corinth was Lechaeum, about a mile and a half from the city. It was the channel of its trade with Italy and the west.

Censer

the vessel in which incense was presented on the golden altar before the Lord in the temple (Exodus 30:1-9. The priest filled the censer with live coal from the sacred fire on the altar of burnt-offering, and having carried it into the sanctuary, there threw upon the burning coals the sweet incense (Leviticus 16:12, 13), which sent up a cloud of smoke, filling the apartment with fragrance. The censers in daily use were of brass (Numbers 16:39), and were designated by a different Hebrew name, miktereth (2 Chronicles 26:19; Ezekiel 8:11): while those used on the day of Atonement were of gold, and were denoted by a word (mahtah) meaning something to take fire with; LXX. pureion = a fire-pan. Solomon prepared for the temple censers of pure gold (1 Kings 7:50; 2 Chronicles 4:22). The angel in the Apocalypse is represented with a golden censer (Revelation 8:3, 5). Paul speaks of the golden censer as belonging to the tabernacle (Hebrews 9:4). The Greek word thumiaterion, here rendered censer, may more appropriately denote, as in the margin of Revised Version, the altar of incense. Paul does not here say that the thumiaterion was in the holiest, for it was in the holy place, but that the holiest had it, i.e., that it belonged to the holiest (1 Kings 6:22). It was intimately connected with the high priest's service in the holiest.

The manner in which the censer is to be used is described in Numbers 4:14; Leviticus 16:12.

Census

There are five instances of a census of the Jewish people having been taken. (1.) In the fourth month after the Exodus, when the people were encamped at Sinai. The number of men from twenty years old and upward was then 603,550 (Exodus 38:26). (2.) Another census was made just before the entrance into Canaan, when the number was found to be 601,730, showing thus a small decrease (Numbers 26:51). (3.) The next census was in the time of David, when the number, exclusive of the tribes of Levi and Benjamin, was found to be 1,300,000 (2 Samuel 24:9; 1 Chronicles 21:5). (4.) Solomon made a census of the foreigners in the land, and found 153,600 able-bodied workmen (2 Chronicles 2:17, 18). (5.) After the return from Exile the whole congregation of Israel was numbered, and found to amount to 42,360 (Ezra 2:64). A census was made by the Roman government in the time of our Lord (Luke 2:1). (See TAXING.)

Centurion

a Roman officer in command of a hundred men (Mark 15:39, 44, 45). Cornelius, the first Gentile convert, was a centurion (Acts 10:1, 22). Other centurions are mentioned in Matthew 8:5, 8, 13; Luke 7:2, 6; Acts 21:32; 22:25, 26; 23:17, 23; 24:23; 27:1, 6, 11, 31, 43; 28:16. A centurion watched the crucifixion of our Lord (Matthew 27:54; Luke 23:47), and when he saw the wonders attending it, exclaimed, Truly this man was the Son of God. The centurions mentioned in the New Testament are uniformly spoken of in terms of praise, whether in the Gospels or in the Acts. It is interesting to compare this with the statement of Polybius (vi. 24), that the centurions were chosen by merit, and so were men remarkable not so much for their daring courage as for their deliberation, constancy, and strength of mind. , Dr. Maclear's N. T. Hist.

Cephas

a Syriac surname given by Christ to Simon (John 1:42), meaning rock. The Greeks translated it by Petros, and the Latins by Petrus.

Cesarea

See CAESAREA.

Chaff

the refuse of winnowed corn. It was usually burned (Exodus 15:7; Isaiah 5:24; Matthew 3:12). This word sometimes, however, means dried grass or hay (Isaiah 5:24; 33:11). Chaff is used as a figure of abortive wickedness (Psalms 1:4; Matthew 3:12). False doctrines are also called chaff (Jeremiah 23:28), or more correctly rendered chopped straw. The destruction of the wicked, and their powerlessness, are likened to the carrying away of chaff by the wind (Isaiah 17:13; Hosea 13:3; Zephaniah 2:2).

Chain

(1.) A part of the insignia of office. A chain of gold was placed about Joseph's neck (Genesis 41:42); and one was promised to Daniel (Daniel 5:7). It is used as a symbol of sovereignty (Ezekiel 16:11). The breast-plate of the high-priest was fastened to the ephod by golden chains (Exodus 39:17, 21).

(2.) It was used as an ornament (Proverbs 1:9; Song of Solomon 1:10). The Midianites adorned the necks of their camels with chains (Judges 8:21, 26).

(3.) Chains were also used as fetters wherewith prisoners were bound (Judges 16:21; 2 Samuel 3:34; 2 Kings 25:7; Jeremiah 39:7). Paul was in this manner bound to a Roman soldier (Acts 28:20; Ephesians 6:20; 2 Timothy 1:16). Sometimes, for the sake of greater security, the prisoner was attached by two chains to two soldiers, as in the case of Peter (Acts 12:6).

Chalcedony

Mentioned only in Revelation 21:19 as one of the precious stones in the foundation of the New Jerusalem. The name of this stone is derived from Chalcedon, where it is said to have been first discovered. In modern mineralogy this is the name of an agate-like quartz of a bluish colour. Pliny so names the Indian ruby. The mineral intended in Revelation is probably the Hebrew nophekh, translated emerald (Exodus 28:18; 39:11; Ezekiel 27:16; 28:13). It is rendered anthrax in the LXX., and carbunculus in the Vulgate. (See CARBUNCLE.)

Chaldea

The southern portion of Babylonia, Lower Mesopotamia, lying chiefly on the right bank of the Euphrates, but commonly used of the whole of the Mesopotamian plain. The Hebrew name is Kasdim, which is usually rendered Chaldeans (Jeremiah 50:10; 51:24,35).

The country so named is a vast plain formed by the deposits of the Euphrates and the Tigris, extending to about 400 miles along the course of these rivers, and about 100 miles in average breadth. In former days the vast plains of Babylon were nourished by a complicated system of canals and water-courses, which spread over the surface of the country like a network. The wants of a teeming population were supplied by a rich soil, not less bountiful than that on the banks of the Egyptian Nile. Like islands rising from a golden sea of waving corn stood frequent groves of palm-trees and pleasant gardens, affording to the idler or traveller their grateful and highly-valued shade. Crowds of passengers hurried along the dusty roads to and from the busy city. The land was rich in corn and wine.

Recent discoveries, more especially in Babylonia, have thrown much light on the history of the Hebrew patriarchs, and have illustrated or confirmed the Biblical narrative in many points. The ancestor of the Hebrew people, Abram, was, we are told, born at Ur of the Chaldees. Chaldees is a mistranslation of the Hebrew Kasdim, Kasdim being the Old Testament name of the Babylonians, while the Chaldees were a tribe who lived on the shores of the Persian Gulf, and did not become a part of the Babylonian population till the time of Hezekiah. Ur was one of the oldest and most famous of the Babylonian cities. Its site is now called Mugheir, or Mugayyar, on the western bank of the Euphrates, in Southern Babylonia. About a century before the birth of Abram it was ruled by a powerful dynasty of kings. Their conquests extended to Elam on the one side, and to the Lebanon on the other. They were followed by a dynasty of princes whose capital was Babylon, and who seem to have been of South Arabian origin. The founder of the dynasty was Sumu-abi ( Shem is my father ). But soon afterwards Babylonia fell under Elamite dominion. The kings of Babylon were compelled to acknowledge the supremacy of Elam, and a rival kingdom to that of Babylon, and governed by Elamites, sprang up at Larsa, not far from Ur, but on the opposite bank of the river. In the time of Abram the king of Larsa was Eri-Aku, the son of an Elamite prince, and Eri-Aku, as has long been recognized, is the Biblical Arioch king of Ellasar (Genesis 14:1). The contemporaneous king of Babylon in the north, in the country termed Shinar in Scripture, was Khammu-rabi. (See BABYLON; ABRAHAM; AMRAPHEL.)

Chaldee language

employed by the sacred writers in certain portions of the Old Testament, viz., Daniel 2:4-7, 28; Ezra 4:8-6:18; 7:12-26; Genesis 31:46; Jeremiah 10:11. It is the Aramaic dialect, as it is sometimes called, as distinguished from the Hebrew dialect. It was the language of commerce and of social intercourse in Western Asia, and after the Exile gradually came to be the popular language of Palestine. It is called Syrian in 2 Kings 18:26. Some isolated words in this language are preserved in the New Testament (Matthew 5:22; 6:24; 16:17; 27:46; Mark 3:17; 5:41; 7:34; 14:36; Acts 1:19; 1 Corinthians 16:22). These are specimens of the vernacular language of Palestine at that period. The term Hebrew was also sometimes applied to the Chaldee because it had become the language of the Hebrews (John 5:2; 19:20).

Chaldees

or Chaldeans, the inhabitants of the country of which Babylon was the capital. They were so called till the time of the Captivity (2 Kings 25; Isaiah 13:19; 23:13), when, particularly in the Book of Daniel (Daniel 5:30; 9:1), the name began to be used with special reference to a class of learned men ranked with the magicians and astronomers. These men cultivated the ancient Cushite language of the original inhabitants of the land, for they had a learning and a tongue (Daniel 1:4) of their own. The common language of the country at that time had become assimilated to the Semitic dialect, especially through the influence of the Assyrians, and was the language that was used for all civil purposes. The Chaldeans were the learned class, interesting themselves in science and religion, which consisted, like that of the ancient Arabians and Syrians, in the worship of the heavenly bodies. There are representations of this priestly class, of magi and diviners, on the walls of the Assyrian palaces.

Chamber

on the wall, which the Shunammite prepared for the prophet Elisha (2 Kings 4:10), was an upper chamber over the porch through the hall toward the street. This was the guest chamber where entertainments were prepared (Mark 14:14). There were also chambers within chambers (1 Kings 22:25; 2 Kings 9:2). To enter into a chamber is used metaphorically of prayer and communion with God (Isaiah 26:20). The chambers of the south (Job 9:9) are probably the constelations of the southern hemisphere. The chambers of imagery , i.e., chambers painted with images, as used by Ezekiel (Ezekiel 8:12), is an expression denoting the vision the prophet had of the abominations practised by the Jews in Jerusalem.

Chambering

(Romans 13:13), wantonness, impurity.

Chamberlain

a confidential servant of the king (Genesis 37:36; 39:1). In Romans 16:23 mention is made of Erastus the chamberlain. Here the word denotes the treasurer of the city, or the quaestor, as the Romans styled him. He is almost the only convert from the higher ranks of whom mention is made (comp. Acts 17:34). Blastus, Herod's chamberlain (Acts 12:20), was his personal attendant or valet-de-chambre. The Hebrew word saris, thus translated in Esther 1:10, 15; 2:3, 14, 21 etc., properly means an eunuch (as in the marg.), as it is rendered in Isaiah 39:7; 56:3.

Chameleon

a species of lizard which has the faculty of changing the colour of its skin. It is ranked among the unclean animals in Leviticus 11:30 where the Hebrew word so translated is coah (R.V., land crocodile ). In the same verse the Hebrew tanshemeth, rendered in Authorized Version mole, is in Revised Version chameleon, which is the correct rendering. This animal is very common in Egypt and in the Holy Land, especially in the Jordan valley.

Chamois

only in Deuteronomy 14:5 (Hebrews zemer), an animal of the deer or gazelle species. It bears this Hebrew name from its leaping or springing. The animal intended is probably the wild sheep (Ovis tragelephus), which is still found in Sinai and in the broken ridges of Stony Arabia. The LXX. and Vulgate render the word by camelopardus, i.e., the giraffe; but this is an animal of Central Africa, and is not at all known in Syria.

Champion

(1 Samuel 17:4, 23), properly the man between the two, denoting the position of Goliath between the two camps. Single combats of this kind at the head of armies were common in ancient times. In ver. 51 this word is the rendering of a different Hebrew word, and properly denotes a mighty man.

Chance

(Luke 10:31). It was not by chance that the priest came down by that road at that time, but by a specific arrangement and in exact fulfilment of a plan; not the plan of the priest, nor the plan of the wounded traveller, but the plan of God. By coincidence (Gr. sungkuria) the priest came down, that is, by the conjunction of two things, in fact, which were previously constituted a pair in the providence of God. In the result they fell together according to the omniscient Designer's plan. This is the true theory of the divine government. Compare the meeting of Philip with the Ethiopian (Acts 8:26, 27). There is no chance in God's empire. Chance is only another word for our want of knowledge as to the way in which one event falls in with another (1 Samuel 6:9; Ecclesiastes 9:11).

Chancellor

one who has judicial authority, literally, a Lord of judgement; a title given to the Persian governor of Samaria (Ezra 4:8, 9, 17).

Changes of raiment

were reckoned among the treasures of rich men (Genesis 45:22; Judges 14:12, 13; 2 Kings 5:22, 23).

Channel

(1.) The bed of the sea or of a river (Psalms 18:15; Isaiah 8:7).

(2.) The chanelbone (Job 31:22 marg.), properly tube or shaft, an old term for the collar-bone.

Chapel

a holy place or sanctuary, occurs only in Amos 7:13 where one of the idol priests calls Bethel the king's chapel.

Chapiter

the ornamental head or capital of a pillar. Three Hebrew words are so rendered. (1.) Cothereth (1 Kings 7:16; 2 Kings 25:17; 2 Chronicles 4:12), meaning a diadem or crown. (2.) Tzepheth (2 Chronicles 3:15). (3.) Rosh (Exodus 36:38; 38:17, 19, 28), properly a head or top.

Chapter

The several books of the Old and New Testaments were from an early time divided into chapters. The Pentateuch was divided by the ancient Hebrews into 54 parshioth or sections, one of which was read in the synagogue every Sabbath day (Acts. 13:15). These sections were afterwards divided into 669 sidrim or orders of unequal length. The Prophets were divided in somewhat the same manner into haphtaroth or passages.

In the early Latin and Greek versions of the Bible, similar divisions of the several books were made. The New Testament books were also divided into portions of various lengths under different names, such as titles and heads or chapters.

In modern times this ancient example was imitated, and many attempts of the kind were made before the existing division into chapters was fixed. The Latin Bible published by Cardinal Hugo of St. Cher in A.D. 1240 is generally regarded as the first Bible that was divided into our present chapters, although it appears that some of the chapters were fixed as early as A.D. 1059. This division into chapters came gradually to be adopted in the published editions of the Hebrew, with some few variations, and of the Greek Scriptures, and hence of other versions.

Charashim

craftsmen, a valley named in 1 Chronicles 4:14. In Nehemiah 11:35 the Hebrew word is rendered valley of craftsmen (R.V. marg., Geha-rashim). Nothing is known of it.

Charger

a bowl or deep dish. The silver vessels given by the heads of the tribes for the services of the tabernacle are so named (Numbers 7:13 etc.). The charger in which the Baptist's head was presented was a platter or flat wooden trencher (Matthew 14:8, 11; Mark 6:25, 28). The chargers of gold and silver of Ezra 1:9 were probably basins for receiving the blood of sacrifices.

Chariot

a vehicle generally used for warlike purposes. Sometimes, though but rarely, it is spoken of as used for peaceful purposes.

The first mention of the chariot is when Joseph, as a mark of distinction, was placed in Pharaoh's second state chariot (Genesis 41:43); and the next, when he went out in his own chariot to meet his father Jacob (Genesis 46:29). Chariots formed part of the funeral procession of Jacob (Genesis 50:9). When Pharaoh pursued the Israelites he took 600 war-chariots with him (Exodus 14:7). The Canaanites in the valleys of Palestine had chariots of iron (Joshua 17:18; Judges 1:19). Jabin, the king of Canaan, had 900 chariots (Judges 4:3); and in Saul's time the Philistines had 30,000. In his wars with the king of Zobah and with the Syrians, David took many chariots among the spoils (2 Samuel 8:4; 10:18). Solomon maintained as part of his army 1,400 chariots (1 Kings 10:26), which were chiefly imported from Egypt (29). From this time forward they formed part of the armies of Israel (1 Kings 22:34; 2 Kings 9:16, 21; 13:7, 14; 18:24; 23:30).

In the New Testament we have only one historical reference to the use of chariots, in the case of the Ethiopian eunuch (Acts. 8:28, 29, 38).

This word is sometimes used figuratively for hosts (Psalms 68:17; 2 Kings 6:17). Elijah, by his prayers and his counsel, was the chariot of Israel, and the horsemen thereof. The rapid agency of God in the phenomena of nature is also spoken of under the similitude of a chariot (Psalms 104:3; Isaiah 66:15; Habakkuk 3:8).

Chariot of the cherubim (1 Chronicles 28:18), the chariot formed by the two cherubs on the mercy-seat on which the Lord rides.

Chariot cities were set apart for storing the war-chariots in time of peace (2 Chronicles 1:14).

Chariot horses were such as were peculiarly fitted for service in chariots (2 Kings 7:14).

Chariots of war are described in Exodus 14:7; 1 Samuel 13:5; 2 Samuel 8:4; 1 Chronicles 18:4; Joshua 11:4; Judges 4:3, 13. They were not used by the Israelites till the time of David. Elijah was translated in a chariot of fire (2 Kings 2:11). Comp. 2 Kings 6:17. This vision would be to Elisha a source of strength and encouragement, for now he could say, They that be with us are more than they that be with them.

Charity

(1 Corinthians 13), the rendering in the Authorized Version of the word which properly denotes love, and is frequently so rendered (always so in the Revised Version). It is spoken of as the greatest of the three Christian graces (1 Corinthians 12:31-13:13).

Charmer

one who practises serpent-charming (Psalms 58:5; Jeremiah 8:17; Ecclesiastes 10:11). It was an early and universal opinion that the most venomous reptiles could be made harmless by certain charms or by sweet sounds. It is well known that there are jugglers in India and in other Eastern lands who practise this art at the present day.

In Isaiah 19:3 the word charmers is the rendering of the Hebrew 'ittim, meaning, properly, necromancers (R.V. marg., whisperers ). In Deuteronomy 18:11 the word charmer means a dealer in spells, especially one who, by binding certain knots, was supposed thereby to bind a curse or a blessing on its object. In Isaiah 3:3 the words eloquent orator should be, as in the Revised Version, skilful enchanter.

Charran

another form (Acts 7:2, 4) of Haran (q.v.).

Chebar

length, a river in the land of the Chaldeans (Ezekiel 1:3), on the banks of which were located some of the Jews of the Captivity (Ezekiel 1:1; 3:15, 23; 10:15, 20, 22). It has been supposed to be identical with the river Habor, the Chaboras, or modern Khabour, which falls into the Euphrates at Circesium. To the banks of this river some of the Israelites were removed by the Assyrians (2 Kings 17:6). An opinion that has much to support it is that the Chebar was the royal canal of Nebuchadnezzar, the Nahr Malcha, the greatest in Mesopotamia, which connected the Tigris with the Euphrates, in the excavation of which the Jewish captives were probably employed.

Chedorlaomer

(= Khudur-Lagamar of the inscriptions), king of Elam. Many centuries before the age of Abraham, Canaan and even the Sinaitic peninsula had been conquered by Babylonian kings, and in the time of Abraham himself Babylonia was ruled by a dynasty which claimed sovereignity over Syria and Palestine. The kings of the dynasty bore names which were not Babylonian, but at once South Arabic and Hebrew. The most famous king of the dynasty was Khammu-rabi, who united Babylonia under one rule, and made Babylon its capital. When he ascended the throne, the country was under the suzerainty of the Elamites, and was divided into two kingdoms, that of Babylon (the Biblical Shinar) and that of Larsa (the Biblical Ellasar). The king of Larsa was Eri-Aku ( the servant of the moon-God ), the son of an Elamite prince, Kudur-Mabug, who is entitled the father of the land of the Amorites. A recently discovered tablet enumerates among the enemies of Khammu-rabi, Kudur-Lagamar ( the servant of the goddess Lagamar ) or Chedorlaomer, Eri-Aku or Arioch, and Tudkhula or Tidal. Khammu-rabi, whose name is also read Ammi-rapaltu or Amraphel by some scholars, succeeded in overcoming Eri-Aku and driving the Elamites out of Babylonia. Assur-bani-pal, the last of the Assyrian conquerors, mentions in two inscriptions that he took Susa 1635 years after Kedor-nakhunta, king of Elam, had conquered Babylonia. It was in the year B.C. 660 that Assur-bani-pal took Susa.

Cheek

Smiting on the cheek was accounted a grievous injury and insult (Job 16:10; Lamentations 3:30; Micah 5:1). The admonition (Luke 6:29), Unto him that smiteth thee on the one cheek offer also the other, means simply, Resist not evil (Matthew 5:39; 1 Peter 2:19-23. Psalms 3:7 = that God had deprived his enemies of the power of doing him injury.

Cheese

(A.S. cese). This word occurs three times in the Authorized Version as the translation of three different Hebrew words: (1.) 1 Samuel 17:18 ten cheeses; i.e., ten sections of curd. (2.) 2 Samuel 17:29 cheese of kine = perhaps curdled milk of kine. The Vulgate version reads fat calves. (3.) Job 10:10 curdled milk is meant by the word.

Chemarim

black, (Zephaniah 1:4; rendered idolatrous priests in 2 Kings 23:5 and priests in Hosea 10:5). Some derive this word from the Assyrian Kamaru, meaning to throw down, and interpret it as describing the idolatrous priests who prostrate themselves before the idols. Others regard it as meaning those who go about in black, or ascetics.

Chemosh

the destroyer, subduer, or fish-God, the God of the Moabites (Numbers 21:29; Jeremiah 48:7, 13, 46). The worship of this God, the abomination of Moab, was introduced at Jerusalem by Solomon (1 Kings 11:7), but was abolished by Josiah (2 Kings 23:13). On the Moabite Stone (q.v.), Mesha (2 Kings 3:5) ascribes his victories over the king of Israel to this God, And Chemosh drove him before my sight.

Chenaanah

merchant. (1.) A Benjamite (1 Chronicles 7:10). (2.) The father of Zedekiah (1 Kings 22:11, 24).

Chenaiah

whom Jehovah hath made. Chief of the Levites, probably a Kohathite (1 Chronicles 15:22), and therefore not the same as mentioned in 1 Chronicles 26:29.

Chephirah

village, one of the four cities of the Gibeonitish Hivites with whom Joshua made a league (Joshua 9:17). It belonged to Benjamin. It has been identified with the modern Kefireh, on the west confines of Benjamin, about 2 miles west of Ajalon and 11 from Jerusalem.

Cherethim

(Ezekiel 25:16), more frequently Cherethites, the inhabitants of Southern Philistia, the Philistines (Zephaniah 2:5). The Cherethites and the Pelethites were David's life-guards (1 Samuel 30:14; 2 Samuel 8:18; 20:7, 23; 23:23). This name is by some interpreted as meaning Cretans, and by others executioners, who were ready to execute the king's sentence of death (Genesis 37:36 marg.; 1 Kings 2:25).

Cherith

a cutting; separation; a gorge, a torrent-bed or winter-stream, a brook, in whose banks the prophet Elijah hid himself during the early part of the three years' drought (1 Kings 17:3, 5). It has by some been identified as the Wady el-Kelt behind Jericho, which is formed by the junction of many streams flowing from the mountains west of Jericho. It is dry in summer. Travellers have described it as one of the wildest ravines of this wild region, and peculiarly fitted to afford a secure asylum to the persecuted. But if the prophet's interview with Ahab was in Samaria, and he thence journeyed toward the east, it is probable that he crossed Jordan and found refuge in some of the ravines of Gilead. The brook is said to have been before Jordan, which probably means that it opened toward that river, into which it flowed. This description would apply to the east as well as to the west of Jordan. Thus Elijah's hiding-place may have been the Jermuk, in the territory of the half-tribe of Manasseh.

Cherub

plural cherubim, the name of certain symbolical figures frequently mentioned in Scripture. They are first mentioned in connection with the expulsion of our first parents from Eden (Genesis 3:24). There is no intimation given of their shape or form. They are next mentioned when Moses was commanded to provide furniture for the tabernacle (Exodus 25:17-20; 26:1, 31). God promised to commune with Moses from between the cherubim (Exodus 25:22). This expression was afterwards used to denote the Divine abode and presence (Numbers 7:89; 1 Samuel 4:4; Isaiah 37:16; Psalms 80:1; 99:1). In Ezekiel's vision (Ezekiel 10:1-20they appear as living creatures supporting the throne of God. From Ezekiel's description of them (Ezekiel 1:10; 41:18, 19), they appear to have been compound figures, unlike any real object in nature; artificial images possessing the features and properties of several animals. Two cherubim were placed on the mercy-seat of the ark; two of colossal size overshadowed it in Solomon's temple. Ezekiel (Ezekiel 1:4-14speaks of four; and this number of living creatures is mentioned in Revelation 4:6. Those on the ark are called the cherubim of glory (Hebrews 9:5), i.e., of the Shechinah, or cloud of glory, for on them the visible glory of God rested. They were placed one at each end of the mercy-seat, with wings stretched upward, and their faces toward each other and toward the mercy-seat. They were anointed with holy oil, like the ark itself and the other sacred furniture.

The cherubim were symbolical. They were intended to represent spiritual existences in immediate contact with Jehovah. Some have regarded them as symbolical of the chief ruling power by which God carries on his operations in providence (Psalms 18:10). Others interpret them as having reference to the redemption of men, and as symbolizing the great rulers or ministers of the church. Many other opinions have been held regarding them which need not be referred to here. On the whole, it seems to be most satisfactory to regard the interpretation of the symbol to be variable, as is the symbol itself.

Their office was, (1) on the expulsion of our first parents from Eden, to prevent all access to the tree of life; and (2) to form the throne and chariot of Jehovah in his manifestation of himself on earth. He dwelleth between and sitteth on the cherubim (1 Samuel 4:4; Psalms 80:1; Ezekiel 1:26, 28).

Chesalon

strength; confidence, a place on the border of Judah, on the side of Mount Jearim (Joshua 15:10); probably identified with the modern village of Kesla, on the western mountains of Judah.

Chesed

gain, the son of Nahor (Genesis 22:22).

Chesil

ungodly, a town in the south of Judah (Joshua 15:30); probably the same as Bethul (Joshua 19:4) and Bethuel (1 Chronicles 4:30); now Khelasa.

Chest

(Hebrews 'aron, generally rendered ark ), the coffer into which the contributions for the repair of the temple were put (2 Kings 12:9, 10; 2 Chronicles 24:8, 10, 11). In Genesis 50:26 it is rendered coffin. In Ezekiel 27:24 a different Hebrew word, genazim (plur.), is used. It there means treasure-chests.

Chestnut tree

(Hebrews 'armon; i.e., naked ), mentioned in connection with Jacob's artifice regarding the cattle (Genesis 30:37). It is one of the trees of which, because of its strength and beauty, the Assyrian empire is likened (Ezekiel 31:8; R.V., plane trees ). It is probably the Oriental plane tree (Platanus orientalis) that is intended. It is a characteristic of this tree that it annually sheds its outer bark, becomes naked. The chestnut tree proper is not a native of Palestine.

Chesulloth

fertile places; the loins, a town of Issachar, on the slopes of some mountain between Jezreel and Shunem (Joshua 19:18). It has been identified with Chisloth-tabor, 2 1/2 miles to the west of Mount Tabor, and north of Jezreel; now Iksal.

Chezib

deceitful, a town where Shelah, the son of Judah, was born (Genesis 38:5). Probably the same as Achzib (q.v.).

Chidon

dart, the name of the threshing-floor at which the death of Uzzah took place (1 Chronicles 13:9). In the parallel passage in Samuel (2 Samuel 6:6) it is called Nachon's threshing-floor. It was a place not far north-west from Jerusalem.

Chief of the three

a title given to Adino the Eznite, one of David's greatest heroes (2 Samuel 23:8); also called Jashobeam (1 Chronicles 11:11).

Chief priest

See PRIEST.

Chiefs of Asia

Asiarchs, the title given to certain wealthy persons annually appointed to preside over the religious festivals and games in the various cities of proconsular Asia (Acts 19:31). Some of these officials appear to have been Paul's friends.

Child

This word has considerable latitude of meaning in Scripture. Thus Joseph is called a child at the time when he was probably about sixteen years of age (Genesis 37:3); and Benjamin is so called when he was above thirty years (Genesis 44:20). Solomon called himself a little child when he came to the kingdom (1 Kings 3:7).

The descendants of a man, however remote, are called his children; as, the children of Edom, the children of Moab, the children of Israel.

In the earliest times mothers did not wean their children till they were from thirty months to three years old; and the day on which they were weaned was kept as a festival day (Genesis 21:8; Exodus 2:7, 9; 1 Samuel 1:22-24; Matthew 21:16). At the age of five, children began to learn the arts and duties of life under the care of their fathers (Deuteronomy 6:20-25; 11:19).

To have a numerous family was regarded as a mark of divine favour (Genesis 11:30; 30:1; 1 Samuel 2:5; 2 Samuel 6:23; Psalms 127:3; 128:3).

Figuratively the name is used for those who are ignorant or narrow-minded (Matthew 11:16; Luke 7:32; 1 Corinthians 13:11). When I was a child, I spake as a child. Brethren, be not children in understanding (1 Corinthians 14:20). That we henceforth be no more children, tossed to and fro (Ephesians 4:14).

Children are also spoken of as representing simplicity and humility (Matthew 19:13-15; Mark 10:13-16; Luke 18:15-17. Believers are children of light (Luke 16:8; 1 Thessalonians 5:5) and children of obedience (1 Peter 1:14).

Chileab

protected by the father, David's second son by Abigail (2 Samuel 3:3); called also Daniel (1 Chronicles 3:1). He seems to have died when young.

Chilion

the pining one, the younger son of Elimelech and Naomi, and husband of Orpah, Ruth's sister (Ruth 1:2; 4:9).

Chilmad

a place or country unknown which, along with Sheba and Asshur, traded with Tyre (Ezekiel 27:23).

Chimham

pining, probably the youngest son of Barzillai the Gileadite (2 Samuel 19:37-40. The habitation of Chimham (Jeremiah 41:17) was probably an inn or khan, which is the proper meaning of the Hebrew geruth, rendered habitation , established in later times in his possession at Bethlehem, which David gave to him as a reward for his loyalty in accompanying him to Jerusalem after the defeat of Absalom (1 Kings 2:7). It has been supposed that, considering the stationary character of Eastern institutions, it was in the stable of this inn or caravanserai that our Saviour was born (Luke 2:7).

Chinnereth

lyre, the singular form of the word (Deuteronomy 3:17; Joshua 19:35), which is also used in the plural form, Chinneroth, the name of a fenced city which stood near the shore of the lake of Galilee, a little to the south of Tiberias. The town seems to have given its name to a district, as appears from 1 Kings 15:20 where the plural form of the word is used.

The Sea of Chinnereth (Numbers 34:11; Joshua 13:27), or of Chinneroth (Joshua 12:3), was the lake of Gennesaret or sea of Tiberias (Deuteronomy 3:17; Joshua 11:2). Chinnereth was probably an ancient Canaanitish name adopted by the Israelites into their language.

Chios

mentioned in Acts 20:15 an island in the Aegean Sea, about 5 miles distant from the mainland, having a roadstead, in the shelter of which Paul and his companions anchored for a night when on his third missionary return journey. It is now called Scio.

Chisleu

the name adopted from the Babylonians by the Jews after the Captivity for the third civil, or ninth ecclesiastical, month (Nehemiah 1:1; Zechariah 7:1). It corresponds nearly with the moon in November.

Chittim

or Kittim, a plural form (Genesis 10:4), the name of a branch of the descendants of Javan, the son of Japheth. Balaam foretold (Numbers 24:24) that ships shall come from the coast of Chittim, and afflict Eber. Daniel prophesied (Daniel 11:30) that the ships of Chittim would come against the king of the north. It probably denotes Cyprus, whose ancient capital was called Kition by the Greeks.

The references elsewhere made to Chittim (Isaiah 23:1, 12; Jeremiah 2:10; Ezekiel 27:6) are to be explained on the ground that while the name originally designated the Phoenicians only, it came latterly to be used of all the islands and various settlements on the sea-coasts which they had occupied, and then of the people who succeeded them when the Phoenician power decayed. Hence it designates generally the islands and coasts of the Mediterranean and the races that inhabit them.

Chiun

occurs only in Amos 5:26 (R.V. marg., shrine ). The LXX. translated the word by Rhephan, which became corrupted into Remphan, as used by Stephen (Acts 7:43; but R.V., Rephan ). Probably the planet Saturn is intended by the name. Astrologers represented this planet as baleful in its influences, and hence the Phoenicians offered to it human sacrifices, especially children.

Chloe

verdure, a female Christian (1 Corinthians 1:11), some of whose household had informed Paul of the divided state of the Corinthian church. Nothing is known of her.

Chor-ashan

smoking furnace, one of the places where David himself and his men were wont to haunt (1 Samuel 30:30, 31). It is probably identical with Ashan (Joshua 15:42; 19:7), a Simeonite city in the Negeb, i.e., the south, belonging to Judah. The word ought, according to another reading, to be Bor-ashan.

Chorazin

named along with Bethsaida and Capernaum as one of the cities in which our Lord's mighty works were done, and which was doomed to woe because of signal privileges neglected (Matthew 11:21; Luke 10:13). It has been identified by general consent with the modern Kerazeh, about 2 1/2 miles up the Wady Kerazeh from Capernaum; i.e., Tell Hum.

Chosen

spoken of warriors (Exodus 15:4; Judges 20:16), of the Hebrew nation (Psalms 105:43; Deuteronomy 7:7), of Jerusalem as the seat of the temple (1 Kings 11:13). Christ is the chosen of God (Isaiah 42:1); and the apostles are chosen for their work (Acts 10:41). It is said with regard to those who do not profit by their opportunities that many are called, but few are chosen (Matthew 20:16). (See ELECTION.)

Chozeba

(1 Chronicles 4:22), the same as Chezib and Achzib, a place in the lowlands of Judah (Genesis 38:5; Joshua 15:44).

Christ

anointed, the Greek translation of the Hebrew word rendered Messiah (q.v.), the official title of our Lord, occurring five hundred and fourteen times in the New Testament. It denotes that he was anointed or consecrated to his great redemptive work as Prophet, Priest, and King of his people. He is Jesus the Christ (Acts 17:3; 18:5; Matthew 22:42), the Anointed One. He is thus spoken of by Isaiah (Isaiah 61:1), and by Daniel (Daniel 9:24-26, who styles him Messiah the Prince.

The Messiah is the same person as the seed of the woman (Genesis 3:15), the seed of Abraham (Genesis 22:18), the Prophet like unto Moses (Deuteronomy 18:15), the priest after the order of Melchizedek (Psalms 110:4), the rod out of the stem of Jesse (Isaiah 11:1, 10), the Immanuel, the virgin's son (Isaiah 7:14), the branch of Jehovah (Isaiah 4:2), and the messenger of the covenant (Malachi 3:1). This is he of whom Moses in the law and the prophets did write. The Old Testament Scripture is full of prophetic declarations regarding the Great Deliverer and the work he was to accomplish. Jesus the Christ is Jesus the Great Deliverer, the Anointed One, the Saviour of men. This name denotes that Jesus was divinely appointed, commissioned, and accredited as the Saviour of men (Hebrews 5:4; Isaiah 11:2-4; 49:6; John 5:37; Acts 2:22).

To believe that Jesus is the Christ is to believe that he is the Anointed, the Messiah of the prophets, the Saviour sent of God, that he was, in a word, what he claimed to be. This is to believe the gospel, by the faith of which alone men can be brought unto God. That Jesus is the Christ is the testimony of God, and the faith of this constitutes a Christian (1 Corinthians 12:3; 1 John 5:1).

Christian

the name given by the Greeks or Romans, probably in reproach, to the followers of Jesus. It was first used at Antioch. The names by which the disciples were known among themselves were brethren, the faithful, elect, saints, believers. But as distinguishing them from the multitude without, the name Christian came into use, and was universally accepted. This name occurs but three times in the New Testament (Acts 11:26; 26:28; 1 Peter 4:16).

Christs, False

Our Lord warned his disciples that they would arise (Matthew 24:24). It is said that no fewer than twenty-four persons have at different times appeared (the last in 1682) pretending to be the Messiah of the prophets.

Chronicles

the words of the days, (1 Kings 14:19; 1 Chronicles 27:24), the daily or yearly records of the transactions of the kingdom; events recorded in the order of time.

Chronicles, Books of

The two books were originally one. They bore the title in the Massoretic Hebrew Dibre hayyamim, i.e., Acts of the Days. This title was rendered by Jerome in his Latin version Chronicon, and hence Chronicles. In the Septuagint version the book is divided into two, and bears the title Paraleipomena, i.e., things omitted, or supplements , because containing many things omitted in the Books of Kings.

The contents of these books are comprehended under four heads. (1.) The first nine chapters of Book I. contain little more than a list of genealogies in the line of Israel down to the time of David. (2.) The remainder of the first book contains a history of the reign of David. (3.) The first nine chapters of Book II. contain the history of the reign of Solomon. (4.) The remaining chapters of the second book contain the history of the separate kingdom of Judah to the time of the return from Babylonian Exile.

The time of the composition of the Chronicles was, there is every ground to conclude, subsequent to the Babylonian Exile, probably between 450 and 435 B.C. The contents of this twofold book, both as to matter and form, correspond closely with this idea. The close of the book records the proclamation of Cyrus permitting the Jews to return to their own land, and this forms the opening passage of the Book of Ezra, which must be viewed as a continuation of the Chronicles. The peculiar form of the language, being Aramaean in its general character, harmonizes also with that of the books which were written after the Exile. The author was certainly contemporary with Zerubbabel, details of whose family history are given (1 Chronicles 3:19).

The time of the composition being determined, the question of the authorship may be more easily decided. According to Jewish tradition, which was universally received down to the middle of the seventeenth century, Ezra was regarded as the author of the Chronicles. There are many points of resemblance and of contact between the Chronicles and the Book of Ezra which seem to confirm this opinion. The conclusion of the one and the beginning of the other are almost identical in expression. In their spirit and characteristics they are the same, showing thus also an identity of authorship.

In their general scope and design these books are not so much historical as didactic. The principal aim of the writer appears to be to present moral and religious truth. He does not give prominence to political occurences, as is done in Samuel and Kings, but to ecclesiastical institutions. The genealogies, so uninteresting to most modern readers, were really an important part of the public records of the Hebrew state. They were the basis on which not only the land was distributed and held, but the public services of the temple were arranged and conducted, the Levites and their descendants alone, as is well known, being entitled and first fruits set apart for that purpose. The Chronicles are an epitome of the sacred history from the days of Adam down to the return from Babylonian Exile, a period of about 3,500 years. The writer gathers up the threads of the old national life broken by the Captivity.

The sources whence the chronicler compiled his work were public records, registers, and genealogical tables belonging to the Jews. These are referred to in the course of the book (1 Chronicles 27:24; 29:29; 2 Chronicles 9:29; 12:15; 13:22; 20:34; 24:27; 26:22; 32:32; 33:18, 19; 27:7; 35:25). There are in Chronicles, and the books of Samuel and Kings, forty parallels, often verbal, proving that the writer both knew and used these records (1 Chronicles 17:18; comp. 2 Samuel 7:18-20; 1 Chronicles 19; comp. 2 Samuel 10, etc.).

As compared with Samuel and Kings, the Book of Chronicles omits many particulars there recorded (2 Samuel 6:20-23; 9; 11; 14-19, etc.), and includes many things peculiar to itself (1 Chronicles 12; 22; 23-26; 27; 28; 29, etc.). Twenty whole chapters, and twenty-four parts of chapters, are occupied with matter not found elsewhere. It also records many things in fuller detail, as (e.g.) the list of David's heroes (1 Chronicles 12:1-37the removal of the ark from Kirjath-jearim to Mount Zion (1 Chronicles 13; 15:2-24; 16:4-43; comp. 2 Samuel 6), Uzziah's leprosy and its cause (2 Chronicles 26:16-21; comp. 2 Kings 15:5), etc.

It has also been observed that another peculiarity of the book is that it substitutes modern and more common expressions for those that had then become unusual or obsolete. This is seen particularly in the substitution of modern names of places, such as were in use in the writer's day, for the old names; thus Gezer (1 Chronicles 20:4) is used instead of Gob (2 Samuel 21:18), etc.

The Books of Chronicles are ranked among the khethubim or hagiographa. They are alluded to, though not directly quoted, in the New Testament (Hebrews 5:4; Matthew 12:42; 23:35; Luke 1:5; 11:31, 51).

Chronicles of king David

(1 Chronicles 27:24) were statistical state records; one of the public sources from which the compiler of the Books of Chronicles derived information on various public matters.

Chronology

is the arrangement of facts and events in the order of time. The writers of the Bible themselves do not adopt any standard era according to which they date events. Sometimes the years are reckoned, e.g., from the time of the Exodus (Numbers 1:1; 33:38; 1 Kings 6:1), and sometimes from the accession of kings (1 Kings 15:1, 9, 25, 33 etc.), and sometimes again from the return from Exile (Ezra 3:8).

Hence in constructing a system of Biblecal chronology, the plan has been adopted of reckoning the years from the ages of the patriarchs before the birth of their first-born sons for the period from the Creation to Abraham. After this period other data are to be taken into account in determining the relative sequence of events.

As to the patriarchal period, there are three principal systems of chronology: (1) that of the Hebrew text, (2) that of the Septuagint version, and (3) that of the Samaritan Pentateuch, as seen in the scheme on the opposite page.

The Samaritan and the Septuagint have considerably modified the Hebrew chronology. This modification some regard as having been wilfully made, and to be rejected. The same system of variations is observed in the chronology of the period between the Flood and Abraham. Thus:

Hebrew Septuigant Samaritan

From the birth of Arphaxad

2 years after the Flood,

to the birth of Terah. 220 1000 870

From the birth of

Terah to the birth of Abraham. 130 70 72

The Septuagint fixes on seventy years as the age of Terah at the birth of Abraham, from Genesis 11:26; but a comparison of Genesis 11:32 and Acts 7:4 with Genesis 12:4 shows that when Terah died, at the age of two hundred and five years, Abraham was seventy-five years, and hence Terah must have been one hundred and thirty years when Abraham was born. Thus, including the two years from the Flood to the birth of Arphaxad, the period from the Flood to the birth of Abraham was three hundred and fifty-two years.

The next period is from the birth of Abraham to the Exodus. This, according to the Hebrew, extends to five hundred and five years. The difficulty here is as to the four hundred and thirty years mentioned Exodus 12:40, 41; Galatians 3:17. These years are regarded by some as dating from the covenant with Abraham (Genesis 15), which was entered into soon after his sojourn in Egypt; others, with more probability, reckon these years from Jacob's going down into Egypt. (See EXODUS.)

| | Hebrew Text | Septuigant Text | Samaritan |

| | | | Pentateuch |

| |

1 2 3 | 1 2 3 | 1 2 3 |

| Adam | 130 800 930 | 230 700 930 | 130 800 930 |

| Seth | 105 807 912 | 205 707 912 | 105 807 912 |

| Enos | 90 815 905 | 190 715 905 | 90 815 905 |

| Cainan | 70 840 910 | 170 740 910 | 70 840 910 |

| Mahalaleel | 65 830 895 | 165 730 895 | 65 830 895 |

| Jared | 162 800 962 | 162 800 962 | 62 785 947 |

| Enoch | 65 300 365 | 165 200 365 | 65 300 365 |

| Methuselah | 187 782 969 | 187 782 969 | 67 653 720 |

| Lamech | 182 595 777 | 188 565 753 | 53 600 653 |

| | | | |

| Thus from Adam | | | |

| to the birth of noah | 1056 | 1662 | 707 |

| | | | |

| From birth of | | | |

| Noah to the Flood | 600 | 600 | 600 |

| | | | |

| From Adam to | -- | -- | -- |

| the Flood. | 1656 | 2262 | 1307 |

1 = Lived years before the birth of first son. 2 = Lived after birth of first son. 3 = Total life.

|In modern times the systems of Biblical chronology that have been adopted are chiefly those of Ussher and Hales. The former follows the Hebrew, and the latter the Septuagint mainly. Archbishop Ussher's (died 1656) system is called the short chronology. It is that given on the margin of the Authorized Version, but is really of no authority, and is quite uncertain.

Ussher Hales

Creation: 4004 B.C. 5411 B.C.

Flood: 2348 B.C. 3155 B.C.

Abram leaves Haran: 1921 B.C. 2078 B.C.

Exodus: 1491 B.C. 1648 B.C.

Destruction of the Temple: 588 B.C. 586 B.C.

To show at a glance the different ideas of the date of the creation, it may be interesting to note the following: From Creation to 1894.

According to Ussher, 5,898; Hales, 7,305; Zunz (Hebrew reckoning), 5,882; Septuagint (Perowne), 7,305; Rabbinical, 5,654; Panodorus, 7,387; Anianus, 7,395; Constantinopolitan, 7,403; Eusebius, 7,093; Scaliger, 5,844; Dionysius (from whom we take our Christian era), 7,388; Maximus, 7,395; Syncellus and Theophanes, 7,395; Julius Africanus, 7,395; Jackson, 7,320.

Chrysoprasus

golden leek, a precious stone of the colour of leek's juice, a greenish-golden colour (Revelation 21:20).

Chub

the name of a people in alliance with Egypt in the time of Nebuchadnezzar. The word is found only in Ezekiel 30:5. They were probably a people of Northern Africa, or of the lands near Egypt in the south.

Chun

one of the cities of Hadarezer, king of Syria. David procured brass (i.e., bronze or copper) from it for the temple (1 Chronicles 18:8). It is called Berothai in 2 Samuel 8:8; probably the same as Berothah in Ezekiel 47:16.

Church

Derived probably from the Greek kuriakon (i.e., the Lord's house ), which was used by ancient authors for the place of worship.

In the New Testament it is the translation of the Greek word ecclesia, which is synonymous with the Hebrew kahal of the Old Testament, both words meaning simply an assembly, the character of which can only be known from the connection in which the word is found. There is no clear instance of its being used for a place of meeting or of worship, although in post-apostolic times it early received this meaning. Nor is this word ever used to denote the inhabitants of a country united in the same profession, as when we say the Church of England, the Church of Scotland, etc.

We find the word ecclesia used in the following senses in the New Testament: (1.) It is translated assembly in the ordinary classical sense (Acts 19:32, 39, 41).

(2.) It denotes the whole body of the redeemed, all those whom the Father has given to Christ, the invisible catholic church (Ephesians 5:23, 25, 27, 29; Hebrews 12:23).

(3.) A few Christians associated together in observing the ordinances of the gospel are an ecclesia (Romans 16:5; Colossians 4:15).

(4.) All the Christians in a particular city, whether they assembled together in one place or in several places for religious worship, were an ecclesia. Thus all the disciples in Antioch, forming several congregations, were one church (Acts 13:1); so also we read of the church of God at Corinth (1 Corinthians 1:2), the church at Jerusalem (Acts 8:1), the church of Ephesus (Revelation 2:1), etc.

(5.) The whole body of professing Christians throughout the world (1 Corinthians 15:9; Galatians 1:13; Matthew 16:18) are the church of Christ.

The church visible consists of all those throughout the world that profess the true religion, together with their children. It is called visible because its members are known and its assemblies are public. Here there is a mixture of wheat and chaff, of saints and sinners. God has commanded his people to organize themselves into distinct visible ecclesiastical communities, with constitutions, laws, and officers, badges, ordinances, and discipline, for the great purpose of giving visibility to his kingdom, of making known the gospel of that kingdom, and of gathering in all its elect subjects. Each one of these distinct organized communities which is faithful to the great King is an integral part of the visible church, and all together constitute the catholic or universal visible church. A credible profession of the true religion constitutes a person a member of this church. This is the kingdom of heaven, whose character and progress are set forth in the parables recorded in Matthew 13.

The children of all who thus profess the true religion are members of the visible church along with their parents. Children are included in every covenant God ever made with man. They go along with their parents (Genesis 9:9-17; 12:1-3; 17:7; Exodus 20:5; Deuteronomy 29:10-13. Peter, on the day of Pentecost, at the beginning of the New Testament dispensation, announces the same great principle. The promise [just as to Abraham and his seed the promises were made] is unto you, and to your children (Acts 2:38, 39). The children of believing parents are holy , i.e., are saints , a title which designates the members of the Christian church (1 Corinthians 7:14). (See BAPTISM.)

The church invisible consists of the whole number of the elect that have been, are, or shall be gathered into one under Christ, the head thereof. This is a pure society, the church in which Christ dwells. It is the body of Christ. it is called invisible because the greater part of those who constitute it are already in heaven or are yet unborn, and also because its members still on earth cannot certainly be distinguished. The qualifications of membership in it are internal and are hidden. It is unseen except by Him who searches the heart. The Lord knoweth them that are his (2 Timothy 2:19).

The church to which the attributes, prerogatives, and promises appertaining to Christ's kingdom belong, is a spiritual body consisting of all true believers, i.e., the church invisible.

(1.) Its unity. God has ever had only one church on earth. We sometimes speak of the Old Testament Church and of the New Testament church, but they are one and the same. The Old Testament church was not to be changed but enlarged (Isaiah 49:13-23; 60:1-14. When the Jews are at length restored, they will not enter a new church, but will be grafted again into their own olive tree (Romans 11:18-24; comp. Ephesians 2:11-22. The apostles did not set up a new organization. Under their ministry disciples were added to the church already existing (Acts 2:47).

(2.) Its universality. It is the catholic church; not confined to any particular country or outward organization, but comprehending all believers throughout the whole world.

(3.) Its perpetuity. It will continue through all ages to the end of the world. It can never be destroyed. It is an everlasting kindgdom.

Churl

in Isaiah 32:5 (R.V. marg., crafty ), means a deceiver. In 1 Samuel 25:3 the word churlish denotes a man that is coarse and ill-natured, or, as the word literally means, hard. The same Greek word as used by the LXX. here is found in Matthew 25:24 and there is rendered hard.

Chushan-rishathaim

Cush of double wickedness, or governor of two presidencies, the king of Mesopotamia who oppressed Israel in the generation immediately following Joshua (Judges 3:8). We learn from the Tell-el-Amarna tablets that Palestine had been invaded by the forces of Aram-naharaim (A.V., Mesopotamia ) more than once, long before the Exodus, and that at the time they were written the king of Aram-naharaim was still intriguing in Canaan. It is mentioned among the countries which took part in the attack upon Egypt in the reign of Rameses III. (of the Twentieth Dynasty), but as its king is not one of the princes stated to have been conquered by the Pharaoh, it would seem that he did not actually enter Egypt. As the reign of Rameses III. corresponds with the Israelitish occupation of Canaan, it is probable that the Egyptian monuments refer to the oppression of the Israelites by Chushan-rishathaim. Canaan was still regarded as a province of Egypt, so that, in attacking it Chushan-rishathaim would have been considered to be attacking Egypt.

Cilicia

a maritime province in the south-east of Asia Minor. Tarsus, the birth-place of Paul, was one of its chief towns, and the seat of a celebrated school of philosophy. Its luxurious climate attracted to it many Greek residents after its incorporation with the Macedonian empire. It was formed into a Roman province, B.C. 67. The Jews of Cilicia had a synagogue at Jerusalem (Acts 6:9). Paul visited it soon after his conversion (Galatians 1:21; Acts 9:30), and again, on his second missionary journey (Acts 15:41), he went through Syria and Cilicia, confirming the churches. It was famous for its goat's-hair cloth, called cilicium. Paul learned in his youth the trade of making tents of this cloth.

Cinnamon

Hebrews kinamon, the Cinnamomum zeylanicum of botanists, a tree of the Laurel family, which grows only in India on the Malabar coast, in Ceylon, and China. There is no trace of it in Egypt, and it was unknown in Syria. The inner rind when dried and rolled into cylinders forms the cinnamon of commerce. The fruit and coarser pieces of bark when boiled yield a fragrant oil. It was one of the principal ingredients in the holy anointing oil (Exodus 30:23). It is mentioned elsewhere only in Proverbs 7:17; Song of Solomon 4:14; Revelation 18:13. The mention of it indicates a very early and extensive commerce carried on between Palestine and the East.

Cinnereth

a harp, one of the fenced cities of Naphtali (Joshua 19:35; comp. Deuteronomy 3:17). It also denotes, apparently, a district which may have taken its name from the adjacent city or lake of Gennesaret, anciently called the sea of Chinnereth (q.v.), and was probably that enclosed district north of Tiberias afterwards called the plain of Gennesaret. Called Chinneroth (R.V., Chinnereth) Joshua 11:2. The phrase all Cinneroth, with all the land of Naphtali in 1 Kings 15:20 is parallel to the store-houses of the cities of Naphtali (R.V. marg.) in 2 Chronicles 16:4.

Circuit

the apparent diurnal revolution of the sun round the earth (Psalms 19:6), and the changes of the wind (Ecclesiastes 1:6). In Job 22:14 in the circuit of heaven (R.V. marg., on the vault of heaven ) means the arch of heaven, which seems to be bent over our heads.

Circumcision

cutting around. This rite, practised before, as some think, by divers races, was appointed by God to be the special badge of his chosen people, an abiding sign of their consecration to him. It was established as a national ordinance (Genesis 17:10, 11). In compliance with the divine command, Abraham, though ninety-nine years of age, was circumcised on the same day with Ishmael, who was thirteen years old (Genesis 17:24-27. Slaves, whether home-born or purchased, were circumcised (Genesis 17:12, 13); and all foreigners must have their males circumcised before they could enjoy the privileges of Jewish citizenship (Exodus 12:48). During the journey through the wilderness, the practice of circumcision fell into disuse, but was resumed by the command of Joshua before they entered the Promised Land (Joshua 5:2-9. It was observed always afterwards among the tribes of israel, although it is not expressly mentioned from the time of the settlement in Canaan till the time of Christ, about 1,450 years. The Jews prided themselves in the possession of this covenant distinction (Judges 14:3; 15:18; 1 Samuel 14:6; 17:26; 2 Samuel 1:20; Ezekiel 31:18).

As a rite of the church it ceased when the New Testament times began (Galatians 6:15; Colossians 3:11). Some Jewish Christians sought to impose it, however, on the Gentile converts; but this the apostles resolutely resisted (Acts 15:1; Galatians 6:12). Our Lord was circumcised, for it became him to fulfil all righteousness, as of the seed of Abraham, according to the flesh; and Paul took and circumcised Timothy (Acts 16:3), to avoid giving offence to the Jews. It would render Timothy's labours more acceptable to the Jews. But Paul would by no means consent to the demand that Titus should be circumcised (Galatians 2:3-5. The great point for which he contended was the free admission of uncircumcised Gentiles into the church. He contended successfully in behalf of Titus, even in Jerusalem.

In the Old Testament a spiritual idea is attached to circumcision. It was the symbol of purity (Isaiah 52:1). We read of uncircumcised lips (Exodus 6:12, 30), ears (Jeremiah 6:10), hearts (Leviticus 26:41). The fruit of a tree that is unclean is spoken of as uncircumcised (Leviticus 19:23).

It was a sign and seal of the covenant of grace as well as of the national covenant between God and the Hebrews. (1.) It sealed the promises made to Abraham, which related to the commonwealth of Israel, national promises. (2.) But the promises made to Abraham included the promise of redemption (Galatians 3:14), a promise which has come upon us. The covenant with Abraham was a dispensation or a specific form of the covenant of grace, and circumcision was a sign and seal of that covenant. It had a spiritual meaning. It signified purification of the heart, inward circumcision effected by the Spirit (Deuteronomy 10:16; 30:6; Ezekiel 44:7; Acts 7:51; Romans 2:28; Colossians 2:11). Circumcision as a symbol shadowing forth sanctification by the Holy Spirit has now given way to the symbol of baptism (q.v.). But the truth embodied in both ordinances is ever the same, the removal of sin, the sanctifying effects of grace in the heart.

Under the Jewish dispensation, church and state were identical. No one could be a member of the one without also being a member of the other. Circumcision was a sign and seal of membership in both. Every circumcised person bore thereby evidence that he was one of the chosen people, a member of the church of God as it then existed, and consequently also a member of the Jewish commonwealth.

Cistern

the rendering of a Hebrew word bor, which means a receptacle for water conveyed to it; distinguished from beer, which denotes a place where water rises on the spot (Jeremiah 2:13; Proverbs 5:15; Isaiah 36:16), a fountain. Cisterns are frequently mentioned in Scripture. The scarcity of springs in Palestine made it necessary to collect rain-water in reservoirs and cisterns (Numbers 21:22). (See WELL.)

Empty cisterns were sometimes used as prisons (Jeremiah 38:6; Lamentations 3:53; Psalms 40:2; 69:15). The pit into which Joseph was cast (Genesis 37:24) was a beer or dry well. There are numerous remains of ancient cisterns in all parts of Palestine.

Citizenship

the rights and privileges of a citizen in distinction from a foreigner (Luke 15:15; 19:14; Acts 21:39). Under the Mosaic law non-Israelites, with the exception of the Moabites and the Ammonites and others mentioned in Deuteronomy 23:1-3 were admitted to the general privileges of citizenship among the Jews (Exodus 12:19; Leviticus 24:22; Numbers 15:15; 35:15; Deuteronomy 10:18; 14:29; 16:10, 14).

The right of citizenship under the Roman government was granted by the emperor to individuals, and sometimes to provinces, as a favour or as a recompense for services rendered to the state, or for a sum of money (Acts 22:28). This freedom secured privileges equal to those enjoyed by natives of Rome. Among the most notable of these was the provision that a man could not be bound or imprisoned without a formal trial (Acts 22:25, 26), or scourged (Acts 16:37). All Roman citizens had the right of appeal to Caesar (Acts 25:11).

City

The earliest mention of city-building is that of Enoch, which was built by Cain (Genesis 4:17). After the confusion of tongues, the descendants of Nimrod founded several cities (Genesis 10:10-12. Next, we have a record of the cities of the Canaanites, Sidon, Gaza, Sodom, etc. (Genesis 10:12, 19; 11:3, 9; 36:31-39. The earliest description of a city is that of Sodom (Genesis 19:1-22. Damascus is said to be the oldest existing city in the world. Before the time of Abraham there were cities in Egypt (Numbers 13:22). The Israelites in Egypt were employed in building the treasure cities of Pithom and Raamses (Exodus 1:11); but it does not seem that they had any cities of their own in Goshen (Genesis 46:34; 47:1-11. In the kingdom of Og in Bashan there were sixty great cities with walls, and twenty-three cities in Gilead partly rebuilt by the tribes on the east of Jordan (Numbers 21:21, 32, 33, 35; 32:1-3, 34-42; Deuteronomy 3:4, 5, 14; 1 Kings 4:13). On the west of Jordan were thirty-one royal cities (Joshua 12), besides many others spoken of in the history of Israel.

A fenced city was a city surrounded by fortifications and high walls, with watch-towers upon them (2 Chronicles 11:11; Deuteronomy 3:5). There was also within the city generally a tower to which the citizens might flee when danger threatened them (Judges 9:46-52.

A city with suburbs was a city surrounded with open pasture-grounds, such as the forty-eight cities which were given to the Levites (Numbers 35:2-7. There were six cities of refuge, three on each side of Jordan, namely, Kadesh, Shechem, Hebron, on the west of Jordan; and on the east, Bezer, Ramoth-gilead, and Golan. The cities on each side of the river were nearly opposite each other. The regulations concerning these cities are given in Numbers 35:9-34; Deuteronomy 19:1-13; Exodus 21:12-14.

When David reduced the fortress of the Jebusites which stood on Mount Zion, he built on the site of it a palace and a city, which he called by his own name (1 Chronicles 11:5), the city of David. Bethlehem is also so called as being David's native town (Luke 2:4).

Jerusalem is called the Holy City, the holiness of the temple being regarded as extending in some measure over the whole city (Nehemiah 11:1).

Pithom and Raamses, built by the Israelites as treasure cities, were not places where royal treasures were kept, but were fortified towns where merchants might store their goods and transact their business in safety, or cities in which munitions of war were stored. (See PITHOM.)

Clauda

a small island off the southwest coast of Crete, passed by Paul on his voyage to Rome (Acts 27:16). It is about 7 miles long and 3 broad. It is now called Gozzo (R.V., Cauda ).

Claudia

a female Christian mentioned in 2 Timothy 4:21. It is a conjecture having some probability that she was a British maiden, the daughter of king Cogidunus, who was an ally of Rome, and assumed the name of the emperor, his patron, Tiberius Claudius, and that she was the wife of Pudens.

Claudius

lame. (1.) The fourth Roman emperor. He succeeded Caligula (A.D. 41). Though in general he treated the Jews, especially those in Asia and Egypt, with great indulgence, yet about the middle of his reign (A.D. 49) he banished them all from Rome (Acts 18:2). In this edict the Christians were included, as being, as was supposed, a sect of Jews. The Jews, however soon again returned to Rome.

During the reign of this emperor, several persecutions of the Christians by the Jews took place in the dominions of Herod Agrippa, in one of which the apostle James was killed (Acts 12:2). He died A.D. 54.

(2.) Claudius Lysias, a Greek who, having obtained by purchase the privilege of Roman citizenship, took the name of Claudius (Acts 21:31-40; 22:28; 23:26).

Clay

This word is used of sediment found in pits or in streets (Isaiah 57:20; Jeremiah 38:60[?]), of dust mixed with spittle (John 9:6), and of potter's clay (Isaiah 41:25; Nahum 3:14; Jeremiah 18:1-6; Romans 9:21). Clay was used for sealing (Job 38:14; Jeremiah 32:14). Our Lord's tomb may have been thus sealed (Matthew 27:66). The practice of sealing doors with clay is still common in the East. Clay was also in primitive times used for mortar (Genesis 11:3). The clay ground in which the large vessels of the temple were cast (1 Kings 7:46; 2 Chronicles 4:17) was a compact loam fitted for the purpose. The expression literally rendered is, in the thickness of the ground, , meaning, in stiff ground or in clay.

Clean

The various forms of uncleanness according to the Mosaic law are enumerated in Leviticus 11-15; Numbers 19. The division of animals into clean and unclean was probably founded on the practice of sacrifice. It existed before the Flood (Genesis 7:2). The regulations regarding such animals are recorded in Leviticus 11 and Deuteronomy 14:1-21.

The Hebrews were prohibited from using as food certain animal substances, such as (1) blood; (2) the fat covering the intestines, termed the caul; (3) the fat on the intestines, called the mesentery; (4) the fat of the kidneys; and (5) the fat tail of certain sheep (Exodus 29:13, 22; Leviticus 3:4-9; 9:19; 17:10; 19:26).

The chief design of these regulations seems to have been to establish a system of regimen which would distinguish the Jews from all other nations. Regarding the design and the abolition of these regulations the reader will find all the details in Leviticus 20:24-26; Acts 10:9-16; 11:1-10; Hebrews 9:9-14.

Clement

mild, a Christian of Philippi, Paul's fellow-labourer, whose name he mentions as in the book of life (Phil. 4:3). It was an opinion of ancient writers that he was the Clement of Rome whose name is well known in church history, and that he was the author of an Epistle to the Corinthians, the only known manuscript of which is appended to the Alexandrian Codex, now in the British Museum. It is of some historical interest, and has given rise to much discussion among critics. It makes distinct reference to Paul's First Epistle to the Corinthians.

Cleopas

(abbreviation of Cleopatros), one of the two disciples with whom Jesus conversed on the way to Emmaus on the day of the resurrection (Luke 24:18). We know nothing definitely regarding him. It is not certain that he was the Clopas of John 19:25 or the Alphaeus of Matthew 10:3 although he may have been so.

Cleophas

(in the spelling of this word h is inserted by mistake from Latin MSS.), rather Cleopas, which is the Greek form of the word, while Clopas is the Aramaic form. In John 19:25 the Authorized Version reads, Mary, the wife of Clopas. The word wife is conjecturally inserted here. If wife is rightly inserted, then Mary was the mother of James the Less, and Clopas is the same as Alphaeus (Matthew 10:3; 27:56).

Cloak

an upper garment, an exterior tunic, wide and long, reaching to the ankles, but without sleeves (Isaiah 59:17). The word so rendered is elsewhere rendered robe or mantle. It was worn by the high priest under the ephod (Exodus 28:31), by kings and others of rank (1 Samuel 15:27; Job 1:20; 2:12), and by women (2 Samuel 13:18).

The word translated cloke , i.e., outer garment, in Matthew 5:40 is in its plural form used of garments in general (Matthew 17:2; 26:65). The cloak mentioned here and in Luke 6:29 was the Greek himation, Latin pallium, and consisted of a large square piece of wollen cloth fastened round the shoulders, like the abba of the Arabs. This could be taken by a creditor (Exodus 22:26,27), but the coat or tunic (Gr. chiton) mentioned in Matthew 5:40 could not.

The cloak which Paul left at Troas (2 Timothy 4:13) was the Roman paenula, a thick upper garment used chiefly in travelling as a protection from the weather. Some, however, have supposed that what Paul meant was a travelling-bag. In the Syriac version the word used means a bookcase. (See Dress.)

Closet

as used in the New Testament, signifies properly a storehouse (Luke 12:24), and hence a place of privacy and retirement (Matthew 6:6; Luke 12:3).

Cloud

The Hebrew so rendered means a covering, because clouds cover the sky. The word is used as a symbol of the Divine presence, as indicating the splendour of that glory which it conceals (Exodus 16:10; 33:9; Numbers 11:25; 12:5; Job 22:14; Psalms 18:11). A cloud without rain is a proverbial saying, denoting a man who does not keep his promise (Proverbs 16:15; Isaiah 18:4; 25:5; Jude 1:12). A cloud is the figure of that which is transitory (Job 30:15; Hosea 6:4). A bright cloud is the symbolical seat of the Divine presence (Exodus 29:42, 43; 1 Kings 8:10; 2 Chronicles 5:14; Ezekiel 43:4), and was called the Shechinah (q.v.). Jehovah came down upon Sinai in a cloud (Exodus 19:9); and the cloud filled the court around the tabernacle in the wilderness so that Moses could not enter it (Exodus 40:34, 35). At the dedication of the temple also the cloud filled the house of the Lord (1 Kings 8:10). Thus in like manner when Christ comes the second time he is described as coming in the clouds (Matthew 17:5; 24:30; Acts 1:9, 11). False teachers are likened unto clouds carried about with a tempest (2 Peter 2:17). The infirmities of old age, which come one after another, are compared by Solomon to clouds returning after the rain (Ecclesiastes 12:2). The blotting out of sins is like the sudden disappearance of threatening clouds from the sky (Isaiah 44:22).

Cloud, the pillar of, was the glory-cloud which indicated God's presence leading the ransomed people through the wilderness (Exodus 13:22; 33:9, 10). This pillar preceded the people as they marched, resting on the ark (Exodus 13:21; 40:36). By night it became a pillar of fire (Numbers 9:17-23.

Cnidus

a town and harbour on the extreme south-west of the peninsula of Doris in Asia Minor. Paul sailed past it on his voyage to Rome after leaving Myra (Acts 27:7).

Coal

It is by no means certain that the Hebrews were acquainted with mineral coal, although it is found in Syria. Their common fuel was dried dung of animals and wood charcoal. Two different words are found in Hebrew to denote coal, both occurring in Proverbs 26:21 As coal [Hebrews peham; i.e., black coal ] is to burning coal [Hebrews gehalim]. The latter of these words is used in Job 41:21; Proverbs 6:28; Isaiah 44:19. The words live coal in Isaiah 6:6 are more correctly glowing stone. In Lamentations 4:8 the expression blacker than a coal is literally rendered in the margin of the Revised Version darker than blackness. Coals of fire (2 Samuel 22:9, 13; Psalms 18:8, 12, 13 etc.) is an expression used metaphorically for lightnings proceeding from God. A false tongue is compared to coals of juniper (Psalms 120:4; James 3:6). Heaping coals of fire on the head symbolizes overcoming evil with good. The words of Paul (Romans 12:20) are equivalent to saying, By charity and kindness thou shalt soften down his enmity as surely as heaping coals on the fire fuses the metal in the crucible.

Coat

the tunic worn like the shirt next the skin (Leviticus 16:4; Song of Solomon 5:3; 2 Samuel 15:32; Exodus 28:4; 29:5). The coats of skins prepared by God for Adam and Eve were probably nothing more than aprons (Genesis 3:21). This tunic was sometimes woven entire without a seam (John 19:23); it was also sometimes of many colours (Genesis 37:3; R.V. marg., a long garment with sleeves ). The fisher's coat of John 21:7 was obviously an outer garment or cloak, as was also the coat made by Hannah for Samuel (1 Samuel 2:19). (See DRESS.)

Coat of mail

the rendering of a Hebrew word meaning glittering (1 Samuel 17:5, 38). The same word in the plural form is translated habergeons in 2 Chronicles 26:14 and Nehemiah 4:16. The harness (1 Kings 22:34), breastplate (Isaiah 59:17), and brigandine (Jeremiah 46:4), were probably also corselets or coats of mail. (See ARMOUR.)

Cockatrice

the mediaeval name (a corruption of crocodile ) of a fabulous serpent supposed to be produced from a cock's egg. It is generally supposed to denote the cerastes, or horned viper, a very poisonous serpent about a foot long. Others think it to be the yellow viper (Daboia xanthina), one of the most dangerous vipers, from its size and its nocturnal habits (Isaiah 11:8; 14:29; 59:5; Jeremiah 8:17; in all which the Revised Version renders the Hebrew tziph'oni by basilisk ). In Proverbs 23:32 the Hebrew tzeph'a is rendered both in the Authorized Version and the Revised Version by adder; margin of Revised Version basilisk, and of Authorized Version cockatrice.

Cock-crowing

In our Lord's time the Jews had adopted the Greek and Roman division of the night into four watches, each consisting of three hours, the first beginning at six o'clock in the evening (Luke 12:38; Matthew 14:25; Mark 6:48). But the ancient division, known as the first and second cock-crowing, was still retained. The cock usually crows several times soon after midnight (this is the first crowing), and again at the dawn of day (and this is the second crowing). Mark mentions (Mark 14:30) the two cock-crowings. Matthew (Matthew 26:34) alludes to that only which was emphatically the cock-crowing, viz, the second.

Cockle

occurs only in Job 31:40 (marg., noisome weeds ), where it is the rendering of a Hebrew word (b'oshah) which means offensive, having a bad smell, referring to some weed perhaps which has an unpleasant odour. Or it may be regarded as simply any noisome weed, such as the tares or darnel of Matthew 13:30. In Isaiah 5:2, 4 the plural form is rendered wild grapes.

Coele-Syria

hollow Syria, the name (not found in Scripture) given by the Greeks to the extensive valley, about 100 miles long, between the Lebanon and the Anti-Lebanon range of mountains.

Coffer

the receptacle or small box placed beside the ark by the Philistines, in which they deposited the golden mice and the emerods as their trespass-offering (1 Samuel 6:8, 11, 15).

Coffin

used in Genesis 50:26 with reference to the burial of Joseph. Here, it means a mummy-chest. The same Hebrew word is rendered chest in 2 Kings 12:9, 10.

Cogitations

(or thoughts, as the Chaldee word in Daniel 7:28 literally means), earnest meditation.

Coin

Before the Exile the Jews had no regularly stamped money. They made use of uncoined shekels or talents of silver, which they weighed out (Genesis 23:16; Exodus 38:24; 2 Samuel 18:12). Probably the silver ingots used in the time of Abraham may have been of a fixed weight, which was in some way indicated on them. The pieces of silver paid by Abimelech to Abraham (Genesis 20:16), and those also for which Joseph was sold (Genesis 37:28), were proably in the form of rings. The shekel was the common standard of weight and value among the Hebrews down to the time of the Captivity. Only once is a shekel of gold mentioned (1 Chronicles 21:25). The six thousand of gold mentioned in the transaction between Naaman and Gehazi (2 Kings 5:5) were probably so many shekels of gold. The piece of money mentioned in Job 42:11; Genesis 33:19 (marg., lambs ) was the Hebrew kesitah, probably an uncoined piece of silver of a certain weight in the form of a sheep or lamb, or perhaps having on it such an impression. The same Hebrew word is used in Joshua 24:32 which is rendered by Wickliffe an hundred yonge scheep.

Collar

(Hebrews peh), means in Job 30:18 the mouth or opening of the garment that closes round the neck in the same way as a tunic (Exodus 39:23). The collars (Hebrews netiphoth) among the spoils of the Midianites (Judges 8:26; R.V., pendants ) were ear-drops. The same Hebrew word is rendered chains in Isaiah 3:19.

Collection

The Christians in Palestine, from various causes, suffered from poverty. Paul awakened an interest in them among the Gentile churches, and made pecuniary collections in their behalf (Acts 24:17; Romans 15:25, 26; 1 Corinthians 16:1-3; 2 Corinthians 8:9; Galatians 2:10).

College

Hebrews mishneh (2 Kings 22:14; 2 Chronicles 34:22), rendered in Revised Version second quarter , the residence of the prophetess Huldah. The Authorized Version followed the Jewish commentators, who, following the Targum, gave the Hebrew word its post-Biblical sense, as if it meant a place of instruction. It properly means the second, and may therefore denote the lower city (Acra), which was built after the portion of the city on Mount Zion, and was enclosed by a second wall.

Colony

The city of Philippi was a Roman colony (Acts 16:12), i.e., a military settlement of Roman soldiers and citizens, planted there to keep in subjection a newly-conquered district. A colony was Rome in miniature, under Roman municipal law, but governed by military officers (praetors and lictors), not by proconsuls. It had an independent internal government, the jus Italicum; i.e., the privileges of Italian citizens.

Colossae

or Colosse, a city of Phrygia, on the Lycus, which is a tributary of the Maeander. It was about 12 miles above Laodicea, and near the great road from Ephesus to the Euphrates, and was consequently of some mercantile importance. It does not appear that Paul had visited this city when he wrote his letter to the church there (Colossians 1:2). He expresses in his letter to Philemon (Philemon 1:22) his hope to visit it on being delivered from his imprisonment. From Colossians 1:7; 4:12 it has been concluded that Epaphras was the founder of the Colossian church. This town afterwards fell into decay, and the modern town of Chonas or Chonum occupies a site near its ruins.

Colossians, Epistle to the

was written by Paul at Rome during his first imprisonment there (Acts 28:16, 30), probably in the spring of A.D. 57, or, as some think, 62, and soon after he had written his Epistle to the Ephesians Like some of his other epistles (e.g., those to Corinth), this seems to have been written in consequence of information which had somehow been conveyed to him of the internal state of the church there (Colossians 1:4-8. Its object was to counteract false teaching. A large part of it is directed against certain speculatists who attempted to combine the doctrines of Oriental mysticism and asceticism with Christianity, thereby promising the disciples the enjoyment of a higher spiritual life and a deeper insight into the world of spirits. Paul argues against such teaching, showing that in Christ Jesus they had all things. He sets forth the majesty of his redemption. The mention of the new moon and sabbath days (Colossians 2:16) shows also that there were here Judaizing teachers who sought to draw away the disciples from the simplicity of the gospel.

Like most of Paul's epistles, this consists of two parts, a doctrinal and a practical.

(1.) The doctrinal part comprises the first two chapters. His main theme is developed in chapter 2. He warns them against being drawn away from Him in whom dwelt all the fulness of the Godhead, and who was the head of all spiritual powers. Christ was the head of the body of which they were members; and if they were truly united to him, what needed they more?

(2.) The practical part of the epistle (3-4) enforces various duties naturally flowing from the doctrines expounded. They are exhorted to mind things that are above (Colossians 3:1-4, to mortify every evil principle of their nature, and to put on the new man (Colossians 3:5-14. Many special duties of the Christian life are also insisted upon as the fitting evidence of the Christian character. Tychicus was the bearer of the letter, as he was also of that to the Ephesians and to Philemon, and he would tell them of the state of the apostle (Colossians 4:7-9. After friendly greetings (Colossians 4:10-14, he bids them interchange this letter with that he had sent to the neighbouring church of Laodicea. He then closes this brief but striking epistle with his usual autograph salutation. There is a remarkable resemblance between this epistle and that to the Ephesians (q.v.). The genuineness of this epistle has not been called in question.

Colour

The subject of colours holds an important place in the Scriptures.

White occurs as the translation of various Hebrew words. It is applied to milk (Genesis 49:12), manna (Exodus 16:31), snow (Isaiah 1:18), horses (Zechariah 1:8), raiment (Ecclesiastes 9:8). Another Hebrew word so rendered is applied to marble (Esther 1:6), and a cognate word to the lily (Song of Solomon 2:16). A different term, meaning dazzling, is applied to the countenance (Song of Solomon 5:10).

This colour was an emblem of purity and innocence (Mark 16:5; John 20:12; Revelation 19:8, 14), of joy (Ecclesiastes 9:8), and also of victory (Zechariah 6:3; Revelation 6:2). The hangings of the tabernacle court (Exodus 27:9; 38:9), the coats, mitres, bonnets, and breeches of the priests (Exodus 39:27,28), and the dress of the high priest on the day of Atonement (Leviticus 16:4,32), were white.

Black, applied to the hair (Leviticus 13:31; Song of Solomon 5:11), the complexion (Song of Solomon 1:5), and to horses (Zechariah 6:2,6). The word rendered brown in Genesis 30:32 (R.V., black ) means properly scorched , i.e., the colour produced by the influence of the sun's rays. Black in Job 30:30 means dirty, blackened by sorrow and disease. The word is applied to a mourner's robes (Jeremiah 8:21; 14:2), to a clouded sky (1 Kings 18:45), to night (Micah 3:6; Jeremiah 4:28), and to a brook rendered turbid by melted snow (Job 6:16). It is used as symbolical of evil in Zechariah 6:2, 6 and Revelation 6:5. It was the emblem of mourning, affliction, calamity (Jeremiah 14:2; Lamentations 4:8; 5:10).

Red, applied to blood (2 Kings 3;22), a heifer (Numbers 19:2), pottage of lentils (Genesis 25:30), a horse (Zechariah 1:8), wine (Proverbs 23:31), the complexion (Genesis 25:25; Song of Solomon 5:10). This colour is symbolical of bloodshed (Zechariah 6:2; Revelation 6:4; 12:3).

Purple, a colour obtained from the secretion of a species of shell-fish (the Murex trunculus) which was found in the Mediterranean, and particularly on the coasts of Phoenicia and Asia Minor. The colouring matter in each separate shell-fish amounted to only a single drop, and hence the great value of this dye. Robes of this colour were worn by kings (Judges 8:26) and high officers (Esther 8:15). They were also worn by the wealthy and luxurious (Jeremiah 10:9; Ezekiel 27:7; Luke 16:19; Revelation 17:4). With this colour was associated the idea of royalty and majesty (Judges 8:26; Song of Solomon 3:10; 7:5; Daniel 5:7, 16,29).

Blue. This colour was also procured from a species of shell-fish, the chelzon of the Hebrews, and the Helix ianthina of modern naturalists. The tint was emblematic of the sky, the deep dark hue of the Eastern sky. This colour was used in the same way as purple. The ribbon and fringe of the Hebrew dress were of this colour (Numbers 15:38). The loops of the curtains (Exodus 26:4), the lace of the high priest's breastplate, the robe of the ephod, and the lace on his mitre, were blue (Exodus 28:28, 31, 37).

Scarlet, or Crimson. In Isaiah 1:18 a Hebrew word is used which denotes the worm or grub whence this dye was procured. In Genesis 38:28,30 the word so rendered means to shine, and expresses the brilliancy of the colour. The small parasitic insects from which this dye was obtained somewhat resembled the cochineal which is found in Eastern countries. It is called by naturalists Coccus ilics. The dye was procured from the female grub alone. The only natural object to which this colour is applied in Scripture is the lips, which are likened to a scarlet thread (Song of Solomon 4:3). Scarlet robes were worn by the rich and luxurious (2 Samuel 1:24; Proverbs 31:21; Jeremiah 4:30. Revelation 17:4). It was also the hue of the warrior's dress (Nahum 2:3; Isaiah 9:5). The Phoenicians excelled in the art of dyeing this colour (2 Chronicles 2:7).

These four colours--white, purple, blue, and scarlet--were used in the textures of the tabernacle curtains (Exodus 26:1, 31, 36), and also in the high priest's ephod, girdle, and breastplate (Exodus 28:5, 6, 8, 15). Scarlet thread is mentioned in connection with the rites of cleansing the leper (Leviticus 14:4, 6, 51) and of burning the red heifer (Numbers 19:6). It was a crimson thread that Rahab was to bind on her window as a sign that she was to be saved alive (Joshua 2:18; 6:25) when the city of Jericho was taken.

Vermilion, the red sulphuret of mercury, or cinnabar; a colour used for drawing the figures of idols on the walls of temples (Ezekiel 23:14), or for decorating the walls and beams of houses (Jeremiah 22:14).

Comforter

the designation of the Holy Ghost (John 14:16, 26; 15:26; 16:7; R.V. marg., or Advocate, or Helper; Gr. paracletos ). The same Greek word thus rendered is translated Advocate in 1 John 2:1 as applicable to Christ. It means properly one who is summoned to the side of another to help him in a court of justice by defending him, one who is summoned to plead a cause. Advocate is the proper rendering of the word in every case where it occurs.

It is worthy of notice that although Paul nowhere uses the word paracletos, he yet presents the idea it embodies when he speaks of the intercession both of Christ and the Spirit (Romans 8:27, 34).

Coming of Christ

(1) with reference to his first advent in the fulness of the time (1 John 5:20; 2 John 1:7), or (2) with reference to his coming again the second time at the last day (Acts 1:11; 3:20, 21; 1 Thessalonians 4:15; 2 Timothy 4:1; Hebrews 9:28).

The expression is used metaphorically of the introduction of the gospel into any place (John 15:22; Ephesians 2:17), the visible establishment of his kingdom in the world (Matthew 16:28), the conferring on his people of the peculiar tokens of his love (John 14:18, 23, 28), and his executing judgment on the wicked (2 Thessalonians 2:8).

Commandments, the Ten

(Exodus 34:28; Deuteronomy 10:4 marg. ten words ) i.e., the Decalogue (q.v.), is a summary of the immutable moral law. These commandments were first given in their written form to the people of Israel when they were encamped at Sinai, about fifty days after they came out of Egypt (Exodus 19:10-25. They were written by the finger of God on two tables of stone. The first tables were broken by Moses when he brought them down from the mount (Exodus 32:19), being thrown by him on the ground. At the command of God he took up into the mount two other tables, and God wrote on them the words that were on the first tables (Exodus 34:1). These tables were afterwards placed in the ark of the covenant (Deuteronomy 10:5; 1 Kings 8:9). Their subsequent history is unknown. They are as a whole called the covenant (Deuteronomy 4:13), and the tables of the covenant (Deuteronomy 9:9, 11; Hebrews 9:4), and the testimony.

They are obviously ten in number, but their division is not fixed, hence different methods of numbering them have been adopted. The Jews make the Preface one of the commandments, and then combine the first and second. The Roman Catholics and Lutherans combine the first and second and divide the tenth into two. The Jews and Josephus divide them equally. The Lutherans and Roman Catholics refer three commandments to the first table and seven to the second. The Greek and Reformed Churches refer four to the first and six to the second table. The Samaritans add to the second that Gerizim is the mount of worship. (See LAW.)

Communion

fellowship with God (Genesis 18:17-33; Exodus 33:9-11; Numbers 12:7, 8), between Christ and his people (John 14:23), by the Spirit (2 Corinthians 13:14; Phil. 2:1), of believers with one another (Ephesians 4:1-6. The Lord's Supper is so called (1 Corinthians 10:16, 17), because in it there is fellowship between Christ and his disciples, and of the disciples with one another.

Conaniah

whom Jehovah hath set, a Levite placed over the tithes brought into the temple (2 Chronicles 35:9).

Concision

(Gr. katatome; i.e., mutilation ), a term used by Paul contemptuously of those who were zealots for circumcision (Phil. 3:2). Instead of the warning, Beware of the circumcision (peritome) i.e., of the party who pressed on Gentile converts the necessity of still observing that ordinance, he says, Beware of the concision; as much as to say, This circumcision which they vaunt of is in Christ only as the gashings and mutilations of idolatrous heathen.

Concubine

in the Bible denotes a female conjugally united to a man, but in a relation inferior to that of a wife. Among the early Jews, from various causes, the difference between a wife and a concubine was less marked than it would be amongst us. The concubine was a wife of secondary rank. There are various laws recorded providing for their protection (Exodus 21:7; Deuteronomy 21:10-14and setting limits to the relation they sustained to the household to which they belonged (Genesis 21:14; 25:6). They had no authority in the family, nor could they share in the household government.

The immediate cause of concubinage might be gathered from the conjugal histories of Abraham and Jacob (Genesis 16;30). But in process of time the custom of concubinage degenerated, and laws were made to restrain and regulate it (Exodus 21:7-9.

Christianity has restored the sacred institution of marriage to its original character, and concubinage is ranked with the sins of fornication and adultery (Matthew 19:5-9; 1 Corinthians 7:2).

Concupiscence

desire, Romans 7:8 (R.V., coveting ); Colossians 3:5 (R.V., desire ). The lust of concupiscence (1 Thessalonians 4:5; R.V., passion of lust ) denotes evil desire, indwelling sin.

Conduit

a water-course or channel (Job 38:25). The conduit of the upper pool (Isaiah 7:3) was formed by Hezekiah for the purpose of conveying the waters from the upper pool in the valley of Gihon to the west side of the city of David (2 Kings 18:17; 20:20; 2 Chronicles 32:30). In carrying out this work he stopped the waters of the fountains which were without the city i.e., the upper water-course of Gihon , and conveyed it down from the west through a canal into the city, so that in case of a siege the inhabitants of the city might have a supply of water, which would thus be withdrawn from the enemy. (See SILOAM.)

There are also the remains of a conduit which conducted water from the so-called Pools of Solomon, beyond Bethlehem, into the city. Water is still conveyed into the city from the fountains which supplied these pools by a channel which crosses the valley of Hinnom.

Coney

(Hebrews shaphan; i.e., the hider ), an animal which inhabits the mountain gorges and the rocky districts of Arabia Petraea and the Holy Land. The conies are but a feeble folk, yet make they their houses in the rocks (Proverbs 30:26; Psalms 104:18). They are gregarious, and exceeding wise (Proverbs 30:24), and are described as chewing the cud (Leviticus 11:5; Deuteronomy 14:7).

The animal intended by this name is known among naturalists as the Hyrax Syriacus. It is neither a ruminant nor a rodent, but is regarded as akin to the rhinoceros. When it is said to chew the cud, the Hebrew word so used does not necessarily imply the possession of a ruminant stomach. The lawgiver speaks according to appearances; and no one can watch the constant motion of the little creature's jaws, as it sits continually working its teeth, without recognizing the naturalness of the expression (Tristram, Natural History of the Bible). It is about the size and color of a rabbit, though clumsier in structure, and without a tail. Its feet are not formed for digging, and therefore it has its home not in burrows but in the clefts of the rocks. Coney is an obsolete English word for rabbit.

Confection

(Exodus 30:35 ointment in ver. 25; R.V., perfume ). The Hebrew word so rendered is derived from a root meaning to compound oil and perfume.

Confectionaries

only in 1 Samuel 8:13 those who make confections, i.e., perfumers, who compound species and perfumes.

Confession

(1) An open profession of faith (Luke 12:8). (2.) An acknowledment of sins to God (Leviticus 16:21; Ezra 9:5-15; Daniel 9:3-12and to a neighbour whom we have wronged (James 5:16; Matthew 18:15).

Congregation

(Hebrews kahal), the Hebrew people collectively as a holy community (Numbers 15:15). Every circumcised Hebrew from twenty years old and upward was a member of the congregation. Strangers resident in the land, if circumcised, were, with certain exceptions (Exodus 12:19; Numbers 9:14; Deuteronomy 23:1-3admitted to the privileges of citizenship, and spoken of as members of the congregation (Exodus 12:19; Numbers 9:14; 15:15). The congregation were summonded together by the sound of two silver trumpets, and they met at the door of the tabernacle (Numbers 10:3). These assemblies were convened for the purpose of engaging in solemn religious services (Exodus 12:27; Numbers 25:6; Joel 2:15), or of receiving new commandments (Exodus 19:7, 8). The elders, who were summonded by the sound of one trumpet (Numbers 10:4), represented on various occasions the whole congregation (Exodus 3:16; 12:21; 17:5; 24:1).

After the conquest of Canaan, the people were assembled only on occasions of the highest national importance (Judges 20; 2 Chronicles 30:5; 34:29; 1 Samuel 10:17; 2 Samuel 5:1-5; 1 Kings 12:20; 2 Kings 11:19; 21:24; 23:30). In subsequent times the congregation was represented by the Sanhedrim; and the name synagogue, applied in the Septuagint version exclusively to the congregation, came to be used to denote the places of worship established by the Jews. (See CHURCH.)

In Acts 13:43 where alone it occurs in the New Testament, it is the same word as that rendered synagogue (q.v.) in ver. 42, and is so rendered in ver. 43 in R.V.

Congregation, mount of the

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

Conscience

that faculty of the mind, or inborn sense of right and wrong, by which we judge of the moral character of human conduct. It is common to all men. Like all our other faculties, it has been perverted by the Fall (John 16:2; Acts 26:9; Romans 2:15). It is spoken of as defiled (Titus 1:15), and seared (1 Timothy 4:2). A conscience void of offence is to be sought and cultivated (Acts 24:16; Romans 9:1; 2 Corinthians 1:12; 1 Timothy 1:5, 19; 1 Peter 3:21).

Consecration

the devoting or setting apart of anything to the worship or service of God. The race of Abraham and the tribe of Levi were thus consecrated (Exodus 13:2, 12, 15; Numbers 3:12). The Hebrews devoted their fields and cattle, and sometimes the spoils of war, to the Lord (Leviticus 27:28, 29). According to the Mosaic law the first-born both of man and beast were consecrated to God.

In the New Testament, Christians are regarded as consecrated to the Lord (1 Peter 2:9).

Consolation of Israel

a name for the Messiah in common use among the Jews, probably suggested by Isaiah 12:1; 49:13. The Greek word thus rendered (Luke 2:25 paraklesis) is kindred to that translated Comforter in John 14:16 etc., parakletos.

Constellation

a cluster of stars, or stars which appear to be near each other in the heavens, and which astronomers have reduced to certain figures (as the Great Bear, the Bull, etc.) for the sake of classification and of memory. In Isaiah 13:10 where this word only occurs, it is the rendering of the Hebrew kesil, i.e., fool. This was the Hebrew name of the constellation Orion (Job 9:9; 38:31), a constellation which represented Nimrod, the symbol of folly and impiety. The word some interpret by the giant in this place, some heaven-daring rebel who was chained to the sky for his impiety.

Contentment

a state of mind in which one's desires are confined to his lot whatever it may be (1 Timothy 6:6; 2 Corinthians 9:8). It is opposed to envy (James 3:16), avarice (Hebrews 13:5), ambition (Proverbs 13:10), anxiety (Matthew 6:25, 34), and repining (1 Corinthians 10:10). It arises from the inward disposition, and is the offspring of humility, and of an intelligent consideration of the rectitude and benignity of divine providence (Psalms 96:1, 2; 145), the greatness of the divine promises (2 Peter 1:4), and our own unworthiness (Genesis 32:10); as well as from the view the gospel opens up to us of rest and peace hereafter (Romans 5:2).

Conversation

generally the goings out and in of social intercourse (Ephesians 2:3; 4:22; R.V., manner of life ); one's deportment or course of life. This word is never used in Scripture in the sense of verbal communication from one to another (Psalms 50:23; Hebrews 13:5). In Philippians 1:27 and Philippians 3:20a different Greek word is used. It there means one's relations to a community as a citizen, i.e., citizenship.

Conversion

the turning of a sinner to God (Acts 15:3). In a general sense the heathen are said to be converted when they abandon heathenism and embrace the Christian faith; and in a more special sense men are converted when, by the influence of divine grace in their souls, their whole life is changed, old things pass away, and all things become new (Acts 26:18). Thus we speak of the conversion of the Philippian jailer (Acts 16:19-34, of Paul (Acts 9:1-22, of the Ethiopian treasurer (Acts 8:26-40, of Cornelius (10), of Lydia (Acts 16:13-15, and others. (See REGENERATION.)

Convocation

a meeting of a religious character as distinguished from congregation, which was more general, dealing with political and legal matters. Hence it is called an holy convocation. Such convocations were the Sabbaths (Leviticus 23:2, 3), the Passover (Exodus 12:16; Leviticus 23:7, 8; Numbers 28:25), Pentecost (Leviticus 23:21), the feast of Trumpets (Leviticus 23:24; Numbers 29:1), the feast of Weeks (Numbers 28:26), and the feast of Tabernacles (Leviticus 23:35, 36). The great fast, the annual day of atonement, was the holy convocation (Leviticus 23:27; Numbers 29:7).

Cook

a person employed to perform culinary service. In early times among the Hebrews cooking was performed by the mistress of the household (Genesis 18:2-6; Judges 6:19), and the process was very expeditiously performed (Genesis 27:3, 4, 9, 10). Professional cooks were afterwards employed (1 Samuel 8:13; 9:23). Few animals, as a rule, were slaughtered (other than sacrifices), except for purposes of hospitality (Genesis 18:7; Luke 15:23). The paschal lamb was roasted over a fire (Exodus 12:8, 9; 2 Chronicles 35:13). Cooking by boiling was the usual method adopted (Leviticus 8:31; Exodus 16:23). No cooking took place on the Sabbath day (Exodus 35:3).

Coos

(written Cos in the R.V.), a small island, one of the Sporades in the Aegean Sea, in the north-west of Rhodes, off the coast of Caria. Paul on his return from his third missionary journey, passed the night here after sailing from Miletus (Acts 21:1). It is now called Stanchio.

Copper

derived from the Greek kupros (the island of Cyprus), called Cyprian brass, occurs only in the Authorized Version in Ezra 8:27. Elsewhere the Hebrew word (nehosheth) is improperly rendered brass, and sometimes steel (2 Samuel 22:35; Jeremiah 15:12). The bow of steel (Job 20:24; Psalms 18:34) should have been bow of copper (or brass, as in the R.V.). The vessels of fine copper of Ezra 8:27 were probably similar to those of bright brass mentioned in 1 Kings 7:45; Daniel 10:6.

Tubal-cain was the first artificer in brass and iron (Genesis 4:22). Hiram was noted as a worker in brass (1 Kings 7:14). Copper abounded in Palestine (Deuteronomy 8:9; Isaiah 60:17; 1 Chronicles 22:3, 14). All sorts of vessels in the tabernacle and the temple were made of it (Leviticus 6:28; Numbers 16:39; 2 Chronicles 4:16; Ezra 8:27); also weapons of war (1 Samuel 17:5, 6, 38; 2 Samuel 21:16). Iron is mentioned only four times (Genesis 4:22; Leviticus 26:19; Numbers 31:22; 35:16) in the first four books of Moses, while copper (rendered brass ) is mentioned forty times. (See BRASS.)

We find mention of Alexander (q.v.), a coppersmith of Ephesus (2 Timothy 4:14).

Cor

This Hebrew word, untranslated, denotes a round vessel used as a measure both for liquids and solids. It was equal to one homer, and contained ten ephahs in dry and ten baths in liquid measure (Ezekiel 45:14). The Rabbins estimated the cor at forty-five gallons, while Josephus estimated it at about eighty-seven. In 1 Kings 4:22; 5:11; 2 Chronicles 2:10; 27:5 the original word is rendered measure.

Coral

Hebrews ramoth, meaning heights; i.e., high-priced or valuable things, or, as some suppose, that which grows high, like a tree (Job 28:18; Ezekiel 27:16), according to the Rabbins, red coral, which was in use for ornaments.

The coral is a cretaceous marine product, the deposit by minute polypous animals of calcareous matter in cells in which the animal lives. It is of numberless shapes as it grows, but usually is branched like a tree. Great coral reefs and coral islands abound in the Red Sea, whence probably the Hebrews derived their knowledge of it. It is found of different colours, white, black, and red. The red, being esteemed the most precious, was used, as noticed above, for ornamental purposes.

Corban

a Hebrew word adopted into the Greek of the New Testament and left untranslated. It occurs only once (Mark 7:11). It means a gift or offering consecrated to God. Anything over which this word was once pronounced was irrevocably dedicated to the temple. Land, however, so dedicated might be redeemed before the year of jubilee (Leviticus 27:16-24. Our Lord condemns the Pharisees for their false doctrine, inasmuch as by their traditions they had destroyed the commandment which requires children to honour their father and mother, teaching them to find excuse from helping their parents by the device of pronouncing Corban over their goods, thus reserving them to their own selfish use.

Cord

frequently used in its proper sense, for fastening a tent (Exodus 35:18; 39:40), yoking animals to a cart (Isaiah 5:18), binding prisoners (Judges 15:13; Psalms 2:3; 129:4), and measuring ground (2 Samuel 8;2; Psalms 78:55). Figuratively, death is spoken of as the giving way of the tent-cord (Job 4:21. Is not their tent-cord plucked up? R.V.). To gird one's self with a cord was a token of sorrow and humiliation. To stretch a line over a city meant to level it with the ground (Lamentations 2:8). The cords of sin are the consequences or fruits of sin (Proverbs 5:22). A threefold cord is a symbol of union (Ecclesiastes 4:12). The cords of a man (Hosea 11:4) means that men employ, in inducing each other, methods such as are suitable to men, and not cords such as oxen are led by. Isaiah (Isaiah 5:18) says, Woe unto them that draw iniquity with cords of vanity, and sin as it were with a cart rope. This verse is thus given in the Chaldee paraphrase: Woe to those who begin to sin by little and little, drawing sin by cords of vanity: these sins grow and increase till they are strong and are like a cart rope. This may be the true meaning. The wicked at first draw sin with a slender cord; but by-and-by their sins increase, and they are drawn after them by a cart rope. Henderson in his commentary says: The meaning is that the persons described were not satisfied with ordinary modes of provoking the Deity, and the consequent ordinary approach of his vengeance, but, as it were, yoked themselves in the harness of iniquity, and, putting forth all their strength, drew down upon themselves, with accelerated speed, the load of punishment which their sins deserved.

Coriander

Hebrews gad, (Exodus 16:31; Numbers 11:7), seed to which the manna is likened in its form and colour. It is the Coriandrum sativum of botanists, an umbelliferous annual plant with a round stalk, about two feet high. It is widely cultivated in Eastern countries and in the south of Europe for the sake of its seeds, which are in the form of a little ball of the size of a peppercorn. They are used medicinally and as a spice. The Greek name of this plant is korion or koriannon, whence the name coriander.

Corinth

a Grecian city, on the isthmus which joins the Peloponnesus to the mainland of Greece. It is about 48 miles west of Athens. The ancient city was destroyed by the Romans (B.C. 146), and that mentioned in the New Testament was quite a new city, having been rebuilt about a century afterwards and peopled by a colony of freedmen from Rome. It became under the Romans the seat of government for Southern Greece or Achaia (Acts 18:12-16. It was noted for its wealth, and for the luxurious and immoral and vicious habits of the people. It had a large mixed population of Romans, Greeks, and Jews. When Paul first visited the city (A.D. 51 or 52), Gallio, the brother of Seneca, was proconsul. Here Paul resided for eighteen months (Acts 18:1-18. Here he first became aquainted with Aquila and Priscilla, and soon after his departure Apollos came to it from Ephesus. After an interval he visited it a second time, and remained for three months (Acts 20:3). During this second visit his Epistle to the Romans was written (probably A.D. 55). Although there were many Jewish converts at Corinth, yet the Gentile element prevailed in the church there.

Some have argued from 2 Corinthians 12:14; 13:1 that Paul visited Corinth a third time (i.e., that on some unrecorded occasion he visited the city between what are usually called the first and second visits). But the passages referred to only indicate Paul's intention to visit Corinth (comp. 1 Corinthians 16:5 where the Greek present tense denotes an intention), an intention which was in some way frustrated. We can hardly suppose that such a visit could have been made by the apostle without more distinct reference to it.

Corinthians, First Epistle to the

was written from Ephesus (1 Corinthians 16:8) about the time of the Passover in the third year of the apostle's sojourn there (Acts 19:10; 20:31), and when he had formed the purpose to visit Macedonia, and then return to Corinth (probably A.D. 57).

The news which had reached him, however, from Corinth frustrated his plan. He had heard of the abuses and contentions that had arisen among them, first from Apollos (Acts 19:1), and then from a letter they had written him on the subject, and also from some of the household of Chloe, and from Stephanas and his two friends who had visited him (1 Corinthians 1:11; 16:17). Paul thereupon wrote this letter, for the purpose of checking the factious spirit and correcting the erroneous opinions that had sprung up among them, and remedying the many abuses and disorderly practices that prevailed. Titus and a brother whose name is not given were probably the bearers of the letter (2 Corinthians 2:13; 8:6, 16-18.

The epistle may be divided into four parts:

(1.) The apostle deals with the subject of the lamentable divisions and party strifes that had arisen among them (1 Corinthians 1-4).

(2.) He next treats of certain cases of immorality that had become notorious among them. They had apparently set at nought the very first principles of morality (5; 6).

(3.) In the third part he discusses various questions of doctrine and of Christian ethics in reply to certain communications they had made to him. He especially rectifies certain flagrant abuses regarding the celebration of the Lord's supper (7-14).

(4.) The concluding part (15; 16) contains an elaborate defense of the doctrine of the resurrection of the dead, which had been called in question by some among them, followed by some general instructions, intimations, and greetings.

This epistle shows the powerful self-control of the apostle in spite of his physical weakness, his distressed circumstances, his incessant troubles, and his emotional nature. It was written, he tells us, in bitter anguish, 'out of much affliction and pressure of heart...and with streaming eyes' (2 Corinthians 2:4); yet he restrained the expression of his feelings, and wrote with a dignity and holy calm which he thought most calculated to win back his erring children. It gives a vivid picture of the early church...It entirely dissipates the dream that the apostolic church was in an exceptional condition of holiness of life or purity of doctrine. The apostle in this epistle unfolds and applies great principles fitted to guide the church of all ages in dealing with the same and kindred evils in whatever form they may appear.

This is one of the epistles the authenticity of which has never been called in question by critics of any school, so many and so conclusive are the evidences of its Pauline origin.

The subscription to this epistle states erroneously in the Authorized Version that it was written at Philippi. This error arose from a mistranslation of 1 Corinthians 16:5 For I do pass through Macedonia, which was interpreted as meaning, I am passing through Macedonia. In 1 Corinthians 16:8 he declares his intention of remaining some time longer in Ephesus. After that, his purpose is to pass through Macedonia.

Corinthians, Second Epistle to the

Shortly after writing his first letter to the Corinthians, Paul left Ephesus, where intense excitement had been aroused against him, the evidence of his great success, and proceeded to Macedonia. Pursuing the usual route, he reached Troas, the port of departure for Europe. Here he expected to meet with Titus, whom he had sent from Ephesus to Corinth, with tidings of the effects produced on the church there by the first epistle; but was disappointed (1 Corinthians 16:9; 2 Corinthians 1:8; 2:12, 13). He then left Troas and proceeded to Macedonia; and at Philippi, where he tarried, he was soon joined by Titus (2 Corinthians 7:6, 7), who brought him good news from Corinth, and also by Timothy. Under the influence of the feelings awakened in his mind by the favourable report which Titus brought back from Corinth, this second epistle was written. It was probably written at Philippi, or, as some think, Thessalonica, early in the year A.D. 58, and was sent to Corinth by Titus. This letter he addresses not only to the church in Corinth, but also to the saints in all Achaia, i.e., in Athens, Cenchrea, and other cities in Greece.

The contents of this epistle may be thus arranged:

(1.) Paul speaks of his spiritual labours and course of life, and expresses his warm affection toward the Corinthians (2 Corinthians 1-7).

(2.) He gives specific directions regarding the collection that was to be made for their poor brethren in Judea (8; 9).

(3.) He defends his own apostolic claim (10-13), and justifies himself from the charges and insinuations of the false teacher and his adherents.

This epistle, it has been well said, shows the individuallity of the apostle more than any other. Human weakness, spiritual strength, the deepest tenderness of affection, wounded feeling, sternness, irony, rebuke, impassioned self-vindication, humility, a just self-respect, zeal for the welfare of the weak and suffering, as well as for the progress of the church of Christ and for the spiritual advancement of its members, are all displayed in turn in the course of his appeal. --Lias, Second Corinthians.

Of the effects produced on the Corinthian church by this epistle we have no definite information. We know that Paul visited Corinth after he had written it (Acts 20:2, 3), and that on that occasion he tarried there for three months. In his letter to Rome, written at this time, he sent salutations from some of the principal members of the church to the Romans.

Cormorant

(Leviticus 11:17; Deuteronomy 14:17), Hebrews shalak, plunging, or darting down, (the Phalacrocorax carbo), ranked among the unclean birds; of the same family group as the pelican. It is a plunging bird, and is common on the coasts and the island seas of Palestine. Some think the Hebrew word should be rendered gannet (Sula bassana, the solan goose ); others that it is the tern or sea swallow, which also frequents the coasts of Palestine as well as the Sea of Galilee and the Jordan valley during several months of the year. But there is no reason to depart from the ordinary rendering.

In Isaiah 34:11Zephaniah 2:14 (but in R.V., pelican ) the Hebrew word rendered by this name is ka'ath. It is translated pelican (q.v.) in Psalms 102:6. The word literally means the vomiter, and the pelican is so called from its vomiting the shells and other things which it has voraciously swallowed. (See PELICAN.)

Corn

The word so rendered (dagan) in Genesis 27:28, 37Numbers 18:27Deuteronomy 28:51Lamentations 2:12 is a general term representing all the commodities we usually describe by the words corn, grain, seeds, peas, beans. With this corresponds the use of the word in John 12:24.

In Genesis 41:35, 49Proverbs 11:26Joel 2:24 ( wheat ), the word thus translated (bar; i.e., winnowed ) means corn purified from chaff. With this corresponds the use of the word in the New Testament (Matthew 3:12; Luke 3:17; Acts 7:12). In Psalms 65:13 it means growing corn.

In Genesis 42:1, 2, 19Joshua 9:14Nehemiah 10:31 ( victuals ), the word (sheber; i.e., broken, i.e., grist) denotes generally victuals, provisions, and corn as a principal article of food.

From the time of Solomon, corn began to be exported from Palestine (Ezekiel 27:17; Amos 8:5). Plenty of corn was a part of Issac's blessing conferred upon Jacob (Genesis 27:28; comp. Psalms 65:13).

Cornelius

a centurion whose history is narrated in Acts 10. He was a devout man, and like the centurion of Capernaum, believed in the God of Israel. His residence at Caesrea probably brought him into contact with Jews who communicated to him their expectations regarding the Messiah; and thus he was prepared to welcome the message Peter brought him. He became the first fruit of the Gentile world to Christ. He and his family were baptized and admitted into the Christian church (Acts 10:1, 44-48. (See CENTURION.)

Corner

The angle of a house (Job 1:19) or a street (Proverbs 7:8). Corners in Nehemiah 9:22 denotes the various districts of the promised land allotted to the Israelites. In Numbers 24:17 the corners of Moab denotes the whole land of Moab. The corner of a field (Leviticus 19:9; 23:22) is its extreme part, which was not to be reaped. The Jews were prohibited from cutting the corners, i.e., the extremities, of the hair and whiskers running round the ears (Leviticus 19:27; 21:5). The four corners of the earth in Isaiah 11:12 and Ezekiel 7:2 denotes the whole land. The corners of the streets mentioned in Matthew 6:5 means the angles where streets meet so as to form a square or place of public resort.

The corner gate of Jerusalem (2 Kings 14:13; 2 Chronicles 26:9) was on the north-west side of the city.

Corner-stone (Job 38:6; Isaiah 28:16), a block of great importance in binding together the sides of a building. The head of the corner (Psalms 118:22, 23) denotes the coping, the coign of vantage , i.e., the topstone of a building. But the word corner stone is sometimes used to denote some person of rank and importance (Isaiah 28:16). It is applied to our Lord, who was set in highest honour (Matthew 21:42). He is also styled the chief corner stone (Ephesians 2:20; 1 Peter 2:6-8. When Zechariah (Zechariah 10:4), speaking of Judah, says, Out of him came forth the corner, he is probably to be understood as ultimately referring to the Messiah as the corner stone. (See TEMPLE, SOLOMON'S.)

Cornet

Hebrews shophar, brightness, with reference to the clearness of its sound (1 Chronicles 15:28; 2 Chronicles 15:14; Psalms 98:6; Hosea 5:8). It is usually rendered in the Authorized Version trumpet. It denotes the long and straight horn, about eighteen inches long. The words of Joel, Blow the trumpet, literally, Sound the cornet, refer to the festival which was the preparation for the day of Atonement. In Daniel 3:5, 7, 10, 15 the word (keren) so rendered is a curved horn. The word cornet in 2 Samuel 6:5 (Hebrews mena'an'im, occurring only here) was some kind of instrument played by being shaken like the Egyptian sistrum, consisting of rings or bells hung loosely on iron rods.

Cotes

pens or enclosures for flocks (2 Chronicles 32:28 cotes for flocks; R.V., flocks in folds ).

Cottage

(1.) A booth in a vineyard (Isaiah 1:8); a temporary shed covered with leaves or straw to shelter the watchman that kept the garden. These were slight fabrics, and were removed when no longer needed, or were left to be blown down in winter (Job 27:18).

(2.) A lodging-place (rendered lodge in Isaiah 1:8); a slighter structure than the booth, as the cucumber patch is more temporary than a vineyard (Isaiah 24:20). It denotes a frail structure of boughs supported on a few poles, which is still in use in the East, or a hammock suspended between trees, in which the watchman was accustomed to sleep during summer.

(3.) In Zephaniah 2:6 it is the rendering of the Hebrew keroth, which some suppose to denote rather pits (R.V. marg., caves ) or wells of water, such as shepherds would sink.

Couch

(Genesis 49:4; 1 Chronicles 5:1; Job 7:13; Psalms 6:6 etc.), a seat for repose or rest. (See BED.)

Coulter

(1 Samuel 13:20, 21), an agricultural instrument, elsewhere called ploughshare (Isaiah 2:4; Micah 4:3; Joel 3:10). It was the facing-piece of a plough, analogous to the modern coulter.

Council

spoken of counsellors who sat in public trials with the governor of a province (Acts 25:12).

The Jewish councils were the Sanhedrim, or supreme council of the nation, which had subordinate to it smaller tribunals (the judgment, perhaps, in Matthew 5:21, 22) in the cities of Palestine (Matthew 10:17; Mark 13:9). In the time of Christ the functions of the Sanhedrim were limited (John 16:2; 2 Corinthians 11:24). In Psalms 68:27 the word council means simply a company of persons. (R.V. marg., company. )

In ecclesiastical history the word is used to denote an assembly of pastors or bishops for the discussion and regulation of church affairs. The first of these councils was that of the apostles and elders at Jerusalem, of which we have a detailed account in Acts 15.

Counsellor

an adviser (Proverbs 11:14; 15:22), a king's state counsellor (2 Samuel 15:12). Used once of the Messiah (Isaiah 9:6). In Mark 15:43Luke 23:50 the word probably means a member of the Jewish Sanhedrim.

Courses

When David was not permitted to build the temple, he proceeded, among the last acts of his life, with the assistance of Zadok and Ahimelech, to organize the priestly and musical services to be conducted in the house of God. (1.) He divided the priests into twenty-four courses (1 Chronicles 24:1-19sixteen being of the house of Eleazar and eight of that of Ithamar. Each course was under a head or chief, and ministered for a week, the order being determined by lot. (2.) The rest of the 38,000 Levites (1 Chronicles 23:4) were divided also into twenty-four courses, each to render some allotted service in public worship: 4,000 in twenty-four courses were set apart as singers and musicians under separate leaders (25); 4,000 as porters or keepers of the doors and gates of the sanctuary (1 Chronicles 26:1-19; and 6,000 as officers and judges to see to the administration of the law in all civil and ecclesiastical matters (20-32).

This arrangement was re-established by Hezekiah (2 Chronicles 31:2); and afterwards the four sacerdotal courses which are said to have returned from the Captivity were re-divided into the original number of twenty-four by Ezra (Ezra 6:18).

Court

the enclosure of the tabernacle (Exodus 27:9-19; 40:8), of the temple (1 Kings 6:36), of a prison (Nehemiah 3:25), of a private house (2 Samuel 17:18), and of a king's palace (2 Kings 20:4).

Covenant

a contract or agreement between two parties. In the Old Testament the Hebrew word berith is always thus translated. Berith is derived from a root which means to cut, and hence a covenant is a cutting, with reference to the cutting or dividing of animals into two parts, and the contracting parties passing between them, in making a covenant (Genesis 15; Jeremiah 34:18, 19).

The corresponding word in the New Testament Greek is diatheke, which is, however, rendered testament generally in the Authorized Version. It ought to be rendered, just as the word berith of the Old Testament, covenant.

This word is used (1) of a covenant or compact between man and man (Genesis 21:32), or between tribes or nations (1 Samuel 11:1; Joshua 9:6, 15). In entering into a convenant, Jehovah was solemnly called on to witness the transaction (Genesis 31:50), and hence it was called a covenant of the Lord (1 Samuel 20:8). The marriage compact is called the covenant of God (Proverbs 2:17), because the marriage was made in God's name. Wicked men are spoken of as acting as if they had made a covenant with death not to destroy them, or with hell not to devour them (Isaiah 28:15, 18).

(2.) The word is used with reference to God's revelation of himself in the way of promise or of favour to men. Thus God's promise to Noah after the Flood is called a covenant (Genesis 9; Jeremiah 33:20 my covenant ). We have an account of God's covernant with Abraham (Genesis 17, comp. Leviticus 26:42), of the covenant of the priesthood (Numbers 25:12, 13; Deuteronomy 33:9; Nehemiah 13:29), and of the covenant of Sinai (Exodus 34:27, 28; Leviticus 26:15), which was afterwards renewed at different times in the history of Israel (Deuteronomy 29; Joshua 1:24[?]; 2 Chronicles 15; 23; 29; 34; Ezra 10; Nehemiah 9). In conformity with human custom, God's covenant is said to be confirmed with an oath (Deuteronomy 4:31; Psalms 89:3), and to be accompanied by a sign (Genesis 9; 17). Hence the covenant is called God's counsel, oath, promise (Psalms 89:3, 4; 105:8-11; Hebrews 6:13-20; Luke 1:68-75. God's covenant consists wholly in the bestowal of blessing (Isaiah 59:21; Jeremiah 31:33, 34).

The term covenant is also used to designate the regular succession of day and night (Jeremiah 33:20), the Sabbath (Exodus 31:16), circumcision (Genesis 17:9, 10), and in general any ordinance of God (Jeremiah 34:13, 14).

A covenant of salt signifies an everlasting covenant, in the sealing or ratifying of which salt, as an emblem of perpetuity, is used (Numbers 18:19; Leviticus 2:13; 2 Chronicles 13:5).

COVENANT OF WORKS, the constitution under which Adam was placed at his creation. In this covenant, (1.) The contracting parties were (a) God the moral Governor, and (b) Adam, a free moral agent, and representative of all his natural posterity (Romans 5:12-19. (2.) The promise was life (Matthew 19:16, 17; Galatians 3:12). (3.) The condition was perfect obedience to the law, the test in this case being abstaining from eating the fruit of the tree of knowledge, etc. (4.) The penalty was death (Genesis 2:16, 17).

This covenant is also called a covenant of nature, as made with man in his natural or unfallen state; a covenant of life, because life was the promise attached to obedience; and a legal covenant, because it demanded perfect obedience to the law.

The tree of life was the outward sign and seal of that life which was promised in the covenant, and hence it is usually called the seal of that covenant.

This covenant is abrogated under the gospel, inasmuch as Christ has fulfilled all its conditions in behalf of his people, and now offers salvation on the condition of faith. It is still in force, however, as it rests on the immutable justice of God, and is binding on all who have not fled to Christ and accepted his righteousness.

CONVENANT OF GRACE, the eternal plan of redemption entered into by the three persons of the Godhead, and carried out by them in its several parts. In it the Father represented the Godhead in its indivisible sovereignty, and the Son his people as their surety (John 17:4, 6, 9; Isaiah 42:6; Psalms 89:3).

The conditions of this covenant were, (1.) On the part of the Father (a) all needful preparation to the Son for the accomplishment of his work (Hebrews 10:5; Isaiah 42:1-7; (b) support in the work (Luke 22:43); and (c) a glorious reward in the exaltation of Christ when his work was done (Phil. 2:6-11his investiture with universal dominion (John 5:22; Psalms 110:1), his having the administration of the covenant committed into his hands (Matthew 28:18; John 1:12; 17:2; Acts 2:33), and in the final salvation of all his people (Isaiah 35:10; 53:10, 11; Jeremiah 31:33; Titus 1:2). (2.) On the part of the Son the conditions were (a) his becoming incarnate (Galatians 4:4, 5); and (b) as the second Adam his representing all his people, assuming their place and undertaking all their obligations under the violated covenant of works; (c) obeying the law (Psalms 40:8; Isaiah 42:21; John 9:4, 5), and (d) suffering its penalty (Isaiah 53; 2 Corinthians 5:21; Galatians 3:13), in their stead.

Christ, the mediator of, fulfils all its conditions in behalf of his people, and dispenses to them all its blessings. In Hebrews 8:6; 9:15; 12:24 this title is given to Christ. (See DISPENSATION.)

Covering of the eyes

occurs only in Genesis 20:16. In the Revised Version the rendering is it (i.e., Abimelech's present of 1,000 pieces of silver to Abraham) is for thee a covering of the eyes. This has been regarded as an implied advice to Sarah to conform to the custom of married women, and wear a complete veil, covering the eyes as well as the rest of the face.

Covetousness

a strong desire after the possession of worldly things (Colossians 3:5; Ephesians 5:5; Hebrews 13:5; 1 Timothy 6:9, 10; Matthew 6:20). It assumes sometimes the more aggravated form of avarice, which is the mark of cold-hearted worldliness.

Cow

A cow and her calf were not to be killed on the same day (Leviticus 22:28; Exodus 23:19; Deuteronomy 22:6, 7). The reason for this enactment is not given. A state of great poverty is described in the words of Isaiah 7:21-25 where, instead of possessing great resources, a man shall depend for the subsistence of himself and his family on what a single cow and two sheep could yield.

Crane

(Isaiah 38:14; Jeremiah 8:7). In both of these passages the Authorized Version has reversed the Hebrew order of the words. Crane or swallow should be swallow or crane, as in the Revised Version. The rendering is there correct. The Hebrew for crane is'agur, the Grus cincerea, a bird well known in Palestine. It is migratory, and is distinguished by its loud voice, its cry being hoarse and melancholy.

Creation

In the beginning God created, i.e., called into being, all things out of nothing. This creative act on the part of God was absolutely free, and for infinitely wise reasons. The cause of all things exists only in the will of God. The work of creation is attributed (1) to the Godhead (Genesis 1:1, 26); (2) to the Father (1 Corinthians 8:6); (3) to the Son (John 1:3; Colossians 1:16, 17); (4) to the Holy Spirit (Genesis 1:2; Job 26:13; Psalms 104:30). The fact that he is the Creator distinguishes Jehovah as the true God (Isaiah 37:16; 40:12, 13; 54:5; Psalms 96:5; Jeremiah 10:11, 12). The one great end in the work of creation is the manifestation of the glory of the Creator (Colossians 1:16; Revelation 4:11; Romans 11:36). God's works, equally with God's word, are a revelation from him; and between the teachings of the one and those of the other, when rightly understood, there can be no contradiction.

Traditions of the creation, disfigured by corruptions, are found among the records of ancient Eastern nations. (See ACCAD.) A peculiar interest belongs to the traditions of the Accadians, the primitive inhabitants of the plains of Lower Mesopotamia. These within the last few years have been brought to light in the tablets and cylinders which have been rescued from the long-buried palaces and temples of Assyria. They bear a remarkable resemblance to the record of Genesis.

Creature

denotes the whole creation in Romans 8:39; Colossians 1:15; Revelation 5:13; the whole human race in Mark 16:15; Romans 8:19-22.

The living creatures in Ezekiel 10:15, 17 are imaginary beings, symbols of the Divine attributes and operations.

Crescens

increasing, probably one of the seventy disciples of Christ. He was one of Paul's assistants (2 Timothy 4:10), probably a Christian of Rome.

Crete

now called Candia, one of the largest islands in the Meditterranean, about 140 miles long and 35 broad. It was at one time a very prosperous and populous island, having a hundred cities. The character of the people is described in Paul's quotation from one of their own poets (Epimenides) in his epistle to Titus: The Cretans are alway liars, evil beasts, slow bellies (Titus 1:12). Jews from Crete were in Jerusalem on the day of Pentecost (Acts 2:11). The island was visited by Paul on his voyage to Rome (Acts 27). Here Paul subsequently left Titus (Titus 1:5) to ordain elders. Some have supposed that it was the original home of the Caphtorim (q.v.) or Philistines.

Crimson

See COLOUR.

Crisping-pin

(Isaiah 3:22; R.V., satchel ), some kind of female ornament, probably like the modern reticule. The Hebrew word harit properly signifies pouch or casket or purse. It is rendered bag in 2 Kings 5:23.

Crispus

curled, the chief of the synagogue at Corinth (Acts 18:8). He was converted and, with his family, baptized by Paul (1 Corinthians 1:14).

Cross

in the New Testament the instrument of crucifixion, and hence used for the crucifixion of Christ itself (Ephesians 2:16; Hebrews 12:2; 1 Corinthians 1:17, 18; Galatians 5:11; 6:12, 14; Phil. 3:18). The word is also used to denote any severe affliction or trial (Matthew 10:38; 16:24; Mark 8:34; 10:21).

The forms in which the cross is represented are these:

1. The crux simplex (I), a single piece without transom.

2. The crux decussata (X), or St. Andrew's cross.

3. The crux commissa (T), or St. Anthony's cross.

4. The crux immissa (†), or Latin cross, which was the kind of cross on which our Saviour died. Above our Lord's head, on the projecting beam, was placed the title. (See CRUCIFIXION.)

After the conversion, so-called, of Constantine the Great (B.C. 313), the cross first came into use as an emblem of Christianity. He pretended at a critical moment that he saw a flaming cross in the heavens bearing the inscription, In hoc signo vinces , i.e., By this sign thou shalt conquer, and that on the following night Christ himself appeared and ordered him to take for his standard the sign of this cross. In this form a new standard, called the Labarum, was accordingly made, and borne by the Roman armies. It remained the standard of the Roman army till the downfall of the Western empire. It bore the embroidered monogram of Christ, i.e., the first two Greek letters of his name, X and P (chi and rho), with the Alpha and Omega. (See A.)

Crown

(1.) Denotes the plate of gold in the front of the high priest's mitre (Exodus 29:6; 39:30). The same Hebrew word so rendered (ne'zer) denotes the diadem worn by Saul in battle (2 Samuel 1:10), and also that which was used at the coronation of Joash (2 Kings 11:12).

(2.) The more general name in Hebrew for a crown is 'atarah, meaning a circlet. This is used of crowns and head ornaments of divers kinds, including royal crowns. Such was the crown taken from the king of Ammon by David (2 Samuel 12:30). The crown worn by the Assyrian kings was a high mitre, sometimes adorned with flowers. There are sculptures also representing the crowns worn by the early Egyptian and Persian kings. Sometimes a diadem surrounded the royal head-dress of two or three fillets. This probably signified that the wearer had dominion over two or three countries. In Revelation 12:3; 13:1 we read of many crowns, a token of extended dominion.

(3.) The ancient Persian crown (Esther 1:11; 2:17; 6:8) was called kether; i.e., a chaplet, a high cap or tiara. Crowns were worn sometimes to represent honour and power (Ezekiel 23:42). They were worn at marriages (Song of Solomon 3:11; Isaiah 61:10 ornaments; R.V., a garland ), and at feasts and public festivals.

The crown was among the Romans and Greeks a symbol of victory and reward. The crown or wreath worn by the victors in the Olympic games was made of leaves of the wild olive; in the Pythian games, of laurel; in the Nemean games, of parsley; and in the Isthmian games, of the pine. The Romans bestowed the civic crown on him who saved the life of a citizen. It was made of the leaves of the oak. In opposition to all these fading crowns the apostles speak of the incorruptible crown, the crown of life (James 1:12; Revelation 2:10) that fadeth not away (1 Peter 5:4 Gr. amarantinos; comp. 1 Peter 1:4). Probably the word amaranth was applied to flowers we call everlasting, the immortal amaranth.

Crown of thorns

our Lord was crowned with a, in mockery by the Romans (Matthew 27:29). The object of Pilate's guard in doing this was probably to insult, and not specially to inflict pain. There is nothing to show that the shrub thus used was, as has been supposed, the spina Christi, which could have been easily woven into a wreath. It was probably the thorny nabk, which grew abundantly round about Jerusalem, and whose flexible, pliant, and round branches could easily be platted into the form of a crown. (See THORN, 3.)

Crucifixion

a common mode of punishment among heathen nations in early times. It is not certain whether it was known among the ancient Jews; probably it was not. The modes of capital punishment according to the Mosaic law were, by the sword (Exodus 21), strangling, fire (Leviticus 20), and stoning (Deuteronomy 21).

This was regarded as the most horrible form of death, and to a Jew it would acquire greater horror from the curse in Deuteronomy 21:23.

This punishment began by subjecting the sufferer to scourging. In the case of our Lord, however, his scourging was rather before the sentence was passed upon him, and was inflicted by Pilate for the purpose, probably, of exciting pity and procuring his escape from further punishment (Luke 23:22; John 19:1).

The condemned one carried his own cross to the place of execution, which was outside the city, in some conspicuous place set apart for the purpose. Before the nailing to the cross took place, a medicated cup of vinegar mixed with gall and myrrh (the sopor) was given, for the purpose of deadening the pangs of the sufferer. Our Lord refused this cup, that his senses might be clear (Matthew 27:34). The spongeful of vinegar, sour wine, posca, the common drink of the Roman soldiers, which was put on a hyssop stalk and offered to our Lord in contemptuous pity (Matthew 27:48; Luke 23:36), he tasted to allay the agonies of his thirst (John 19:29). The accounts given of the crucifixion of our Lord are in entire agreement with the customs and practices of the Roman in such cases. He was crucified between two malefactors (Isaiah 53:12; Luke 23:32), and was watched by a party of four soldiers (John 19:23; Matthew 27:36, 54), with their centurion. The breaking of the legs of the malefactors was intended to hasten death, and put them out of misery (John 19:31); but the unusual rapidity of our Lord's death (John 19:33) was due to his previous sufferings and his great mental anguish. The omission of the breaking of his legs was the fulfilment of a type (Exodus 12:46). He literally died of a broken heart, a ruptured heart, and hence the flowing of blood and water from the wound made by the soldier's spear (John 19:34). Our Lord uttered seven memorable words from the cross, namely, (1) Luke 23:34; (2) Luke 23:43; (3) John 19:26; (4) Matthew 27:46Mark 15:34; (5) John 19:28; (6) John 19:30; (7) Luke 23:46.

Cruse

a utensil; a flask or cup for holding water (1 Samuel 26:11, 12, 16; 1 Kings 19:6) or oil (1 Kings 17:12, 14, 16). In 1 Kings 14:3 the word there so rendered means properly a bottle, as in Jeremiah 19:1, 10 or pitcher. In 2 Kings 2:20 a platter or flat metal saucer is intended. The Hebrew word here used is translated dish in 2 Kings 21:13; pans, in 2 Chronicles 35:13; and bosom, in Proverbs 19:24; 26:15 (R.V., dish ).

Crystal

(Ezekiel 1:22 with the epithet terrible, as dazzling the spectators with its brightness). The word occurs in Revelation 4:6; 21:11; 22:1. It is a stone of the flint order, the most refined kind of quartz. The Greek word here used means also literally ice. The ancients regarded the crystal as only pure water congealed into extreme hardness by great length of time.

Cubit

Hebrews 'ammah; i.e., mother of the arm, the fore-arm, is a word derived from the Latin cubitus, the lower arm. It is difficult to determine the exact length of this measure, from the uncertainty whether it included the entire length from the elbow to the tip of the longest finger, or only from the elbow to the root of the hand at the wrist. The probability is that the longer was the original cubit. The common computation as to the length of the cubit makes it 20.24 inches for the ordinary cubit, and 21.888 inches for the sacred one. This is the same as the Egyptian measurements.

A rod or staff the measure of a cubit is called in Judges 3:16 gomed, which literally means a cut, something cut off. The LXX. and Vulgate render it span.

Cuckoo

(Hebrews shahaph), from a root meaning to be lean; slender. This bird is mentioned only in Leviticus 11:16 and Deuteronomy 14:15 (R.V., seamew ). Some have interpreted the Hebrew word by petrel or shearwater (Puffinus cinereus), which is found on the coast of Syria; others think it denotes the sea-gull or seamew. The common cuckoo (Cuculus canorus) feeds on reptiles and large insects. It is found in Asia and Africa as well as in Europe. It only passes the winter in Palestine. The Arabs suppose it to utter the cry Yakub, and hence they call it tir el-Yakub; i.e., Jacob's bird.

Cucumbers

(Hebrews plur. kishshuim; i.e., hard, difficult of digestion, only in Numbers 11:5). This vegetable is extensively cultivated in the East at the present day, as it appears to have been in earlier times among the Hebrews. It belongs to the gourd family of plants. In the East its cooling pulp and juice are most refreshing. We need not altogether wonder that the Israelites, wearily marching through the arid solitudes of the Sinaitic peninsula, thought more of the cucumbers and watermelons of which they had had no lack in Egypt, rather than of the cruel bondage which was the price of these luxuries. Groser's Scripture Natural History.

Isaiah speaks of a lodge (Isaiah 1:8; Hebrews sukkah), i.e., a shed or edifice more solid than a booth, for the protection throughout the season from spring to autumn of the watchers in a garden of cucumbers.

Cummin

(Hebrews kammon; i.e., a condiment ), the fruit or seed of an umbelliferous plant, the Cuminum sativum, still extensively cultivated in the East. Its fruit is mentioned in Isaiah 28:25, 27. In the New Testament it is mentioned in Matthew 23:23 where our Lord pronounces a woe on the scribes and Pharisees, who were zealous in paying tithes of mint and anise and cummin, while they omitted the weightier matters of the law. It is used as a spice, both bruised, to mix with bread, and also boiled, in the various messes and stews which compose an Oriental banquet. Tristram, Natural History.

Cup

a wine-cup (Genesis 40:11, 21), various forms of which are found on Assyrian and Egyptian monuments. All Solomon's drinking vessels were of gold (1 Kings 10:21). The cups mentioned in the New Testament were made after Roman and Greek models, and were sometimes of gold (Revelation 17:4).

The art of divining by means of a cup was practiced in Egypt (Genesis 44:2-17and in the East generally.

The cup of salvation (Psalms 116:13) is the cup of thanksgiving for the great salvation. The cup of consolation (Jeremiah 16:7) refers to the custom of friends sending viands and wine to console relatives in mourning (Proverbs 31:6). In 1 Corinthians 10:16 the cup of blessing is contrasted with the cup of devils (1 Corinthians 10:21). The sacramental cup is the cup of blessing, because of blessing pronounced over it (Matthew 26:27; Luke 22:17). The portion of the cup (Psalms 11:6; 16:5) denotes one's condition of life, prosperous or adverse. A cup is also a type of sensual allurement (Jeremiah 51:7; Proverbs 23:31; Revelation 17:4). We read also of the cup of astonishment, the cup of trembling, and the cup of God's wrath (Psalms 75:8; Isaiah 51:17; Jeremiah 25:15; Lamentations 4:21; Ezekiel 23:32; Revelation 16:19; comp. Matthew 26:39, 42; John 18:11). The cup is also the symbol of death (Matthew 16:28; Mark 9:1; Hebrews 2:9).

Cup-bearer

an officer of high rank with Egyptian, Persian, Assyrian, and Jewish monarchs. The cup-bearer of the king of Egypt is mentioned in connection with Joseph's history (Genesis 40:1-21; 41:9). Rabshakeh (q.v.) was cup-bearer in the Assyrian court (2 Kings 18:17). Nehemiah filled this office to the king of Persia (Nehemiah 1:11). We read also of Solomon's cup-bearers (1 Kings 10:5; 2 Chronicles 9:4).

Curious arts

(Acts 19:19), magical arts; jugglery practised by the Ephesian conjurers. Ephesus was noted for its wizard and the Ephesian spells; i.e., charms or scraps of parchment written over with certain formula, which were worn as a safeguard against all manner of evils. The more important and powerful of these charms were written out in books which circulated among the exorcists, and were sold at a great price.

Curse

denounced by God against the serpent (Genesis 3:14), and against Cain (Genesis 4:11). These divine maledictions carried their effect with them. Prophetical curses were sometimes pronounced by holy men (Genesis 9:25; 49:7; Deuteronomy 27:15; Joshua 6:26). Such curses are not the consequence of passion or revenge, they are predictions.

No one on pain of death shall curse father or mother (Exodus 21:17), nor the prince of his people (Exodus 22:28), nor the deaf (Leviticus 19:14). Cursing God or blaspheming was punishable by death (Leviticus 24:10-16. The words curse God and die (R.V., renounce God and die ), used by Job's wife (Job 2:9), have been variously interpreted. Perhaps they simply mean that as nothing but death was expected, God would by this cursing at once interpose and destroy Job, and so put an end to his sufferings.

Curtain

(1.) Ten curtains, each twenty-eight cubits long and four wide, made of fine linen, also eleven made of goat's hair, covered the tabernacle (Exodus 26:1-13; 36:8-17.

(2.) The sacred curtain, separating the holy of holies from the sanctuary, is designated by a different Hebrew word (peroketh). It is described as a veil of blue, and purple, and scarlet, and fine twined linen of cunning work (Exodus 26:31; Leviticus 16:2; Numbers 18:7).

(3.) Stretcheth out the heavens as a curtain (Isaiah 40:22), is an expression used with reference to the veil or awning which Orientals spread for a screen over their courts in summer. According to the prophet, the heavens are spread over our heads as such an awning. Similar expressions are found in Psalms 104:2l; comp. Isaiah 44:24; Job 9:8.

Cush

black. (1.) A son, probably the eldest, of Ham, and the father of Nimrod (Genesis 10:8; 1 Chronicles 1:10). From him the land of Cush seems to have derived its name. The question of the precise locality of the land of Cush has given rise to not a little controversy. The second river of Paradise surrounded the whole land of Cush (Genesis 2:13 R.V.). The term Cush is in the Old Testament generally applied to the countries south of the Israelites. It was the southern limit of Egypt (Ezekiel 29:10 A.V. Ethiopia, Hebrews Cush), with which it is generally associated (Psalms 68:31; Isaiah 18:1; Jeremiah 46:9 etc.). It stands also associated with Elam (Isaiah 11:11), with Persia (Ezekiel 38:5), and with the Sabeans (Isaiah 45:14). From these facts it has been inferred that Cush included Arabia and the country on the west coast of the Red Sea. Rawlinson takes it to be the country still known as Khuzi-stan, on the east side of the Lower Tigris. But there are intimations which warrant the conclusion that there was also a Cush in Africa, the Ethiopia (so called by the Greeks) of Africa. Ezekiel speaks (Ezekiel 29:10; comp. Ezekiel 30:4-6of it as lying south of Egypt. It was the country now known to us as Nubia and Abyssinia (Isaiah 18:1; Zephaniah 3:10 Hebrews Cush). In ancient Egyptian inscriptions Ethiopia is termed Kesh. The Cushites appear to have spread along extensive tracts, stretching from the Upper Nile to the Euphrates and Tigris. At an early period there was a stream of migration of Cushites from Ethiopia, properly so called, through Arabia, Babylonia, and Persia, to Western India. The Hamite races, soon after their arrival in Africa, began to spread north, east, and west. Three branches of the Cushite or Ethiopian stock, moving from Western Asia, settled in the regions contiguous to the Persian Gulf. One branch, called the Cossaeans, settled in the mountainous district on the east of the Tigris, known afterwards as Susiana; another occupied the lower regions of the Euphrates and the Tigris; while a third colonized the southern shores and islands of the gulf, whence they afterwards emigrated to the Mediterranean and settled on the coast of Palestine as the Phoenicians. Nimrod was a great Cushite chief. He conquered the Accadians, a Tauranian race, already settled in Mesopotamia, and founded his kingdom, the Cushites mingling with the Accads, and so forming the Chaldean nation.

(2.) A Benjamite of this name is mentioned in the title of Psalms 7. Cush was probably a follower of Saul, the head of his tribe, and had sought the friendship of David for the purpose of 'rewarding evil to him that was at peace with him.'

Cushan

probably a poetic or prolonged name of the land of Cush, the Arabian Cush (Habakkuk 3:7). Some have, however, supposed this to be the same as Chushan-rishathaim (Judges 3:8, 10), i.e., taking the latter part of the name as a title or local appellation, Chushan of the two iniquities (= oppressing Israel, and provoking them to idolatry), a Mesopotamian king, identified by Rawlinson with Asshur-ris-ilim (the father of Tiglathpileser I.); but incorrectly, for the empire of Assyria was not yet founded. He held Israel in bondage for eight years.

Cushite

(1.) The messenger sent by Joab to David to announce his victory over Absalom (2 Samuel 18:32).

(2.) The father of Shelemiah (Jeremiah 36:14).

(3.) Son of Gedaliah, and father of the prophet Zephaniah (Zephaniah 1:1).

(4.) Moses married a Cushite woman (Numbers 12:1). From this circumstance some have supposed that Zipporah was meant, and hence that Midian was Cush.

Custom

a tax imposed by the Romans. The tax-gatherers were termed publicans (q.v.), who had their stations at the gates of cities, and in the public highways, and at the place set apart for that purpose, called the receipt of custom (Matthew 9:9; Mark 2:14), where they collected the money that was to be paid on certain goods (Matthew 17:25). These publicans were tempted to exact more from the people than was lawful, and were, in consequence of their extortions, objects of great hatred. The Pharisees would have no intercourse with them (Matthew 5:46, 47; 9:10, 11).

A tax or tribute (q.v.) of half a shekel was annually paid by every adult Jew for the temple. It had to be paid in Jewish coin (Matthew 22:17-19; Mark 12:14, 15). Money-changers (q.v.) were necessary, to enable the Jews who came up to Jerusalem at the feasts to exchange their foreign coin for Jewish money; but as it was forbidden by the law to carry on such a traffic for emolument (Deuteronomy 23:19, 20), our Lord drove them from the temple (Matthew 21:12: Mark 11:15).

Cuthah

one of the Babylonian cities or districts from which Shalmaneser transplanted certain colonists to Samaria (2 Kings 17:24). Some have conjectured that the Cutheans were identical with the Cossaeans who inhabited the hill-country to the north of the river Choaspes. Cuthah is now identified with Tell Ibrahim, 15 miles north-east of Babylon.

Cutting

the flesh in various ways was an idolatrous practice, a part of idol-worship (Deuteronomy 14:1; 1 Kings 18:28). The Israelites were commanded not to imitate this practice (Leviticus 19:28; 21:5; Deuteronomy 14:1). The tearing of the flesh from grief and anguish of spirit in mourning for the dead was regarded as a mark of affection (Jeremiah 16:6; 41:5; 48:37).

Allusions are made in Revelation (Revelation 13:16; 17:5; 19:20) to the practice of printing marks on the body, to indicate allegiance to a deity. We find also references to it, through in a different direction, by Paul (Galatians 6; 7) and by Ezekiel (Ezekiel 9:4). (See HAIR.)

Cymbals

(Hebrews tzeltzelim, from a root meaning to tinkle ), musical instruments, consisting of two convex pieces of brass one held in each hand, which were clashed together to produce a loud clanging sound; castanets; loud cymbals. Highsounding cymbals consisted of two larger plates, one held also in each hand (2 Samuel 6:5; Psalms 150:5; 1 Chronicles 13:8; 15:16, 19, 28; 1 Corinthians 13:1).

Cypress

(Hebrews tirzah, hardness ), mentioned only in Isaiah 44:14 (R.V., holm tree ). The oldest Latin version translates this word by ilex, i.e., the evergreen oak, which may possibly have been the tree intended; but there is great probability that our Authorized Version is correct in rendering it cypress. This tree grows abundantly on the mountains of Hermon. Its wood is hard and fragrant, and very durable. Its foliage is dark and gloomy. It is an evergreen (Cupressus sempervirens). Throughout the East it is used as a funereal tree; and its dark, tall, waving plumes render it peculiarly appropriate among the tombs.

Cyprus

one of the largest islands of the Mediterranean, about 148 miles long and 40 broad. It is distant about 60 miles from the Syrian coast. It was the Chittim of the Old Testament (Numbers 24:24). The Greek colonists gave it the name of Kypros, from the cyprus, i.e., the henna (see CAMPHIRE), which grew on this island. It was originally inhabited by Phoenicians. In B.C. 477 it fell under the dominion of the Greeks; and became a Roman province B.C. 58. In ancient times it was a centre of great commercial activity. Corn and wine and oil were produced here in the greatest perfection. It was rich also in timber and in mineral wealth.

It is first mentioned in the New Testament (Acts 4:36) as the native place of Barnabas. It was the scene of Paul's first missionary labours (Acts 13:4-13, when he and Barnabas and John Mark were sent forth by the church of Antioch. It was afterwards visited by Barnabas and Mark alone (Acts 15:39). Mnason, an old disciple, probaly one of the converts of the day of Pentecost belonging to this island, is mentioned (Acts 21:16). It is also mentioned in connection with the voyages of Paul (Acts 21:3; 27:4). After being under the Turks for three hundred years, it was given up to the British Government in 1878.

Cyrene

a city (now Tripoli) in Upper Libya, North Africa, founded by a colony of Greeks (B.C. 630). It contained latterly a large number of Jews, who were introduced into the city by Ptolemy, the son of Lagus, because he thought they would contribute to the security of the place. They increased in number and influence; and we are thus prepared for the frequent references to them in connection with the early history of Christianity. Simon, who bore our Lord's cross, was a native of this place (Matthew 27:32; Mark 15:21). Jews from Cyrene were in Jerusalem at Pentecost (Acts 2:10); and Cyrenian Jews had a synagogue at Jerusalem (Acts 6:9). Converts belonging to Cyrene contributed to the formation of the first Gentile church at Antioch (Acts 11:20). Among the prophets and teachers who ministered to the Lord at Antioch was Lucius of Cyrene (Acts 13:1).

Cyrenius

the Grecized form of Quirinus. His full name was Publius Sulpicius Quirinus. Recent historical investigation has proved that Quirinus was governor of Cilicia, which was annexed to Syria at the time of our Lord's birth. Cilicia, which he ruled, being a province of Syria, he is called the governor, which he was de jure, of Syria. Some ten years afterwards he was appointed governor of Syria for the second time. During his tenure of office, at the time of our Lord's birth (Luke 2:2), a taxing (R.V., enrolment; i.e., a registration) of the people was first made; i.e., was made for the first time under his government. (See TAXING.)

Cyrus

(Hebrews Ko'resh), the celebrated King of Persia (Elam) who was conqueror of Babylon, and issued the decree of liberation to the Jews (Ezra 1:1, 2). He was the son of Cambyses, the prince of Persia, and was born about B.C. 599. In the year B.C. 559 he became king of Persia, the kingdom of Media being added to it partly by conquest. Cyrus was a great military leader, bent on universal conquest. Babylon fell before his army (B.C. 538) on the night of Belshazzar's feast (Daniel 5:30), and then the ancient dominion of Assyria was also added to his empire (cf., Go up, O Elam , Isaiah 21:2).

Hitherto the great kings of the earth had only oppressed the Jews. Cyrus was to them as a shepherd (Isaiah 44:28; 45:1). God employed him in doing service to his ancient people. He may posibly have gained, through contact with the Jews, some knowledge of their religion.

The first year of Cyrus (Ezra 1:1) is not the year of his elevation to power over the Medes, nor over the Persians, nor the year of the fall of Babylon, but the year succeeding the two years during which Darius the Mede was viceroy in Babylon after its fall. At this time only (B.C. 536) Cyrus became actual king over Palestine, which became a part of his Babylonian empire. The edict of Cyrus for the rebuilding of Jerusalem marked a great epoch in the history of the Jewish people (2 Chronicles 36:22, 23; Ezra 1:1-4; 4:3; 5:13-17; 6:3-5.

This decree was discovered at Achmetha [R.V. marg., Ecbatana ], in the palace that is in the province of the Medes (Ezra 6:2). A chronicle drawn up just after the conquest of Babylonia by Cyrus, gives the history of the reign of Nabonidus (Nabunahid), the last king of Babylon, and of the fall of the Babylonian empire. In B.C. 538 there was a revolt in Southern Babylonia, while the army of Cyrus entered the country from the north. In June the Babylonian army was completely defeated at Opis, and immediately afterwards Sippara opened its gates to the conqueror. Gobryas (Ugbaru), the governor of Kurdistan, was then sent to Babylon, which surrendered without fighting, and the daily services in the temples continued without a break. In October, Cyrus himself arrived, and proclaimed a general amnesty, which was communicated by Gobryas to all the province of Babylon, of which he had been made governor. Meanwhile, Nabonidus, who had concealed himself, was captured, but treated honourably; and when his wife died, Cambyses, the son of Cyrus, conducted the funeral. Cyrus now assumed the title of king of Babylon, claimed to be the descendant of the ancient kings, and made rich offerings to the temples. At the same time he allowed the foreign populations who had been deported to Babylonia to return to their old homes, carrying with them the images of their gods. Among these populations were the Jews, who, as they had no images, took with them the sacred vessels of the temple.

D

Daberath

pasture, a Levitical town of Issachar (Joshua 19:12; 21:28), near the border of Zebulum. It is the modern small village of Deburich, at the base of Mount Tabor. Tradition has incorrectly made it the scene of the miracle of the cure of the lunatic child (Matthew 17:14).

Daemon

the Greek form, rendered devil in the Authorized Version of the New Testament. Daemons are spoken of as spiritual beings (Matthew 8:16; 10:1; 12:43-45 at enmity with God, and as having a certain power over man (James 2:19; Revelation 16:14). They recognize our Lord as the Son of God (Matthew 8:20; Luke 4:41). They belong to the number of those angels that kept not their first estate, unclean spirits, fallen angels, the angels of the devil (Matthew 25:41; Revelation 12:7-9. They are the principalities and powers against which we must wrestle (Ephesians 6:12).

Daemoniac

one possessed with a devil. In the days of our Lord and his apostles, evil spirits, daemons, were mysteriously permitted by God to exercise an influence both over the souls and bodies of men, inflicting dumbness (Matthew 9:32), blindness (Matthew 12:22), epilepsy (Mark 9:17-27insanity (Matthew 8:28; Mark 5:1-5. Daemoniacs are frequently distinguished from those who are afflicted with ordinary bodily maladies (Mark 1:32; 16:17, 18; Luke 6:17, 18). The daemons speak in their own persons (Matthew 8:29; Mark 1:23, 24; 5:7). This influence is clearly distinguished from the ordinary power of corruption and of temptation over men. In the daemoniac his personality seems to be destroyed, and his actions, words, and even thoughts to be overborne by the evil spirit (Mark, l.c.; Acts 19:15).

Dagon

little fish; diminutive from dag = a fish, the fish-God; the national God of the Philistines (Judges 16:23). This idol had the body of a fish with the head and hands of a man. It was an Assyrio-Babylonian deity, the worship of which was introduced among the Philistines through Chaldea. The most famous of the temples of Dagon were at Gaza (Judges 16:23-30 and Ashdod (1 Samuel 5:1-7. (See FISH.)

Dagon's house

(1 Samuel 5:2), or Beth-dagon, as elsewhere rendered (Joshua 15:41; 19:27), was the sanctuary or temple of Dagon.

The Beth-dagon of Joshua 15:41 was one of the cities of the tribe of Judah, in the lowland or plain which stretches westward. It has not been identified.

The Beth-dagon of Joshua 19:27 was one of the border cities of Asher.

That of 1 Chronicles 10:10 was in the western half-tribe of Manasseh, where the Philistines, after their victory at Gilboa, placed Saul's head in the temple of their God. (Comp. 1 Samuel 31:8-13.

Daily sacrifice

(Daniel 8:12; 11:31; 12:11), a burnt offering of two lambs of a year old, which were daily sacrificed in the name of the whole Israelitish people upon the great altar, the first at dawn of day, and the second at evening (Daniel 9:21), or more correctly, between the two evenings. (See SACRIFICE.)

Dale, the king's

the name of a valley, the alternative for the valley of Shaveh (q.v.), near the Dead Sea, where the king of Sodom met Abraham (Genesis 14:17). Some have identified it with the southern part of the valley of Jehoshaphat, where Absalom reared his family monument (2 Samuel 18:18).

Dalmanutha

a place on the west of the Sea of Galilee, mentioned only in Mark 8:10. In the parallel passage it is said that Christ came into the borders of Magdala (Matthew 15:39). It is plain, then, that Dalmanutha was near Magdala, which was probably the Greek name of one of the many Migdols (i.e., watch-towers) on the western side of the lake of Gennesaret. It has been identified in the ruins of a village about a mile from Magdala, in the little open valley of 'Ain-el-Barideh, the cold fountain, called el-Mejdel, possibly the Migdal-el of Joshua 19:38.

Dalmatia

a mountainous country on the eastern shore of the Adriatic, a part of the Roman province of Illyricum. It still bears its ancient name. During Paul's second imprisonment at Rome, Titus left him to visit Dalmatia (2 Timothy 4:10) for some unknown purpose. Paul had himself formerly preached in that region (Romans 15:19).

The present Emperor of Austria bears, among his other titles, that of King of Dalmatia.

Damaris

a heifer, an Athenian woman converted to Christianity under the preaching of Paul (Acts 17:34). Some have supposed that she may have been the wife of Dionysius the Areopagite.

Damascus

activity, the most ancient of Oriental cities; the capital of Syria (Isaiah 7:8; 17:3); situated about 133 miles to the north of Jerusalem. Its modern name is Esh-Sham; i.e., the East.

The situation of this city is said to be the most beautiful of all Western Asia. It is mentioned among the conquests of the Egyptian king Thothmes III. (B.C. 1500), and in the Amarna tablets (B.C. 1400).

It is first mentioned in Scripture in connection with Abraham's victory over the confederate kings under Chedorlaomer (Genesis 14:15). It was the native place of Abraham's steward (Genesis 15:2). It is not again noticed till the time of David, when the Syrians of Damascus came to succour Hadadezer (q.v.), 2 Samuel 8:5; 1 Chronicles 18:5. In the reign of Solomon, Rezon became leader of a band who revolted from Hadadezer (1 Kings 11:23), and betaking themselves to Damascus, settled there and made their leader king. There was a long war, with varying success, between the Israelites and Syrians, who at a later period became allies of Israel against Judah (2 Kings 15:37).

The Syrians were at length subdued by the Assyrians, the city of Damascus was taken and destroyed, and the inhabitants carried captive into Assyria (2 Kings 16:7-9; comp. Isaiah 7:8). In this, prophecy was fulfilled (Isaiah 17:1; Amos 1:4; Jeremiah 49:24). The kingdom of Syria remained a province of Assyria till the capture of Nineveh by the Medes (B.C. 625), when it fell under the conquerors. After passing through various vicissitudes, Syria was invaded by the Romans (B.C. 64), and Damascus became the seat of the government of the province. In A.D. 37 Aretas, the king of Arabia, became master of Damascus, having driven back Herod Antipas.

This city is memorable as the scene of Saul's conversion (Acts 9:1-25. The street called Straight, in which Judas lived, in whose house Saul was found by Ananias, is known by the name Sultany, or Queen's Street. It is the principal street of the city. Paul visited Damascus again on his return from Arabia (Galatians 1:16, 17). Christianity was planted here as a centre (Acts 9:20), from which it spread to the surrounding regions.

In A.D. 634 Damascus was conquered by the growing Mohammedan power. In A.D. 1516 it fell under the dominion of the Turks, its present rulers. It is now the largest city in Asiatic Turkey. Christianity has again found a firm footing within its walls.

Damnation

in Romans 13:2 means condemnation, which comes on those who withstand God's ordinance of magistracy. This sentence of condemnation comes not from the magistrate, but from God, whose authority is thus resisted.

In 1 Corinthians 11:29 (R.V., judgment ) this word means condemnation, in the sense of exposure to severe temporal judgements from God, as the following verse explains.

In Romans 14:23 the word damned means condemned by one's own conscience, as well as by the Word of God. The apostle shows here that many things which are lawful are not expedient; and that in using our Christian liberty the question should not simply be, Is this course I follow lawful? but also, Can I follow it without doing injury to the spiritual interests of a brother in Christ? He that doubteth , i.e., is not clear in his conscience as to meats , will violate his conscience if he eat, and in eating is condemned; and thus one ought not so to use his liberty as to lead one who is weak to bring upon himself this condemnation.

Dan

a judge. (1.) The fifth son of Jacob. His mother was Bilhah, Rachel's maid (Genesis 30:6 God hath judged me , Hebrews dananni). The blessing pronounced on him by his father was, Dan shall judge his people (Genesis 49:16), probably in allusion to the judgeship of Samson, who was of the tribe of Daniel

The tribe of Dan had their place in the march through the wilderness on the north side of the tabernacle (Numbers 2:25, 31; 10:25). It was the last of the tribes to receive a portion in the Land of Promise. Its position and extent are described in Joshua 19:40-48.

The territory of Dan extended from the west of that of Ephraim and Benjamin to the sea. It was a small territory, but was very fertile. It included in it, among others, the cities of Lydda, Ekron, and Joppa, which formed its northern boundary. But this district was too limited. Squeezed into the narrow strip between the mountains and the sea, its energies were great beyond its numbers. Being pressed by the Amorites and the Philistines, whom they were unable to conquer, they longed for a wider space. They accordingly sent out five spies from two of their towns, who went north to the sources of the Jordan, and brought back a favourable report regarding that region. Arise, they said, be not slothful to go, and to possess the land, for it is a place where there is no want of any thing that is in the earth (Judges 18:10). On receiving this report, 600 Danites girded on their weapons of war, and taking with them their wives and their children, marched to the foot of Hermon, and fought against Leshem, and took it from the Sidonians, and dwelt therein, and changed the name of the conquered town to Dan (Joshua 19:47). This new city of Dan became to them a new home, and was wont to be spoken of as the northern limit of Palestine, the length of which came to be denoted by the expression from Dan to Beersheba , i.e., about 144 miles.

But like Lot under a similar temptation, they seem to have succumbed to the evil influences around them, and to have sunk down into a condition of semi-heathenism from which they never emerged. The mounds of ruins which mark the site of the city show that it covered a considerable extent of ground. But there remains no record of any noble deed wrought by the degenerate tribe. Their name disappears from the roll-book of the natural and the spiritual Israel. , Manning's Those Holy Fields.

This old border city was originally called Laish. Its modern name is Tell el-Kady, Hill of the Judge. It stands about four miles below Caesarea Philippi, in the midst of a region of surpassing richness and beauty.

(2.) This name occurs in Ezek 27:19 Authorize Version; but the words there, Dan also, should be simply, as in the Revised Version, Vedan, an Arabian city, from which various kinds of merchandise were brought to Tyre. Some suppose it to have been the city of Aden in Arabia. (See MAHANEH-DAN.)

Dance

found in Judges 21:21, 23; Psalms 30:11; 149:3; 150:4; Jeremiah 31:4, 13 etc., as the translation of hul, which points to the whirling motion of Oriental sacred dances. It is the rendering of a word (rakad') which means to skip or leap for joy, in Ecclesiastes 3:4; Job 21:11; Isaiah 13:21 etc.

In the New Testament it is in like manner the translation of different Greek words, circular motion (Luke 15:25); leaping up and down in concert (Matthew 11:17), and by a single person (Matthew 14:6).

It is spoken of as symbolical of rejoicing (Ecclesiastes 3:4. Comp. Psalms 30:11; Matthew 11:17). The Hebrews had their sacred dances expressive of joy and thanksgiving, when the performers were usually females (Exodus 15:20; 1 Samuel 18:6).

The ancient dance was very different from that common among Western nations. It was usually the part of the women only (Exodus 15:20; Judges 11:34; comp. Judges 5:1). Hence the peculiarity of David's conduct in dancing before the ark of the Lord (2 Samuel 6:14). The women took part in it with their timbrels. Michal should, in accordance with the example of Miriam and others, have herself led the female choir, instead of keeping aloof on the occasion and looking through the window. David led the choir uncovered , i.e., wearing only the ephod or linen tunic. He thought only of the honour of God, and forgot himself.

From being reserved for occasions of religious worship and festivity, it came gradually to be practised in common life on occasions of rejoicing (Jeremiah 31:4). The sexes among the Jews always danced separately. The daughter of Herodias danced alone (Matthew 14:6).

Daniel

God is my judge, or judge of God. (1.) David's second son, born unto him in Hebron, of Abigail the Carmelitess (1 Chronicles 3:1). He is called also Chileab (2 Samuel 3:3).

(2.) One of the four great prophets, although he is not once spoken of in the Old Testament as a prophet. His life and prophecies are recorded in the Book of Daniel. He was descended from one of the noble families of Judah (Daniel 1:3), and was probably born in Jerusalem about B.C. 623, during the reign of Josiah. At the first deportation of the Jews by Nebuchadnezzar (the kingdom of Israel had come to an end nearly a century before), or immediately after his victory over the Egyptians at the second battle of Carchemish, in the fourth year of the reign of Jehoiakim (B.C. 606), Daniel and other three noble youths were carried off to Babylon, along with part of the vessels of the temple. There he was obliged to enter into the service of the king of Babylon, and in accordance with the custom of the age received the Chaldean name of Belteshazzar, i.e., prince of Bel, or Bel protect the king! His residence in Babylon was very probably in the palace of Nebuchadnezzar, now identified with a mass of shapeless mounds called the Kasr, on the right bank of the river.

His training in the schools of the wise men in Babylon (Daniel 1:4) was to fit him for service to the empire. He was distinguished during this period for his piety and his stict observance of the Mosaic law (Daniel 1:8-16, and gained the confidence and esteem of those who were over him. His habit of attention gained during his education in Jerusalem enabled him soon to master the wisdom and learning of the Chaldeans, and even to excel his compeers.

At the close of his three years of discipline and training in the royal schools, Daniel was distinguished for his proficiency in the wisdom of his day, and was brought out into public life. He soon became known for his skill in the interpretation of dreams (Daniel 1:17; 2:14), and rose to the rank of governor of the province of Babylon, and became chief of the governors (Chald. Rab-signin) over all the wise men of Babylon. He made known and also interpreted Nebuchadnezzar's dream; and many years afterwards, when he was now an old man, amid the alarm and consternation of the terrible night of Belshazzar's impious feast, he was called in at the instance of the queen-mother (perhaps Nitocris, the daughter of Nebuchadnezzar) to interpret the mysterious handwriting on the wall. He was rewarded with a purple robe and elevation to the rank of third ruler. The place of second ruler was held by Belshazzar as associated with his father, Nabonidus, on the throne (Daniel 5:16). Daniel interpreted the handwriting, and in that night was Belshazzar the king of the Chaldeans slain.

After the taking of Babylon, Cyrus, who was now master of all Asia from India to the Dardanelles, placed Darius (q.v.), a Median prince, on the throne, during the two years of whose reign Daniel held the office of first of the three presidents of the empire, and was thus practically at the head of affairs, no doubt interesting himself in the prospects of the captive Jews (Daniel 9), whom he had at last the happiness of seeing restored to their own land, although he did not return with them, but remained still in Babylon. His fidelity to God exposed him to persecution, and he was cast into a den of lions, but was miraculously delivered; after which Darius issued a decree enjoining reverence for the God of Daniel (Daniel 6:26). He prospered in the reign of Darius, and in the reign of Cyrus the Persian, whom he probably greatly influenced in the matter of the decree which put an end to the Captivity (B.C. 536).

He had a series of prophetic visions vouch-safed to him which opened up the prospect of a glorious future for the people of God, and must have imparted peace and gladness to his spirit in his old age as he waited on at his post till the end of the days. The time and circumstances of his death are not recorded. He probably died at Susa, about eighty-five years of age.

Ezekiel, with whom he was contemporary, mentions him as a pattern of righteousness (Ezekiel 14:14, 20) and wisdom (Ezekiel 28:3). (See NEBUCHADNEZZAR.)

Daniel, Book of

is ranked by the Jews in that division of their Bible called the Hagiographa (Hebrews Khethubim). (See BIBLE.) It consists of two distinct parts. The first part, consisting of the first six chapters, is chiefly historical; and the second part, consisting of the remaining six chapters, is chiefly prophetical.

The historical part of the book treats of the period of the Captivity. Daniel is the historian of the Captivity, the writer who alone furnishes any series of events for that dark and dismal period during which the harp of Israel hung on the trees that grew by the Euphrates. His narrative may be said in general to intervene between Kings and Chronicles on the one hand and Ezra on the other, or (more strictly) to fill out the sketch which the author of the Chronicles gives in a single verse in his last chapter: 'And them that had escaped from the sword carried he [i.e., Nebuchadnezzar] away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia' (2 Chronicles 36:20).

The prophetical part consists of three visions and one lengthened prophetical communication.

The genuineness of this book has been much disputed, but the arguments in its favour fully establish its claims. (1.) We have the testimony of Christ (Matthew 24:15; 25:31; 26:64) and his apostles (1 Corinthians 6:2; 2 Thessalonians 2:3) for its authority; and (2) the important testimony of Ezekiel (Ezekiel 14:14, 20; 28:3). (3.) The character and records of the book are also entirely in harmony with the times and circumstances in which the author lived. (4.) The linguistic character of the book is, moreover, just such as might be expected. Certain portions (Daniel 2:4; 7) are written in the Chaldee language; and the portions written in Hebrew are in a style and form having a close affinity with the later books of the Old Testament, especially with that of Ezra. The writer is familiar both with the Hebrew and the Chaldee, passing from the one to the other just as his subject required. This is in strict accordance with the position of the author and of the people for whom his book was written. That Daniel is the writer of this book is also testified to in the book itself (Daniel 7:1, 28; 8:2; 9:2; 10:1, 2; 12:4, 5). (See BELSHAZZAR.)

Dan-jaan

woodland Dan, a place probably somewhere in the direction of Dan, near the sources of the Jordan (2 Samuel 24:6). The LXX. and the Vulgate read Dan-ja'ar , i.e., Dan in the forest.

Dannah

murmuring, a city (Joshua 15:49) in the mountains of Judah about 8 miles south-west of Hebron.

Darda

pearl of wisdom, one of the four who were noted for their wisdom, but whom Solomon excelled (1 Kings 4:31).

Daric

in the Revised Version of 1 Chronicles 29:7; Ezra 2:69; 8:27; Nehemiah 7:70-72 where the Authorized Version has dram. It is the rendering of the Hebrew darkemon and the Greek dareikos. It was a gold coin, bearing the figure of a Persian King with his crown and armed with bow and arrow. It was current among the Jews after their return from Babylon, i.e., while under the Persian domination. It weighed about 128 grains troy, and was of the value of about one guinea or rather more of our money. It is the first coin mentioned in Scripture, and is the oldest that history makes known to us.

Darius

the holder or supporter, the name of several Persian kings. (1.) Darius the Mede (Daniel 11:1), the son of Ahasuerus, of the seed of the Medes (Daniel 9:1). On the death of Belshazzar the Chaldean he received the kingdom of Babylon as viceroy from Cyrus. During his brief reign (B.C. 538-536) Daniel was promoted to the highest dignity (Daniel 6:1, 2); but on account of the malice of his enemies he was cast into the den of lions. After his miraculous escape, a decree was issued by Darius enjoining reverence for the God of Daniel (Daniel 6:26). This king was probably the Astyages of the Greek historians. Nothing can, however, be with certainty affirmed regarding him. Some are of opinion that the name Darius is simply a name of office, equivalent to governor, and that the Gobryas of the inscriptions was the person intended by the name.

(2.) Darius, king of Persia, was the son of Hystaspes, of the royal family of the Achaemenidae. He did not immediately succeed Cyrus on the throne. There were two intermediate kings, viz., Cambyses (the Ahasuerus of Ezra), the son of Cyrus, who reigned from B.C. 529-522, and was succeeded by a usurper named Smerdis, who occupied the throne only ten months, and was succeeded by this Darius (B.C. 521-486). Smerdis was a Margian, and therefore had no sympathy with Cyrus and Cambyses in the manner in which they had treated the Jews. He issued a decree prohibiting the restoration of the temple and of Jerusalem (Ezra 4:17-22. But soon after his death and the accession of Darius, the Jews resumed their work, thinking that the edict of Smerdis would be now null and void, as Darius was in known harmony with the religious policy of Cyrus. The enemies of the Jews lost no time in bringing the matter under the notice of Darius, who caused search to be made for the decree of Cyrus (q.v.). It was not found at Babylon, but at Achmetha (Ezra 6:2); and Darius forthwith issued a new decree, giving the Jews full liberty to prosecute their work, at the same time requiring the Syrian satrap and his subordinates to give them all needed help. It was with the army of this king that the Greeks fought the famous battle of Marathon (B.C. 490). During his reign the Jews enjoyed much peace and prosperity. He was succeeded by Ahasuerus, known to the Greeks as Xerxes, who reigned for twenty-one years.

(3.) Darius the Persian (Nehemiah 12:22) was probably the Darius II. (Ochus or Nothus) of profane history, the son of Artaxerxes Longimanus, who was the son and successor of Ahasuerus (Xerxes). There are some, however, who think that the king here meant was Darius III. (Codomannus), the antagonist of Alexander the Great (B.C. 336-331).

Darkness

The plague (the ninth) of darkness in Egypt (Exodus 10:21) is described as darkness which may be felt. It covered all the land of Egypt, so that they saw not one another. It did not extend to the land of Goshen (ver. 23).

When Jesus hung upon the cross (Matthew 27:45; Luke 23:44), from the sixth hour there was darkness over all the land unto the ninth hour.

On Mount Sinai, Moses (Exodus 20:21) drew near unto the thick darkness where God was. This was the thick cloud upon the mount in which Jehovah was when he spake unto Moses there. The Lord dwelt in the cloud upon the mercy-seat (1 Kings 8:12), the cloud of glory. When the psalmist (Psalms 97:2) describes the inscrutable nature of God's workings among the sons of men, he says, Clouds and darkness are round about him. God dwells in thick darkness.

Darkness (Isaiah 13:9, 10; Matthew 24:29) also is a symbol of the judgments that attend on the coming of the Lord. It is a symbol of misery and adversity (Job 18:6; Psalms 107:10; Isaiah 8:22; Ezekiel 30:18). The day of darkness in Joel 2:2 caused by clouds of locusts, is a symbol of the obscurity which overhangs all divine proceedings. Works of darkness are impure actions (Ephesians 5:11). Outer darkness refers to the darkness of the streets in the East, which are never lighted up by any public or private lamps after nightfall, in contrast with the blaze of cheerful light in the house. It is also a symbol of ignorance (Isaiah 9:2; 60:2; Matthew 6:23) and of death (Job 10:21; 17:13).

Darling

Psalms 22:20; 35:17) means an only one.

Dart

an instrument of war; a light spear. Fiery darts (Ephesians 6:16) are so called in allusion to the habit of discharging darts from the bow while they are on fire or armed with some combustible material. Arrows are compared to lightning (Deuteronomy 32:23, 42; Psalms 7:13; 120:4).

Date

the fruit of a species of palm (q.v.), the Phoenix dactilifera. This was a common tree in Palestine (Joel 1:12; Nehemiah 8:15). Palm branches were carried by the Jews on festive occasions, and especially at the feast of Tabernacles (Leviticus 23:40; Nehemiah 8:15).

Dathan

welled; belonging to a fountain, a son of Eliab, a Reubenite, who joined Korah (q.v.) in his conspiracy, and with his accomplices was swallowed up by an earthquake (Numbers 16:1; 26:9; Deuteronomy 11:6; Psalms 106:17).

Daughter

This word, besides its natural and proper sense, is used to designate, (1.) A niece or any female descendant (Genesis 20:12; 24:48; 28:6). (2.) Women as natives of a place, or as professing the religion of a place; as, the daughters of Zion (Isaiah 3:16), daughters of the Philistines (2 Samuel 1:20). (3.) Small towns and villages lying around a city are its daughters, as related to the metropolis or mother city. Tyre is in this sense called the daughter of Sidon (Isaiah 23:12). (4.) The people of Jerusalem are spoken of as the daughters of Zion (Isaiah 37:22). (5.) The daughters of a tree are its boughs (Genesis 49:22). (6.) The daughters of music (Ecclesiastes 12:4) are singing women.

David

beloved, the eighth and youngest son of Jesse, a citizen of Bethlehem. His father seems to have been a man in humble life. His mother's name is not recorded. Some think she was the Nahash of 2 Samuel 17:25. As to his personal appearance, we only know that he was red-haired, with beautiful eyes and a fair face (1 Samuel 16:12; 17:42).

His early occupation was that of tending his father's sheep on the uplands of Judah. From what we know of his after history, doubtless he frequently beguiled his time, when thus engaged, with his shepherd's flute, while he drank in the many lessons taught him by the varied scenes spread around him. His first recorded exploits were his encounters with the wild beasts of the field. He mentions that with his own unaided hand he slew a lion and also a bear, when they came out against his flock, beating them to death in open conflict with his club (1 Samuel 17:34, 35).

While David, in the freshness of ruddy youth, was thus engaged with his flocks, Samuel paid an unexpected visit to Bethlehem, having been guided thither by divine direction (1 Samuel 16:1-13. There he offered up sacrifice, and called the elders of Israel and Jesse's family to the sacrificial meal. Among all who appeared before him he failed to discover the one he sought. David was sent for, and the prophet immediately recognized him as the chosen of God, chosen to succeed Saul, who was now departing from the ways of God, on the throne of the kingdom. He accordingly, in anticipation, poured on his head the anointing oil. David went back again to his shepherd life, but the Spirit of the Lord came upon David from that day forward, and the Spirit of the Lord departed from Saul (1 Samuel 16:13, 14).

Not long after this David was sent for to soothe with his harp the troubled spirit of Saul, who suffered from a strange melancholy dejection. He played before the king so skilfully that Saul was greatly cheered, and began to entertain great affection for the young shepherd. After this he went home to Bethlehem. But he soon again came into prominence. The armies of the Philistines and of Israel were in battle array in the valley of Elah, some 16 miles south-west of Bethlehem; and David was sent by his father with provisions for his three brothers, who were then fighting on the side of the king. On his arrival in the camp of Israel, David (now about twenty years of age) was made aware of the state of matters when the champion of the Philistines, Goliath of Gath, came forth to defy Israel. David took his sling, and with a well-trained aim threw a stone out of the brook, which struck the giant's forehead, so that he fell senseless to the ground. David then ran and slew him, and cut off his head with his own sword (1 Samuel 17). The result was a great victory to the Israelites, who pursued the Philistines to the gates of Gath and Ekron.

David's popularity consequent on this heroic exploit awakened Saul's jealousy (1 Samuel 18:6-16which he showed in various ways. He conceived a bitter hatred toward him, and by various stratagems sought his death (1 Samuel 18-30). The deep-laid plots of the enraged king, who could not fail to observe that David prospered exceedingly, all proved futile, and only endeared the young hero the more to the people, and very specially to Jonathan, Saul's son, between whom and David a life-long warm friendship was formed.

A fugitive. To escape from the vengeance of Saul, David fled to Ramah (1 Samuel 19:12-18 to Samuel, who received him, and he dwelt among the sons of the prophets, who were there under Samuel's training. It is supposed by some that the sixth, seventh, and eleventh Psalms were composed by him at this time. This place was only 3 miles from the residence of Saul, who soon discovered whither the fugitive had gone, and tried ineffectually to bring him back. Jonathan made a fruitless effort to bring his father to a better state of mind toward David (1 Samuel 20), who, being made aware of the fact, saw no hope of safety but in flight to a distance. We accordingly find him first at Nob (1 Samuel 21:1-9and then at Gath, the chief city of the Philistines. The king of the Philistines would not admit him into his service, as he expected that he would, and David accordingly now betook himself to the stronghold of Adullam (1 Samuel 22:1-4; 1 Chronicles 12:8-18. Here in a short time 400 men gathered around him and acknowledged him as their leader. It was at this time that David, amid the harassment and perils of his position, cried, Oh that one would give me drink of the water of the well of Bethlehem; when three of his heroes broke through the lines of the Philistines and brought him the water for which he longed (2 Samuel 23:13-17but which he would not drink.

In his rage at the failure of all his efforts to seize David, Saul gave orders for the massacre of the entire priestly family at Nob, persons who wore a linen ephod , to the number of eighty-five persons, who were put to death by Doeg the Edomite. The sad tidings of the massacre were brought to David by Abiathar, a son of Ahimelech, the only one who escaped. Comp. Psalms 52.

Hearing that Keilah, a town on the western frontier, was harassed by the Philistines, David with his men relieved it (1 Samuel 23:1-14; and then, for fear of Saul, he fled to the strongholds in the hill country of Judah. Comp. Psalms 31. While encamped there, in the forest in the district of Ziph, he was visited by Jonathan, who spoke to him words of encouragement (1 Samuel 23:16-18. The two now parted never to meet again. Saul continued his pursuit of David, who narrowly escaped from him at this time, and fled to the crags and ravines of Engedi, on the western shore of the Dead Sea (1 Samuel 23:29). Here Saul, who still pursued him with his army, narrowly escaped, through the generous forbearance of David, and was greatly affected by what David had done for him. He returned home from pursuing him, and David betook himself to Maon, where, with his 600 men, he maintained himself by contributions gathered from the district. Here occurred the incident connected with Nabal and his wife Abigail (1 Samuel 25), whom David married after Nabal's death.

Saul again went forth (1 Samuel 26) in pursuit of David, who had hid himself in the hill Hachilah, which is before Jeshimon, in the wilderness of Ziph, and was a second time spared through his forbearance. He returned home, professing shame and penitence for the way in which he had treated David, and predicting his elevation to the throne.

Fighting against Israel. Harassed by the necessity of moving from place to place through fear of Saul, David once more sought refuge among the Philistines (1 Samuel 27). He was welcomed by the king, who assigned him Ziklag as his residence. Here David lived among his followers for some time as an independent chief engaged in frequent war with the Amalekites and other tribes on the south of Judah.

Achish summoned David with his men to join his army against Saul; but the lords of the Philistines were suspicious of David's loyalty, and therefore he was sent back to Ziklag, which he found to his dismay may had been pillaged and burnt during his brief absence. David pursued after the raiders, the Amalekites, and completely routed them. On his return to Ziklag tidings reached him of Saul's death (2 Samuel 1). An Amalekite brought Saul's crown and bracelet and laid them at his feet. David and his men rent their clothes and mourned for Saul, who had been defeated in battle near Mount Gilboa. David composed a beautiful elegy, the most beautiful of all extant Hebrew odes, a lamentation over Saul and over Jonathan his son (2 Samuel 1:18-27. It bore the title of The Bow, and was to be taught to the children, that the memory of Saul and Jonathan might be preserved among them. Behold, it is written in the book of Jasher (q.v.).

David king over Judah. David and his men now set out for Hebron under divine direction (2 Samuel 2:1-4. There they were cordially welcomed, and he was at once anointed as king. He was now about thirty years of age.

But his title to the throne was not undisputed. Abner took Ish-bosheth, Saul's only remaining son, over the Jordan to Mahanaim, and there crowned him as king. Then began a civil war in Israel. The first encounter between the two opposing armies, led on the one side by Abner, and on the other by Joab, took place at the pool of Gibeon. It resulted in the defeat of Abner. Other encounters, however, between Israel and Judah followed (2 Samuel 3:1, 5), but still success was on the side of David. For the space of seven and a half years David reigned in Hebron. Abner now sided with David, and sought to promote his advancement; but was treacherously put to death by Joab in revenge for his having slain his brother Asahel at Gibeon (2 Samuel 3:22-39. This was greatly to David's regret. He mourned for the death of Abner. Shortly after this Ish-bosheth was also treacherously put to death by two Canaanites of Beeroth; and there being now no rival, David was anointed king over all Israel (2 Samuel 4:1-12.

David king over all Israel (2 Samuel 5:1-5; 1 Chronicles 11:1-3. The elders of Israel now repaired to Hebron and offered allegiance to David in name of all the people, among whom the greatest enthusiasm prevailed. He was anointed king over all Israel, and sought out a new seat of government, more suitable than Hebron, as the capital of his empire. At this time there was a Jebusite fortress, the stronghold , on the hill of Zion, called also Jebus. This David took from the Jebusites, and made it Israel's capital, and established here his residence, and afterwards built for himself a palace by the aid of Tyrian tradesmen. The Philistines, who had for some time observed a kind of truce, now made war against David; but were defeated in battle at a place afterwards called, in remembrance of the victory, Baal-perazim. Again they invaded the land, and were a second time routed by him. He thus delivered Israel from their enemies.

David now resolved to bring up the ark of the covenant to his new capital (2 Samuel 6). It was in the house of Abinadab at Kirjath-jearim, about 7 miles from Jerusalem, where it had been for many years, from the time when the Philistines had sent it home (1 Samuel 6; 7). In consequence of the death of Uzzah (for it was a divine ordinance that only the Levites should handle the ark, Numbers 4), who had put forth his hand to steady the ark when the cart in which it was being conveyed shook by reason of the roughness of the road, David stayed the procession, and conveyed the ark into the house of Obed-edom, a Philistine from Gath. After three months David brought the ark from the house of Obed-edom up to Jerusalem. Comp. Psalms 24. Here it was placed in a new tent or tabernacle which David erected for the purpose. About seventy years had passed since it had stood in the tabernacle at Shiloh. The old tabernacle was now at Gibeah, at which Zadok ministered. David now (1 Chronicles 16) carefully set in order all the ritual of divine worship at Jerusalem, along with Abiathar the high priest. A new religious era began. The service of praise was for the first time introduced into public worship. Zion became henceforth God's holy hill.

David's wars. David now entered on a series of conquests which greatly extended and strengthened his kingdom (2 Samuel 8). In a few years the whole territory from the Euphrates to the river of Egypt, and from Gaza on the west to Thapsacus on the east, was under his sway (2 Samuel 8:3-13; 10).

David's fall. He had now reached the height of his glory. He ruled over a vast empire, and his capital was enriched with the spoils of many lands. But in the midst of all this success he fell, and his character became stained with the sin of adultery (2 Samuel 11:2-27. It has been noted as characteristic of the Bible that while his military triumphs are recorded in a few verses, the sad story of his fall is given in detail, a story full of warning, and therefore recorded. This crime, in the attempt to conceal it, led to anoter. He was guilty of murder. Uriah, whom he had foully wronged, an officer of the Gibborim, the corps of heros (2 Samuel 23:39), was, by his order, set in the front of the hottest battle at the siege of Rabbah, in order that he might be put to death. Nathan the prophet (2 Samuel 7:1-17; 12:1-23 was sent by God to bring home his crimes to the conscience of the guilty monarch. He became a true penitent. He bitterly bewailed his sins before God. The thirty-second and fifty-first Psalms reveal the deep struggles of his soul, and his spiritual recovery.

Bathsheba became his wife after Uriah's death. Her first-born son died, according to the word of the prophet. She gave birth to a second son, whom David called Solomon, and who ultimately succeeded him on the throne (2 Samuel 12:24, 25).

Peace. After the successful termination of all his wars, David formed the idea of building a temple for the ark of God. This he was not permitted to carry into execution, because he had been a man of war. God, however, sent Nathan to him with a gracious message (2 Samuel 7:1-16. On receiving it he went into the sanctuary, the tent where the ark was, and sat before the Lord, and poured out his heart in words of devout thanksgiving (18-29). The building of the temple was reserved for his son Solomon, who would be a man of peace (1 Chronicles 22:9; 28:3).

A cloudy evening. Hitherto David's carrer had been one of great prosperity and success. Now cloudy and dark days came. His eldest son Amnon, whose mother was Ahinoam of Jezreel, was guilty of a great and shameful crime (2 Samuel 13). This was the beginning of the disasters of his later years. After two years Absalom terribly avenged the crime against Tamar, and put Amnon to death. This brought sore trouble to David's heart. Absalom, afraid of the consequences of his guilt, fled to Geshur beyond Jordan, where he remained for three years, when he was brought back through the intrigue of Joab (2 Samuel 14).

After this there fell upon the land the calamity of three years' famine (2 Samuel 21:1-14. This was soon after followed by a pestilence, brought upon the land as a punishment for David's sinful pride in numbering the people (2 Samuel 24), in which no fewer than 70,000 perished in the space of three days.

Rebellion of Absalom. The personal respect for David was sadly lowered by the incident of Bathsheba. There was a strong popular sentiment against the taking of the census, and the outburst of the plague in connection with it deepened the feeling of jealously that had begun to manifest itself among some of the tribes against David. Absalom, taking full advantage of this state of things, gradually gained over the people, and at length openly rebelled against his father, and usurped the throne. Ahithophel was Absalom's chief counsellor. The revolt began in Hebron, the capital of Judah. Absalom was there proclaimed king. David was now in imminent danger, and he left Jerusalem (2 Samuel 15:13-20and once more became a fugitive. It was a momentous day in Israel. The incidents of it are recorded with a fulness of detail greater than of any other day in Old Testament history. David fled with his followers to Mahanarm, on the east of Jordan. An unnatural civil war broke out. After a few weeks the rival armies were mustered and organized. They met in hostile array at the wood of Ephraim (2 Samuel 18:1-8. Absalom's army was defeated, and himself put to death by the hand of Joab (9-18). The tidings of the death of his rebellious son filled the heart of David with the most poignant grief. He went up to the chamber over the gate, and wept (33), giving utterance to the heart-broken cry, Would God I had died for thee, O Absalom, my son, my son! Peace was now restored, and David returned to Jerusalem and resumed the direction of affairs. An unhappy dispute arose between the men of Judah and the men of Israel (2 Samuel 19:41-43. Sheba, a Benjamite, headed a revolt of the men of Israel. He was pursued to Abelbeth-maachah, and was there put to death, and so the revolt came to an end.

The end. After the suppression of the rebellion of Absalom and that of Sheba, ten comparatively peaceful years of David's life passed away. During those years he seems to have been principally engaged in accumulating treasures of every kind for the great temple at Jerusalem, which it was reserved to his successor to build (1 Chronicles 22; 28; 29), a house which was to be exceeding magnifical, of fame and of glory throughout all countries (1 Chronicles 22:5). The exciting and laborious life he had spent, and the dangers and trials through which he had passed, had left him an enfeebled man, prematurely old. It became apparent that his life was now drawing to its close. A new palace conspiracy broke out as to who should be his successor. Joab favoured Adonijah. The chiefs of his party met at the Fuller's spring, in the valley of Kidron, to proclaim him king; but Nathan hastened on a decision on the part of David in favour of Solomon, and so the aim of Adonijah's party failed. Solomon was brought to Jerusalem, and was anointed king and seated on his father's throne (1 Kings 1:11-53. David's last words are a grand utterance, revealing his unfailing faith in God, and his joyful confidence in his gracious covenant promises (2 Samuel 23:1-7.

After a reign of forty years and six months (2 Samuel 5:5; 1 Chronicles 3:4) David died (B.C. 1015) at the age of seventy years, and was buried in the city of David. His tomb is still pointed out on Mount Zion.

Both in his prophetical and in his regal character David was a type of the Messiah (1 Samuel 16:13). The book of Psalms commonly bears the title of the Psalms of David, from the circumstance that he was the largest contributor (about eighty psalms) to the collection. (See PSALMS.)

The greatness of David was felt when he was gone. He had lived in harmony with both the priesthood and the prophets; a sure sign that the spirit of his government had been throughly loyal to the higher aims of the theocracy. The nation had not been oppressed by him, but had been left in the free enjoyment of its ancient liberties. As far as his power went he had striven to act justly to all (2 Samuel 8:15). His weak indulgence to his sons, and his own great sin besides, had been bitterly atoned, and were forgotten at his death in the remembrance of his long-tried worth. He had reigned thirty-three years in Jerusalem and seven and a half at Hebron (2 Samuel 5:5). Israel at his accession had reached the lowest point of national depression; its new-born unity rudely dissolved; its territory assailed by the Philistines. But he had left it an imperial power, with dominions like those of Egypt or Assyria. The sceptre of Solomon was already, before his father's death, owned from the Mediterranean to the Euphrates, and from the Orontes to the Red Sea. , Geikie's Hours etc., iii.

David, City of

(1.) David took from the Jebusites the fortress of Mount Zion. He dwelt in the fort, and called it the city of David (1 Chronicles 11:7). This was the name afterwards given to the castle and royal palace on Mount Zion, as distinguished from Jerusalem generally (1 Kings 3:1; 8:1), It was on the south-west side of Jerusalem, opposite the temple mount, with which it was connected by a bridge over the Tyropoeon valley.

(2) Bethlehem is called the city of David (Luke 2:4, 11), because it was David's birth-place and early home (1 Samuel 17:12).

Day

The Jews reckoned the day from sunset to sunset (Leviticus 23:32). It was originally divided into three parts (Psalms 55:17). The heat of the day (1 Samuel 11:11; Nehemiah 7:3) was at our nine o'clock, and the cool of the day just before sunset (Genesis 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lamentations 2:19); (2) from midnight till the cock-crowing (Judges 7:19); and (3) from the cock-crowing till sunrise (Exodus 14:24). In the New Testament the division of the Greeks and Romans into four watches was adopted (Mark 13:35). (See WATCHES.)

The division of the day by hours is first mentioned in Daniel 3:6, 15; 4:19; 5:5. This mode of reckoning was borrowed from the Chaldeans. The reckoning of twelve hours was from sunrise to sunset, and accordingly the hours were of variable length (John 11:9).

The word day sometimes signifies an indefinite time (Genesis 2:4; Isaiah 22:5; Hebrews 3:8 etc.). In Job 3:1 it denotes a birthday, and in Isaiah 2:12Acts 17:31 and 2 Timothy 1:18 the great day of final judgment.

Day's journey

The usual length of a day's journey in the East, on camel or horseback, in six or eight hours, is about 25 or 30 miles. The three days' journey mentioned in Exodus 3:18 is simply a journey which would occupy three days in going and returning.

Daysman

an umpire or arbiter or judge (Job 9:33). This word is formed from the Latin diem dicere, i.e., to fix a day for hearing a cause. Such an one is empowered by mutual consent to decide the cause, and to lay his hand , i.e., to impose his authority, on both, and enforce his sentence.

Dayspring

(Job 38:12; Luke 1:78), the dawn of the morning; daybreak. (Comp. Isaiah 60:1, 2; Malachi 4:2; Revelation 22:16.)

Daystar

which precedes and accompanies the sun-rising. It is found only in 2 Peter 1:19 where it denotes the manifestation of Christ to the soul, imparting spiritual light and comfort. He is the bright and morning star of Revelation 2:28; 22:16. (Comp. Numbers 24:17.)

Deacon

Anglicized form of the Greek word diaconos, meaning a runner, messenger, servant. For a long period a feeling of mutual jealousy had existed between the Hebrews, or Jews proper, who spoke the sacred language of palestine, and the Hellenists, or Jews of the Grecian speech, who had adopted the Grecian language, and read the Septuagint version of the Bible instead of the Hebrew. This jealousy early appeared in the Christian community. It was alleged by the Hellenists that their widows were overlooked in the daily distribution of alms. This spirit must be checked. The apostles accordingly advised the disciples to look out for seven men of good report, full of the Holy Ghost, and men of practical wisdom, who should take entire charge of this distribution, leaving them free to devote themselves entirely to the spiritual functions of their office (Acts 6:1-6. This was accordingly done. Seven men were chosen, who appear from their names to have been Hellenists. The name deacon is nowhere applied to them in the New Testament; they are simply called the seven (Acts 21:8). Their office was at first secular, but it afterwards became also spiritual; for among other qualifications they must also be apt to teach (1 Timothy 3:8-12). Both Philip and Stephen, who were of the seven, preached; they did the work of evangelists.

Deaconess

Romans 16:1, 3, 12; Phil. 4:2, 3; 1 Timothy 3:11; 5:9, 10; Titus 2:3, 4). In these passages it is evident that females were then engaged in various Christian ministrations. Pliny makes mention of them also in his letter to Trajan (A.D. 110).

Dead Sea

the name given by Greek writers of the second century to that inland sea called in Scripture the salt sea (Genesis 14:3; Numbers 34:12), the sea of the plain (Deuteronomy 3:17), the east sea (Ezekiel 47:18; Joel 2:20), and simply the sea (Ezekiel 47:8). The Arabs call it Bahr Lut, i.e., the Sea of Lot. It lies about 16 miles in a straight line to the east of Jerusalem. Its surface is 1,292 feet below the surface of the Mediterranean Sea. It covers an area of about 300 square miles. Its depth varies from 1,310 to 11 feet. From various phenomena that have been observed, its bottom appears to be still subsiding. It is about 53 miles long, and of an average breadth of 10 miles. It has no outlet, the great heat of that region causing such rapid evaporation that its average depth, notwithstanding the rivers that run into it (see JORDAN), is maintained with little variation. The Jordan alone discharges into it no less than six million tons of water every twenty-four hours.

The waters of the Dead Sea contain 24.6 per cent. of mineral salts, about seven times as much as in ordinary sea-water; thus they are unusually buoyant. Chloride of magnesium is most abundant; next to that chloride of sodium (common salt). But terraces of alluvial deposits in the deep valley of the Jordan show that formerly one great lake extended from the Waters of Merom to the foot of the watershed in the Arabah. The waters were then about 1,400 feet above the present level of the Dead Sea, or slightly above that of the Mediterranean, and at that time were much less salt.

Nothing living can exist in this sea. The fish carried down by the Jordan at once die, nor can even mussels or corals live in it; but it is a fable that no bird can fly over it, or that there are no living creatures on its banks. Dr. Tristram found on the shores three kinds of kingfishers, gulls, ducks, and grebes, which he says live on the fish which enter the sea in shoals, and presently die. He collected one hundred and eighteen species of birds, some new to science, on the shores, or swimming or flying over the waters. The cane-brakes which fringe it at some parts are the homes of about forty species of mammalia, several of them animals unknown in England; and innumerable tropical or semi-tropical plants perfume the atmosphere wherever fresh water can reach. The climate is perfect and most delicious, and indeed there is perhaps no place in the world where a sanatorium could be established with so much prospect of benefit as at Ain Jidi (Engedi). , Geikie's Hours, etc.

Deal, Tenth

See OMER.

Dearth

a scarcity of provisions (1 Kings 17). There were frequent dearths in Palestine. In the days of Abram there was a famine in the land (Genesis 12:10), so also in the days of Jacob (Genesis 47:4, 13). We read also of dearths in the time of the judges (Ruth 1:1), and of the kings (2 Samuel 21:1; 1 Kings 18:2; 2 Kings 4:38; 8:1).

In New Testament times there was an extensive famine in Palestine (Acts 11:28) in the fourth year of the reign of the emperor Claudius (A.D. 44 and 45).

Death

may be simply defined as the termination of life. It is represented under a variety of aspects in Scripture: (1.) The dust shall return to the earth as it was (Ecclesiastes 12:7).

(2.) Thou takest away their breath, they die (Psalms 104:29).

(3.) It is the dissolution of our earthly house of this tabernacle (2 Corinthians 5:1); the putting off this tabernacle (2 Peter 1:13, 14).

(4.) Being unclothed (2 Corinthians 5:3, 4).

(5.) Falling on sleep (Psalms 76:5; Jeremiah 51:39; Acts 13:36; 2 Peter 3:9.

(6.) I go whence I shall not return (Job 10:21); Make me to know mine end (Psalms 39:4); to depart (Phil. 1:23).

The grave is represented as the gates of death (Job 38:17; Psalms 9:13; 107:18). The gloomy silence of the grave is spoken of under the figure of the shadow of death (Jeremiah 2:6).

Death is the effect of sin (Hebrews 2:14), and not a debt of nature. It is but once (Hebrews 9:27), universal (Genesis 3:19), necessary (Luke 2:28-30. Jesus has by his own death taken away its sting for all his followers (1 Corinthians 15:55-57.

There is a spiritual death in trespasses and sins, i.e., the death of the soul under the power of sin (Romans 8:6; Ephesians 2:1, 3; Colossians 2:13).

The second death (Revelation 2:11) is the everlasting perdition of the wicked (Revelation 21:8), and second in respect to natural or temporal death.

THE DEATH OF CHRIST is the procuring cause incidentally of all the blessings men enjoy on earth. But specially it is the procuring cause of the actual salvation of all his people, together with all the means that lead thereto. It does not make their salvation merely possible, but certain (Matthew 18:11; Romans 5:10; 2 Corinthians 5:21; Galatians 1:4; 3:13; Ephesians 1:7; 2:16; Romans 8:32-35.

Debir

oracle town; sanctuary. (1.) One of the eleven cities to the west of Hebron, in the highlands of Judah (Joshua 15:49; Judges 1:11-15. It was originally one of the towns of the Anakim (Joshua 15:15), and was also called Kirjath-sepher (q.v.) and Kirjath-sannah (49). Caleb, who had conquered and taken possession of the town and district of Hebron (Joshua 14:6-15offered the hand of his daughter to any one who would successfully lead a party against Debir. Othniel, his younger brother (Judges 1:13; 3:9), achieved the conquest, and gained Achsah as his wife. She was not satisfied with the portion her father gave her, and as she was proceeding toward her new home, she lighted from off her ass and said to him, Give me a blessing [i.e., a dowry]: for thou hast given me a south land (Joshua 15:19 A.V.); or, as in the Revised Version, Thou hast set me in the land of the south , i.e., in the Negeb, outside the rich valley of Hebron, in the dry and barren land. Give me also springs of water. And he gave her the upper springs, and the nether springs.

Debir has been identified with the modern Edh-Dhaheriyeh, i.e., the well on the ridge , to the south of Hebron.

(2.) A place near the valley of Achor (Joshua 15:7), on the north boundary of Judah, between Jerusalem and Jericho.

(3.) The king of Eglon, one of the five Canaanitish kings who were hanged by Joshua (Joshua 10:3, 23) after the victory at Gibeon. These kings fled and took refuge in a cave at Makkedah. Here they were kept confined till Joshua returned from the pursuit of their discomfited armies, when he caused them to be brought forth, and Joshua smote them, and slew them, and hanged them on five trees (26).

Deborah

a bee. (1.) Rebekah's nurse. She accompanied her mistress when she left her father's house in Padan-aram to become the wife of Isaac (Genesis 24:59). Many years afterwards she died at Bethel, and was buried under the oak of weeping , Allon-bachuth (Genesis 35:8).

(2.) A prophetess, wife (woman?) of Lapidoth. Jabin, the king of Hazor, had for twenty years held Israel in degrading subjection. The spirit of patriotism seemed crushed out of the nation. In this emergency Deborah roused the people from their lethargy. Her fame spread far and wide. She became a mother in Israel (Judges 4:6, 14; 5:7), and the children of Israel came up to her for judgment as she sat in her tent under the palm tree between Ramah and Bethel. Preparations were everywhere made by her direction for the great effort to throw off the yoke of bondage. She summoned Barak from Kadesh to take the command of 10,000 men of Zebulun and Naphtali, and lead them to Mount Tabor on the plain of Esdraelon at its north-east end. With his aid she organized this army. She gave the signal for attack, and the Hebrew host rushed down impetuously upon the army of Jabin, which was commanded by Sisera, and gained a great and decisive victory. The Canaanitish army almost wholly perished. That was a great and ever-memorable day in Israel. In Judges 5 is given the grand triumphal ode, the song of Deborah, which she wrote in grateful commemoration of that great deliverance. (See LAPIDOTH, JABIN [2].)

Debt

The Mosaic law encouraged the practice of lending (Deuteronomy 15:7; Psalms 37:26; Matthew 5:42); but it forbade the exaction of interest except from foreigners. Usury was strongly condemned (Proverbs 28:8; Ezekiel 18:8, 13, 17; 22:12; Psalms 15:5). On the Sabbatical year all pecuniary obligations were cancelled (Deuteronomy 15:1-11. These regulations prevented the accumulation of debt.

Debtor

Various regulations as to the relation between debtor and creditor are laid down in the Scriptures.

(1.) The debtor was to deliver up as a pledge to the creditor what he could most easily dispense with (Deuteronomy 24:10, 11).

(2.) A mill, or millstone, or upper garment, when given as a pledge, could not be kept over night (Exodus 22:26, 27).

(3.) A debt could not be exacted during the Sabbatic year (Deuteronomy 15:1-15.

For other laws bearing on this relation see Leviticus 25:14, 32, 39; Matthew 18:25, 34.

(4.) A surety was liable in the same way as the original debtor (Proverbs 11:15; 17:18).

Decalogue

the name given by the Greek fathers to the ten commandments; the ten words, as the original is more literally rendered (Exodus 20:3-17. These commandments were at first written on two stone slabs (Exodus 31:18), which were broken by Moses throwing them down on the ground (Exodus 32:19). They were written by God a second time (Exodus 34:1). The decalogue is alluded to in the New Testament five times (Matthew 5:17, 18, 19; Mark 10:19; Luke 18:20; Romans 7:7, 8; 13:9; 1 Timothy 1:9, 10).

These commandments have been divided since the days of Origen the Greek father, as they stand in the Confession of all the Reformed Churches except the Lutheran. The division adopted by Luther, and which has ever since been received in the Lutheran Church, makes the first two commandments one, and the third the second, and so on to the last, which is divided into two. Thou shalt not covet thy neighbour's house being ranked as ninth, and Thou shalt not covet thy neighbour's wife, etc., the tenth. (See COMMANDMENTS.)

Decapoils

ten cities=deka, ten, and polis, a city, a district on the east and south-east of the Sea of Galilee containing ten cities, which were chiefly inhabited by Greeks. It included a portion of Bashan and Gilead, and is mentioned three times in the New Testament (Matthew 4:25; Mark 5:20; 7:31). These cities were Scythopolis, i.e., city of the Scythians , (ancient Bethshean, the only one of the ten cities on the west of Jordan), Hippos, Gadara, Pella (to which the Christians fled just before the destruction of Jerusalem), Philadelphia (ancient Rabbath-ammon), Gerasa, Dion, Canatha, Raphana, and Damascus. When the Romans conquered Syria (B.C. 65) they rebuilt, and endowed with certain privileges, these ten cities, and the province connected with them they called Decapolis.

Decision, Valley of

a name given to the valley of Jehoshaphat (q.v.) as the vale of the sentence. The scene of Jehovah's signal inflictions on Zion's enemies (Joel 3:14; marg., valley of concision or threshing ).

Decrees of God

The decrees of God are his eternal, unchangeable, holy, wise, and sovereign purpose, comprehending at once all things that ever were or will be in their causes, conditions, successions, and relations, and determining their certain futurition. The several contents of this one eternal purpose are, because of the limitation of our faculties, necessarily conceived of by us in partial aspects, and in logical relations, and are therefore styled Decrees. The decree being the act of an infinite, absolute, eternal, unchangeable, and sovereign Person, comprehending a plan including all his works of all kinds, great and small, from the beginning of creation to an unending eternity; ends as well as means, causes as well as effects, conditions and instrumentalities as well as the events which depend upon them, must be incomprehensible by the finite intellect of man. The decrees are eternal (Acts 15:18; Ephesians 1:4; 2 Thessalonians 2:13), unchangeable (Psalms 33:11; Isaiah 46:9), and comprehend all things that come to pass (Ephesians 1:11; Matthew 10:29, 30; Ephesians 2:10; Acts 2:23; 4:27, 28; Psalms 17:13, 14).

The decrees of God are (1) efficacious, as they respect those events he has determined to bring about by his own immediate agency; or (2) permissive, as they respect those events he has determined that free agents shall be permitted by him to effect.

This doctrine ought to produce in our minds humility, in view of the infinite greatness and sovereignty of God, and of the dependence of man; confidence and implicit reliance upon wisdom, rightenousness, goodness, and immutability of God's purpose.

Dedan

low ground. (1.) A son of Raamah (Genesis 10:7). His descendants are mentioned in Isaiah 21:13 and Ezekiel 27:15. They probably settled among the sons of Cush, on the north-west coast of the Persian Gulf.

(2.) A son of Jokshan, Abraham's son by Keturah (1 Chronicles 1:32). His descendants settled on the Syrian borders about the territory of Edom. They probably led a pastoral life.

Dedanim

the descendants of Dedan, the son of Raamah. They are mentioned in Isaiah 21:13 as sending out travelling companies which lodged in the forest of Arabia. They are enumerated also by Ezekiel (Ezekiel 27:20) among the merchants who supplied Tyre with precious things.

Dedication, Feast of the

(John 10:22, 42), i.e., the feast of the renewing. It was instituted B.C. 164 to commemorate the purging of the temple after its pollution by Antiochus Epiphanes (B.C. 167), and the rebuilding of the altar after the Syrian invaders had been driven out by Judas Maccabaeus. It lasted for eight days, beginning on the 25th of the month Chisleu (December), which was often a period of heavy rains (Ezra 10:9, 13). It was an occasion of much rejoicing and festivity.

But there were other dedications of the temple. (1) That of Solomon's temple (1 Kings 8:2; 2 Chronicles 5:3); (2) the dedication in the days of Hezekiah (2 Chronicles 29); and (3) the dedication of the temple after the Captivity (Ezra 6:16).

Deep

used to denote (1) the grave or the abyss (Romans 10:7; Luke 8:31); (2) the deepest part of the sea (Psalms 69:15); (3) the chaos mentioned in Genesis 1:2; (4) the bottomless pit, hell (Revelation 9:1, 2; 11:7; 20:13).

Degrees, Song of

song of steps, a title given to each of these fifteen psalms, 120-134 inclusive. The probable origin of this name is the circumstance that these psalms came to be sung by the people on the ascents or goings up to Jerusalem to attend the three great festivals (Deuteronomy 16:16). They were well fitted for being sung by the way from their peculiar form, and from the sentiments they express. They are characterized by brevity, by a key-word, by epanaphora [i.e, repetition], and by their epigrammatic style...More than half of them are cheerful, and all of them hopeful. They are sometimes called Pilgrim Songs. Four of them were written by David, one (127) by Solomon, and the rest are anonymous.

Dehavites

villagers, one of the Assyrian tribes which Asnapper sent to repopulate Samaria (Ezra 4:9). They were probably a nomad Persian tribe on the east of the Caspian Sea, and near the Sea of Azof.

Delaiah

freed by Jehovah. (1.) The head of the twenty-third division of the priestly order (1 Chronicles 24:18).

(2.) A son of Shemaiah, and one of the courtiers to whom Jeremiah's first roll of prophecy was read (Jeremiah 36:12).

(3.) The head of one of the bands of exiles that returned under Zerubbabel to Jerusalem (Ezra 2:60; Nehemiah 7:62).

Delilah

languishing, a Philistine woman who dwelt in the valley of Sorek (Judges 16:4-20. She was bribed by the lords of the Philistines to obtain from Samson the secret of his strength and the means of overcoming it (Judges 16:4-18. She tried on three occasions to obtain from him this secret in vain. On the fourth occasion she wrung it from him. She made him sleep upon her knees, and then called the man who was waiting to help her; who cut off the seven locks of his head, and so his strength went from him. (See SAMSON.)

Deluge

the name given to Noah's flood, the history of which is recorded in Genesis 7 and 8.

It began in the year 2516 B.C., and continued twelve lunar months and ten days, or exactly one solar year.

The cause of this judgment was the corruption and violence that filled the earth in the ninth generation from Adam. God in righteous indignation determined to purge the earth of the ungodly race. Amid a world of crime and guilt there was one household that continued faithful and true to God, the household of Noah. Noah was a just man and perfect in his generations.

At the command of God, Noah made an ark 300 cubits long, 50 broad, and 30 high. He slowly proceeded with this work during a period of one hundred and twenty years (Genesis 6:3). At length the purpose of God began to be carried into effect. The following table exhibits the order of events as they occurred:

In the six hundredth year of his life Noah is commanded by God to enter the ark, taking with him his wife, and his three sons with their wives (Genesis 7:1-10.

The rain begins on the seventeenth day of the second month (Genesis 7:11-17.

The rain ceases, the waters prevail, fifteen cubits upward (Genesis 7:18-24.

The ark grounds on one of the mountains of Ararat on the seventeenth day of the seventh month, or one hundred and fifty days after the Deluge began (Genesis 8:1-4.

Tops of the mountains visible on the first day of the tenth month (Genesis 8:5).

Raven and dove sent out forty days after this (Genesis 8:6-9.

Dove again sent out seven days afterwards; and in the evening she returns with an olive leaf in her mouth (Genesis 8:10, 11).

Dove sent out the third time after an interval of other seven days, and returns no more (Genesis 8:12).

The ground becomes dry on the first day of the first month of the new year (Genesis 8:13).

Noah leaves the ark on the twenty-seventh day of the second month (Genesis 8:14-19.

The historical truth of the narrative of the Flood is established by the references made to it by our Lord (Matthew 24:37; comp. Luke 17:26). Peter speaks of it also (1 Peter 3:20; 2 Peter 2:5). In Isaiah 54:9 the Flood is referred to as the waters of Noah. The Biblical narrative clearly shows that so far as the human race was concerned the Deluge was universal; that it swept away all men living except Noah and his family, who were preserved in the ark; and that the present human race is descended from those who were thus preserved.

Traditions of the Deluge are found among all the great divisions of the human family; and these traditions, taken as a whole, wonderfully agree with the Biblical narrative, and agree with it in such a way as to lead to the conclusion that the Biblical is the authentic narrative, of which all these traditions are more or less corrupted versions. The most remarkable of these traditions is that recorded on tablets prepared by order of Assur-bani-pal, the king of Assyria. These were, however, copies of older records which belonged to somewhere about B.C. 2000, and which formed part of the priestly library at Erech (q.v.), the ineradicable remembrance of a real and terrible event. (See NOAH; CHALDEA.)

Demas

a companion and fellow-labourer of Paul during his first imprisonment at Rome (Philemon 1:24; Colossians 4:14). It appears, however, that the love of the world afterwards mastered him, and he deserted the apostle (2 Timothy 4:10).

Demetrius

(1.) A silversmith at Ephesus, whose chief occupation was to make silver shrines for Diana (q.v.), Acts 19:24 i.e., models either of the temple of Diana or of the statue of the goddess. This trade brought to him and his fellow-craftsmen no small gain, for these shrines found a ready sale among the countless thousands who came to this temple from all parts of Asia Minor. This traffic was greatly endangered by the progress of the gospel, and hence Demetrius excited the tradesmen employed in the manufacture of these shrines, and caused so great a tumult that the whole city was filled with confusion.

(2.) A Christian who is spoken of as having a good report of all men, and of the truth itself (3 John 1:12).

Demon

See DAEMON.

Den

a lair of wild beasts (Psalms 10:9; 104:22; Job 37:8); the hole of a venomous reptile (Isaiah 11:8); a recess for secrecy in dens and caves of the earth (Hebrews 11:38); a resort of thieves (Matthew 21:13; Mark 11:17). Daniel was cast into the den of lions (Daniel 6:16, 17). Some recent discoveries among the ruins of Babylon have brought to light the fact that the practice of punishing offenders against the law by throwing them into a den of lions was common.

Deputy

in 1 Kings 22:47 means a prefect; one set over others. The same Hebrew word is rendered officer; i.e., chief of the commissariat appointed by Solomon (1 Kings 4:5 etc.).

In Esther 8:9; 9:3 (R.V., governor ) it denotes a Persian prefect on this side i.e., in the region west of the Euphrates. It is the modern word pasha.

In Acts 13:7, 8, 12; 18:12 it denotes a proconsul; i.e., the governor of a Roman province holding his appointment from the senate. The Roman provinces were of two kinds, (1) senatorial and (2) imperial. The appointment of a governor to the former was in the hands of the senate, and he bore the title of proconsul (Gr. anthupatos). The appointment of a governor to the latter was in the hands of the emperor, and he bore the title of propraetor (Gr. antistrategos).

Derbe

a small town on the eastern part of the upland plain of Lycaonia, about 20 miles from Lystra. Paul passed through Derbe on his route from Cilicia to Iconium, on his second missionary journey (Acts 16:1), and probably also on his third journey (Acts 18:23; 19:1). On his first journey (Acts 14:20, 21) he came to Derbe from the other side; i.e., from Iconium. It was the native place of Gaius, one of Paul's companions (Acts 20:4). He did not here suffer persecution (2 Timothy 3:11).

Desert

(1.) Hebrews midbar, pasture-ground; an open tract for pasturage; a common (Joel 2:22). The backside of the desert (Exodus 3:1) is the west of the desert, the region behind a man, as the east is the region in front. The same Hebrew word is rendered wildernes, and is used of the country lying between Egypt and Palestine (Genesis 21:14, 21; Exodus 4:27; 19:2; Joshua 1:4), the wilderness of the wanderings. It was a grazing tract, where the flocks and herds of the Israelites found pasturage during the whole of their journey to the Promised Land.

The same Hebrew word is used also to denote the wilderness of Arabia, which in winter and early spring supplies good pasturage to the flocks of the nomad tribes than roam over it (1 Kings 9:18).

The wilderness of Judah is the mountainous region along the western shore of the Dead Sea, where David fed his father's flocks (1 Samuel 17:28; 26:2). Thus in both of these instances the word denotes a country without settled inhabitants and without streams of water, but having good pasturage for cattle; a country of wandering tribes, as distinguished from that of a settled people (Isaiah 35:1; 50:2; Jeremiah 4:11). Such, also, is the meaning of the word wilderness in Matthew 3:3; 15:33; Luke 15:4.

(2.) The translation of the Hebrew Aribah', an arid tract (Isaiah 35:1, 6; 40:3; 41:19; 51:3 etc.). The name Arabah is specially applied to the deep valley of the Jordan (the Ghor of the Arabs), which extends from the lake of Tiberias to the Elanitic gulf. While midbar denotes properly a pastoral region, arabah denotes a wilderness. It is also translated plains; as the plains of Jericho (Joshua 5:10; 2 Kings 25:5), the plains of Moab (Numbers 22:1; Deuteronomy 34:1, 8), the plains of the wilderness (2 Samuel 17:16).

(3.) In the Revised Version of Numbers 21:20 the Hebrew word jeshimon is properly rendered desert, meaning the waste tracts on both shores of the Dead Sea. This word is also rendered desert in Psalms 78:40; 106:14; Isaiah 43:19, 20. It denotes a greater extent of uncultivated country than the other words so rendered. It is especially applied to the desert of the peninsula of Arabia (Numbers 21:20; 23:28), the most terrible of all the deserts with which the Israelites were acquainted. It is called the desert in Exodus 23:31; Deuteronomy 11:24. (See JESHIMON.)

(4.) A dry place; hence a desolation (Psalms 9:6), desolate (Leviticus 26:34); the rendering of the Hebrew word horbah'. It is rendered desert only in Psalms 102:6Isaiah 48:21 and Ezekiel 13:4 where it means the wilderness of Sinai.

(5.) This word is the symbol of the Jewish church when they had forsaken God (Isaiah 40:3). Nations destitute of the knowledge of God are called a wilderness (Isaiah 32:15 midbar). It is a symbol of temptation, solitude, and persecution (Isaiah 27:10 midbar; Isaiah 33:9 arabah).

Desire of all nations

(Haggai 2:7), usually interpreted as a title of the Messiah. The Revised Version, however, more correctly renders the desirable things of all nations; i.e., the choicest treasures of the Gentiles shall be consecrated to the Lord.

Desolation, Abomination of

(Matthew 24:15; Mark 13:14; comp. Luke 21:20), is interpreted of the eagles, the standards of the Roman army, which were an abomination to the Jews. These standards, rising over the site of the temple, were a sign that the holy place had fallen under the idolatrous Romans. The references are to Daniel 9:27. (See ABOMINATION.)

Destroyer

(Exodus 12:23), the agent employed in the killing of the first-born; the destroying angel or messenger of God. (Comp. 2 Kings 19:35; 2 Samuel 24:15, 16; Psalms 78:49; Acts 12:23.)

Destruction

in Job 26:6; 28:22 (Hebrews abaddon) is sheol, the realm of the dead.

Destruction, City of

(Isaiah 19:18; Hebrews Ir-ha-Heres, city of overthrow, because of the evidence it would present of the overthrow of heathenism), the ideal title of On or Heliopolis (q.v.).

Deuteronomy

In all the Hebrew manuscripts the Pentateuch (q.v.) forms one roll or volume divided into larger and smaller sections called parshioth and sedarim. It is not easy to say when it was divided into five books. This was probably first done by the Greek translators of the book, whom the Vulgate follows. The fifth of these books was called by the Greeks Deuteronomion, i.e., the second law, hence our name Deuteronomy, or a second statement of the laws already promulgated. The Jews designated the book by the two first Hebrew words that occur, 'Elle haddabharim, i.e., These are the words. They divided it into eleven parshioth. In the English Bible it contains thirty-four chapters.

It consists chiefly of three discourses delivered by Moses a short time before his death. They were spoken to all Israel in the plains of Moab, in the eleventh month of the last year of their wanderings.

The first discourse (Deuteronomy 1:1 through Deuteronomy 4:40) recapitulates the chief events of the last forty years in the wilderness, with earnest exhortations to obedience to the divine ordinances, and warnings against the danger of forsaking the God of their fathers.

The seond discourse (Deuteronomy 5:1 through Deuteronomy 26:19) is in effect the body of the whole book. The first address is introductory to it. It contains practically a recapitulation of the law already given by God at Mount Sinai, together with many admonitions and injunctions as to the course of conduct they were to follow when they were settled in Canaan.

The concluding discourse (Deuteronomy 27:1 through chapter 30) relates almost wholly to the solemn sanctions of the law, the blessings to the obedient, and the curse that would fall on the rebellious. He solemnly adjures them to adhere faithfully to the covenant God had made with them, and so secure for themselves and their posterity the promised blessings.

These addresses to the people are followed by what may be called three appendices, namely (1), a song which God had commanded Moses to write (Deuteronomy 32:1-47; (2) the blessings he pronounced on the separate tribes (ch. 33); and (3) the story of his death (Deuteronomy 32:48-52and burial (ch. 34), written by some other hand, probably that of Joshua.

These farewell addresses of Moses to the tribes of Israel he had so long led in the wilderness glow in each line with the emotions of a great leader recounting to his contemporaries the marvellous story of their common experience. The enthusiasm they kindle, even to-day, though obscured by translation, reveals their matchless adaptation to the circumstances under which they were first spoken. Confidence for the future is evoked by remembrance of the past. The same God who had done mighty works for the tribes since the Exodus would cover their head in the day of battle with the nations of Palestine, soon to be invaded. Their great lawgiver stands before us, vigorous in his hoary age, stern in his abhorrence of evil, earnest in his zeal for God, but mellowed in all relations to earth by his nearness to heaven. The commanding wisdom of his enactments, the dignity of his position as the founder of the nation and the first of prophets, enforce his utterances. But he touches our deepest emotions by the human tenderness that breathes in all his words. Standing on the verge of life, he speaks as a father giving his parting counsels to those he loves; willing to depart and be with God he has served so well, but fondly lengthening out his last farewell to the dear ones of earth. No book can compare with Deuteronomy in its mingled sublimity and tenderness. Geikie, Hours, etc.

The whole style and method of this book, its tone and its peculiarities of conception and expression, show that it must have come from one hand. That the author was none other than Moses is established by the following considerations: (1.) The uniform tradition both of the Jewish and the Christian Church down to recent times. (2.) The book professes to have been written by Moses (Deuteronomy 1:1; 29:1; 31:1, 9-11etc.), and was obviously intended to be accepted as his work. (3.) The incontrovertible testimony of our Lord and his apostles (Matthew 19:7, 8; Mark 10:3, 4; John 5:46, 47; Acts 3:22; 7:37; Romans 10:19) establishes the same conclusion. (4.) The frequent references to it in the later books of the canon (Joshua 8:31; 1 Kings 2:9; 2 Kings 14:6; 2 Chronicles 23:18; 25:4; 34:14; Ezra 3:2; 7:6; Nehemiah 8:1; Daniel 9:11, 13) prove its antiquity; and (5) the archaisms found in it are in harmony with the age in which Moses lived. (6.) Its style and allusions are also strikingly consistent with the circumstances and position of Moses and of the people at that time.

This body of positive evidence cannot be set aside by the conjectures and reasonings of modern critics, who contended that the book was somewhat like a forgery, introduced among the Jews some seven or eight centuries after the Exodus.

Devil

(Gr. diabolos), a slanderer, the arch-enemy of man's spiritual interest (Job 1:6; Revelation 2:10; Zechariah 3:1). He is called also the accuser of the brethen (Revelation 12:10).

In Leviticus 17:7 the word devil is the translation of the Hebrew sair, meaning a goat or satyr (Isaiah 13:21; 34:14), alluding to the wood-daemons, the objects of idolatrous worship among the heathen.

In Deuteronomy 32:17 and Psalms 106:37 it is the translation of Hebrew shed, meaning Lord, and idol, regarded by the Jews as a demon, as the word is rendered in the Revised Version.

In the narratives of the Gospels regarding the casting out of devils a different Greek word (daimon) is used. In the time of our Lord there were frequent cases of demoniacal possession (Matthew 12:25-30; Mark 5:1-20; Luke 4:35; 10:18 etc.).

Dew

There is no dew properly so called in Palestine, for there is no moisture in the hot summer air to be chilled into dew-drops by the coldness of the night. From May till October rain is unknown, the sun shining with unclouded brightness day after day. The heat becomes intense, the ground hard, and vegetation would perish but for the moist west winds that come each night from the sea. The bright skies cause the heat of the day to radiate very quickly into space, so that the nights are as cold as the day is the reverse, a peculiarity of climate from which poor Jacob suffered thousands of years ago (Genesis 31:40). To this coldness of the night air the indispensable watering of all plant-life is due. The winds, loaded with moisture, are robbed of it as they pass over the land, the cold air condensing it into drops of water, which fall in a gracious rain of mist on every thirsty blade. In the morning the fog thus created rests like a sea over the plains, and far up the sides of the hills, which raise their heads above it like so many islands. At sunrise, however, the scene speedily changes. By the kindling light the mist is transformed into vast snow-white clouds, which presently break into separate masses and rise up the mountain-sides, to disappear in the blue above, dissipated by the increasing heat. These are 'the morning clouds and the early dew that go away' of which Hosea (Hosea 6:4; 13:3) speaks so touchingly (Geikie's The Holy Land, etc., i., p. 72). Dew is a source of great fertility (Genesis 27:28; Deuteronomy 33:13; Zechariah 8:12), and its withdrawal is regarded as a curse from God (2 Samuel 1:21; 1 Kings 17:1). It is the symbol of a multitude (2 Samuel 17:12; Psalms 110:3); and from its refreshing influence it is an emblem of brotherly love and harmony (Psalms 133:3), and of rich spiritual blessings (Hosea 14:5).

Diadem

the tiara of a king (Ezekiel 21:26; Isaiah 28:5; 62:3); the turban (Job 29:14). In the New Testament a careful distinction is drawn between the diadem as a badge of royalty (Revelation 12:3; 13:1; 19:12) and the crown as a mark of distinction in private life. It is not known what the ancient Jewish diadem was. It was the mark of Oriental sovereigns. (See CROWN.)

Dial

for the measurement of time, only once mentioned in the Bible, erected by Ahaz (2 Kings 20:11; Isaiah 38:8). The Hebrew word (ma'aloth) is rendered steps in Exodus 20:26, 1 Kings 10:19 and degrees in 2 Kings 20:9, 10, 11. The ma'aloth was probably stairs on which the shadow of a column or obelisk placed on the top fell. The shadow would cover a greater or smaller number of steps, according as the sun was low or high.

Probably the sun-dial was a Babylonian invention. Daniel at Babylon (Daniel 3:6) is the first to make mention of the hour.

Diamond

(1.) A precious gem (Hebrews yahalom', in allusion to its hardness), otherwise unknown, the sixth, i.e., the third in the second row, in the breastplate of the high priest, with the name of Naphtali engraven on it (Exodus 28:18; 39:11; R.V. marg., sardonyx. )

(2.) A precious stone (Hebrews shamir', a sharp point) mentioned in Jeremiah 17:1. From its hardness it was used for cutting and perforating other minerals. It is rendered adamant (q.v.) in Ezekiel 3:9Zechariah 7:12. It is the hardest and most valuable of precious stones.

Diana

so called by the Romans; called Artemis by the Greeks, the great goddess worshipped among heathen nations under various modifications. Her most noted temple was that at Ephesus. It was built outside the city walls, and was one of the seven wonders of the ancient world. First and last it was the work of 220 years; built of shining marble; 342 feet long by 164 feet broad; supported by a forest of columns, each 56 feet high; a sacred museum of masterpieces of sculpture and painting. At the centre, hidden by curtains, within a gorgeous shrine, stood the very ancient image of the goddess, on wood or ebony reputed to have fallen from the sky. Behind the shrine was a treasury, where, as in 'the safest bank in Asia,' nations and kings stored their most precious things. The temple as St. Paul saw it subsisted till A.D. 262, when it was ruined by the Goths (Acts 19:23-41., Moule on Ephesians: Introd.

Diblaim

doubled cakes, the mother of Gomer, who was Hosea's wife (Hosea 1:3).

Diblathaim

two cakes, a city of Moab, on the east of the Dead Sea (Numbers 33:46; Jeremiah 48:22).

Dibon

pining; wasting. (1.) A city in Moab (Numbers 21:30); called also Dibon-gad (Numbers 33:45), because it was built by Gad and Dimon (Isaiah 15:9). It has been identified with the modern Diban, about 3 miles north of the Arnon and 12 miles east of the Dead Sea. (See Moabite Stone.)

(2.) A city of the tribe of Judah, inhabited after the Captivity (Nehemiah 11:25); called also Dimonah (Joshua 15:22). It is probably the modern ed-Dheib.

Didymus

(Gr. twin = Hebrews Thomas, q.v.), John 11:16; 20:24; 21:2.

Dimnah

dunghill, a city of Zebulun given to the Merarite Levites (Joshua 21:35). In 1 Chronicles 6:77 the name Rimmon is substituted.

Dinah

judged; vindicated, daughter of Jacob by Leah, and sister of Simeon and Levi (Genesis 30:21). She was seduced by Shechem, the son of Hamor, the Hivite chief, when Jacob's camp was in the neighbourhood of Shechem. This led to the terrible revenge of Simeon and Levi in putting the Shechemites to death (Genesis 34). Jacob makes frequent reference to this deed of blood with abhorrence and regret (Genesis 34:30; 49:5-7. She is mentioned among the rest of Jacob's family that went down into Egypt (Genesis 46:8, 15).

Dine

(Genesis 43:16). It was the custom in Egypt to dine at noon. But it is probable that the Egyptians took their principal meal in the evening, as was the general custom in the East (Luke 14:12).

Dinhabah

robbers' den, an Edomitish city, the capital of king Bela (Genesis 36:32). It is probably the modern Dibdiba, a little north-east of Petra.

Dionysius

the Areopagite, one of Paul's converts at Athens (Acts 17:34).

Diotrephes

Jove-nourished, rebuked by John for his pride (3 John 1:9). He was a Judaizer, prating against John and his fellow-labourers with malicious words (7).

Disciple

a scholar, sometimes applied to the followers of John the Baptist (Matthew 9:14), and of the Pharisees (Matthew 22:16), but principally to the followers of Christ. A disciple of Christ is one who (1) believes his doctrine, (2) rests on his sacrifice, (3) imbibes his spirit, and (4) imitates his example (Matthew 10:24; Luke 14:26, 27, 33; John 6:69).

Dish

for eating from (2 Kings 21:13). Judas dipped his hand with a sop or piece of bread in the same dish with our Lord, thereby indicating friendly intimacy (Matthew 26:23). The lordly dish in Judges 5:25 was probably the shallow drinking cup, usually of brass. In Judges 6:38 the same Hebrew word is rendered bowl.

The dishes of the tabernacle were made of pure gold (Exodus 25:29; 37:16).

Dishan

antelope, the youngest son of Seir the Horite, head of one of the tribes of Idumaea (Genesis 36:21, 28, 30).

Dispensation

(Gr. oikonomia, management, economy ). (1.) The method or scheme according to which God carries out his purposes towards men is called a dispensation. There are usually reckoned three dispensations, the Patriarchal, the Mosaic or Jewish, and the Christian. (See COVENANT, Administration of.) These were so many stages in God's unfolding of his purpose of grace toward men. The word is not found with this meaning in Scripture.

(2.) A commission to preach the gospel (1 Corinthians 9:17; Ephesians 1:10; 3:2; Colossians 1:25).

Dispensations of Providence are providential events which affect men either in the way of mercy or of judgement.

Dispersion

(Gr. diaspora, scattered, James 1:1; 1 Peter 1:1) of the Jews. At various times, and from the operation of divers causes, the Jews were separated and scattered into foreign countries to the outmost parts of heaven (Deuteronomy 30:4).

(1.) Many were dispersed over Assyria, Media, Babylonia, and Persia, descendants of those who had been transported thither by the Exile. The ten tribes, after existing as a separate kingdom for two hundred and fifty-five years, were carried captive (B.C. 721) by Shalmaneser (or Sargon), king of Assyria. They never returned to their own land as a distinct people, although many individuals from among these tribes, there can be no doubt, joined with the bands that returned from Babylon on the proclamation of Cyrus.

(2.) Many Jews migrated to Egypt and took up their abode there. This migration began in the days of Solomon (2 Kings 18:21, 24; Isaiah 30:7). Alexander the Great placed a large number of Jews in Alexandria, which he had founded, and conferred on them equal rights with the Egyptians. Ptolemy Philadelphus, it is said, caused the Jewish Scriptures to be translated into Greek (the work began B.C. 284), for the use of the Alexandrian Jews. The Jews in Egypt continued for many ages to exercise a powerful influence on the public interests of that country. From Egypt they spread along the coast of Africa to Cyrene (Acts 2:10) and to Ethiopia (Acts 8:27).

(3.) After the time of Seleucus Nicator (B.C. 280), one of the captains of Alexander the Great, large numbers of Jews migrated into Syria, where they enjoyed equal rights with the Macedonians. From Syria they found their way into Asia Minor. Antiochus the Great, king of Syria and Asia, removed 3,000 families of Jews from Mesopotamia and Babylonia, and planted them in Phrygia and Lydia.

(4.) From Asia Minor many Jews moved into Greece and Macedonia, chiefly for purposes of commerce. In the apostles' time they were found in considerable numbers in all the principal cities.

From the time of Pompey the Great (B.C. 63) numbers of Jews from Palestine and Greece went to Rome, where they had a separate quarter of the city assigned to them. Here they enjoyed considerable freedom.

Thus were the Jews everywhere scattered abroad. This, in the overruling providence of God, ultimately contributed in a great degree toward opening the way for the spread of the gospel into all lands.

Dispersion, from the plain of Shinar. This was occasioned by the confusion of tongues at Babel (Genesis 11:9). They were scattered abroad every one after his tongue, after their families, in their nations (Genesis 10:5, 20,31).

The tenth chapter of Genesis gives us an account of the principal nations of the earth in their migrations from the plain of Shinar, which was their common residence after the Flood. In general, it may be said that the descendants of Japheth were scattered over the north, those of Shem over the central regions, and those of Ham over the extreme south. The following table shows how the different families were dispersed:

JAPHETH

|

----------------------------------

| | | | | | |

Gomer Magog Madai Javan Tubal Meshech Tirax

| | | | | | |

Cimmerians Caucasians Medes and | The Tibareni The Mosch The

and and some Persian | and and the Thracians

Armenians Scythians tribes | the Tartars Muscovites

|

----------------------

| | | |

Elishah Tarshish Chittim Dodanim

| | | |

The Greeks Etruscans Cyprians The Rhodians

and and

Romans Macedonians

SHEM

|

-------------------------

| | | | |

Elam Asshur Arphaxad Lud Aram

| | | | |

Some Persian The Assyrian

Abraham The Lydians The Syrians

tribes founders of Nineveh |

Rehoboth, Calneh |

and Resen |

|

|

-----------------------

| |

Isaac Ishmael

| |

----------- |

| | The Ishmaelites, who mingled with the

The Hebrews The Edomites Arab tribes descended from Joktan,

in the line of Eber, from Arphaxad

HAM

|

---------------------------------

| | | |

Cush Mizraim Phut Canaan

| | | |

The Ethiopians The Egyptians and The Lybians and The Canaanites,

and their colonies their colonies Mauritanians Phoenicians, and their colonies

Distaff

(Hebrews pelek, a circle ), the instrument used for twisting threads by a whirl (Proverbs 31:19).

Divination

of false prophets (Deuteronomy 18:10, 14; Micah 3:6, 7, 11), of necromancers (1 Samuel 28:8), of the Philistine priests and diviners (1 Samuel 6:2), of Balaam (Joshua 13:22). Three kinds of divination are mentioned in Ezekiel 21:21 by arrows, consulting with images (the teraphim), and by examining the entrails of animals sacrificed. The practice of this art seems to have been encouraged in ancient Egypt. Diviners also abounded among the aborigines of Canaan and the Philistines (Isaiah 2:6; 1 Samuel 28). At a later period multitudes of magicians poured from Chaldea and Arabia into the land of Israel, and pursued their occupations (Isaiah 8:19; 2 Kings 21:6; 2 Chronicles 33:6). This superstition widely spread, and in the time of the apostles there were vagabond Jews, exorcists (Acts 19:13), and men like Simon Magus (Acts 8:9), Bar-Jesus (Acts 13:6, 8), and other jugglers and impostors (Acts 19:19; 2 Timothy 3:13). Every species and degree of this superstition was strictly forbidden by the law of Moses (Exodus 22:18; Leviticus 19:26, 31; 20:27; Deuteronomy 18:10, 11).

But beyond these various forms of superstition, there are instances of divination on record in the Scriptures by which God was pleased to make known his will.

(1.) There was divination by lot, by which, when resorted to in matters of moment, and with solemnity, God intimated his will (Joshua 7:13). The land of Canaan was divided by lot (Numbers 26:55, 56); Achan's guilt was detected (Joshua 7:16-19Saul was elected king (1 Samuel 10:20, 21), and Matthias chosen to the apostleship, by the solem lot (Acts 1:26). It was thus also that the scape-goat was determined (Leviticus 16:8-10.

(2.) There was divination by dreams (Genesis 20:6; Deuteronomy 13:1, 3; Judges 7:13, 15; Matthew 1:20; 2:12, 13, 19, 22). This is illustrated in the history of Joseph (Genesis 41:25-32 and of Daniel (Daniel 2:27; 4:19-28.

(3.) By divine appointment there was also divination by the Urim and Thummim (Numbers 27:21), and by the ephod.

(4.) God was pleased sometimes to vouch-safe direct vocal communications to men (Deuteronomy 34:10; Exodus 3:4; 4:3; Deuteronomy 4:14, 15; 1 Kings 19:12). He also communed with men from above the mercy-seat (Exodus 25:22), and at the door of the tabernacle (Exodus 29:42, 43).

(5.) Through his prophets God revealed himself, and gave intimations of his will (2 Kings 13:17; Jeremiah 51:63, 64).

Divorce

The dissolution of the marriage tie was regulated by the Mosaic law (Deuteronomy 24:1-4. The Jews, after the Captivity, were reguired to dismiss the foreign women they had married contrary to the law (Ezra 10:11-19. Christ limited the permission of divorce to the single case of adultery. It seems that it was not uncommon for the Jews at that time to dissolve the union on very slight pretences (Matthew 5:31, 32; 19:1-9; Mark 10:2-12; Luke 16:18). These precepts given by Christ regulate the law of divorce in the Christian Church.

Dizahab

region of gold, a place in the desert of Sinai, on the western shore of the Elanitic gulf (Deuteronomy 1:1). It is now called Dehab.

Doctor

(Luke 2:46; 5:17; Acts 5:34), a teacher. The Jewish doctors taught and disputed in synagogues, or wherever they could find an audience. Their disciples were allowed to propose to them questions. They assumed the office without any appointment to it. The doctors of the law were principally of the sect of the Pharisees. Schools were established after the destruction of Jerusalem at Babylon and Tiberias, in which academical degrees were conferred on those who passed a certain examination. Those of the school of Tiberias were called by the title rabbi, and those of Babylon by that of master.

Dodai

loving, one of David's captains (1 Chronicles 27:4). (See DODO [2].)

Dodanim

leaders, a race descended from Javan (Genesis 10:4). They are known in profane history as the Dardani, originally inhabiting Illyricum. They were a semi-Pelasgic race, and in the ethnographical table (Genesis 10) they are grouped with the Chittim (q.v.). In 1 Chronicles 1:7 they are called Rodanim. The LXX. and the Samaritan Version also read Rhodii, whence some have concluded that the Rhodians, the inhabitants of the island of Rhodes, are meant.

Dodo

amatory; loving. (1.) A descendant of Issachar (Judges 10:1).

(2.) An Ahohite, father of Eleazar, who was one of David's three heroes (2 Samuel 23:9; 1 Chronicles 11:12). He was the same with Dodai mentioned in 1 Chronicles 27:4.

(3.) A Bethlehemite, and father of Elhanan, who was one of David's thirty heroes (2 Samuel 23:24).

Doeg

fearful, an Edomite, the chief overseer of Saul's flocks (1 Samuel 21:7). At the command of Saul he slew the high priest Ahimelech (q.v.) at Nob, together with all the priests to the number of eighty-five persons. (Comp. Psalms 52, title.)

Dog

frequently mentioned both in the Old and New Testaments. Dogs were used by the Hebrews as a watch for their houses (Isaiah 56:10), and for guarding their flocks (Job 30:1). There were also then as now troops of semi-wild dogs that wandered about devouring dead bodies and the offal of the streets (1 Kings 14:11; 16:4; 21:19, 23; 22:38; Psalms 59:6, 14).

As the dog was an unclean animal, the terms dog, dog's head, dead dog, were used as terms of reproach or of humiliation (1 Samuel 24:14; 2 Samuel 3:8; 9:8; 16:9). Paul calls false apostles dogs (Phil. 3:2). Those who are shut out of the kingdom of heaven are also so designated (Revelation 22:15). Persecutors are called dogs (Psalms 22:16). Hazael's words, Thy servant which is but a dog (2 Kings 8:13), are spoken in mock humility=impossible that one so contemptible as he should attain to such power.

Doleful creatures

(occurring only Isaiah 13:21. Hebrews ochim, i.e., shrieks; hence howling animals ), a general name for screech owls (howlets), which occupy the desolate palaces of Babylon. Some render the word hyaenas.

Door-keeper

This word is used in Psalms 84:10 (R.V. marg., stand at the threshold of, etc.), but there it signifies properly sitting at the threshold in the house of God. The psalmist means that he would rather stand at the door of God's house and merely look in, than dwell in houses where iniquity prevailed.

Persons were appointed to keep the street door leading into the interior of the house (John 18:16, 17; Acts 12:13). Sometimes females held this post.

Door-posts

The Jews were commanded to write the divine name on the posts (mezuzoth') of their doors (Deuteronomy 6:9). The Jews, misunderstanding this injunction, adopted the custom of writing on a slip of parchment these verses (Deuteronomy 6:4-9 and Deuteronomy 11:13-21, which they enclosed in a reed or cylinder and fixed on the right-hand door-post of every room in the house.

Doors

moved on pivots of wood fastened in sockets above and below (Proverbs 26:14). They were fastened by a lock (Judges 3:23, 25; Song of Solomon 5:5) or by a bar (Judges 16:3; Job 38:10). In the interior of Oriental houses, curtains were frequently used instead of doors.

The entrances of the tabernacle had curtains (Exodus 26:31-33, 36). The valley of Achor is called a door of hope, because immediately after the execution of Achan the Lord said to Joshua, Fear not, and from that time Joshua went forward in a career of uninterrupted conquest. Paul speaks of a door opened for the spread of the gospel (1 Corinthians 16:9; 2 Corinthians 2:12; Colossians 4:3). Our Lord says of himself, I am the door (John 10:9). John (Revelation 4:1) speaks of a door opened in heaven.

Dophkah

knocking, an encampment of the Israelites in the wilderness (Numbers 33:12). It was in the desert of Sin, on the eastern shore of the western arm of the Red Sea, somewhere in the Wady Feiran.

Dor

dwelling, the Dora of the Romans, an ancient royal city of the Canaanites (Joshua 11:1, 2; 12:23). It was the most southern settlement of the Phoenicians on the coast of Syria. The original inhabitants seem never to have been expelled, although they were made tributary by David. It was one of Solomon's commissariat districts (Judges 1:27; 1 Kings 4:11). It has been identified with Tantura (so named from the supposed resemblance of its tower to a tantur, i.e., a horn ). This tower fell in 1895, and nothing remains but debris and foundation walls, the remains of an old Crusading fortress. It is about 8 miles north of Caesarea, a sad and sickly hamlet of wretched huts on a naked sea-beach.

Dorcas

a female antelope, or gazelle, a pious Christian widow at Joppa whom Peter restored to life (Acts 9:36-41. She was a Hellenistic Jewess, called Tabitha by the Jews and Dorcas by the Greeks.

Dothan

two wells, a famous pasture-ground where Joseph found his brethren watching their flocks. Here, at the suggestion of Judah, they sold him to the Ishmaelite merchants (Genesis 37:17). It is mentioned on monuments in B.C. 1600.

It was the residence of Elisha (2 Kings 6:13), and the scene of a remarkable vision of chariots and horses of fire surrounding the mountain on which the city stood. It is identified with the modern Tell-Dothan, on the south side of the plain of Jezreel, about 12 miles north of Samaria, among the hills of Gilboa. The two wells are still in existence, one of which bears the name of the pit of Joseph (Jubb Yusuf).

Dough

(batsek, meaning swelling, i.e., in fermentation). The dough the Israelites had prepared for baking was carried away by them out of Egypt in their kneading-troughs (Exodus 12:34, 39). In the process of baking, the dough had to be turned (Hosea 7:8).

Dove

In their wild state doves generally build their nests in the clefts of rocks, but when domesticated dove-cots are prepared for them (Song of Solomon 2:14; Jeremiah 48:28; Isaiah 60:8). The dove was placed on the standards of the Assyrians and Babylonians in honour, it is supposed, of Semiramis (Jeremiah 25:38; Vulg., fierceness of the dove; comp. Jeremiah 46:16; 50:16). Doves and turtle-doves were the only birds that could be offered in sacrifice, as they were clean according to the Mosaic law (Genesis 15:9; Leviticus 5:7; 12:6; Luke 2:24). The dove was the harbinger of peace to Noah (Genesis 8:8, 10). It is often mentioned as the emblem of purity (Psalms 68:13). It is a symbol of the Holy Spirit (Genesis 1:2; Matthew 3:16; Mark 1:10; Luke 3:22; John 1:32); also of tender and devoted affection (Song of Solomon 1:15; 2:14). David in his distress wished that he had the wings of a dove, that he might fly away and be at rest (Psalms 55:6-8. There is a species of dove found at Damascus whose feathers, all except the wings, are literally as yellow as gold (Psalms 68:13).

Dove's dung

(2 Kings 6:25) has been generally understood literally. There are instances in history of the dung of pigeons being actually used as food during a famine. Compare also the language of Rabshakeh to the Jews (2 Kings 18:27; Isaiah 36:12). This name, however, is applied by the Arabs to different vegetable substances, and there is room for the opinion of those who think that some such substance is here referred to, as, e.g., the seeds of a kind of millet, or a very inferior kind of pulse, or the root of the ornithogalum, i.e., bird-milk, the star-of-Bethlehem.

Dowry

(mohar; i.e., price paid for a wife, Genesis 34:12; Exodus 22:17; 1 Samuel 18:25), a nuptial present; some gift, as a sum of money, which the bridegroom offers to the father of his bride as a satisfaction before he can receive her. Jacob had no dowry to give for his wife, but he gave his services (Genesis 29:18; 30:20; 34:12).

Dragon

(1.) Hebrews tannim, plural of tan. The name of some unknown creature inhabiting desert places and ruins (Job 30:29; Psalms 44:19; Isaiah 13:22; 34:13; 43:20; Jeremiah 10:22; Micah 1:8; Malachi 1:3); probably, as translated in the Revised Version, the jackal (q.v.).

(2.) Hebrews tannin. Some great sea monster (Jeremiah 51:34). In Isaiah 51:9 it may denote the crocodile. In Genesis 1:21 (Hebrews plural tanninim) the Authorized Version renders whales, and the Revised Version sea monsters. It is rendered serpent in Exodus 7:9. It is used figuratively in Psalms 74:13; Ezekiel 29:3.

In the New Testament the word dragon is found only in Revelation 12:3, 4, 7, 9, 16, 17 etc., and is there used metaphorically of Satan. (See WHALE.)

Dragon well

(Nehemiah 2:13), supposed by some to be identical with the Pool of Gihon.

Dram

The Authorized Version understood the word 'adarkonim (1 Chronicles 29:7; Ezra 8:27), and the similar word darkomnim (Ezra 2:69; Nehemiah 7:70), as equivalent to the Greek silver coin the drachma. But the Revised Version rightly regards it as the Greek dareikos, a Persian gold coin (the daric) of the value of about 1 pound, 2s., which was first struck by Darius, the son of Hystaspes, and was current in Western Asia long after the fall of the Persian empire. (See DARIC.)

Draught-house

(2 Kings 10:27). Jehu ordered the temple of Baal to be destroyed, and the place to be converted to the vile use of receiving offal or ordure. (Comp. Matthew 15:17.)

Drawer of water

(Deuteronomy 29:11; Joshua 9:21, 23), a servile employment to which the Gibeonites were condemned.

Dream

God has frequently made use of dreams in communicating his will to men. The most remarkable instances of this are recorded in the history of Jacob (Genesis 28:12; 31:10), Laban (Genesis 31:24), Joseph (Genesis 37:9-11, Gideon (Judges 7), and Solomon (1 Kings 3:5). Other significant dreams are also recorded, such as those of Abimelech (Genesis 20:3-7Pharaoh's chief butler and baker (Genesis 40:5), Pharaoh (Genesis 41:1-8, the Midianites (Judges 7:13), Nebuchadnezzar (Daniel 2:1; 4:10, 18), the wise men from the east (Matthew 2:12), and Pilate's wife (Matthew 27:19).

To Joseph the Lord appeared in a dream, and gave him instructions regarding the infant Jesus (Matthew 1:20; 2:12, 13, 19). In a vision of the night a man of Macedonia stood before Paul and said, Come over into Macedonia and help us (Acts 16:9; see also Acts 18:9; 27:23).

Dredge

(Job 24:6). See CORN.

Dregs

(Psalms 75:8; Isaiah 51:17, 22), the lees of wine which settle at the bottom of the vessel.

Dress

(1.) Materials used. The earliest and simplest an apron of fig-leaves sewed together (Genesis 3:7); then skins of animals (Genesis 3:21). Elijah's dress was probably the skin of a sheep (2 Kings 1:8). The Hebrews were early acquainted with the art of weaving hair into cloth (Exodus 26:7; 35:6), which formed the sackcloth of mourners. This was the material of John the Baptist's robe (Matthew 3:4). Wool was also woven into garments (Leviticus 13:47; Deuteronomy 22:11; Ezekiel 34:3; Job 31:20; Proverbs 27:26). The Israelites probably learned the art of weaving linen when they were in Egypt (1 Chronicles 4:21). Fine linen was used in the vestments of the high priest (Exodus 28:5), as well as by the rich (Genesis 41:42; Proverbs 31:22; Luke 16:19). The use of mixed material, as wool and flax, was forbidden (Leviticus 19:19; Deuteronomy 22:11).

(2.) Colour. The prevailing colour was the natural white of the material used, which was sometimes rendered purer by the fuller's art (Psalms 104:1, 2; Isaiah 63:3; Mark 9:3). The Hebrews were acquainted with the art of dyeing (Genesis 37:3, 23). Various modes of ornamentation were adopted in the process of weaving (Exodus 28:6; 26:1, 31; 35:25), and by needle-work (Judges 5:30; Psalms 45:13). Dyed robes were imported from foreign countries, particularly from Phoenicia (Zephaniah 1:8). Purple and scarlet robes were the marks of the wealthy (Luke 16:19; 2 Samuel 1:24).

(3.) Form. The robes of men and women were not very much different in form from each other.

(a) The coat (kethoneth), of wool, cotton, or linen, was worn by both sexes. It was a closely-fitting garment, resembling in use and form our shirt (John 19:23). It was kept close to the body by a girdle (John 21:7). A person wearing this coat alone was described as naked (1 Samuel 19:24; Isaiah 20:2; 2 Kings 6:30; John 21:7); deprived of it he would be absolutely naked.

(b) A linen cloth or wrapper (sadin) of fine linen, used somewhat as a night-shirt (Mark 14:51). It is mentioned in Judges 14:12, 13 and rendered there sheets.

(c) An upper tunic (meil), longer than the coat (1 Samuel 2:19; 24:4; 28:14). In 1 Samuel 28:14 it is the mantle in which Samuel was enveloped; in 1 Samuel 24:4 it is the robe under which Saul slept. The disciples were forbidden to wear two coats (Matthew 10:10; Luke 9:3).

(d) The usual outer garment consisted of a piece of woollen cloth like a Scotch plaid, either wrapped round the body or thrown over the shoulders like a shawl, with the ends hanging down in front, or it might be thrown over the head so as to conceal the face (2 Samuel 15:30; Esther 6:12). It was confined to the waist by a girdle, and the fold formed by the overlapping of the robe served as a pocket (2 Kings 4:39; Psalms 79:12; Haggai 2:12; Proverbs 17:23; 21:14).

Female dress. The coat was common to both sexes (Song of Solomon 5:3). But peculiar to females were (1) the veil or wimple, a kind of shawl (Ruth 3:15; rendered mantle, R.V., Isaiah 3:22); (2) the mantle, also a species of shawl (Isaiah 3:22); (3) a veil, probably a light summer dress (Genesis 24:65); (4) a stomacher, a holiday dress (Isaiah 3:24). The outer garment terminated in an ample fringe or border, which concealed the feet (Isaiah 47:2; Jeremiah 13:22).

The dress of the Persians is described in Daniel 3:21.

The reference to the art of sewing are few, inasmuch as the garments generally came forth from the loom ready for being worn, and all that was required in the making of clothes devolved on the women of a family (Proverbs 31:22; Acts 9:39).

Extravagance in dress is referred to in Jeremiah 4:30; Ezekiel 16:10; Zephaniah 1:8 (R.V., foreign apparel ); 1 Timothy 2:9; 1 Peter 3:3. Rending the robes was expressive of grief (Genesis 37:29, 34), fear (1 Kings 21:27), indignation (2 Kings 5:7), or despair (Judges 11:35; Esther 4:1).

Shaking the garments, or shaking the dust from off them, was a sign of renunciation (Acts 18:6); wrapping them round the head, of awe (1 Kings 19:13) or grief (2 Samuel 15:30; casting them off, of excitement (Acts 22:23); laying hold of them, of supplication (1 Samuel 15:27). In the case of travelling, the outer garments were girded up (1 Kings 18:46). They were thrown aside also when they would impede action (Mark 10:50; John 13:4; Acts 7:58).

Drink

The drinks of the Hebrews were water, wine, strong drink, and vinegar. Their drinking vessels were the cup, goblet or basin, the cruse or pitcher, and the saucer.

To drink water by measure (Ezekiel 4:11), and to buy water to drink (Lamentations 5:4), denote great scarcity. To drink blood means to be satiated with slaughter.

The Jews carefully strained their drinks through a sieve, through fear of violating the law of Leviticus 11:20, 23, 41, 42. (See Matthew 23:24. Strain at should be strain out. )

Drink-offering

consisted of wine (Numbers 15:5; Hosea 9:4) poured around the altar (Exodus 30:9). Joined with meat-offerings (Numbers 6:15, 17; 2 Kings 16:13; Joel 1:9, 13; 2:14), presented daily (Exodus 29:40), on the Sabbath (Numbers 28:9), and on feast-days (Numbers 28:14). One-fourth of an hin of wine was required for one lamb, one-third for a ram, and one-half for a bullock (Numbers 15:5; 28:7, 14). Drink offerings of blood (Psalms 16:4) is used in allusion to the heathen practice of mingling the blood of animals sacrificed with wine or water, and pouring out the mixture in the worship of the gods, and the idea conveyed is that the psalmist would not partake of the abominations of the heathen.

Drink, strong

(Hebrews shekar'), an intoxicating liquor (Judges 13:4; Luke 1:15; Isaiah 5:11; Micah 2:11) distilled from corn, honey, or dates. The effects of the use of strong drink are referred to in Psalms 107:27; Isaiah 24:20; 49:26; 51:17-22. Its use prohibited, Proverbs 20:1. (See WINE.)

Dromedary

(Isaiah 60:6), an African or Arabian species of camel having only one hump, while the Bactrian camel has two. It is distinguished from the camel only as a trained saddle-horse is distinguished from a cart-horse. It is remarkable for its speed (Jeremiah 2:23). Camels are frequently spoken of in partriarchal times (Genesis 12:16; 24:10; 30:43; 31:17 etc.). They were used for carrying burdens (Genesis 37:25; Judges 6:5), and for riding (Genesis 24:64). The hair of the camel falls off of itself in spring, and is woven into coarse cloths and garments (Matthew 3:4). (See CAMEL.)

Dropsy

mentioned only in Luke 14:2. The man afflicted with it was cured by Christ on the Sabbath.

Dross

the impurities of silver separated from the one in the process of melting (Proverbs 25:4; 26:23; Psalms 119:119). It is also used to denote the base metal itself, probably before it is smelted, in Isaiah 1:22, 25.

Drought

From the middle of May to about the middle of August the land of Palestine is dry. It is then the drought of summer (Genesis 31:40; Psalms 32:4), and the land suffers (Deuteronomy 28:23: Psalms 102:4), vegetation being preserved only by the dews (Haggai 1:11). (See DEW.)

Drown

(Exodus 15:4; Amos 8:8; Hebrews 11:29). Drowning was a mode of capital punishment in use among the Syrians, and was known to the Jews in the time of our Lord. To this he alludes in Matthew 18:6.

Drunk

The first case of intoxication on record is that of Noah (Genesis 9:21). The sin of drunkenness is frequently and strongly condemned (Romans 13:13; 1 Corinthians 6:9, 10; Ephesians 5:18; 1 Thessalonians 5:7, 8). The sin of drinking to excess seems to have been not uncommon among the Israelites.

The word is used figuratively, when men are spoken of as being drunk with sorrow, and with the wine of God's wrath (Isaiah 63:6; Jeremiah 51:57; Ezekiel 23:33). To add drunkenness to thirst (Deuteronomy 29:19 A.V.) is a proverbial expression, rendered in the Revised Version to destroy the moist with the dry , i.e., the well-watered equally with the dry land, meaning that the effect of such walking in the imagination of their own hearts would be to destroy one and all.

Drusilla

third and youngest daughter of Herod Agrippa I. (Acts 12:1-4, 20-23. Felix, the Roman procurator of Judea, induced her to leave her husband, Azizus, the king of Emesa, and become his wife. She was present with Felix when Paul reasoned of righteousness, temperance, and judgment to come (Acts 24:24). She and her son perished in the eruption of Mount Vesuvius, A.D. 79.

Duke

derived from the Latin dux, meaning a leader; Arabic, a sheik. This word is used to denote the phylarch or chief of a tribe (Genesis 36:15-43; Exodus 15:15; 1 Chronicles 1:51-54.

Dulcimer

(Hebrews sumphoniah), a musical instrument mentioned in Daniel 3:5, 15 along with other instruments there named, as sounded before the golden image. It was not a Jewish instrument. In the margin of the Revised Version it is styled the bag-pipe. Luther translated it lute, and Grotius the crooked trumpet. It is probable that it was introduced into Babylon by some Greek or Western-Asiatic musician. Some Rabbinical commentators render it by organ, the well-known instrument composed of a series of pipes, others by lyre. The most probable interpretation is that it was a bag-pipe similar to the zampagna of Southern Europe.

Dumah

silence, (comp. Psalms 94:17), the fourth son of Ishmael; also the tribe descended from him; and hence also the region in Arabia which they inhabited (Genesis 25:14; 1 Chronicles 1:30).

There was also a town of this name in Judah (Joshua 15:52), which has been identified with ed-Domeh, about 10 miles southwest of Hebron. The place mentioned in the burden of the prophet Isaiah (Isaiah 21:11) is Edom or Idumea.

Dumb

from natural infirmity (Exodus 4:11); not knowing what to say (Proverbs 31:8); unwillingness to speak (Psalms 39:9; Leviticus 10:3). Christ repeatedly restored the dumb (Matthew 9:32, 33; Luke 11:14; Matthew 12:22) to the use of speech.

Dung

(1.) Used as manure (Luke 13:8); collected outside the city walls (Nehemiah 2:13). Of sacrifices, burned outside the camp (Exodus 29:14; Leviticus 4:11; 8:17; Numbers 19:5). To be cast out as dung, a figurative expression (1 Kings 14:10; 2 Kings 9:37; Jeremiah 8:2; Psalms 18:42), meaning to be rejected as unprofitable.

(2.) Used as fuel, a substitute for firewood, which was with difficulty procured in Syria, Arabia, and Egypt (Ezekiel 4:12-15where cows' and camels' dung is used to the present day for this purpose.

Dungeon

different from the ordinary prison in being more severe as a place of punishment. Like the Roman inner prison (Acts 16:24), it consisted of a deep cell or cistern (Jeremiah 38:6). To be shut up in, a punishment common in Egypt (Genesis 39:20; 40:3; 41:10; 42:19). It is not mentioned, however, in the law of Moses as a mode of punishment. Under the later kings imprisonment was frequently used as a punishment (2 Chron. 16:10; Jeremiah 20:2; 32:2; 33:1; 37:15), and it was customary after the Exile (Matthew 11:2; Luke 3:20; Acts 5:18, 21; Matthew 18:30).

Dung-gate

(Nehemiah 2:13), a gate of ancient Jerusalem, on the south-west quarter. The gate outside of which lay the piles of sweepings and offscourings of the streets, in the valley of Tophet.

Dung-hill

to sit on a, was a sign of the deepest dejection (1 Samuel 2:8; Psalms 113:7; Lamentations 4:5).

Dura

the circle, the plain near Babylon in which Nebuchadnezzar set up a golden image, mentioned in Daniel 3:1. The place still retains its ancient name. On one of its many mounds the pedestal of what must have been a colossal statue has been found. It has been supposed to be that of the golden image.

Dust

Storms of sand and dust sometimes overtake Eastern travellers. They are very dreadful, many perishing under them. Jehovah threatens to bring on the land of Israel, as a punishment for forsaking him, a rain of powder and dust (Deuteronomy 28:24).

To cast dust on the head was a sign of mourning (Joshua 7:6); and to sit in dust, of extreme affliction (Isaiah 47:1). Dust is used to denote the grave (Job 7:21). To shake off the dust from one's feet against another is to renounce all future intercourse with him (Matthew 10:14; Acts 13:51). To lick the dust is a sign of abject submission (Psalms 72:9); and to throw dust at one is a sign of abhorrence (2 Samuel 16:13; comp. Acts 22:23).

Dwarf

a lean or emaciated person (Leviticus 21:20).

Dwell

Tents were in primitive times the common dwellings of men. Houses were afterwards built, the walls of which were frequently of mud (Job 24:16; Matthew 6:19, 20) or of sun-dried bricks.

God dwells in light (1 Timothy 6:16; 1 John 1:7), in heaven (Psalms 123:1), in his church (Psalms 9:11; 1 John 4:12). Christ dwelt on earth in the days of his humiliation (John 1:14). He now dwells in the hearts of his people (Ephesians 3:17-19. The Holy Spirit dwells in believers (1 Corinthians 3:16; 2 Timothy 1:14). We are exhorted to let the word of God dwell in us richly (Colossians 3:16; Psalms 119:11).

Dwell deep occurs only in Jeremiah 49:8 and refers to the custom of seeking refuge from impending danger, in retiring to the recesses of rocks and caverns, or to remote places in the desert.

Dwellings

The materials used in buildings were commonly bricks, sometimes also stones (Leviticus 14:40, 42), which were held together by cement (Jeremiah 43:9) or bitumen (Genesis 11:3). The exterior was usually whitewashed (Leviticus 14:41; Ezekiel 13:10; Matthew 23:27). The beams were of sycamore (Isaiah 9:10), or olive-wood, or cedar (1 Kings 7:2; Isaiah 9:10).

The form of Eastern dwellings differed in many respects from that of dwellings in Western lands. The larger houses were built in a quadrangle enclosing a court-yard (Luke 5:19; 2 Samuel 17:18; Nehemiah 8:16) surrounded by galleries, which formed the guest-chamber or reception-room for visitors. The flat roof, surrounded by a low parapet, was used for many domestic and social purposes. It was reached by steps from the court. In connection with it (2 Kings 23:12) was an upper room, used as a private chamber (2 Sam 18:33; Daniel 6:11), also as a bedroom (2 Kings 23:12), a sleeping apartment for guests (2 Kings 4:10), and as a sick-chamber (1 Kings 17:19). The doors, sometimes of stone, swung on morticed pivots, and were generally fastened by wooden bolts. The houses of the more wealthy had a doorkeeper or a female porter (John 18:16; Acts 12:13). The windows generally opened into the courtyard, and were closed by a lattice (Judges 5:28). The interior rooms were set apart for the female portion of the household.

The furniture of the room (2 Kings 4:10) consisted of a couch furnished with pillows (Amos 6:4; Ezekiel 13:20); and besides this, chairs, a table and lanterns or lamp-stands (2 Kings 4:10).

Dye

The art of dyeing is one of great antiquity, although no special mention is made of it in the Old Testament. The Hebrews probably learned it from the Egyptians (see Exodus 26:1; 28:5-8who brought it to great perfection. In New Testament times Thyatira was famed for its dyers (Acts 16:14). (See COLOUR.)

E

Eagle

(Herb. nesher; properly the griffon vulture or great vulture, so called from its tearing its prey with its beak), referred to for its swiftness of flight (Deuteronomy 28:49; 2 Samuel 1:23), its mounting high in the air (Job 39:27), its strength (Psalms 103:5), its setting its nest in high places (Jeremiah 49:16), and its power of vision (Job 39:27-30.

This ravenous bird is a symbol of those nations whom God employs and sends forth to do a work of destruction, sweeping away whatever is decaying and putrescent (Matthew 24:28; Isaiah 46:11; Ezekiel 39:4; Deuteronomy 28:49; Jeremiah 4:13; 48:40). It is said that the eagle sheds his feathers in the beginning of spring, and with fresh plumage assumes the appearance of youth. To this, allusion is made in Psalms 103:5 and Isaiah 40:31. God's care over his people is likened to that of the eagle in training its young to fly (Exodus 19:4; Deuteronomy 32:11, 12). An interesting illustration is thus recorded by Sir Humphry Davy:, I once saw a very interesting sight above the crags of Ben Nevis. Two parent eagles were teaching their offspring, two young birds, the maneuvers of flight. They began by rising from the top of the mountain in the eye of the sun. It was about mid-day, and bright for the climate. They at first made small circles, and the young birds imitated them. They paused on their wings, waiting till they had made their flight, and then took a second and larger gyration, always rising toward the sun, and enlarging their circle of flight so as to make a gradually ascending spiral. The young ones still and slowly followed, apparently flying better as they mounted; and they continued this sublime exercise, always rising till they became mere points in the air, and the young ones were lost, and afterwards their parents, to our aching sight. (See Isaiah 40:31.)

There have been observed in Palestine four distinct species of eagles, (1) the golden eagle (Aquila chrysaetos); (2) the spotted eagle (Aquila naevia); (3) the common species, the imperial eagle (Aquila heliaca); and (4) the Circaetos gallicus, which preys on reptiles. The eagle was unclean by the Levitical law (Leviticus 11:13; Deuteronomy 14:12).

Ear

used frequently in a figurative sense (Psalms 34:15). To uncover the ear is to show respect to a person (1 Samuel 20:2 marg.). To have the ear heavy , or to have uncircumcised ears (Isaiah 6:10), is to be inattentive and disobedient. To have the ear bored through with an awl was a sign of perpetual servitude (Exodus 21:6).

Earing

an Old English word (from the Latin aro, I plough), meaning ploughing. It is used in the Authorized Version in Genesis 45:6; Exodus 34:21; 1 Samuel 8:12; Deuteronomy 21:4; Isaiah 30:24; but the Revised Version has rendered the original in these places by the ordinary word to plough or till.

Earnest

The Spirit is the earnest of the believer's destined inheritance (2 Corinthians 1:22; 5:5; Ephesians 1:14). The word thus rendered is the same as that rendered pledge in Genesis 38:17-20; indeed, the Hebrew word has simply passed into the Greek and Latin languages, probably through commercial dealings with the Phoenicians, the great trading people of ancient days. Originally it meant no more than a pledge; but in common usage it came to denote that particular kind of pledge which is a part of the full price of an article paid in advance; and as it is joined with the figure of a seal when applied to the Spirit, it seems to be used by Paul in this specific sense. The Spirit's gracious presence and working in believers is a foretaste to them of the blessedness of heaven. God is graciously pleased to give not only pledges but foretastes of future blessedness.

Earrings

rings properly for the ear (Genesis 35:4; Numbers 31:50; Ezekiel 16:12). In Genesis 24:47 the word means a nose-jewel, and is so rendered in the Revised Version. In Isaiah 3:20 the Authorized Version has ear-rings, and the Revised Version amulets, which more correctly represents the original word (lehashim), which means incantations; charms, thus remedies against enchantment, worn either suspended from the neck or in the ears of females. Ear-rings were ornaments used by both sexes (Exodus 32:2).

Earth

(1.) In the sense of soil or ground, the translation of the word adamah'. In Genesis 9:20 husbandman is literally man of the ground or earth. Altars were to be built of earth (Exodus 20:24). Naaman asked for two mules' burden of earth (2 Kings 5:17), under the superstitious notion that Jehovah, like the gods of the heathen, could be acceptably worshipped only on his own soil.

(2). As the rendering of 'erets, it means the whole world (Genesis 1:2); the land as opposed to the sea (Genesis 1:10). Erets also denotes a country (Genesis 21:32); a plot of ground (Genesis 23:15); the ground on which a man stands (Genesis 33:3); the inhabitants of the earth (Genesis 6:1; 11:1); all the world except Israel (2 Chronicles 13:9). In the New Testament the earth denotes the land of Judea (Matthew 23:35); also things carnal in contrast with things heavenly (John 3:31; Colossians 3:1, 2).

Earthquake

mentioned among the extraordinary phenomena of Palestine (Psalms 18:7; comp. Habakkuk 3:6; Nahum 1:5; Isaiah 5:25).

The first earthquake in Palestine of which we have any record happened in the reign of Ahab (1 Kings 19:11, 12). Another took place in the days of Uzziah, King of Judah (Zechariah 14:5). The most memorable earthquake taking place in New Testament times happened at the crucifixion of our Lord (Matthew 27:54). An earthquake at Philippi shook the prison in which Paul and Silas were imprisoned (Acts 16:26).

It is used figuratively as a token of the presence of the Lord (Judges 5:4; 2 Samuel 22:8; Psalms 77:18; 97:4; 104:32).

East

(1.) The orient (mizrah); the rising of the sun. Thus the east country is the country lying to the east of Syria, the Elymais (Zechariah 8:7).

(2). Properly what is in front of one, or a country that is before or in front of another; the rendering of the word kedem. In pointing out the quarters, a Hebrew always looked with his face toward the east. The word kedem is used when the four quarters of the world are described (Genesis 13:14; 28:14); and mizrah when the east only is distinguished from the west (Joshua 11:3; Psalms 50:1; 103:12 etc.). In Genesis 25:6 eastward is literally unto the land of kedem; i.e., the lands lying east of Palestine, namely, Arabia, Mesopotamia, etc.

East, Children of the

the Arabs as a whole, known as the Nabateans or Kedarenes, nomad tribes (Judges 6:3,33; 7:12; 8:10).

Easter

originally a Saxon word (Eostre), denoting a goddess of the Saxons, in honour of whom sacrifices were offered about the time of the Passover. Hence the name came to be given to the festival of the Resurrection of Christ, which occured at the time of the Passover. In the early English versions this word was frequently used as the translation of the Greek pascha (the Passover). When the Authorized Version (1611) was formed, the word passover was used in all passages in which this word pascha occurred, except in Acts 12:4. In the Revised Version the proper word, passover, is always used.

East gate

(Jeremiah 19:2), properly the Potter's gate, the gate which led to the potter's field, in the valley of Hinnom.

East sea

(Joel 2:20; Ezekiel 47:18), the Dead Sea, which lay on the east side of the Holy Land. The Mediterranean, which lay on the west, was hence called the great sea for the west border (Numbers 34:6).

East wind

the wind coming from the east (Job 27:21; Isaiah 27:8 etc.). Blight caused by this wind, thin ears (Genesis 41:6); the withered gourd (Jonah 4:8). It was the cause and also the emblem of evil (Ezekiel 17:10; 19:12; Hosea 13:15). In Palestine this wind blows from a burning desert, and hence is destitute of moisture necessary for vegetation.

Eating

The ancient Hebrews would not eat with the Egyptians (Genesis 43:32). In the time of our Lord they would not eat with Samaritans (John 4:9), and were astonished that he ate with publicans and sinners (Matthew 9:11). The Hebrews originally sat at table, but afterwards adopted the Persian and Chaldean practice of reclining (Luke 7:36-50. Their principal meal was at noon (Genesis 43:16; 1 Kings 20:16; Ruth 2:14; Luke 14:12). The word eat is used metaphorically in Jeremiah 15:16; Ezekiel 3:1; Revelation 10:9. In John 6:53-58 eating and drinking means believing in Christ. Women were never present as guests at meals (q.v.).

Ebal

stony. (1.) A mountain 3,076 feet above the level of the sea, and 1,200 feet above the level of the valley, on the north side of which stood the city of Shechem (q.v.). On this mountain six of the tribes (Deuteronomy 27:12,13) were appointed to take their stand and respond according to a prescribed form to the imprecations uttered in the valley, where the law was read by the Levites (Deuteronomy 11:29; 29:4, 13). This mountain was also the site of the first great altar erected to Jehovah (Deuteronomy 27:5-8; Joshua 8:30-35. After this the name of Ebal does not again occur in Jewish history. (See GERIZIM.)

(2.) A descendant of Eber (1 Chronicles 1:22), called also Obal (Genesis 10:28).

(3.) A descendant of Seir the Horite (Genesis 36:23).

Ebed

slave, the father of Gaal, in whom the men of Shechem put confidence in their conspiracy against Abimelech (Judges 9:26, 26, 30, 31).

Ebed-melech

a servant of the king; probably an official title, an Ethiopian, one of the eunuchs which was in the king's house; i.e., in the palace of Zedekiah, king of Judah. He interceded with the king in Jeremiah's behalf, and was the means of saving him from death by famine (Jeremiah 38:7-13 comp. Jeremiah 39:15-18.

Eben-ezer

stone of help, the memorial stone set up by Samuel to commemorate the divine assistance to Israel in their great battle against the Philistines, whom they totally routed (1 Samuel 7:7-12 at Aphek, in the neighbourhood of Mizpeh, in Benjamin, near the western entrance of the pass of Beth-horon. On this very battle-field, twenty years before, the Philistines routed the Israelites, and slew of the army in the field about four thousand men (1 Samuel 4:1,2; here, and at 1 Samuel 5:1called Eben-ezer by anticipation). In this extremity the Israelites fetched the ark out of Shiloh and carried it into their camp. The Philistines a second time immediately attacked them, and smote them with a very great slaughter, for there fell of Israel thirty thousand footmen. And the ark of God was taken (1 Samuel 4:10). And now in the same place the Philistines are vanquished, and the memorial stone is erected by Samuel (q.v.). The spot where the stone was erected was somewhere between Mizpeh and Shen. Some have identified it with the modern Beit Iksa, a conspicuous and prominent position, apparently answering all the necessary conditions; others with Dier Aban, 3 miles east of 'Ain Shems.

Eber

beyond. (1.). The third post-duluvian patriach after Shem (Genesis 10:24; 11:14). He is regarded as the founder of the Hebrew race (Genesis 10:21; Numbers 24:24). In Luke 3:35 he is called Heber.

(2.) One of the seven heads of the families of the Gadites (1 Chronicles 5:13).

(3.) The oldest of the three sons of Elpaal the Benjamite (1 Chronicles 8:12).

(4.) One of the heads of the familes of Benjamites in Jerusalem (22).

(5.) The head of the priestly family of Amok in the time of Zerubbabel (Nehemiah 12:20).

Ebony

a black, hard wood, brought by the merchants from India to Tyre (Ezekiel 27:15). It is the heart-wood, brought by Diospyros ebenus, which grows in Ceylon and Southern India.

Ebronah

passage, one of the stations of the Israelites in their wanderings (Numbers 33:34, 35). It was near Ezion-geber.

Ecbatana

(Ezra 6:2 marg.). (See ACHMETHA.)

Ecclesiastes

the Greek rendering of the Hebrew Koheleth, which means Preacher. The old and traditional view of the authorship of this book attributes it to Solomon. This view can be satisfactorily maintained, though others date it from the Captivity. The writer represents himself implicitly as Solomon (Ecclesiastes 1:12). It has been appropriately styled The Confession of King Solomon. The writer is a man who has sinned in giving way to selfishness and sensuality, who has paid the penalty of that sin in satiety and weariness of life, but who has through all this been under the discipline of a divine education, and has learned from it the lesson which God meant to teach him. The writer concludes by pointing out that the secret of a true life is that a man should consecrate the vigour of his youth to God. The key-note of the book is sounded in Ecclesiastes 1:2

Vanity of vanities! saith the Preacher, Vanity of vanities! all is vanity!

i.e., all man's efforts to find happiness apart from God are without result.

Eclipse

of the sun alluded to in Amos 8:9; Micah 3:6; Zechariah 14:6; Joel 2:10. Eclipses were regarded as tokens of God's anger (Joel 3:15; Job 9:7). The darkness at the crucifixion has been ascribed to an eclipse (Matthew 27:45); but on the other hand it is argued that the great intensity of darkness caused by an eclipse never lasts for more than six minutes, and this darkness lasted for three hours. Moreover, at the time of the Passover the moon was full, and therefore there could not be an eclipse of the sun, which is caused by an interposition of the moon between the sun and the earth.

Ed

witness, a word not found in the original Hebrew, nor in the LXX. and Vulgate, but added by the translators in the Authorized Version, also in the Revised Version, of Joshua 22:34. The words are literally rendered: And the children of Reuben and the children of Gad named the altar. It is a witness between us that Jehovah is God. This great altar stood probably on the east side of the Jordan, in the land of Gilead, over against the land of Canaan. After the division of the Promised Land, the tribes of Reuben and Gad and the half-tribe of Manasseh, on returning to their own settlements on the east of Jordan (Joshua 22:1-6erected a great altar, which they affirmed, in answer to the challenge of the other tribes, was not for sacrifice, but only as a witness ('Ed) or testimony to future generations that they still retained the same interest in the nation as the other tribes.

Edar

tower of the flock, a tower between Bethlehem and Hebron, near which Jacob first halted after leaving Bethlehem (Genesis 35:21). In Micah 4:8 the word is rendered tower of the flock (marg., Edar ), and is used as a designation of Bethlehem, which figuratively represents the royal line of David as sprung from Bethlehem.

Eden

delight. (1.) The garden in which our first parents dewlt (Genesis 2:8-17. No geographical question has been so much discussed as that bearing on its site. It has been placed in Armenia, in the region west of the Caspian Sea, in Media, near Damascus, in Palestine, in Southern Arabia, and in Babylonia. The site must undoubtedly be sought for somewhere along the course of the great streams the Tigris and the Euphrates of Western Asia, in the land of Shinar or Babylonia. The region from about lat. 33 degrees 30' to lat. 31 degrees, which is a very rich and fertile tract, has been by the most competent authorities agreed on as the probable site of Eden. It is a region where streams abound, where they divide and re-unite, where alone in the Mesopotamian tract can be found the phenomenon of a single river parting into four arms, each of which is or has been a river of consequence.

Among almost all nations there are traditions of the primitive innocence of our race in the garden of Eden. This was the golden age to which the Greeks looked back. Men then lived a life free from care, and without labour and sorrow. Old age was unknown; the body never lost its vigour; existence was a perpetual feast without a taint of evil. The earth brought forth spontaneously all things that were good in profuse abundance.

(2.) One of the markets whence the merchants of Tyre obtained richly embroidered stuffs (Ezekiel 27:23); the same, probably, as that mentioned in 2 Kings 19:12 and Isaiah 37:12 as the name of a region conquered by the Assyrians.

(3.) Son of Joah, and one of the Levites who assisted in reforming the public worship of the sanctuary in the time of Hezekiah (2 Chronicles 29:12).

Eder

flock. (1.) A city in the south of Judah, on the border of Idumea (Joshua 15:21).

(2.) The second of the three sons of Mushi, of the family of Merari, appointed to the Levitical office (1 Chronicles 23:23; 24:30).

Edom

(1.) The name of Esau (q.v.), Genesis 25:30 Feed me, I pray thee, with that same red pottage [Hebrews haadom, haadom, i.e., 'the red pottage, the red pottage']...Therefore was his name called Edom , i.e., Red.

(2.) Idumea (Isaiah 34:5, 6; Ezekiel 35:15). The field of Edom (Genesis 32:3), the land of Edom (Genesis 36:16), was mountainous (Obad. 1:8, 9, 19, 21). It was called the land, or the mountain of Seir, the rough hills on the east side of the Arabah. It extended from the head of the Gulf of Akabah, the Elanitic gulf, to the foot of the Dead Sea (1 Kings 9:26), and contained, among other cities, the rock-hewn Sela (q.v.), generally known by the Greek name Petra (2 Kings 14:7). It is a wild and rugged region, traversed by fruitful valleys. Its old capital was Bozrah (Isaiah 63:1). The early inhabitants of the land were Horites. They were destroyed by the Edomites (Deuteronomy 2:12), between whom and the kings of Israel and Judah there was frequent war (2 Kings 8:20; 2 Chronicles 28:17).

At the time of the Exodus they churlishly refused permission to the Israelites to pass through their land (Numbers 20:14-21and ever afterwards maintained an attitude of hostility toward them. They were conquered by David (2 Samuel 8:14; comp. 1 Kings 9:26), and afterwards by Amaziah (2 Chronicles 25:11, 12). But they regained again their independence, and in later years, during the decline of the Jewish kingdom (2 Kings 16:6; R.V. marg., Edomites ), made war against Israel. They took part with the Chaldeans when Nebuchadnezzar captured Jerusalem, and afterwards they invaded and held possession of the south of Palestine as far as Hebron. At length, however, Edom fell under the growing Chaldean power (Jeremiah 27:3, 6).

There are many prophecies concerning Edom (Isaiah 34:5, 6; Jeremiah 49:7-18; Ezekiel 25:13; 35:1-15; Joel 3:19; Amos 1:11; Obad.; Malachi 1:3, 4) which have been remarkably fulfilled. The present desolate condition of that land is a standing testimony to the inspiration of these prophecies. After an existence as a people for above seventeen hundred years, they have utterly disappeared, and their language even is forgotten for ever. In Petra, where kings kept their court, and where nobles assembled, there no man dwells; it is given by lot to birds, and beasts, and reptiles.

The Edomites were Semites, closely related in blood and in language to the Israelites. They dispossessed the Horites of Mount Seir; though it is clear, from Genesis 36, that they afterwards intermarried with the conquered population. Edomite tribes settled also in the south of Judah, like the Kenizzites (Genesis 36:11), to whom Caleb and Othniel belonged (Joshua 15:17). The southern part of Edom was known as Teman.

Edrei

mighty; strength. (1.) One of the chief towns of the kingdom of Bashan (Joshua 12:4, 5). Here Og was defeated by the Israelites, and the strength of the Amorites broken (Numbers 21:33-35. It subsequently belonged to Manasseh, for a short time apparently, and afterwards became the abode of banditti and outlaws (Joshua 13:31). It has been identified with the modern Edr'a, which stands on a rocky promontory on the south-west edge of the Lejah (the Argob of the Hebrews, and Trachonitis of the Greeks). The ruins of Edr'a are the most extensive in the Hauran. They are 3 miles in circumference. A number of the ancient houses still remain; the walls, roofs, and doors being all of stone. The wild region of which Edrei was the capital is thus described in its modern aspect: Elevated about 20 feet above the plain, it is a labyrinth of clefts and crevasses in the rock, formed by volcanic action; and owing to its impenetrable condition, it has become a refuge for outlaws and turbulent characters, who make it a sort of Cave of Adullam...It is, in fact, an impregnable natural fortress, about 20 miles in length and 15 in breadth (Porter's Syria, etc.). Beneath this wonderful city there is also a subterranean city, hollowed out probably as a refuge for the population of the upper city in times of danger. (See BASHAN.)

(2.) A town of Naphtali (Joshua 19:37).

Effectual call

See CALL.

Effectual prayer

occurs in Authorized Version, James 5:16. The Revised Version renders appropriately: The supplication of a righteous man availeth much in its working , i.e., it moves the hand of Him who moves the world.

Egg

(Hebrews beytsah, whiteness ). Eggs deserted (Isaiah 10:14), of a bird (Deuteronomy 22:6), an ostrich (Job 39:14), the cockatrice (Isaiah 59:5). In Luke 11:12 an egg is contrasted with a scorpion, which is said to be very like an egg in its appearance, so much so as to be with difficulty at times distinguished from it. In Job 6:6 ( the white of an egg ) the word for egg (hallamuth') occurs nowhere else. It has been translated purslain (R.V. marg.), and the whole phrase purslain-broth , i.e., broth made of that herb, proverbial for its insipidity; and hence an insipid discourse. Job applies this expression to the speech of Eliphaz as being insipid and dull. But the common rendering, the white of an egg , may be satisfactorily maintained.

Eglah

a heifer, one of David's wives, and mother of Ithream (2 Samuel 3:5; 1 Chronicles 3:3). According to a Jewish tradition she was Michal.

Eglaim

two ponds, (Isaiah 15:8), probably En-eglaim of Ezekiel 47:10.

Eglon

the bullock; place of heifers. (1.) Chieftain or king of one of the Moabite tribes (Judges 3:12-14. Having entered into an alliance with Ammon and Amalek, he overran the trans-Jordanic region, and then crossing the Jordan, seized on Jericho, the city of palm trees, which had been by this time rebuilt, but not as a fortress. He made this city his capital, and kept Israel in subjection for eighteen years. The people at length cried unto the Lord in their distress, and he raised them up a deliverer in Ehud (q.v.), the son of Gera, a Benjamite.

(2.) A city in Judah, near Lachish (Joshua 15:39). It was destroyed by Joshua (Joshua 10:5, 6). It has been identified with Tell Nejileh, 6 miles south of Tell Hesy or Ajlan, north-west of Lachish. (See LACHISH.)

Egypt

the land of the Nile and the pyramids, the oldest kingdom of which we have any record, holds a place of great significance in Scripture.

The Egyptians belonged to the white race, and their original home is still a matter of dispute. Many scholars believe that it was in Southern Arabia, and recent excavations have shown that the valley of the Nile was originally inhabited by a low-class population, perhaps belonging to the Nigritian stock, before the Egyptians of history entered it. The ancient Egyptian language, of which the latest form is Coptic, is distantly connected with the Semitic family of speech.

Egypt consists geographically of two halves, the northern being the Delta, and the southern Upper Egypt, between Cairo and the First Cataract. In the Old Testament, Northern or Lower Egypt is called Mazor, the fortified land (Isaiah 19:6; 37:25, where the A.V. mistranslates defence and besieged places ); while Southern or Upper Egypt is Pathros, the Egyptian Pa-to-Res, or the land of the south (Isaiah 11:11). But the whole country is generally mentioned under the dual name of Mizraim, the two Mazors.

The civilization of Egypt goes back to a very remote antiquity. The two kingdoms of the north and south were united by Menes, the founder of the first historical dynasty of kings. The first six dynasties constitute what is known as the Old Empire, which had its capital at Memphis, south of Cairo, called in the Old Testament Moph (Hosea 9:6) and Noph. The native name was Mennofer, the good place.

The Pyramids were tombs of the monarchs of the Old Empire, those of Gizeh being erected in the time of the Fourth Dynasty. After the fall of the Old Empire came a period of decline and obscurity. This was followed by the Middle Empire, the most powerful dynasty of which was the Twelfth. The Fayyum was rescued for agriculture by the kings of the Twelfth Dynasty; and two obelisks were erected in front of the temple of the sun-God at On or Heliopolis (near Cairo), one of which is still standing. The capital of the Middle Empire was Thebes, in Upper Egypt.

The Middle Empire was overthrown by the invasion of the Hyksos, or shepherd princes from Asia, who ruled over Egypt, more especially in the north, for several centuries, and of whom there were three dynasties of kings. They had their capital at Zoan or Tanis (now San), in the north-eastern part of the Delta. It was in the time of the Hyksos that Abraham, Jacob, and Joseph entered Egypt. The Hyksos were finally expelled about B.C. 1600, by the hereditary princes of Thebes, who founded the Eighteenth Dynasty, and carried the war into Asia. Canaan and Syria were subdued, as well as Cyprus, and the boundaries of the Egyptian Empire were fixed at the Euphrates. The Soudan, which had been conquered by the kings of the Twelfth Dynasty, was again annexed to Egypt, and the eldest son of the Pharaoh took the title of Prince of Cush.

One of the later kings of the dynasty, Amenophis IV., or Khu-n-Aten, endeavoured to supplant the ancient state religion of Egypt by a new faith derived from Asia, which was a sort of pantheistic monotheism, the one supreme God being adored under the image of the solar disk. The attempt led to religious and civil war, and the Pharaoh retreated from Thebes to Central Egypt, where he built a new capital, on the site of the present Tell-el-Amarna. The cuneiform tablets that have been found there represent his foreign correspondence (about B.C. 1400). He surrounded himself with officials and courtiers of Asiatic, and more especially Canaanitish, extraction; but the native party succeeded eventually in overthrowing the government, the capital of Khu-n-Aten was destroyed, and the foreigners were driven out of the country, those that remained being reduced to serfdom.

The national triumph was marked by the rise of the Nineteenth Dynasty, in the founder of which, Rameses I., we must see the new king, who knew not Joseph. His grandson, Rameses II., reigned sixty-seven years (B.C. 1348-1281), and was an indefatigable builder. As Pithom, excavated by Dr. Naville in 1883, was one of the cities he built, he must have been the Pharaoh of the Oppression. The Pharaoh of the Exodus may have been one of his immediate successors, whose reigns were short. Under them Egypt lost its empire in Asia, and was itself attacked by barbarians from Libya and the north.

The Nineteenth Dynasty soon afterwards came to an end; Egypt was distracted by civil war; and for a short time a Canaanite, Arisu, ruled over it.

Then came the Twentieth Dynasty, the second Pharaoh of which, Rameses III., restored the power of his country. In one of his campaigns he overran the southern part of Palestine, where the Israelites had not yet settled. They must at the time have been still in the wilderness. But it was during the reign of Rameses III. that Egypt finally lost Gaza and the adjoining cities, which were seized by the Pulista, or Philistines.

After Rameses III., Egypt fell into decay. Solomon married the daughter of one of the last kings of the Twenty-first Dynasty, which was overthrown by Shishak I., the general of the Libyan mercenaries, who founded the Twenty-second Dynasty (1 Kings 11:40; 14:25, 26). A list of the places he captured in Palestine is engraved on the outside of the south wall of the temple of Karnak.

In the time of Hezekiah, Egypt was conquered by Ethiopians from the Soudan, who constituted the Twenty-fifth Dynasty. The third of them was Tirhakah (2 Kings 19:9). In B.C. 674 it was conquered by the Assyrians, who divided it into twenty satrapies, and Tirhakah was driven back to his ancestral dominions. Fourteen years later it successfully revolted under Psammetichus I. of Sais, the founder of the Twenty-sixth Dynasty. Among his successors were Necho (2 Kings 23:29) and Hophra, or Apries (Jeremiah 37:5, 7, 11). The dynasty came to an end in B.C. 525, when the country was subjugated by Cambyses. Soon afterwards it was organized into a Persian satrapy.

The title of Pharaoh, given to the Egyptian kings, is the Egyptian Per-aa, or Great House, which may be compared to that of Sublime Porte. It is found in very early Egyptian texts.

The Egyptian religion was a strange mixture of pantheism and animal worship, the gods being adored in the form of animals. While the educated classes resolved their manifold deities into manifestations of one omnipresent and omnipotent divine power, the lower classes regarded the animals as incarnations of the gods.

Under the Old Empire, Ptah, the Creator, the God of Memphis, was at the head of the Pantheon; afterwards Amon, the God of Thebes, took his place. Amon, like most of the other gods, was identified with Ra, the sun-God of Heliopolis.

The Egyptians believed in a resurrection and future life, as well as in a state of rewards and punishments dependent on our conduct in this world. The judge of the dead was Osiris, who had been slain by Set, the representative of evil, and afterwards restored to life. His death was avenged by his son Horus, whom the Egyptians invoked as their Redeemer. Osiris and Horus, along with Isis, formed a trinity, who were regarded as representing the sun-God under different forms.

Even in the time of Abraham, Egypt was a flourishing and settled monarchy. Its oldest capital, within the historic period, was Memphis, the ruins of which may still be seen near the Pyramids and the Sphinx. When the Old Empire of Menes came to an end, the seat of empire was shifted to Thebes, some 300 miles farther up the Nile. A short time after that, the Delta was conquered by the Hyksos, or shepherd kings, who fixed their capital at Zoan, the Greek Tanis, now San, on the Tanic arm of the Nile. All this occurred before the time of the new king which knew not Joseph (Exodus 1:8). In later times Egypt was conquered by the Persians (B.C. 525), and by the Greeks under Alexander the Great (B.C. 332), after whom the Ptolemies ruled the country for three centuries. Subsequently it was for a time a province of the Roman Empire; and at last, in A.D. 1517, it fell into the hands of the Turks, of whose empire it still forms nominally a part. Abraham and Sarah went to Egypt in the time of the shepherd kings. The exile of Joseph and the migration of Jacob to the land of Goshen occurred about 200 years later. On the death of Solomon, Shishak, king of Egypt, invaded Palestine (1 Kings 14:25). He left a list of the cities he conquered.

A number of remarkable clay tablets, discovered at Tell-el-Amarna in Upper Egypt, are the most important historical records ever found in connection with the Bible. They most fully confirm the historical statements of the Book of Joshua, and prove the antiquity of civilization in Syria and Palestine. As the clay in different parts of Palestine differs, it has been found possible by the clay alone to decide where the tablets come from when the name of the writer is lost. The inscriptions are cuneiform, and in the Aramaic language, resembling Assyrian. The writers are Phoenicians, Amorites, and Philistines, but in no instance Hittites, though Hittites are mentioned. The tablets consist of official dispatches and letters, dating from B.C. 1480, addressed to the two Pharaohs, Amenophis III. and IV., the last of this dynasty, from the kings and governors of Phoenicia and Palestine. There occur the names of three kings killed by Joshua, Adoni-zedec, king of Jerusalem, Japhia, king of Lachish (Joshua 10:3), and Jabin, king of Hazor (Joshua 11:1); also the Hebrews (Abiri) are said to have come from the desert.

The principal prophecies of Scripture regarding Egypt are these, Isaiah 19; Jeremiah 43:8-13; 44:30; 46; Ezekiel 29-32; and it might be easily shown that they have all been remarkably fulfilled. For example, the singular disappearance of Noph (i.e., Memphis) is a fulfilment of Jeremiah 46:19Ezekiel 30:13.

Ehud

union. (1.) A descendant of Benjamin (1 Chronicles 7:10), his great-grandson.

(2.) The son of Gera, of the tribe of Benjamin (Judges 3:15). After the death of Othniel the people again fell into idolatry, and Eglon, the king of Moab, uniting his bands with those of the Ammonites and the Amalekites, crossed the Jordan and took the city of Jericho, and for eighteen years held that whole district in subjection, exacting from it an annual tribute. At length Ehud, by a stratagem, put Eglon to death with a two-edged dagger a cubit long, and routed the Moabites at the fords of the Jordan, putting 10,000 of them to death. Thenceforward the land, at least Benjamin, enjoyed rest for fourscore years (Judges 3:12-30. (See QUARRIES [2].) But in the south-west the Philistines reduced the Israelites to great straits (Judges 5:6). From this oppression Shamgar was raised up to be their deliverer.

Ekron

firm-rooted, the most northerly of the five towns belonging to the lords of the Philistines, about 11 miles north of Gath. It was assigned to Judah (Joshua 13:3), and afterwards to Dan (Joshua 19:43), but came again into the full possession of the Philistines (1 Samuel 5:10). It was the last place to which the Philistines carried the ark before they sent it back to Israel (1 Samuel 5:10; 6:1-8. There was here a noted sanctuary of Baal-zebub (2 Kings 1:2, 3, 6, 16). Now the small village Akir. It is mentioned on monuments in B.C. 702, when Sennacherib set free its king, imprisoned by Hezekiah in Jerusalem, according to the Assyrian record.

Elah

terebinth or oak. (1.) Valley of, where the Israelites were encamped when David killed Goliath (1 Samuel 17:2, 19). It was near Shochoh of Judah and Azekah (1 Samuel 17:1). It is the modern Wady es-Sunt, i.e., valley of the acacia. The terebinths from which the valley of Elah takes its name still cling to their ancient soil. On the west side of the valley, near Shochoh, there is a very large and ancient tree of this kind known as the 'terebinth of Wady Sur,' 55 feet in height, its trunk 17 feet in circumference, and the breadth of its shade no less than 75 feet. It marks the upper end of the Elah valley, and forms a noted object, being one of the largest terebinths in Palestine. Geikie's, The Holy Land, etc.

(2.) One of the Edomite chiefs or dukes of Mount Seir (Genesis 36:41).

(3.) The second of the three sons of Caleb, the son of Jephunneh (1 Chronicles 4:15).

(4.) The son and successor of Baasha, king of Israel (1 Kings 16:8-10. He was killed while drunk by Zimri, one of the captains of his chariots, and was the last king of the line of Baasha. Thus was fullfilled the prophecy of Jehu (6, 7, 11-14).

(5.) The father of Hoshea, the last king of Israel (2 Kings 15:30; 17:1).

Elam

highland, the son of Shem (Genesis 10:22), and the name of the country inhabited by his descendants (Genesis 14:1, 9; Isaiah 11:11; 21:2 etc.) lying to the east of Babylonia, and extending to the shore of the Mediterranean, a distance in a direct line of about 1,000 miles. The name Elam is an Assyrian word meaning high.

The inhabitants of Elam, or 'the Highlands,' to the east of Babylon, were called Elamites. They were divided into several branches, speaking different dialects of the same agglutinative language. The race to which they belonged was brachycephalic, or short-headed, like the pre-Semitic Sumerians of Babylonia.

The earliest Elamite kingdom seems to have been that of Anzan, the exact site of which is uncertain; but in the time of Abraham, Shushan or Susa appears to have already become the capital of the country. Babylonia was frequently invaded by the Elamite kings, who at times asserted their supremacy over it (as in the case of Chedorlaomer, the Kudur-Lagamar, or 'servant of the goddess Lagamar,' of the cuneiform texts).

The later Assyrian monarchs made several campaigns against Elam, and finally Assur-bani-pal (about B.C. 650) succeeded in conquering the country, which was ravaged with fire and sword. On the fall of the Assyrian Empire, Elam passed into the hands of the Persians (A.H. Sayce).

This country was called by the Greeks Cissia or Susiana.

Elasah

God made. (1.) One of the descendants of Judah, of the family of Hezron (1 Chronicles 2:39 Eleasah ).

(2.) A descendant of king Saul (1 Chronicles 8:37; 9:43).

(3.) The son of Shaphan, one of the two who were sent by Zedekiah to Nebuchadnezzar, and also took charge of Jeremiah's letter to the captives in Babylon (Jeremiah 29:3).

Elath

grove; trees, (Deuteronomy 2:8), also in plural form Eloth (1 Kings 9:26 etc.); called by the Greeks and Romans Elana; a city of Idumea, on the east, i.e., the Elanitic, gulf, or the Gulf of Akabah, of the Red Sea. It is first mentioned in Deuteronomy 2:8. It is also mentioned along with Ezion-geber in 1 Kings 9:26. It was within the limits of Solomon's dominion, but afterwards revolted. It was, however, recovered and held for a time under king Uzziah (2 Kings 14:22). Now the ruin Aila.

El-Bethel

God of Bethel, the name of the place where Jacob had the vision of the ladder, and where he erected an altar (Genesis 31:13; 35:7).

Eldad

whom God has loved, one of the seventy elders whom Moses appointed (Numbers 11:26, 27) to administer justice among the people. He, with Medad, prophesied in the camp instead of going with the rest to the tabernacle, as Moses had commanded. This incident was announced to Moses by Joshua, who thought their conduct in this respect irregular. Moses replied, Enviest thou for my sake? would God that all the Lord's people were prophets (Numbers 11:24-30; comp. Mark 9:38; Luke 9:49).

Elder

a name frequently used in the Old Testament as denoting a person clothed with authority, and entitled to respect and reverence (Genesis 50:7). It also denoted a political office (Numbers 22:7). The elders of Israel held a rank among the people indicative of authority. Moses opened his commission to them (Exodus 3:16). They attended Moses on all important occasions. Seventy of them attended on him at the giving of the law (Exodus 24:1). Seventy also were selected from the whole number to bear with Moses the burden of the people (Numbers 11:16, 17). The elder is the keystone of the social and political fabric wherever the patriarchal system exists. At the present day this is the case among the Arabs, where the sheik (i.e., the old man ) is the highest authority in the tribe. The body of the elders of Israel were the representatives of the people from the very first, and were recognized as such by Moses. All down through the history of the Jews we find mention made of the elders as exercising authority among the people. They appear as governors (Deuteronomy 31:28), as local magistrates (Deuteronomy 16:18), administering justice (Deuteronomy 19:12). They were men of extensive influence (1 Samuel 30:26-31. In New Testament times they also appear taking an active part in public affairs (Matthew 16:21; 21:23; 26:59).

The Jewish eldership was transferred from the old dispensation to the new. The creation of the office of elder is nowhere recorded in the New Testament, as in the case of deacons and apostles, because the latter offices were created to meet new and special emergencies, while the former was transmitted from the earlies times. In other words, the office of elder was the only permanent essential office of the church under either dispensation.

The elders of the New Testament church were the pastors (Ephesians 4:11), bishops or overseers (Acts 20:28), leaders and rulers (Hebrews 13:7; 1 Thessalonians 5:12) of the flock. Everywhere in the New Testament bishop and presbyter are titles given to one and the same officer of the Christian church. He who is called presbyter or elder on account of his age or gravity is also called bishop or overseer with reference to the duty that lay upon him (Titus 1:5-7; Acts 20:17-28; Phil. 1:1).

Elealeh

God has ascended, a place in the pastoral country east of Jordan, in the tribe of Reuben (Numbers 32:3, 37). It is not again mentioned till the time of Isaiah (Isaiah 15:4; 16:9) and Jeremiah (Jeremiah 48:34). It is now an extensive ruin called el-A'al, about one mile north-east of Heshbon.

Eleazar

God has helped. (1.) The third son of Aaron (Exodus 6:23). His wife, a daughter of Putiel, bore him Phinehas (Exodus 6:25). After the death of Nadab and Abihu (Leviticus 10:12; Numbers 3:4) he was appointed to the charge of the sanctuary (Numbers 3:32). On Mount Hor he was clothed with the sacred vestments, which Moses took from off his brother Aaron and put upon him as successor to his father in the high priest's office, which he held for more than twenty years (Numbers 20:25-29. He took part with Moses in numbering the people (Numbers 26:3, 4), and assisted at the inauguration of Joshua. He assisted in the distribution of the land after the conquest (Joshua 14:1). The high-priesthood remained in his family till the time of Eli, into whose family it passed, till it was restored to the family of Eleazar in the person of Zadok (1 Samuel 2:35; comp. 1 Kings 2:27). And Eleazar the son of Aaron died; and they buried him in a hill that pertained to Phinehas his son (Joshua 24:33). The word here rendered hill is Gibeah, the name of several towns in Palestine which were generally on or near a hill. The words may be more suitably rendered, They buried him in Gibeah of Phinehas , i.e., in the city of Phinehas, which has been identified, in accordance with Jewish and Samaritan traditions, with Kefr Ghuweirah='Awertah, about 7 miles north of Shiloh, and a few miles south-east of Nablus. His tomb is still shown there, overshadowed by venerable terebinths. Others, however, have identified it with the village of Gaba or Gebena of Eusebius, the modern Khurbet Jibia, 5 miles north of Guphna towards Nablus.

(2.) An inhabitant of Kirjath-jearim who was sanctified to take charge of the ark, although not allowed to touch it, while it remained in the house of his father Abinadab (1 Samuel 7:1, 2; comp. Numbers 3:31; 4:15).

(3.) The son of Dodo the Ahohite, of the tribe of Benjamin, one of the three most eminent of David's thirty-seven heroes (1 Chronicles 11:12) who broke through the Philistine host and brought him water from the well of Bethlehem (2 Samuel 23:9, 16).

(4.) A son of Phinehas associated with the priests in taking charge of the sacred vessels brought back to Jerusalem after the Exile (Ezra 8:33).

(5.) A Levite of the family of Merari (1 Chronicles 23:21, 22).

Election of Grace

The Scripture speaks (1) of the election of individuals to office or to honour and privilege, e.g., Abraham, Jacob, Saul, David, Solomon, were all chosen by God for the positions they held; so also were the apostles. (2) There is also an election of nations to special privileges, e.g., the Hebrews (Deuteronomy 7:6; Romans 9:4). (3) But in addition there is an election of individuals to eternal life (2 Thessalonians 2:13; Ephesians 1:4; 1 Peter 1:2; John 13:18).

The ground of this election to salvation is the good pleasure of God (Ephesians 1:5, 11; Matthew 11:25, 26; John 15:16, 19). God claims the right so to do (Romans 9:16, 21).

It is not conditioned on faith or repentance, but is of soverign grace (Romans 11:4-6; Ephesians 1:3-6. All that pertain to salvation, the means (Ephesians 2:8; 2 Thessalonians 2:13) as well as the end, are of God (Acts 5:31; 2 Timothy 2:25; 1 Corinthians 1:30; Ephesians 2:5, 10). Faith and repentance and all other graces are the exercises of a regenerated soul; and regeneration is God's work, a new creature.

Men are elected to salvation, to the adoption of sons, to be holy and without blame before him in love (2 Thessalonians 2:13; Galatians 4:4, 5; Ephesians 1:4). The ultimate end of election is the praise of God's grace (Ephesians 1:6, 12). (See PREDESTINATION.)

Elect lady

to whom the Second Epistle of John is addressed (2 John 1:1). Some think that the word rendered lady is a proper name, and thus that the expression should be elect Kyria.

El-elohe-Isreal

mighty one; God of Israel, the name which Jacob gave to the alter which he erected on the piece of land where he pitched his tent before Shechem, and which he afterwards purchased from the sons of Hamor (Genesis 33:20).

Elements

In its primary sense, as denoting the first principles or constituents of things, it is used in 2 Peter 3:10: The elements shall be dissolved. In a secondary sense it denotes the first principles of any art or science. In this sense it is used in Galatians 4:3, 9; Colossians 2:8, 20 where the expressions, elements of the world, week and beggarly elements, denote that state of religious knowledge existing among the Jews before the coming of Christ, the rudiments of religious teaching. They are of the world, because they are made up of types which appeal to the senses. They are weak, because insufficient; and beggarly, or poor, because they are dry and barren, not being accompanied by an outpouring of spiritual gifts and graces, as the gospel is.

Elephant

not found in Scripture except indirectly in the original Greek word (elephantinos) translated of ivory in Revelation 18:12 and in the Hebrew word (shenhabim, meaning elephant's tooth ) rendered ivory in 1 Kings 10:22 and 2 Chronicles 9:21.

Elhanan

whom God has graciously bestowed. (1.) A warrior of the time of David famed for his exploits. In the Authorized Version (2 Samuel 21:19) it is recorded that Elhanan the son of Jaare-oregim, a Bethlehemite, slew the brother of Goliath. The Revised Version here rightly omits the words the brother of. They were introduced in the Authorized Version to bring this passage into agreement with 1 Chronicles 20:5 where it is said that he slew Lahmi the brother of Goliath. Goliath the Gittite was killed by David (1 Samuel 17). The exploit of Elhanan took place late in David's reign.

(2.) The son of Dodo, and one of David's warriors (2 Samuel 23:24).

Eli

ascent, the high priest when the ark was at Shiloh (1 Samuel 1:3, 9). He was the first of the line of Ithamar, Aaron's fourth son (1 Chronicles 24:3; comp. 2 Samuel 8:17), who held that office. The office remained in his family till the time of Abiathar (1 Kings 2:26, 27), whom Solomon deposed, and appointed Zadok, of the family of Eleazar, in his stead (35). He acted also as a civil judge in Israel after the death of Samson (1 Samuel 4:18), and judged Israel for forty years.

His sons Hophni and Phinehas grossly misconducted themselves, to the great disgust of the people (1 Samuel 2:27-36. They were licentious reprobates. He failed to reprove them so sternly as he ought to have done, and so brought upon his house the judgment of God (1 Samuel 2:22-33; 3:18). The Israelites proclaimed war against the Philistines, whose army was encamped at Aphek. The battle, fought a short way beyond Mizpeh, ended in the total defeat of Israel. Four thousand of them fell in battle array . They now sought safety in having the ark of the covenant of the Lord among them. They fetched it from Shiloh, and Hophni and Phinehas accompanied it. This was the first time since the settlement of Israel in Canaan that the ark had been removed from the sanctuary. The Philistines put themselves again in array against Israel, and in the battle which ensued Israel was smitten, and there was a very great slaughter. The tidings of this great disaster were speedily conveyed to Shiloh, about 20 miles distant, by a messenger, a Benjamite from the army. There Eli sat outside the gate of the sanctuary by the wayside, anxiously waiting for tidings from the battle-field. The full extent of the national calamity was speedily made known to him: Israel is fled before the Philistines, there has also been a great slaughter among the people, thy two sons Hophni and Phinehas are dead, and the ark of God is taken (1 Samuel 4:12-18. When the old man, whose eyes were stiffened (i.e., fixed, as of a blind eye unaffected by the light) with age, heard this sad story of woe, he fell backward from off his seat and died, being ninety and eight years old. (See ITHAMAR.)

Eli, Hebrews eli, my God , (Matthew 27:46), an exclamation used by Christ on the cross. Mark (Mark 15:34), as usual, gives the original Aramaic form of the word, Eloi.

Eliab

to whom God is father. (1.) A Reubenite, son of Pallu (Numbers 16:1, 12; 26:8, 9; Deuteronomy 11:6).

(2.) A son of Helon, and chief of the tribe of Zebulun at the time of the census in the wilderness (Numbers 1:9; 2:7).

(3.) The son of Jesse, and brother of David (1 Samuel 16:6). It was he who spoke contemptuously to David when he proposed to fight Goliath (1 Samuel 17:28).

(4.) One of the Gadite heroes who joined David in his stronghold in the wilderness (1 Chronicles 12:9).

Eliada

whom God cares for. (1.) One of David's sons born after his establishment in Jerusalem (2 Samuel 5:16).

(2.) A mighty man of war, a Benjamite (2 Chronicles 17:17).

(3.) An Aramite of Zobah, captain of a marauding band that troubled Solomon (1 Kings 11:23).

Eliakim

whom God will raise up. (1.) The son of Melea (Luke 3:30), and probably grandson of Nathan.

(2.) The son of Abiud, of the posterity of Zerubbabel (Matthew 1:13).

(3.) The son of Hilkiah, who was sent to receive the message of the invading Assyrians and report it to Isaiah (2 Kings 18:18; 19:2; Isaiah 36:3; 37:2). In his office as governor of the palace of Hezekiah he succeeded Shebna (Isaiah 22:15-25. He was a good man (Isaiah 22:20; 2 Kings 18:37), and had a splendid and honourable career.

(4.) The original name of Jehoiakim, king of Judah (2 Kings 23:34). He was the son of Josiah.

Eliam

God's people. (1.) The father of Bathsheba, the wife of Uriah (2 Samuel 11:3). In 1 Chronicles 3:5 his name is Ammiel.

(2.) This name also occurs as that of a Gilonite, the son of Ahithophel, and one of David's thirty warriors (2 Samuel 23:34). perhaps these two were the same person.

Elias

the Greek form of Elijah (Matthew 11:14; 16:14 etc.), which the Revised Version has uniformly adopted in the New Testament. (See ELIJAH.)

Eliashib

whom God will restore. (1.) A priest, head of one of the courses of the priests of the time of David (1 Chronicles 24:12).

(2.) A high priest in the time of Ezra and Nehemiah (Nehemiah 12:22, 23). He rebuilt the eastern city wall (Nehemiah 3:1), his own mansion being in that quarter, on the ridge Ophel (Nehemiah 3:20, 21). His indulgence of Tobiah the Ammonite provoked the indignation of Nehemiah (Nehemiah 13:4, 7).

Eliathah

to whom God will come, one of the foureen sons of the Levite Heman, and musician of the temple in the time of David (1 Chronicles 25:4).

Elidad

whom God has loved, son of Chislon, and chief of the tribe of Benjamin; one of those who were appointed to divide the Promised Land among the tribes (Numbers 34:21).

Eliel

to whom God is might. (1.) A chief of Manasseh, on the east of Jordan (1 Chronicles 5:24).

(2.) A Gadite who joined David in the hold at Ziklag (1 Chronicles 12:11).

(3.) One of the overseers of the offerings in the reign of Hezekiah (2 Chronicles 31:13).

Eliezer

God his help. (1.) Of Damascus, the steward (R.V., possessor ) of Abraham's house (Genesis 15:2, 3). It was probably he who headed the embassy sent by Abraham to the old home of his family in Padan-aram to seek a wife for his son Isaac. The account of this embassy is given at length in Genesis 24.

(2.) The son of Becher, and grandson of Benjamin (1 Chronicles 7:8).

(3.) One of the two sons of Moses, born during his sojourn in Midian (Exodus 18:4; 1 Chronicles 23:15, 17). He remained with his mother and brother Gershom with Jethro when Moses returned to Egypt. (Exodus 18:4). They were restored to Moses when Jethro heard of his departure out of Egypt.

(4.) One of the priests who blew the trumpet before the ark when it was brought to Jerusalem (1 Chronicles 15:24).

(5.) Son of Zichri, and chief of the Reubenites under David (1 Chronicles 27:16).

(6.) A prophet in the time of Jehoshaphat (2 Chronicles 20:37). Others of this name are mentioned Luke 3:29; Ezra 8:16; 10:18, 23, 31.

Elihu

whose God is he. (1.) The son of Barachel, a Buzite (Job 32:2), one of Job's friends. When the debate between Job and his friends is brought to a close, Elihu for the first time makes his appearance, and delivers his opinion on the points at issue (Job 32-37).

(2.) The son of Tohu, and grandfather of Elkanah (1 Samuel 1:1). He is called also Eliel (1 Chronicles 6:34) and Eliab (1 Chronicles 6:27).

(3.) One of the captains of thousands of Manasseh who joined David at Ziklag (1 Chronicles 12:20).

(4.) One of the family of Obed-edom, who were appointed porters of the temple under David (1 Chronicles 26:7).

Elijah

whose God is Jehovah. (1.) The Tishbite, the Elias of the New Testament, is suddenly introduced to our notice in 1 Kings 17:1 as delivering a message from the Lord to Ahab. There is mention made of a town called Thisbe, south of Kadesh, but it is impossible to say whether this was the place referred to in the name given to the prophet.

Having delivered his message to Ahab, he retired at the command of God to a hiding-place by the brook Cherith, beyond Jordan, where he was fed by ravens. When the brook dried up God sent him to the widow of Zarephath, a city of Zidon, from whose scanty store he was supported for the space of two years. During this period the widow's son died, and was restored to life by Elijah (1 Kings 17:2-24).

During all these two years a famine prevailed in the land. At the close of this period of retirement and of preparation for his work (comp. Galatians 1:17, 18) Elijah met Obadiah, one of Ahab's officers, whom he had sent out to seek for pasturage for the cattle, and bade him go and tell his master that Elijah was there. The king came and met Elijah, and reproached him as the troubler of Israel. It was then proposed that sacrifices should be publicly offered, for the purpose of determining whether Baal or Jehovah were the true God. This was done on Carmel, with the result that the people fell on their faces, crying, The Lord, he is the God. Thus was accomplished the great work of Elijah's ministry. The prophets of Baal were then put to death by the order of Elijah. Not one of them escaped. Then immediately followed rain, according to the word of Elijah, and in answer to his prayer (James 5:18).

Jezebel, enraged at the fate that had befallen her priests of Baal, threatened to put Elijah to death (1 Kings 19:1-13. He therefore fled in alarm to Beersheba, and thence went alone a day's journey into the wilderness, and sat down in despondency under a juniper tree. As he slept an angel touched him, and said unto him, Arise and eat; because the journey is too great for thee. He arose and found a cake and a cruse of water. Having partaken of the provision thus miraculously supplied, he went forward on his solitary way for forty days and forty nights to Horeb, the mount of God, where he took up his abode in a cave. Here the Lord appeared unto him and said, What dost thou here, Elijah? In answer to his despondent words God manifests to him his glory, and then directs him to return to Damascus and anoint Hazael king over Syria, and Jehu king over Israel, and Elisha to be prophet in his room (1 Kings 19:13-21; comp. 2 Kings 8:7-15; 9:1-10.

Some six years after this he warned Ahab and Jezebel of the violent deaths they would die (1 Kings 21:19-24; 22:38). He also, four years afterwards, warned Ahaziah (q.v.), who had succeeded his father Ahab, of his approaching death (2 Kings 1:1-16. (See NABOTH.) During these intervals he probably withdrew to some quiet retirement, no one knew where. His interview with Ahaziah's messengers on the way to Ekron, and the account of the destruction of his captains with their fifties, suggest the idea that he may have been in retirement at this time on Mount Carmel.

The time now drew near when he was to be taken up into heaven (2 Kings 2:1-12. He had a presentiment of what was awaiting him. He went down to Gilgal, where was a school of the prophets, and where his successor Elisha, whom he had anointed some years before, resided. Elisha was solemnized by the thought of his master's leaving him, and refused to be parted from him. They two went on, and came to Bethel and Jericho, and crossed the Jordan, the waters of which were divided hither and thither when smitten with Elijah's mantle. Arrived at the borders of Gilead, which Elijah had left many years before, it came to pass as they still went on and talked they were suddenly separated by a chariot and horses of fire; and Elijah went up by a whirlwind into heaven, Elisha receiving his mantle, which fell from him as he ascended.

No one of the old prophets is so frequently referred to in the New Testament. The priests and Levites said to the Baptist (John 1:25), Why baptizest thou, if thou be not that Christ, nor Elias? Paul (Romans 11:2) refers to an incident in his history to illustrate his argument that God had not cast away his people. James (James 5:17) finds in him an illustration of the power of prayer. (See also Luke 4:25; 9:54.) He was a type of John the Baptist in the sternness and power of his reproofs (Luke 9:8). He was the Elijah that must first come (Matthew 11:11, 14), the forerunner of our Lord announced by Malachi. Even outwardly the Baptist corresponded so closely to the earlier prophet that he might be styled a second Elijah. In him we see the same connection with a wild and wilderness country; the same long retirement in the desert; the same sudden, startling entrance on his work (1 Kings 17:1; Luke 3:2); even the same dress, a hairy garment, and a leathern girdle about the loins (2 Kings 1:8; Matthew 3:4).

How deep the impression was which Elijah made on the mind of the nation may be judged from the fixed belief, which rested on the words of Malachi (Malachi 4:5, 6), which many centuries after prevailed that he would again appear for the relief and restoration of the country. Each remarkable person as he arrives on the scene, be his habits and characteristics what they may, the stern John equally with his gentle Successor, is proclaimed to be Elijah (Matthew 11:13, 14; 16:14; 17:10; Mark 9:11; 15:35; Luke 9:7, 8; John 1:21). His appearance in glory on the mount of transfiguration does not seem to have startled the disciples. They were 'sore afraid,' but not apparently surprised.

(2.) The Elijah spoken of in 2 Chronicles 21:12-15 is by some supposed to be a different person from the foregoing. He lived in the time of Jehoram, to whom he sent a letter of warning (comp. 1 Chronicles 28:19; Jeremiah 36), and acted as a prophet in Judah; while the Tishbite was a prophet of the northern kingdom. But there does not seem any necessity for concluding that the writer of this letter was some other Elijah than the Tishbite. It may be supposed either that Elijah anticipated the character of Jehoram, and so wrote the warning message, which was preserved in the schools of the prophets till Jehoram ascended the throne after the Tishbite's translation, or that the translation did not actually take place till after the accession of Jehoram to the throne (2 Chronicles 21:12; 2 Kings 8:16). The events of 2 Kings 2 may not be recorded in chronological order, and thus there may be room for the opinion that Elijah was still alive in the beginning of Jehoram's reign.

Elika

God is his rejector, one of David's thirty-seven distinguished heros (2 Samuel 23:25).

Elim

trees, (Exodus 15:27; Numbers 33:9), the name of the second station where the Israelites encamped after crossing the Red Sea. It had twelve wells of water and threescore and ten palm trees. It has been identified with the Wady Ghurundel, the most noted of the four wadies which descend from the range of et-Tih towards the sea. Here they probably remained some considerable time. The form of expression in Exodus 16:1 seems to imply that the people proceeded in detachments or companies from Elim, and only for the first time were assembled as a complete host when they reached the wilderness of Sin (q.v.).

Elimelech

God his king, a man of the tribe of Judah, of the family of the Hezronites, and kinsman of Boaz, who dwelt in Bethlehem in the days of the judges. In consequence of a great dearth he, with his wife Naomi and his two sons, went to dwell in the land of Moab. There he and his sons died (Ruth 1:2,3; 2:1,3; 4:3,9). Naomi afterwards returned to Palestine with her daughter Ruth.

Elioenai

toward Jehovah are my eyes, the name of several men mentioned in the Old Testament (1 Chronicles 7:8; 4:36; Ezra 10:22, 27). Among these was the eldest son of Neariah, son of Shemaiah, of the descendants of Zerubbabel. His family are the latest mentioned in the Old Testament (1 Chronicles 3:23, 24).

Eliphalet

God his deliverance, one of David's sons (2 Samuel 5:16); called also Eliphelet (1 Chronicles 3:8).

Eliphaz

God his strength. (1.) One of Job's three friends who visited him in his affliction (Job 4:1). He was a Temanite , i.e., a native of Teman, in Idumea. He first enters into debate with Job. His language is uniformly more delicate and gentle than that of the other two, although he imputes to Job special sins as the cause of his present sufferings. He states with remarkable force of language the infinite purity and majesty of God (Job 4:12-21; 15:12-16.

(2.) The son of Esau by his wife Adah, and father of several Edomitish tribes (Genesis 36:4, 10, 11, 16).

Elipheleh

God will distinguish him, one of the porters appointed to play on the Sheminith on the occasion of the bringing up of the ark to the city of David (1 Chronicles 15:18, 21).

Eliphelet

God his deliverance. (1.) One of David's distinguished warriors (2 Samuel 23:34); called also Eliphal in 1 Chronicles 11:35.

(2.) One of the sons of David born at Jerusalem (1 Chronicles 3:6; 14:5); called Elpalet in 1 Chronicles 14:5. Also another of David's sons (1 Chronicles 3:8); called Eliphalet in 2 Samuel 5:16; 1 Chronicles 14:7.

(3.) A descendant of king Saul through Jonathan (1 Chronicles 8:39).

Elisabeth

God her oath, the mother of John the Baptist (Luke 1:5). She was a descendant of Aaron. She and her husband Zacharias (q.v.) were both righteous before God (Luke 1:5, 13). Mary's visit to Elisabeth is described in Luke 1:39-63.

Elisha

God his salvation, the son of Shaphat of Abel-meholah, who became the attendant and disciple of Elijah (1 Kings 19:16-19. His name first occurs in the command given to Elijah to anoint him as his successor (1 Kings 19:16). This was the only one of the three commands then given to Elijah which he accomplished. On his way from Sinai to Damascus he found Elisha at his native place engaged in the labours of the field, ploughing with twelve yoke of oxen. He went over to him, threw over his shoulders his rough mantle, and at once adopted him as a son, and invested him with the prophetical office (comp. Luke 9:61, 62). Elisha accepted the call thus given (about four years before the death of Ahab), and for some seven or eight years became the close attendant on Elijah till he was parted from him and taken up into heaven. During all these years we hear nothing of Elisha except in connection with the closing scenes of Elijah's life. After Elijah, Elisha was accepted as the leader of the sons of the prophets, and became noted in Israel. He possessed, according to his own request, a double portion of Elijah's spirit (2 Kings 2:9); and for the long period of about sixty years (B.C. 892-832) held the office of prophet in Israel (2 Kings 5:8).

After Elijah's departure, Elisha returned to Jericho, and there healed the spring of water by casting salt into it (2 Kings 2:21). We next find him at Bethel (1 Kings 2:23), where, with the sternness of his master, he cursed the youths who came out and scoffed at him as a prophet of God: Go up, thou bald head. The judgment at once took effect, and God terribly visited the dishonour done to his prophet as dishonour done to himself. We next read of his predicting a fall of rain when the army of Jehoram was faint from thirst (2 Kings 3:9-20; of the multiplying of the poor widow's cruse of oil (2 Kings 4:1-7; the miracle of restoring to life the son of the woman of Shunem (2 Kings 4:18-37; the multiplication of the twenty loaves of new barley into a sufficient supply for an hundred men (2 Kings 4:42-44; of the cure of Naaman the Syrian of his leprosy (2 Kings 5:1-27; of the punishment of Gehazi for his falsehood and his covetousness; of the recovery of the axe lost in the waters of the Jordan (2 Kings 6:1-7; of the miracle at Dothan, half-way on the road between Samaria and Jezreel; of the siege of Samaria by the king of Syria, and of the terrible sufferings of the people in connection with it, and Elisha's prophecy as to the relief that would come (2 Kings 6:24-7:2).

We then find Elisha at Damascus, to carry out the command given to his master to anoint Hazael king over Syria (2 Kings 8:7-15; thereafter he directs one of the sons of the prophets to anoint Jehu, the son of Jehoshaphat, king of Israel, instead of Ahab. Thus the three commands given to Elijah (2 Kings 9:1-10were at length carried out.

We do not again read of him till we find him on his death-bed in his own house (2 Kings 13:14-19. Joash, the grandson of Jehu, comes to mourn over his approaching departure, and utters the same words as those of Elisha when Elijah was taken away: My father, my father! the chariot of Israel, and the horsemen thereof.

Afterwards when a dead body is laid in Elisha's grave a year after his burial, no sooner does it touch the hallowed remains than the man revived, and stood up on his feet (2 Kings 13:20-21.

Elishah

the oldest of the four sons of Javan (Genesis 10:4), whose descendants peopled Greece. It has been supposed that Elishah's descendants peopled the Peloponnesus, which was known by the name of Elis. This may be meant by the isles of Elishah (Ezekiel 27:7).

Elishama

whom God hears. (1.) A prince of Benjamin, grandfather of Joshua (Numbers 1:10; 1 Chronicles 7:26). (2.) One of David's sons (2 Samuel 5:16). (3.) Another of David's sons (1 Chronicles 3:6). (4.) A priest sent by Jehoshaphat to teach the people the law (2 Chronicles 17:8).

Elishaphat

whom God has judged, one of the captains of hundreds associated with Jehoiada in the league to overthrow the usurpation of Athaliah (2 Chronicles 23:1).

Elisheba

God is her oath, the daughter of Amminadab and the wife of Aaron (Exodus 6:23).

Elishua

God his salvation, a son of David, 2 Samuel 5:15 = Elishama, 1 Chronicles 3:6.

Elkanah

God-created. (1.) The second son of Korah (Exodus 6:24), or, according to 1 Chronicles 6:22, 23 more correctly his grandson.

(2.) Another Levite of the line of Heman the singer, although he does not seem to have performed any of the usual Levitical offices. He was father of Samuel the prophet (1 Chronicles 6:27, 34). He was an Ephrathite (1 Samuel 1:1, 4, 8), but lived at Ramah, a man of wealth and high position. He had two wives, Hannah, who was the mother of Samuel, and Peninnah.

Elkosh

God my bow, the birth-place of Nahum the prophet (Nahum 1:1). It was probably situated in Galilee, but nothing definite is known of it.

Ellasar

the oak or heap of Assyria, a territory in Asia of which Arioch was king (Genesis 14:1, 9). It is supposed that the old Chaldean town of Larsa was the metropolis of this kingdom, situated nearly half-way between Ur (now Mugheir) and Erech, on the left bank of the Euphrates. This town is represented by the mounds of Senkereh, a little to the east of Erech.

Elm

Hosea 4:13; rendered terebinth in the Revised Version. It is the Pistacia terebinthus of Linn., a tree common in Palestine, long-lived, and therefore often employed for landmarks and in designating places (Genesis 35:4; Judges 6:11, 19. Rendered oak in both A.V. and R.V.). (See TEIL TREE.)

Elnathan

whom God has given. (1.) An inhabitant of Jerusalem, the father of Nehushta, who was the mother of king Jehoiachin (2 Kings 24:8). Probably the same who tried to prevent Jehoiakim from burning the roll of Jeremiah's prophecies (Jeremiah 26:22; 36:12). (2.) Ezra 8:16.

Elon

oak. (1.) A city of Dan (Joshua 19:43). (2.) A Hittite, father of Bashemath, Esau's wife (Genesis 26:34). (3.) One of the sons of Zebulun (Genesis 46:14). (4.) The eleventh of the Hebrew judges. He held office for ten years (Judges 12:11, 12). He is called the Zebulonite.

Elparan

oak of Paran, a place on the edge of the wilderness bordering the territory of the Horites (Genesis 14:6). This was the farthest point to which Chedorlaomer's expedition extended. It is identified with the modern desert of et-Tih. (See PARAN.)

Eltekeh

God is its fear, a city in the tribe of Daniel It was a city of refuge and a Levitical city (Joshua 21:23). It has been identified with Beit-Likia, north-east of latrum.

Elul

(Nehemiah 6:15), the name of the sixth month of the ecclesiastical year, and the twelfth of the civil year. It began with the new moon of our August and September, and consisted of twenty-nine days.

Elymas

magician or sorcerer, the Arabic name of the Jew Bar-Jesus, who withstood Paul and Barnabas in Cyprus. He was miraculously struck with blindness (Acts 13:11).

Embalming

the process of preserving a body by means of aromatics (Genesis 50:2, 3, 26). This art was practised by the Egyptians from the earliest times, and there brought to great perfection. This custom probably originated in the belief in the future reunion of the soul with the body. The process became more and more complicated, and to such perfection was it carried that bodies embalmed thousands of years ago are preserved to the present day in the numberless mummies that have been discovered in Egypt.

The embalming of Jacob and Joseph was according to the Egyptian custom, which was partially followed by the Jews (2 Chronicles 16:14), as in the case of king Asa, and of our Lord (John 19:39, 40; Luke 23:56; 24:1). (See PHARAOH.)

Embroider

The art of embroidery was known to the Jews (Exodus 26:36; 35:35; 38:23; Judges 5:30; Psalms 45:14). The skill of the women in this art was seen in the preparation of the sacerdotal robes of the high priest (Exodus 28). It seems that the art became hereditary in certain families (1 Chronicles 4:21). The Assyrians were also noted for their embroidered robes (Ezekiel 27:24).

Emerald

Hebrews nophek (Exodus 28:18; 39:11); i.e., the glowing stone , probably the carbuncle, a precious stone in the breastplate of the high priest. It is mentioned (Revelation 21:19) as one of the foundations of the New Jerusalem. The name given to this stone in the New Testament Greek is smaragdos, which means live coal.

Emerod

See HAEMORRHOIDS.

Emims

terrors, a warlike tribe of giants who were defeated by Chedorlaomer and his allies in the plain of Kiriathaim. In the time of Abraham they occupied the country east of Jordan, afterwards the land of the Moabites (Genesis 14:5; Deuteronomy 2:10). They were, like the Anakim, reckoned among the Rephaim, and were conquered by the Moabites, who gave them the name of Emims, i.e., terrible men (Deuteronomy 2:11). The Ammonites called them Zamzummims (Deuteronomy 2:20).

Emmanuel

God with us, Matthew 1:23). (See IMMANUEL.)

Emmaus

hot baths, a village three-score furlongs from jerusalem, where our Lord had an interview with two of his disciples on the day of his resurrection (Luke 24:13). This has been identified with the modern el-Kubeibeh, lying over 7 miles north-west of Jerusalem. This name, el-Kubeibeh, meaning little dome, is derived from the remains of the Crusaders' church yet to be found there. Others have identified it with the modern Khurbet Khamasa i.e., the ruins of Khamasa , about 8 miles south-west of Jerusalem, where there are ruins also of a Crusaders' church. Its site, however has been much disputed.

Emmor

an ass, Acts 7:16. (See HAMOR.)

Encamp

An encampment was the resting-place for a longer or shorter period of an army or company of travellers (Exodus 13:20; 14:19; Joshua 10:5; 11:5).

The manner in which the Israelites encamped during their march through the wilderness is described in Numbers 2 and 3. The order of the encampment (see CAMP) was preserved in the march (Numbers 2:17), the signal for which was the blast of two silver trumpets. Detailed regulations affecting the camp for sanitary purposes are given (Leviticus 4:11, 12; 6:11; 8:17; 10:4, 5; 13:46; 14:3; Numbers 12:14, 15; 31:19; Deuteronomy 23:10, 12).

Criminals were executed without the camp (Leviticus 4:12; comp. John 19:17, 20), and there also the young bullock for a sin-offering was burnt (Leviticus 24:14; comp. Hebrews 13:12).

In the subsequent history of Israel frequent mention is made of their encampments in the time of war (Judges 7:18; 1 Samuel 13:2, 3, 16, 23; 17:3; 29:1; 30:9, 24). The temple was sometimes called the camp of the Lord (2 Chronicles 31:2 R.V.; comp. Psalms 78:28). The multitudes who flocked to David are styled a great host (i.e., camp; Hebrews mahaneh), like the host of God (1 Chronicles 12:22).

Enchantments

(1.) The rendering of Hebrew latim or lehatim, which means something covered, muffled up; secret arts, tricks (Exodus 7:11, 22; 8:7, 18), by which the Egyptian magicians imposed on the credulity of Pharaoh.

(2.) The rendering of the Hebrew keshaphim, muttered spells or incantations, rendered sorceries in Isaiah 47:9, 12 i.e., the using of certain formulae under the belief that men could thus be bound.

(3.) Hebrew lehashim, charming, as of serpents (Jeremiah 8:17; comp. Psalms 58:5).

(4.) Hebrew nehashim, the enchantments or omens used by Balaam (Numbers 24:1); his endeavouring to gain omens favourable to his design.

(5.) Hebrew heber (Isaiah 47:9, 12), magical spells. All kinds of enchantments were condemned by the Mosaic law (Leviticus 19:26; Deuteronomy 18:10-12. (See DIVINATION.)

End

in Hebrews 13:7 is the rendering of the unusual Greek word ekbasin, meaning outcome , i.e., death. It occurs only elsewhere in 1 Corinthians 10:13 where it is rendered escape.

Endor

fountain of Dor; i.e., of the age , a place in the territory of Issachar (Joshua 17:11) near the scene of the great victory which was gained by Deborah and Barak over Sisera and Jabin (comp. Psalms 83:9, 10). To Endor, Saul resorted to consult one reputed to be a witch on the eve of his last engagement with the Philistines (1 Samuel 28:7). It is identified with the modern village of Endur, a dirty hamlet of some twenty houses, or rather huts, most of them falling to ruin, on the northern slope of Little Hermon, about 7 miles from Jezreel.

En-eglaim

fountain of two calves, a place mentioned only in Ezekiel 47:10. Somewhere near the Dead Sea.

En-gannim

fountain of gardens. (1.) A town in the plains of Judah (Joshua 15:34), north-west of Jerusalem, between Zanoah and Tappuah. It is the modern Umm Jina.

(2.) A city on the border of Machar (Joshua 19:21), allotted to the Gershonite Levites (Joshua 21:29). It is identified with the modern Jenin, a large and prosperous town of about 4,000 inhabitants, situated 15 miles south of Mount Tabor, through which the road from Jezreel to Samaria and Jerusalem passes. When Ahaziah, king of Judah, attempted to escape from Jehu, he fled by the way of the garden house i.e., by way of En-gannim. Here he was overtaken by Jehu and wounded in his chariot, and turned aside and fled to Megiddo, a distance of about 20 miles, to die there.

Engedi

fountain of the kid, place in the wilderness of Judah (Joshua 15:62), on the western shore of the Dead Sea (Ezekiel 47:10), and nearly equidistant from both extremities. To the wilderness near this town David fled for fear of Saul (Joshua 15:62; 1 Samuel 23:29). It was at first called Hazezon-tamar (Genesis 14:7), a city of the Amorites.

The vineyards of Engedi were celebrated in Solomon's time (Song of Solomon 1:4). It is the modern 'Ain Jidy. The fountain from which it derives its name rises on the mountain side about 600 feet above the sea, and in its rapid descent spreads luxuriance all around it. Along its banks the osher grows abundantly. That shrub is thus described by Porter: The stem is stout, measuring sometimes nearly a foot in diameter, and the plant grows to the height of 15 feet or more. It has a grayish bark and long oval leaves, which when broken off discharge a milky fluid. The fruit resembles an apple, and hangs in clusters of two or three. When ripe it is of a rich yellow colour, but on being pressed it explodes like a puff-ball. It is chiefly filled with air...This is the so-called 'apple of Sodom.' Through Samaria, etc. (See APPLE.)

Engines

(1.) Hebrews hishalon i.e., invention (as in Ecclesiastes 7:29) contrivances indicating ingenuity. In 2 Chronicles 26:15 it refers to inventions for the purpose of propelling missiles from the walls of a town, such as stones (the Roman balista) and arrows (the catapulta).

(2.) Hebrews mechi kobollo, i.e., the beating of that which is in front a battering-ram (Ezekiel 26:9), the use of which was common among the Egyptians and the Assyrians. Such an engine is mentioned in the reign of David (2 Samuel 20:15).

Engraver

Hebrews harash (Exodus 35:35; 38:23) means properly an artificer in wood, stone, or metal. The chief business of the engraver was cutting names or devices on rings and seals and signets (Exodus 28:11, 21, 36; Genesis 38:18).

En-hakkore

fountain of the crier, the name of the spring in Lehi which burst forth in answer to Samson's prayer when he was exhausted with the slaughter of the Philistines (Judges 15:19). It has been identified with the spring 'Ayun Kara, near Zoreah.

Enmity

deep-rooted hatred. I will put enmity between thee and the woman, between thy seed and her seed (Genesis 3:15). The friendship of the world is enmity with God (James 4:4; 1 John 2:15, 16). The carnal mind is enmity against God (Romans 8:7). By the abrogation of the Mosaic institutes the enmity between Jew and Gentile is removed. They are reconciled, are made one (Ephesians 2:15, 16).

Enoch

initiated. (1.) The eldest son of Cain (Genesis 4:17), who built a city east of Eden in the land of Nod, and called it after the name of his son Enoch. This is the first city mentioned in Scripture.

(2.) The son of Jared, and father of Methuselah (Genesis 5:21; Luke 3:37). His father was one hundred and sixty-two years old when he was born. After the birth of Methuselah, Enoch walked with God three hundred years (Genesis 5:22-24when he was translated without tasting death. His whole life on earth was three hundred and sixty-five years. He was the seventh from Adam (Jude 1:14), as distinguished from the son of Cain, the third from Adam. He is spoken of in the catalogue of Old Testament worthies in the Epistle to the Hebrews (Hebrews 11:5). When he was translated, only Adam, so far as recorded, had as yet died a natural death, and Noah was not yet born. Mention is made of Enoch's prophesying only in Jude 1:14.

Enos

man the son of Seth, and grandson of Adam (Genesis 5:6-11; Luke 3:38). He lived nine hundred and five years. In his time men began to call upon the name of the Lord (Genesis 4:26), meaning either (1) then began men to call themselves by the name of the Lord (marg.) i.e., to distinguish themselves thereby from idolaters; or (2) then men in some public and earnest way began to call upon the Lord, indicating a time of spiritual revival.

En-rogel

fountain of the treaders; i.e., foot-fountain; also called the fullers' fountain, because fullers here trod the clothes in water. It has been identified with the fountain of the virgin (q.v.), the modern 'Ain Ummel-Daraj. Others identify it, with perhaps some probability, with the Bir Eyub, to the south of the Pool of Siloam, and below the junction of the valleys of Kidron and Hinnom. (See FOUNTAIN.)

It was at this fountain that Jonathan and Ahimaaz lay hid after the flight of David (2 Samuel 17:17); and here also Adonijah held the feast when he aspired to the throne of his father (1 Kings 1:9).

The Bir Eyub, or Joab's well, is a singular work of ancient enterprise. The shaft sunk through the solid rock in the bed of the Kidron is 125 feet deep...The water is pure and entirely sweet, quite different from that of Siloam; which proves that there is no connection between them. Thomson's Land and the Book.

En-shemesh

fountain of the sun a spring which formed one of the landmarks on the boundary between Judah and Benjamin (Joshua 15:7; 18:17). It was between the ascent of Adummim and the spring of En-rogel, and hence was on the east of Jerusalem and of the Mount of Olives. It is the modern 'Ain-Haud i.e., the well of the apostles about a mile east of Bethany, the only spring on the road to Jericho. The sun shines on it the whole day long.

Ensign

(1.) Hebrews 'oth, a military standard, especially of a single tribe (Numbers 2:2). Each separate tribe had its own sign or ensign.

(2.) Hebrews nes, a lofty signal, as a column or high pole (Numbers 21:8, 9); a standard or signal or flag placed on high mountains to point out to the people a place of rendezvous on the irruption of an enemy (Isaiah 5:26; 11:12; 18:3; 62:10; Jeremiah 4:6, 21; Psalms 60:4). This was an occasional signal, and not a military standard. Elevation and conspicuity are implied in the word.

(3.) The Hebrew word degel denotes the standard given to each of the four divisions of the host of the Israelites at the Exodus (Numbers 1:52; 2:2; 10:14). In Song of Solomon 2:4 it is rendered banner. We have no definite information as to the nature of these military standards. (See BANNER.)

Entertain

Entertainments, feasts, were sometimes connected with a public festival (Deuteronomy 16:11, 14), and accompanied by offerings (1 Samuel 9:13), in token of alliances (Genesis 26:30); sometimes in connection with domestic or social events, as at the weaning of children (Genesis 21:8), at weddings (Genesis 29:22; John 2:1), on birth-days (Matthew 14:6), at the time of sheep-shearing (2 Samuel 13:23), and of vintage (Judges 9:27), and at funerals (2 Samuel 3:35; Jeremiah 16:7).

The guests were invited by servants (Proverbs 9:3; Matthew 22:3), who assigned them their respective places (1 Samuel 9:22; Luke 14:8; Mark 12:39). Like portions were sent by the master to each guest (1 Samuel 1:4; 2 Samuel 6:19), except when special honour was intended, when the portion was increased (Genesis 43:34).

The Israelites were forbidden to attend heathenish sacrificial entertainments (Exodus 34:15), because these were in honour of false gods, and because at such feast they would be liable to partake of unclean flesh (1 Corinthians 10:28).

In the entertainments common in apostolic times among the Gentiles were frequent revellings, against which Christians were warned (Romans 13:13; Galatians 5:21; 1 Peter 4:3). (See BANQUET.)

Epaenetus

commendable, a Christian at Rome to whom Paul sent his salutation (Romans 16:5). He is spoken of as the first fruits of Achaia (R.V., of Asia , i.e., of proconsular Asia, which is probably the correct reading). As being the first convert in that region, he was peculiarly dear to the apostle. He calls him his well beloved.

Epaphras

lovely, spoken of by Paul (Colossians 1:7; 4:12) as his dear fellow-servant, and a faithful minister of Christ. He was thus evidently with him at Rome when he wrote to the Colossians. He was a distinguished disciple, and probably the founder of the Colossian church. He is also mentioned in the Epistle to Philemon (Philemon 1:23), where he is called by Paul his fellow-prisoner.

Epaphroditus

fair, graceful; belonging to Aphrodite or Venus the messenger who came from Phillipi to the apostle when he was a prisoner at Rome (Phil. 2:25-30; 4:10-18. Paul mentions him in words of esteem and affection. On his return to Philippi he was the bearer of Paul's letter to the church there.

Ephah

gloom. (1.) One of the five sons of Midian, and grandson of Abraham (Genesis 25:4). The city of Ephah, to which he gave his name, is mentioned Isaiah 60:6, 7. This city, with its surrounding territory, formed part of Midian, on the east shore of the Dead Sea. It abounded in dromedaries and camels (Judges 6:5).

(2.) 1 Chronicles 2:46 a concubine of Caleb.

(3.) 1 Chronicles 2:47 a descendant of Judah.

Ephah, a word of Egyptian origin, meaning measure; a grain measure containing three seahs or ten omers, and equivalent to the bath for liquids (Exodus 16:36; 1 Samuel 17:17; Zechariah 5:6). The double ephah in Proverbs 20:10 (marg., an ephah and an ephah ), Deuteronomy 25:14 means two ephahs, the one false and the other just.

Epher

a calf. (1.) One of the sons of Midian, who was Abraham's son by Keturah (Genesis 25:4).

(2.) The head of one of the families of trans-Jordanic Manasseh who were carried captive by Tiglath-pileser (1 Chronicles 5:24).

Ephes-dammim

boundary of blood, a place in the tribe of Judah where the Philistines encamped when David fought with Goliath (1 Samuel 17:1). It was probably so called as having been the scene of frequent sanguinary conflicts between Israel and the Philistines. It is called Pas-dammim (1 Chronicles 11:13). It has been identified with the modern Beit Fased, i.e., house of bleeding , near Shochoh (q.v.).

Ephesians, Epistle to

was written by Paul at Rome about the same time as that to the Colossians, which in many points it resembles.

Contents of. The Epistle to the Colossians is mainly polemical, designed to refute certain theosophic errors that had crept into the church there. That to the Ephesians does not seem to have originated in any special circumstances, but is simply a letter springing from Paul's love to the church there, and indicative of his earnest desire that they should be fully instructed in the profound doctrines of the gospel. It contains (1) the salutation (Ephesians 1:1, 2); (2) a general description of the blessings the gospel reveals, as to their source, means by which they are attained, purpose for which they are bestowed, and their final result, with a fervent prayer for the further spiritual enrichment of the Ephesians (Ephesians 1:3 through Ephesians 2:10); (3) a record of that marked change in spiritual position which the Gentile believers now possessed, ending with an account of the writer's selection to and qualification for the apostolate of heathendom, a fact so considered as to keep them from being dispirited, and to lead him to pray for enlarged spiritual benefactions on his absent sympathizers (Ephesians 2:12 through 3:21); (4) a chapter on unity as undisturbed by diversity of gifts (Ephesians 4:1-16; (5) special injunctions bearing on ordinary life (Ephesians 4:17 through Ephesians 6:10); (6) the imagery of a spiritual warfare, mission of Tychicus, and valedictory blessing (Ephesians 6:11-24.

Planting of the church at Ephesus. Paul's first and hurried visit for the space of three months to Ephesus is recorded in Acts 18:19-21. The work he began on this occasion was carried forward by Apollos (24-26) and Aquila and Priscilla. On his second visit, early in the following year, he remained at Ephesus three years, for he found it was the key to the western provinces of Asia Minor. Here a great door and effectual was opened to him (1 Corinthians 16:9), and the church was established and strengthened by his assiduous labours there (Acts 20:20, 31). From Ephesus as a centre the gospel spread abroad almost throughout all Asia (Acts 19:26). The word mightily grew and prevailed despite all the opposition and persecution he encountered.

On his last journey to Jerusalem the apostle landed at Miletus, and summoning together the elders of the church from Ephesus, delivered to them his remarkable farewell charge (Acts 20:18-35expecting to see them no more.

The following parallels between this epistle and the Milesian charge may be traced:

(1.) Acts 20:19 = Ephesians 4:2. The phrase lowliness of mind occurs nowhere else.

(2.) Acts 20:27 = Ephesians 1:11. The word counsel, as denoting the divine plan, occurs only here and Hebrews 6:17.

(3.) Acts 20:32 = Ephesians 3:20. The divine ability.

(4.) Acts 20:32 = Ephesians 2:20. The building upon the foundation.

(5.) Acts 20:32 = Ephesians 1:14, 18. The inheritance of the saints.

Place and date of the writing of the letter. It was evidently written from Rome during Paul's first imprisonment (Ephesians 3:1; 4:1; 6:20), and probably soon after his arrival there, about the year 62, four years after he had parted with the Ephesian elders at Miletus. The subscription of this epistle is correct.

There seems to have been no special occasion for the writing of this letter, as already noted. Paul's object was plainly not polemical. No errors had sprung up in the church which he sought to point out and refute. The object of the apostle is to set forth the ground, the cause, and the aim and end of the church of the faithful in Christ. He speaks to the Ephesians as a type or sample of the church universal. The church's foundations, its course, and its end, are his theme. Everywhere the foundation of the church is the will of the Father; the course of the church is by the satisfaction of the Son; the end of the church is the life in the Holy Spirit. In the Epistle to the Romans, Paul writes from the point of view of justification by the imputed righteousness of Christ; here he writes from the point of view specially of union to the Redeemer, and hence of the oneness of the true church of Christ. This is perhaps the profoundest book in existence. It is a book which sounds the lowest depths of Christian doctrine, and scales the loftiest heights of Christian experience; and the fact that the apostle evidently expected the Ephesians to understand it is an evidence of the proficiency which Paul's converts had attained under his preaching at Ephesus.

Relation between this epistle and that to the Colossians (q.v.). The letters of the apostle are the fervent outburst of pastoral zeal and attachment, written without reserve and in unaffected simplicity; sentiments come warm from the heart, without the shaping out, pruning, and punctilious arrangement of a formal discourse. There is such a fresh and familiar transcription of feeling, so frequent an introduction of coloquial idiom, and so much of conversational frankness and vivacity, that the reader associates the image of the writer with every paragraph, and the ear seems to catch and recognize the very tones of living address. Is it then any matter of amazement that one letter should resemble another, or that two written about the same time should have so much in common and so much that is peculiar? The close relation as to style and subject between the epistles to Colosse and Ephesus must strike every reader. Their precise relation to each other has given rise to much discussion. The great probability is that the epistle to Colosse was first written; the parallel passages in Ephesians, which amount to about forty-two in number, having the appearance of being expansions from the epistle to Colosse. Compare:

Ephesians 1:7; Colossians 1:14; Ephesians 1:10; Colossians 1:20; Eph 3:2; Colossians 1:25; Ephesians 5:19; Colossians 3:16; Ephesians 6:22; Colossians 4:8 Ephesians 1:19-2:5; Colossians 2:12,13; Ephesians 4:2-4; Colossians 3:12-15; Ephesians 4:16; Colossians 2:19; Ephesians 4:32; Colossians 3:13; Ephesians 4:22-24; Colossians 3:9,10; Ephesians 5:6-8; Colossians 3:6-8; Ephesians 5:15,16; Colossians 4:5; Ephesians 6:19,20; Colossians 4:3,4; Ephesians 5:22-6:9; Colossians 3:18-4:1

The style of this epistle is exceedingly animated, and corresponds with the state of the apostle's mind at the time of writing. Overjoyed with the account which their messenger had brought him of their faith and holiness (Ephesians 1:15), and transported with the consideration of the unsearchable wisdom of God displayed in the work of man's redemption, and of his astonishing love towards the Gentiles in making them partakers through faith of all the benefits of Christ's death, he soars high in his sentiments on those grand subjects, and gives his thoughts utterance in sublime and copious expression.

Ephesus

the capital of proconsular Asia, which was the western part of Asia Minor. It was colonized principally from Athens. In the time of the Romans it bore the title of the first and greatest metropolis of Asia. It was distinguished for the Temple of Diana (q.v.), who there had her chief shrine; and for its theatre, which was the largest in the world, capable of containing 50,000 spectators. It was, like all ancient theatres, open to the sky. Here were exhibited the fights of wild beasts and of men with beasts. (Comp. 1 Corinthians 4:9; 9:24, 25; 15:32.)

Many Jews took up their residence in this city, and here the seeds of the gospel were sown immediately after Pentecost (Acts 2:9; 6:9). At the close of his second missionary journey (about A.D. 51), when Paul was returning from Greece to Syria (Acts 18:18-21, he first visited this city. He remained, however, for only a short time, as he was hastening to keep the feast, probably of Pentecost, at Jerusalem; but he left Aquila and Priscilla behind him to carry on the work of spreading the gospel.

During his third missionary journey Paul reached Ephesus from the upper coasts (Acts 19:1), i.e., from the inland parts of Asia Minor, and tarried here for about three years; and so successful and abundant were his labours that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks (Acts 19:10). Probably during this period the seven churches of the Apocalypse were founded, not by Paul's personal labours, but by missionaries whom he may have sent out from Ephesus, and by the influence of converts returning to their homes.

On his return from his journey, Paul touched at Miletus, some 30 miles south of Ephesus (Acts 20:15), and sending for the presbyters of Ephesus to meet him there, he delivered to them that touching farewell charge which is recorded in Acts 20:18-35. Ephesus is not again mentioned till near the close of Paul's life, when he writes to Timothy exhorting him to abide still at Ephesus (1 Timothy 1:3).

Two of Paul's companions, Trophimus and Tychicus, were probably natives of Ephesus (Acts 20:4; 21:29; 2 Timothy 4:12). In his second epistle to Timothy, Paul speaks of Onesiphorus as having served him in many things at Ephesus (2 Timothy 1:18). He also sent Tychicus to Ephesus (1 Timothy 4:12), probably to attend to the interests of the church there. Ephesus is twice mentioned in the Apocalypse (Revelation 1:11; 2:1).

The apostle John, according to tradition, spent many years in Ephesus, where he died and was buried.

A part of the site of this once famous city is now occupied by a small Turkish village, Ayasaluk, which is regarded as a corruption of the two Greek words, hagios theologos; i.e., the holy divine.

Ephod

something girt, a sacred vestment worn originally by the high priest (Exodus 28:4), afterwards by the ordinary priest (1 Samuel 22:18), and characteristic of his office (1 Samuel 2:18, 28; 14:3). It was worn by Samuel, and also by David (2 Samuel 6:14). It was made of fine linen, and consisted of two pieces, which hung from the neck, and covered both the back and front, above the tunic and outer garment (Exodus 28:31). That of the high priest was embroidered with divers colours. The two pieces were joined together over the shoulders (hence in Latin called superhumerale) by clasps or buckles of gold or precious stones, and fastened round the waist by a curious girdle of gold, blue, purple, and fine twined linen (Exodus 28:6-12.

The breastplate, with the Urim and Thummim, was attached to the ephod.

Ephphatha

the Greek form of a Syro-Chaldaic or Aramaic word, meaning Be opened, uttered by Christ when healing the man who was deaf and dumb (Mark 7:34). It is one of the characteristics of Mark that he uses the very Aramaic words which fell from our Lord's lips. (See Mark 3:17; 5:41; 7:11; 14:36; 15:34.)

Ephraim

double fruitfulness ( for God had made him fruitful in the land of his affliction ). The second son of Joseph, born in Egypt (Genesis 41:52; 46:20). The first incident recorded regarding him is his being placed, along with his brother Manasseh, before their grandfather, Jacob, that he might bless them (Genesis 48:10; comp. Genesis 27:1). The intention of Joseph was that the right hand of the aged patriarch should be placed on the head of the elder of the two; but Jacob set Ephraim the younger before his brother, guiding his hands wittingly. Before Joseph's death, Ephraim's family had reached the third generation (Genesis 50:23).

Ephraim, Gate of

one of the gates of Jerusalem (2 Kings 14:13; 2 Chronicles 25:23), on the side of the city looking toward Ephraim, the north side.

Ephraim in the wilderness

(John 11:54), a town to which our Lord retired with his disciples after he had raised Lazarus, and when the priests were conspiring against him. It lay in the wild, uncultivated hill-country to the north-east of Jerusalem, betwen the central towns and the Jordan valley.

Ephraim, Mount

the central mountainous district of Palestine occupied by the tribe of Ephraim (Joshua 17:15; 19:50; 20:7), extending from Bethel to the plain of Jezreel. In Joshua's time (Joshua 17:18) these hills were densely wooded. They were intersected by well-watered, fertile valleys, referred to in Jeremiah 50:19. Joshua was buried at Timnath-heres among the mountains of Ephraim, on the north side of the hill of Gaash (Judges 2:9). This region is also called the mountains of Israel (Joshua 11:21) and the mountains of Samaria (Jeremiah 31:5, 6: Amos 3:9).

Ephraim, The tribe of

took precedence over that of Manasseh by virtue of Jacob's blessing (Genesis 41:52; 48:1). The descendants of Joseph formed two of the tribes of Israel, whereas each of the other sons of Jacob was the founder of only one tribe. Thus there were in reality thirteen tribes; but the number twelve was preserved by excluding that of Levi when Ephraim and Manasseh are mentioned separately (Numbers 1:32-34; Joshua 17:14, 17; 1 Chronicles 7:20).

Territory of. At the time of the first census in the wilderness this tribe numbered 40,500 (Numbers 1:32, 33); forty years later, when about to take possession of the Promised Land, it numbered only 32,500. During the march (see CAMP) Ephraim's place was on the west side of the tabernacle (Numbers 2:18-24. When the spies were sent out to spy the land, Oshea the son of Nun of this tribe signalized himself.

The boundaries of the portion of the land assigned to Ephraim are given in Joshua 16:1-10. It included most of what was afterwards called Samaria as distinguished from Judea and Galilee. It thus lay in the centre of all traffic, from north to south, and from Jordan to the sea, and was about 55 miles long and 30 broad. The tabernacle and the ark were deposited within its limits at Shiloh, where it remained for four hundred years. During the time of the judges and the first stage of the monarchy this tribe manifested a domineering and haughty and discontented spirit. For more than five hundred years, a period equal to that which elapsed between the Norman Conquest and the War of the Roses, Ephraim, with its two dependent tribes of Manasseh and Benjamin, exercised undisputed pre-eminence. Joshua the first conqueror, Gideon the greatest of the judges, and Saul the first king, belonged to one or other of the three tribes. It was not till the close of the first period of Jewish history that God 'refused the tabernacle of Joseph, and chose not the tribe of Ephraim, but chose the tribe of Judah, the Mount Zion which he loved' (Psalms 78:67, 68). When the ark was removed from Shiloh to Zion the power of Ephraim was humbled.

Among the causes which operated to bring about the disruption of Israel was Ephraim's jealousy of the growing power of Judah. From the settlement of Canaan till the time of David and Solomon, Ephraim had held the place of honour among the tribes. It occupied the central and fairest portions of the land, and had Shiloh and Shechem within its borders. But now when Jerusalem became the capital of the kingdom, and the centre of power and worship for the whole nation of Israel, Ephraim declined in influence. The discontent came to a crisis by Rehoboam's refusal to grant certain redresses that were demanded (1 Kings 12).

Ephraim, Wood of

a forest in which a fatal battle was fought between the army of David and that of Absalom, who was killed there (2 Samuel 18:6, 8). It lay on the east of Jordan, not far from Mahanaim, and was some part of the great forest of Gilead.

Ephratah

fruitful. (1.) The second wife of Caleb, the son of Hezron, mother of Hur, and grandmother of Caleb, who was one of those that were sent to spy the land (1 Chronicles 2:19, 50).

(2.) The ancient name of Bethlehem in Judah (Genesis 35:16, 19; 48:7). In Ruth 1:2 it is called Bethlehem-Judah, but the inhabitants are called Ephrathites; in Micah 5:2 Bethlehem-Ephratah; in Matthew 2:6 Bethlehem in the land of Judah. In Psalms 132:6 it is mentioned as the place where David spent his youth, and where he heard much of the ark, although he never saw it till he found it long afterwards at Kirjath-jearim; i.e., the city of the wood, or the forest-town (1 Samuel 7:1; comp. 2 Samuel 6:3, 4).

Ephrathite

a citizen of Ephratah, the old name of Bethlehem (Ruth 1:2; 1 Samuel 17:12), or Bethlehem-Judah.

Ephron

fawn-like. (1.) The son of Zohar a Hittite, the owner of the field and cave of Machpelah (q.v.), which Abraham bought for 400 shekels of silver (Genesis 23:8-17; 25:9; 49:29, 30).

(2.) A mountain range which formed one of the landmarks on the north boundary of the tribe of Judah (Joshua 15:9), probably the range on the west side of the Wady Beit-Hanina.

Epicureans

followers of Epicurus (who died at Athens B.C. 270), or adherents of the Epicurean philosophy (Acts 17:18). This philosophy was a system of atheism, and taught men to seek as their highest aim a pleasant and smooth life. They have been called the Sadducees of Greek paganism. They, with the Stoics, ridiculed the teaching of Paul (Acts 17:18). They appear to have been greatly esteemed at Athens.

Epistles

the apostolic letters. The New Testament contains twenty-one in all. They are divided into two classes. (1.) Paul's Epistles, fourteen in number, including Hebrews. These are not arranged in the New Testament in the order of time as to their composition, but rather according to the rank of the cities or places to which they were sent. Who arranged them after this manner is unknown. Paul's letters were, as a rule, dictated to an amanuensis, a fact which accounts for some of their peculiarities. He authenticated them, however, by adding a few words in his own hand at the close. (See GALATIANS, EPISTLE TO.)

The epistles to Timothy and Titus are styled the Pastoral Epistles.

(2.) The Catholic or General Epistles, so called because they are not addressed to any particular church or city or individual, but to Christians in general, or to Christians in several countries. Of these, three are written by John, two by Peter, and one each by James and Jude.

It is an interesting and instructive fact that a large portion of the New Testament is taken up with epistles. The doctrines of Christianity are thus not set forth in any formal treatise, but mainly in a collection of letters. Christianity was the first great missionary religion. It was the first to break the bonds of race and aim at embracing all mankind. But this necessarily involved a change in the mode in which it was presented. The prophet of the Old Testament, if he had anything to communicate, either appeared in person or sent messengers to speak for him by word of mouth. The narrow limits of Palestine made direct personal communication easy. But the case was different when the Christian Church came to consist of a number of scattered parts, stretching from Mesopotamia in the east to Rome or even Spain in the far west. It was only natural that the apostle by whom the greater number of these communities had been founded should seek to communicate with them by letter.

Erastus

beloved. (1.) The chamberlain of the city of Corinth (Romans 16:23), and one of Paul's disciples. As treasurer of such a city he was a public officer of great dignity, and his conversion to the gospel was accordingly a proof of the wonderful success of the apostle's labours.

(2.) A companion of Paul at Ephesus, who was sent by him along with Timothy into Macedonia (Acts 19:22). Corinth was his usual place of abode (2 Timothy 4:20); but probably he may have been the same as the preceding.

Erech

(LXX., Orech ), length, or Moon-town, one of the cities of Nimrod's kingdom in the plain of Shinar (Genesis 10:10); the Orchoe of the Greeks and Romans. It was probably the city of the Archevites, who were transplanted to Samaria by Asnapper (Ezra 4:9). It lay on the left bank of the Euphrates, about 120 miles south-east of Babylon, and is now represented by the mounds and ruins of Warka. It appears to have been the necropolis of the Assyrian kings, as the whole region is strewed with bricks and the remains of coffins. Standing on the summit of the principal edifice, called the Buwarizza, a tower 200 feet square in the centre of the ruins, the beholder is struck with astonishment at the enormous accumulation of mounds and ancient relics at his feet. An irregular circle, nearly 6 miles in circumference, is defined by the traces of an earthen rampart, in some places 40 feet high.

Esaias

the Greek form for Isaiah, constantly used in the Authorized Version of the New Testament (Matthew 3:3; 4:14), but in the Revised Version always Isaiah.

Esarhaddon

Assur has given a brother, successor of Sennacherib (2 Kings 19:37; Isaiah 37:38). He ascended the throne about B.C. 681. Nothing further is recorded of him in Scripture, except that he settled certain colonists in Samaria (Ezra 4:2). But from the monuments it appears that he was the most powerful of all the Assyrian monarchs. He built many temples and palaces, the most magnificent of which was the south-west palace at Nimrud, which is said to have been in its general design almost the same as Solomon's palace, only much larger (1 Kings 7:1-12.

In December B.C. 681 Sennacherib was murdered by two of his sons, who, after holding Nineveh for forty-two days, were compelled to fly to Erimenas of Ararat, or Armenia. Their brother Esarhaddon, who had been engaged in a campaign against Armenia, led his army against them. They were utterly overthrown in a battle fought April B.C. 680, near Malatiyeh, and in the following month Esarhaddon was crowned at Nineveh. He restored Babylon, conquered Egypt, and received tribute from Manasseh of Judah. He died in October B.C. 668, while on the march to suppress an Egyptian revolt, and was succeeded by his son Assur-bani-pal, whose younger brother was made viceroy of Babylonia.

Esau

hairy, Rebekah's first-born twin son (Genesis 25:25). The name of Edom, red , was also given to him from his conduct in connection with the red lentil pottage for which he sold his birthright (30, 31). The circumstances connected with his birth foreshadowed the enmity which afterwards subsisted between the twin brothers and the nations they founded (Genesis 25:22, 23, 26). In process of time Jacob, following his natural bent, became a shepherd; while Esau, a son of the desert, devoted himself to the perilous and toilsome life of a huntsman. On a certain occasion, on returning from the chase, urged by the cravings of hunger, Esau sold his birthright to his brother, Jacob, who thereby obtained the covenant blessing (Genesis 27:28, 29, 36; Hebrews 12:16, 17). He afterwards tried to regain what he had so recklessly parted with, but was defeated in his attempts through the stealth of his brother (Genesis 27:4, 34, 38).

At the age of forty years, to the great grief of his parents, he married (Genesis 26:34, 35) two Canaanitish maidens, Judith, the daughter of Beeri, and Bashemath, the daughter of Elon. When Jacob was sent away to Padan-aram, Esau tried to conciliate his parents (Genesis 28:8, 9) by marrying his cousin Mahalath, the daughter of Ishmael. This led him to cast in his lot with the Ishmaelite tribes; and driving the Horites out of Mount Seir, he settled in that region. After some thirty years' sojourn in Padan-aram Jacob returned to Canaan, and was reconciled to Esau, who went forth to meet him (Genesis 33:4). Twenty years after this, Isaac their father died, when the two brothers met, probably for the last time, beside his grave (Genesis 35:29). Esau now permanently left Canaan, and established himself as a powerful and wealthy chief in the land of Edom (q.v.).

Long after this, when the descendants of Jacob came out of Egypt, the Edomites remembered the old quarrel between the brothers, and with fierce hatred they warred against Israel.

Eschew

from old French eschever, to flee from (Job 1:1, 8; 2:3; 1 Peter 3:11).

Esdraelon

the Greek form of the Hebrew Jezreel, the name of the great plain (called by the natives Merj Ibn Amer; i.e., the meadow of the son of Amer ) which stretches across Central Palestine from the Jordan to the Mediterraanean, separating the mountain ranges of Carmel and Samaria from those of Galilee, extending about 14 miles from north to south, and 9 miles from east to west. It is drained by that ancient river the Kishon, which flows westward to the Mediterranean. From the foot of Mount Tabor it branches out into three valleys, that on the north passing between Tabor and Little Hermon (Judges 4:14); that on the south between Mount Gilboa and En-gannim (2 Kings 9:27); while the central portion, the valley of Jezreel proper, runs into the Jordan valley (which is about 1,000 feet lower than Esdraelon) by Bethshean. Here Gideon gained his great victory over the Midianites (Judges 7:1-25. Here also Barak defeated Sisera, and Saul's army was defeated by the Philistines, and king Josiah, while fighting in disguise against Necho, king of Egypt, was slain (2 Chronicles 35:20-27; 2 Kings 23-29). This plain has been well called the battle-field of Palestine. It has been a chosen place for encampment in every contest carried on in this country, from the days of Nebuchadnezzar, king of the Assyrians, in the history of whose wars with Arphaxad it is mentioned as the Great Plain of Esdraelon, until the disastrous march of Napoleon Bonaparte from Egypt into Syria. Jews, Gentiles, Saracens, Crusaders, Frenchmen, Egyptians, Persians, Druses, Turks, and Arabs, warriors out of every nation which is under heaven, have pitched their tents in the plain, and have beheld the various banners of their nations wet with the dews of Tabor and Hermon (Dr. Clark).

Esek

quarrel, a well which Isaac's herdsmen dug in the valley of Gerar, and so called because the herdsmen of Gerar quarrelled with them for its possession (Genesis 26:20).

Eshbaal

man of Baal, the fourth son of king Saul (1 Chronicles 8:33; 9:39). He is also called Ish-bosheth (q.v.), 2 Samuel 2:8.

Eshcol

bunch; brave. (1.) A young Amoritish chief who joined Abraham in the recovery of Lot from the hands of Chedorlaomer (Genesis 14:13, 24).

(2.) A valley in which the spies obtained a fine cluster of grapes (Numbers 13:23, 24; the brook Eshcol, A.V.; the valley of Eshcol, R.V.), which they took back with them to the camp of Israel as a specimen of the fruits of the Promised Land. On their way back they explored the route which led into the south (the Negeb) by the western edge of the mountains at Telilat el-'Anab, i.e., grape-mounds , near Beersheba. In one of these extensive valleys, perhaps in Wady Hanein, where miles of grape-mounds even now meet the eye, they cut the gigantic clusters of grapes, and gathered the pomegranates and figs, to show how goodly was the land which the Lord had promised for their inheritance. , Palmer's Desert of the Exodus.

Eshean

a place in the mountains of Judah (Joshua 15:52), supposed to be the ruin es-Simia, near Dumah, south of Hebron.

Eshtaol

narrow pass or recess, a town (Joshua 15:33) in the low country, the She-phelah of Judah. It was allotted to the tribe of Dan (Joshua 19:41), and was one of their strongholds. Here Samson spent his boyhood, and first began to show his mighty strength; and here he was buried in the burying-place of Manoah his father (Judges 13:25; 16:31; 18:2, 8, 11, 12). It is identified with the modern Yeshua, on a hill 2 miles east of Zorah. Others, however, identify it with Kustul, east of Kirjath-jearim.

Eshtemoa

obedience, a town in the mountains of Judah (Joshua 21:14; 1 Chronicles 6:57), which was allotted, with the land round it, to the priests. It was frequented by David and his followers during their wanderings; and he sent presents of the spoil of the Amalekites to his friends there (1 Samuel 30:28). It is identified with es-Semu'a, a village about 3 1/2 miles east of Socoh, and 7 or 8 miles south of Hebron, around which there are ancient remains of the ruined city. It is the centre of the south country or Negeb. It is also called Eshtemoh (Joshua 15:50).

Espouse

(2 Samuel 3:14), to betroth. The espousal was a ceremony of betrothing, a formal agreement between the parties then coming under obligation for the purpose of marriage. Espousals are in the East frequently contracted years before the marriage is celebrated. It is referred to as figuratively illustrating the relations between God and his people (Jeremiah 2:2; Matthew 1:18; 2 Corinthians 11:2). (See BETROTH.)

Essenes

a Jewish mystical sect somewhat resembling the Pharisees. They affected great purity. They originated about B.C. 100, and disappeared from history after the destruction of Jerusalem. They are not directly mentioned in Scripture, although they may be referred to in Matthew 19:11, 12Colossians 2:8, 18, 23.

Esther

the queen of Ahasuerus, and heroine of the book that bears her name. She was a Jewess named Hadas'sah (the myrtle), but when she entered the royal harem she received the name by which she henceforth became known (Esther 2:7). It is a Syro-Arabian modification of the Persian word satarah, which means a star. She was the daughter of Abihail, a Benjamite. Her family did not avail themselves of the permission granted by Cyrus to the exiles to return to Jerusalem; and she resided with her cousin Mordecai, who held some office in the household of the Persian king at Shushan in the palace. Ahasuerus having divorced Vashti, chose Esther to be his wife. Soon after this he gave Haman the Agagite, his prime minister, power and authority to kill and extirpate all the Jews throughout the Persian empire. By the interposition of Esther this terrible catastrophe was averted. Haman was hanged on the gallows he had intended for Mordecai (Esther 7); and the Jews established an annual feast, the feast of Purim (q.v.), in memory of their wonderful deliverance. This took place about fifty-two years after the Return, the year of the great battles of Plataea and Mycale (B.C. 479).

Esther appears in the Bible as a woman of deep piety, faith, courage, patriotism, and caution, combined with resolution; a dutiful daughter to her adopted father, docile and obedient to his counsels, and anxious to share the king's favour with him for the good of the Jewish people. There must have been a singular grace and charm in her aspect and manners, since 'she obtained favour in the sight of all them that looked upon her' (Esther 2:15). That she was raised up as an instrument in the hand of God to avert the destruction of the Jewish people, and to afford them protection and forward their wealth and peace in their captivity, is also manifest from the Scripture account.

Esther, Book of

The authorship of this book is unknown. It must have been obviously written after the death of Ahasuerus (the Xerxes of the Greeks), which took place B.C. 465. The minute and particular account also given of many historical details makes it probable that the writer was contemporary with Mordecai and Esther. Hence we may conclude that the book was written probably about B.C. 444-434, and that the author was one of the Jews of the dispersion.

This book is more purely historical than any other book of Scripture; and it has this remarkable peculiarity that the name of God does not occur in it from first to last in any form. It has, however, been well observed that though the name of God be not in it, his finger is. The book wonderfully exhibits the providential government of God.

Etam

eyrie. (1.) A village of the tribe of Simeon (1 Chronicles 4:32). Into some cleft ( top, A.V.,; R.V., cleft ) of a rock here Samson retired after his slaughter of the Philistines (Judges 15:8, 11). It was a natural stronghold. It has been identified with Beit 'Atab, west of Bethlehem, near Zorah and Eshtaol. On the crest of a rocky knoll, under the village, is a long tunnel, which may be the cleft in which Samson hid.

(2.) A city of Judah, fortified by Rehoboam (2 Chronicles 11:6). It was near Bethlehem and Tekoah, and some distance apparently to the north of (1). It seems to have been in the district called Nephtoah (or Netophah), where were the sources of the water from which Solomon's gardens and pleasure-grounds and pools, as well as Bethlehem and the temple, were supplied. It is now 'Ain 'Atan, at the head of the Wady Urtas, a fountain sending forth a copious supply of pure water.

Eternal death

The miserable fate of the wicked in hell (Matthew 25:46; Mark 3:29; Hebrews 6:2; 2 Thessalonians 1:9; Matthew 18:8; 25:41; Jude 1:7). The Scripture as clearly teaches the unending duration of the penal sufferings of the lost as the everlasting life, the eternal life of the righteous. The same Greek words in the New Testament (aion, aionios, aidios) are used to express (1) the eternal existence of God (1 Timothy 1:17; Romans 1:20; 16:26); (2) of Christ (Revelation 1:18); (3) of the Holy Ghost (Hebrews 9:14); and (4) the eternal duration of the sufferings of the lost (Matthew 25:46; Jude 1:6).

Their condition after casting off the mortal body is spoken of in these expressive words: Fire that shall not be quenched (Mark 9:45, 46), fire unquenchable (Luke 3:17), the worm that never dies, the bottomless pit (Revelation 9:1), the smoke of their torment ascending up for ever and ever (Revelation 14:10, 11).

The idea that the second death (Revelation 20:14) is in the case of the wicked their absolute destruction, their annihilation, has not the slightest support from Scripture, which always represents their future as one of conscious suffering enduring for ever.

The supposition that God will ultimately secure the repentance and restoration of all sinners is equally unscriptural. There is not the slightest trace in all the Scriptures of any such restoration. Sufferings of themselves have no tendency to purify the soul from sin or impart spiritual life. The atoning death of Christ and the sanctifying power of the Holy Spirit are the only means of divine appointment for bringing men to repentance. Now in the case of them that perish these means have been rejected, and there remaineth no more sacrifice for sins (Hebrews 10:26, 27).

Eternal life

This expression occurs in the Old Testament only in Daniel 12:2 (R.V., everlasting life ).

It occurs frequently in the New Testament (Matthew 7:14; 18:8, 9; Luke 10:28; comp. Luke 18:18). It comprises the whole future of the redeemed (Luke 16:9), and is opposed to eternal punishment (Matthew 19:29; 25:46). It is the final reward and glory into which the children of God enter (1 Timothy 6:12, 19; Romans 6:22; Galatians 6:8; 1 Timothy 1:16; Romans 5:21); their Sabbath of rest (Hebrews 4:9; comp. Hebrews 12:22).

The newness of life which the believer derives from Christ (Romans 6:4) is the very essence of salvation, and hence the life of glory or the eternal life must also be theirs (Romans 6:8; 2 Timothy 2:11, 12; Romans 5:17, 21; 8:30; Ephesians 2:5, 6). It is the gift of God in Jesus Christ our Lord (Romans 6:23). The life the faithful have here on earth (John 3:36; 5:24; 6:47, 53-58 is inseparably connected with the eternal life beyond, the endless life of the future, the happy future of the saints in heaven (Matthew 19:16, 29; 25:46).

Etham

perhaps another name for Khetam, or fortress, on the Shur or great wall of Egypt, which extended from the Mediterranean to the Gulf of Suez. Here the Israelites made their third encampment (Exodus 13:20; Numbers 33:6). The camp was probably a little to the west of the modern town of Ismailia. Here the Israelites were commanded to change their route (Exodus 14:2), and turn towards the south, and encamp before Pi-hahiroth. (See EXODUS; PITHOM.)

Ethan

firm. (1.) The Ezrahite, distinguished for his wisdom (1 Kings 4:31). He is named as the author of the 89th Psalms. He was of the tribe of Levi.

(2.) A Levite of the family of Merari, one of the leaders of the temple music (1 Chronicles 6:44; 15:17, 19). He was probably the same as Jeduthun. He is supposed by some to be the same also as (1).

Ethanim

the month of gifts, i.e., of vintage offerings; called Tisri after the Exile; corresponding to part of September and October. It was the first month of the civil year, and the seventh of the sacred year (1 Kings 8:2).

Eth-baal

with Baal, a king of Sidon (B.C. 940-908), father of Jezebel, who was the wife of Ahab (1 Kings 16:31). He is said to have been also a priest of Astarte, whose worship was closely allied to that of Baal, and this may account for his daughter's zeal in promoting idolatry in Israel. This marriage of Ahab was most fatal to both Israel and Judah. Dido, the founder of Carthage, was his granddaughter.

Ethiopia

country of burnt faces; the Greek word by which the Hebrew Cush is rendered (Genesis 2:13; 2 Kings 19:9; Esther 1:1; Job 28:19; Psalms 68:31; 87:4), a country which lay to the south of Egypt, beginning at Syene on the First Cataract (Ezekiel 29:10; 30:6), and extending to beyond the confluence of the White and Blue Nile. It corresponds generally with what is now known as the Soudan (i.e., the land of the blacks). This country was known to the Hebrews, and is described in Isaiah 18:1; Zephaniah 3:10. They carried on some commercial intercourse with it (Isaiah 45:14).

Its inhabitants were descendants of Ham (Genesis 10:6; Jeremiah 13:23; Isaiah 18:2 scattered and peeled, A.V.; but in R.V., tall and smooth ). Herodotus, the Greek historian, describes them as the tallest and handsomest of men. They are frequently represented on Egyptian monuments, and they are all of the type of the true negro. As might be expected, the history of this country is interwoven with that of Egypt.

Ethiopia is spoken of in prophecy (Psalms 68:31; 87:4; Isaiah 45:14; Ezekiel 30:4-9; Daniel 11:43; Nahum 3:8-10; Habakkuk 3:7; Zephaniah 2:12).

Ethiopian eunuch

the chief officer or prime minister of state of Candace (q.v.), queen of Ethiopia. He was converted to Christianity through the instrumentality of Philip (Acts 8:27). The northern portion of Ethiopia formed the kingdom of Meroe, which for a long period was ruled over by queens, and it was probably from this kingdom that the eunuch came.

Ethiopian woman

the wife of Moses (Numbers 12:1). It is supposed that Zipporah, Moses' first wife (Exodus 2:21), was now dead. His marriage of this woman descended from Ham gave offence to Aaron and Miriam.

Eunice

happily conquering, the mother of Timothy, a believing Jewess, but married to a Greek (Acts 16:1). She trained her son from his childhood in the knowledge of the Scriptures (2 Timothy 3:15). She was distinguished by her unfeigned faith.

Eunuch

literally bed-keeper or chamberlain, and not necessarily in all cases one who was mutilated, although the practice of employing such mutilated persons in Oriental courts was common (2 Kings 9:32; Esther 2:3). The law of Moses excluded them from the congregation (Deuteronomy 23:1). They were common also among the Greeks and Romans. It is said that even to-day there are some in Rome who are employed in singing soprano in the Sistine Chapel. Three classes of eunuchs are mentioned in Matthew 19:12.

Euodias

a good journey, a female member of the church at Philippi. She was one who laboured much with Paul in the gospel. He exhorts her to be of one mind with Syntyche (Phil. 4:2). From this it seems they had been at variance with each other.

Euphrates

Hebrew, Perath; Assyrian, Purat; Persian cuneiform, Ufratush, whence Greek Euphrates, meaning sweet water. The Assyrian name means the stream, or the great stream. It is generally called in the Bible simply the river (Exodus 23:31), or the great river (Deuteronomy 1:7).

The Euphrates is first mentioned in Genesis 2:14 as one of the rivers of Paradise. It is next mentioned in connection with the covenant which God entered into with Abraham (Genesis 15:18), when he promised to his descendants the land from the river of Egypt to the river Euphrates (comp. Deuteronomy 11:24; Joshua 1:4), a covenant promise afterwards fulfilled in the extended conquests of David (2 Samuel 8:2-14; 1 Chronicles 18:3; 1 Kings 4:24). It was then the boundary of the kingdom to the north-east. In the ancient history of Assyria, and Babylon, and Egypt many events are recorded in which mention is made of the great river. Just as the Nile represented in prophecy the power of Egypt, so the Euphrates represented the Assyrian power (Isaiah 8:7; Jeremiah 2:18).

It is by far the largest and most important of all the rivers of Western Asia. From its source in the Armenian mountains to the Persian Gulf, into which it empties itself, it has a course of about 1,700 miles. It has two sources, (1) the Frat or Kara-su (i.e., the black river ), which rises 25 miles north-east of Erzeroum; and (2) the Muradchai (i.e., the river of desire ), which rises near Ararat, on the northern slope of Ala-tagh. At Kebban Maden, 400 miles from the source of the former, and 270 from that of the latter, they meet and form the majestic stream, which is at length joined by the Tigris at Koornah, after which it is called Shat-el-Arab, which runs in a deep and broad stream for above 140 miles to the sea. It is estimated that the alluvium brought down by these rivers encroaches on the sea at the rate of about one mile in thirty years.

Euroclydon

south-east billow, the name of the wind which blew in the Adriatic Gulf, and which struck the ship in which Paul was wrecked on the coast of Malta (Acts 27:14; R.V., Euraquilo, i.e., north-east wind). It is called a tempestuous wind, i.e., as literally rendered, a typhonic wind, or a typhoon. It is the modern Gregalia or Levanter. (Comp. Jonah 1:4.)

Eutychus

fortunate, (Acts 20:9-12a young man of Troas who fell through drowsiness from the open window of the third floor of the house where Paul was preaching, and was taken up dead. The lattice-work of the window being open to admit the air, the lad fell out and down to the court below. Paul restored him to life again. (Comp. 1 Kings 17:21; 2 Kings 4:34.)

Evangelist

a publisher of glad tidings; a missionary preacher of the gospel (Ephesians 4:11). This title is applied to Philip (Acts 21:8), who appears to have gone from city to city preaching the word (Acts 8:4, 40). Judging from the case of Philip, evangelists had neither the authority of an apostle, nor the gift of prophecy, nor the responsibility of pastoral supervision over a portion of the flock. They were itinerant preachers, having it as their special function to carry the gospel to places where it was previously unknown. The writers of the four Gospels are known as the Evangelists.

Eve

life; living, the name given by Adam to his wife (Genesis 3:20; 4:1). The account of her creation is given in Genesis 2:21, 22. The Creator, by declaring that it was not good for man to be alone, and by creating for him a suitable companion, gave sanction to monogamy. The commentator Matthew Henry says: This companion was taken from his side to signify that she was to be dear unto him as his own flesh. Not from his head, lest she should rule over him; nor from his feet, lest he should tyrannize over her; but from his side, to denote that species of equality which is to subsist in the marriage state. And again, That wife that is of God's making by special grace, and of God's bringing by special providence, is likely to prove a helpmeet to her husband. Through the subtle temptation of the serpent she violated the commandment of God by taking of the forbidden fruit, which she gave also unto her husband (1 Timothy 2:13-15; 2 Corinthians 11:3). When she gave birth to her first son, she said, I have gotten a man from the Lord (R.V., I have gotten a man with the help of the Lord, Genesis 4:1). Thus she welcomed Cain, as some think, as if he had been the Promised One the Seed of the woman.

Evening

the period following sunset with which the Jewish day began (Genesis 1:5; Mark 13:35). The Hebrews reckoned two evenings of each day, as appears from Exodus 16:12; 30:8; 12:6 (marg.); Leviticus 23:5 (marg. R.V., between the two evenings ). The first evening was that period when the sun was verging towards setting, and the second evening the moment of actual sunset. The word evenings in Jeremiah 5:6 should be deserts (marg. R.V.).

Everlasting

eternal, applied to God (Genesis 21:33; Deuteronomy 33:27; Psalms 41:13; 90:2). We also read of the everlasting hills (Genesis 49:26); an everlasting priesthood (Exodus 40:15; Numbers 25:13). (See ETERNAL.)

Evil eye

(Proverbs 23:6), figuratively, the envious or covetous. (Comp. Deuteronomy 15:9; Matthew 20:15.)

Evil-merodach

Merodach's man, the son and successor of Nebuchadnezzar, king of Babylon (2 Kings 25:27; Jeremiah 52:31, 34). He seems to have reigned but two years (B.C. 562-560). Influenced probably by Daniel, he showed kindness to Jehoiachin, who had been a prisoner in Babylon for thirty-seven years. He released him, and spoke kindly to him. He was murdered by Nergal-sharezer=Neriglissar, his brother-in-law, who succeeded him (Jeremiah 39:3, 13).

Evil-speaking

is expressly forbidden (Titus 3:2; James 4:11), and severe punishments are denounced against it (1 Corinthians 5:11; 6:10). It is spoken of also with abhorrence (Psalms 15:3; Proverbs 18:6, 7), and is foreign to the whole Christian character and the example of Christ.

Example

of Christ (1 Peter 2:21; John 13:15); of pastors to their flocks (Phil. 3:17; 2 Thessalonians 3:9; 1 Timothy 4:12; 1 Peter 5:3); of the Jews as a warning (Hebrews 4:11); of the prophets as suffering affliction (James 5:10).

Executioner

(Mark 6:27). Instead of the Greek word, Mark here uses a Latin word, speculator, which literally means a scout, a spy, and at length came to denote one of the armed bodyguard of the emperor. Herod Antipas, in imitation of the emperor, had in attendance on him a company of speculatores. They were sometimes employed as executioners, but this was a mere accident of their office. (See MARK, GOSPEL OF.)

Exercise, bodily

(1 Timothy 4:8). An ascetic mortification of the flesh and denial of personal gratification (comp. Colossians 2:23) to which some sects of the Jews, especially the Essenes, attached importance.

Exile

(1.) Of the kingdom of Israel. In the time of Pekah, Tiglath-pileser II. carried away captive into Assyria (2 Kings 15:29; comp. Isaiah 10:5, 6) a part of the inhabitants of Galilee and of Gilead (B.C. 741).

After the destruction of Samaria (B.C. 720) by Shalmaneser and Sargon (q.v.), there was a general deportation of the Israelites into Mesopotamia and Media (2 Kings 17:6; 18:9; 1 Chronicles 5:26). (See ISRAEL, KINGDOM OF.)

(2.) Of the kingdom of the two tribes, the kingdom of Judah. Nebuchadnezzar, in the fourth year of Jehoiakim (Jeremiah 25:1), invaded Judah, and carried away some royal youths, including Daniel and his companions (B.C. 606), together with the sacred vessels of the temple (2 Chronicles 36:7; Daniel 1:2). In B.C. 598 (Jeremiah 52:28; 2 Kings 24:12), in the beginning of Jehoiachin's reign (2 Kings 24:8), Nebuchadnezzar carried away captive 3,023 eminent Jews, including the king (2 Chronicles 36:10), with his family and officers (2 Kings 24:12), and a large number of warriors (16), with very many persons of note (14), and artisans (16), leaving behind only those who were poor and helpless. This was the first general deportation to Babylon.

In B.C. 588, after the revolt of Zedekiah (q.v.), there was a second general deportation of Jews by Nebuchadnezzar (Jeremiah 52:29; 2 Kings 25:8), including 832 more of the principal men of the kingdom. He carried away also the rest of the sacred vessels (2 Chronicles 36:18). From this period, when the temple was destroyed (2 Kings 25:9), to the complete restoration, B.C. 517 (Ezra 6:15), is the period of the seventy years.

In B.C. 582 occurred the last and final deportation. The entire number Nebuchadnezzar carried captive was 4,600 heads of families with their wives and children and dependants (Jeremiah 52:30; 43:5-7; 2 Chronicles 36:20 etc.). Thus the exiles formed a very considerable community in Babylon.

When Cyrus granted permission to the Jews to return to their own land (Ezra 1:5; 7:13), only a comparatively small number at first availed themselves of the privilege. It cannot be questioned that many belonging to the kingdom of Israel ultimately joined the Jews under Ezra, Zerubbabel, and Nehemiah, and returned along with them to Jerusalem (Jeremiah 50:4, 5, 17-20, 33-35.

Large numbers had, however, settled in the land of Babylon, and formed numerous colonies in different parts of the kingdom. Their descendants very probably have spread far into Eastern lands and become absorbed in the general population. (See JUDAH, KINGDOM OF; CAPTIVITY.)

Exodus

the great deliverance wrought for the children of Isreal when they were brought out of the land of Egypt with a mighty hand and with an outstretched arm (Exodus 12:51; Deuteronomy 26:8; Ps 114; 136), about B.C. 1490, and four hundred and eighty years (1 Kings 6:1) before the building of Solomon's temple.

The time of their sojourning in Egypt was, according to Exodus 12:40 the space of four hundred and thirty years. In the LXX., the words are, The sojourning of the children of Israel which they sojourned in Egypt and in the land of Canaan was four hundred and thirty years; and the Samaritan version reads, The sojourning of the children of Israel and of their fathers which they sojourned in the land of Canaan and in the land of Egypt was four hundred and thirty years. In Genesis 15:13-16 the period is prophetically given (in round numbers) as four hundred years. This passage is quoted by Stephen in his defence before the council (Acts 7:6).

The chronology of the sojourning is variously estimated. Those who adopt the longer term reckon thus:

Years

From the descent of Jacob into Egypt to the

death of Joseph 71

From the death of Joseph to the birth of

Moses 278

From the birth of Moses to his flight into

Midian 40

From the flight of Moses to his return into

Egypt 40

From the return of Moses to the Exodus 1

--

430

Others contend for the shorter period of two hundred and fifteen years, holding that the period of four hundred and thirty years comprehends the years from the entrance of Abraham into Canaan (see LXX. and Samaritan) to the descent of Jacob into Egypt. They reckon thus:

Years

From Abraham's arrival in Canaan to Isaac's

birth 25

From Isaac's birth to that of his twin sons

Esau and Jacob 60

From Jacob's birth to the going down into

Egypt 130

--

215

From Jacob's going down into Egypt to the

death of Joseph 71

From death of Joseph to the birth of Moses 64

From birth of Moses to the Exodus 80

--

In all... 430

During the forty years of Moses' sojourn in the land of Midian, the Hebrews in Egypt were being gradually prepared for the great national crisis which was approaching. The plagues that successively fell upon the land loosened the bonds by which Pharaoh held them in slavery, and at length he was eager that they should depart. But the Hebrews must now also be ready to go. They were poor; for generations they had laboured for the Egyptians without wages. They asked gifts from their neighbours around them (Exodus 12:35), and these were readily bestowed. And then, as the first step towards their independent national organization, they observed the feast of the Passover, which was now instituted as a perpetual memorial. The blood of the paschal lamb was duly sprinkled on the door-posts and lintels of all their houses, and they were all within, waiting the next movement in the working out of God's plan. At length the last stroke fell on the land of Egypt. It came to pass, that at midnight Jehovah smote all the firstborn in the land of Egypt. Pharaoh rose up in the night, and called for Moses and Aaron by night, and said, Rise up, and get you forth from among my people, both ye and the children of Israel; and go, serve Jehovah, as ye have said. Also take your flocks and your herds, as ye have said, and be gone; and bless me also. Thus was Pharaoh (q.v.) completely humbled and broken down. These words he spoke to Moses and Aaron seem to gleam through the tears of the humbled king, as he lamented his son snatched from him by so sudden a death, and tremble with a sense of the helplessness which his proud soul at last felt when the avenging hand of God had visited even his palace.

The terror-stricken Egyptians now urged the instant departure of the Hebrews. In the midst of the Passover feast, before the dawn of the 15th day of the month Abib (our April nearly), which was to be to them henceforth the beginning of the year, as it was the commencement of a new epoch in their history, every family, with all that appertained to it, was ready for the march, which instantly began under the leadership of the heads of tribes with their various sub-divisions. They moved onward, increasing as they went forward from all the districts of Goshen, over the whole of which they were scattered, to the common centre. Three or four days perhaps elapsed before the whole body of the people were assembled at Rameses, and ready to set out under their leader Moses (Exodus 12:37; Numbers 33:3). This city was at that time the residence of the Egyptian court, and here the interviews between Moses and Pharaoh had taken place.

From Rameses they journeyed to Succoth (Exodus 12:37), identified with Tel-el-Maskhuta, about 12 miles west of Ismailia. (See PITHOM.) Their third station was Etham (q.v.), Exodus 13:20in the edge of the wilderness, and was probably a little to the west of the modern town of Ismailia, on the Suez Canal. Here they were commanded to turn and encamp before Pi-hahiroth, between Migdol and the sea , i.e., to change their route from east to due south. The Lord now assumed the direction of their march in the pillar of cloud by day and of fire by night. They were then led along the west shore of the Red Sea till they came to an extensive camping-ground before Pi-hahiroth, about 40 miles from Etham. This distance from Etham may have taken three days to traverse, for the number of camping-places by no means indicates the number of days spent on the journey: e.g., it took fully a month to travel from Rameses to the wilderness of Sin (Exodus 16:1), yet reference is made to only six camping-places during all that time. The exact spot of their encampment before they crossed the Red Sea cannot be determined. It was probably somewhere near the present site of Suez.

Under the direction of God the children of Israel went forward from the camp before Pi-hahiroth, and the sea opened a pathway for them, so that they crossed to the farther shore in safety. The Egyptian host pursued after them, and, attempting to follow through the sea, were overwhelmed in its returning waters, and thus the whole military force of the Egyptians perished. They sank as lead in the mighty waters (Exodus 15:1-9; comp. Psalms 77:16-19.

Having reached the eastern shore of the sea, perhaps a little way to the north of 'Ayun Musa ( the springs of Moses ), there they encamped and rested probably for a day. Here Miriam and the other women sang the triumphal song recorded in Exodus 15:1-21.

From 'Ayun Musa they went on for three days through a part of the barren wilderness of Shur (22), called also the wilderness of Etham (Numbers 33:8; comp. Exodus 13:20), without finding water. On the last of these days they came to Marah (q.v.), where the bitter water was by a miracle made drinkable.

Their next camping-place was Elim (q.v.), where were twelve springs of water and a grove of threescore and ten palm trees (Exodus 15:27).

After a time the children of Israel took their journey from Elim, and encamped by the Red Sea (Numbers 33:10), and thence removed to the wilderness of Sin (to be distinguished from the wilderness of Zin, Numbers 20:1), where they again encamped. Here, probably the modern el-Markha, the supply of bread they had brought with them out of Egypt failed. They began to murmur for want of bread. God heard their murmurings and gave them quails and manna, bread from heaven (Exodus 16:4-36. Moses directed that an omer of manna should be put aside and preserved as a perpetual memorial of God's goodness. They now turned inland, and after three encampments came to the rich and fertile valley of Rephidim, in the Wady Feiran. Here they found no water, and again murmured against Moses. Directed by God, Moses procured a miraculous supply of water from the rock in Horeb, one of the hills of the Sinai group (Numbers 17:1-7; and shortly afterwards the children of Israel here fought their first battle with the Amalekites, whom they smote with the edge of the sword.

From the eastern extremity of the Wady Feiran the line of march now probably led through the Wady esh-Sheikh and the Wady Solaf, meeting in the Wady er-Rahah, the enclosed plain in front of the magnificient cliffs of Ras Sufsafeh. Here they encamped for more than a year (Numbers 1:1; 10:11) before Sinai (q.v.).

The different encampments of the children of Israel, from the time of their leaving Egypt till they reached the Promised Land, are mentioned in Exodus 12:37-19; Numbers 10-21; 33; Deuteronomy 1, 2, 10.

It is worthy of notice that there are unmistakable evidences that the Egyptians had a tradition of a great exodus from their country, which could be none other than the exodus of the Hebrews.

Exodus, Book of

Exodus is the name given in the LXX. to the second book of the Pentateuch (q.v.). It means departure or outgoing. This name was adopted in the Latin translation, and thence passed into other languages. The Hebrews called it by the first words, according to their custom, Ve-eleh shemoth (i.e., and these are the names ).

It contains, (1.) An account of the increase and growth of the Israelites in Egypt (ch. 1) (2.) Preparations for their departure out of Egypt (Exodus 2-12:36). (3.) Their journeyings from Egypt to Sinai (Exodus 12:37-19:2). (4.) The giving of the law and the establishment of the institutions by which the organization of the people was completed, the theocracy, a kingdom of priest and an holy nation (Exodus 19:3-ch. 40).

The time comprised in this book, from the death of Joseph to the erection of the tabernacle in the wilderness, is about one hundred and forty-five years, on the supposition that the four hundred and thirty years (12:40) are to be computed from the time of the promises made to Abraham (Galatians 3:17).

The authorship of this book, as well as of that of the other books of the Pentateuch, is to be ascribed to Moses. The unanimous voice of tradition and all internal evidences abundantly support this opinion.

Exorcist

(Acts 19:13). In that sceptical and therefore superstitious age professional exorcist abounded. Many of these professional exorcists were disreputable Jews, like Simon in Samaria and Elymas in Cyprus (Acts 8:9; 13:6). Other references to exorcism as practised by the Jews are found in Matthew 12:27; Mark 9:38; Luke 9:49, 50. It would seem that it was an opinion among the Jews that miracles might be wrought by invoking the divine name. Thus also these vagabond Jews pretended that they could expel daemons.

The power of casting out devils was conferred by Christ on his apostles (Matthew 10:8), and on the seventy (Luke 10:17-19and was exercised by believers after his ascension (Mark 16:17; Acts 16:18); but this power was never spoken of as exorcism.

Expiation

Guilt is said to be expiated when it is visited with punishment falling on a substitute. Expiation is made for our sins when they are punished not in ourselves but in another who consents to stand in our room. It is that by which reconciliation is effected. Sin is thus said to be covered by vicarious satisfaction.

The cover or lid of the ark is termed in the LXX. hilasterion, that which covered or shut out the claims and demands of the law against the sins of God's people, whereby he became propitious to them.

The idea of vicarious expiation runs through the whole Old Testament system of sacrifices. (See PROPITIATION.)

Eye

(Hebrews 'ain, meaning flowing ), applied (1) to a fountain, frequently; (2) to colour (Numbers 11:7; R.V., appearance, marg. eye ); (3) the face (Exodus 10:5, 15; Numbers 22:5, 11), in Numbers 14:14 face to face (R.V. marg., eye to eye ). Between the eyes , i.e., the forehead (Exodus 13:9, 16).

The expression (Proverbs 23:31), when it giveth his colour in the cup, is literally, when it giveth out [or showeth] its eye. The beads or bubbles of wine are thus spoken of. To set the eyes on any one is to view him with favour (Genesis 44:21; Job 24:23; Jeremiah 39:12). This word is used figuratively in the expressions an evil eye (Matthew 20:15), a bountiful eye (Proverbs 22:9), haughty eyes (Proverbs 6:17 marg.), wanton eyes (Isaiah 3:16), eyes full of adultery (2 Peter 2:14), the lust of the eyes (1 John 2:16). Christians are warned against eye-service (Ephesians 6:6; Colossians 3:22). Men were sometimes punished by having their eyes put out (1 Samuel 11:2; Samson, Judges 16:21; Zedekiah, 2 Kings 25:7).

The custom of painting the eyes is alluded to in 2 Kings 9:30 R.V.; Jeremiah 4:30; Ezekiel 23:40 a custom which still prevails extensively among Eastern women.

Ezekias

Grecized form of Hezekiah (Matthew 1:9, 10).

Ezekiel

God will strengthen. (1.) 1 Chronicles 24:16 Jehezekel.

(2.) One of the great prophets, the son of Buzi the priest (Ezekiel 1:3). He was one of the Jewish exiles who settled at Tel-Abib, on the banks of the Chebar, in the land of the Chaldeans. He was probably carried away captive with Jehoiachin (Ezekiel 1:2; 2 Kings 24:14-16 about B.C. 597. His prophetic call came to him in the fifth year of Jehoiachin's captivity (B.C. 594). He had a house in the place of his exile, where he lost his wife, in the ninth year of his exile, by some sudden and unforeseen stroke (Ezekiel 8:1; 24:18). He held a prominent place among the exiles, and was frequently consulted by the elders (Ezekiel 8:1; 11:25; 14:1; 20:1). His ministry extended over twenty-three years (Ezekiel 29:17), B.C. 595-573, during part of which he was contemporary with Daniel (Ezekiel 14:14; 28:3) and Jeremiah, and probably also with Obadiah. The time and manner of his death are unknown. His reputed tomb is pointed out in the neighbourhood of Bagdad, at a place called Keffil.

Ezekiel, Book of

consists mainly of three groups of prophecies. After an account of his call to the prophetical office (Ezekiel 1:1 through Ezekiel 3:21), Ezekiel (1) utters words of denunciation against the Jews (Ezekiel 3:22-24, warning them of the certain destruction of Jerusalem, in opposition to the words of the false prophets (Ezekiel 4:1-3. The symbolical acts, by which the extremities to which Jerusalem would be reduced are described in ch. 4,5, show his intimate acquaintance with the Levitical legislation. (See Exodus 22:30; Deuteronomy 14:21; Leviticus 5:2; 7:18,24; 17:15; 19:7; 22:8 etc.)

(2.) Prophecies against various surrounding nations: against the Ammonites (Ezekiel 25:1-7the Moabites (8-11), the Edomites (12-14), the Philistines (15-17), Tyre and Sidon (26-28), and against Egypt (29-32).

(3.) Prophecies delivered after the destruction of Jerusalem by Nebuchadnezzar: the triumphs of Israel and of the kingdom of God on earth (Ezekiel 33-39); Messianic times, and the establishment and prosperity of the kingdom of God (40;48).

The closing visions of this book are referred to in the book of Revelation (Ezekiel 38 = Revelation 20:8; Ezekiel 47:1-8; Revelation 22:1,2). Other references to this book are also found in the New Testament. (Comp. Romans 2:24 with Ezekiel 36:2; Romans 10:5; Galatians 3:12 with Ezekiel 20:11; 2 Peter 3:4 with Ezekiel 12:22.)

It may be noted that Daniel, fourteen years after his deportation from Jerusalem, is mentioned by Ezekiel (Ezekiel 14:14) along with Noah and Job as distinguished for his righteousness, and some five years later he is spoken of as pre-eminent for his wisdom (Ezekiel 28:3).

Ezekiel's prophecies are characterized by symbolical and allegorical representations, unfolding a rich series of majestic visions and of colossal symbols. There are a great many also of symbolcal actions embodying vivid conceptions on the part of the prophet (Ezekiel 4:1-4; 5:1-4; 12:3-6; 24:3-5; 37:16etc.) The mode of representation, in which symbols and allegories occupy a prominent place, gives a dark, mysterious character to the prophecies of Ezekiel. They are obscure and enigmatical. A cloudy mystery overhangs them which it is almost impossible to penetrate. Jerome calls the book 'a labyrith of the mysteries of God.' It was because of this obscurity that the Jews forbade any one to read it till he had attained the age of thirty.

Ezekiel is singular in the frequency with which he refers to the Pentateuch (e.g., Ezekiel 27; 28:13; 31:8; 36:11, 34; 47:13 etc.). He shows also an acquaintance with the writings of Hosea (Ezekiel 37:22), Isaiah (Ezekiel 8:12; 29:6), and especially with those of Jeremiah, his older contemporary (Jeremiah 24:7, 9; 48:37).

Ezel

a separation, (1 Samuel 20:19), a stone, or heap of stones, in the neighbourhood of Saul's residence, the scene of the parting of David and Jonathan (42). The margin of the Authorized Version reads, The stone that sheweth the way, in this rendering following the Targum.

Ezer

treasure. (1.) One of the sons of Seir, the native princes, dukes, of Mount Hor (Genesis 36:21, 27). (2.) 1 Chronicles 7:21; (3.) 1 Chronicles 4:4. (4.) One of the Gadite champions who repaired to David at Ziklag (1 Chronicles 12:9). (5.) A Levite (Nehemiah 3:19). (6.) A priest (Nehemiah 12:42).

Ezion-geber

the giant's backbone (so called from the head of a mountain which runs out into the sea), an ancient city and harbour at the north-east end of the Elanitic branch of the Red Sea, the Gulf of Akabah, near Elath or Eloth (Numbers 33:35; Deuteronomy 2:8). Here Solomon built ships, Tarshish ships, like those trading from Tyre to Tarshish and the west, which traded with Ophir (1 Kings 9:26; 2 Chronicles 8:17); and here also Jehoshaphat's fleet was shipwrecked (1 Kings 22:48; 2 Chronicles 20:36). It became a populous town, many of the Jews settling in it (2 Kings 16:6 Elath ). It is supposed that anciently the north end of the gulf flowed further into the country than now, as far as 'Ain el-Ghudyan, which is 10 miles up the dry bed of the Arabah, and that Ezion-geber may have been there.

Ezra

help. (1.) A priest among those that returned to Jerusalem under Zerubabel (Nehemiah 12:1).

(2.) The scribe who led the second body of exiles that returned from Babylon to Jerusalem B.C. 459, and author of the book of Scripture which bears his name. He was the son, or perhaps grandson, of Seraiah (2 Kings 25:18-21and a lineal descendant of Phinehas, the son of Aaron (Ezra 7:1-5. All we know of his personal history is contained in the last four chapters of his book, and in Nehemiah 8 and Nehemiah 12:26.

In the seventh year of the reign of Artaxerxes Longimanus (see DARIUS), he obtained leave to go up to Jerusalem and to take with him a company of Israelites (Ezra 8). Artaxerxes manifested great interest in Ezra's undertaking, granting him all his request, and loading him with gifts for the house of God. Ezra assembled the band of exiles, probably about 5,000 in all, who were prepared to go up with him to Jerusalem, on the banks of the Ahava, where they rested for three days, and were put into order for their march across the desert, which was completed in four months. His proceedings at Jerusalem on his arrival there are recorded in his book.

He was a ready scribe in the law of Moses, who had prepared his heart to seek the law of the Lord and to do it, and to teach in Israel statutes and judgments. He is, says Professor Binnie, the first well-defined example of an order of men who have never since ceased in the church; men of sacred erudition, who devote their lives to the study of the Holy Scriptures, in order that they may be in a condition to interpret them for the instruction and edification of the church. It is significant that the earliest mention of the pulpit occurs in the history of Ezra's ministry (Nehemiah 8:4). He was much more of a teacher than a priest. We learn from the account of his labours in the book of Nehemiah that he was careful to have the whole people instructed in the law of Moses; and there is no reason to reject the constant tradition of the Jews which connects his name with the collecting and editing of the Old Testament canon. The final completion of the canon may have been, and probably was, the work of a later generation; but Ezra seems to have put it much into the shape in which it is still found in the Hebrew Bible. When it is added that the complete organization of the synagogue dates from this period, it will be seen that the age was emphatically one of Biblical study (The Psalms: their History, etc.).

For about fourteen years, i.e., till B.C. 445, we have no record of what went on in Jerusalem after Ezra had set in order the ecclesiastical and civil affairs of the nation. In that year another distinguished personage, Nehemiah, appears on the scene. After the ruined wall of the city had been built by Nehemiah, there was a great gathering of the people at Jerusalem preparatory to the dedication of the wall. On the appointed day the whole population assembled, and the law was read aloud to them by Ezra and his assistants (Nehemiah 8:3). The remarkable scene is described in detail. There was a great religious awakening. For successive days they held solemn assemblies, confessing their sins and offering up solemn sacrifices. They kept also the feast of Tabernacles with great solemnity and joyous enthusiasm, and then renewed their national covenant to be the Lord's. Abuses were rectified, and arrangements for the temple service completed, and now nothing remained but the dedication of the walls of the city (Nehemiah 12).

Ezra, Book of

This book is the record of events occurring at the close of the Babylonian exile. It was at one time included in Nehemiah, the Jews regarding them as one volume. The two are still distinguished in the Vulgate version as I. and II. Esdras. It consists of two principal divisions:

(1.) The history of the first return of exiles, in the first year of Cyrus (B.C. 536), till the completion and dedication of the new temple, in the sixth year of Darius Hystapes (B.C. 515), ch. 1-6. From the close of the sixth to the opening of the seventh chapter there is a blank in the history of about sixty years.

(2.) The history of the second return under Ezra, in the seventh year of Artaxerxes Longimanus, and of the events that took place at Jerusalem after Ezra's arrival there (7-10).

The book thus contains memorabilia connected with the Jews, from the decree of Cyrus (B.C. 536) to the reformation by Ezra (B.C. 456), extending over a period of about eighty years.

There is no quotation from this book in the New Testament, but there never has been any doubt about its being canonical. Ezra was probably the author of this book, at least of the greater part of it (comp. Ezra 7:27, 28; 8:1etc.), as he was also of the Books of Chronicles, the close of which forms the opening passage of Ezra.

Ezrahite

a title given to Ethan (1 Kings 4:31; Psalms 89, title) and Heman (Psalms 88, title). They were both sons of Zerah (1 Chronicles 2:6).

Ezri

help of Jehovah, the son of Chelub. He superintended, under David, those who did the work of the field for tillage (1 Chronicles 27:26).

F

Fable

applied in the New Testament to the traditions and speculations, cunningly devised fables , of the Jews on religious questions (1 Timothy 1:4; 4:7; 2 Timothy 4:4; Titus 1:14; 2 Peter 1:16). In such passages the word means anything false and unreal. But the word is used as almost equivalent to parable. Thus we have (1) the fable of Jotham, in which the trees are spoken of as choosing a king (Judges 9:8-15; and (2) that of the cedars of Lebanon and the thistle as Jehoash's answer to Amaziah (2 Kings 14:9).

Face

means simply presence, as when it is recorded that Adam and Eve hid themselves from the face [R.V., 'presence'] of the Lord God (Genesis 3:8; comp. Exodus 33:14, 15 where the same Hebrew word is rendered presence ). The light of God's countenance is his favour (Psalms 44:3; Daniel 9:17). Face signifies also anger, justice, severity (Genesis 16:6, 8; Exodus 2:15; Psalms 68:1; Revelation 6:16). To provoke God to his face (Isaiah 65:3) is to sin against him openly.

The Jews prayed with their faces toward the temple and Jerusalem (1 Kings 8:38, 44, 48; Daniel 6:10). To see God's face is to have access to him and to enjoy his favour (Psalms 17:15; 27:8). This is the privilege of holy angels (Matthew 18:10; Luke 1:19). The face of Jesus Christ (2 Corinthians 4:6) is the office and person of Christ, the revealer of the glory of God (John 1:14, 18).

Fair Havens

a harbour in the south of Crete, some 5 miles to the east of which was the town of Lasea (Acts 27:8). Here the ship of Alexandria in which Paul and his companions sailed was detained a considerable time waiting for a favourable wind. Contrary to Paul's advice, the master of the ship determined to prosecute the voyage, as the harbour was deemed incommodious for wintering in (9-12). The result was that, after a stormy voyage, the vessel was finally wrecked on the coast of Malta (Acts 27:40-44.

Fairs

(Hebrews 'izabhonim), found seven times in Ezekiel 27, and nowhere else. The Authorized Version renders the word thus in all these instances, except in verse 33, where wares is used. The Revised Version uniformly renders by wares, which is the correct rendering of the Hebrew word. It never means fairs in the modern sense of the word.

Faith

Faith is in general the persuasion of the mind that a certain statement is true (Phil. 1:27; 2 Thessalonians 2:13). Its primary idea is trust. A thing is true, and therefore worthy of trust. It admits of many degrees up to full assurance of faith, in accordance with the evidence on which it rests.

Faith is the result of teaching (Romans 10:14-17. Knowledge is an essential element in all faith, and is sometimes spoken of as an equivalent to faith (John 10:38; 1 John 2:3). Yet the two are distinguished in this respect, that faith includes in it assent, which is an act of the will in addition to the act of the understanding. Assent to the truth is of the essence of faith, and the ultimate ground on which our assent to any revealed truth rests is the veracity of God.

Historical faith is the apprehension of and assent to certain statements which are regarded as mere facts of history.

Temporary faith is that state of mind which is awakened in men (e.g., Felix) by the exhibition of the truth and by the influence of religious sympathy, or by what is sometimes styled the common operation of the Holy Spirit.

Saving faith is so called because it has eternal life inseparably connected with it. It cannot be better defined than in the words of the Assembly's Shorter Catechism: Faith in Jesus Christ is a saving grace, whereby we receive and rest upon him alone for salvation, as he is offered to us in the gospel.

The object of saving faith is the whole revealed Word of God. Faith accepts and believes it as the very truth most sure. But the special act of faith which unites to Christ has as its object the person and the work of the Lord Jesus Christ (John 7:38; Acts 16:31). This is the specific act of faith by which a sinner is justified before God (Romans 3:22, 25; Galatians 2:16; Phil. 3:9; John 3:16-36; Acts 10:43; 16:31). In this act of faith the believer appropriates and rests on Christ alone as Mediator in all his offices.

This assent to or belief in the truth received upon the divine testimony has always associated with it a deep sense of sin, a distinct view of Christ, a consenting will, and a loving heart, together with a reliance on, a trusting in, or resting in Christ. It is that state of mind in which a poor sinner, conscious of his sin, flees from his guilty self to Christ his Saviour, and rolls over the burden of all his sins on him. It consists chiefly, not in the assent given to the testimony of God in his Word, but in embracing with fiducial reliance and trust the one and only Saviour whom God reveals. This trust and reliance is of the essence of faith. By faith the believer directly and immediately appropriates Christ as his own. Faith in its direct act makes Christ ours. It is not a work which God graciously accepts instead of perfect obedience, but is only the hand by which we take hold of the person and work of our Redeemer as the only ground of our salvation.

Saving faith is a moral act, as it proceeds from a renewed will, and a renewed will is necessary to believing assent to the truth of God (1 Corinthians 2:14; 2 Corinthians 4:4). Faith, therefore, has its seat in the moral part of our nature fully as much as in the intellectual. The mind must first be enlightened by divine teaching (John 6:44; Acts 13:48; 2 Corinthians 4:6; Ephesians 1:17, 18) before it can discern the things of the Spirit.

Faith is necessary to our salvation (Mark 16:16), not because there is any merit in it, but simply because it is the sinner's taking the place assigned him by God, his falling in with what God is doing.

The warrant or ground of faith is the divine testimony, not the reasonableness of what God says, but the simple fact that he says it. Faith rests immediately on, Thus saith the Lord. But in order to this faith the veracity, sincerity, and truth of God must be owned and appreciated, together with his unchangeableness. God's word encourages and emboldens the sinner personally to transact with Christ as God's gift, to close with him, embrace him, give himself to Christ, and take Christ as his. That word comes with power, for it is the word of God who has revealed himself in his works, and especially in the cross. God is to be believed for his word's sake, but also for his name's sake.

Faith in Christ secures for the believer freedom from condemnation, or justification before God; a participation in the life that is in Christ, the divine life (John 14:19; Romans 6:4-10; Ephesians 4:15,16 etc.); peace with God (Romans 5:1); and sanctification (Acts 26:18; Galatians 5:6; Acts 15:9).

All who thus believe in Christ will certainly be saved (John 6:37, 40; 10:27, 28; Romans 8:1).

The faith=the gospel (Acts 6:7; Romans 1:5; Galatians 1:23; 1 Timothy 3:9; Jude 1:3).

Faithful

as a designation of Christians, means full of faith, trustful, and not simply trustworthy (Acts 10:45; 16:1; 2 Corinthians 6:15; Colossians 1:2; 1 Timothy 4:3, 12; 5:16; 6:2; Titus 1:6; Ephesians 1:1; 1 Corinthians 4:17 etc.).

It is used also of God's word or covenant as true and to be trusted (Psalms 119:86, 138; Isaiah 25:1; 1 Timothy 1:15; Revelation 21:5; 22:6 etc.).

Fall of man

an expression probably borrowed from the Apocryphal Book of Wisdom, to express the fact of the revolt of our first parents from God, and the consequent sin and misery in which they and all their posterity were involved.

The history of the Fall is recorded in Genesis 2 and 3. That history is to be literally interpreted. It records facts which underlie the whole system of revealed truth. It is referred to by our Lord and his apostles not only as being true, but as furnishing the ground of all God's subsequent dispensations and dealings with the children of men. The record of Adam's temptation and fall must be taken as a true historical account, if we are to understand the Bible at all as a revelation of God's purpose of mercy.

The effects of this first sin upon our first parents themselves were (1) shame, a sense of degradation and pollution; (2) dread of the displeasure of God, or a sense of guilt, and the consequent desire to hide from his presence. These effects were unavoidable. They prove the loss not only of innocence but of original righteousness, and, with it, of the favour and fellowship of God. The state therefore to which Adam was reduced by his disobedience, so far as his subjective condition is concerned, was analogous to that of the fallen angels. He was entirely and absolutely ruined (Hodge's Theology).

But the unbelief and disobedience of our first parents brought not only on themselves this misery and ruin, it entailed also the same sad consequences on all their descendants. (1.) The guilt, i.e., liability to punishment, of that sin comes by imputation upon all men, because all were represented by Adam in the covenant of works (q.v.). (See IMPUTATION.)

(2.) Hence, also, all his descendants inherit a corrupt nature. In all by nature there is an inherent and prevailing tendency to sin. This universal depravity is taught by universal experience. All men sin as soon as they are capable of moral actions. The testimony of the Scriptures to the same effect is most abundant (Romans 1; 2; 3:1-19 etc.).

(3.) This innate depravity is total: we are by nature dead in trespasses and sins, and must be born again before we can enter into the kingdom (John 3:7 etc.).

(4.) Resulting from this corruption of our whole nature is our absolute moral inability to change our nature or to obey the law of God.

Commenting on John 9:3 Ryle well remarks: A deep and instructive principle lies in these words. They surely throw some light on that great question, the origin of evil. God has thought fit to allow evil to exist in order that he may have a platform for showing his mercy, grace, and compassion. If man had never fallen there would have been no opportunity of showing divine mercy. But by permitting evil, mysterious as it seems, God's works of grace, mercy, and wisdom in saving sinners have been wonderfully manifested to all his creatures. The redeeming of the church of elect sinners is the means of 'showing to principalities and powers the manifold wisdom of God' (Ephesians 3:10). Without the Fall we should have known nothing of the Cross and the Gospel.

On the monuments of Egypt are found representations of a deity in human form, piercing with a spear the head of a serpent. This is regarded as an illustration of the wide dissemination of the tradition of the Fall. The story of the golden age, which gives place to the iron age , the age of purity and innocence, which is followed by a time when man becomes a prey to sin and misery, as represented in the mythology of Greece and Rome, has also been regarded as a tradition of the Fall.

Fallow-deer

Deuteronomy 14:5 (R.V., Wild goat ); 1 Kings 4:23 (R.V., roebucks ). This animal, called in Hebrew yahmur, from a word meaning to be red, is regarded by some as the common fallow-deer, the Cervus dama, which is said to be found very generally over Western and Southern Asia. It is called fallow from its pale-red or yellow colour. Some interpreters, however, regard the name as designating the bubale, Antelope bubale, the wild cow of North Africa, which is about the size of a stag, like the hartebeest of South Africa. A species of deer has been found at Mount Carmel which is called yahmur by the Arabs. It is said to be similar to the European roebuck.

Fallow-ground

The expression, Break up your fallow ground (Hosea 10:12; Jeremiah 4:3) means, Do not sow your seed among thorns , i.e., break off all your evil habits; clear your hearts of weeds, in order that they may be prepared for the seed of righteousness. Land was allowed to lie fallow that it might become more fruitful; but when in this condition, it soon became overgrown with thorns and weeds. The cultivator of the soil was careful to break up his fallow ground, i.e., to clear the field of weeds, before sowing seed in it. So says the prophet, Break off your evil ways, repent of your sins, cease to do evil, and then the good seed of the word will have room to grow and bear fruit.

Familiar spirit

Sorcerers or necormancers, who professed to call up the dead to answer questions, were said to have a familiar spirit (Deuteronomy 18:11; 2 Kings 21:6; 2 Chronicles 33:6; Leviticus 19:31; 20:6; Isaiah 8:19; 29:4). Such a person was called by the Hebrews an 'ob, which properly means a leathern bottle; for sorcerers were regarded as vessels containing the inspiring demon. This Hebrew word was equivalent to the pytho of the Greeks, and was used to denote both the person and the spirit which possessed him (Leviticus 20:27; 1 Samuel 28:8; comp. Acts 16:16). The word familiar is from the Latin familiaris, meaning a household servant, and was intended to express the idea that sorcerers had spirits as their servants ready to obey their commands.

Famine

The first mentioned in Scripture was so grievous as to compel Abraham to go down to the land of Egypt (Genesis 26:1). Another is mentioned as having occurred in the days of Isaac, causing him to go to Gerar (Genesis 26:1, 17). But the most remarkable of all was that which arose in Egypt in the days of Joseph, which lasted for seven years (Genesis 41-45).

Famines were sent as an effect of God's anger against a guilty people (2 Kings 8:1, 2; Amos 8:11; Deuteronomy 28:22-42; 2 Samuel 21:1; 2 Kings 6:25-28; 25:3; Jeremiah 14:15; 19:9; 42:17 etc.). A famine was predicted by Agabus (Acts 11:28). Josephus makes mention of the famine which occurred A.D. 45. Helena, queen of Adiabene, being at Jerusalem at that time, procured corn from Alexandria and figs from Cyprus for its poor inhabitants.

Fan

a winnowing shovel by which grain was thrown up against the wind that it might be cleansed from broken straw and chaff (Isaiah 30:24; Jeremiah 15:7; Matthew 3:12). (See AGRICULTURE.)

Farm

(Matthew 22:5). Every Hebrew had a certain portion of land assigned to him as a possession (Numbers 26:33-56. In Egypt the lands all belonged to the king, and the husbandmen were obliged to give him a fifth part of the produce; so in Palestine Jehovah was the sole possessor of the soil, and the people held it by direct tenure from him. By the enactment of Moses, the Hebrews paid a tithe of the produce to Jehovah, which was assigned to the priesthood. Military service when required was also to be rendered by every Hebrew at his own expense. The occuptaion of a husbandman was held in high honour (1 Samuel 11:5-7; 1 Kings 19:19; 2 Chronicles 26:10). (See LAND LAWS Ø(n/a); TITHE.)

Farthing

(1.) Matthew 10:29; Luke 12:6. Greek assarion, i.e., a small as, which was a Roman coin equal to a tenth of a denarius or drachma, nearly equal to a halfpenny of our money.

(2.) Matthew 5:26; Mark 12:42 (Gr. kodrantes), the quadrant, the fourth of an as, equal to two lepta, mites. The lepton (mite) was the very smallest copper coin.

Fast

The sole fast required by the law of Moses was that of the great Day of Atonement (q.v.), Leviticus 23:26-32. It is called the fast (Acts 27:9).

The only other mention of a periodical fast in the Old Testament is in Zechariah 7:1-7; 8:19 from which it appears that during their captivity the Jews observed four annual fasts.

(1.) The fast of the fourth month, kept on the seventeenth day of Tammuz, the anniversary of the capture of Jerusalem by the Chaldeans; to commemorate also the incident recorded Exodus 32:19. (Comp. Jeremiah 52:6, 7.)

(2.) The fast of the fifth month, kept on the ninth of Ab (comp. Numbers 14:27), to commemorate the burning of the city and temple (Jeremiah 52:12, 13).

(3.) The fast of the seventh month, kept on the third of Tisri (comp. 2 Kings 25), the anniversary of the murder of Gedaliah (Jeremiah 41:1, 2).

(4.) The fast of the tenth month (comp. Jeremiah 52:4; Ezekiel 33:21; 2 Kings 25:1), to commemorate the beginning of the siege of the holy city by Nebuchadnezzar.

There was in addition to these the fast appointed by Esther (Esther 4:16).

Public national fasts on account of sin or to supplicate divine favour were sometimes held. (1.) 1 Samuel 7:6; (2.) 2 Chronicles 20:3; (3.) Jeremiah 36:6-10; (4.) Nehemiah 9:1.

There were also local fasts. (1.) Judges 20:26; (2.) 2 Samuel 1:12; (3.) 1 Samuel 31:13; (4.) 1 Kings 21:9-12; (5.) Ezra 8:21-23(6.) Jonah 3:5-9.

There are many instances of private occasional fasting (1 Samuel 1:7; 20:34; 2 Samuel 3:35; 12:16; 1 Kings 21:27; Ezra 10:6; Nehemiah 1:4; Daniel 10:2,3). Moses fasted forty days (Exodus 24:18; 34:28), and so also did Elijah (1 Kings 19:8). Our Lord fasted forty days in the wilderness (Matthew 4:2).

In the lapse of time the practice of fasting was lamentably abused (Isaiah 58:4; Jeremiah 14:12; Zechariah 7:5). Our Lord rebuked the Pharisees for their hypocritical pretences in fasting (Matthew 6:16). He himself appointed no fast. The early Christians, however, observed the ordinary fasts according to the law of their fathers (Acts 13:3; 14:23; 2 Corinthians 6:5).

Fat

(Hebrews heleb) denotes the richest part of the animal, or the fattest of the flock, in the account of Abel's sacrifice (Genesis 4:4). It sometimes denotes the best of any production (Genesis 45:18; Numbers 18:12; Psalms 81:16; 147:47[?]). The fat of sacrifices was to be burned (Leviticus 3:9-11; 4:8; 7:3; 8:25; Numbers 18:17. Comp. Exodus 29:13-22; Leviticus 3:3-5.

It is used figuratively for a dull, stupid state of mind (Ps 17:10).

In Joel 2:24 the word is equivalent to vat, a vessel. The hebrew word here thus rendered is elsewhere rendered wine-fat and press-fat (Haggai 2:16; Isaiah 63:2).

Father

a name applied (1) to any ancestor (Deuteronomy 1:11; 1 Kings 15:11; Matthew 3:9; 23:30 etc.); and (2) as a title of respect to a chief, ruler, or elder, etc. (Judges 17:10; 18:19; 1 Samuel 10:12; 2 Kings 2:12; Matthew 23:9 etc.). (3) The author or beginner of anything is also so called; e.g., Jabal and Jubal (Genesis 4:20, 21; comp. Job 38:28).

Applied to God (Exodus 4:22; Deuteronomy 32:6; 2 Samuel 7:14; Psalms 89:27, 28 etc.). (1.) As denoting his covenant relation to the Jews (Jeremiah 31:9; Isaiah 63:16; 64:8; John 8:41 etc.).

(2.) Believers are called God's sons (John 1:12; Romans 8:16; Matthew 6:4, 8, 15, 18; 10:20, 29). They also call him Father (Romans 1:7; 1 Corinthians 1:3; 2 Corinthians 1:2; Galatians 1:4)

Fathom

(Old A.S. faethm, bosom, or the outstretched arms), a span of six feet (Acts 27:28). Gr. orguia (from orego, I stretch ), the distance between the extremities of both arms fully stretched out.

Fatling

(1.) A fatted animal for slaughter (2 Samuel 6:13; Isaiah 11:6; Ezekiel 39:18. Comp. Matthew 22:4 where the word used in the original, sitistos, means literally corn-fed; i.e., installed, fat). (2.) Psalms 66:15 (Hebrews meah, meaning marrowy, fat, a species of sheep). (3.) 1 Samuel 15:9 (Hebrews mishneh, meaning the second, and hence probably cattle of a second quality, or lambs of the second birth, i.e., autmnal lambs, and therfore of less value).

Fear of the Lord the

is in the Old Testament used as a designation of true piety (Proverbs 1:7; Job 28:28; Psalms 19:9). It is a fear conjoined with love and hope, and is therefore not a slavish dread, but rather filial reverence. (Comp. Deuteronomy 32:6; Hosea 11:1; Isaiah 1:2; 63:16; 64:8.) God is called the Fear of Isaac (Genesis 31:42, 53), i.e., the God whom Isaac feared.

A holy fear is enjoined also in the New Testament as a preventive of carelessness in religion, and as an incentive to penitence (Matthew 10:28; 2 Corinthians 5:11; 7:1; Phil. 2:12; Ephesians 5:21; Hebrews 12:28, 29).

Feast

as a mark of hospitality (Genesis 19:3; 2 Samuel 3:20; 2 Kings 6:23); on occasions of domestic joy (Luke 15:23; Genesis 21:8); on birthdays (Genesis 40:20; Job 1:4; Matthew 14:6); and on the occasion of a marriage (Judges 14:10; Genesis 29:22).

Feasting was a part of the observances connected with the offering up of sacrifices (Deuteronomy 12:6, 7; 1 Samuel 9:19; 16:3, 5), and with the annual festivals (Deuteronomy 16:11). It was one of the designs of the greater solemnities, which required the attendance of the people at the sacred tent, that the oneness of the nation might be maintained and cemented together, by statedly congregating in one place, and with one soul taking part in the same religious services. But that oneness was primarily and chiefly a religious and not merely a political one; the people were not merely to meet as among themselves, but with Jehovah, and to present themselves before him as one body; the meeting was in its own nature a binding of themselves in fellowship with Jehovah; so that it was not politics and commerce that had here to do, but the soul of the Mosaic dispensation, the foundation of the religious and political existence of Israel, the covenant with Jehovah. To keep the people's consciousness alive to this, to revive, strengthen, and perpetuate it, nothing could be so well adapated as these annual feasts. (See FESTIVALS.)

Felix

happy, the Roman procurator of Judea before whom Paul reasoned (Acts 24:25). He appears to have expected a bribe from Paul, and therefore had several interviews with him. The worthy deeds referred to in Acts 24:2 was his clearing the country of banditti and impostors.

At the end of a two years' term, Porcius Festus was appointed in the room of Felix (A.D. 60), who proceeded to Rome, and was there accused of cruelty and malversation of office by the Jews of Caesarea. The accusation was rendered nugatory by the influence of his brother Pallas with Nero. (See Josephus, Ant. xx. 8, 9.)

Drusilla, the daughter of Herod Agrippa, having been induced by Felix to desert her husband, the king of Emesa, became his adulterous companion. She was seated beside him when Paul reasoned before the judge. When Felix gave place to Festus, being willing to do the Jews a pleasure, he left Paul bound.

Fellowship

(1.) With God, consisting in the knowledge of his will (Job 22:21; John 17:3); agreement with his designs (Amos 3:2); mutual affection (Romans 8:38, 39); enjoyment of his presence (Psalms 4:6); conformity to his image (1 John 2:6; 1:6); and participation of his felicity (1 John 1:3, 4; Ephesians 3:14-21.

(2.) Of saints with one another, in duties (Romans 12:5; 1 Corinthians 12:1; 1 Thessalonians 5:17, 18); in ordinances (Hebrews 10:25; Acts 2:46); in grace, love, joy, etc. (Malachi 3:16; 2 Corinthians 8:4); mutual interest, spiritual and temporal (Romans 12:4, 13; Hebrews 13:16); in sufferings (Romans 15:1, 2; Galatians 6:1, 2; Romans 12:15; and in glory (Revelation 7:9).

Fence

(Hebrews gader), Numbers 22:24 (R.V.). Fences were constructions of unmortared stones, to protect gardens, vineyards, sheepfolds, etc. From various causes they were apt to bulge out and fall (Psalms 62:3). In Psalms 80:12 R.V. (see Isaiah 5:5), the psalmist says, Why hast thou broken down her fences? Serpents delight to lurk in the crevices of such fences (Ecclesiastes 10:8; comp. Amos 5:19).

Fenced cities

There were in Palestine (1) cities, (2) unwalled villages, and (3) villages with castles or towers (1 Chronicles 27:25). Cities, so called, had walls, and were thus fenced. The fortifications consisted of one or two walls, on which were towers or parapets at regular intervals (2 Chronicles 32:5; Jeremiah 31:38). Around ancient Jerusalem were three walls, on one of which were ninety towers, on the second fourteen, and on the third sixty. The tower of Hananeel, near the north-east corner of the city wall, is frequently referred to (Nehemiah 3:1; 12:39; Zechariah 14:10). The gateways of such cities were also fortified (Nehemiah 2:8; 3:3, 6; Judges 16:2, 3; 1 Samuel 23:7).

The Hebrews found many fenced cities when they entered the Promised Land (Numbers 13:28; 32:17, 34-42; Joshua 11:12, 13; Judges 1:27-33and we may estimate the strength of some of these cities from the fact that they were long held in possession by the Canaanites. The Jebusites, e.g., were enabled to hold possession of Jerusalem till the time of David (2 Samuel 5:6, 7; 1 Chronicles 11:5).

Several of the kings of Israel and Judah distinguished themselves as fortifiers or builders of cities.

Ferret

Leviticus 11:30 (R.V., gecko ), one of the unclean creeping things. It was perhaps the Lacerta gecko which was intended by the Hebrew word (anakah, a cry, mourning, the creature which groans) here used, i.e., the fan-footed lizard, the gecko which makes a mournful wail. The LXX. translate it by a word meaning shrew-mouse, of which there are three species in Palestine. The Rabbinical writers regard it as the hedgehog. The translation of the Revised Version is to be preferred.

Ferry boat

(2 Samuel 19:18), some kind of boat for crossing the river which the men of Judah placed at the service of the king. Floats or rafts for this purpose were in use from remote times (Isaiah 18:2).

Festivals, Religious

There were daily (Leviticus 23), weekly, monthly, and yearly festivals, and great stress was laid on the regular observance of them in every particular (Numbers 28:1-8; Exodus 29:38-42; Leviticus 6:8-23; Exodus 30:7-9; 27:20).

(1.) The septenary festivals were,

(a) The weekly Sabbath (Leviticus 23:1-3; Exodus 19:3-30; 20:8-11; 31:12 etc.).

(b) The seventh new moon, or the feast of Trumpets (Numbers 28:11-15; 29:1-6.

(c) The Sabbatical year (Exodus 23:10, 11; Leviticus 25:2-7.

(d) The year of jubilee (Leviticus 23-35; 25:8-16; 27:16-25.

(2.) The great feasts were,

(a) The Passover. (b) The feast of Pentecost, or of weeks. (c) The feast of Tabernacles, or of ingathering.

On each of these occasions every male Israelite was commanded to appear before the Lord (Deuteronomy 27:7; Nehemiah 8:9-12. The attendance of women was voluntary. (Comp. Luke 2:41; 1 Samuel 1:7; 2:19.) The promise that God would protect their homes (Exodus 34:23, 24) while all the males were absent in Jerusalem at these feasts was always fulfilled. During the whole period between Moses and Christ we never read of an enemy invading the land at the time of the three festivals. The first instance on record is thirty-three years after they had withdrawn from themselves the divine protection by imbruing their hands in the Saviour's blood, when Cestius, the Roman general, slew fifty of the people of Lydda while all the rest had gone up to the feast of Tabernacles, A.D. 66.

These festivals, besides their religious purpose, had an important bearing on the maintenance among the people of the feeling of a national unity. The times fixed for their observance were arranged so as to interfere as little as possible with the industry of the people. The Passover was kept just before the harvest commenced, Pentecost at the conclusion of the corn harvest and before the vintage, the feast of Tabernacles after all the fruits of the ground had been gathered in.

(3.) The Day of Atonement, the tenth day of the seventh month (Leviticus 16:1, 34; 23:26-32; Numbers 29:7-11. (See ATONEMENT, DAY OF.)

Of the post-Exilian festivals reference is made to the feast of Dedication (John 10:22). This feast was appointed by Judas Maccabaeus in commemoration of the purification of the temple after it had been polluted by Antiochus Epiphanes. The feast of Purim (q.v.), Esther 9:24-32 was also instituted after the Exile. (Cf. John 5:1.)

Festus, Porcius

the successor of Felix (A.D. 60) as procurator of Judea (Acts 24:27). A few weeks after he had entered on his office the case of Paul, then a prisoner at Caesarea, was reported to him. The next day, after he had gone down to Caesarea, he heard Paul defend himself in the presence of Herod Agrippa II. and his sister Bernice, and not finding in him anything worthy of death or of bonds, would have set him free had he not appealed unto Caesar (Acts 25:11, 12). In consequence of this appeal Paul was sent to Rome. Festus, after being in office less than two years, died in Judea. (See AGRIPPA.)

Fever

(Deuteronomy 28:22; Matthew 8:14; Mark 1:30; John 4:52; Acts 28:8), a burning heat, as the word so rendered denotes, which attends all febrile attacks. In all Eastern countries such diseases are very common. Peter's wife's mother is said to have suffered from a great fever (Luke 4:38), an instance of Luke's professional exactitude in describing disease. He adopts here the technical medical distinction, as in those times fevers were divided into the great and the less.

Field

(Hebrews sadeh), a cultivated field, but unenclosed. It is applied to any cultivated ground or pasture (Genesis 29:2; 31:4; 34:7), or tillage (Genesis 37:7; 47:24). It is also applied to woodland (Psalms 132:6) or mountain top (Judges 9:32, 36; 2 Samuel 1:21). It denotes sometimes a cultivated region as opposed to the wilderness (Genesis 33:19; 36:35). Unwalled villages or scattered houses are spoken of as in the fields (Deuteronomy 28:3, 16; Leviticus 25:31; Mark 6:36, 56). The open field is a place remote from a house (Genesis 4:8; Leviticus 14:7, 53; 17:5). Cultivated land of any extent was called a field (Genesis 23:13, 17; 41:8; Leviticus 27:16; Ruth 4:5; Nehemiah 12:29).

Fig

First mentioned in Genesis 3:7. The fig-tree is mentioned (Deuteronomy 8:8) as one of the valuable products of Palestine. It was a sign of peace and prosperity (1 Kings 4:25; Micah 4:4; Zechariah 3:10). Figs were used medicinally (2 Kings 20:7), and pressed together and formed into cakes as articles of diet (1 Samuel 30:12; Jeremiah 24:2).

Our Lord's cursing the fig-tree near Bethany (Mark 11:13) has occasioned much perplexity from the circumstance, as mentioned by the evangelist, that the time of figs was not yet. The explanation of the words, however, lies in the simple fact that the fruit of the fig-tree appears before the leaves, and hence that if the tree produced leaves it ought also to have had fruit. It ought to have had fruit if it had been true to its pretensions, in showing its leaves at this particular season. This tree, so to speak, vaunted itself to be in advance of all the other trees, challenged the passer-by that he should come and refresh himself with its fruit. Yet when the Lord accepted its challenge and drew near, it proved to be but as the others, without fruit as they; for indeed, as the evangelist observes, the time of figs had not yet arrived. Its fault, if one may use the word, lay in its pretensions, in its making a show to run before the rest when it did not so indeed (Trench, Miracles).

The fig-tree of Palestine (Ficus carica) produces two and sometimes three crops of figs in a year, (1) the bikkurah, or early-ripe fig (Micah 7:1; Isaiah 28:4; Hosea 9:10 R.V.), which is ripe about the end of June, dropping off as soon as it is ripe (Nahum 3:12); (2) the kermus, or summer fig, then begins to be formed, and is ripe about August; and (3) the pag (plural green figs, Song of Solomon 2:13; Gr. olynthos, Revelation 6:13 the untimely fig ), or winter fig, which ripens in sheltered spots in spring.

Fillets

Hebrews hashukum, plur., joinings (Exodus 27:17; 38:17, 28), the rods by which the tops of the columns around the tabernacle court were joined together, and from which the curtains were suspended (Exodus 27:10, 11; 36:38).

In Jeremiah 52:21 the rendering of a different word, hut, meaning a thread, and designating a measuring-line of 12 cubits in length for the circumference of the copper pillars of Solomon's temple.

Finer

a worker in silver and gold (Proverbs 25:4). In Judges 17:4 the word (tsoreph) is rendered founder, and in Isaiah 41:7 goldsmith.

Fining pot

a crucible, melting-pot (Proverbs 17:3; 27:21).

Fir

the uniform rendering in the Authorized Version (marg. R.V., cypress ) of berosh (2 Samuel 6:5; 1 Kings 5:8, 10; 6:15, 34; 9:11 etc.), a lofty tree (Isaiah 55:13) growing on Lebanon (Isaiah 37:24). Its wood was used in making musical instruments and doors of houses, and for ceilings (2 Chronicles 3:5), the decks of ships (Ezekiel 27:5), floorings and spear-shafts (Nahum 2:3 R.V.). The true fir (abies) is not found in Palestine, but the pine tree, of which there are four species, is common.

The precise kind of tree meant by the green fir tree (Hosea 14:8) is uncertain. Some regard it as the sherbin tree, a cypress resembling the cedar; others, the Aleppo or maritime pine (Pinus halepensis), which resembles the Scotch fir; while others think that the stone-pine (Pinus pinea) is probably meant. (See PINE.)

Fire

(1.) For sacred purposes. The sacrifices were consumed by fire (Genesis 8:20). The ever-burning fire on the altar was first kindled from heaven (Leviticus 6:9, 13; 9:24), and afterwards rekindled at the dedication of Solomon's temple (2 Chronicles 7:1, 3). The expressions fire from heaven and fire of the Lord generally denote lightning, but sometimes also the fire of the altar was so called (Exodus 29:18; Leviticus 1:9; 2:3; 3:5, 9).

Fire for a sacred purpose obtained otherwise than from the altar was called strange fire (Leviticus 10:1, 2; Numbers 3:4).

The victims slain for sin offerings were afterwards consumed by fire outside the camp (Leviticus 4:12, 21; 6:30; 16:27; Hebrews 13:11).

(2.) For domestic purposes, such as baking, cooking, warmth, etc. (Jeremiah 36:22; Mark 14:54; John 18:18). But on Sabbath no fire for any domestic purpose was to be kindled (Exodus 35:3; Numbers 15:32-36.

(3.) Punishment of death by fire was inflicted on such as were guilty of certain forms of unchastity and incest (Leviticus 20:14; 21:9). The burning of captives in war was not unknown among the Jews (2 Samuel 12:31; Jeremiah 29:22). The bodies of infamous persons who were executed were also sometimes burned (Joshua 7:25; 2 Kings 23:16).

(4.) In war, fire was used in the destruction of cities, as Jericho (Joshua 6:24), Ai (Joshua 8:19), Hazor (Joshua 11:11), Laish (Judges 18:27), etc. The war-chariots of the Canaanites were burnt (Joshua 11:6, 9, 13). The Israelites burned the images (2 Kings 10:26; R.V., pillars ) of the house of Baal. These objects of worship seem to have been of the nature of obelisks, and were sometimes evidently made of wood.

Torches were sometimes carried by the soldiers in battle (Judges 7:16).

(5.) Figuratively, fire is a symbol of Jehovah's presence and the instrument of his power (Exodus 14:19; Numbers 11:1, 3; Judges 13:20; 1 Kings 18:38; 2 Kings 1:10, 12; 2:11; Isaiah 6:4; Ezekiel 1:4; Revelation 1:14 etc.).

God's word is also likened unto fire (Jeremiah 23:29). It is referred to as an emblem of severe trials or misfortunes (Zechariah 12:6; Luke 12:49; 1 Corinthians 3:13, 15; 1 Peter 1:7), and of eternal punishment (Matthew 5:22; Mark 9:44; Revelation 14:10; 21:8).

The influence of the Holy Ghost is likened unto fire (Matthew 3:11). His descent was denoted by the appearance of tongues as of fire (Acts 2:3).

Firebrand

Isaiah 7:4Amos 4:11Zechariah 3:2 denotes the burnt end of a stick (Hebrews 'ud); in Judges 15:4 a lamp or torch, a flambeau (Hebrews lappid); in Proverbs 26:18 (comp. Ephesians 6:16), burning darts or arrows (Hebrews zikkim).

Firepan

(Exodus 27:3; 38:3), one of the vessels of the temple service (rendered snuff-dish Exodus 25:38; 37:23; and censer Leviticus 10:1; 16:12). It was probably a metallic cinder-basin used for the purpose of carrying live coal for burning incense, and of carrying away the snuff in trimming the lamps.

firkin

Used only in John 2:6; the Attic amphora, equivalent to the Hebrew bath (q.v.), a measure for liquids containing about 8 7/8 gallons.

Firmament

from the Vulgate firmamentum, which is used as the translation of the Hebrew raki'a. This word means simply expansion. It denotes the space or expanse like an arch appearing immediately above us. They who rendered raki'a by firmamentum regarded it as a solid body. The language of Scripture is not scientific but popular, and hence we read of the sun rising and setting, and also here the use of this particular word. It is plain that it was used to denote solidity as well as expansion. It formed a division between the waters above and the waters below (Genesis 1:7). The raki'a supported the upper reservoir (Psalms 148:4). It was the support also of the heavenly bodies (Genesis 1:14), and is spoken of as having windows and doors (Genesis 7:11; Isaiah 24:18; Malachi 3:10) through which the rain and snow might descend.

First-born

sons enjoyed certain special privileges (Deuteronomy 21:17; Genesis 25:23, 31, 34; 49:3; 1 Chronicles 5:1; Hebrews 12:16; Psalms 89:27). (See BIRTHRIGHT.)

The first-born of the poor signifies the most miserable of the poor (Isaiah 14:30). The church of the first-born signifies the church of the redeemed.

The destruction of the first-born was the last of the ten plagues inflicted on the Egyptians (Exodus 11:1-8; 12:29, 30).

Menephtah is probably the Pharaoh whose first-born was slain. His son did not succeed or survive his father, but died early. The son's tomb has been found at Thebes unfinished, showing it was needed earlier than was expected. Some of the records on the tomb are as follows: The son whom Menephtah loves; who draws towards him his father's heart, the singer, the prince of archers, who governed Egypt on behalf of his father. Dead.

First-born, Redemption of

From the beginning the office of the priesthood in each family belonged to the eldest son. But when the extensive plan of sacrificial worship was introduced, requiring a company of men to be exclusively devoted to this ministry, the primitive office of the first-born was superseded by that of the Levites (Numbers 3:11-13and it was ordained that the first-born of man and of unclean animals should henceforth be redeemed (Numbers 18:15).

The laws concerning this redemption of the first-born of man are recorded in Exodus 13:12-15; 22:29; 34:20; Numbers 3:45; 8:17; 18:16; Leviticus 12:2, 4.

The first-born male of every clean animal was to be given up to the priest for sacrifice (Deuteronomy 12:6; Exodus 13:12; 34:20; Numbers 18:15-17.

But the first-born of unclean animals was either to be redeemed or sold and the price given to the priest (Leviticus 27:11-13, 27). The first-born of an ass, if not redeemed, was to be put to death (Exodus 13:13; 34:20).

First-born, Sanctification of the

A peculiar sanctity was attached to the first-born both of man and of cattle. God claimed that the first-born males of man and of animals should be consecrated to him, the one as a priest (Exodus 19:22, 24), representing the family to which he belonged, and the other to be offered up in sacrifice (Genesis 4:4).

First-fruits

The first-fruits of the ground were offered unto God just as the first-born of man and animals.

The law required, (1.) That on the morrow after the Passover Sabbath a sheaf of new corn should be waved by the priest before the altar (Leviticus 23:5, 6, 10, 12; 2:12).

(2.) That at the feast of Pentecost two loaves of leavened bread, made from the new flour, were to be waved in like manner (Leviticus 23:15, 17; Numbers 28:26).

(3.) The feast of Tabernacles was an acknowledgement that the fruits of the harvest were from the Lord (Exodus 23:16; 34:22).

(4.) Every individual, besides, was required to consecrate to God a portion of the first-fruits of the land (Exodus 22:29; 23:19; 34:26; Numbers 15:20, 21).

(5.) The law enjoined that no fruit was to be gathered from newly-planted fruit-trees for the first three years, and that the first-fruits of the fourth year were to be consecrated to the Lord (Leviticus 19:23-25. Jeremiah (Jeremiah 2:3) alludes to the ordinance of first-fruits, and hence he must have been acquainted with the books of Exodus, Leviticus, and Numbers, where the laws regarding it are recorded.

Fish

called dag by the Hebrews, a word denoting great fecundity (Genesis 9:2; Numbers 11:22; Jonah 2:1, 10). No fish is mentioned by name either in the Old or in the New Testament. Fish abounded in the Mediterranean and in the lakes of the Jordan, so that the Hebrews were no doubt acquainted with many species. Two of the villages on the shores of the Sea of Galilee derived their names from their fisheries, Bethsaida (the house of fish ) on the east and on the west. There is probably no other sheet of water in the world of equal dimensions that contains such a variety and profusion of fish. About thirty-seven different kinds have been found. Some of the Fish From The Sea Of Galilee fishes are of a European type, such as the roach, the barbel, and the blenny; others are markedly African and tropical, such as the eel-like silurus. There was a regular fish-market apparently in Jerusalem (2 Chronicles 33:14; Nehemiah 3:3; 12:39; Zephaniah 1:10), as there was a fish-gate which was probably contiguous to it.

Sidon is the oldest fishing establishment known in history.

Fisher

Besides its literal sense (Luke 5:2), this word is also applied by our Lord to his disciples in a figurative sense (Matthew 4:19; Mark 1:17).

Fish-hooks

were used for catching fish (Amos 4:2; comp. Isaiah 37:29; Jeremiah 16:16; Ezekiel 29:4; Job. 41:1, 2; Matthew 17:27).

Fishing, the art of

was prosecuted with great industry in the waters of Palestine. It was from the fishing-nets that Jesus called his disciples (Mark 1:16-20and it was in a fishing-boat he rebuked the winds and the waves (Matthew 8:26) and delivered that remarkable series of prophecies recorded in Matthew 13. He twice miraculously fed multitudes with fish and bread (Matthew 14:19; 15:36). It was in the mouth of a fish that the tribute-money was found (Matthew 17:27). And he ate a piece of broiled fish with his disciples after his resurrection (Luke 24:42, 43; comp. Acts 1:3). At the Sea of Tiberias (John 21:1-14in obedience to his direction, the disciples cast their net on the right side of the ship, and enclosed so many that they were not able to draw it for the multitude of fishes.

Two kinds of fishing-nets are mentioned in the New Testament:

(1.) The casting-net (Matthew 4:18; Mark 1:16).

(2.) The drag-net or seine (Matthew 13:48).

Fish were also caught by the fishing-hook (Matthew 17:27). (See NET.)

Fish-pools

(Song of Solomon 7:4) should be simply pools, as in the Revised Version. The reservoirs near Heshbon (q.v.) were probably stocked with fish (2 Samuel 2:13; 4:12; Isaiah 7:3; 22:9, 11).

Fitches

(Isaiah 28:25, 27), the rendering of the Hebrew ketsah, without doubt the Nigella sativa, a small annual of the order Ranunculacece, which grows wild in the Mediterranean countries, and is cultivated in Egypt and Syria for its seed. It is rendered in margin of the Revised Version black cummin. The seeds are used as a condiment.

In Ezekiel 4:9 this word is the rendering of the Hebrew kussemeth (incorrectly rendered rye in the Authorized Version of Exodus 9:32 and Isaiah 28:25 but spelt in the Revised Version). The reading fitches here is an error; it should be spelt.

Flag

(Hebrews , or rather Egyptian, ahu, Job 8:11), rendered meadow in Genesis 41:2, 18; probably the Cyperus esculentus, a species of rush eaten by cattle, the Nile reed. It also grows in Palestine.

In Exodus 2:3, 5Isaiah 19:6 it is the rendering of the Hebrew suph, a word which occurs frequently in connection with yam; as yam suph, to denote the Red Sea (q.v.) or the sea of weeds (as this word is rendered, Jonah 2:5). It denotes some kind of sedge or reed which grows in marshy places. (See PAPER, REED.)

Flagon

Hebrews ashishah, (2 Samuel 6:19; 1 Chronicles 16:3; Song of Solomon 2:5; Hosea 3:1), meaning properly a cake of pressed raisins. Flagons of wine of the Authorized Version should be, as in the Revised Version, cakes of raisins in all these passages. In Isaiah 22:24 it is the rendering of the Hebrew nebel, which properly means a bottle or vessel of skin. (Comp. 1 Samuel 1:24; 10:3; 25:18; 2 Samuel 16:1 where the same Hebrew word is used.)

Flame of fire

is the chosen symbol of the holiness of God (Exodus 3:2; Revelation 2:18), as indicating the intense, all-consuming operation of his holiness in relation to sin.

Flax

(Hebrews pishtah, i.e., peeled , in allusion to the fact that the stalks of flax when dried were first split or peeled before being steeped in water for the purpose of destroying the pulp). This plant was cultivated from earliest times. The flax of Egypt was destroyed by the plague of hail when it was bolled , i.e., was forming pods for seed (Exodus 9:31). It was extensively cultivated both in Egypt and Palestine. Reference is made in Joshua 2:6 to the custom of drying flax-stalks by exposing them to the sun on the flat roofs of houses. It was much used in forming articles of clothing such as girdles, also cords and bands (Leviticus 13:48, 52, 59; Deuteronomy 22:11). (See LINEN.)

Flea

David at the cave of Adullam thus addressed his persecutor Saul (1 Samuel 24:14): After whom is the king of Israel come out? after whom dost thou pursue? after a dead dog, after a flea? He thus speaks of himself as the poor, contemptible object of the monarch's pursuit, a worthy object truly for an expedition of the king of Israel with his picked troops! This insect is in Eastern language the popular emblem of insignificance. In 1 Samuel 26:20 the LXX. read come out to seek my life instead of to seek a flea.

Fleece

the wool of a sheep, whether shorn off or still attached to the skin (Deuteronomy 18:4; Job 31:20). The miracle of Gideon's fleece (Judges 6:37-40 consisted in the dew having fallen at one time on the fleece without any on the floor, and at another time in the fleece remaining dry while the ground was wet with dew.

Flesh

in the Old Testament denotes (1) a particular part of the body of man and animals (Genesis 2:21; 41:2; Psalms 102:5 marg.); (2) the whole body (Psalms 16:9); (3) all living things having flesh, and particularly humanity as a whole (Genesis 6:12, 13); (4) mutability and weakness (2 Chronicles 32:8; comp. Isaiah 31:3; Psalms 78:39). As suggesting the idea of softness it is used in the expression heart of flesh (Ezekiel 11:19). The expression my flesh and bone (Judges 9:2; Isaiah 58:7) denotes relationship.

In the New Testament, besides these it is also used to denote the sinful element of human nature as opposed to the Spirit (Romans 6:19; Matthew 16:17). Being in the flesh means being unrenewed (Romans 7:5; 8:8, 9), and to live according to the flesh is to live and act sinfully (Romans 8:4, 5, 7, 12).

This word also denotes the human nature of Christ (John 1:14 The Word was made flesh. Comp. also 1 Timothy 3:16; Romans 1:3).

Flesh-hook

a many-pronged fork used in the sacrificial services (1 Samuel 2:13, 14; Exodus 27:3; 38:3) by the priest in drawing away the flesh. The fat of the sacrifice, together with the breast and shoulder (Leviticus 7:29-34were presented by the worshipper to the priest. The fat was burned on the alter (Leviticus 3:3-5, and the breast and shoulder became the portion of the priests. But Hophni and Phinehas, not content with this, sent a servant to seize with a flesh-hook a further portion.

Flint

abounds in all the plains and valleys of the wilderness of the forty years' wanderings. In Isaiah 50:7 and Ezekiel 3:9 the expressions, where the word is used, means that the Messiah would be firm and resolute amidst all contempt and scorn which he would meet; that he had made up his mind to endure it, and would not shrink from any kind or degree of suffering which would be necessary to accomplish the great work in which he was engaged. (Comp. Ezekiel 3:8, 9.) The words like a flint are used with reference to the hoofs of horses (Isaiah 5:28).

Flood

an event recorded in Genesis 7 and 8. (See DELUGE.) In Joshua 24:2, 3, 14, 15 the word flood (R.V., river ) means the river Euphrates. In Psalms 66:6 this word refers to the river Jordan.

Flour

Grain reduced to the form of meal is spoken of in the time of Abraham (Genesis 18:6). As baking was a daily necessity, grain was also ground daily at the mills (Jeremiah 25:10). The flour mingled with water was kneaded in kneading-troughs, and sometimes leaven (Exodus 12:34) was added and sometimes omitted (Genesis 19:3). The dough was then formed into thin cakes nine or ten inches in diameter and baked in the oven.

Fine flour was offered by the poor as a sin-offering (Leviticus 5:11-13and also in connection with other sacrifices (Numbers 15:3-12; 28:7-29.

Flowers

Very few species of flowers are mentioned in the Bible although they abounded in Palestine. It has been calculated that in Western Syria and Palestine from two thousand to two thousand five hundred plants are found, of which about five hundred probably are British wild-flowers. Their beauty is often alluded to (Song of Solomon 2:12; Matthew 6:28). They are referred to as affording an emblem of the transitory nature of human life (Job 14:2; Psalms 103:15; Isaiah 28:1; 40:6; James 1:10). Gardens containing flowers and fragrant herbs are spoken of (Song of Solomon 4:16; 6:2).

Flute

a musical instrument, probably composed of a number of pipes, mentioned Daniel 3:5, 7, 10, 15.

In Matthew 9:23, 24 notice is taken of players on the flute, here called minstrels (but in R.V. flute-players ).

Flutes were in common use among the ancient Egyptians.

Fly

Hebrews zebub, (Ecclesiastes 10:1; Isaiah 7:18). This fly was so grievous a pest that the Phoenicians invoked against it the aid of their God Baal-zebub (q.v.). The prophet Isaiah (Isaiah 7:18) alludes to some poisonous fly which was believed to be found on the confines of Egypt, and which would be called by the Lord. Poisonous flies exist in many parts of Africa, for instance, the different kinds of tsetse.

Hebrews 'arob, the name given to the insects sent as a plague on the land of Egypt (Exodus 8:21-31; Psalms 78:45; 105:31). The LXX. render this by a word which means the dog-fly, the cynomuia. The Jewish commentators regarded the Hebrew word here as connected with the word 'arab, which means mingled; and they accordingly supposed the plague to consist of a mixed multitude of animals, beasts, reptiles, and insects. But there is no doubt that the 'arab denotes a single definite species. Some interpreters regard it as the Blatta orientalis, the cockroach, a species of beetle. These insects inflict very painful bites with their jaws; gnaw and destroy clothes, household furniture, leather, and articles of every kind, and either consume or render unavailable all eatables.

Foam

(Hosea 10:7), the rendering of ketseph, which properly means twigs or splinters (as rendered in the LXX. and marg. R.V.). The expression in Hosea may therefore be read, as a chip on the face of the water, denoting the helplessness of the piece of wood as compared with the irresistable current.

Fodder

Hebrews belil, (Job 6:5), meaning properly a mixture or medley (Lat. farrago), made up of various kinds of grain, as wheat, barley, vetches, and the like, all mixed together, and then sown or given to cattle (Job 24:6 A.V. corn, R.V. provender; Isaiah 30:24 provender ).

Fold

an enclosure for flocks to rest together (Isaiah 13:20). Sheep-folds are mentioned Numbers 32:16, 24, 36; 2 Samuel 7:8; Zephaniah 2:6; John 10:1 etc. It was prophesied of the cities of Ammon (Ezekiel 25:5), Aroer (Isaiah 17:2), and Judaea, that they would be folds or couching-places for flocks. Among the pots, of the Authorized Version (Psalms 68:13), is rightly in the Revised Version, among the sheepfolds.

Food

Originally the Creator granted the use of the vegetable world for food to man (Genesis 1:29), with the exception mentioned (Genesis 2:17). The use of animal food was probably not unknown to the antediluvians. There is, however, a distinct law on the subject given to Noah after the Deluge (Genesis 9:2-5. Various articles of food used in the patriarchal age are mentioned in Genesis 18:6-8; 25:34; 27:3, 4; 43:11. Regarding the food of the Israelites in Egypt, see Exodus 16:3; Numbers 11:5. In the wilderness their ordinary food was miraculously supplied in the manna. They had also quails (Exodus 16:11-13; Numbers 11:31).

In the law of Moses there are special regulations as to the animals to be used for food (Leviticus 11; Deuteronomy 14:3-21. The Jews were also forbidden to use as food anything that had been consecrated to idols (Exodus 34:15), or animals that had died of disease or had been torn by wild beasts (Exodus 22:31; Leviticus 22:8). (See also for other restrictions Exodus 23:19; 29:13-22; Leviticus 3:4-9; 9:18, 19; 22:8; Deuteronomy 14:21.) But beyond these restrictions they had a large grant from God (Deuteronomy 14:26; 32:13, 14).

Food was prepared for use in various ways. The cereals were sometimes eaten without any preparation (Leviticus 23:14; Deuteronomy 23:25; 2 Kings 4:42). Vegetables were cooked by boiling (Genesis 25:30, 34; 2 Kings 4:38, 39), and thus also other articles of food were prepared for use (Genesis 27:4; Proverbs 23:3; Ezekiel 24:10; Luke 24:42; John 21:9). Food was also prepared by roasting (Exodus 12:8; Leviticus 2:14). (See COOK.)

Footstool

connected with a throne (2 Chronicles 9:18). Jehovah symbolically dwelt in the holy place between the cherubim above the ark of the covenant. The ark was his footstool (1 Chronicles 28:2; Psalms 99:5; 132:7). And as heaven is God's throne, so the earth is his footstool (Psalms 110:1; Isaiah 66:1; Matthew 5:35).

Forces

of the Gentiles (Isaiah 60:5, 11; R.V., the wealth of the nations ) denotes the wealth of the heathen. The whole passage means that the wealth of the Gentile world should be consecrated to the service of the church.

Ford

Mention is frequently made of the fords of the Jordan (Joshua 2:7; Judges 3:28; 12:5, 6), which must have been very numerous; about fifty perhaps. The most notable was that of Bethabara. Mention is also made of the ford of the Jabbok (Genesis 32:22), and of the fords of Arnon (Isaiah 16:2) and of the Euphrates (Jeremiah 51:32).

Forehead

The practice common among Oriental nations of colouring the forehead or impressing on it some distinctive mark as a sign of devotion to some deity is alluded to in Revelation 13:16, 17; 14:9; 17:5; 20:4.

The jewel on thy forehead mentioned in Ezekiel 16:12 (R.V., a ring upon thy nose ) was in all probability the nose-ring (Isaiah 3:21).

In Ezekiel 3:7 the word impudent is rightly rendered in the Revised Version an hard forehead. (See also ver. 8, 9.)

Foreigner

a Gentile. Such as resided among the Hebrews were required by the law to be treated with kindness (Exodus 22:21; 23:9; Leviticus 19:33, 34; 23:22; Deuteronomy 14:28; 16:10, 11; 24:19). They enjoyed in many things equal rights with the native-born residents (Exodus 12:49; Leviticus 24:22; Numbers 15:15; 35:15), but were not allowed to do anything which was an abomination according to the Jewish law (Exodus 20:10; Leviticus 17:15,16; 18:26; 20:2; 24:16 etc.).

Foreknowledge of God

Acts 2:23; Romans 8:29; 11:2; 1 Peter 1:2), one of those high attributes essentially appertaining to him the full import of which we cannot comprehend. In the most absolute sense his knowledge is infinite (1 Samuel 23:9-13; Jeremiah 38:17-23; 42:9-22; Matthew 11:21, 23; Acts 15:18).

Forerunner

John the Baptist went before our Lord in this character (Mark 1:2, 3). Christ so called (Hebrews 6:20) as entering before his people into the holy place as their head and guide.

Forest

Hebrews ya'ar, meaning a dense wood, from its luxuriance. Thus all the great primeval forests of Syria (Ecclesiastes 2:6; Isaiah 44:14; Jeremiah 5:6; Micah 5:8). The most extensive was the trans-Jordanic forest of Ephraim (2 Samuel 18:6, 8; Joshua 17:15, 18), which is probably the same as the wood of Ephratah (Psalms 132:6), some part of the great forest of Gilead. It was in this forest that Absalom was slain by Joab. David withdrew to the forest of Hareth in the mountains of Judah to avoid the fury of Saul (1 Samuel 22:5). We read also of the forest of Bethel (2 Kings 2:23, 24), and of that which the Israelites passed in their pursuit of the Philistines (1 Samuel 14:25), and of the forest of the cedars of Lebanon (1 Kings 4:33; 2 Kings 19:23; Hosea 14:5, 6).

The house of the forest of Lebanon (1 Kings 7:2; 10:17; 2 Chronicles 9:16) was probably Solomon's armoury, and was so called because the wood of its many pillars came from Lebanon, and they had the appearance of a forest. (See BAALBEC.)

Hebrews horesh, denoting a thicket of trees, underwood, jungle, bushes, or trees entangled, and therefore affording a safe hiding-place. place. This word is rendered forest only in 2 Chronicles 27:4. It is also rendered wood , the wood in the wilderness of Ziph, in which david concealed himself (1 Samuel 23:15), which lay south-east of Hebron. In Isaiah 17:19[?] this word is in Authorized Version rendered incorrectly bough.

Hebrews pardes, meaning an enclosed garden or plantation. Asaph is (Nehemiah 2:8) called the keeper of the king's forest. The same Hebrew word is used Ecclesiastes 2:5 where it is rendered in the plural orchards (R.V., parks ), and Song of Solomon 4:13, rendered orchard (R.V. marg., a paradise ).

The forest of the vintage (Zechariah 11:2 inaccessible forest, or R.V. strong forest ) is probably a figurative allusion to Jerusalem, or the verse may simply point to the devastation of the region referred to.

The forest is an image of unfruitfulness as contrasted with a cultivated field (Isaiah 29:17; 32:15; Jeremiah 26:18; Hosea 2:12). Isaiah (Isaiah 10:19, 33, 34) likens the Assyrian host under Sennacherib (q.v.) to the trees of some huge forest, to be suddenly cut down by an unseen stroke.

Forgiveness of sin

one of the constituent parts of justification. In pardoning sin, God absolves the sinner from the condemnation of the law, and that on account of the work of Christ, i.e., he removes the guilt of sin, or the sinner's actual liability to eternal wrath on account of it. All sins are forgiven freely (Acts 5:31; 13:38; 1 John 1:6-9. The sinner is by this act of grace for ever freed from the guilt and penalty of his sins. This is the peculiar prerogative of God (Psalms 130:4; Mark 2:5). It is offered to all in the gospel. (See JUSTIFICATION.)

Fornication

in every form of it was sternly condemned by the Mosaic law (Leviticus 21:9; 19:29; Deuteronomy 22:20, 21, 23-29; 23:18; Exodus 22:16). (See ADULTERY.)

But this word is more frequently used in a symbolical than in its ordinary sense. It frequently means a forsaking of God or a following after idols (Isaiah 1:2; Jeremiah 2:20; Ezekiel 16; Hosea 1:2; 2:1-5; Jeremiah 3:8,9).

Fortunatus

fortunate, a disciple of Corinth who visited Paul at Ephesus, and returned with Stephanas and Achaicus, the bearers of the apostle's first letter to the Corinthians (1 Corinthians 16:17).

Fountain

(Hebrews 'ain; i.e., eye of the water desert), a natural source of living water. Palestine was a land of brooks of water, of fountains, and depths that spring out of valleys and hills (Deuteronomy 8:7; 11:11).

These fountains, bright sparkling eyes of the desert, are remarkable for their abundance and their beauty, especially on the west of Jordan. All the perennial rivers and streams of the country are supplied from fountains, and depend comparatively little on surface water. Palestine is a country of mountains and hills, and it abounds in fountains of water. The murmur of these waters is heard in every dell, and the luxuriant foliage which surrounds them is seen in every plain. Besides its rain-water, its cisterns and fountains, Jerusalem had also an abundant supply of water in the magnificent reservoir called Solomon's Pools (q.v.), at the head of the Urtas valley, whence it was conveyed to the city by subterrean channels some 10 miles in length. These have all been long ago destroyed, so that no water from the Pools now reaches Jerusalem. Only one fountain has been discovered at Jerusalem, the so-called Virgins's Fountains, in the valley of Kidron; and only one well (Hebrews beer), the Bir Eyub, also in the valley of Kidron, south of the King's Gardens, which has been dug through the solid rock. The inhabitants of Jerusalem are now mainly dependent on the winter rains, which they store in cisterns. (See WELL.)

Fountain of the Virgin

the perennial source from which the Pool of Siloam (q.v.) is supplied, the waters flowing in a copious stream to it through a tunnel cut through the rock, the actual length of which is 1,750 feet. The spring rises in a cave 20 feet by 7. A serpentine tunnel 67 feet long runs from it toward the left, off which the tunnel to the Pool of Siloam branches. It is the only unfailing fountain in Jerusalem.

The fountain received its name from the fantastic legend that here the virgin washed the swaddling-clothes of our Lord.

This spring has the singular characteristic of being intermittent, flowing from three to five times daily in winter, twice daily in summer, and only once daily in autumn. This peculiarity is accounted for by the supposition that the outlet from the reservoir is by a passage in the form of a siphon.

Fowler

the arts of, referred to Psalms 91:3; 124:7; Proverbs 6:5; Jeremiah 5:26; Hosea 9:8; Ezekiel 17:20; Ecclesiastes 9:12. Birds of all kinds abound in Palestine, and the capture of these for the table and for other uses formed the employment of many persons. The traps and snares used for this purpose are mentioned Hosea 5:1; Proverbs 7:23; 22:5; Amos 3:5; Psalms 69:22; comp. Deuteronomy 22:6, 7.

Fox

(Hebrews shu'al, a name derived from its digging or burrowing under ground), the Vulpes thaleb, or Syrian fox, the only species of this animal indigenous to Palestine. It burrows, is silent and solitary in its habits, is destructive to vineyards, being a plunderer of ripe grapes (Song of Solomon 2:15). The Vulpes Niloticus, or Egyptian dog-fox, and the Vulpes vulgaris, or common fox, are also found in Palestine.

The proverbial cunning of the fox is alluded to in Ezekiel 13:4 and in Luke 13:32 where our Lord calls Herod that fox. In Judges 15:4, 5 the reference is in all probability to the jackal. The Hebrew word shu'al through the Persian schagal becomes our jackal (Canis aureus), so that the word may bear that signification here. The reasons for preferring the rendering jackal are (1) that it is more easily caught than the fox; (2) that the fox is shy and suspicious, and flies mankind, while the jackal does not; and (3) that foxes are difficult, jackals comparatively easy, to treat in the way here described. Jackals hunt in large numbers, and are still very numerous in Southern Palestine.

Frankincense

(Hebrews lebonah; Gr. libanos, i.e., white ), an odorous resin imported from Arabia (Isaiah 60:6; Jeremiah 6:20), yet also growing in Palestine (Song of Solomon 4:14). It was one of the ingredients in the perfume of the sanctuary (Exodus 30:34), and was used as an accompaniment of the meat-offering (Leviticus 2:1, 16; 6:15; 24:7). When burnt it emitted a fragrant odour, and hence the incense became a symbol of the Divine name (Malachi 1:11; Song of Solomon 1:3) and an emblem of prayer (Psalms 141:2; Luke 1:10; Revelation 5:8; 8:3).

This frankincense, or olibanum, used by the Jews in the temple services is not to be confounded with the frankincense of modern commerce, which is an exudation of the Norway spruce fir, the Pinus abies. It was probably a resin from the Indian tree known to botanists by the name of Boswellia serrata or thurifera, which grows to the height of forty feet.

Freedom

The law of Moses pointed out the cases in which the servants of the Hebrews were to receive their freedom (Exodus 21:2-4, 7, 8; Leviticus 25:39-42, 47-55; Deuteronomy 15:12-18. Under the Roman law the freeman (ingenuus) was one born free; the freedman (libertinus) was a manumitted slave, and had not equal rights with the freeman (Acts 22:28; comp. Acts 16:37-39; 21:39; 22:25; 25:11, 12).

Free-will offering

a spontaneous gift (Exodus 35:29), a voluntary sacrifice (Leviticus 22:23; Ezra 3:5), as opposed to one in consequence of a vow, or in expiation of some offence.

Frog

(Hebrews tsepharde'a, meaning a marsh-leaper ). This reptile is mentioned in the Old Testament only in connection with one of the plagues which fell on the land of Egypt (Exodus 8:2-14; Psalms 78:45; 105:30).

In the New Testament this word occurs only in Revelation 16:13 where it is referred to as a symbol of uncleanness. The only species of frog existing in Palestine is the green frog (Rana esculenta), the well-known edible frog of the Continent.

Frontlets

occurs only in Exodus 13:16; Deuteronomy 6:8 and Deuteronomy 11:18. The meaning of the injunction to the Israelites, with regard to the statues and precepts given them, that they should bind them for a sign upon their hand, and have them as frontlets between their eyes, was that they should keep them distinctly in view and carefully attend to them. But soon after their return from Babylon they began to interpret this injunction literally, and had accordingly portions of the law written out and worn about their person. These they called tephillin, i.e., prayers. The passages so written out on strips of parchment were these, Exodus 12:2-10; 13:11-21; Deuteronomy 6:4-9; 11:18-21. They were then rolled up in a case of black calfskin, which was attached to a stiffer piece of leather, having a thong one finger broad and one cubit and a half long. Those worn on the forehead were written on four strips of parchment, and put into four little cells within a square case, which had on it the Hebrew letter called shin, the three points of which were regarded as an emblem of God. This case tied around the forehead in a particular way was called the tephillah on the head. (See PHYLACTERY.)

Frost

(Hebrews kerah, from its smoothness) Job 37:10 (R.V., ice ); Genesis 31:40; Jeremiah 36:30; rendered ice in Job 6:16; 38:29; and crystal in Ezekiel 1:22. At the present day frost is entirely unknown in the lower portions of the valley of the Jordan, but slight frosts are sometimes felt on the sea-coast and near Lebanon. Throughout Western Asia cold frosty nights are frequently succeeded by warm days.

Hoar frost (Hebrews kephor, so called from its covering the ground) is mentioned in Exodus 16:14; Job 38:29; Psalms 147:16.

In Psalms 78:47 the word rendered frost (R.V. marg., great hail-stones ), hanamal, occurs only there. It is rendered by Gesenius, the Hebrew lexicographer, ant, and so also by others, but the usual interpretation derived from the ancient versions may be maintained.

Fruit

a word as used in Scripture denoting produce in general, whether vegetable or animal. The Hebrews divided the fruits of the land into three classes:,

(1.) The fruit of the field, corn-fruit (Hebrews dagan); all kinds of grain and pulse.

(2.) The fruit of the vine, vintage-fruit (Hebrews tirosh); grapes, whether moist or dried.

(3.) Orchard-fruits (Hebrews yitshar), as dates, figs, citrons, etc.

Injunctions concerning offerings and tithes were expressed by these Hebrew terms alone (Numbers 18:12; Deuteronomy 14:23). This word fruit is also used of children or offspring (Genesis 30:2; Deuteronomy 7:13; Luke 1:42; Psalms 21:10; 132:11); also of the progeny of beasts (Deuteronomy 28:51; Isaiah 14:29).

It is used metaphorically in a variety of forms (Psalms 104:13; Proverbs 1:31; 11:30; 31:16; Isaiah 3:10; 10:12; Matthew 3:8; 21:41; 26:29; Hebrews 13:15; Romans 7:4, 5; 15:28).

The fruits of the Spirit (Galatians 5:22, 23; Ephesians 5:9; James 3:17, 18) are those gracious dispositions and habits which the Spirit produces in those in whom he dwells and works.

Frying-pan

(Hebrews marhesheth, a boiler ), a pot for boiling meat (Leviticus 2:7; 7:9).

Fuel

Almost every kind of combustible matter was used for fuel, such as the withered stalks of herbs (Matthew 6:30), thorns (Psalms 58:9; Ecclesiastes 7:6), animal excrements (Ezekiel 4:12-15; 15:4, 6; 21:32). Wood or charcoal is much used still in all the towns of Syria and Egypt. It is largely brought from the region of Hebron to Jerusalem. (See COAL.)

Fugitive

Genesis 4:12, 14 a rover or wanderer (Hebrews n'a); Judges 12:4 a refugee, one who has escaped (Hebrews palit); 2 Kings 25:11 a deserter, one who has fallen away to the enemy (Hebrews nophel); Ezekiel 17:21 one who has broken away in flight (Hebrews mibrah); Isaiah 15:5; 43:14 a breaker away, a fugitive (Hebrews beriah), one who flees away.

Fuller

The word full is from the Anglo-Saxon fullian, meaning to whiten. To full is to press or scour cloth in a mill. This art is one of great antiquity. Mention is made of fuller's soap (Malachi 3:2), and of the fuller's field (2 Kings 18:17). At his transfiguration our Lord's rainment is said to have been white so as no fuller on earth could white them (Mark 9:3). En-rogel (q.v.), meaning literally foot-fountain, has been interpreted as the fuller's fountain, because there the fullers trod the cloth with their feet.

Fuller's field

a spot near Jerusalem (2 Kings 18:17; Isaiah 36:2; 7:3), on the side of the highway west of the city, not far distant from the upper pool at the head of the valley of Hinnom. Here the fullers pursued their occupation.

Fuller's soap

(Hebrews borith mekabbeshim, i.e., alkali of those treading cloth ). Mention is made (Proverbs 25:20; Jeremiah 2:22) of nitre and also (Malachi 3:2) of soap (Hebrews borith) used by the fuller in his operations. Nitre is found in Syria, and vegetable alkali was obtained from the ashes of certain plants. (See SOAP.)

Fulness

(1.) Of time (Galatians 4:4), the time appointed by God, and foretold by the prophets, when Messiah should appear. (2.) Of Christ (John 1:16), the superabundance of grace with which he was filled. (3.) Of the Godhead bodily dwelling in Christ (Colossians 2:9), i.e., the whole nature and attributes of God are in Christ. (4.) Ephesians 1:23 the church as the fulness of Christ, i.e., the church makes Christ a complete and perfect head.

Funeral

Burying was among the Jews the only mode of disposing of corpses (Genesis 23:19; 25:9; 35:8, 9 etc.).

The first traces of burning the dead are found in 1 Samuel 31:12. The burning of the body was affixed by the law of Moses as a penalty to certain crimes (Leviticus 20:14; 21:9).

To leave the dead unburied was regarded with horror (1 Kings 13:22; 14:11; 16:4; 21:24 etc.).

In the earliest times of which we have record kinsmen carried their dead to the grave (Genesis 25:9; 35:29; Judges 16:31), but in later times this was done by others (Amos 6:16[?]).

Immediately after decease the body was washed, and then wrapped in a large cloth (Acts 9:37; Matthew 27:59; Mark 15:46). In the case of persons of distinction, aromatics were laid on the folds of the cloth (John 19:39; comp. John 12:7).

As a rule the burial (q.v.) took place on the very day of the death (Acts 5:6, 10), and the body was removed to the grave in an open coffin or on a bier (Luke 7:14). After the burial a funeral meal was usually given (2 Samuel 3:35; Jeremiah 16:5, 7; Hosea 9:4).

Furlong

a stadium, a Greek measure of distance equal to 606 feet and 9 inches (Luke 24:13; John 6:19; 11:18; Revelation 14:20; 21:16).

Furnace

(1.) Chald. attun, a large furnace with a wide open mouth, at the top of which materials were cast in (Daniel 3:22, 23; comp. Jeremiah 29:22). This furnace would be in constant requisition, for the Babylonians disposed of their dead by cremation, as did also the Accadians who invaded Mesopotamia.

(2.) Hebrews kibshan, a smelting furnace (Genesis 19:28), also a lime-kiln (Isaiah 33:12; Amos 2:1).

(3.) Hebrews kur, a refining furnace (Proverbs 17:3; 27:21; Ezekiel 22:18).

(4.) Hebrews alil, a crucible; only used in Psalms 12:6.

(5.) Hebrews tannur, oven for baking bread (Genesis 15:17; Isaiah 31:9; Nehemiah 3:11). It was a large pot, narrowing towards the top. When it was heated by a fire made within, the dough was spread over the heated surface, and thus was baked. A smoking furnace and a burning lamp (Genesis 15:17), the symbol of the presence of the Almighty, passed between the divided pieces of Abraham's sacrifice in ratification of the covenant God made with him. (See OVEN.)

(6.) Gr. kamnos, a furnace, kiln, or oven (Matthew 13:42, 50; Revelation 1:15; 9:2).

Furrow

an opening in the ground made by the plough (Psalms 65:10; Hosea 10:4, 10).

Fury

as attributed to God, is a figurative expression for dispensing afflictive judgments (Leviticus 26:28; Job 20:23; Isaiah 63:3; Jeremiah 4:4; Ezekiel 5:13; Daniel 9:16; Zechariah 8:2).

G

Gaal

loathing, the son of Ebed, in whom the Shechemites placed their confidence when they became discontented with Abimelech. He headed the revolution, and led out the men of Shechem against Abimelech; but was defeated, and fled to his own home (Judges 9:26-46. We hear no more of him after this battle.

Gaash

a shaking, a hill, on the north side of which Joshua was buried (Joshua 24:30; Judges 2:9), in the territory of Ephraim. (See TIMNATH-SERAH.)

Gabbatha

Gab Baitha, i.e., the ridge of the house = the temple-mound, on a part of which the fortress of Antonia was built. This temple-mound was covered with a tesselated pavement (Gr. lithostroton, i.e., stone-paved ). A judgement-seat (bema) was placed on this pavement outside the hall of the praetorium (q.v.), the judgment-hall (John 18:28; 19:13).

Gabriel

champion of God, used as a proper name to designate the angel who was sent to Daniel (Daniel 8:16) to explain the vision of the ram and the he-goat, and to communicate the prediction of the seventy weeks (Daniel 9:21-27.

He announced also the birth of John the Baptist (Luke 1:11), and of the Messiah (26). He describes himself in the words, I am Gabriel, who stand in the presence of God (Luke 1:19).

Gad

fortune; luck. (1.) Jacob's seventh son, by Zilpah, Leah's handmaid, and the brother of Asher (Genesis 30:11-13; 46:16, 18). In the Authorized Version of Genesis 30:11 the words, A troop cometh: and she called, etc., should rather be rendered, In fortune [R.V., 'Fortunate']: and she called, etc., or Fortune cometh, etc.

The tribe of Gad during the march through the wilderness had their place with Simeon and Reuben on the south side of the tabernacle (Numbers 2:14). The tribes of Reuben and Gad continued all through their history to follow the pastoral pursuits of the patriarchs (Numbers 32:1-5.

The portion allotted to the tribe of Gad was on the east of Jordan, and comprehended the half of Gilead, a region of great beauty and fertility (Deuteronomy 3:12), bounded on the east by the Arabian desert, on the west by the Jordan (Joshua 13:27), and on the north by the river Jabbok. It thus included the whole of the Jordan valley as far north as to the Sea of Galilee, where it narrowed almost to a point.

This tribe was fierce and warlike; they were strong men of might, men of war for the battle, that could handle shield and buckler, their faces the faces of lions, and like roes upon the mountains for swiftness (1 Chronicles 12:8; 5:19-22. Barzillai (2 Samuel 17:27) and Elijah (1 Kings 17:1) were of this tribe. It was carried into captivity at the same time as the other tribes of the northern kingdom by Tiglath-pileser (1 Chronicles 5:26), and in the time of Jeremiah (Jeremiah 49:1) their cities were inhabited by the Ammonites.

(2.) A prophet who joined David in the hold, and at whose advice he quitted it for the forest of Hareth (1 Chronicles 29:29; 2 Chronicles 29:25; 1 Samuel 22:5). Many years after we find mention made of him in connection with the punishment inflicted for numbering the people (2 Samuel 24:11-19; 1 Chronicles 21:9-19. He wrote a book called the Acts of David (1 Chronicles 29:29), and assisted in the arrangements for the musical services of the house of God (2 Chronicles 29:25). He bore the title of the king's seer (2 Samuel 24:11, 13; 1 Chronicles 21:9).

Gadara

the capital of the Roman province of Peraea. It stood on the summit of a mountain about 6 miles south-east of the Sea of Galilee. Mark (Mark 5:1) and Luke (Luke 8:26-39describe the miracle of the healing of the demoniac (Matthew 8:28-34 says two demoniacs) as having been wrought in the country of the Gadarenes, thus describing the scene generally. The miracle could not have been wrought at Gadara itself, for between the lake and this town there is the deep, almost impassable ravine of the Hieromax (Jarmuk). It is identified with the modern village of Um-Keis, which is surrounded by very extensive ruins, all bearing testimony to the splendour of ancient Gadara.

The most interesting remains of Gadara are its tombs, which dot the cliffs for a considerable distance round the city, chiefly on the north-east declivity; but many beautifully sculptured sarcophagi are scattered over the surrounding heights. They are excavated in the limestone rock, and consist of chambers of various dimensions, some more than 20 feet square, with recesses in the sides for bodies...The present inhabitants of Um-Keis are all troglodytes, 'dwelling in tombs,' like the poor maniacs of old, and occasionally they are almost as dangerous to unprotected travellers.

Gadarenes

the inhabitants of Gadara, in Revised Version Gerasenes (Mark 5:1; Luke 8:26, 37). In Matthew 8:28 they are called Gergesenes, Revised Version Gadarenes.

Gaddi

fortunate, the representative of the tribe of Manasseh among the twelve spies sent by Moses to spy the land (Numbers 13:11).

Gaddiel

fortune (i.e., sent) of God, the representative of the tribe of Zebulum among the twelve spies (Numbers 13:10).

Gahar

lurking-place, one of the chief of the Nethinim, whose descendants returned to Jerusalem under Zerubbabel (Ezra 2:47).

Gaius

(1.) A Macedonian, Paul's fellow-traveller, and his host at Corinth when he wrote his Epistle to the Romans (Romans 16:23). He with his household were baptized by Paul (1 Corinthians 1:14). During a heathen outbreak against Paul at Ephesus the mob seized Gaius and Aristarchus because they could not find Paul, and rushed with them into the theatre. Some have identified this Gaius with No. (2).

(2.) A man of Derbe who accompanied Paul into Asia on his last journey to Jerusalem

(3.) A Christain of Asia Minor to whom John addressed his third epistle (3 John 1:1).

Galatia

has been called the Gallia of the East, Roman writers calling its inhabitants Galli. They were an intermixture of Gauls and Greeks, and hence were called Gallo-Graeci, and the country Gallo-Graecia. The Galatians were in their origin a part of that great Celtic migration which invaded Macedonia about B.C. 280. They were invited by the king of Bithynia to cross over into Asia Minor to assist him in his wars. There they ultimately settled, and being strengthened by fresh accessions of the same clan from Europe, they overran Bithynia, and supported themselves by plundering neighbouring countries. They were great warriors, and hired themselves out as mercenary soldiers, sometimes fighting on both sides in the great battles of the times. They were at length brought under the power of Rome in B.C. 189, and Galatia became a Roman province B.C. 25.

This province of Galatia, within the limits of which these Celtic tribes were confined, was the central region of Asia Minor.

During his second missionary journey Paul, accompanied by Silas and Timothy (Acts 16:6), visited the region of Galatia, where he was detained by sickness (Galatians 4:13), and had thus the longer opportunity of preaching to them the gospel. On his third journey he went over all the country of Galatia and Phrygia in order (Acts 18:23). Crescens was sent thither by Paul toward the close of his life (2 Timothy 4:10).

Galatians, Epistle to

The genuineness of this epistle is not called in question. Its Pauline origin is universally acknowledged.

Occasion of. The churches of Galatia were founded by Paul himself (Acts 16:6; Galatians 1:8; 4:13, 19). They seem to have been composed mainly of converts from heathenism (Galatians 4:8), but partly also of Jewish converts, who probably, under the influence of Judaizing teachers, sought to incorporate the rites of Judaism with Christianity, and by their active zeal had succeeded in inducing the majority of the churches to adopt their views (Galatians 1:6; 3:1). This epistle was written for the purpose of counteracting this Judaizing tendency, and of recalling the Galatians to the simplicity of the gospel, and at the same time also of vindicating Paul's claim to be a divinely-commissioned apostle.

Time and place of writing. The epistle was probably written very soon after Paul's second visit to Galatia (Acts 18:23). The references of the epistle appear to agree with this conclusion. The visit to Jerusalem, mentioned in Galatians 2:1-10 was identical with that of Acts 15, and it is spoken of as a thing of the past, and consequently the epistle was written subsequently to the council of Jerusalem. The similarity between this epistle and that to the Romans has led to the conclusion that they were both written at the same time, namely, in the winter of A.D. 57-8, during Paul's stay in Corinth (Acts 20:2, 3). This to the Galatians is written on the urgency of the occasion, tidings having reached him of the state of matters; and that to the Romans in a more deliberate and systematic way, in exposition of the same great doctrines of the gospel.

Contents of. The great question discussed is, Was the Jewish law binding on Christians? The epistle is designed to prove against the Jews that men are justified by faith without the works of the law of Moses. After an introductory address (Galatians 1:1-10 the apostle discusses the subjects which had occasioned the epistle. (1) He defends his apostolic authority (Galatians 1:11-19; 2:1-14; (2) shows the evil influence of the Judaizers in destroying the very essence of the gospel (3 and 4); (3) exhorts the Galatian believers to stand fast in the faith as it is in Jesus, and to abound in the fruits of the Spirit, and in a right use of their Christian freedom (Galatians 5:1 through Galatians 6:1-10; (4) and then concludes with a summary of the topics discussed, and with the benediction.

The Epistle to the Galatians and that to the Romans taken together form a complete proof that justification is not to be obtained meritoriously either by works of morality or by rites and ceremonies, though of divine appointment; but that it is a free gift, proceeding entirely from the mercy of God, to those who receive it by faith in Jesus our Lord.

In the conclusion of the epistle (Galatians 6:11) Paul says, Ye see how large a letter I have written with mine own hand. It is implied that this was different from his ordinary usage, which was simply to write the concluding salutation with his own hand, indicating that the rest of the epistle was written by another hand. Regarding this conclusion, Lightfoot, in his Commentary on the epistle, says: At this point the apostle takes the pen from his amanuensis, and the concluding paragraph is written with his own hand. From the time when letters began to be forged in his name (2 Thessalonians 2:2; 3:17) it seems to have been his practice to close with a few words in his own handwriting, as a precaution against such forgeries...In the present case he writes a whole paragraph, summing up the main lessons of the epistle in terse, eager, disjointed sentences. He writes it, too, in large, bold characters (Gr. pelikois grammasin), that his hand-writing may reflect the energy and determination of his soul. (See JUSTIFICATION.)

Galbanum

Hebrews helbenah, (Exodus 30:34), one of the ingredients in the holy incense. It is a gum, probably from the Galbanum officinale.

Galeed

heap of witness, the name of the pile of stones erected by Jacob and Laban to mark the league of friendship into which they entered with each other (Genesis 31:47, 48). This was the name given to the heap by Jacob. It is Hebrew, while the name Jegar-sahadutha, given to it by Laban, is Aramaic (Chaldee or Syriac). Probably Nahor's family originally spoke Aramaic, and Abraham and his descendants learned Hebrew, a kindred dialect, in the land of Canaan.

Galilean

an inhabitant or native of Galilee. This word was used as a name of contempt as applied to our Lord's disciples (Luke 22:59; Acts 2:7). All the apostles, with the exception of Judas Iscariot (Acts 1:11), were Galileans. Peter was detected by his Galilean accent (Matthew 26:69; Mark 14:70).

This was also one of the names of reproach given to the early Christians. Julian the Apostate, as he is called, not only used the epithet himself when referring to Christ and his apostles, but he made it a law that no one should ever call the Christians by any other name.

Galilee

circuit. Solomon rewarded Hiram for certain services rendered him by the gift of an upland plain among the mountains of Naphtali. Hiram was dissatisfied with the gift, and called it the land of Cabul (q.v.). The Jews called it Galil. It continued long to be occupied by the original inhabitants, and hence came to be called Galilee of the Gentiles (Matthew 4:15), and also Upper Galilee, to distinguish it from the extensive addition afterwards made to it toward the south, which was usually called Lower Galilee. In the time of our Lord, Galilee embraced more than one-third of Western Palestine, extending from Dan on the north, at the base of Mount Hermon, to the ridges of Carmel and Gilboa on the south, and from the Jordan valley on the east away across the splendid plains of Jezreel and Acre to the shores of the Mediterranean on the west. Palestine was divided into three provinces, Judea, Samaria, and Galilee, which comprehended the whole northern section of the country (Acts 9:31), and was the largest of the three.

It was the scene of some of the most memorable events of Jewish history. Galilee also was the home of our Lord during at least thirty years of his life. The first three Gospels are chiefly taken up with our Lord's public ministry in this province. The entire province is encircled with a halo of holy associations connected with the life, works, and teachings of Jesus of Nazareth. It is noteworthy that of his thirty-two beautiful parables, no less than ninteen were spoken in Galilee. And it is no less remarkable that of his entire thirty-three great miracles, twenty-five were wrought in this province. His first miracle was wrought at the wedding in Cana of Galilee, and his last, after his resurrection, on the shore of Galilee's sea. In Galilee our Lord delivered the Sermon on The Mount, and the discourses on 'The Bread of Life,' on 'Purity,' on 'Forgiveness,' and on 'Humility.' In Galilee he called his first disciples; and there occurred the sublime scene of the Transfiguration (Porter's Through Samaria).

When the Sanhedrin were about to proceed with some plan for the condemnation of our Lord (John 7:45-52Nicodemus interposed in his behalf. (Comp. Deuteronomy 1:16,17; 17:8.) They replied, Art thou also of Galilee?.... Out of Galilee ariseth no prophet. This saying of theirs was not historically true, for two prophets at least had arisen from Galilee, Jonah of Gath-hepher, and the greatest of all the prophets, Elijah of Thisbe, and perhaps also Nahum and Hosea. Their contempt for Galilee made them lose sight of historical accuracy (Alford, Com.).

The Galilean accent differed from that of Jerusalem in being broader and more guttural (Mark 14:70).

Galilee, Sea of

(Matthew 4:18; 15:29), is mentioned in the Bible under three other names. (1.) In the Old Testament it is called the sea of Chinnereth (Numbers 34:11; Joshua 12:3; 13:27), as is supposed from its harp-like shape. (2). The lake of Gennesareth once by Luke (Luke 5:1), from the flat district lying on its west coast. (3.) John (John 6:1; 21:1) calls it the sea of Tiberias (q.v.). The modern Arabs retain this name, Bahr Tabariyeh.

This lake is 12 1/2 miles long, and from 4 to 7 1/2 broad. Its surface is 682 feet below the level of the Mediterranean. Its depth is from 80 to 160 feet. The Jordan enters it 10 1/2 miles below the southern extremity of the Huleh Lake, or about 26 1/2 miles from its source. In this distance of 26 1/2 miles there is a fall in the river of 1,682 feet, or of more than 60 feet to the mile. It is 27 miles east of the Mediterranean, and about 60 miles north-east of Jerusalem. It is of an oval shape, and abounds in fish.

Its present appearance is thus described: The utter loneliness and absolute stillness of the scene are exceedingly impressive. It seems as if all nature had gone to rest, languishing under the scorching heat. How different it was in the days of our Lord! Then all was life and bustle along the shores; the cities and villages that thickly studded them resounded with the hum of a busy population; while from hill-side and corn-field came the cheerful cry of shepherd and ploughman. The lake, too, was dotted with dark fishing-boats and spangled with white sails. Now a mournful, solitary silence reigns over sea and shore. The cities are in ruins!

This sea is chiefly of interest as associated with the public ministry of our Lord. Capernaum, his own city (Matthew 9:1), stood on its shores. From among the fishermen who plied their calling on its waters he chose Peter and his brother Andrew, and James and John, to be disciples, and sent them forth to be fishers of men (Matthew 4:18,22; Mark 1:16-20; Luke 5:1-11). He stilled its tempest, saying to the storm that swept over it, Peace, be still (Matthew 8:23-27; Mark 7:31-35; and here also he showed himself after his resurrection to his disciples (John 21).

The Sea of Galilee is indeed the cradle of the gospel. The subterranean fires of nature prepared a lake basin, through which a river afterwards ran, keeping its waters always fresh. In this basin a vast quantity of shell-fish swarmed, and multiplied to such an extent that they formed the food of an extraordinary profusion of fish. The great variety and abundance of the fish in the lake attracted to its shores a larger and more varied population than existed elsewhere in Palestine, whereby this secluded district was brought into contact with all parts of the world. And this large and varied population, with access to all nations and countries, attracted the Lord Jesus, and induced him to make this spot the centre of his public ministry.

Gall

(1) Hebrews mererah, meaning bitterness (Job 16:13); i.e., the bile secreted in the liver. This word is also used of the poison of asps (Job 20:14), and of the vitals, the seat of life (25).

(2.) Hebrews rosh. In Deuteronomy 32:33 and Job 20:16 it denotes the poison of serpents. In Hosea 10:4 the Hebrew word is rendered hemlock. The original probably denotes some bitter, poisonous plant, most probably the poppy, which grows up quickly, and is therefore coupled with wormwood (Deuteronomy 29:18; Jeremiah 9:15; Lamentations 3:19). Comp. Jeremiah 8:14; 23:15 water of gall, Gesenius, poppy juice; others, water of hemlock, bitter water.

(3.) Gr. chole (Matthew 27:34), the LXX. translation of the Hebrew rosh in Psalms 69; 21, which foretells our Lord's sufferings. The drink offered to our Lord was vinegar (made of light wine rendered acid, the common drink of Roman soldiers) mingled with gall, or, according to Mark (Mark 15:23), mingled with myrrh; both expressions meaning the same thing, namely, that the vinegar was made bitter by the infusion of wormwood or some other bitter substance, usually given, according to a merciful custom, as an anodyne to those who were crucified, to render them insensible to pain. Our Lord, knowing this, refuses to drink it. He would take nothing to cloud his faculties or blunt the pain of dying. He chooses to suffer every element of woe in the bitter cup of agony given him by the Father (John 18:11).

Gallery

(1.) Hebrews 'attik (Ezekiel 41:15, 16), a terrace; a projection; ledge.

(2.) Hebrews rahit (Song of Solomon 1:17), translated rafters, marg. galleries; probably panel-work or fretted ceiling.

Gallim

heaps, (1 Samuel 25:44; Isaiah 10:30). The native place of Phalti, to whom Michal was given by Saul. It was probably in Benjamin, to the north of Jerusalem.

Gallio

the elder brother of Seneca the philosopher, who was tutor and for some time minister of the emperor Nero. He was deputy , i.e., proconsul, as in Revised Version, of Achaia, under the emperor Claudius, when Paul visited Corinth (Acts 18:12). The word used here by Luke in describing the rank of Gallio shows his accuracy. Achaia was a senatorial province under Claudius, and the governor of such a province was called a proconsul. He is spoken of by his contemporaries as sweet Gallio, and is described as a most popular and affectionate man. When the Jews brought Paul before his tribunal on the charge of persuading men to worship God contrary to the law (Acts 18:13), he refused to listen to them, and drave them from the judgment seat (Acts 18:16).

Gallows

Hebrews 'ets, meaning a tree (Esther 6:4), a post or gibbet. In Genesis 40:19 and Deuteronomy 21:22 the word is rendered tree.

Gamaliel

reward of God. (1.) A chief of the tribe of Manasseh at the census at Sinai (Numbers 1:10; 2:20; 7:54, 59).

(2.) The son of rabbi Simeon, and grandson of the famous rabbi Hillel. He was a Pharisse, and therefore the opponent of the party of the Sadducees. He was noted for his learning, and was president of the Sanhedrim during the regins of Tiberius, Caligula, and Claudius, and died, it is said, about eighteen years before the destruction of Jerusalem.

When the apostles were brought before the council, charged with preaching the resurrection of Jesus, as a zealous Pharisee Gamaliel councelled moderation and calmness. By a reference to well-known events, he advised them to refrain from these men. If their work or counsel was of man, it would come to nothing; but if it was of God, they could not destroy it, and therefore ought to be on their guard lest they should be found fighting against God (Acts 5:34-40. Paul was one of his disciples (Acts 22:3).

Games

(1.) Of children (Zechariah 8:5; Matthew 11:16). The Jewish youth were also apparently instructed in the use of the bow and the sling (Judges 20:16; 1 Chronicles 12:2).

(2.) Public games, such as were common among the Greeks and Romans, were foreign to the Jewish institutions and customs. Reference, however, is made to such games in two passages (Psalms 19:5; Ecclesiastes 9:11).

(3.) Among the Greeks and Romans games entered largely into their social life.

(a) Reference in the New Testament is made to gladiatorial shows and fights with wild beasts (1 Corinthians 15:32). These were common among the Romans, and sometimes on a large scale.

(b) Allusion is frequently made to the Grecian gymnastic contests (Galatians 2:2; 5:7; Phil. 2:16; 3:14; 1 Timothy 6:12; 2 Timothy 2:5; Hebrews 12:1, 4, 12). These were very numerous. The Olympic, Pythian, Nemean, and Isthmian games were esteemed as of great national importance, and the victors at any of these games of wrestling, racing, etc., were esteemed as the noblest and the happiest of mortals.

Gammadim

(Ezekiel 27:11) brave warriors; R.V. marg., valorous men; others interpret this word as meaning short-swordsmen, or daring ones , the name of a class of men who were defenders of the towers of Tyre.

Gamul

weaned the leader of one of the priestly courses (1 Chronicles 24:17).

Gap

a rent or opening in a wall (Ezekiel 13:5; comp. Amos 4:3). The false prophets did not stand in the gap (Ezekiel 22:30), i.e., they did nothing to stop the outbreak of wickedness.

Gardens

mentioned in Scripture, of Eden (Genesis 2:8, 9); Ahab's garden of herbs (1 Kings 21:2); the royal garden (2 Kings 21:18); the royal garden at Susa (Esther 1:5); the garden of Joseph of Arimathea (John 19:41); of Gethsemane (John 18:1).

The king's garden mentioned 2 Kings 25:4Nehemiah 3:15 was near the Pool of Siloam.

Gardens were surrounded by hedges of thorns (Isaiah 5:5) or by walls of stone (Proverbs 24:31). Watch-towers or lodges were also built in them (Isaiah 1:8; Mark 12:1), in which their keepers sat. On account of their retirement they were frequently used as places for secret prayer and communion with God (Genesis 24:63; Matthew 26:30-36; John 1:48; 18:1, 2). The dead were sometimes buried in gardens (Genesis 23:19, 20; 2 Kings 21:18, 26; 1 Samuel 25:1; Mark 15:46; John 19:41). (See PARADISE.)

Gareb

scabby; itch. (1.) One of David's warriors (2 Samuel 23:38), an Ithrite.

(2.) A hill near Jerusalem (Jeremiah 31:39), probably the hill of lepers, and consequently a place outside the boundary of the city.

Garlands

(Acts 14:13). In heathen sacrifices the victims were adorned with fillets and garlands made of wool, with leaves and flowers interwoven. The altar and the priests and attendants were also in like manner adorned.

Garlic

(Hebrews shum, from its strong odour), mentioned only once (Numbers 11:5). The garlic common in Eastern countries is the Allium sativum or Allium Ascalonicum, so called from its having been brought into Europe from Ascalon by the Crusaders. It is now known by the name of shallot or eschalot.

Garner

(1.) Hebrews 'otsar, a treasure; a store of goods laid up, and hence also the place where they are deposited (Joel 1:17; 2 Chronicles 32:27 rendered treasury ).

(2.) Hebrews mezev, a cell, storeroom (Psalms 144:13); Gr. apotheke, a place for storing anything, a granary (Matthew 3:12; Luke 3:17).

Garnish

overlay with stones (2 Chronicles 3:6), adorn (Revelation 21:19), deck with garlands (Matthew 23:29), furnish (Matthew 12:44).

In Job 26:13 (Hebrews shiphrah, meaning brightness ), By his spirit the heavens are brightness i.e., are bright, splendid, beautiful.

Garrison

(1.) Hebrews matstsab, a station; a place where one stands (1 Samuel 14:12); a military or fortified post (1 Samuel 13:23; 14:1, 4, 6 etc.).

(2.) Hebrews netsib, a prefect, superintendent; hence a military post (1 Samuel 10:5; 13:3, 4; 2 Samuel 8:6). This word has also been explained to denote a pillar set up to mark the Philistine conquest, or an officer appointed to collect taxes; but the idea of a military post seems to be the correct one.

(3.) Hebrews matstsebah, properly a monumental column; improperly rendered pl. garrisons in Ezekiel 26:11; correctly in Revised Version pillars, marg. obelisks, probably an idolatrous image.

Gate

(1.) Of cities, as of Jerusalem (Jeremiah 37:13; Nehemiah 1:3; 2:3; 3:3), of Sodom (Genesis 19:1), of Gaza (Judges 16:3).

(2.) Of royal palaces (Nehemiah 2:8).

(3.) Of the temple of Solomon (1 Kings 6:34, 35; 2 Kings 18:16); of the holy place (1 Kings 6:31, 32; Ezekiel 41:23, 24); of the outer courts of the temple, the beautiful gate (Acts 3:2).

(4.) Tombs (Matthew 27:60).

(5.) Prisons (Acts 12:10; 16:27).

(6.) Caverns (1 Kings 19:13).

(7.) Camps (Exodus 32:26, 27; Hebrews 13:12).

The materials of which gates were made were,

(1.) Iron and brass (Psalms 107:16; Isaiah 45:2; Acts 12:10).

(2.) Stones and pearls (Isaiah 54:12; Revelation 21:21).

(3.) Wood (Judges 16:3) probably.

At the gates of cities courts of justice were frequently held, and hence judges of the gate are spoken of (Deuteronomy 16:18; 17:8; 21:19; 25:6, 7 etc.). At the gates prophets also frequently delivered their messages (Proverbs 1:21; 8:3; Isaiah 29:21; Jeremiah 17:19, 20; 26:10). Criminals were punished without the gates (1 Kings 21:13; Acts 7:59). By the gates of righteousness we are probably to understand those of the temple (Psalms 118:19). The gates of hell (R.V., gates of Hades ) Matthew 16:18 are generally interpreted as meaning the power of Satan, but probably they may mean the power of death, denoting that the Church of Christ shall never die.

Gath

a wine-vat, one of the five royal cities of the Philistines (Joshua 13:3) on which the ark brought calamity (1 Samuel 5:8, 9; 6:17). It was famous also as being the birthplace or residence of Goliath (1 Samuel 17:4). David fled from Saul to Achish, king of Gath (1 Samuel 21:10; 27:2-4; Psalms 56), and his connection with it will account for the words in 2 Samuel 1:20. It was afterwards conquered by David (2 Samuel 8:1). It occupied a strong position on the borders of Judah and Philistia (1 Samuel 21:10; 1 Chronicles 18:1). Its site has been identified with the hill called Tell esSafieh, the Alba Specula of the Middle Ages, which rises 695 feet above the plain on its east edge. It is noticed on monuments about B.C. 1500. (See METHEGAMMAH.)

Gath-hepher

wine-press of the well, a town of Lower Galilee, about 5 miles from Nazareth; the birthplace of Jonah (2 Kings 14:25); the same as Gittah-hepher (Joshua 19:13). It has been identified with the modern el-Meshed, a village on the top of a rocky hill. Here the supposed tomb of Jonah, Neby Yunas, is still pointed out.

Gath-rimmon

press of the pomegranate. (1.) A Levitical city in the tribe of Dan (Joshua 19:45; 21:24; 1 Chronicles 6:69).

(2.) Another city of the same name in Manasseh, west of the Jordan (Joshua 21:25), called also Bileam (1 Chronicles 6:70).

Gaulanitis

a name derived from Golan (q.v.), one of the cities of refuge in the territory of Manasseh (Joshua 20:8; 21:27; Deuteronomy 4:43). This was one of the provinces ruled by Herod Antipas. It lay to the east of the Lake of Galilee, and included among its towns Bethsaida-Julias (Mark 8:22) and Seleucia.

Gaza

called also Azzah, which is its Hebrew name (Deuteronomy 2:23; 1 Kings 4:24; Jeremiah 25:20), strong, a city on the Mediterranean shore, remarkable for its early importance as the chief centre of a great commercial traffic with Egypt. It is one of the oldest cities of the world (Genesis 10:19; Joshua 15:47). Its earliest inhabitants were the Avims, who were conquered and displaced by the Caphtorims (Deuteronomy 2:23; Joshua 13:2, 3), a Philistine tribe. In the division of the land it fell to the lot of Judah (Joshua 15:47; Judges 1:18). It was the southernmost of the five great Philistine cities which gave each a golden emerod as a trespass-offering unto the Lord (1 Samuel 6:17). Its gates were carried away by Samson (Judges 16:1-3. Here he was afterwards a prisoner, and did grind in the prison house. Here he also pulled down the temple of Dagon, and slew all the lords of the Philistines, himself also perishing in the ruin (Judges 16:21-30. The prophets denounce the judgments of God against it (Jeremiah 25:20; 47:5; Amos 1:6, 7; Zephaniah 2:4). It is referred to in Acts 8:26. Philip is here told to take the road from Jerusalem to Gaza (about 6 miles south-west of Jerusalem), which is desert , i.e., the desert road, probably by Hebron, through the desert hills of Southern Judea. (See SAMSON.)

It is noticed on monuments as early as B.C. 1600. Its small port is now called el-Mineh.

Geba

the hill, (2 Samuel 5:25 [1 Chronicles 14:16 Gibeon ]; 2 Kings 23:8; Nehemiah 11:31), a Levitical city of Benjamin (1 Kings 15:22; 1 Samuel 13:16; 14:5 wrongly Gibeah in the A.V.), on the north border of Judah near Gibeah (Isaiah 10:29; Joshua 18:24, 28). From Geba to Beersheba expressed the whole extent of the kingdom of Judah, just as from Dan to Beersheba described the whole length of Palestine (2 Kings 23:8). It has been identified with Gaba (Joshua 18:24; Ezra 2:26; Nehemiah 7:30), now Jeb'a, about 5 1/2 miles north of Jerusalem.

Gebal

a line (or natural boundary, as a mountain range). (1.) A tract in the land of Edom south of the Dead Sea (Psalms 83:7); now called Djebal.

(2.) A Phoenician city, not far from the sea coast, to the north of Beyrout (Ezekiel 27:9); called by the Greeks Byblos. Now Jibeil. Mentioned in the Amarna tablets.

An important Phoenician text, referring to the temple of Baalath, on a monument of Yehu-melek, its king (probably B.C. 600), has been discovered.

Gebalites

(1 Kings 5:18 R.V., in A.V. incorrectly rendered, after the Targum, stone-squarers, but marg. Giblites ), the inhabitants of Gebal (2).

Geber

a valiant man, (1 Kings 4:19), one of Solomon's purveyors, having jurisdiction over a part of Gilead, comprising all the kingdom of Sihon and part of the kingdom of Og (Deuteronomy 2; 31).

Gebim

cisterns, (rendered pits, Jeremiah 14:3; locusts, Isaiah 33:4), a small place north of Jerusalem, whose inhabitants fled at the approach of the Assyrian army (Isaiah 10:31). It is probably the modern el-Isawiyeh.

Gedaliah

made great by Jehovah. (1.) the son of Jeduthum (1 Chronicles 25:3, 9). (2.) The grandfather of the prophet Zephaniah, and the father of Cushi (Zephaniah 1:1). (3.) One of the Jewish nobles who conspired against Jeremiah (Jeremiah 38:1). (4.) The son of Ahikam, and grandson of Shaphan, secretary of king Josiah (Jeremiah 26:24). After the destruction of Jerusalem (see ZEDEKIAH), Nebuchadnezzar left him to govern the country as tributary to him (2 Kings 25:22; Jeremiah 40:5; 52:16). Ishmael, however, at the head of a party of the royal family, Jewish irreconcilables , rose against him, and slew him and all the Jews that were with him (Jeremiah 41:2, 3) at Mizpah about three months after the destruction of Jerusalem. He and his band also plundered the town of Mizpah, and carried off many captives. He was, however, overtaken by Johanan and routed. He fled with such of his followers as escaped to the Ammonites (Jeremiah 41:15). The little remnant of the Jews now fled to Egypt.

Geder

a walled place, (Joshua 12:13), perhaps the same as Gederah or Gedor (Joshua 15:58).

Gederah

the fortress; a fortified place, a town in the plain (shephelah) of Judah (Joshua 15:36). This is a very common Canaanite and Phoenician name. It is the feminine form of Geder (Joshua 12:13); the plural form is Gederoth (Joshua 15:41). This place has by some been identified with Jedireh, a ruin 9 miles from Lydda, toward Eleutheropolis, and 4 miles north of Sur'ah (Zorah), in the valley of Elah.

Gederathite

an epithet applied to Josabad, one of David's warriors at Ziklag (1 Chronicles 12:4), a native of Gederah.

Gedor

a wall. (1.) A city in the mountains or hill country of Judah (Joshua 15:58), identified with Jedar, between Jerusalem and Hebron.

(2.) 1 Chronicles 4:39 the Gederah of Joshua 15:36 or the well-known Gerar, as the LXX. read, where the patriarchs of old had sojourned and fed their flocks (Genesis 20:1, 14, 15; 26:1, 6, 14).

(3.) A town apparently in Benjamin (1 Chronicles 12:7), the same probably as Geder (Joshua 12:13).

Gehazi

valley of vision, Elisha's trusted servant (2 Kings 4:31; 5:25; 8:4, 5). He appears in connection with the history of the Shunammite (2 Kings 4:14, 31) and of Naaman the Syrian. On this latter occasion he was guilty of duplicity and dishonesty of conduct, causing Elisha to denounce his crime with righteous sternness, and pass on him the terrible doom that the leprosy of Naaman would cleave to him and his for ever (2 Kings 5:20-27.

He afterwards appeared before king Joram, to whom he recounted the great deeds of his master (2 Kings 8:1-6.

Gehenna

(originally Ge bene Hinnom; i.e., the valley of the sons of Hinnom ), a deep, narrow glen to the south of Jerusalem, where the idolatrous Jews offered their children in sacrifice to Molech (2 Chronicles 28:3; 33:6; Jeremiah 7:31; 19:2-6. This valley afterwards became the common receptacle for all the refuse of the city. Here the dead bodies of animals and of criminals, and all kinds of filth, were cast and consumed by fire kept always burning. It thus in process of time became the image of the place of everlasting destruction. In this sense it is used by our Lord in Matthew 5:22, 29, 30; 10:28; 18:9; 23:15, 33; Mark 9:43, 45, 47; Luke 12:5. In these passages, and also in James 3:6 the word is uniformly rendered hell, the Revised Version placing Gehenna in the margin. (See HELL; HINNOM.)

Geliloth

circles; regions, a place in the border of Benjamin (Joshua 18:17); called Gilgal in Joshua 15:7.

Gemariah

Jehovah has made perfect. (1.) The son of Shaphan, and one of the Levites of the temple in the time of Jehoiakim (Jeremiah 36:10; 2 Kings 22:12). Baruch read aloud to the people from Gemariah's chamber, and again in the hearing of Gemariah and other scribes, the prophecies of Jeremiah (Jeremiah 36:11-20which filled him with terror. He joined with others in entreating the king not to destroy the roll of the prophecies which Baruch had read (21-25).

(2.) The son of Hilkiah, who accompanied Shaphan with the tribute-money from Zedekiah to Nebuchadnezzar, and was the bearer at the same time of a letter from Jeremiah to the Jewish captives at Babylon (Jeremiah 29:3, 4).

Generation

Genesis 2:4 These are the generations, means the history. Genesis 5:1The book of the generations, means a family register, or history of Adam. Genesis 37:2The generations of Jacob = the history of Jacob and his descendants. Genesis 7:1In this generation = in this age. Psalms 49:19 The generation of his fathers = the dwelling of his fathers, i.e., the grave. Psalms 73:15 The generation of thy children = the contemporary race. Isaiah 53:8 Who shall declare his generation? = His manner of life who shall declare? or rather = His race, posterity, shall be so numerous that no one shall be able to declare it.

In Matthew 1:17 the word means a succession or series of persons from the same stock. Matthew 3:7 Generation of vipers = brood of vipers. Matthew 24:34This generation = the persons then living contemporary with Christ. 1 Peter 2:9 A chosen generation = a chosen people.

The Hebrews seem to have reckoned time by the generation. In the time of Abraham a generation was an hundred years, thus: Genesis 15:16 In the fourth generation = in four hundred years (comp. verse 13 and Exodus 12:40). In Deuteronomy 1:35 and Deuteronomy 2:14 a generation is a period of thirty-eight years.

Genesis

The five books of Moses were collectively called the Pentateuch, a word of Greek origin meaning the five-fold book. The Jews called them the Torah, i.e., the law. It is probable that the division of the Torah into five books proceeded from the Greek translators of the Old Testament. The names by which these several books are generally known are Greek.

The first book of the Pentateuch (q.v.) is called by the Jews Bereshith, i.e., in the beginning , because this is the first word of the book. It is generally known among Christians by the name of Genesis, i.e., creation or generation, being the name given to it in the LXX. as designating its character, because it gives an account of the origin of all things. It contains, according to the usual computation, the history of about two thousand three hundred and sixty-nine years.

Genesis is divided into two principal parts. The first part (1-11) gives a general history of mankind down to the time of the Dispersion. The second part presents the early history of Israel down to the death and burial of Joseph (12-50).

There are five principal persons brought in succession under our notice in this book, and around these persons the history of the successive periods is grouped, viz., Adam (Genesis 1:1 through chapter 3), Noah (Genesis 4:1 through chapter 9), Abraham (Genesis 10:1 through Genesis 25:18), Isaac (Genesis 25:19 through Genesis 35:29), and Jacob (Genesis 36:1 through chapter 50).

In this book we have several prophecies concerning Christ (Genesis 3:15; 12:3; 18:18; 22:18; 26:4; 28:14; 49:10). The author of this book was Moses. Under divine guidance he may indeed have been led to make use of materials already existing in primeval documents, or even of traditions in a trustworthy form that had come down to his time, purifying them from all that was unworthy; but the hand of Moses is clearly seen throughout in its composition.

Gennesaret

a garden of riches. (1.) A town of Naphtali, called Chinnereth (Joshua 19:35), sometimes in the plural form Chinneroth (Joshua 11:2). In later times the name was gradually changed to Genezar and Gennesaret (Luke 5:1). This city stood on the western shore of the lake to which it gave its name. No trace of it remains. The plain of Gennesaret has been called, from its fertility and beauty, the Paradise of Galilee. It is now called el-Ghuweir.

(2.) The Lake of Gennesaret, the Grecized form of CHINNERETH (q.v.). (See GALILEE, SEA OF.)

Gentiles

(Hebrews , usually in plural, goyim), meaning in general all nations except the Jews. In course of time, as the Jews began more and more to pride themselves on their peculiar privileges, it acquired unpleasant associations, and was used as a term of contempt.

In the New Testament the Greek word Hellenes, meaning literally Greek (as in Acts 16:1, 3; 18:17; Romans 1:14), generally denotes any non-Jewish nation.

Genubath

theft, the son of Hadad, of the Edomitish royal family. He was brought up in Pharaoh's household. His mother was a sister of Tahpenes, the king of Egypt's wife, mentioned in 1 Kings 11:20.

Gera

grain. (1.) The son of Bela and grandson of Benjamin (1 Chronicles 8:3, 5,7).

(2.) The father of Ehud the judge (Judges 3:15).

(3.) The father of Shimei, who so grossly abused David (2 Samuel 16:5; 19:16, 18).

Gerah

a bean, probably of the carob tree, the smallest weight, and also the smallest piece of money, among the Hebrews, equal to the twentieth part of a shekel (Exodus 30:13; Leviticus 27:25; Numbers 3:47). This word came into use in the same way as our word grain, from a grain of wheat.

Gerar

a region; lodging-place, a very ancient town and district in the south border of Palestine, which was ruled over by a king named Abimelech (Genesis 10:19; 20:1, 2). Abraham sojourned here, and perhaps Isaac was born in this place. Both of these patriarchs were guilty of the sin of here denying their wives, and both of them entered into a treaty with the king before they departed to Beersheba (Genesis 21:23-34; 26). It seems to have been a rich pastoral country (2 Chronicles 14:12-18. Isaac here reaped an hundred-fold, and was blessed of God (Genesis 26:12). The valley of Gerar (Genesis 26:17) was probably the modern Wady el-Jerdr.

Gergesa

=Gerasa, identified with the modern Khersa, over against Galilee, close to the lake. This was probably the scene of the miracle, Mark 5:1-20 etc. From the base of the great plateau of Bashan, 2,000 feet or more overhead, the ground slopes down steeply, in places precipitously, to the shore. And at the foot of the declivity a bold spur runs out to the water's edge. By it the frantic swine would rush on headlong into the lake and perish. Porter's Through Samaria. (See GADARA.)

Gerizim

a mountain of Samaria, about 3,000 feet above the Mediterranean. It was on the left of the valley containing the ancient town of Shechem (q.v.), on the way to Jerusalem. It stood over against Mount Ebal, the summits of these mountains being distant from each other about 2 miles (Deuteronomy 27; Joshua 8:30-35. On the slopes of this mountain the tribes descended from the handmaids of Leah and Rachel, together with the tribe of Reuben, were gathered together, and gave the responses to the blessing pronounced as the reward of obedience, when Joshua in the valley below read the whole law in the hearing of all the people; as those gathered on Ebal responded with a loud Amen to the rehearsal of the curses pronounced on the disobedient. It was probably at this time that the coffin containing the embalmed body of Joseph was laid in the parcel of ground which Jacob bought of the sons of Hamor (Genesis 33:19; 50:25).

Josephus relates (Ant. 11:8, 2-4) that Sanballat built a temple for the Samaritans on this mountain, and instituted a priesthood, as rivals to those of the Jews at Jerusalem. This temple was destroyed after it had stood two hundred years. It was afterwards rebuilt by Herod the Great. There is a Samaritan tradition that it was the scene of the incident recorded in Genesis 22. There are many ruins on this mountain, some of which are evidently of Christian buildings. To this mountain the woman of Sychar referred in John 4:20. For centuries Gerizim was the centre of political outbreaks. The Samaritans (q.v.), a small but united body, still linger here, and keep up their ancient ceremonial worship.

Gershom

expulsion. (1.) The eldest son of Levi (1 Chronicles 6:16, 17, 20, 43, 62, 71; 15:7)=GERSHON (q.v.).

(2.) The elder of the two sons of Moses born to him in Midian (Exodus 2:22; 18:3). On his way to Egypt with his family, in obedience to the command of the Lord, Moses was attacked by a sudden and dangerous illness (Exodus 4:24-26, which Zipporah his wife believed to have been sent because he had neglected to circumcise his son. She accordingly took a sharp stone and circumcised her son Gershom, saying, Surely a bloody husband art thou to me , i.e., by the blood of her child she had, as it were, purchased her husband, had won him back again.

(3.) A descendant of Phinehas who returned with Ezra from Babylon (Ezra 8:2).

(4.) The son of Manasseh (Judges 18:30), in R.V. of Moses.

Gershon

=Ger'shom expulsion, the eldest of Levi's three sons (Genesis 46:11; Exodus 6:16).

In the wilderness the sons of Gershon had charge of the fabrics of the tabernacle when it was moved from place to place, the curtains, veils, tent-hangings (Numbers 3:21-26). Thirteen Levitical cities fell to the lot of the Gershonites (Joshua 21:27-33.

Geshem

or Gashmu, firmness, probably chief of the Arabs south of Palestine, one of the enemies of the Jews after the return from Babylon (Nehemiah 2:19; 6:1, 2). He united with Sanballat and Tobiah in opposing the rebuilding of the wall of Jerusalem.

Geshur

bridge, the name of a district or principality of Syria near Gilead, between Mount Hermon and the Lake of Tiberias (2 Samuel 15:8; 1 Chronicles 2:23). The Geshurites probably inhabited the rocky fastness of Argob, the modern Lejah, in the north-east corner of Bashan. In the time of David it was ruled by Talmai, whose daughter he married, and who was the mother of Absalom, who fled to Geshur after the murder of Amnon (2 Samuel 13:37).

Geshurites

(1.) The inhabitants of Geshur. They maintained friendly relations with the Israelites on the east of Jordan (Joshua 12:5; 13:11, 13).

(2.) Another aboriginal people of Palestine who inhabited the south-west border of the land. Geshuri in Joshua 13:2 should be the Geshurite, not the Geshurites mentioned in ver. 11, 13, but the tribe mentioned in 1 Samuel 27:8.

Gethsemane

oil-press, the name of an olive-yard at the foot of the Mount of Olives, to which Jesus was wont to retire (Luke 22:39) with his disciples, and which is specially memorable as being the scene of his agony (Mark 14:32; John 18:1; Luke 22:44). The plot of ground pointed out as Gethsemane is now surrounded by a wall, and is laid out as a modern European flower-garden. It contains eight venerable olive-trees, the age of which cannot, however, be determined. The exact site of Gethsemane is still in question. Dr. Thomson (The Land and the Book) says: When I first came to Jerusalem, and for many years afterward, this plot of ground was open to all whenever they chose to come and meditate beneath its very old olivetrees. The Latins, however, have within the last few years succeeded in gaining sole possession, and have built a high wall around it...The Greeks have invented another site a little to the north of it...My own impression is that both are wrong. The position is too near the city, and so close to what must have always been the great thoroughfare eastward, that our Lord would scarcely have selected it for retirement on that dangerous and dismal night...I am inclined to place the garden in the secluded vale several hundred yards to the north-east of the present Gethsemane.

Gezer

a precipice, an ancient royal Canaanitish city (Joshua 10:33; 12:12). It was allotted with its suburbs to the Kohathite Levites (Joshua 21:21; 1 Chronicles 6:67). It stood between the lower Beth-horon and the sea (Joshua 16:3; 1 Kings 9:17). It was the last point to which David pursued the Philistines (2 Samuel 5:25; 1 Chronicles 14:16) after the battle of Baal-perazim. The Canaanites retained possession of it till the time of Solomon, when the king of Egypt took it and gave it to Solomon as a part of the dowry of the Egyptian princess whom he married (1 Kings 9:15-17. It is identified with Tell el-Jezer, about 10 miles south-west of Beth-horon. It is mentioned in the Amarna tablets.

Ghost

an old Saxon word equivalent to soul or spirit. It is the translation of the Hebrew nephesh and the Greek pneuma, both meaning breath, life, spirit, the living principle (Job 11:20; Jeremiah 15:9; Matthew 27:50; John 19:30). The expression to give up the ghost means to die (Lamentations 1:19; Genesis 25:17; 35:29; 49:33; Job 3:11). (See HOLY GHOST.)

Giants

(1.) Hebrews nephilim, meaning violent or causing to fall (Genesis 6:4). These were the violent tyrants of those days, those who fell upon others. The word may also be derived from a root signifying wonder, and hence monsters or prodigies. In Numbers 13:33 this name is given to a Canaanitish tribe, a race of large stature, the sons of Anak. The Revised Version, in these passages, simply transliterates the original, and reads Nephilim.

(2.) Hebrews rephaim, a race of giants (Deuteronomy 3:11) who lived on the east of Jordan, from whom Og was descended. They were probably the original inhabitants of the land before the immigration of the Canaanites. They were conquered by Chedorlaomer (Genesis 14:5), and their territories were promised as a possession to Abraham (Genesis 15:20). The Anakim, Zuzim, and Emim were branches of this stock.

In Job 26:5 (R.V., they that are deceased; marg., the shades, the Rephaim ) and Isaiah 14:9 this Hebrew word is rendered (A.V.) dead. It means here the shades, the departed spirits in Sheol. In 2 Samuel 21:16, 18, 20, 22the giant is (A.V.) the rendering of the singular form ha raphah, which may possibly be the name of the father of the four giants referred to here, or of the founder of the Rephaim. The Vulgate here reads Arapha, whence Milton (in Samson Agonistes) has borrowed the name Harapha. (See also 1 Chron. 20:5, 6, 8; Deuteronomy 2:11, 20; 3:13; Joshua 15:8 etc., where the word is similarly rendered giant. ) It is rendered dead in (A.V.) Psalms 88:10; Proverbs 2:18; 9:18; 21:16: in all these places the Revised Version marg. has the shades. (See also Isaiah 26:14.)

(3.) Hebrews 'Anakim (Deuteronomy 2:10, 11, 21; Joshua 11:21, 22; 14:12, 15; called sons of Anak, Numbers 13:33; children of Anak, Numbers 13:22; Joshua 15:14), a nomad race of giants descended from Arba (Joshua 14:15), the father of Anak, that dwelt in the south of Palestine near Hebron (Genesis 23:2; Joshua 15:13). They were a Cushite tribe of the same race as the Philistines and the Egyptian shepherd kings. David on several occasions encountered them (2 Samuel 21:15-22. From this race sprung Goliath (1 Samuel 17:4).

(4.) Hebrews 'emin, a warlike tribe of the ancient Canaanites. They were great, and many, and tall, as the Anakims (Genesis 14:5; Deuteronomy 2:10, 11).

(5.) Hebrews Zamzummim (q.v.), Deuteronomy 2:20 so called by the Amorites.

(6.) Hebrews gibbor (Job 16:14), a mighty one, i.e., a champion or hero. In its plural form (gibborim) it is rendered mighty men (2 Samuel 23:8-39; 1 Kings 1:8; 1 Chronicles 11:9-47; 29:24.) The band of six hundred whom David gathered around him when he was a fugitive were so designated. They were divided into three divisions of two hundred each, and thirty divisions of twenty each. The captians of the thirty divisions were called the thirty, the captains of the two hundred the three, and the captain over the whole was called chief among the captains (2 Samuel 23:8). The sons born of the marriages mentioned in Genesis 6:4 are also called by this Hebrew name.

Gibbethon

a height, a city of the Philistines in the territory of Dan, given to the Kohathites (Joshua 19:44; 21:23). Nadab the king of Israel, while besieging it, was slain under its walls by Baasha, one of his own officers (1 Kings 15:27). It was in the possession of the Philistines after the secession of the ten tribes (2 Chronicles 11:13, 14).

Gibeah

a hill or hill-town, of Benjamin (1 Samuel 13:15), better known as Gibeah of Saul (1 Samuel 11:4; Isaiah 10:29). It was here that the terrible outrage was committed on the Levite's concubine which led to the almost utter extirpation of the tribe of Benjamin (Judges 19; 20), only six hundred men surviving after a succession of disastrous battles. This was the birthplace of Saul, and continued to be his residence after he became king (1 Samuel 10:26; 11:4; 15:34). It was reckoned among the ancient sanctuaries of Palestine (1 Samuel 10:26; 15:34; 23:19; 26:1; 2 Samuel 21:6-10and hence it is called Gibeah of God (1 Samuel 10:5 R.V. marg.). It has been identified with the modern Tell el-Ful (i.e., hill of the bean ), about 3 miles north of Jerusalem.

Gibeah-haaraloth

(Joshua 5:3 marg.), hill of the foreskins, a place at Gilgal where those who had been born in the wilderness were circumcised. All the others, i.e., those who were under twenty years old at the time of the sentence at Kadesh, had already been circumcised.

Gibeah of Judah

(Joshua 15:57), a city in the mountains of Judah, the modern Jeba, on a hill in the Wady Musurr, about 7 1/2 miles west-south-west of Bethlehem.

Gibeah of Phinehas

(Joshua 15:57 R.V. marg.), a city on Mount Ephraim which had been given to Phinehas (Joshua 24:33 hill, A.V.; R.V. marg. and Hebrews , Gibeah. ). Here Eleazar the son of Aaron was buried. It has been identified with the modern Khurbet Jibia, 5 miles north of Guphna towards Shechem.

Gibeon

hill-city, one of the royal cities, greater than Ai, and all the men thereof were mighty (Joshua 10:2). Its inhabitants were Hivites (Joshua 11:19). It lay within the territory of Benjamin, and became a priest-city (Joshua 18:25; 21:17). Here the tabernacle was set up after the destruction of Nob, and here it remained many years till the temple was built by Solomon. It is represented by the modern el-Jib, to the south-west of Ai, and about 5 1/2 miles north-north-west of Jerusalem.

A deputation of the Gibeonites, with their allies from three other cities (Joshua 9;17), visited the camp at Gilgal, and by false representations induced Joshua to enter into a league with them, although the Israelites had been specially warned against any league with the inhabitants of Canaan (Exodus 23:32; 34:12; Numbers 33:55; Deuteronomy 7:2). The deception practised on Joshua was detected three days later; but the oath rashly sworn by Jehovah God of Israel was kept, and the lives of the Gibeonites were spared. They were, however, made bondmen to the sanctuary (Joshua 9:23).

The most remarkable incident connected with this city was the victory Joshua gained over the kings of Palestine (Joshua 10:16-27. The battle here fought has been regarded as one of the most important in the history of the world. The kings of southern Canaan entered into a confederacy against Gibeon (because it had entered into a league with Joshua) under the leadership of Adoni-zedec, king of Jerusalem, and marched upon Gibeon with the view of taking possession of it. The Gibeonites entreated Joshua to come to their aid with the utmost speed. His army came suddenly upon that of the Amorite kings as it lay encamped before the city. It was completely routed, and only broken remnants of their great host found refuge in the fenced cities. The five confederate kings who led the army were taken prisoners, and put to death at Makkedah (q.v.). This eventful battle of Beth-horon sealed the fate of all the cities of Southern Palestine. Among the Amarna tablets is a letter from Adoni-zedec (q.v.) to the king of Egypt, written probably at Makkedah after the defeat, showing that the kings contemplated flight into Egypt.

This place is again brought into notice as the scene of a battle between the army of Ish-bosheth under Abner and that of David led by Joab. At the suggestion of Abner, to spare the effusion of blood twelve men on either side were chosen to decide the battle. The issue was unexpected; for each of the men slew his fellow, and thus they all perished. The two armies then engaged in battle, in which Abner and his host were routed and put to flight (2 Samuel 2:12-17. This battle led to a virtual truce between Judah and Israel, Judah, under David, increasing in power; and Israel, under Ish-bosheth, continually losing ground.

Soon after the death of Absalom and David's restoration to his throne his kingdom was visited by a grievous famine, which was found to be a punishment for Saul's violation (2 Samuel 21:2, 5) of the covenant with the Gibeonites (Joshua 9:3-27. The Gibeonites demanded blood for the wrong that had been done to them, and accordingly David gave up to them the two sons of Rizpah (q.v.) and the five sons of Michal, and these the Gibeonites took and hanged or crucified in the hill before the Lord (2 Samuel 21:9); and there the bodies hung for six months (2 Samuel 21:10), and all the while Rizpah watched over the blackening corpses and suffered neither the birds of the air to rest on them by day, nor the beasts of the field by night. David afterwards removed the bones of Saul and Jonathan at Jabeshgilead (2 Samuel 21:12, 13).

Here, at the great stone, Amasa was put to death by Joab (2 Samuel 20:5-10. To the altar of burnt-offering which was at Gibeon, Joab (1 Kings 2:28-34who had taken the side of Adonijah, fled for sanctuary in the beginning of Solomon's reign, and was there also slain by the hand of Benaiah.

Soon after he came to the throne, Solomon paid a visit of state to Gibeon, there to offer sacrifices (1 Kings 3:4; 2 Chronicles 1:3). On this occasion the Lord appeared to him in a memorable dream, recorded in 1 Kings 3:5-15; 2 Chronicles 1:7-12. When the temple was built all the men of Israel assembled themselves to king Solomon, and brought up from Gibeon the tabernacle and all the holy vessels that were in the tabernacle to Jerusalem, where they remained till they were carried away by Nebuchadnezzar (2 Kings 24:13).

Gideon

called also Jerubbaal (Judges 6:29, 32), was the first of the judges whose history is circumstantially narrated (Judges 6-8). His calling is the commencement of the second period in the history of the judges. After the victory gained by Deborah and Barak over Jabin, Israel once more sank into idolatry, and the Midianites (q.v.) and Amalekites, with other children of the east, crossed the Jordan each year for seven successive years for the purpose of plundering and desolating the land. Gideon received a direct call from God to undertake the task of delivering the land from these warlike invaders. He was of the family of Abiezer (Joshua 17:2; 1 Chronicles 7:18), and of the little township of Ophrah (Judges 6:11). First, with ten of his servants, he overthrew the altars of Baal and cut down the asherah which was upon it, and then blew the trumpet of alarm, and the people flocked to his standard on the crest of Mount Gilboa to the number of twenty-two thousand men. These were, however, reduced to only three hundred. These, strangely armed with torches and pitchers and trumpets, rushed in from three different points on the camp of Midian at midnight, in the valley to the north of Moreh, with the terrible war-cry, For the Lord and for Gideon (Judges 7:18 R.V.). Terror-stricken, the Midianites were put into dire confusion, and in the darkness slew one another, so that only fifteen thousand out of the great army of one hundred and twenty thousand escaped alive. The memory of this great deliverance impressed itself deeply on the mind of the nation (1 Samuel 12:11; Psalms 83:11; Isaiah 9:4; 10:26; Hebrews 11:32). The land had now rest for forty years. Gideon died in a good old age, and was buried in the sepulchre of his fathers. Soon after his death a change came over the people. They again forgot Jehovah, and turned to the worship of Baalim, neither shewed they kindness to the house of Jerubbaal (Judges 8:35). Gideon left behind him seventy sons, a feeble, sadly degenerated race, with one exception, that of Abimelech, who seems to have had much of the courage and energy of his father, yet of restless and unscrupulous ambition. He gathered around him a band who slaughtered all Gideon's sons, except Jotham, upon one stone. (See OPHRAH.)

Gier eagle

Hebrews raham = parental affection, Leviticus 11:18; Deuteronomy 14:17; R.V., vulture ), a species of vulture living entirely on carrion. It is about the size of a raven; has an almost triangular, bald, and wrinkled head, a strong pointed beak, black at the tip, large eyes and ears, the latter entirely on the outside, and long feet. It is common in Egypt, where it is popularly called Pharaoh's chicken (the Neophron percnopterus), and is found in Palestine only during summer. Tristram thinks that the Hebrew name, which is derived from a root meaning to love, is given to it from the fact that the male and female bird never part company.

Gift

(1.) An gratuity (Proverbs 19:6) to secure favour (Proverbs 18:16; 21:14), a thank-offering (Numbers 18:11), or a dowry (Genesis 34:12).

(2.) An oblation or proppitatory gift (2 Samuel 8:2, 6; 1 Chronicles 18:2, 6; 2 Chronicles 26:8; Psalms 45:12; 72:10).

(3.) A bribe to a judge to obtain a favourable verdict (Exodus 23:8; Deuteronomy 16:19).

(4.) Simply a thing given (Matthew 7:11; Luke 11:13; Ephesians 4:8); sacrifical (Matthew 5:23, 24; 8:4); eleemosynary (Luke 21:1); a gratuity (John 4:10; Acts 8:20). In Acts 2:38 the generic word dorea is rendered gift. It differs from the charisma (1 Corinthians 12:4) as denoting not miraculous powers but the working of a new spirit in men, and that spirit from God.

The giving of presents entered largely into the affairs of common life in the East. The nature of the presents was as various as were the occasions: food (1 Samuel 9:7; 16:20), sheep and cattle (Genesis 32:13-15gold (2 Samuel 18:11), jewels (Genesis 24:53), furniture, and vessels for eating and drinking (2 Samuel 17:28); delicacies, as spices, honey, etc. (1 Kings 10:25; 2 Kings 5:22). The mode of presentation was with as much parade as possible: the presents were conveyed by the hands of servants (Judges 3:18), or still better, on the backs of beasts of burden (2 Kings 8:9). The refusal of a present was regarded as a high indignity; and this constituted the aggravated insult noticed in Matthew 22:11 the marriage robe having been offered and refused.

Gifts, spiritual

(Gr. charismata), gifts supernaturally bestowed on the early Christians, each having his own proper gift or gifts for the edification of the body of Christ. These were the result of the extraordinary operation of the Spirit, as on the day of Pentecost. They were the gifts of speaking with tongues, casting out devils, healing, etc. (Mark 16:17, 18), usually communicated by the medium of the laying on of the hands of the apostles (Acts 8:17; 19:6; 1 Timothy 4:14). These charismata were enjoyed only for a time. They could not continue always in the Church. They were suited to its infancy and to the necessities of those times.

Gihon

a stream. (1.) One of the four rivers of Eden (Genesis 2:13). It has been identified with the Nile. Others regard it as the Oxus, or the Araxes, or the Ganges. But as, according to the sacred narrative, all these rivers of Eden took their origin from the head-waters of the Euphrates and the Trigris, it is probable that the Gihon is the ancient Araxes, which, under the modern name of the Arras, discharges itself into the Caspian Sea. It was the Asiatic and not the African Cush which the Gihon compassed (Genesis 10:7-10. (See EDEN.)

(2.) The only natural spring of water in or near Jerusalem is the Fountain of the Virgin (q.v.), which rises outside the city walls on the west bank of the Kidron valley. On the occasion of the approach of the Assyrian army under Sennacherib, Hezekiah, in order to prevent the besiegers from finding water, stopped the upper water course of Gihon, and brought it straight down to the west side of the city of David (2 Chronicles 32:30; 33:14). This fountain or spring is therefore to be regarded as the upper water course of Gihon. From this fountain a tunnel cut through the ridge which forms the south part of the temple hill conveys the water to the Pool of Siloam, which lies on the opposite side of this ridge at the head of the Tyropoeon ( cheesemakers' ) valley, or valley of the son of Hinnom, now filled up by rubbish. The length of this tunnel is about 1,750 feet. In 1880 an inscription was accidentally discovered on the wall of the tunnel about nineteen feet from where it opens into the Pool of Siloam. This inscription was executed in all probability by Hezekiah's workmen. It briefly narrates the history of the excavation. It may, however, be possible that this tunnel was executed in the time of Solomon. If the waters of Shiloah that go softly (Isaiah 8:6) refers to the gentle stream that still flows through the tunnel into the Pool of Siloam, then this excavation must have existed before the time of Hezekiah.

In the upper part of the Tyropoeoan valley there are two pools still existing, the first, called Birket el-Mamilla, to the west of the Jaffa gate; the second, to the south of the first, called Birket es-Sultan. It is the opinion of some that the former was the upper and the latter the lower Pool of Gihon (2 Kings 18:17; Isaiah 7:3; 36:2; 22:9). (See CONDUIT; SILOAM.)

Gilboa

boiling spring, a mountain range, now Jebel Fukua', memorable as the scene of Saul's disastrous defeat by the Philistines. Here also his three sons were slain, and he himself died by his own hand (1 Samuel 28:4; 31:1-8; 2 Samuel 1:6-21; 21:12; 1 Chronicles 10:1, 8). It was a low barren range of mountains bounding the valley of Esdraelon (Jezreel) on the east, between it and the Jordan valley. When the tidings of this defeat were conveyed to David, he gave utterance to those pathetic words in the Song of the Bow (2 Samuel 1:19-27.

Gilead

hill of testimony, (Genesis 31:21), a mountainous region east of Jordan. From its mountainous character it is called the mount of Gilead (Genesis 31:25). It is called also the land of Gilead (Numbers 32:1), and sometimes simply Gilead (Psalms 60:7; Genesis 37:25). It comprised the possessions of the tribes of Gad and Reuben and the south part of Manasseh (Deuteronomy 3:13; Numbers 32:40). It was bounded on the north by Bashan, and on the south by Moab and Ammon (Genesis 31:21; Deuteronomy 3:12-17. Half Gilead was possessed by Sihon, and the other half, separated from it by the river Jabbok, by Og, king of Bashan. The deep ravine of the river Hieromax (the modern Sheriat el-Mandhur) separated Bashan from Gilead, which was about 60 miles in length and 20 in breadth, extending from near the south end of the Lake of Gennesaret to the north end of the Dead Sea. Abarim, Pisgah, Nebo, and Peor are its mountains mentioned in Scripture.

Gilead, Balm of

The region of Gilead abounded in spices and aromatic gums, which were exported to Egypt and Tyre (Genesis 37:25; Jeremiah 8:22; 46:11; Ezekiel 27:17). The word balm is a contracted form of balsam, a word derived from the Greek balsamon, which was adopted as the representative of the Hebrew words baal shemen, meaning Lord or chief of oils.

The Hebrew name of this balm was tsori. The tree yielding this medicinal oil was probably the Balsamodendron opobalsamum of botanists, and the Amyris opobalsamum of Linnaeus. It is an evergreen, rising to the height of about 14 feet. The oil or resin, exuding through an orifice made in its bark in very small quantities, is esteemed of great value for its supposed medicinal qualities. (See BALM.) It may be noted that Coverdale's version reads in Jeremiah 8:22 There is no triacle in Galaad. The word triacle = treacle is used in the sense of ointment.

Gilgal

rolling. (1.) From the solemn transaction of the reading of the law in the valley of Shechem between Ebal and Gerizim the Israelites moved forward to Gilgal, and there made a permanent camp (Joshua 9:6; 10:6). It was beside the oaks of Moreh, near which Abraham erected his first altar (Genesis 12:6, 7). This was one of the three towns to which Samuel resorted for the administration of justice (1 Samuel 7:16), and here also he offered sacrifices when the ark was no longer in the tabernacle at Shiloh (1 Samuel 10:8; 13:7-9. To this place, as to a central sanctuary, all Israel gathered to renew their allegiance to Saul (1 Samuel 11:14). At a later period it became the scene of idolatrous worship (Hosea 4:15; 9:15). It has been identified with the ruins of Jiljilieh, about 5 miles south-west of Shiloh and about the same distance from Bethel.

(2.) The place in the plains of Jericho, in the east border of Jericho, where the Israelites first encamped after crossing the Jordan (Joshua 4:19, 20). Here they kept their first Passover in the land of Canaan (Joshua 5:10) and renewed the rite of circumcision, and so rolled away the reproach of their Egyptian slavery. Here the twelve memorial stones, taken from the bed of the Jordan, were set up; and here also the tabernacle remained till it was removed to Shiloh (Joshua 18:1). It has been identified with Tell Jiljulieh, about 5 miles from Jordan.

(3.) A place, probably in the hill country of Ephraim, where there was a school of the prophets (2 Kings 4:38), and whence Elijah and Elisha, who resided here, went down to Bethel (2 Kings 2:1,2). It is mentioned also in Deuteronomy 11:30. It is now known as Jiljilia, a place 8 miles north of Bethel.

Giloh

exile, a city in the south-west part of the hill-country of Judah (Joshua 15:51). It was the native place or residence of the traitor Ahithophel the Gilonite (Joshua 15:51; 2 Samuel 15:12), and where he committed suicide (2 Samuel 17:23). It has been identified with Kurbet Jala, about 7 miles north of Hebron.

Gimzo

a place fertile in sycamores, a city in the plain of Judah, the villages of which were seized by the Philistines (2 Chronicles 28:18). It is now called Jimzu, about 3 miles south-east of Ludd, i.e., Lydda.

Gin

a trap. (1.) Psalms 140:5; 141:9; Amos 3:5 the Hebrew word used, mokesh, means a noose or snare, as it is elsewhere rendered (Psalms 18:5; Proverbs 13:14 etc.).

(2.) Job 18:9Isaiah 8:14 Hebrews pah, a plate or thin layer; and hence a net, a snare, trap, especially of a fowler (Psalms 69:22, Let their table before them become a net; Amos 3:5 Doth a bird fall into a net [pah] upon the ground where there is no trap-stick [mokesh] for her? doth the net [pah] spring up from the ground and take nothing at all? , Gesenius.)

Girdle

(1.) Hebrews hagor, a girdle of any kind worn by soldiers (1 Samuel 18:4; 2 Samuel 20:8; 1 Kings 2:5; 2 Kings 3:21) or women (Isaiah 3:24).

(2.) Hebrews 'ezor, something bound, worn by prophets (2 Kings 1:8; Jeremiah 13:1), soldiers (Isaiah 5:27; 2 Samuel 20:8; Ezekiel 23:15), Kings (Job 12:18).

(3.) Hebrews mezah, a band, a girdle worn by men alone (Psalms 109:19; Isaiah 22:21).

(4.) Hebrews 'abnet, the girdle of sacerdotal and state officers (Exodus 28:4, 39, 40; 29:9; 39:29).

(5.) Hebrews hesheb, the curious girdle (Exodus 28:8; R.V., cunningly woven band ) was attached to the ephod, and was made of the same material.

The common girdle was made of leather (2 Kings 1:8; Matthew 3:4); a finer sort of linen (Jeremiah 13:1; Ezekiel 16:10; Daniel 10:5). Girdles of sackcloth were worn in token of sorrow (Isaiah 3:24; 22:12). They were variously fastened to the wearer (Mark 1:6; Jeremiah 13:1; Ezekiel 16:10).

The girdle was a symbol of strength and power (Job 12:18, 21; 30:11; Isaiah 22:21; 45:5). Righteousness and faithfulness are the girdle of the Messiah (Isaiah 11:5).

Girdles were used as purses or pockets (Matthew 10:9. A. V., purses; R.V., marg., girdles. Also Mark 6:8).

Girgashite

dwelling in clayey soil, the descendants of the fifth son of Canaan (Genesis 10:16), one of the original tribes inhabiting the land of Canaan before the time of the Israelites (Genesis 15:21; Deuteronomy 7:1). They were a branch of the great family of the Hivites. Of their geographical position nothing is certainly known. Probably they lived somewhere in the central part of Western Palestine.

Gittah-hepher

(Joshua 19:13). See GATH-HEPHER.

Gittaim

two wine-presses, (2 Samuel 4:3; Nehemiah 11:33), a town probably in Benjamin to which the Beerothites fled.

Gittite

a native of the Philistine city of Gath (Joshua 13:3). Obed-edom, in whose house the ark was placed, is so designated (2 Samuel 6:10). Six hundred Gittites came with David from Gath into Israel (2 Samuel 15:18, 19).

Gittith

a stringed instrument of music. This word is found in the titles of Psalms 8, 81, 84. In these places the LXX. render the word by on the wine-fats. The Targum explains by on the harp which David brought from Gath. It is the only stringed instrument named in the titles of the Psalms.

Gizonite

a name given to Hashem, an inhabitant of Gizoh, a place somewhere in the mountains of Judah (1 Chronicles 11:34; 2 Samuel 23:32, 34).

Glass

was known to the Egyptians at a very early period of their national history, at least B.C. 1500. Various articles both useful and ornamental were made of it, as bottles, vases, etc. A glass bottle with the name of Sargon on it was found among the ruins of the north-west palace of Nimroud. The Hebrew word zekukith (Job 28:17), rendered in the Authorized Version crystal, is rightly rendered in the Revised Version glass. This is the only allusion to glass found in the Old Testament. It is referred to in the New Testament in Revelation 4:6; 15:2; 21:18, 21. In Job 37:18 the word rendered looking-glass is in the Revised Version properly rendered mirror, formed, i.e., of some metal. (Comp. Exodus 38:8: looking-glasses are brazen mirrors, R.V.). A mirror is referred to also in James 1:23.

Glean

The corners of fields were not to be reaped, and the sheaf accidentally left behind was not to be fetched away, according to the law of Moses (Leviticus 19:9; 23:22; Deuteronomy 24:21). They were to be left for the poor to glean. Similar laws were given regarding vineyards and oliveyards. (Comp. Ruth 2:2.)

Glede

an Old English name for the common kite, mentioned only in Deuteronomy 14:13 (Hebrews ra'ah), the Milvus ater or black kite. The Hebrew word does not occur in the parallel passage in Leviticus (Leviticus 11:14da'ah, rendered vulture; in R.V., kite ). It was an unclean bird. The Hebrew name is from a root meaning to see, to look, thus designating a bird with a keen sight. The bird intended is probably the buzzard, of which there are three species found in Palestine. (See VULTURE.)

Glorify

(1.) To make glorious, or cause so to appear (John 12:28; 13:31, 32; 17:4,5).

(2.) Spoken of God to shew forth his praise (1 Corinthians 6:20; 10:31).

Glory

(Hebrews kabhod; Gr. doxa). (1.) Abundance, wealth, treasure, and hence honour (Psalms 49:12); glory (Genesis 31:1; Matthew 4:8; Revelation 21:24, 26).

(2.) Honour, dignity (1 Kings 3:13; Hebrews 2:7 1 Peter 1:24); of God (Psalms 19:1; 29:1); of the mind or heart (Genesis 49:6; Psalms 7:5; Acts 2:46).

(3.) Splendour, brightness, majesty (Genesis 45:13; Isaiah 4:5; Acts 22:11; 2 Corinthians 3:7); of Jehovah (Isaiah 59:19; 60:1; 2 Thessalonians 1:9).

(4.) The glorious moral attributes, the infinite perfections of God (Isaiah 40:5; Acts 7:2; Romans 1:23; 9:23; Ephesians 1:12). Jesus is the brightness of the Father's glory (Hebrews 1:3; John 1:14; 2:11).

(5.) The bliss of heaven (Romans 2:7, 10; 5:2; 8:18; Hebrews 2:10; 1 Peter 5:1, 10).

(6.) The phrase Give glory to God (Joshua 7:19; Jeremiah 13:16) is a Hebrew idiom meaning, Confess your sins. The words of the Jews to the blind man, Give God the praise (John 9:24), are an adjuration to confess. They are equivalent to, Confess that you are an impostor, Give God the glory by speaking the truth; for they denied that a miracle had been wrought.

Glutton

(Deuteronomy 21:20), Hebrews zolel, from a word meaning to shake out, to squander; and hence one who is prodigal, who wastes his means by indulgence. In Proverbs 23:21 the word means debauchees or wasters of their own body. In Proverbs 28:7 the word (pl.) is rendered Authorized Version riotous men; Revised Version, gluttonous. Matthew 11:19Luke 7:34 Greek phagos, given to eating, gluttonous.

Gnash

Hebrews harak, meaning to grate the teeth , (Job 16:9; Psalms 112:10; Lamentations 2:16), denotes rage or sorrow. (See also Acts 7:54; Mark 9:18.)

Gnat

only in Matthew 23:24 a small two-winged stinging fly of the genus Culex, which includes mosquitoes. Our Lord alludes here to the gnat in a proverbial expression probably in common use, who strain out the gnat; the words in the Authorized Version, strain at a gnat, being a mere typographical error, which has been corrected in the Revised Version. The custom of filtering wine for this purpose was common among the Jews. It was founded on Leviticus 11:23. It is supposed that the lice, Exodus 8:16 (marg. R.V., sand-flies ), were a species of gnat.

Goad

(Hebrews malmad, only in Judges 3:31), an instrument used by ploughmen for guiding their oxen. Shamgar slew six hundred Philistines with an ox-goad. The goad is a formidable weapon. It is sometimes ten feet long, and has a sharp point. We could now see that the feat of Shamgar was not so very wonderful as some have been accustomed to think.

In 1 Samuel 13:21 a different Hebrew word is used, dorban, meaning something pointed. The expression (Acts 9:5 omitted in the R.V.), It is hard for thee to kick against the pricks , i.e., against the goad, was proverbial for unavailing resistance to superior power.

Goat

(1.) Hebrews 'ez, the she-goat (Genesis 15:9; 30:35; 31:38). This Hebrew word is also used for the he-goat (Exodus 12:5; Leviticus 4:23; Numbers 28:15), and to denote a kid (Genesis 38:17, 20). Hence it may be regarded as the generic name of the animal as domesticated. It literally means strength, and points to the superior strength of the goat as compared with the sheep.

(2.) Hebrews 'attud, only in plural; rendered rams (Genesis 31:10,12); he-goats (Numbers 7:17-88; Isaiah 1:11); goats (Deuteronomy 32:14; Psalms 50:13). They were used in sacrifice (Psalms 66:15). This word is used metaphorically for princes or chiefs in Isaiah 14:9 and in Zechariah 10:3 as leaders. (Comp. Jeremiah 50:8.)

(3.) Hebrews gedi, properly a kid. Its flesh was a delicacy among the Hebrews (Genesis 27:9, 14, 17; Judges 6:19).

(4.) Hebrews sa'ir, meaning the shaggy, a hairy goat, a he-goat (2 Chronicles 29:23); a goat (Leviticus 4:24); satyr (Isaiah 13:21); devils (Leviticus 17:7). It is the goat of the sin-offering (Leviticus 9:3, 15; 10:16).

(5.) Hebrews tsaphir, a he-goat of the goats (2 Chronicles 29:21). In Daniel 8:5, 8 it is used as a symbol of the Macedonian empire.

(6.) Hebrews tayish, a striker or butter, rendered he-goat (Genesis 30:35; 32:14).

(7.) Hebrews 'azazel (q.v.), the scapegoat (Leviticus 16:8, 10,26).

(8.) There are two Hebrew words used to denote the undomesticated goat:, Yael, only in plural mountain goats (1 Samuel 24:2; Job 39:1; Psalms 104:18). It is derived from a word meaning to climb. It is the ibex, which abounded in the mountainous parts of Moab. And 'akko, only in Deuteronomy 14:5 the wild goat.

Goats are mentioned in the New Testament in Matthew 25:32,33; Hebrews 9:12,13, 19; 10:4. They represent oppressors and wicked men (Ezekiel 34:17; 39:18; Matthew 25:33).

Several varieties of the goat were familiar to the Hebrews. They had an important place in their rural economy on account of the milk they afforded and the excellency of the flesh of the kid. They formed an important part of pastoral wealth (Genesis 31:10, 12;32:14; 1 Samuel 25:2).

Goath

a lowing, a place near Jerusalem, mentioned only in Jeremiah 31:39.

Gob

a pit, a place mentioned in 2 Samuel 21:18, 19; called also Gezer, in 1 Chronicles 20:4.

Goblet

a laver or trough for washing garments. In Song of Solomon 7:2a bowl or drinking vessel, a bowl for mixing wine; in Exodus 24:6 a sacrificial basin. (See CUP.)

God

(A.S. and Dutch God; Daniel Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew 'El, from a word meaning to be strong; (2) of 'Eloah, plural 'Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by LORD, printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Psalms 14:1).

The arguments generally adduced by theologians in proof of the being of God are:

(1.) The a priori argument, which is the testimony afforded by reason.

(2.) The a posteriori argument, by which we proceed logically from the facts of experience to causes. These arguments are,

(a) The cosmological, by which it is proved that there must be a First Cause of all things, for every effect must have a cause.

(b) The teleological, or the argument from design. We see everywhere the operations of an intelligent Cause in nature.

(c) The moral argument, called also the anthropological argument, based on the moral consciousness and the history of mankind, which exhibits a moral order and purpose which can only be explained on the supposition of the existence of God. Conscience and human history testify that verily there is a God that judgeth in the earth.

The attributes of God are set forth in order by Moses in Exodus 34:6,7. (see also Deuteronomy 6:4; 10:17; Numbers 16:22; Exodus 15:11; 33:19; Isaiah 44:6; Habakkuk 3:6; Psalms 102:26; Job 34:12.) They are also systematically classified in Revelation 5:12 and Revelation 7:12.

God's attributes are spoken of by some as absolute, i.e., such as belong to his essence as Jehovah, Jah, etc.; and relative, i.e., such as are ascribed to him with relation to his creatures. Others distinguish them into communicable, i.e., those which can be imparted in degree to his creatures: goodness, holiness, wisdom, etc.; and incommunicable, which cannot be so imparted: independence, immutability, immensity, and eternity. They are by some also divided into natural attributes, eternity, immensity, etc.; and moral, holiness, goodness, etc.

Godhead

(Acts 17:29; Romans 1:20; Colossians 2:9), the essential being or the nature of God.

Godliness

the whole of practical piety (1 Timothy 4:8; 2 Peter 1:6). It supposes knowledge, veneration, affection, dependence, submission, gratitude, and obedience. In 1 Timothy 3:16 it denotes the substance of revealed religion.

Goel

in Hebrew the participle of the verb gaal, to redeem. It is rendered in the Authorized Version kinsman, Numbers 5:8; Ruth 3:12; 4:1,6,8; redeemer, Job 19:25; avenger, Numbers 35:12; Deuteronomy 19:6 etc. The Jewish law gave the right of redeeming and repurchasing, as well as of avenging blood, to the next relative, who was accordingly called by this name. (See REDEEMER.)

Gog

(1.) A Reubenite (1 Chronicles 5:4), the father of Shimei.

(2.) The name of the leader of the hostile party described in Ezekiel 38,39, as coming from the north country and assailing the people of Israel to their own destruction. This prophecy has been regarded as fulfilled in the conflicts of the Maccabees with Antiochus, the invasion and overthrow of the Chaldeans, and the temporary successes and destined overthrow of the Turks. But all these interpretations are unsatisfactory and inadequate. The vision respecting Gog and Magog in the Apocalypse (Revelation 20:8) is in substance a reannouncement of this prophecy of Ezekiel. But while Ezekiel contemplates the great conflict in a more general light as what was certainly to be connected with the times of the Messiah, and should come then to its last decisive issues, John, on the other hand, writing from the commencement of the Messiah's times, describes there the last struggles and victories of the cause of Christ. In both cases alike the vision describes the final workings of the world's evil and its results in connection with the kingdom of God, only the starting-point is placed further in advance in the one case than in the other.

It has been supposed to be the name of a district in the wild north-east steppes of Central Asia, north of the Hindu-Kush, now a part of Turkestan, a region about 2,000 miles north-east of Nineveh.

Golan

exile, a city of Bashan (Deuteronomy 4:43), one of the three cities of refuge east of Jordan, about 12 miles north-east of the Sea of Galilee (Joshua 20:8). There are no further notices of it in Scripture. It became the head of the province of Gaulanitis, one of the four provinces into which Bashan was divided after the Babylonish captivity, and almost identical with the modern Jaulan, in Western Hauran, about 39 miles in length and 18 in breath.

Gold

(1.) Hebrews zahab, so called from its yellow colour (Exodus 25:11; 1 Chronicles 28:18; 2 Chronicles 3:5).

(2.) Hebrews segor, from its compactness, or as being enclosed or treasured up; thus precious or fine gold (1 Kings 6:20; 7:49).

(3.) Hebrews paz, native or pure gold (Job 28:17; Psalms 19:10; 21:3 etc.).

(4.) Hebrews betzer, ore of gold or silver as dug out of the mine (Job 36:19 where it means simply riches).

(5.) Hebrews kethem, i.e., something concealed or separated (Job 28:16,19; Psalms 45:9; Proverbs 25:12). Rendered golden wedge in Isaiah 13:12.

(6.) Hebrews haruts, i.e., dug out; poetic for gold (Proverbs 8:10; 16:16; Zechariah 9:3).

Gold was known from the earliest times (Genesis 2:11). It was principally used for ornaments (Genesis 24:22). It was very abundant (1 Chronicles 22:14; Nahum 2:9; Daniel 3:1). Many tons of it were used in connection with the temple (2 Chronicles 1:15). It was found in Arabia, Sheba, and Ophir (1 Kings 9:28; 10:1; Job 28:16), but not in Palestine.

In Daniel 2:38 the Babylonian Empire is spoken of as a head of gold because of its great riches; and Babylon was called by Isaiah (Isaiah 14:4) the golden city (R.V. marg., exactress, adopting the reading marhebah, instead of the usual word madhebah).

Golden calf

(Exodus 32:4,8; Deuteronomy 9:16; Nehemiah 9:18). This was a molten image of a calf which the idolatrous Israelites formed at Sinai. This symbol was borrowed from the custom of the Egyptians. It was destroyed at the command of Moses (Exodus 32:20). (See AARON; MOSES.)

Goldsmith

(Nehemiah 3:8,32; Isaiah 40:19; 41:7; 46:6). The word so rendered means properly a founder or finer.

Golgotha

the common name of the spot where Jesus was crucified. It is interpreted by the evangelists as meaning the place of a skull (Matthew 27:33; Mark 15:22; John 19:17). This name represents in Greek letters the Aramaic word Gulgaltha, which is the Hebrew Gulgoleth (Numbers 1:2; 1 Chronicles 23:3, 24; 2 Kings 9:35), meaning a skull. It is identical with the word Calvary (q.v.). It was a little knoll rounded like a bare skull. It is obvious from the evangelists that it was some well-known spot outside the gate (comp. Hebrews 13:12), and near the city (Luke 23:26), containing a garden (John 19:41), and on a thoroughfare leading into the country. Hence it is an untenable idea that it is embraced within the present Church of the Holy Sepulchre. The hillock above Jeremiah's Grotto, to the north of the city, is in all probability the true site of Calvary. The skull-like appearance of the rock in the southern precipice of the hillock is very remarkable.

Goliath

great. (1.) A famous giant of Gath, who for forty days openly defied the armies of Israel, but was at length slain by David with a stone from a sling (1 Samuel 17:4). He was probably descended from the Rephaim who found refuge among the Philistines after they were dispersed by the Ammonites (Deuteronomy 2:20, 21). His height was six cubits and a span, which, taking the cubit at 21 inches, is equal to 10 1/2 feet. David cut off his head (1 Samuel 17:51) and brought it to Jerusalem, while he hung the armour which he took from him in his tent. His sword was preserved at Nob as a religious trophy (1 Samuel 21:9). David's victory over Goliath was the turning point in his life. He came into public notice now as the deliverer of Israel and the chief among Saul's men of war (1 Samuel 18:5), and the devoted friend of Jonathan.

(2.) In 2 Samuel 21:19 there is another giant of the same name mentioned as slain by Elhanan. The staff of his apear was like a weaver's beam. The Authorized Version interpolates the words the brother of from 1 Chronicles 20:5 where this giant is called Lahmi.

Gomer

complete; vanishing. (1.) The daughter of Diblaim, who (probably in vision only) became the wife of Hosea (Hosea 1:3).

(2.) The eldest son of Japheth, and father of Ashkenaz, Riphath, and Togarmah (Genesis 10:2, 3), whose descendants formed the principal branch of the population of South-eastern Europe. He is generally regarded as the ancestor of the Celtae and the Cimmerii, who in early times settled to the north of the Black Sea, and gave their name to the Crimea, the ancient Chersonesus Taurica. Traces of their presence are found in the names Cimmerian Bosphorus, Cimmerian Isthmus, etc. In the seventh century B.C. they were driven out of their original seat by the Scythians, and overran western Asia Minor, whence they were afterwards expelled. They subsequently reappear in the times of the Romans as the Cimbri of the north and west of Europe, whence they crossed to the British Isles, where their descendants are still found in the Gaels and Cymry. Thus the whole Celtic race may be regarded as descended from Gomer.

Gomorrah

submersion, one of the five cities of the plain of Siddim (q.v.) which were destroyed by fire (Genesis 10:19; 13:10; 19:24, 28). These cities probably stood close together, and were near the northern extremity of what is now the Dead Sea. This city is always mentioned next after Sodom, both of which were types of impiety and wickedness (Genesis 18:20; Romans 9:29). Their destruction is mentioned as an ensample unto those that after should live ungodly (2 Peter 2:6; Jude 1:4-7. Their wickedness became proverbial (Deuteronomy 32:32; Isaiah 1:9, 10; Jeremiah 23:14). But that wickedness may be exceeded (Matthew 10:15; Mark 6:11). (See DEAD SEA).

Goodly trees

boughs of, were to be carried in festive procession on the first day of the feast of Tabernacles (Leviticus 23:40). This was probably the olive tree (Nehemiah 8:15), although no special tree is mentioned.

Goodness

in man is not a mere passive quality, but the deliberate preference of right to wrong, the firm and persistent resistance of all moral evil, and the choosing and following of all moral good.

Goodness of God

a perfection of his character which he exercises towards his creatures according to their various circumstances and relations (Psalms 145:8, 9; 103:8; 1 John 4:8). Viewed generally, it is benevolence; as exercised with respect to the miseries of his creatures it is mercy, pity, compassion, and in the case of impenitent sinners, long-suffering patience; as exercised in communicating favour on the unworthy it is grace. Goodness and justice are the several aspects of one unchangeable, infinitely wise, and sovereign moral perfection. God is not sometimes merciful and sometimes just, but he is eternally infinitely just and merciful. God is infinitely and unchangeably good (Zephaniah 3:17), and his goodness is incomprehensible by the finite mind (Romans 11:35, 36). God's goodness appears in two things, giving and forgiving.

Gopher

a tree from the wood of which Noah was directed to build the ark (Genesis 6:14). It is mentioned only there. The LXX. render this word by squared beams, and the Vulgate by planed wood. Other versions have rendered it pine and cedar; but the weight of authority is in favour of understanding by it the cypress tree, which grows abundantly in Chaldea and Armenia.

Goshen

(1.) A district in Egypt where Jacob and his family settled, and in which they remained till the Exodus (Genesis 45:10; 46:28, 29, 31 etc.). It is called the land of Goshen (Genesis 47:27), and also simply Goshen (Genesis 46:28), and the land of Rameses (Genesis 47:11; Exodus 12:37), for the towns Pithom and Rameses lay within its borders; also Zoan or Tanis (Psalms 78:12). It lay on the east of the Nile, and apparently not far from the royal residence. It was the best of the land (Genesis 47:6, 11), but is now a desert. It is first mentioned in Joseph's message to his father. It has been identified with the modern Wady Tumilat, lying between the eastern part of the Delta and the west border of Palestine. It was a pastoral district, where some of the king's cattle were kept (Genesis 47:6). The inhabitants were not exclusively Israelites (Exodus 3:22; 11:2; 12:35, 36).

(2.) A district in Palestine (Joshua 10:41; 11:16). It was a part of the maritime plain of Judah, and lay between Gaza and Gibeon.

(3.) A town in the mountains of Judah (Joshua 15:51).

Gospel

a word of Anglo-Saxon origin, and meaning God's spell , i.e., word of God, or rather, according to others, good spell , i.e., good news. It is the rendering of the Greek evangelion, i.e., good message. It denotes (1) the welcome intelligence of salvation to man as preached by our Lord and his followers. (2.) It was afterwards transitively applied to each of the four histories of our Lord's life, published by those who are therefore called 'Evangelists', writers of the history of the gospel (the evangelion). (3.) The term is often used to express collectively the gospel doctrines; and 'preaching the gospel' is often used to include not only the proclaiming of the good tidings, but the teaching men how to avail themselves of the offer of salvation, the declaring of all the truths, precepts, promises, and threatenings of Christianity. It is termed the gospel of the grace of God (Acts 20:24), the gospel of the kingdom (Matthew 4:23), the gospel of Christ (Romans 1:16), the gospel of peace (Ephesians 6:15), the glorious gospel, the everlasting gospel, the gospel of salvation (Ephesians 1:13).

Gospels

The central fact of Christian preaching was the intelligence that the Saviour had come into the world (Matthew 4:23; Romans 10:15); and the first Christian preachers who called their account of the person and mission of Christ by the term evangelion (= good message) were called evangelistai (= evangelists) (Ephesians 4:11; Acts 21:8).

There are four historical accounts of the person and work of Christ: the first by Matthew, announcing the Redeemer as the promised King of the kingdom of God; the second by Mark, declaring him 'a prophet, mighty in deed and word'; the third by Luke, of whom it might be said that he represents Christ in the special character of the Saviour of sinners (Luke 7:36; 15:18); the fourth by John, who represents Christ as the Son of God, in whom deity and humanity become one. The ancient Church gave to Matthew the symbol of the lion, to Mark that of a man, to Luke that of the ox, and to John that of the eagle: these were the four faces of the cherubim (Ezekiel 1:10).

Date. The Gospels were all composed during the latter part of the first century, and there is distinct historical evidence to show that they were used and accepted as authentic before the end of the second century.

Mutual relation. If the extent of all the coincidences be represented by 100, their proportionate distribution will be: Matthew, Mark, and Luke, 53; Matthew and Luke, 21; Matthew and Mark, 20; Mark and Luke, 6. Looking only at the general result, it may be said that of the contents of the synoptic Gospels [i.e., the first three Gospels] about two-fifths are common to the three, and that the parts peculiar to one or other of them are little more than one-third of the whole.

Origin. Did the evangelists copy from one another? The opinion is well founded that the Gospels were published by the apostles orally before they were committed to writing, and that each had an independent origin. (See MATTHEW, GOSPEL OF.)

Gourd

(1.) Jonah's gourd (Jonah 4:6-10bearing the Hebrew name kikayon (found only here), was probably the kiki of the Egyptians, the croton. This is the castor-oil plant, a species of ricinus, the palma Christi, so called from the palmate division of its leaves. Others with more probability regard it as the cucurbita the el-keroa of the Arabs, a kind of pumpkin peculiar to the East. It is grown in great abundance on the alluvial banks of the Tigris and on the plain between the river and the ruins of Nineveh. At the present day it is trained to run over structures of mud and brush to form boots to protect the gardeners from the heat of the noon-day sun. It grows with extraordinary rapidity, and when cut or injured withers away also with great rapidity.

(2.) Wild gourds (2 Kings 4:38-40Hebrews pakkuoth, belong to the family of the cucumber-like plants, some of which are poisonous. The species here referred to is probably the colocynth (Cucumis colocynthus). The LXX. render the word by wild pumpkin. It abounds in the desert parts of Syria, Egypt, and Arabia. There is, however, another species, called the Cucumis prophetarum, from the idea that it afforded the gourd which the sons of the prophets shred by mistake into their pottage.

Government of God

See PROVIDENCE.

Governments

(1 Corinthians 12:28), the powers which fit a man for a place of influence in the church; the steersman's art; the art of guiding aright the vessel of church or state.

Governor

(1.) Hebrews nagid, a prominent, conspicuous person, whatever his capacity: as, chief of the royal palace (2 Chronicles 28:7; comp. 1 Kings 4:6), chief of the temple (1 Chronicles 9:11; Jeremiah 20:1), the leader of the Aaronites (1 Chronicles 12:27), keeper of the sacred treasury (1 Chronicles 26:24), captain of the army (1 Chronicles 13:1), the king (1 Samuel 9:16), the Messiah (Daniel 9:25).

(2.) Hebrews nasi, raised; exalted. Used to denote the chiefs of families (Numbers 3:24, 30, 32, 35); also of tribes (Numbers 2:3; 7:2; 3:32). These dignities appear to have been elective, not hereditary.

(3.) Hebrews pakid, an officer or magistrate. It is used of the delegate of the high priest (2 Chronicles 24:11), the Levites (Nehemiah 11:22), a military commander (2 Kings 25:19), Joseph's officers in Egypt (Genesis 41:34).

(4.) Hebrews shallit, one who has power, who rules (Genesis 42:6; Ezra 4:20; Ecclesiastes 8:8; Daniel 2:15; 5:29).

(5.) Hebrews aluph, literally one put over a thousand, i.e., a clan or a subdivision of a tribe. Used of the dukes of Edom (Genesis 36), and of the Jewish chiefs (Zechariah 9:7).

(6.) Hebrews moshel, one who rules, holds dominion. Used of many classes of rulers (Genesis 3:16; 24:2; 45:8; Psalms 105:20); of the Messiah (Micah 5:2); of God (1 Chronicles 29:12; Psalms 103:19).

(7.) Hebrews sar, a ruler or chief; a word of very general use. It is used of the chief baker of Pharaoh (Genesis 40:16); of the chief butler (Genesis 40:2etc. See also Genesis 47:6; Exodus 1:11; Daniel 1:7; Judges 10:18; 1 Kings 22:26; 20:15; 2 Kings 1:9; 2 Samuel 24:2). It is used also of angels, guardian angels (Daniel 10:13, 20, 21; 12:1; 10:13; 8:25).

(8.) Pehah, whence pasha, i.e., friend of the king; adjutant; governor of a province (2 Kings 18:24; Isaiah 36:9; Jeremiah 51:57; Ezekiel 23:6, 23; Daniel 3:2; Esther 3:12), or a perfect (Nehemiah 3:7; 5:14; Ezra 5:3; Haggai 1:1). This is a foreign word, Assyrian, which was early adopted into the Hebrew idiom (1 Kings 10:15).

(9.) The Chaldean word segan is applied to the governors of the Babylonian satrapies (Daniel 3:2, 27; 6:7); the prefects over the Magi (Daniel 2:48). The corresponding Hebrew word segan is used of provincial rulers (Jeremiah 51:23, 28, 57); also of chiefs and rulers of the people of Jerusalem (Ezra 9:2; Nehemiah 2:16; 4:14, 19; 5:7, 17; 7:5; 12:40).

In the New Testament there are also different Greek words rendered thus.

(1.) Meaning an ethnarch (2 Corinthians 11:32), which was an office distinct from military command, with considerable latitude of application.

(2.) The procurator of Judea under the Romans (Matthew 27:2). (Comp. Luke 2:2 where the verb from which the Greek word so rendered is derived is used.)

(3.) Steward (Galatians 4:2).

(4.) Governor of the feast (John 2:9), who appears here to have been merely an intimate friend of the bridegroom, and to have presided at the marriage banquet in his stead.

(5.) A director, i.e., helmsman; Lat. gubernator, (James 3:4).

Gozan

a region in Central Asia to which the Israelites were carried away captive (2 Kings 17:6; 1 Chronicles 5:26; 2 Kings 19:12; Isaiah 37:12). It was situated in Mesopotamia, on the river Habor (2 Kings 17:6; 18:11), the Khabur, a tributary of the Euphrates. The river of Gozan (1 Chronicles 5:26) is probably the upper part of the river flowing through the province of Gozan, now Kizzel-Ozan.

Grace

(1.) Of form or person (Proverbs 1:9; 3:22; Psalms 45:2). (2.) Favour, kindness, friendship (Genesis 6:8; 18:3; 19:19; 2 Timothy 1:9). (3.) God's forgiving mercy (Romans 11:6; Ephesians 2:5). (4.) The gospel as distinguished from the law (John 1:17; Romans 6:14; 1 Peter 5:12). (5.) Gifts freely bestowed by God; as miracles, prophecy, tongues (Romans 15:15; 1 Corinthians 15:10; Ephesians 3:8). (6.) Christian virtues (2 Corinthians 8:7; 2 Peter 3:18). (7.) The glory hereafter to be revealed (1 Peter 1:13).

Grace, means of

an expression not used in Scripture, but employed (1) to denote those institutions ordained by God to be the ordinary channels of grace to the souls of men. These are the Word, Sacraments, and Prayer.

(2.) But in popular language the expression is used in a wider sense to denote those exercises in which we engage for the purpose of obtaining spiritual blessing; as hearing the gospel, reading the Word, meditation, self-examination, Christian conversation, etc.

Graft

the process of inoculating fruit-trees (Romans 11:17-24. It is peculiarly appropriate to olive-trees. The union thus of branches to a stem is used to illustrate the union of true believers to the true Church.

Grain

used, in Amos 9:9 of a small stone or kernel; in Matthew 13:31 of an individual seed of mustard; in John 12:24, 1 Corinthians 15:37 of wheat. The Hebrews sowed only wheat, barley, and spelt; rye and oats are not mentioned in Scripture.

Grape

the fruit of the vine, which was extensively cultivated in Palestine. Grapes are spoken of as tender (Song of Solomon 2:13, 15), unripe (Job 15:33), sour (Isaiah 18:5), wild (Isaiah 5:2,4). (See Revelation 14:18; Micah 7:1; Jeremiah 6:9; Ezekiel 18:2 for figurative use of the word.) (See VINE.)

Grass

(1.) Hebrews hatsir, ripe grass fit for mowing (1 Kings 18:5; Job 40:15; Psalms 104:14). As the herbage rapidly fades under the scorching sun, it is used as an image of the brevity of human life (Isaiah 40:6, 7; Psalms 90:5). In Numbers 11:5 this word is rendered leeks.

(2.) Hebrews deshe', green grass (Genesis 1:11, 12; Isaiah 66:14; Deuteronomy 32:2). The sickly and forced blades of grass which spring up on the flat plastered roofs of houses in the East are used as an emblem of speedy destruction, because they are small and weak, and because, under the scorching rays of the sun, they soon wither away (2 Kings 19:26; Psalms 129:6; Isaiah 37:27).

The dry stalks of grass were often used as fuel for the oven (Matthew 6:30; 13:30; Luke 12:28).

Grasshopper

belongs to the class of neuropterous insects called Gryllidae. This insect is not unknown in Palestine.

In Judges 6:5; 7:12; Job 39:30; Jeremiah 46:23 where the Authorized Version has grasshopper, the Revised Version more correctly renders the Hebrew word ('arbeh) by locust. This is the case also in Amos 7:1; Nahum 3:17 where the Hebrew word gob is used; and in Leviticus 11:22; Numbers 13:33; Ecclesiastes 12:5; Isaiah 40:22 where hagab is used. In all these instances the proper rendering is probably locust (q.v.).

Grate

a network of brass for the bottom of the great altar of sacrifice (Exodus 27:4; 35:16; 38:4, 5, 30).

Grave

Among the ancient Hebrews graves were outside of cities in the open field (Luke 7:12; John 11:30). Kings (1 Kings 2:10) and prophets (1 Samuel 25:1) were generally buried within cities. Graves were generally grottoes or caves, natural or hewn out in rocks (Isaiah 22:16; Matthew 27:60). There were family cemeteries (Genesis 47:29; 50:5; 2 Samuel 19:37). Public burial-places were assigned to the poor (Jeremiah 26:23; 2 Kings 23:6). Graves were usually closed with stones, which were whitewashed, to warn strangers against contact with them (Matthew 23:27), which caused ceremonial pollution (Numbers 19:16).

There were no graves in Jerusalem except those of the kings, and according to tradition that of the prophetess Huldah.

Graven image

Deuteronomy 27:15; Psalms 97:7 (Hebrews pesel), refers to the household gods of idolaters. Every nation and city had its own gods...Yet every family had its separate household or tutelary God.

Graving

(1.) Hebrews hatsabh. Job 19:24 rendered graven, but generally means hewn stone or wood, in quarry or forest.

(2.) Hebrews harush. Jeremiah 17:1 rendered graven, and indicates generally artistic work in metal, wood, and stone, effected by fine instruments.

(3.) Hebrews haqaq. Ezekiel 4:1 engraving a plan or map, rendered pourtray; Job 19:23 written.

(4.) Hebrews pasal points rather to the sculptor's or the carver's art (Isaiah 30:22; 40:19; 41:7; 44:12-15.

(5.) Pathah refers to intaglio work, the cutting and engraving of precious stones (Exodus 28:9-11, 21; Zechariah 3:9; Song of Solomon 1:10, 11).

(6.) Heret. In Exodus 32:4 rendered graving tool; and in Isaiah 8:1 a pen.

Greaves

only in 1 Samuel 17:6 a piece of defensive armour (q.v.) reaching from the foot to the knee; from French greve, the shin. They were the Roman cothurni.

Grecians

Hellenists, Greek-Jews; Jews born in a foreign country, and thus did not speak Hebrew (Acts 6:1; 9:29), nor join in the Hebrew services of the Jews in Palestine, but had synagogues of their own in Jerusalem. Joel 3:6 =Greeks.

Greece

orginally consisted of the four provinces of Macedonia, Epirus, Achaia, and Peleponnesus. In Acts 20:2 it designates only the Roman province of Macedonia. Greece was conquered by the Romans B.C. 146. After passing through various changes it was erected into an independent monarchy in 1831.

Moses makes mention of Greece under the name of Javan (Genesis 10:2-5; and this name does not again occur in the Old Testament till the time of Joel (Joel 3:6). Then the Greeks and Hebrews first came into contact in the Tyrian slave-market. Prophetic notice is taken of Greece in Daniel 8:21.

The cities of Greece were the special scenes of the labours of the apostle Paul.

Greek

Found only in the New Testament, where a distinction is observed between Greek and Grecian (q.v.). The former is (1) a Greek by race (Acts 16:1-3; 18:17; Romans 1:14), or (2) a Gentile as opposed to a Jew (Romans 2:9, 10). The latter, meaning properly one who speaks Greek, is a foreign Jew opposed to a home Jew who dwelt in Palestine.

The word Grecians in Acts 11:20 should be Greeks, denoting the heathen Greeks of that city, as rendered in the Revised Version according to the reading of the best manuscripts ( Hellenes ).

Greyhound

(Proverbs 30:31), the rendering of the Hebrew zarzir mothnayim, meaning literally girded as to the lions. Some (Gesen.; R.V. marg.) render it war-horse. The LXX. and Vulgate versions render it cock. It has been by some interpreters rendered also stag and warrior, as being girded about or panoplied, and wrestler. The greyhound, however, was evidently known in ancient times, as appears from Egyptian monuments.

Grind

(Exodus 32:20; Deuteronomy 9:21; Judges 16:21), to crush small (Hebrews tahan); to oppress the poor (Isaiah 3:5). The hand-mill was early used by the Hebrews (Numbers 11:8). It consisted of two stones, the upper (Deuteronomy 24:6; 2 Samuel 11:21) being movable and slightly concave, the lower being stationary. The grinders mentioned Ecclesiastes 12:3 are the teeth. (See MILL.)

Grizzled

party-coloured, as goats (Genesis 31:10, 12), horses (Zechariah 6:3, 6).

Grove

(1.) Hebrews 'asherah, properly a wooden image, or a pillar representing Ashtoreth, a sensual Canaanitish goddess, probably usually set up in a grove (2 Kings 21:7; 23:4). In the Revised Version the word Asherah (q.v.) is introduced as a proper noun, the name of the wooden symbol of a goddess, with the plurals Asherim (Exodus 34:13) and Asheroth (Judges 3:13).

The LXX. have rendered asherah in 2 Chronicles 15:16 by Astarte. The Vulgate has done this also in Judges 3:7.

(2.) Hebrews 'eshel (Genesis 21:33). In 1 Samuel 22:6 and 1 Samuel 31:13 the Authorized Version renders this word by tree. In all these passages the Revised Version renders by tamarisk tree. It has been identified with the Tamariscus orientalis, five species of which are found in Palestine.

(3.) The Hebrews word 'elon, uniformly rendered in the Authorized Version by plain, properly signifies a grove or plantation. In the Revised Version it is rendered, pl., oaks (Genesis 13:18; 14:13; 18:1; 12:6; Deuteronomy 11:30; Joshua 19:33). In the earliest times groves are mentioned in connection with religious worship. The heathen consecrated groves to particular gods, and for this reason they were forbidden to the Jews (Jeremiah 17:3; Ezekiel 20:28).

Guard

(1.) Hebrews tabbah (properly a cook, and in a secondary sense executioner, because this office fell to the lot of the cook in Eastern countries), the bodyguard of the kings of Egypt (Genesis 37:36) and Babylon (2 Kings 25:8; Jeremiah 40:1; Daniel 2:14).

(2.) Hebrews rats, properly a courier, one whose office was to run before the king's chariot (2 Samuel 15:1; 1 Kings 1:5). The couriers were also military guards (1 Samuel 22:17; 2 Kings 10:25). They were probably the same who under David were called Pelethites (1 Kings 14:27; 2 Samuel 15:1).

(3.) Hebrews mishmereth, one who watches (Nehemiah 4:22), or a watch-station (Nehemiah 7:3; 12:9; Job 7:12).

In the New Testament (Mark 6:27) the Authorized Version renders the Greek spekulator by executioner, earlier English versions by hangman, the Revised Version by soldier of his guard. The word properly means a pikeman or halberdier, of whom the bodyguard of kings and princes was composed. In Matthew 27:65, 66; 28:11 the Authorized Version renders the Greek kustodia by watch, and the Revised Version by guard, the Roman guard, which consisted of four soldiers, who were relieved every three hours (Acts 12:4). The captain of the guard mentioned Acts 28:16 was the commander of the Praetorian troops, whose duty it was to receive and take charge of all prisoners from the provinces.

Guest-chamber

the spare room on the upper floor of an Eastern dwelling (Mark 14:14; Luke 22:11). In Luke 2:7 the word is translated inn (q.v.).

Gur

a whelp, a place near Ibleam where Jehu's servants overtook and mortally wounded king Ahaziah (2 Kings 9:27); an ascent from the plain of Jezreel.

Gur-baal

sojourn of Baal, a place in Arabia (2 Chronicles 26:7) where there was probably a temple of Baal.

Gutter

Hebrews tsinnor, (2 Samuel 5:8). This Hebrew word occurs only elsewhere in Psalms 42:7 in the plural, where it is rendered waterspouts. It denotes some passage through which water passed; a water-course.

In Genesis 30:38, 41 the Hebrew word rendered gutters is rahat, and denotes vessels overflowing with water for cattle (Exodus 2:16); drinking-troughs.

H

Habakkuk

embrace, the eighth of the twelve minor prophets. Of his personal history we have no reliable information. He was probably a member of the Levitical choir. He was contemporary with Jeremiah and Zephaniah.

Habakkuk, Prophecies of

were probably written about B.C. 650-627, or, as some think, a few years later. This book consists of three chapters, the contents of which are thus comprehensively described: When the prophet in spirit saw the formidable power of the Chaldeans approaching and menacing his land, and saw the great evils they would cause in Judea, he bore his complaints and doubts before Jehovah, the just and the pure (Habakkuk 1:2-17. And on this occasion the future punishment of the Chaldeans was revealed to him (2). In the third chapter a presentiment of the destruction of his country, in the inspired heart of the prophet, contends with his hope that the enemy would be chastised. The third chapter is a sublime song dedicated to the chief musician, and therefore intended apparently to be used in the worship of God. It is unequalled in majesty and splendour of language and imagery.

The passage in Habakkuk 2:4The just shall live by his faith, is quoted by the apostle in Romans 1:17. (Comp. Galatians 3:12; Hebrews 10:37, 38.)

Habergeon

an Old English word for breastplate. In Job 41:26 (Hebrews shiryah) it is properly a coat of mail; the Revised Version has pointed shaft. In Exodus 28:32; 39:23it denotes a military garment strongly and thickly woven and covered with mail round the neck and breast. Such linen corselets have been found in Egypt. The word used in these verses is tahra, which is of Egyptian origin. The Revised Version, however, renders it by coat of mail. (See ARMOUR.)

Habitation

God is the habitation of his people, who find rest and safety in him (Psalms 71:3; 91:9). Justice and judgment are the habitation of God's throne (Psalms 89:14 Hebrews mekhon, foundation ), because all his acts are founded on justice and judgment. (See Psalms 132:5, 13; Ephesians 2:22 of Canaan, Jerusalem, and the temple as God's habitation.) God inhabits eternity (Isaiah 57:15), i.e., dwells not only among men, but in eternity, where time is unknown; and the praises of Israel (Psalms 22:3), i.e., he dwells among those praises and is continually surrounded by them.

Habor

the united stream, or, according to others, with beautiful banks, the name of a river in Assyria, and also of the district through which it flowed (1 Chronicles 5:26). There is a river called Khabur which rises in the central highlands of Kurdistan, and flows south-west till it falls into the Tigris, about 70 miles above Mosul. This was not, however, the Habor of Scripture.

There is another river of the same name (the Chaboras) which, after a course of about 200 miles, flows into the Euphrates at Karkesia, the ancient Circesium. This was, there can be little doubt, the ancient Habor.

Hachilah

the darksome hill, one of the peaks of the long ridge of el-Kolah, running out of the Ziph plateau, on the south of Jeshimon (i.e., of the waste ), the district to which one looks down from the plateau of Ziph (1 Samuel 23:19). After his reconciliation with Saul at Engedi (1 Samuel 24:1-8, David returned to Hachilah, where he had fixed his quarters. The Ziphites treacherously informed Saul of this, and he immediately (1 Samuel 26:1-4renewed his pursuit of David, and pitched in the hill of Hachilah. David and his nephew Abishai stole at night into the midst of Saul's camp, when they were all asleep, and noiselessly removed the royal spear and the cruse from the side of the king, and then, crossing the intervening valley to the height on the other side, David cried to the people, and thus awoke the sleepers. He then addressed Saul, who recognized his voice, and expostulated with him. Saul professed to be penitent; but David could not put confidence in him, and he now sought refuge at Ziklag. David and Saul never afterwards met. (1 Samuel 26:13-25.

Hadad

Adod, brave(?), the name of a Syrian God. (1.) An Edomite king who defeated the Midianites (Genesis 36:35; 1 Chronicles 1:46).

(2.) Another Edomite king (1 Chronicles 1:50, 51), called also Hadar (Genesis 36:39; 1 Chronicles 1:51).

(3.) One of the king's seed in Edom. He fled into Egypt, where he married the sister of Pharaoh's wife (1 Kings 11:14-22. He became one of Solomon's adversaries.

Hadad, sharp, (a different name in Hebrew from the preceding), one of the sons of Ishmael (1 Chronicles 1:30). Called also Hadar (Genesis 25:15).

Hadadezer

Hadad is help; called also Hadarezer, Adod is his help, the king of Zobah. Hanun, the king of the Ammonites, hired among others the army of Hadadezer to assist him in his war against David. Joab, who was sent against this confederate host, found them in double battle array, the Ammonities toward their capital of Rabbah, and the Syrian mercenaries near Medeba. In the battle which was fought the Syrians were scattered, and the Ammonites in alarm fled into their capital. After this Hadadezer went north to recover his border (2 Samuel 8:3 A.V.); but rather, as the Revised Version renders, to recover his dominion , i.e., to recruit his forces. Then followed another battle with the Syrian army thus recruited, which resulted in its being totally routed at Helam (2 Samuel 10:17). Shobach, the leader of the Syrian army, died on the field of battle. The Syrians of Damascus, who had come to help Hadadezer, were also routed, and Damascus was made tributary to David. All the spoils taken in this war, shields of gold and very much brass, from which afterwards the brasen sea, and the pillars, and the vessels of brass for the temple were made (1 Chronicles 18:8), were brought to Jerusalem and dedicated to Jehovah. Thus the power of the Ammonites and the Syrians was finally broken, and David's empire extended to the Euphrates (2 Samuel 10:15-19; 1 Chronicles 19:15-19.

Hadad-rimmon

(composed of the names of two Syrian idols), the name of a place in the valley of Megiddo. It is alluded to by the prophet Zechariah (Zechariah 12:11) in a proverbial expression derived from the lamentation for Josiah, who was mortally wounded near this place (2 Chronicles 35:22-25. It has been identified with the modern Rummaneh, a village at the foot of the Megiddo hills, in a notch or valley about an hour and a half south of Tell Metzellim.

Hadar

Adod, brave(?). (1.) A son of Ishmael (Genesis 25:15); in 1 Chronicles 1:30 written Hadad.

(2.) One of the Edomitish kings (Genesis 36:39) about the time of Saul. Called also Hadad (1 Chronicles 1:50, 51).

It is probable that in these cases Hadar may be an error simply of transcription for Hadad.

Hadarezer

Adod is his help, the name given to Hadadezer (2 Samuel 8:3-12 in 2 Samuel 10.

Hadashah

new, a city in the valley of Judah (Joshua 15:37).

Hadassah

myrtle, the Jewish name of Esther (q.v.), Esther 2:7.

Hadattah

new, one of the towns in the extreme south of Judah (Joshua 15:25).

Hades

that which is out of sight, a Greek word used to denote the state or place of the dead. All the dead alike go into this place. To be buried, to go down to the grave, to descend into hades, are equivalent expressions. In the LXX. this word is the usual rendering of the Hebrew sheol, the common receptacle of the departed (Genesis 42:38; Psalms 139:8; Hosea 13:14; Isaiah 14:9). This term is of comparatively rare occurrence in the Greek New Testament. Our Lord speaks of Capernaum as being brought down to hell (hades), i.e., simply to the lowest debasement, (Matthew 11:23). It is contemplated as a kind of kingdom which could never overturn the foundation of Christ's kingdom (Matthew 16:18), i.e., Christ's church can never die.

In Luke 16:23 it is most distinctly associated with the doom and misery of the lost.

In Acts 2:27-31 Peter quotes the LXX. version of Psalms 16:8-11 plainly for the purpose of proving our Lord's resurrection from the dead. David was left in the place of the dead, and his body saw corruption. Not so with Christ. According to ancient prophecy (Psalms 30:3) he was recalled to life.

Hadid

pointed, a place in the tribe of Benjamin near Lydda, or Lod, and Ono (Ezra 2:33; Nehemiah 7:37). It is identified with the modern el-Haditheh, 3 miles east of Lydda.

Hadlai

resting, an Ephraimite; the father of Amasa, mentioned in 2 Chronicles 28:12.

Hadoram

is exalted. (1.) The son of Tou, king of Hamath, sent by his father to congratulate David on his victory over Hadarezer, king of Syria (1 Chronicles 18:10; called Joram 2 Samuel 8:10).

(2.) The fifth son of Joktan, the founder of an Arab tribe (Genesis 10:27; 1 Chronicles 1:21).

(3.) One who was over the tribute; i.e., over the levy. He was stoned by the Israelites after they had revolted from Rehoboam (2 Chronicles 10:18). Called also Adoram (2 Samuel 20:24) and Adoniram (1 Kings 4:6).

Hadrach

the name of a country (Zechariah 9:1) which cannot be identified. Rawlinson would identify it with Edessa. He mentions that in the Assyrian inscriptions it is recorded that Shalmanezer III. made two expeditions, the first against Damascus B.C. 773, and the second against Hadrach B.C. 772; and again that Asshurdanin-il II. made expeditions against Hadrach in B.C. 765 and 755.

Haemorrhoids

or Emerods, bleeding piles known to the ancient Romans as mariscae, but more probably malignant boils of an infectious and fatal character. With this loathsome and infectious disease the men of Ashdod were smitten by the hand of the Lord. This calamity they attributed to the presence of the ark in their midst, and therefore they removed it to Gath (1 Samuel 5:6-8. But the same consequences followed from its presence in Gath, and therefore they had it removed to Ekron, 11 miles distant. The Ekronites were afflicted with the same dreadful malady, but more severely; and a panic seizing the people, they demanded that the ark should be sent back to the land of Israel (1 Samuel 9:1 through chapter 12; 1 Samuel 6:1-9.

Haft

a handle as of a dagger (Judges 3:22).

Hagar

flight, or, according to others, stranger, an Egyptian, Sarah's handmaid (Genesis 16:1; 21:9, 10), whom she gave to Abraham (q.v.) as a secondary wife (Genesis 16:2). When she was about to become a mother she fled from the cruelty of her mistress, intending apparently to return to her relatives in Egypt, through the desert of Shur, which lay between. Wearied and worn she had reached the place she distinguished by the name of Beer-lahai-roi ( the well of the visible God ), where the angel of the Lord appeared to her. In obedience to the heavenly visitor she returned to the tent of Abraham, where her son Ishmael was born, and where she remained (16) till after the birth of Isaac, the space of fourteen years. Sarah after this began to vent her dissatisfaction both on Hagar and her child. Ishmael's conduct was insulting to Sarah, and she insisted that he and his mother should be dismissed. This was accordingly done, although with reluctance on the part of Abraham (Genesis 21:14). They wandered out into the wilderness, where Ishmael, exhausted with his journey and faint from thirst, seemed about to die. Hagar lifted up her voice and wept, and the angel of the Lord, as before, appeared unto her, and she was comforted and delivered out of her distresses (Genesis 21:18, 19).

Ishmael afterwards established himself in the wilderness of Paran, where he married an Egyptian (Genesis 21:20,21).

Hagar allegorically represents the Jewish church (Galatians 4:24), in bondage to the ceremonial law; while Sarah represents the Christian church, which is free.

Hagarene

or Hagarite. (1.) One of David's mighty men (1 Chronicles 11:38), the son of a foreigner.

(2.) Used of Jaziz (1 Chronicles 27:31), who was over David's flocks. A Hagarite had charge of David's flocks, and an Ishmaelite of his herds, because the animals were pastured in districts where these nomadic people were accustomed to feed their cattle.

(3.) In the reign of Saul a great war was waged between the trans-Jordanic tribes and the Hagarites (1 Chronicles 5), who were overcome in battle. A great booty was captured by the two tribes and a half, and they took possession of the land of the Hagarites.

Subsequently the Hagarenes, still residing in the land on the east of Jordan, entered into a conspiracy against Israel (comp. Psalms 83:6). They are distinguished from the Ishmaelites.

Haggai

festive, one of the twelve so-called minor prophets. He was the first of the three (Zechariah, his contemporary, and Malachi, who was about one hundred years later, being the other two) whose ministry belonged to the period of Jewish history which began after the return from captivity in Babylon. Scarcely anything is known of his personal history. He may have been one of the captives taken to Babylon by Nebuchadnezzar. He began his ministry about sixteen years after the Return. The work of rebuilding the temple had been put a stop to through the intrigues of the Samaritans. After having been suspended for fifteen years, the work was resumed through the efforts of Haggai and Zechariah (Ezra 6:14), who by their exhortations roused the people from their lethargy, and induced them to take advantage of the favourable opportunity that had arisen in a change in the policy of the Persian government. (See DARIUS [2].) Haggai's prophecies have thus been characterized:, There is a ponderous and simple dignity in the emphatic reiteration addressed alike to every class of the community, prince, priest, and people, 'Be strong, be strong, be strong' (Haggai 2:4). 'Cleave, stick fast, to the work you have to do;' or again, 'Consider your ways, consider, consider, consider' (Haggai 1:5, 7;2:15, 18). It is the Hebrew phrase for the endeavour, characteristic of the gifted seers of all times, to compel their hearers to turn the inside of their hearts outwards to their own view, to take the mask from off their consciences, to 'see life steadily, and to see it wholly.' , Stanley's Jewish Church. (See SIGNET.)

Haggai, Book of

consists of two brief, comprehensive chapters. The object of the prophet was generally to urge the people to proceed with the rebuilding of the temple.

Chapter first comprehends the first address (2-11) and its effects (12-15). Chapter second contains,

(1.) The second prophecy (1-9), which was delivered a month after the first.

(2.) The third prophecy (10-19), delivered two months and three days after the second; and

(3.) The fourth prophecy (20-23), delivered on the same day as the third.

These discourses are referred to in Ezra 5:1; 6:14; Hebrews 12:26. (Comp. Haggai 2:7, 8, 22.)

Haggith

festive; the dancer, a wife of David and the mother of Adonijah (2 Samuel 3:4; 1 Kings 1:5, 11; 2:13; 1 Chronicles 3:2), who, like Absalom, was famed for his beauty.

Hagiographa

the holy writings, a term which came early into use in the Christian church to denote the third division of the Old Testament scriptures, called by the Jews Kethubim, i.e., Writings. It consisted of five books, viz., Job, Proverbs, and Psalms, and the two books of Chronicles. The ancient Jews classified their sacred books as the Law, the Prophets, and the Kethubim, or Writings. (See BIBLE.)

In the New Testament (Luke 24:44) we find three corresponding divisions, viz., the Law, the Prophets, and the Psalms.

Hail!

a salutation expressive of a wish for the welfare of the person addressed; the translation of the Greek Chaire, Rejoice (Luke 1:8). Used in mockery in Matthew 27:29.

Hail

frozen rain-drops; one of the plagues of Egypt (Exodus 9:23). It is mentioned by Haggai as a divine judgment (Haggai 2:17). A hail-storm destroyed the army of the Amorites when they fought against Joshua (Joshua 10:11). Ezekiel represents the wall daubed with untempered mortar as destroyed by great hail-stones (Ezekiel 13:11). (See also Ezekiel 38:22; Revelation 8:7; 11:19; 16:21.)

Hair

(1.) The Egyptians let the hair of their head and beard grow only when they were in mourning, shaving it off at other times. So particular were they on this point that to have neglected it was a subject of reproach and ridicule; and whenever they intended to convey the idea of a man of low condition, or a slovenly person, the artists represented him with a beard. Joseph shaved himself before going in to Pharoah (Genesis 41:14). The women of Egypt wore their hair long and plaited. Wigs were worn by priests and laymen to cover the shaven skull, and false beards were common. The great masses of hair seen in the portraits and statues of kings and priests are thus altogether artificial.

(2.) A precisely opposite practice, as regards men, prevailed among the Assyrians. In Assyrian sculptures the hair always appears long, and combed closely down upon the head. The beard also was allowed to grow to its full length.

(3.) Among the Greeks the custom in this respect varied at different times, as it did also among the Romans. In the time of the apostle, among the Greeks the men wore short hair, while that of the women was long (1 Corinthians 11:14, 15). Paul reproves the Corinthians for falling in with a style of manners which so far confounded the distinction of the sexes and was hurtful to good morals. (See, however, 1 Timothy 2:9 and 1 Peter 3:3 as regards women.)

(4.) Among the Hebrews the natural distinction between the sexes was preserved by the women wearing long hair (Luke 7:38; John 11:2; 1 Corinthians 11:6), while the men preserved theirs as a rule at a moderate length by frequent clipping.

Baldness disqualified any one for the priest's office (Leviticus 21).

Elijah is called a hairy man (2 Kings 1:8) from his flowing locks, or more probably from the shaggy cloak of hair which he wore. His raiment was of camel's hair.

Long hair is especially noticed in the description of Absalom's person (2 Samuel 14:26); but the wearing of long hair was unusual, and was only practised as an act of religious observance by Nazarites (Numbers 6:5; Judges 13:5) and others in token of special mercies (Acts 18:18).

In times of affliction the hair was cut off (Isaiah 3:17, 24; 15:2; 22:12; Jeremiah 7:29; Amos 8:10). Tearing the hair and letting it go dishevelled were also tokens of grief (Ezra 9:3). Cutting off the hair is a figure of the entire destruction of a people (Isaiah 7:20). The Hebrews anointed the hair profusely with fragrant ointments (Ruth 3:3; 2 Samuel 14:2; Psalms 23:5; 45:7 etc.), especially in seasons of rejoicing (Matthew 6:17; Luke 7:46).

Hakkoz

the thorn, the head of one of the courses of the priests (1 Chronicles 24:10).

Halah

a district of Media to which captive Israelites were transported by the Assyrian kings (2 Kings 17:6; 18:11; 1 Chronicles 5:26). It lay along the banks of the upper Khabur, from its source to its junction with the Jerujer. Probably the district called by Ptolemy Chalcitis.

Halak

smooth; bald, a hill at the southern extremity of Canaan (Joshua 11:17). It is referred to as if it were a landmark in that direction, being prominent and conspicuous from a distance. It has by some been identified with the modern Jebel el-Madura, on the south frontier of Judah, between the south end of the Dead Sea and the Wady Gaian.

Halhul

full of hollows, a town in the highlands of Judah (Joshua 15:58). It is now a small village of the same name, and is situated about 5 miles north-east of Hebron on the way to Jerusalem. There is an old Jewish tradition that Gad, David's seer (2 Samuel 24:11), was buried here.

Hall

(Gr. aule, Luke 22:55; R.V., court ), the open court or quadrangle belonging to the high priest's house. In Matthew 26:69 and Mark 14:66 this word is incorrectly rendered palace in the Authorized Version, but correctly court in the Revised Version. In John 10:1,16 it means a sheep-fold. In Matthew 27:27 and Mark 15:16 (A.V., common hall; R.V., palace ) it refers to the proetorium or residence of the Roman governor at Jerusalem. The porch in Matthew 26:71 is the entrance-hall or passage leading into the central court, which is open to the sky.

Hallel

praise, the name given to the group of Psalms 113-118, which are preeminently psalms of praise. It is called The Egyptian Hallel, because it was chanted in the temple whilst the Passover lambs were being slain. It was chanted also on other festival occasions, as at Pentecost, the feast of Tabernacles, and the feast of Dedication. The Levites, standing before the altar, chanted it verse by verse, the people responding by repeating the verses or by intoned hallelujahs. It was also chanted in private families at the feast of Passover. This was probably the hymn which our Saviour and his disciples sung at the conclusion of the Passover supper kept by them in the upper room at Jerusalem (Matthew 26:30; Mark 14:26).

There is also another group called The Great Hallel, comprehending Psalms 118-136, which was recited on the first evening at the Passover supper and on occasions of great joy.

Hallelujah

praise ye Jehovah, frequently rendered Praise ye the LORD, stands at the beginning of ten of the psalms (106, 111-113, 135, 146-150), hence called hallelujah psalms. From its frequent occurrence it grew into a formula of praise. The Greek form of the word (alleluia) is found in Revelation 19:1, 3, 4, 6.

Hallow

to render sacred, to consecrate (Exodus 28:38; 29:1). This word is from the Saxon, and properly means to make holy. The name of God is hallowed , i.e., is reverenced as holy (Matthew 6:9).

Halt

lame on the feet (Genesis 32:31; Psalms 38:17). To halt between two opinions (1 Kings 18:21) is supposed by some to be an expression used in allusion to birds, which hop from spray to spray, forwards and backwards. The LXX. render the expression How long go ye lame on both knees? The Hebrew verb rendered halt is used of the irregular dance ( leaped upon ) around the altar (ver. 26). It indicates a lame, uncertain gait, going now in one direction, now in another, in the frenzy of wild leaping.

Ham

warm, hot, and hence the south; also an Egyptian word meaning black , the youngest son of Noah (Genesis 5:32; comp. Genesis 9:22,24). The curse pronounced by Noah against Ham, properly against Canaan his fourth son, was accomplished when the Jews subsequently exterminated the Canaanites.

One of the most important facts recorded in Genesis 10 is the foundation of the earliest monarchy in Babylonia by Nimrod the grandson of Ham (6, 8, 10). The primitive Babylonian empire was thus Hamitic, and of a cognate race with the primitive inhabitants of Arabia and of Ethiopia. (See ACCAD.)

Ham

|

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| | | |

Cush Mizraim Phut Caanan

| | |

Seba, Havilah, Sabtah, Ludim, Anamin, Lehabim, Sidom, Heth, Jesubite,

Raamah, Sabtechah Naphuthim, Pathrusim Amorite, Hivite, Arkite,

| Casluhim, Caphtorim Sinite, Arvadite, Zemarite

Sheba, Dedan | Hamathite

Philistim

The race of Ham were the most energetic of all the descendants of Noah in the early times of the post-diluvian world.

Haman

(of Persian origin), magnificent, the name of the vizier (i.e., the prime minister) of the Persian king Ahasuerus (Esther 3:1 etc.). He is called an Agagite, which seems to denote that he was descended from the royal family of the Amalekites, the bitterest enemies of the Jews, as Agag was one of the titles of the Amalekite kings. He or his parents were brought to Persia as captives taken in war. He was hanged on the gallows which he had erected for Mordecai the Jew (Esther 7:10). (See ESTHER.)

Hamath

fortress, the capital of one of the kingdoms of Upper Syria of the same name, on the Orontes, in the valley of Lebanon, at the northern boundary of Palestine (Numbers 13:21; 34:8), at the foot of Hermon (Joshua 13:5) towards Damascus (Zechariah 9:2; Jeremiah 49:23). It is called Hamath the great in Amos 6:2 and Hamath-zobah in 2 Chronicles 8:3.

Hamath, now Hamah, had an Aramaean population, but Hittite monuments discovered there show that it must have been at one time occupied by the Hittites. It was among the conquests of the Pharaoh Thothmes III. Its king, Tou or Toi, made alliance with David (2 Samuel 8:10), and in B.C. 740 Azariah formed a league with it against Assyria. It was, however, conquered by the Assyrians, and its nineteen districts placed under Assyrian governors. In B.C. 720 it revolted under a certain Yahu-bihdi, whose name, compounded with that of the God of Israel (Yahu), perhaps shows that he was of Jewish origin. But the revolt was suppressed, and the people of Hamath were transported to Samaria (2 Kings 17:24, 30), where they continued to worship their God Ashima. Hamah is beautifully situated on the Orontes, 32 miles north of Emesa, and 36 south of the ruins of Assamea.

The kingdom of Hamath comprehended the great plain lying on both banks of the Orontes from the fountain near Riblah to Assamea on the north, and from Lebanon on the west to the desert on the east. The entrance of Hamath (Numbers 34:8), which was the north boundary of Palestine, led from the west between the north end of Lebanon and the Nusairiyeh mountains.

Hamath-zobah

fortress of Zobah, (2 Chronicles 8:3) is supposed by some to be a different place from the foregoing; but this is quite uncertain.

Hammath

warm springs, one of the fenced cities of Naphtali (Joshua 19:35). It is identified with the warm baths (the heat of the water ranging from 136 degrees to 144 degrees) still found on the shore a little to the south of Tiberias under the name of Hummam Tabariyeh ( Bath of Tiberias ).

Hammedatha

father of Haman, designated usually the Agagite (Esther 3:1, 10; 8:5).

Hammelech

the king's, the father of Jerahmeel, mentioned in Jeremiah 36:26. Some take this word as a common noun, the king , and understand that Jerahmeel was Jehoiakim's son. Probably, however, it is to be taken as a proper name.

Hammer

(1.) Hebrews pattish, used by gold-beaters (Isaiah 41:7) and by quarry-men (Jeremiah 23:29). Metaphorically of Babylon (Jeremiah 50:23) or Nebuchadnezzar.

(2.) Hebrews makabah, a stone-cutter's mallet (1 Kings 6:7), or of any workman (Judges 4:21; Isaiah 44:12).

(3.) Hebrews halmuth, a poetical word for a workman's hammer, found only in Judges 5:26 where it denotes the mallet with which the pins of the tent of the nomad are driven into the ground.

(4.) Hebrews mappets, rendered battle-axe in Jeremiah 51:20. This was properly a mace, which is thus described by Rawlinson: The Assyrian mace was a short, thin weapon, and must either have been made of a very tough wood or (and this is more probable) of metal. It had an ornamented head, which was sometimes very beautifully modelled, and generally a strap or string at the lower end by which it could be grasped with greater firmness.

Hammoleketh

the queen, the daughter of Machir and sister of Gilead (1 Chronicles 7:17, 18). Abiezer was one of her three children.

Hammon

warm springs. (1.) A town in the tribe of Asher, near Zidon (Joshua 19:28), identified with 'Ain Hamul.

(2.) A Levitical city of Naphtali (1 Chronicles 6:76).

Hammoth-dor

warm springs, a Levitical city of Naphtali (Joshua 21:32); probably Hammath in Joshua 19:35.

Hamon

See BAAL-HAMON.

Hamonah

multitude, a name figuratively assigned to the place in which the slaughter and burial of the forces of Gog were to take place (Ezekiel 39:16).

Hamon-gog

multitude of Gog, the name of the valley in which the slaughtered forces of Gog are to be buried (Ezekiel 39:11,15), the valley of the passengers on the east of the sea.

Hamor

he-ass, a Hivite from whom Jacob purchased the plot of ground in which Joseph was afterwards buried (Genesis 33:19). He is called Emmor in Acts 7:16. His son Shechem founded the city of that name which Simeon and Levi destroyed because of his crime in the matter of Dinah, Jacob's daughter (Genesis 34:20). Hamor and Shechem were also slain (ver. 26).

Hamul

spared, one of the sons of Pharez, son of Judah (1 Chronicles 2:5). His descendants are called Hamulites (Numbers 26:21).

Hamutal

kinsman of the dew, the daughter of Jeremiah of Libnah, wife of king Josiah, and mother of king Jehoahaz (2 Kings 23:31), also of king Zedekiah (2 Kings 24:18).

Hanameel

whom God has graciously given, the cousin of Jeremiah, to whom he sold the field he possessed in Anathoth, before the siege of Jerusalem (Jeremiah 32:6-12.

Hanan

merciful. (1.) A Benjamite (1 Chronicles 8:23). (2.) One of David's heroes (1 Chronicles 11:43). (3.) Jeremiah 35:4. (4.) A descendant of Saul (1 Chronicles 8:38). (5.) One of the Nethinim (Ezra 2:46). (6.) One of the Levites who assisted Ezra (Nehemiah 8:7). (7.) One of the chiefs who subscribed the covenant (Nehemiah 10:22).

Hananeel

God has graciously given, a tower in the wall of Jerusalem (Nehemiah 3:1; 12:39). It is mentioned also in Jeremiah 31:38; Zechariah 14:10.

Hanani

God has gratified me, or is gracious. (1.) One of the sons of Heman (1 Chronicles 25:4, 25). (2.) A prophet who was sent to rebuke king Asa for entering into a league with Benhadad I., king of Syria, against Judah (2 Chronicles 16:1-10. He was probably the father of the prophet Jehu (1 Kings 16:7). (3.) Probably a brother of Nehemiah (Nehemiah 1:2; 7:2), who reported to him the melancholy condition of Jerusalem. Nehemiah afterwards appointed him to have charge of the city gates.

Hananiah

Jehovah has given. (1.) A chief of the tribe of Benjamin (1 Chronicles 8:24). (2.) One of the sons of Heman (1 Chronicles 25:4,23). (3.) One of Uzziah's military officers (2 Chronicles 26:11). (4.) Grandfather of the captain who arrested Jeremiah (Jeremiah 37:13). (5.) Jeremiah 36:12. (6.) Nehemiah 10:23. (7.) Shadrach, one of the three Hebrew children (Daniel 1; 6:7). (8.) Son of Zerubbabel (1 Chronicles 3:19, 21). (9.) Ezra 10:28. (10.) The ruler of the palace; he was a faithful man, and feared God above many (Nehemiah 7:2). (11.) Nehemiah 3:8. (12.) Nehemiah 3:30 (13.) A priest, son of Jeremiah (Nehemiah 12:12). (14.) A false prophet contemporary with Jeremiah (Jeremiah 28:3, 17).

Hand

Called by Galen the instrument of instruments. It is the symbol of human action (Psalms 9:16; Job 9:30; Isaiah 1:15; 1 Timothy 2:8). Washing the hands was a symbol of innocence (Psalms 26:6; 73:13; Matthew 27:24), also of sanctification (1 Corinthians 6:11; Isaiah 51:16; Psalms 24:3, 4). In Psalms 77:2 the correct rendering is, as in the Revised Version, My hand was stretched out, etc., instead of, as in the Authorized Version, My sore ran in the night, etc.

The right hand denoted the south, and the left the north (Job 23:9; 1 Samuel 23:19). To give the right hand was a pledge of fidelity (2 Kings 10:15; Ezra 10:19); also of submission to the victors (Ezekiel 17:18; Jeremiah 50:15). The right hand was lifted up in taking an oath (Genesis 14:22 etc.). The hand is frequently mentioned, particularly the right hand, as a symbol of power and strength (Psalms 60:5; Isaiah 28:2). To kiss the hand is an act of homage (1 Kings 19:18; Job 31:27), and to pour water on one's hands is to serve him (2 Kings 3:11). The hand of God is the symbol of his power: its being upon one denotes favour (Ezra 7:6, 28; Isaiah 1:25; Luke 1:66 etc.) or punishment (Exodus 9:3; Judges 2:15; Acts 13:11 etc.). A position at the right hand was regarded as the chief place of honour and power (Psalms 45:9; 80:17; 110:1; Matthew 26:64).

Handbreadth

a measure of four fingers, equal to about four inches (Exodus 25:25; 37:12; Psalms 39:5 etc.).

Handkerchief

Only once in Authorized Version (Acts 19:12). The Greek word (sudarion) so rendered means properly a sweat-cloth. It is rendered napkin in John 11:44; 20:7; Luke 19:20.

Handmaid

servant (Genesis 16:1; Ruth 3:9; Luke 1:48). It is probable that Hagar was Sarah's personal attendant while she was in the house of Pharaoh, and was among those maid-servants whom Abram had brought from Egypt.

Handwriting

(Colossians 2:14). The blotting out the handwriting is the removal by the grace of the gospel of the condemnation of the law which we had broken.

Hanes

a place in Egypt mentioned only in Isaiah 30:4 in connection with a reproof given to the Jews for trusting in Egypt. It was considered the same as Tahpanhes, a fortified town on the eastern frontier, but has been also identified as Ahnas-el-Medeeneh, 70 miles from Cairo.

Hanging

(as a punishment), a mark of infamy inflicted on the dead bodies of criminals (Deuteronomy 21:23) rather than our modern mode of punishment. Criminals were first strangled and then hanged (Numbers 25:4; Deuteronomy 21:22). (See 2 Samuel 21:6 for the practice of the Gibeonites.)

Hanging (as a curtain). (1.) Hebrews masak, (a) before the entrance to the court of the tabernacle (Exodus 35:17); (b) before the door of the tabernacle (Exodus 26:36, 37); (c) before the entrance to the most holy place, called the veil of the covering (Exodus 35:12; 39:34), as the word properly means.

(2.) Hebrews kelaim, tapestry covering the walls of the tabernacle (Exodus 27:9; 35:17; Numbers 3:26) to the half of the height of the wall (Exodus 27:18; comp. Exodus 26:16). These hangings were fastened to pillars.

(3.) Hebrews bottim (2 Kings 23:7), hangings for the grove (R.V., for the Asherah ); marg., instead of hangings, has tents or houses. Such curtained structures for idolatrous worship are also alluded to in Ezekiel 16:16.

Hannah

favour, grace, one of the wives of Elkanah the Levite, and the mother of Samuel (1 Samuel 1; 2). Her home was at Ramathaim-zophim, whence she was wont every year to go to Shiloh, where the tabernacle had been pitched by Joshua, to attend the offering of sacrifices there according to the law (Exodus 23:15; 34:18; Deuteronomy 16:16), probably at the feast of the Passover (comp. Exodus 13:10). On occasion of one of these yearly visits, being grieved by reason of Peninnah's conduct toward her, she went forth alone, and kneeling before the Lord at the sanctuary she prayed inaudibly. Eli the high priest, who sat at the entrance to the holy place, observed her, and misunderstanding her character he harshly condemned her conduct (1 Samuel 1:14-16. After hearing her explanation he retracted his injurious charge and said to her, Go in peace: and the God of Israel grant thee thy petition. Perhaps the story of the wife of Manoah was not unknown to her. Thereafter Elkanah and his family retired to their quiet home, and there, before another Passover, Hannah gave birth to a son, whom, in grateful memory of the Lord's goodness, she called Samuel, i.e., heard of God. After the child was weaned (probably in his third year) she brought him to Shiloh into the house of the Lord, and said to Eli the aged priest, Oh my Lord, I am the woman that stood by thee here, praying unto the Lord. For this child I prayed; and the Lord hath given me my petition which I asked of him: therefore I also have granted him to the Lord; as long as he liveth he is granted to the Lord (1 Samuel 1:27, 28 R.V.). Her gladness of heart then found vent in that remarkable prophetic song (1 Samuel 2:1-10; comp. Luke 1:46-55 which contains the first designation of the Messiah under that name (1 Samuel 2:10 Annointed = Messiah ). And so Samuel and his parents parted. He was left at Shiloh to minister before the Lord. And each year, when they came up to Shiloh, Hannah brought to her absent child a little coat (Hebrews meil, a term used to denote the robe of the ephod worn by the high priest, Exodus 28:31), a priestly robe, a long upper tunic (1 Chronicles 15:27), in which to minister in the tabernacle (1 Samuel 2:19; 15:27; Job 2:12). And the child Samuel grew before the Lord. After Samuel, Hannah had three sons and two daughters.

Hanniel

grace of God. (1.) A chief of the tribe of Manasseh (Numbers 34:23). (2.) A chief of the tribe of Asher (1 Chronicles 7:39).

Hanun

graciously given. (1.) The son and successor of Nahash, king of Moab. David's messengers, sent on an embassy of condolence to him to Rabbah Ammon, his capital, were so grossly insulted that he proclaimed war against Hanun. David's army, under the command of Joab, forthwith crossed the Jordan, and gained a complete victory over the Moabites and their allies (2 Samuel 10:1-14 at Medeba (q.v.).

(2.) Nehemiah 3:13. (3.) Nehemiah 3:30.

Hara

mountainous land, a province of Assyria (1 Chronicles 5:26), between the Tigris and the Euphrates, along the banks of the Khabur, to which some of the Israelite captives were carried. It has not been identified. Some think the word a variation of Haran.

Haradah

fright; fear, the twenty-fifth station of the Israelites in their wanderings (Numbers 33:24).

Haran

(1.) Hebrews haran; i.e., mountaineer. The eldest son of Terah, brother of Abraham and Nahor, and father of Lot, Milcah, and Iscah. He died before his father (Genesis 11:27), in Ur of the Chaldees.

(2.) Hebrews haran, i.e., parched; or probably from the Accadian charana, meaning a road. A celebrated city of Western Asia, now Harran, where Abram remained, after he left Ur of the Chaldees, till his father Terah died (Genesis 11:31, 32), when he continued his journey into the land of Canaan. It is called Charran in the LXX. and in Acts 7:2. It is called the city of Nahor (Genesis 24:10), and Jacob resided here with Laban (Genesis 30:43). It stood on the river Belik, an affluent of the Euphrates, about 70 miles above where it joins that river in Upper Mesopotamia or Padan-aram, and about 600 miles northwest of Ur in a direct line. It was on the caravan route between the east and west. It is afterwards mentioned among the towns taken by the king of Assyria (2 Kings 19:12; Isaiah 37:12). It was known to the Greeks and Romans under the name Carrhae.

(3.) The son of Caleb of Judah (1 Chronicles 2:46) by his concubine Ephah.

Harbona

(a Persian word meaning ass-driver ), one of the seven eunuchs or chamberlains of king Ahasuerus (Esther 1:10; 7:9).

Hare

(Hebrews 'arnebeth) was prohibited as food according to the Mosaic law (Leviticus 11:6; Deuteronomy 14:7), because he cheweth the cud, but divideth not the hoof. The habit of this animal is to grind its teeth and move its jaw as if it actually chewed the cud. But, like the cony (q.v.), it is not a ruminant with four stomachs, but a rodent like the squirrel, rat, etc. Moses speaks of it according to appearance. It is interdicted because, though apparently chewing the cud, it did not divide the hoof.

There are two species in Syria, (1) the Lepus Syriacus or Syrian hare, which is like the English hare; and (2) the Lepus Sinaiticus, or hare of the desert. No rabbits are found in Syria.

Hareth

thicket, a wood in the mountains of Judah where David hid when pursued by Saul (1 Samuel 22:5). It was possibly while he was here that the memorable incident narrated in 2 Samuel 23:14-17, 1 Chronicles 11:16-19 occurred. This place has not been identified, but perhaps it may be the modern Kharas, on the borders of the chain of mountains some 3 miles east of Keilah.

Harhaiah

zeal of Jehovah, (Nehemiah 3:8) of the goldsmiths, one whose son helped to repair the wall of Jerusalem.

Harhur

fever, one of the Nethinim (Ezra 2:51).

Harim

flat-nosed. (1.) The head of the second course of priests (1 Chronicles 24:8). (2.) Ezra 2:32, 39; Nehemiah 7:35, 42. (3.) Nehemiah 3:11. (4.) Nehemiah 12:3. (5.) Nehemiah 10:5

Hariph

autumnal rain. (1.) Nehemiah 7:24. (2.) Nehemiah 10:19.

Harlot

(1.) Hebrews zonah (Genesis 34:31; 38:15). In verses 21, 22 the Hebrew word used in kedeshah, i.e., a woman consecrated or devoted to prostitution in connection with the abominable worship of Asherah or Astarte, the Syrian Venus. This word is also used in Deuteronomy 23:17; Hosea 4:14. Thus Tamar sat by the wayside as a consecrated kedeshah.

It has been attempted to show that Rahab, usually called a harlot (Joshua 2:1; 6:17; Hebrews 11:31; James 2:25), was only an innkeeper. This interpretation, however, cannot be maintained.

Jephthah's mother is called a strange woman (Judges 11:2). This, however, merely denotes that she was of foreign extraction.

In the time of Solomon harlots appeared openly in the streets, and he solemnly warns against association with them (Proverbs 7:12; 9:14. See also Jeremiah 3:2; Ezekiel 16:24, 25, 31). The Revised Version, following the LXX., has and the harlots washed, etc., instead of the rendering of the Authorized Version, now they washed, of 1 Kings 22:38.

To commit fornication is metaphorically used for to practice idolatry (Jeremiah 3:1; Ezekiel 16:15; Hosea throughout); hence Jerusalem is spoken of as a harlot (Isaiah 1:21).

(2.) Hebrews nokriyah, the strange woman (1 Kings 11:1; Proverbs 5:20; 7:5; 23:27). Those so designated were Canaanites and other Gentiles (Joshua 23:13). To the same class belonged the foolish , i.e., the sinful, woman.

In the New Testament the Greek pornai, plural, harlots, occurs in Matthew 21:31,32 where they are classed with publicans; Luke 15:30; 1 Corinthians 6:15,16; Hebrews 11:31; James 2:25. It is used symbolically in Revelation 17:1, 5, 15, 16; 19:2.

Harnepher

a chief of the tribe of Asher (1 Chronicles 7:36).

Harness

(1.) Hebrews 'asar, to bind; hence the act of fastening animals to a cart (1 Samuel 6:7, 10; Jeremiah 46:4 etc.).

(2.) An Old English word for armour; Hebrews neshek (2 Chronicles 9:24).

(3.) Hebrews shiryan, a coat of mail (1 Kings 22:34; 2 Chronicles 18:33; rendered breastplate in Isaiah 59:17).

(4.) The children of Israel passed out of Egypt harnessed (Exodus 13:18), i.e., in an orderly manner, and as if to meet a foe. The word so rendered is probably a derivative from Hebrew hamesh (i.e., five ), and may denote that they went up in five divisions, viz., the van, centre, two wings, and rear-guard.

Harod

palpitation, a fountain near which Gideon and his army encamped on the morning of the day when they encountered and routed the Midianites (Judges 7). It was south of the hill Moreh. The present 'Ain Jalud ( Goliath's Fountain ), south of Jezreel and nearly opposite Shunem, is probably the fountain here referred to (Judges 7:4, 5).

Harodite

an epithet applied to two of David's heroes (2 Samuel 23:25). (Comp. 1 Chronicles 11:27.)

Harosheth of the Gentiles

(Judges 4:2) or nations, a city near Hazor in Galilee of the Gentiles, or Upper Galilee, in the north of Palestine. It was here that Jabin's great army was marshalled before it went forth into the great battlefield of Esdraelon to encounter the army of Israel, by which it was routed and put to flight (Judges 4). It was situated at the entrance of the pass to Esdraelon from the plain of Acre at the base of Carmel. The name in the Hebrew is Harosheth ha Gojim, i.e., the smithy of the nations; probably, as is supposed, so called because here Jabin's iron war-chariots, armed with scythes, were made. It is identified with el-Harithiyeh.

Harp

(Hebrews kinnor), the national instrument of the Hebrews. It was invented by Jubal (Genesis 4:21). Some think the word kinnor denotes the whole class of stringed instruments. It was used as an accompaniment to songs of cheerfulness as well as of praise to God (Genesis 31:27; 1 Samuel 16:23; 2 Chronicles 20:28; Psalms 33:2; 137:2).

In Solomon's time harps were made of almug-trees (1 Kings 10:11, 12). In 1 Chronicles 15:21 mention is made of harps on the Sheminith; Revised Version, harps set to the Sheminith; better perhaps harps of eight strings. The soothing effect of the music of the harp is referred to 1 Samuel 16:16, 23; 18:10; 19:9. The church in heaven is represented as celebrating the triumphs of the Redeemer harping with their harps (Revelation 14:2).

Harrow

(Hebrews harits), a tribulum or sharp threshing sledge; a frame armed on the under side with rollers or sharp spikes (2 Samuel 12:31; 1 Chronicles 20:3).

Hebrews verb sadad, to harrow a field, break its clods (Job 39:10; Isaiah 28:4; Hosea 10:11). Its form is unknown. It may have resembled the instrument still in use in Egypt.

Harsha

worker or enchanter, one of the Nethinim (Ezra 2:52; Nehemiah 7:54).

Hart

(Hebrews 'ayal), a stag or male deer. It is ranked among the clean animals (Deuteronomy 12:15; 14:5; 15:22), and was commonly killed for food (1 Kings 4:23). The hart is frequently alluded to in the poetical and prophetical books (Isaiah 35:6; Song of Solomon 2:8, 9; Lamentations 1:6; Psalms 42:1).

Harum

elevated, (1 Chronicles 4:8), a descendant of Judah.

Haruphite

a native of Hariph; an epithet given to Shephatiah, one of those who joined David at Ziklag (1 Chronicles 12:5).

Haruz

eager, the father of Meshullemeth, the wife of king Manasseh (2 Kings 21:19) and mother of king Amon.

Harvest

the season for gathering grain or fruit. On the 16th day of Abib (or April) a handful of ripe ears of corn was offered as a first-fruit before the Lord, and immediately after this the harvest commenced (Leviticus 23:9-14; 2 Samuel 21:9, 10; Ruth 2:23). It began with the feast of Passover and ended with Pentecost, thus lasting for seven weeks (Exodus 23:16). The harvest was a season of joy (Psalms 126:1-6; Isaiah 9:3). This word is used figuratively Matthew 9:37; 13:30; Luke 10:2; John 4:35. (See AGRICULTURE.)

Hasadiah

favoured by Jehovah, one of the sons of Pedaiah (1 Chronicles 3:20), of the royal line of David.

Hasenuah

bristling or hated, a Benjamite (1 Chronicles 9:7).

Hashabiah

regarded by Jehovah. (1.) Merarite Levite (1 Chronicles 6:45; 9:14). (2.) A son of Jeduthun (1 Chronicles 25:3, 19). (3.) Son of Kemuel (1 Chronicles 26:30). (4.) One of the chief Levites (2 Chronicles 35:9). (5.) A Levite (Nehemiah 11:22). (6.) One of the chief priests in the time of Ezra (Ezra 8:24). (7.) A chief of the Levites (Nehemiah 12:24). (8.) Ezra 8:19. (9.) Nehemiah 3:17.

Hashabniah

(1.) Nehemiah 3:10. (2.) One of the Levites whom Ezra appointed to interpret the law to the people (Nehemiah 9:5).

Hashbadana

consideration in judging, stood at Ezra's left hand when he read the law (Nehemiah 8:4).

Hashmonah

fatness, the thirtieth halting-place of the Israelites during their wanderings in the wilderness, not far from Mount Hor (Numbers 33:29, 30).

Hashub

intelligent. (1.) A Levite of the family of Merari (Nehemiah 11:15; 1 Chronicles 9:14). (2.) Nehemiah 3:23; 3:11.

Hashubah

ibid., a descendant of David (1 Chronicles 3:20).

Hashum

opulent. (1.) Ezra 2:19; Nehemiah 7:22. (2.) Stood on Ezra's left hand while he read the law (Nehemiah 8:4).

Hasrah

poverty, keeper of the wardrobe, i.e., of the sacerdotal vestments (2 Chronicles 34:22); called Harhas 2 Kings 22:14. He was husband of the prophetess Huldah.

Hasupha

uncovered, one of the Nethinim (Ezra 2:43; Nehemiah 7:46).

Hat

Chald. karb'ela, (Daniel 3:21), properly mantle or pallium. The Revised Version renders it tunic.

Hatach

verity, one of the eunuchs or chamberlains in the palace of Ahasuerus (Esther 4:5, 6, 9, 10).

Hathath

terror, son of Othniel (1 Chronicles 4:13).

Hatipha

captured, one of the Nethinim (Ezra 2:54).

Hatita

exploration, one of the temple porters or janitors (Ezra 2:42). He returned from Babylon with Zerubbabel.

Hatred

among the works of the flesh (Galatians 5:20). Altogether different is the meaning of the word in Deuteronomy 21:15; Matthew 6:24; Luke 14:26; Romans 9:13 where it denotes only a less degree of love.

Hattush

assembled. (1.) A priest who returned with Zerubbabel (Nehemiah 12:2). (2.) Ezra 8:2. (3.) Nehemiah 3:10. (4.) Nehemiah 10:4. (5.) 1 Chronicles 3:22.

Hauran

cave-land, mentioned only in Ezekiel 47:16, 18. It was one of the ancient divisions of Bashan (q.v.), and lay on the south-east of Gaulanitis or the Jaulan, and on the south of Lejah, extending from the Arnon to the Hieromax. It was the most fertile region in Syria, and to this day abounds in the ruins of towns, many of which have stone doors and massive walls. It retains its ancient name. It was known by the Greeks and Romans as Auranitis.

Haven

a harbour (Psalms 107:30; Acts 27:12). The most famous on the coast of Palestine was that of Tyre (Ezekiel 27:3). That of Crete, called Fair Havens, is mentioned Acts 27:8.

Havilah

the sand region. (1.) A land mentioned in Genesis 2:11 rich in gold and bdellium and onyx stone. The question as to the locality of this region has given rise to a great diversity of opinion. It may perhaps be identified with the sandy tract which skirts Babylonia along the whole of its western border, stretching from the lower Euphrates to the mountains of Edom.

(2.) A district in Arabia-Felix. It is uncertain whether the tribe gave its name to this region or derived its name from it, and whether it was originally a Cushite (Genesis 10:7) or a Joktanite tribe (Genesis 10:29; comp. Genesis 25:18), or whether there were both a Cushite and a Joktanite Havilah. It is the opinion of Kalisch, however, that Havilah in both instances designates the same country, extending at least from the Persian to the Arabian Gulf, and on account of its vast extent easily divided into two distinct parts. This opinion may be well vindicated.

(3.) One of the sons of Cush (Genesis 10:7).

(4.) A son of Joktan (Genesis 10:29; 1 Chronicles 1:23).

Havoth-jair

hamlets of the enlightener a district in the east of Jordan. (1.) Jair, the son of Manasseh, took some villages of Gilead and called them by this name (Numbers 32:41).

(2.) Again, it is said that Jair took all the tract of Argob, and called it Bashanhavoth-jair (Deuteronomy 3:14). (See also Joshua 13:30; 1 Kings 4:13; 1 Chronicles 2:22, 23.)

Hawk

(Hebrews netz, a word expressive of strong and rapid flight, and hence appropriate to the hawk). It is an unclean bird (Leviticus 11:16; Deuteronomy 14:15). It is common in Syria and surrounding countries. The Hebrew word includes various species of Falconidae, with special reference perhaps to the kestrel (Falco tinnunculus), the hobby (Hypotriorchis subbuteo), and the lesser kestrel (Tin, Cenchris). The kestrel remains all the year in Palestine, but some ten or twelve other species are all migrants from the south. Of those summer visitors to Palestine special mention may be made of the Falco sacer and the Falco lanarius. (See NIGHT-HAWK.)

Hay

properly so called, was not in use among the Hebrews; straw was used instead. They cut the grass green as it was needed. The word rendered hay in Proverbs 27:25 means the first shoots of the grass. In Isaiah 15:6 the Revised Version has correctly grass, where the Authorized Version has hay.

Hazael

whom God beholds, an officer of Ben-hadad II., king of Syria, who ultimately came to the throne, according to the word of the Lord to Elijah (1 Kings 19:15), after he had put the king to death (2 Kings 8:15). His interview with Elisha is mentioned in 2 Kings 8. The Assyrians soon after his accession to the throne came against him and defeated him with very great loss; and three years afterwards again invaded Syria, but on this occasion Hazael submitted to them. He then turned his arms against Israel, and ravaged all the land of Gilead, etc. (2 Kings 10:33), which he held in a degree of subjection to him (2 Kings 13:3-7, 22). He aimed at the subjugation also of the kingdom of Judah, when Joash obtained peace by giving him all the gold that was found in the treasures of the house of the Lord, and in the king's house (2 Kings 12:18; 2 Chronicles 24:24). He reigned about forty-six years (B.C.886-840), and was succeeded on the throne by his son Ben-hadad (2 Kings 13:22-25who on several occasions was defeated by Jehoash, the king of Israel, and compelled to restore all the land of Israel his father had taken.

Hazar-addar

village of Addar, a place in the southern boundary of Palestine (Numbers 34:4), in the desert to the west of Kadesh-barnea. It is called Adar in Joshua 15:3.

Hazar-enan

village of fountains, a place on the north-east frontier of Palestine (Numbers 34:9, 10). Some have identified it with Ayan ed-Dara in the heart of the central chain of Anti-Libanus. More probably, however, it has been identified with Kuryetein, about 60 miles east-north-east of Damascus. (Comp. Ezekiel 47:17; 48:1.)

Hazar-gaddah

village of fortune, a city on the south border of Judah (Joshua 15:27), midway between the Mediterranean and the Dead Sea.

Hazar-hatticon

village of the midway, a place near Hamath in the confines of Hauran (Ezekiel 47:16), probably on the north brow of Hermon.

Hazar-maveth

court of death, the third son of Joktan, and a region in Arabia-Felix settled by him (Genesis 10:26; 1 Chronicles 1:20). It is probably the modern province of Hadramaut, situated on the Indian Ocean east of the modern Yemen.

Hazar-shual

village or enclosure of the jackal, a city on the south border of Judah (Joshua 15:28; Nehemiah 11:27). It has been identified with the ruins of Saweh, half-way between Beersheba and Moladah.

Hazar-susah

village of the horse, the same as Sansannah, one of Solomon's chariot cities (Joshua 15:31; 2 Chronicles 1:14), a depot in the south border of Judah.

Hazel

Hebrews luz, (Genesis 30:37), a nutbearing tree. The Hebrew word is rendered in the Vulgate by amygdalinus, the almond-tree, which is probably correct. That tree flourishes in Syria.

Hazerim

villages, probably the name of the temporary villages in which the nomad Avites resided (Deuteronomy 2:23).

Hazeroth

fenced enclosures consisting of a low wall of stones in which thick bundles of thorny acacia are inserted, the tangled branches and long needle-like spikes forming a perfectly impenetrable hedge around the encampment of tents and cattle which they sheltered. Such like enclosures abound in the wilderness of Paran, which the Israelites entered after leaving Sinai (Numbers 11:35; 12:16; 33:17, 18). This third encampment of the Israelites has been identified with the modern 'Ain el-Hudhera, some 40 miles north-east of Sinai. Here Miriam (q.v.), being displeased that Moses had married a Cushite wife (Numbers 12:1), induced Aaron to join with her in rebelling against Moses. God vindicated the authority of his servant Moses, and Miriam was smitten with leprosy. Moses interceded for her, and she was healed (Numbers 12:4-16. From this encampment the Israelites marched northward across the plateau of et-Tih, and at length reached KADESH.

Hazezon-tamar

pruning of the palm, the original name of the place afterwards called ENGEDI (q.v.), Genesis 14:7; called also HAZAZON-TAMAR (2 Chronicles 20:2).

Hazo

vision, one of the sons of Nahor (Genesis 22:22).

Hazor

enclosed; fortified. (1.) A stronghold of the Canaanites in the mountains north of Lake Merom (Joshua 11:1-5. Jabin the king with his allied tribes here encountered Joshua in a great battle. Joshua gained a signal victory, which virtually completed his conquest of Canaan (Joshua 11:10-13. This city was, however, afterwards rebuilt by the Canaanites, and was ruled by a king with the same hereditary name of Jabin. His army, under a noted leader of the name of Sisera, swept down upon the south, aiming at the complete subjugation of the country. This powerful army was met by the Israelites under Barak, who went forth by the advice of the prophetess Deborah. The result was one of the most remarkable victories for Israel recorded in the Old Testament (Joshua 19:36; Judges 4:2; 1 Samuel 12:9). The city of Hazor was taken and occupied by the Israelites. It was fortified by Solomon to defend the entrance into the kingdom from Syria and Assyria. When Tiglath-pileser, the Assyrian king, invaded the land, this was one of the first cities he captured, carrying its inhabitants captive into Assyria (2 Kings 15:29). It has been identified with Khurbet Harrah, 2 1/2 miles south-east of Kedesh.

(2.) A city in the south of Judah (Joshua 15:23). The name here should probably be connected with the word following, Ithnan, HAZOR-ITHNAN instead of Hazor and Ithnan.

(3.) A district in Arabia (Jeremiah 49:28-33supposed by some to be Jetor, i.e., Ituraea.

(4.) Kerioth and Hezron (Joshua 15:25) should be Kerioth-hezron (as in the R.V.), the two names being joined together as the name of one place (e.g., like Kirjath-jearim), the same is Hazor (R.V.). This place has been identified with el-Kuryetein, and has been supposed to be the home of Judas Iscariot. (See KERIOTH.)

Hazor-hadattah

New Hazor, a city in the south of Judah (Joshua 15:25). It is probably identified with the ruins of el-Hazzarah, near Beit Jebrin.

Head-bands

(Hebrews kishshurim), properly girdles or belts for the waist (Isaiah 3:20 R.V., sashes; Jeremiah 2:32 rendered attire , i.e., a girdle round the waist).

Head-dress

Not in common use among the Hebrews. It is first mentioned in Exodus 28:40 (A.V., bonnets; R.V., head-tires ). It was used especially for purposes of ornament (Job 29:14; Isaiah 3:23; 62:3). The Hebrew word here used, tsaniph, properly means a turban, folds of linen wound round the head. The Hebrew word peer, used in Isaiah 61:3 there rendered beauty (A.V.) and garland (R.V.), is a head-dress or turban worn by females (Isaiah 3:20, bonnets ), priests (Exodus 39:28), a bridegroom (Isaiah 61:10 ornament; R.V., garland ). Ezekiel 16:10 and Jonah 2:5 are to be understood of the turban wrapped round the head. The Hebrew shebisim (Isaiah 3:18), in the Authorized Version rendered cauls, and marg. networks, denotes probably a kind of netted head-dress. The horn (Hebrews keren) mentioned in 1 Samuel 2:1 is the head-dress called by the Druses of Mount Lebanon the tantura.

Heap

When Joshua took the city of Ai (Joshua 8), he burned it and made it an heap [Hebrews tel] for ever (Joshua 8:28). The ruins of this city were for a long time sought for in vain. It has been at length, however, identified with the mound which simply bears the name of Tel. There are many Tels in modern Palestine, that land of Tels, each Tel with some other name attached to it to mark the former site. But the site of Ai has no other name 'unto this day.' It is simply et-Tel, 'the heap' par excellence.

Heart

According to the Bible, the heart is the centre not only of spiritual activity, but of all the operations of human life. Heart and soul are often used interchangeably (Deuteronomy 6:5; 26:16; comp. Matthew 22:37; Mark 12:30, 33), but this is not generally the case.

The heart is the home of the personal life, and hence a man is designated, according to his heart, wise (1 Kings 3:12 etc.), pure (Psalms 24:4; Matthew 5:8 etc.), upright and righteous (Genesis 20:5, 6; Psalms 11:2; 78:72), pious and good (Luke 8:15), etc. In these and such passages the word soul could not be substituted for heart.

The heart is also the seat of the conscience (Romans 2:15). It is naturally wicked (Genesis 8:21), and hence it contaminates the whole life and character (Matthew 12:34; 15:18; comp. Ecclesiastes 8:11; Psalms 73:7). Hence the heart must be changed, regenerated (Ezekiel 36:26; 11:19; Psalms 51:10-14before a man can willingly obey God.

The process of salvation begins in the heart by the believing reception of the testimony of God, while the rejection of that testimony hardens the heart (Psalms 95:8; Proverbs 28:14; 2 Chronicles 36:13). Hardness of heart evidences itself by light views of sin; partial acknowledgment and confession of it; pride and conceit; ingratitude; unconcern about the word and ordinances of God; inattention to divine providences; stifling convictions of conscience; shunning reproof; presumption, and general ignorance of divine things.

Hearth

Hebrews ah (Jeremiah 36:22, 23; R.V., brazier ), meaning a large pot like a brazier, a portable furnace in which fire was kept in the king's winter apartment.

Hebrews kiyor (Zechariah 12:6; R.V., pan ), a fire-pan.

Hebrews moqed (Psalms 102:3; R.V., fire-brand ), properly a fagot.

Hebrews yaqud (Isaiah 30:14), a burning mass on a hearth.

He-ass

Hebrews hamor, (Genesis 12:16), the general designation of the donkey used for carrying burdens (Genesis 42:26) and for ploughing (Isaiah 30:24). It is described in Genesis 49:14, 2 Samuel 19:26. (See ASS.)

Heath

Hebrews 'arar, (Jeremiah 17:6; 48:6), a species of juniper called by the Arabs by the same name ('arar), the Juniperus sabina or savin. Its gloomy, stunted appearance, with its scale-like leaves pressed close to its gnarled stem, and cropped close by the wild goats, as it clings to the rocks about Petra, gives great force to the contrast suggested by the prophet, between him that trusteth in man, naked and destitute, and the man that trusteth in the Lord, flourishing as a tree planted by the waters (Tristram, Natural History of the Bible).

Heathen

(Hebrews plural goyum). At first the word goyim denoted generally all the nations of the world (Genesis 18:18; comp. Galatians 3:8). The Jews afterwards became a people distinguished in a marked manner from the other goyim. They were a separate people (Leviticus 20:23; 26:14-45; Deuteronomy 28), and the other nations, the Amorites, Hittites, etc., were the goyim, the heathen, with whom the Jews were forbidden to be associated in any way (Joshua 23:7; 1 Kings 11:2). The practice of idolatry was the characteristic of these nations, and hence the word came to designate idolaters (Psalms 106:47; Jeremiah 46:28; Lamentations 1:3; Isaiah 36:18), the wicked (Psalms 9:5, 15, 17).

The corresponding Greek word in the New Testament, ethne, has similar shades of meaning. In Acts 22:21Galatians 3:14 it denotes the people of the earth generally; and in Matthew 6:7 an idolater. In modern usage the word denotes all nations that are strangers to revealed religion.

Heaven

(1.) Definitions. The phrase heaven and earth is used to indicate the whole universe (Genesis 1:1; Jeremiah 23:24; Acts 17:24). According to the Jewish notion there were three heavens,

(a) The firmament, as fowls of the heaven (Genesis 2:19; 7:3, 23; Psalms 8:8 etc.), the eagles of heaven (Lamentations 4:19), etc.

(b) The starry heavens (Deuteronomy 17:3; Jeremiah 8:2; Matthew 24:29).

(c) The heaven of heavens, or the third heaven (Deuteronomy 10:14; 1 Kings 8:27; Psalms 115:16; 148:4; 2 Corinthians 12:2).

(2.) Meaning of words in the original,

(a) The usual Hebrew word for heavens is shamayim, a plural form meaning heights, elevations (Genesis 1:1; 2:1).

(b) The Hebrew word marom is also used (Psalms 68:18; 93:4; 102:19 etc.) as equivalent to shamayim, high places, heights.

(c) Hebrews galgal, literally a wheel, is rendered heaven in Psalms 77:18 (R.V., whirlwind ).

(d) Hebrews shahak, rendered sky (Deuteronomy 33:26; Job 37:18; Psalms 18:11), plural clouds (Job 35:5; 36:28; Psalms 68:34 marg. heavens ), means probably the firmament.

(e) Hebrews rakia is closely connected with (d), and is rendered firmamentum in the Vulgate, whence our firmament (Genesis 1:6; Deuteronomy 33:26 etc.), regarded as a solid expanse.

(3.) Metaphorical meaning of term. Isaiah 14:13, 14; doors of heaven (Psalms 78:23); heaven shut (1 Kings 8:35); opened (Ezekiel 1:1). (See 1 Chronicles 21:16.)

(4.) Spiritual meaning. The place of the everlasting blessedness of the righteous; the abode of departed spirits.

(a) Christ calls it his Father's house (John 14:2).

(b) It is called paradise (Luke 23:43; 2 Corinthians 12:4; Revelation 2:7).

(c) The heavenly Jerusalem (Galatians 4:26; Hebrews 12:22; Revelation 3:12).

(d) The kingdom of heaven (Matthew 25:1; James 2:5).

(e) The eternal kingdom (2 Peter 1:11).

(f) The eternal inheritance (1 Peter 1:4; Hebrews 9:15).

(g) The better country (Hebrews 11:14, 16).

(h) The blessed are said to sit down with Abraham, Isaac, and Jacob, and to be in Abraham's bosom (Luke 16:22; Matthew 8:11); to reign with Christ (2 Timothy 2:12); and to enjoy rest (Hebrews 4:10, 11).

In heaven the blessedness of the righteous consists in the possession of life everlasting, an eternal weight of glory (2 Corinthians 4:17), an exemption from all sufferings for ever, a deliverance from all evils (2 Corinthians 5:1, 2) and from the society of the wicked (2 Timothy 4:18), bliss without termination, the fulness of joy for ever (Luke 20:36; 2 Corinthians 4:16, 18; 1 Peter 1:4; 5:10; 1 John 3:2). The believer's heaven is not only a state of everlasting blessedness, but also a place , a place prepared for them (John 14:2).

Heave offering

Hebrews terumah, (Exodus 29:27) means simply an offering, a present, including all the offerings made by the Israelites as a present. This Hebrew word is frequently employed. Some of the rabbis attach to the word the meaning of elevation, and refer it to the heave offering, which consisted in presenting the offering by a motion up and down, distinguished from the wave offering, which consisted in a repeated movement in a horizontal direction, a wave offering to the Lord as ruler of earth, a heave offering to the Lord as ruler of heaven. The right shoulder, which fell to the priests in presenting thank offerings, was called the heave shoulder (Leviticus 7:34; Numbers 6:20). The first fruits offered in harvest-time (Numbers 15:20, 21) were heave offerings.

Heber

passing over. (1.) Son of Beriah and grandson of Asher (Genesis 46:17; 1 Chronicles 7:31, 32).

(2.) The Kenite (Judges 4:11, 17; 5:24), a descendant of Hobab. His wife Jael received Sisera (q.v.) into her tent and then killed him.

(3.) 1 Chronicles 4:18.

(4.) A Benjamite (1 Chronicles 8:17).

(5.) A Gadite (1 Chronicles 5:13). (See EBER.)

Hebrew

a name applied to the Israelites in Scripture only by one who is a foreigner (Genesis 39:14, 17; 41:12 etc.), or by the Israelites when they speak of themselves to foreigners (Genesis 40:15; Exodus 1:19), or when spoken of an contrasted with other peoples (Genesis 43:32; Exodus 1:3, 7, 15; Deuteronomy 15:12). In the New Testament there is the same contrast between Hebrews and foreigners (Acts 6:1; Phil. 3:5).

Derivation. (1.) The name is derived, according to some, from Eber (Genesis 10:24), the ancestor of Abraham. The Hebrews are sons of Eber (Genesis 10:21).

(2.) Others trace the name of a Hebrew root-word signifying to pass over, and hence regard it as meaning the man who passed over, viz., the Euphrates; or to the Hebrew word meaning the region or country beyond, viz., the land of Chaldea. This latter view is preferred. It is the more probable origin of the designation given to Abraham coming among the Canaanites as a man from beyond the Euphrates (Genesis 14:13).

(3.) A third derivation of the word has been suggested, viz., that it is from the Hebrew word 'abhar, to pass over, whence 'ebher, in the sense of a sojourner or passer through as distinct from a settler in the land, and thus applies to the condition of Abraham (Hebrews 11:13).

Hebrew language

the language of the Hebrew nation, and that in which the Old Testament is written, with the exception of a few portions in Chaldee. In the Old Testament it is only spoken of as Jewish (2 Kings 18:26, 28; Isaiah 36:11, 13; 2 Chronicles 32:18). This name is first used by the Jews in times subsequent to the close of the Old Testament.

It is one of the class of languages called Semitic, because they were chiefly spoken among the descendants of Shem.

When Abraham entered Canaan it is obvious that he found the language of its inhabitants closely allied to his own. Isaiah (Isaiah 19:18) calls it the language of Canaan. Whether this language, as seen in the earliest books of the Old Testament, was the very dialect which Abraham brought with him into Canaan, or whether it was the common tongue of the Canaanitish nations which he only adopted, is uncertain; probably the latter opinion is the correct one. For the thousand years between Moses and the Babylonian exile the Hebrew language underwent little or no modification. It preserves all through a remarkable uniformity of structure. From the first it appears in its full maturity of development. But through intercourse with Damascus, Assyria, and Babylon, from the time of David, and more particularly from the period of the Exile, it comes under the influence of the Aramaic idiom, and this is seen in the writings which date from this period. It was never spoken in its purity by the Jews after their return from Babylon. They now spoke Hebrew with a large admixture of Aramaic or Chaldee, which latterly became the predominant element in the national language.

The Hebrew of the Old Testament has only about six thousand words, all derived from about five hundred roots. Hence the same word has sometimes a great variety of meanings. So long as it was a living language, and for ages after, only the consonants of the words were written. This also has been a source of difficulty in interpreting certain words, for the meaning varies according to the vowels which may be supplied. The Hebrew is one of the oldest languages of which we have any knowledge. It is essentially identical with the Phoenician language. (See MOABITE STONE.) The Semitic languages, to which class the Hebrew and Phoenician belonged, were spoken over a very wide area: in Babylonia, Mesopotamia, Syria, Palestine and Arabia, in all the countries from the Mediterranean to the borders of Assyria, and from the mountains of Armenia to the Indian Ocean. The rounded form of the letters, as seen in the Moabite stone, was probably that in which the ancient Hebrew was written down to the time of the Exile, when the present square or Chaldean form was adopted.

Hebrew of the Hebrews

one whose parents are both Hebrews (Phil. 3:5; 2 Corinthians 11:22); a genuine Hebrew.

Hebrews

(Acts 6:1) were the Hebrew-speaking Jews, as distinguished from those who spoke Greek. (See GREEKS.)

Hebrews, Epistle to

(1.) Its canonicity. All the results of critical and historical research to which this epistle has been specially subjected abundantly vindicate its right to a place in the New Testament canon among the other inspired books.

(2.) Its authorship. A considerable variety of opinions on this subject has at different times been advanced. Some have maintained that its author was Silas, Paul's companion. Others have attributed it to Clement of Rome, or Luke, or Barnabas, or some unknown Alexandrian Christian, or Apollos; but the conclusion which we think is best supported, both from internal and external evidence, is that Paul was its author. There are, no doubt, many difficulties in the way of accepting it as Paul's; but we may at least argue with Calvin that there can be no difficulty in the way of embracing it without controversy as one of the apostolical epistles.

(3.) Date and place of writing. It was in all probability written at Rome, near the close of Paul's two years' imprisonment (Hebrews 13:19,24). It was certainly written before the destruction of Jerusalem (Hebrews 13:10).

(4.) To whom addressed. Plainly it was intended for Jewish converts to the faith of the gospel, probably for the church at Jerusalem. The subscription of this epistle is, of course, without authority. In this case it is incorrect, for obviously Timothy could not be the bearer of it (Hebrews 13:23).

(5.) Its design was to show the true end and meaning of the Mosaic system, and its symbolical and transient character. It proves that the Levitical priesthood was a shadow of that of Christ, and that the legal sacrifices prefigured the great and all-perfect sacrifice he offered for us. It explains that the gospel was designed, not to modify the law of Moses, but to supersede and abolish it. Its teaching was fitted, as it was designed, to check that tendency to apostatize from Christianity and to return to Judaism which now showed itself among certain Jewish Christians. The supreme authority and the transcendent glory of the gospel are clearly set forth, and in such a way as to strengthen and confirm their allegiance to Christ.

(6.) It consists of two parts: (a) doctrinal (Hebrews 1:1 through Hebrews 10:18), (b) and practical (Hebrews 10:19 through ch. 13). There are found in it many references to portions of the Old Testament. It may be regarded as a treatise supplementary to the Epistles to the Romans and Galatians, and as an inspired commentary on the book of Leviticus.

Hebron

a community; alliance. (1.) A city in the south end of the valley of Eshcol, about midway between Jerusalem and Beersheba, from which it is distant about 20 miles in a straight line. It was built seven years before Zoan in Egypt (Genesis 13:18; Numbers 13:22). It still exists under the same name, and is one of the most ancient cities in the world. Its earlier name was Kirjath-arba (Genesis 23:2; Joshua 14:15; 15:3). But Hebron would appear to have been the original name of the city, and it was not till after Abraham's stay there that it received the name Kirjath-arba, who [i.e., Arba] was not the founder but the conqueror of the city, having led thither the tribe of the Anakim, to which he belonged. It retained this name till it came into the possession of Caleb, when the Israelites restored the original name Hebron (Keil, Com.). The name of this city does not occur in any of the prophets or in the New Testament. It is found about forty times in the Old. It was the favorite home of Abraham. Here he pitched his tent under the oaks of Mamre, by which name it came afterwards to be known; and here Sarah died, and was buried in the cave of Machpelah (Genesis 23:17-20which he bought from Ephron the Hittite. From this place the patriarch departed for Egypt by way of Beersheba (Genesis 37:14; 46:1). It was taken by Joshua and given to Caleb (Joshua 10:36, 37; 12:10; 14:13). It became a Levitical city and a city of refuge (Joshua 20:7; 21:11). When David became king of Judah this was his royal residence, and he resided here for seven and a half years (2 Samuel 5:5); and here he was anointed as king over all Israel (2 Samuel 2:1-4, 11; 1 Kings 2:11). It became the residence also of the rebellious Absalom (2 Samuel 15:10), who probably expected to find his chief support in the tribe of Judah, now called el-Khulil.

In one part of the modern city is a great mosque, which is built over the grave of Machpelah. The first European who was permitted to enter this mosque was the Prince of Wales in 1862. It was also visited by the Marquis of Bute in 1866, and by the late Emperor Frederick of Germany (then Crown-Prince of Prussia) in 1869.

One of the largest oaks in Palestine is found in the valley of Eshcol, about 3 miles north of the town. It is supposed by some to be the tree under which Abraham pitched his tent, and is called Abraham's oak. (See OAK.)

(2.) The third son of Kohath the Levite (Exodus 6:18; 1 Chronicles 6:2, 18).

(3.) 1 Chronicles 2:42, 43.

(4.) A town in the north border of Asher (Joshua 19:28).

Hegai

eunuch, had charge of the harem of Ahasuerus (Esther 2:8).

Heifer

Hebrews 'eglah, (Deuteronomy 21:4, 6; Jeremiah 46:20). Untrained to the yoke (Hosea 10:11); giving milk (Isaiah 7:21); ploughing (Judges 14:18); treading out grain (Jeremiah 50:11); unsubdued to the yoke an emblem of Judah (Isaiah 15:5; Jeremiah 48:34).

Hebrews parah (Genesis 41:2; Numbers 19:2). Bearing the yoke (Hosea 4:16); heifers of Bashan (Amos 4:1), metaphorical for the voluptuous females of Samaria. The ordinance of sacrifice of the red heifer described in Numbers 19:1-10; comp. Hebrews 9:13.

Heir

Under the patriarchs the property of a father was divided among the sons of his legitimate wives (Genesis 21:10; 24:36; 25:5), the eldest son getting a larger portion than the rest. The Mosaic law made specific regulations regarding the transmission of real property, which are given in detail in Deuteronomy 21:17; Numbers 27:8; 36:6; 27:9-11. Succession to property was a matter of right and not of favour. Christ is the heir of all things (Hebrews 1:2; Colossians 1:15). Believers are heirs of the promise, of righteousness, of the kingdom, of the world, of God, joint heirs with Christ (Gal 3:29; Hebrews 6:17; 11:7; James 2:5; Romans 4:13; 8:17).

Helah

rust, (1 Chronicles 4:5, 7), one of the wives of Ashur.

Helam

place of abundance, a place on the east of Jordan and west of the Euphrates where David gained a great victory over the Syrian army (2 Samuel 10:16), which was under the command of Shobach. Some would identify it with Alamatta, near Nicephorium.

Helbah

fatness, a town of the tribe of Asher (Judges 1:31), in the plain of Phoenicia.

Helbon

fat; i.e., fertile , (Ezekiel 27:18 only), a place whence wine was brought to the great market of Tyre. It has been usually identified with the modern Aleppo, called Haleb by the native Arabs, but is more probably to be found in one of the villages in the Wady Helbon, which is celebrated for its grapes, on the east slope of Anti-Lebanon, north of the river Barada (Abana).

Heldai

wordly. (1.) 1 Chronicles 27:15; called also Heleb (2 Samuel 23:29); one of David's captains.

(2.) Zechariah 6:10 one who returned from Babylon.

Heleb

fatness, one of David's warriors (2 Samuel 23:29).

Heled

this world, (1 Chronicles 11:30); called Heleb (2 Samuel 23:29).

Helek

a portion, (Joshua 17:2), descended from Manasseh.

Helem

a stroke, great-grandson of Asher (1 Chronicles 7:35).

Heleph

exchange, a city on the north border of Naphtali (Joshua 19:33).

Helez

strong, or loin (?) (1.) One of Judah's posterity (1 Chronicles 2:39).

(2.) One of David's warriors (2 Samuel 23:26).

Heli

elevation, father of Joseph in the line of our Lord's ancestry (Luke 3:23).

Helkai

smooth-tongued, one of the chief priests in the time of Joiakim (Nehemiah 12:15).

Helkath

smoothness, a town of Asher, on the east border (Joshua 19:25; 21:31); called also Hukok (1 Chronicles 6:75).

Helkath-hazzurim

plot of the sharp blades, or the field of heroes, (2 Samuel 2:16). After the battle of Gilboa, so fatal to Saul and his house, David, as divinely directed, took up his residence in Hebron, and was there anointed king over Judah. Among the fugitives from Gilboa was Ish-bosheth, the only surviving son of Saul, whom Abner, Saul's uncle, took across the Jordan to Mahanaim, and there had him proclaimed king. Abner gathered all the forces at his command and marched to Gibeon, with the object of wresting Judah from David. Joab had the command of David's army of trained men, who encamped on the south of the pool, which was on the east of the hill on which the town of Gibeon was built, while Abner's army lay on the north of the pool. Abner proposed that the conflict should be decided by twelve young men engaging in personal combat on either side. So fiercely did they encounter each other that they caught every man his fellow by the head, and thrust his sword in his fellow's side; so they fell down together: wherefore that place was called Helkath-hazzurim. The combat of the champions was thus indecisive, and there followed a severe general engagement between the two armies, ending in the total rout of the Israelites under Abner. The general result of this battle was that David waxed stronger and stronger, and the house of Saul waxed weaker and weaker (2 Samuel 3:1). (See GIBEON.)

Hell

derived from the Saxon helan, to cover; hence the covered or the invisible place. In Scripture there are three words so rendered:

(1.) Sheol, occurring in the Old Testament sixty-five times. This word sheol is derived from a root-word meaning to ask, demand; hence insatiableness (Proverbs 30:15, 16). It is rendered grave thirty-one times (Genesis 37:35; 42:38; 44:29, 31; 1 Samuel 2:6 etc.). The Revisers have retained this rendering in the historical books with the original word in the margin, while in the poetical books they have reversed this rule.

In thirty-one cases in the Authorized Version this word is rendered hell, the place of disembodied spirits. The inhabitants of sheol are the congregation of the dead (Proverbs 21:16). It is (a) the abode of the wicked (Numbers 16:33; Job 24:19; Psalms 9:17; 31:17 etc.); (b) of the good (Psalms 16:10; 30:3; 49:15; 86:13 etc.).

Sheol is described as deep (Job 11:8), dark (Job 10:21, 22), with bars (Job 17:16). The dead go down to it (Numbers 16:30, 33; Ezekiel 31:15, 16, 17).

(2.) The Greek word hades of the New Testament has the same scope of signification as sheol of the Old Testament. It is a prison (1 Peter 3:19), with gates and bars and locks (Matthew 16:18; Revelation 1:18), and it is downward (Matthew 11:23; Luke 10:15).

The righteous and the wicked are separated. The blessed dead are in that part of hades called paradise (Luke 23:43). They are also said to be in Abraham's bosom (Luke 16:22).

(3.) Gehenna, in most of its occurrences in the Greek New Testament, designates the place of the lost (Matthew 23:33). The fearful nature of their condition there is described in various figurative expressions (Matthew 8:12; 13:42; 22:13; 25:30; Luke 16:24 etc.). (See HINNOM.)

Helmet

(Hebrews kob'a), a cap for the defence of the head (1 Samuel 17:5, 38). In the New Testament the Greek equivalent is used (Ephesians 6:17; 1 Thessalonians 5:8). (See ARMS.)

Helon

strong, father of Eliab, who was captain of the children of Zebulun (Numbers 1:9; 2:7).

Help-meet

(Hebrews 'ezer ke-negdo; i.e., a help as his counterpart = a help suitable to him), a wife (Genesis 2:18-20.

Helps

(1 Corinthians 12:28) may refer to help (i.e., by interpretation) given to him who speaks with tongues, or more probably simply help which Christians can render to one another, such as caring for the poor and needy, etc.

Hem

of a garment, the fringe of a garment. The Jews attached much importance to these, because of the regulations in Numbers 15:38, 39. These borders or fringes were in process of time enlarged so as to attract special notice (Matthew 23:5). The hem of Christ's garment touched (Matthew 9:20; 14:36; Luke 8:44).

Heman

faithful. (1.) 1 Kings 4:31; 1 Chronicles 2:6 a son of Zerah, noted for his wisdom. (2.) Grandson of Samuel (1 Chronicles 6:33; 15:17), to whom the 88th Psalms probably was inscribed. He was one of the seers named in 2 Chronicles 29:14, 30 and took a leading part in the administration of the sacred services.

Hemath

a Kenite (1 Chronicles 2:55), the father of the house of Rechab.

Hemlock

(1.) Hebrews rosh (Hosea 10:4; rendered gall in Deuteronomy 29:18; 32:32; Psalms 69:21; Jeremiah 9:15; 23:15; poison, Job 20:16; venom, Deuteronomy 32:33). Rosh is the name of some poisonous plant which grows quickly and luxuriantly; of a bitter taste, and therefore coupled with wormwood (Deuteronomy 29:18; Lamentations 3:19). Hence it would seem to be not the hemlock cicuta, nor the colocynth or wild gourd, nor lolium darnel, but the poppy so called from its heads (Gesenius, Lex.).

(2.) Hebrews la'anah, generally rendered wormwood (q.v.), Deuteronomy 29:18 Text 17; Proverbs 5:4; Jeremiah 9:15; 23:15. Once it is rendered hemlock (Amos 6:12; R.V., wormwood ). This Hebrew word is from a root meaning to curse, hence the accursed.

Hen

common in later times among the Jews in Palestine (Matthew 23:37; Luke 13:34). It is noticeable that this familiar bird is only mentioned in these passages in connection with our Lord's lamentation over the impenitence of Jerusalem.

Hena

one of the cities of Mesopotamia destroyed by sennacherib (2 Kings 18:34; 19:13). It is identified with the modern Anah, lying on the right bank of the Euphrates, not far from Sepharvaim.

Henadad

favour of Hadad, the name of a Levite after the Captivity (Ezra 3:9).

Henoch

See ENOCH.

Hepher

a well or stream. (1.) A royal city of the Canaanites taken by Joshua (Joshua 12:17).

(2.) The youngest son of Gilead (Numbers 26:32; 27:1).

(3.) The second son of Asher (1 Chronicles 4:6).

(4.) One of David's heroes (1 Chronicles 11:36).

Hephzibah

my delight is in her. (1.) The wife of Hezekiah and mother of king Manasseh (2 Kings 21:1).

(2.) A symbolical name of Zion, as representing the Lord's favour toward her (Isaiah 62:4).

Herb

(1.) Hebrews 'eseb, any green plant; herbage (Genesis 1:11, 12, 29, 30; 2:5; 3:18 etc.); comprehending vegetables and all green herbage (Amos 7:1, 2).

(2.) Yarak, green; any green thing; foliage of trees (2 Kings 19:26; Psalms 37:2); a plant; herb (Deuteronomy 11:10).

(3.) Or, meaning light In Isaiah 26:19 it means green herbs; in 2 Kings 4:39 probably the fruit of some plant.

(4.) Merorim, plural, bitter herbs, eaten by the Israelites at the Passover (Exodus 12:8; Numbers 9:11). They were bitter plants of various sorts, and referred symbolically to the oppression in Egypt.

Herd

Genesis 13:5; Deuteronomy 7:14. (See CATTLE.)

Herdsman

In Egypt herdsmen were probably of the lowest caste. Some of Joseph's brethren were made rulers over Pharaoh's cattle (Genesis 47:6, 17). The Israelites were known in Egypt as keepers of cattle; and when they left it they took their flocks and herds with them (Exodus 12:38). Both David and Saul came from following the herd to occupy the throne (1 Samuel 9; 11:5; Psalms 78:70). David's herd-masters were among his chief officers of state. The daughters also of wealthy chiefs were wont to tend the flocks of the family (Genesis 29:9; Exodus 2:16). The chief of the herdsmen was in the time of the monarchy an officer of high rank (1 Samuel 21:7; comp. 1 Chronicles 27:29). The herdsmen lived in tents (Isaiah 38:12; Jeremiah 6:3); and there were folds for the cattle (Numbers 32:16), and watch-towers for the herdsmen, that he might therefrom observe any coming danger (Micah 4:8; Nahum 3:8).

Heres

sun. (1.) Mount Heres (Judges 1:35), Hebrews Har-heres, i.e., sun-mountain; probably identical with Irshemesh in Joshua 19:41.

(2.) Isaiah 19:18 marg. (See ON.)

Heresy

from a Greek word signifying (1) a choice, (2) the opinion chosen, and (3) the sect holding the opinion. In the Acts of the Apostles (Acts 5:17; 15:5; 24:5, 14; 26:5) it denotes a sect, without reference to its character. Elsewhere, however, in the New Testament it has a different meaning attached to it. Paul ranks heresies with crimes and seditions (Galatians 5:20). This word also denotes divisions or schisms in the church (1 Corinthians 11:19). In Titus 3:10 a heretical person is one who follows his own self-willed questions, and who is to be avoided. Heresies thus came to signify self-chosen doctrines not emanating from God (2 Peter 2:1).

Hermas

Mercury, a Roman Christian to whom Paul sends greetings (Romans 16:14). Some suppose him to have been the author of the celebrated religious romance called The Shepherd, but it is very probable that that work is the production of a later generation.

Hermes

Mercury, a Roman Christian (Romans 16:14).

Hermogenes

Mercury-born, at one time Paul's fellow-labourer in Asia Minor, who, however, afterwards abandoned him, along with one Phygellus, probably on account of the perils by which they were beset (2 Timothy 1:15).

Hermon

a peak, the eastern prolongation of the Anti-Lebanon range, reaching to the height of about 9,200 feet above the Mediterranean. It marks the north boundary of Palestine (Deuteronomy 3:8; 4:48; Joshua 11:3, 17; 13:11; 12:1), and is seen from a great distance. It is about 40 miles north of the Sea of Galilee. It is called the Hermonites (Psalms 42:6) because it has more than one summit. The Sidonians called it Sirion, and the Amorites Shenir (Deuteronomy 3:9; Song of Solomon 4:8). It is also called Baal-hermon (Judges 3:3; 1 Chronicles 5:23) and Sion (Deuteronomy 4:48). There is every probability that one of its three summits was the scene of the transfiguration (q.v.). The dew of Hermon is referred to (Psalms 89:12). Its modern name is Jebel-esh-Sheikh, the chief mountain. It is one of the most conspicuous mountains in Palestine or Syria. In whatever part of Palestine the Israelite turned his eye northward, Hermon was there, terminating the view. From the plain along the coast, from the Jordan valley, from the heights of Moab and Gilead, from the plateau of Bashan, the pale, blue, snow-capped cone forms the one feature in the northern horizon.

Our Lord and his disciples climbed this high mountain apart one day, and remained on its summit all night, weary after their long and toilsome ascent. During the night he was transfigured before them; and his face did shine as the sun. The next day they descended to Caesarea Philippi.

Hermonites, the

(Psalms 42:6, 7) = the Hermons , i.e., the three peaks or summits of Hermon, which are about a quarter of a mile apart.

Herod Agrippa I.

Son of Aristobulus and Bernice, and grandson of Herod the Great. He was made tetrarch of the provinces formerly held by Lysanias II., And ultimately possessed the entire kingdom of his grandfather, Herod the Great, with the title of king. He put the apostle James the elder to death, and cast Peter into prison (Luke 3:1; Acts 12:1-19. On the second day of a festival held in honour of the emperor Claudius, he appeared in the great theatre of Caesarea. The king came in clothed in magnificent robes, of which silver was the costly brilliant material. It was early in the day, and the sun's rays fell on the king, so that the eyes of the beholders were dazzled with the brightness which surrounded him. Voices here and there from the crowd exclaimed that it was the apparition of something divine. And when he spoke and made an oration to them, they gave a shout, saying, 'It is the voice of a God, and not of a man.' But in the midst of this idolatrous ostentation an angel of God suddenly smote him. He was carried out of the theatre a dying man. He died (A.D. 44) of the same loathsome malady which slew his grandfather (Acts. 12:21-23in the fifty-fourth year of his age, having reigned four years as tetrarch and three as king over the whole of Palestine. After his death his kingdom came under the control of the prefect of Syria, and Palestine was now fully incorporated with the empire.

Herod Antipas

Herod's son by Malthace (Matthew 14:1; Luke 3:1, 19; 9:7; Acts 13:1). (See ANTIPAS.)

Herod Archelaus

(Matthew 2:22), the brother of Antipas (q.v.).

Herod Arippa II.

the son of Herod Agrippa I. and Cypros. The emperor Claudius made him tetrarch of the provinces of Philip and Lysanias, with the title of king (Acts 25:13; 26:2, 7). He enlarged the city of Caesarea Philippi, and called it Neronias, in honour of Nero. It was before him and his sister that Paul made his defence at Caesarea (Acts 25:12-27. He died at Rome A.D. 100, in the third year of the emperor Trajan.

Herodians

a Jewish political party who sympathized with (Mark 3:6; 12:13; Matthew 22:16; Luke 20:20) the Herodian rulers in their general policy of government, and in the social customs which they introduced from Rome. They were at one with the Sadducees in holding the duty of submission to Rome, and of supporting the Herods on the throne. (Comp. Mark 8:15; Matthew 16:6.)

Herodias

(Matthew 14:3-11; Mark 6:17-28; Luke 3:19), the daughter of Aristobulus and Bernice. While residing at Rome with her husband Herod Philip I. and her daughter, Herod Antipas fell in with her during one of his journeys to that city. She consented to leave her husband and become his wife. Some time after, Herod met John the Baptist, who boldly declared the marriage to be unlawful. For this he was cast into prison, in the castle probably of Machaerus (q.v.), and was there subsequently beheaded.

Herodion

a Christian at Rome whom Paul salutes and calls his kinsman (Romans 16:11).

Herod Philip I.

(Mark 6:17), the son of Herod the Great by Mariamne, the daughter of Simon, the high priest. He is distinguished from another Philip called the tetrarch. He lived at Rome as a private person with his wife Herodias and his daughter Salome.

Herod Philip II.

the son of Herod the Great and Cleopatra of Jerusalem. He was tetrarch of Batanea, Iturea, Trachonitis, and Auranitis. He rebuilt the city of Caesarea Philippi, calling it by his own name to distinguish it from the Caesarea on the sea-coast which was the seat of the Roman government. He married Salome, the daughter of Herodias (Matthew 16:13; Mark 8:27; Luke 3:1).

Herod the Great

(Matthew 2:1-22; Luke 1:5; Acts 23:35), the son of Antipater, an Idumaean, and Cypros, an Arabian of noble descent. In the year B.C. 47 Julius Caesar made Antipater, a wily Idumaean, procurator of Judea, who divided his territories between his four sons, Galilee falling to the lot of Herod, who was afterwards appointed tetrarch of Judea by Mark Antony (B.C. 40), and also king of Judea by the Roman senate.

He was of a stern and cruel disposition. He was brutish and a stranger to all humanity. Alarmed by the tidings of one born King of the Jews, he sent forth and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under (Matthew 2:16). He was fond of splendour, and lavished great sums in rebuilding and adorning the cities of his empire. He rebuilt the city of Caesarea (q.v.) on the coast, and also the city of Samaria (q.v.), which he called Sebaste, in honour of Augustus. He restored the ruined temple of Jerusalem, a work which was begun B.C. 20, but was not finished till after Herod's death, probably not till about A.D. 50 (John 2:20). After a troubled reign of thirty-seven years, he died at Jericho amid great agonies both of body and mind, B.C. 4, i.e., according to the common chronology, in the year in which Jesus was born.

After his death his kingdom was divided among three of his sons. Of these, Philip had the land east of Jordan, between Caesarea Philippi and Bethabara, Antipas had Galilee and Peraea, while Archelaus had Judea and Samaria.

Genealogical Table of the Herodian Family

Herod the Great (Matthew 2:1)

married

|

--------------------------

| | | |

Mariamne, the Asmonean Mariamne Malthace Cleopatra

grand-daughter of daughter of Simon, a Samaritan of Jerusalem

John Hyrcanus a high preist | |

| | | | |

Aristobulus Herod Philip I. Herod Antipas Archelaus Herod Philip II

(Matthew 14:3) (Luke 3:1,19) (Matthew 2:22) tetrarch

Matthew 9:7etc.) (Matthew 16:13;

Agrippa I Herodias Salome Luke 3:1)

(Acts 25:13) (Matthew 14:3-11 by Herodias

(Matthew 14:6; Luke 3:19)

Agrippa II Bernice Drusilla

(Acts 25:13) (Acts 25:13) (Acts 24:24)

Heron

(Leviticus 11:19; Deuteronomy 14:18), ranked among the unclean birds. The Hebrew name is 'anaphah, and indicates that the bird so named is remarkable for its angry disposition. The herons are wading-birds, peculiarly irritable, remarkable for their voracity, frequenting marshes and oozy rivers, and spread over the regions of the East. The Ardea russeta, or little golden egret, is the commonest species in Asia.

Heshbon

intelligence, a city ruled over by Sihon, king of the Amorites (Joshua 3:10; 13:17). It was taken by Moses (Numbers 21:23-26and became afterwards a Levitical city (Joshua 21:39) in the tribe of Reuben (Numbers 32:37). After the Exile it was taken possession of by the Moabites (Isaiah 15:4; Jeremiah 48:2, 34, 45). The ruins of this town are still seen about 20 miles east of Jordan from the north end of the Dead Sea. There are reservoirs in this district, which are probably the fishpools referred to in Song of Solomon 7:4.

Heshmon

fatness, a town in the south of Judah (Joshua 15:27).

Heth

dread, a descendant of Canaan, and the ancestor of the Hittites (Genesis 10:18; Deuteronomy 7:1), who dwelt in the vicinity of Hebron (Genesis 23:3, 7). The Hittites were a Hamitic race. They are called the sons of Heth (Genesis 23:3, 5, 7, 10, 16, 18, 20).

Hethlon

wrapped up, a place on the north border of Palestine. The way of Hethlon (Ezekiel 47:15; 48:1) is probably the pass at the end of Lebanon from the Mediterranean to the great plain of Hamath (q.v.), or the entrance of Hamath.

Hezekiah

whom Jehovah has strengthened. (1.) Son of Ahaz (2 Kings 18:1; 2 Chronicles 29:1), whom he succeeded on the throne of the kingdom of Judah. He reigned twenty-nine years (B.C. 726-697). The history of this king is contained in 2 Kings 18:20Isaiah 36-39, and 2 Chronicles 29-32. He is spoken of as a great and good king. In public life he followed the example of his great-granfather Uzziah. He set himself to abolish idolatry from his kingdom, and among other things which he did for this end, he destroyed the brazen serpent, which had been removed to Jerusalem, and had become an object of idolatrous worship (Numbers 21:9). A great reformation was wrought in the kingdom of Judah in his day (2 Kings 18:4; 2 Chronicles 29:3-36.

On the death of Sargon and the accession of his son Sennacherib to the throne of Assyria, Hezekiah refused to pay the tribute which his father had paid, and rebelled against the king of Assyria, and served him not, but entered into a league with Egypt (Isaiah 30; 31; 36:6-9. This led to the invasion of Judah by Sennacherib (2 Kings 18:13-16who took forty cities, and besieged Jerusalem with mounds. Hezekiah yielded to the demands of the Assyrian king, and agreed to pay him three hundred talents of silver and thirty of gold (2 Kings 18:14).

But Sennacherib dealt treacherously with Hezekiah (Isaiah 33:1), and a second time within two years invaded his kingdom (2 Kings 18:17; 2 Chronicles 32:9; Isaiah 36). This invasion issued in the destruction of Sennacherib's army. Hezekiah prayed to God, and that night the angel of the Lord went out, and smote in the camp of the Assyrians 185,000 men. Sennacherib fled with the shattered remnant of his forces to Nineveh, where, seventeen years after, he was assassinated by his sons Adrammelech and Sharezer (2 Kings 19:37). (See SENNACHERIB.)

The narrative of Hezekiah's sickness and miraculous recovery is found in 2 Kings 20:1, 2 Chronicles 32:24Isaiah 38:1. Various ambassadors came to congratulate him on his recovery, and among them Merodach-baladan, the viceroy of Babylon (2 Chronicles 32:23; 2 Kings 20:12). He closed his days in peace and prosperity, and was succeeded by his son Manasseh. He was buried in the chiefest of the sepulchres of the sons of David (2 Chronicles 32:27-33. He had after him none like him among all the kings of Judah, nor any that were before him (2 Kings 18:5). (See ISAIAH.)

Hezion

vision, the father of Tabrimon, and grandfather of Ben-hadad, king of Syria (1 Kings 15:18).

Hezir

swine or strong. (1.) The head of the seventeenth course of the priests (1 Chronicles 24:15). (2.) Nehemiah 10:20 one who sealed Nehemiah's covenant.

Hezro

a Carmelite, one of David's warriors (1 Chronicles 11:37).

Hezron

enclosed. (1.) One of the sons of Reuben (Genesis 46:9; Exodus 6:14). (2.) The older of the two sons of Pharez (Genesis 46:12). (3.) A plain in the south of Judah, west of Kadesh-barnea (Joshua 15:3).

Hiddai

rejoicing of Jehovah, one of David's thirty-seven guards (2 Samuel 23:30).

Hiddekel

called by the Accadians id Idikla; i.e., the river of Idikla , the third of the four rivers of Paradise (Genesis 2:14). Gesenius interprets the word as meaning the rapid Tigris. The Tigris rises in the mountains of Armenia, 15 miles south of the source of the Euphrates, which, after pursuing a south-east course, it joins at Kurnah, about 50 miles above Bassorah. Its whole length is about 1,150 miles.

Hiel

life of (i.e., from) God, a native of Bethel, who built (i.e., fortified) Jericho some seven hundred years after its destruction by the Israelites. There fell on him for such an act the imprecation of Joshua (Joshua 6:26). He laid the foundation in his first-born, and set up the gates in his youngest son (1 Kings 16:34), i.e., during the progress of the work all his children died.

Hierapolis

sacred city, a city of Phrygia, where was a Christian church under the care of Epaphras (Colossians 4:12, 13). This church was founded at the same time as that of Colosse. It now bears the name of Pambuk-Kalek, i.e., Cotton Castle , from the white appearance of the cliffs at the base of which the ruins are found.

Higgaion

in Psalms 92:3 means the murmuring tone of the harp. In Psalms 9:16 it is a musical sign, denoting probably a pause in the instrumental interlude. In Psalms 19:14 the word is rendered meditation; and in Lamentations 3:62 device (R.V., imagination ).

High place

an eminence, natural or artificial, where worship by sacrifice or offerings was made (1 Kings 13:32; 2 Kings 17:29). The first altar after the Flood was built on a mountain (Genesis 8:20). Abraham also built an altar on a mountain (Genesis 12:7, 8). It was on a mountain in Gilead that Laban and Jacob offered sacrifices (Genesis 31:54). After the Israelites entered the Promised Land they were strictly enjoined to overthrow the high places of the Canaanites (Exodus 34:13; Deuteronomy 7:5; 12:2, 3), and they were forbidden to worship the Lord on high places (Deuteronomy 12:11-14and were enjoined to use but one altar for sacrifices (Leviticus 17:3, 4; Deuteronomy 12; 16:21). The injunction against high places was, however, very imperfectly obeyed, and we find again and again mention made of them (2 Kings 14:4; 15:4; 15:35; 2 Chronicles 15:17 etc.).

High priest

Aaron was the first who was solemnly set apart to this office (Exodus 29:7; 30:23; Leviticus 8:12). He wore a peculiar dress, which on his death passed to his successor in office (Exodus 29:29, 30). Besides those garments which he wore in common with all priests, there were four that were peculiar to himself as high priest:

(1.) The robe of the ephod, all of blue, of woven work, worn immediately under the ephod. It was without seam or sleeves. The hem or skirt was ornamented with pomegranates and golden bells, seventy-two of each in alternate order. The sounding of the bells intimated to the people in the outer court the time when the high priest entered into the holy place to burn incense before the Lord (Exodus 28).

(2.) The ephod consisted of two parts, one of which covered the back and the other the breast, which were united by the curious girdle. It was made of fine twined linen, and ornamented with gold and purple. Each of the shoulder-straps was adorned with a precious stone, on which the names of the twelve tribes were engraved. This was the high priest's distinctive vestment (1 Samuel 2:28; 14:3; 21:9; 23:6, 9; 30:7).

(3.) The breastplate of judgment (Exodus 28:6-12, 25-28; 39:2-7 of cunning work. It was a piece of cloth doubled, of one span square. It bore twelve precious stones, set in four rows of three in a row, which constituted the Urim and Thummim (q.v.). These stones had the names of the twelve tribes engraved on them. When the high priest, clothed with the ephod and the breastplate, inquired of the Lord, answers were given in some mysterious way by the Urim and Thummim (1 Samuel 14:3, 18, 19; 23:2, 4, 9, 11,12; 28:6; 2 Samuel 5:23).

(4.) The mitre, or upper turban, a twisted band of eight yards of fine linen coiled into a cap, with a gold plate in front, engraved with Holiness to the Lord, fastened to it by a ribbon of blue.

To the high priest alone it was permitted to enter the holy of holies, which he did only once a year, on the great Day of Atonement, for the way into the holiest of all was not yet made manifest (Hebrews 9; 10). Wearing his gorgeous priestly vestments, he entered the temple before all the people, and then, laying them aside and assuming only his linen garments in secret, he entered the holy of holies alone, and made expiation, sprinkling the blood of the sin offering on the mercy seat, and offering up incense. Then resuming his splendid robes, he reappeared before the people (Leviticus 16). Thus the wearing of these robes came to be identified with the Day of Atonement.

The office, dress, and ministration of the high priest were typical of the priesthood of our Lord (Hebrews 4:14; 7:25; 9:12 etc.).

It is supposed that there were in all eighty-three high priests, beginning with Aaron (B.C. 1657) and ending with Phannias (A.D. 70). At its first institution the office of high priest was held for life (but comp. 1 Kings 2:27), and was hereditary in the family of Aaron (Numbers 3:10). The office continued in the line of Eleazar, Aaron's eldest son, for two hundred and ninety-six years, when it passed to Eli, the first of the line of Ithamar, who was the fourth son of Aaron. In this line it continued to Abiathar, whom Solomon deposed, and appointed Zadok, of the family of Eleazar, in his stead (1 Kings 2:35), in which it remained till the time of the Captivity. After the Return, Joshua, the son of Josedek, of the family of Eleazar, was appointed to this office. After him the succession was changed from time to time under priestly or political influences.

Highway

a raised road for public use. Such roads were not found in Palestine; hence the force of the language used to describe the return of the captives and the advent of the Messiah (Isaiah 11:16; 35:8; 40:3; 62:10) under the figure of the preparation of a grand thoroughfare for their march.

During their possession of Palestine the Romans constructed several important highways, as they did in all countries which they ruled.

Hilkiah

portion of Jehovah. (1.) 1 Chronicles 6:54. (2.) 1 Chronicles 26:11. (3.) The father of Eliakim (2 Kings 18:18, 26, 37). (4.) The father of Gemariah (Jeremiah 29:3). (5.) The father of the prophet Jeremiah (Jeremiah 1:1).

(6.) The high priest in the reign of Josiah (1 Chronicles 6:13; Ezra 7:1). To him and his deputy (2 Kings 23:5), along with the ordinary priests and the Levites who had charge of the gates, was entrusted the purification of the temple in Jerusalem. While this was in progress, he discovered in some hidden corner of the building a book called the book of the law (2 Kings 22:8) and the book of the covenant (2 Kings 23:2). Some have supposed that this book was nothing else than the original autograph copy of the Pentateuch written by Moses (Deuteronomy 31:9-26. This remarkable discovery occurred in the eighteenth year of Josiah's reign (B.C. 624), a discovery which permanently affected the whole subsequent history of Israel. (See JOSIAH; SHAPHAN.)

(7.) Nehemiah 12:7. (8.) Nehemiah 8:4.

Hill

(1.) Hebrews gib'eah, a curved or rounded hill, such as are common to Palestine (Psalms 65:12; 72:3; 114:4, 6).

(2.) Hebrews har, properly a mountain range rather than an individual eminence (Exodus 24:4, 12, 13, 18; Numbers 14:40, 44, 45). In Deuteronomy 1:7Joshua 9:1; 10:40; 11:16 it denotes the elevated district of Judah, Benjamin, and Ephraim, which forms the watershed between the Mediterranean and the Dead Sea.

(3.) Hebrews ma'aleh in 1 Samuel 9:11. Authorized Version hill is correctly rendered in the Revised Version ascent.

(4.) In Luke 9:37 the hill is the Mount of Transfiguration.

Hillel

praising, a Pirathonite, father of the judge Abdon (Judges 12:13, 15).

Hill of Evil Counsel

on the south of the Valley of Hinnom. It is so called from a tradition that the house of the high priest Caiaphas, when the rulers of the Jews resolved to put Christ to death, stood here.

Hind

Hebrews 'ayalah (2 Samuel 22:34; Psalms 18:33 etc.) and 'ayeleth (Psalms 22, title), the female of the hart or stag. It is referred to as an emblem of activity (Genesis 49:21), gentleness (Proverbs 5:19), feminine modesty (Song of Solomon 2:7; 3:5), earnest longing (Psalms 42:1), timidity (Psalms 29:9). In the title of Psalms 22, the word probably refers to some tune bearing that name.

Hinge

(Hebrews tsir), that on which a door revolves. Doors in the East turn rather on pivots than on what we term hinges. In Syria, and especially in the Hauran, there are many ancient doors, consisting of stone slabs with pivots carved out of the same piece inserted in sockets above and below, and fixed during the building of the house (Proverbs 26:14).

Hinnom

a deep, narrow ravine separating Mount Zion from the so-called Hill of Evil Counsel. It took its name from some ancient hero, the son of Hinnom. It is first mentioned in Joshua 15:8. It had been the place where the idolatrous Jews burned their children alive to Moloch and Baal. A particular part of the valley was called Tophet, or the fire-stove, where the children were burned. After the Exile, in order to show their abhorrence of the locality, the Jews made this valley the receptacle of the offal of the city, for the destruction of which a fire was, as is supposed, kept constantly burning there.

The Jews associated with this valley these two ideas, (1) that of the sufferings of the victims that had there been sacrificed; and (2) that of filth and corruption. It became thus to the popular mind a symbol of the abode of the wicked hereafter. It came to signify hell as the place of the wicked. It might be shown by infinite examples that the Jews expressed hell, or the place of the damned, by this word. The word Gehenna [the Greek contraction of Hinnom] was never used in the time of Christ in any other sense than to denote the place of future punishment. About this fact there can be no question. In this sense the word is used eleven times in our Lord's discourses (Matthew 23:33; Luke 12:5; Matthew 5:22 etc.).

Hiram

high-born. (1.) Generally Huram, one of the sons of Bela (1 Chronicles 8:5).

(2.) Also Huram and Horam, king of Tyre. He entered into an alliance with David, and assisted him in building his palace by sending him able workmen, and also cedar-trees and fir-trees from Lebanon (2 Samuel 5:11; 1 Chronicles 14:1). After the death of David he entered into a similar alliance with Solomon, and assisted him greatly in building the temple (1 Kings 5:1; 9:11; 2 Chronicles 2:3). He also took part in Solomon's traffic to the Eastern Seas (1 Kings 9:27; 10:11; 2 Chronicles 8:18; 9:10).

(3.) The master workman whom Hiram sent to Solomon. He was the son of a widow of Dan, and of a Tyrian father. In 2 Chronicles 2:13 Huram my father should be Huram Abi, the word Abi (rendered here my father ) being regarded as a proper name, or it may perhaps be a title of distinction given to Huram, and equivalent to master. (Comp. 1 Kings 7:14; 2 Chronicles 4:16.) He cast the magnificent brazen works for Solomon's temple in clay-beds in the valley of Jordan, between Succoth and Zarthan.

Hireling

a labourer employed on hire for a limited time (Job 7:1; 14:6; Mark 1:20). His wages were paid as soon as his work was over (Leviticus 19:13). In the time of our Lord a day's wage was a penny (q.v.) i.e., a Roman denarius (Matthew 20:1-14.

Hiss

to express contempt (Job 27:23). The destruction of the temple is thus spoken of (1 Kings 9:8). Zechariah (Zechariah 10:8) speaks of the Lord gathering the house of Judah as it were with a hiss: I will hiss for them. This expression may be derived from the noise made to attract bees in hiving, or from the sound naturally made to attract a person's attention.

Hittites

Palestine and Syria appear to have been originally inhabited by three different tribes. (1.) The Semites, living on the east of the isthmus of Suez. They were nomadic and pastoral tribes. (2.) The Phoenicians, who were merchants and traders; and (3.) the Hittites, who were the warlike element of this confederation of tribes. They inhabited the whole region between the Euphrates and Damascus, their chief cities being Carchemish on the Euphrates, and Kadesh, now Tell Neby Mendeh, in the Orontes valley, about six miles south of the Lake of Homs. These Hittites seem to have risen to great power as a nation, as for a long time they were formidable rivals of the Egyptian and Assyrian empires. In the book of Joshua they always appear as the dominant race to the north of Galilee.

Somewhere about the twenty-third century B.C. the Syrian confederation, led probably by the Hittites, arched against Lower Egypt, which they took possession of, making Zoan their capital. Their rulers were the Hyksos, or shepherd kings. They were at length finally driven out of Egypt. Rameses II. sought vengeance against the vile Kheta, as he called them, and encountered and defeated them in the great battle of Kadesh, four centuries after Abraham. (See JOSHUA.)

They are first referred to in Scripture in the history of Abraham, who bought from Ephron the Hittite the field and the cave of Machpelah (Genesis 15:20; 23:3-18. They were then settled at Kirjath-arba. From this tribe Esau took his first two wives (Genesis 26:34; 36:2).

They are afterwards mentioned in the usual way among the inhabitants of the Promised Land (Exodus 23:28). They were closely allied to the Amorites, and are frequently mentioned along with them as inhabiting the mountains of Palestine. When the spies entered the land they seem to have occupied with the Amorites the mountain region of Judah (Numbers 13:29). They took part with the other Canaanites against the Israelites (Joshua 9:1; 11:3).

After this there are few references to them in Scripture. Mention is made of Ahimelech the Hittite (1 Samuel 26:6), and of Uriah the Hittite, one of David's chief officers (2 Samuel 23:39; 1 Chronicles 11:41). In the days of Solomon they were a powerful confederation in the north of Syria, and were ruled by kings. They are met with after the Exile still a distinct people (Ezra 9:1; comp. Nehemiah 13:23-28.

The Hebrew merchants exported horses from Egypt not only for the kings of Israel, but also for the Hittites (1 Kings 10:28, 29). From the Egyptian monuments we learn that the Hittites were a people with yellow skins and 'Mongoloid' features, whose receding foreheads, oblique eyes, and protruding upper jaws are represented as faithfully on their own monuments as they are on those of Egypt, so that we cannot accuse the Egyptian artists of caricaturing their enemies. The Amorites, on the contrary, were a tall and handsome people. They are depicted with white skins, blue eyes, and reddish hair, all the characteristics, in fact, of the white race (Sayce's The Hittites). The original seat of the Hittite tribes was the mountain ranges of Taurus. They belonged to Asia Minor, and not to Syria.

Hivites

one of the original tribes scattered over Palestine, from Hermon to Gibeon in the south. The name is interpreted as midlanders or villagers (Genesis 10:17; 1 Chronicles 1:15). They were probably a branch of the Hittites. At the time of Jacob's return to Canaan, Hamor the Hivite was the prince of the land (Genesis 24:2-28.

They are next mentioned during the Conquest (Joshua 9:7; 11:19). They principally inhabited the northern confines of Western Palestine (Joshua 11:3; Judges 3:3). A remnant of them still existed in the time of Solomon (1 Kings 9:20).

Hizkiah

an ancestor of the prophet Zephaniah (Zephaniah 1:1).

Hizkijah

(Nehemiah 10:17), one who sealed the covenant.

Hobab

beloved, the Kenite, has been usually identified with Jethro (q.v.), Exodus 18:5, 27; comp. Numbers 10:29, 30. In Judges 4:11 the word rendered father-in-law means properly any male relative by marriage (comp. Genesis 19:14 son-in-law, A.V.), and should be rendered brother-in-law, as in the R.V. His descendants followed Israel to Canaan (Numbers 10:29), and at first pitched their tents near Jericho, but afterwards settled in the south in the borders of Arad (Judges 1:8-11, 16).

Hobah

hiding-place, a place to the north of Damascus, to which Abraham pursued Chedorlaomer and his confederates (Genesis 14:15).

Hodijah

majesty of Jehovah. (1.) One of the Levites who assisted Ezra in expounding the law (Nehemiah 8:7; 9:5). (2.) Nehemiah 10:18 a Levite who sealed the covenant.

Hoglah

partridge, one of the daughters of Zelophehad the Gileadite, to whom portions were assigned by Moses (Numbers 26:33; 27:1; 36:11).

Hoham

Jehovah impels, the king of Hebron who joined the league against Gibeon. He and his allies were defeated (Joshua 10:3, 5, 16-27.

Hold

a fortress, the name given to David's lurking-places (1 Samuel 22:4, 5; 24:22).

Holiness

in the highest sense belongs to God (Isaiah 6:3; Revelation 15:4), and to Christians as consecrated to God's service, and in so far as they are conformed in all things to the will of God (Romans 6:19, 22; Ephesians 1:4; Titus 1:8; 1 Peter 1:15). Personal holiness is a work of gradual development. It is carried on under many hindrances, hence the frequent admonitions to watchfulness, prayer, and perseverance (1 Corinthians 1:30; 2 Corinthians 7:1; Ephesians 4:23, 24). (See SANCTIFICATION.)

Holy Ghost

the third Person of the adorable Trinity.

His personality is proved (1) from the fact that the attributes of personality, as intelligence and volition, are ascribed to him (John 14:17, 26; 15:26; 1 Corinthians 2:10, 11; 12:11). He reproves, helps, glorifies, intercedes (John 16:7-13; Romans 8:26). (2) He executes the offices peculiar only to a person. The very nature of these offices involves personal distinction (Luke 12:12; Acts 5:32; 15:28; 16:6; 28:25; 1 Corinthians 2:13; Hebrews 2:4; 3:7; 2 Peter 1:21).

His divinity is established (1) from the fact that the names of God are ascribed to him (Exodus 17:7; Psalms 95:7; comp. Hebrews 3:7-11; and (2) that divine attributes are also ascribed to him, omnipresence (Psalms 139:7; Ephesians 2:17, 18; 1 Corinthians 12:13); omniscience (1 Corinthians 2:10, 11); omnipotence (Luke 1:35; Romans 8:11); eternity (Hebrews 9:4). (3) Creation is ascribed to him (Genesis 1:2; Job 26:13; Psalms 104:30), and the working of miracles (Matthew 12:28; 1 Corinthians 12:9-11. (4) Worship is required and ascribed to him (Isaiah 6:3; Acts 28:25; Romans 9:1; Revelation 1:4; Matthew 28:19).

Holy of holies

the second or interior portion of the tabernacle. It was left in total darkness. No one was permitted to enter it except the high priest, and that only once a year. It contained the ark of the covenant only (Exodus 25:10-16. It was in the form of a perfect cube of 20 cubits. (See TABERNACLE.)

Holy place

one of the two portions into which the tabernacle was divided (Exodus 26:31; 37:17-25; Hebrews 9:2). It was 20 cubits long and 10 in height and breadth. It was illuminated by the golden candlestick, as it had no opening to admit the light. It contained the table of showbread (Exodus 25:23-29 and the golden altar of incense (Exodus 30:1-11. It was divided from the holy of holies by a veil of the most costly materials and the brightest colours.

The arrangement of the temple (q.v.) was the same in this respect. In it the walls of hewn stone were wainscotted with cedar and overlaid with gold, and adorned with beautiful carvings. It was entered from the porch by folding doors overlaid with gold and richly embossed. Outside the holy place stood the great tank or sea of molten brass, supported by twelve oxen, three turned each way, capable of containing two thousand baths of water. Besides this there were ten lavers and the brazen altar of burnt sacrifice.

Homer

heap, the largest of dry measures, containing about 8 bushels or 1 quarter English = 10 ephahs (Leviticus 27:16; Numbers 11:32) = a COR. (See OMER.)

Half a homer, a grain measure mentioned only in Hosea 3:2.

Honey

(1.) Hebrews ya'ar, occurs only 1 Samuel 14:25, 27, 29; Song of Solomon 5:1where it denotes the honey of bees. Properly the word signifies a forest or copse, and refers to honey found in woods.

(2.) Nopheth, honey that drops (Psalms 19:10; Proverbs 5:3; Song of Solomon 4:11).

(3.) Debash denotes bee-honey (Judges 14:8); but also frequently a vegetable honey distilled from trees (Genesis 43:11; Ezekiel 27:17). In these passages it may probably mean dibs, or syrup of grapes, i.e., the juice of ripe grapes boiled down to one-third of its bulk.

(4.) Tsuph, the cells of the honey-comb full of honey (Proverbs 16:24; Psalms 19:10).

(5.) Wild honey (Matthew 3:4) may have been the vegetable honey distilled from trees, but rather was honey stored by bees in rocks or in trees (Deuteronomy 32:13; Psalms 81:16; 1 Samuel 14:25-29.

Canaan was a land flowing with milk and honey (Exodus 3:8). Milk and honey were among the chief dainties in the earlier ages, as they are now among the Bedawin; and butter and honey are also mentioned among articles of food (Isaiah 7:15). The ancients used honey instead of sugar (Psalms 119:103; Proverbs 24:13); but when taken in great quantities it caused nausea, a fact referred to in Proverbs 25:16, 17 to inculcate moderation in pleasures. Honey and milk also are put for sweet discourse (Song of Solomon 4:11).

Hood

(Hebrews tsaniph) a tiara round the head (Isaiah 3:23; R.V., pl., turbans ). Rendered diadem, Job 29:14; high priest's mitre, Zechariah 3:5; royal diadem, Isaiah 62:3.

Hoof

a cleft hoof as of neat cattle (Exodus 10:26; Ezekiel 32:13); hence also of the horse, though not cloven (Isaiah 5:28). The parting of the hoof is one of the distinctions between clean and unclean animals (Leviticus 11:3; Deuteronomy 14:7).

Hook

(1.) Hebrews hah, a ring inserted in the nostrils of animals to which a cord was fastened for the purpose of restraining them (2 Kings 19:28; Isaiah 37:28, 29; Ezekiel 29:4; 38:4). The Orientals make use of this contrivance for curbing their work-beasts...When a beast becomes unruly they have only to draw the cord on one side, which, by stopping his breath, punishes him so effectually that after a few repetitions he fails not to become quite tractable whenever he begins to feel it (Michaelis). So God's agents are never beyond his control.

(2.) Hakkah, a fish hook (Job 41:2 Hebrews Text, Job 40:25; Isaiah 19:8; Habakkuk 1:15).

(3.) Vav, a peg on which the curtains of the tabernacle were hung (Exodus 26:32).

(4.) Tsinnah, a fish-hooks (Amos 4:2).

(5.) Mazleg, flesh-hooks (1 Samuel 2:13, 14), a kind of fork with three teeth for turning the sacrifices on the fire, etc.

(6.) Mazmeroth, pruning-hooks (Isaiah 2:4; Joel 3:10).

(7.) 'Agmon (Job 41:2 Hebrews Text Job 40:26), incorrectly rendered in the Authorized Version. Properly a rush-rope for binding animals, as in Revised Version margin.

Hope

one of the three main elements of Christian character (1 Corinthians 13:13). It is joined to faith and love, and is opposed to seeing or possessing (Romans 8:24; 1 John 3:2). Hope is an essential and fundamental element of Christian life, so essential indeed, that, like faith and love, it can itself designate the essence of Christianity (1 Peter 3:15; Hebrews 10:23). In it the whole glory of the Christian vocation is centred (Ephesians 1:18; 4:4). Unbelievers are without this hope (Ephesians 2:12; 1 Thessalonians 4:13). Christ is the actual object of the believer's hope, because it is in his second coming that the hope of glory will be fulfilled (1 Timothy 1:1; Colossians 1:27; Titus 2:13). It is spoken of as lively , i.e., a living, hope, a hope not frail and perishable, but having a perennial life (1 Peter 1:3). In Romans 5:2 the hope spoken of is probably objective, i.e., the hope set before us, namely, eternal life (comp. Romans 12:12). In 1 John 3:3 the expression hope in him ought rather to be, as in the Revised Version, hope on him, i.e., a hope based on God.

Hophni

pugilist or client, one of the two sons of Eli, the high priest (1 Samuel 1:3; 2:34), who, because he was very old, resigned to them the active duties of his office. By their scandalous conduct they brought down a curse on their father's house (1 Samuel 2:22, 12-27, 27-36; 3:11-14. For their wickedness they were called sons of Belial, i.e., worthless men (1 Samuel 2:12). They both perished in the disastrous battle with the Philistines at Aphek (1 Samuel 4:11). (See PHINEHAS.)

Hophra

i.e., PHARAOH-HOPHRA (called Apries by the Greek historian Herodotus) king of Egypt (B.C. 591-572) in the time of Zedekiah, king of Judah (Jeremiah 37:5; 44:30; Ezekiel 29:6, 7).

Hor

mountain. (1.) One of the mountains of the chain of Seir or Edom, on the confines of Idumea (Numbers 20:22-29; 33:37). It was one of the stations of the Israelites in the wilderness (Numbers 33:37), which they reached in the circuitous route they were obliged to take because the Edomites refused them a passage through their territory. It was during the encampment here that Aaron died (Numbers 33:37-41. (See AARON.) The Israelites passed this mountain several times in their wanderings. It bears the modern name of Jebel Harun, and is the highest and most conspicious of the whole range. It stands about midway between the Dead Sea and the Elanitic gulf. It has two summits, in the hallow between which it is supposed that Aaron died. Others, however, suppose that this mountain is the modern Jebel Madurah, on the opposite, i.e., the western, side of the Arabah.

(2.) One of the marks of the northern boundary of Palestine (Numbers 34:7, 8). Nowhere else mentioned. Perhaps it is one of the peaks of Lebanon.

Horeb

desert or mountain of the dried-up ground, a general name for the whole mountain range of which Sinai was one of the summits (Exodus 3:1; 17:6; 33:6; Psalms 106:19 etc.). The modern name of the whole range is Jebel Musa. It is a huge mountain block, about 2 miles long by about 1 in breadth, with a very spacious plain at its north-east end, called the Er Rahah, in which the Israelites encamped for nearly a whole year. (See SINAI.)

Horem

consecrated, one of the fenced cities of Naphtali (Joshua 19:38).

Horites

cave-men, a race of Troglodytes who dwelt in the limestone caves which abounded in Edom. Their ancestor was Seir, who probably gave his name to the district where he lived. They were a branch of the Hivites (Genesis 14:6; 36:20-30; 1 Chronicles 1:38, 39). They were dispossessed by the descendants of Esau, and as a people gradually became extinct (Deuteronomy 2:12-22.

Hormah

banning; i.e., placing under a ban, or devoting to utter destruction. After the manifestation of God's anger against the Israelites, on account of their rebellion and their murmurings when the spies returned to the camp at Kadesh, in the wilderness of Paran, with an evil report of the land, they quickly repented of their conduct, and presumed to go up to the head of the mountain, seeking to enter the Promised Land, but without the presence of the Lord, without the ark of the convenant, and without Moses. The Amalekites and the Canaanites came down and smote and discomfited them even unto Hormah (Numbers 14:45). This place, or perhaps the watch-tower commanding it, was originally called Zephath (Judges 1:17), the modern Sebaiteh. Afterwards (Numbers 21:1-3 Arad, the king of the Canaanites, at the close of the wanderings, when the Israelites were a second time encamped at Kadesh, fought against them, and took some of them prisoners. But Israel vowed a vow unto the Lord utterly to destroy the cities of the Canaanites; they banned them, and hence the place was now called Hormah. But this ban was not fully executed till the time of Joshua, who finally conquered the king of this district, so that the ancient name Zephath became Hormah (Joshua 12:14; Judges 1:17).

Horn

Trumpets were at first horns perforated at the tip, used for various purposes (Joshua 6:4,5).

Flasks or vessels were made of horn (1 Samuel 16:1, 13; 1 Kings 1:39).

But the word is used also metaphorically to denote the projecting corners of the altar of burnt offerings (Exodus 27:2) and of incense (Exodus 30:2). The horns of the altar of burnt offerings were to be smeared with the blood of the slain bullock (Exodus 29:12; Leviticus 4:7-18. The criminal, when his crime was accidental, found an asylum by laying hold of the horns of the altar (1 Kings 1:50; 2:28).

The word also denotes the peak or summit of a hill (Isaiah 5:1 where the word hill is the rendering of the same Hebrew word).

This word is used metaphorically also for strength (Deuteronomy 33:17) and honour (Job 16:15; Lamentations 2:3). Horns are emblems of power, dominion, glory, and fierceness, as they are the chief means of attack and defence with the animals endowed with them (Daniel 8:5, 9; 1 Samuel 2:1; 16:1, 13; 1 Kings 1:39; 22:11; Joshua 6:4, 5; Psalms 75:5, 10; 132:17; Luke 1:69 etc.). The expression horn of salvation, applied to Christ, means a salvation of strength, or a strong Saviour (Luke 1:69). To have the horn exalted denotes prosperity and triumph (Psalms 89:17, 24). To lift up the horn is to act proudly (Zechariah 1:21).

Horns are also the symbol of royal dignity and power (Jeremiah 48:25; Zechariah 1:18; Daniel 8:24).

Hornet

Hebrews tsir'ah, stinging , (Exodus 23:28; Deuteronomy 7:20; Joshua 24:12). The word is used in these passages as referring to some means by which the Canaanites were to be driven out from before the Israelites. Some have supposed that the word is used in a metaphorical sense as the symbol of some panic which would seize the people as a terror of God (Genesis 35:5), the consternation with which God would inspire the Canaanites. In Palestine there are four species of hornets, differing from our hornets, being larger in size, and they are very abundant. They attack human beings in a very furious manner. The furious attack of a swarm of hornets drives cattle and horses to madness, and has even caused the death of the animals.

Horonaim

two caverns, a city of Moab to the south of the Arnon, built, apparently, upon an eminence, and a place of some importance (Isaiah 15:5; Jeremiah 48:3, 5, 34).

Horonite

the designation of Sanballat (Nehemiah 2:10, 19), a native of Horonaim, or of one of the two Beth-horons, the upper or the nether, mentioned in Joshua 16:3,5.

Horse

always referred to in the Bible in connection with warlike operations, except Isaiah 28:28. The war-horse is described Job 39:19-25. For a long period after their settlement in Canaan the Israelites made no use of horses, according to the prohibition, Deuteronomy 17:16. David was the first to form a force of cavalry (2 Samuel 8:4). But Solomon, from his connection with Egypt, greatly multiplied their number (1 Kings 4:26; 10:26, 29). After this, horses were freely used in Israel (1 Kings 22:4; 2 Kings 3:7; 9:21, 33; 11:16). The furniture of the horse consisted simply of a bridle (Isaiah 30:28) and a curb (Psalms 32:9).

Horse-gate

a gate in the wall of Jerusalem, at the west end of the bridge, leading from Zion to the temple (Nehemiah 3:28; Jeremiah 31:40).

Horse-leech

occurs only in Proverbs 30:15 (Hebrews 'alukah); the generic name for any blood-sucking annelid. There are various species in the marshes and pools of Palestine. That here referred to, the Hoemopis, is remarkable for the coarseness of its bite, and is therefore not used for medical purposes. They are spoken of in the East with feelings of aversion and horror, because of their propensity to fasten on the tongue and nostrils of horses when they come to drink out of the pools. The medicinal leech (Hirudo medicinalis), besides other species of leeches, are common in the waters of Syria.

Horseman

Hebrews ba'al parash, master of a horse. The horsemen mentioned Exodus 14:9 were mounted men , i.e., men who rode in chariots. The army of Pharaoh consisted of a chariot and infantry force. We find that at a later period, however, the Egyptians had cavalry (2 Chronicles 12:3). (See HORSE.)

Hosah

refuge. (1.) A place on the border of the tribe of Asher (Joshua 19:29), a little to the south of Zidon.

(2.) A Levite of the family of Merari (1 Chronicles 16:38).

Hosanna

Save now! or Save, we beseech, (Matthew 21:9). This was a customary form of acclamation at the feast of Tabernacles. (Comp. Psalms 118:25.)

Hose

(Daniel 3:21), a tunic or undergarment.

Hosea

salvation, the son of Beeri, and author of the book of prophecies bearing his name. He belonged to the kingdom of Israel. His Israelitish origin is attested by the peculiar, rough, Aramaizing diction, pointing to the northern part of Palestine; by the intimate acquaintance he evinces with the localities of Ephraim (Hosea 5:1; 6:8, 9; 12:12; 14:6etc.); by passages like Hosea 1:2where the kingdom is styled 'the land', and Hosea 7:5where the Israelitish king is designated as 'our' king. The period of his ministry (extending to some sixty years) is indicated in the superscription (Hosea 1:1, 2). He is the only prophet of Israel who has left any written prophecy.

Hosea, Prophecies of

This book stands first in order among the Minor Prophets. The probable cause of the location of Hosea may be the thoroughly national character of his oracles, their length, their earnest tone, and vivid representations. This was the longest of the prophetic books written before the Captivity. Hosea prophesied in a dark and melancholy period of Israel's history, the period of Israel's decline and fall. Their sins had brought upon them great national disasters. Their homicides and fornication, their perjury and theft, their idolatry and impiety, are censured and satirized with a faithful severity. He was a contemporary of Isaiah. The book may be divided into two parts, the first containing chapters 1-3, and symbolically representing the idolatry of Israel under imagery borrowed from the matrimonial relation. The figures of marriage and adultery are common in the Old Testament writings to represent the spiritual relations between Jehovah and the people of Israel. Here we see the apostasy of Israel and their punishment, with their future repentance, forgiveness, and restoration.

The second part, containing 4-14, is a summary of Hosea's discourses, filled with denunciations, threatenings, exhortations, promises, and revelations of mercy.

Quotations from Hosea are found in Matthew 2:15; 9:15; 12:7; Romans 9:25, 26. There are, in addition, various allusions to it in other places (Luke 23:30; Revelation 6:16 comp. Hosea 10:8; Romans 9:25, 26; 1 Peter 2:10 comp. Hosea 1:10 etc.).

As regards the style of this writer, it has been said that each verse forms a whole for itself, like one heavy toll in a funeral knell. Inversions (Hosea 7:8; 9:11, 13; 12:8), anacolutha (Hosea 9:6; 12:8etc.), ellipses (Hosea 9:4; 13:9etc.), paranomasias, and plays upon words, are very characteristic of Hosea (Hosea 8:7; 9:15; 10:5; 11:5; 12:11).

Hoshea

salvation. (1.) The original name of the son of Nun, afterwards called Joshua (Numbers 13:8, 16; Deuteronomy 32:44).

(2.) 1 Chronicles 27:20. The ruler of Ephraim in David's time.

(3.) The last king of Israel. He conspired against and slew his predecessor, Pekah (Isaiah 7:16), but did not ascend the throne till after an interregnum of warfare of eight years (2 Kings 17:1, 2). Soon after this he submitted to Shalmaneser, the Assyrian king, who a second time invaded the land to punish Hoshea, because of his withholding tribute which he had promised to pay. A second revolt brought back the Assyrian king Sargon, who besieged Samaria, and carried the ten tribes away beyond the Euphrates, B.C. 720 (2 Kings 17:5, 6; 18:9-12. No more is heard of Hoshea. He disappeared like foam upon the water (Hosea 10:7; 13:11).

Host

an entertainer (Romans 16:23); a tavern-keeper, the keeper of a caravansary (Luke 10:35).

In warfare, a troop or military force. This consisted at first only of infantry. Solomon afterwards added cavalry (1 Kings 4:26; 10:26). Every male Israelite from twenty to fifty years of age was bound by the law to bear arms when necessary (Numbers 1:3; 26:2; 2 Chronicles 25:5).

Saul was the first to form a standing army (1 Samuel 13:2; 24:2). This example was followed by David (1 Chronicles 27:1), and Solomon (1 Kings 4:26), and by the kings of Israel and Judah (2 Chronicles 17:14; 26:11; 2 Kings 11:4 etc.).

Hostage

a person delivered into the hands of another as a security for the performance of some promise, etc. (2 Kings 14:14; 2 Chronicles 25:24).

Host of heaven

The sun, moon, and stars are so designated (Genesis 2:1). When the Jews fell into idolatry they worshipped these (Deuteronomy 4:19; 2 Kings 17:16; 21:3,5; 23:5; Jeremiah 19:13; Zephaniah 1:5; Acts 7:42).

Hough

to hamstring, i.e., sever the tendon of Achilles of the hinder legs of captured horses (Joshua 11:6; 2 Samuel 8:4; 1 Chronicles 18:4), so as to render them useless.

Hour

First found in Daniel 3:6; 4:19, 33;5:5. It is the rendering of the Chaldee shaah, meaning a moment, a look. It is used in the New Testament frequently to denote some determinate season (Matthew 8:13; Luke 12:39).

With the ancient Hebrews the divisions of the day were morning, evening, and noon-day (Psalms 55:17 etc.). The Greeks, following the Babylonians, divided the day into twelve hours. The Jews, during the Captivity, learned also from the Babylonians this method of dividing time. When Judea became subject to the Romans, the Jews adopted the Roman mode of reckoning time. The night was divided into four watches (Luke 12:38; Matthew 14:25; 13:25). Frequent allusion is also made to hours (Matthew 25:13; 26:40 etc.). (See DAY.)

An hour was the twelfth part of the day, reckoning from sunrise to sunset, and consequently it perpetually varied in length.

House

Till their sojourn in Egypt the Hebrews dwelt in tents. They then for the first time inhabited cities (Genesis 47:3; Exodus 12:7; Hebrews 11:9). From the earliest times the Assyrians and the Canaanites were builders of cities. The Hebrews after the Conquest took possession of the captured cities, and seem to have followed the methods of building that had been pursued by the Canaanites. Reference is made to the stone (1 Kings 7:9; Isaiah 9:10) and marble (1 Chronicles 29:2) used in building, and to the internal wood-work of the houses (1 Kings 6:15; 7:2; 10:11, 12; 2 Chronicles 3:5; Jeremiah 22:14). Ceiled houses were such as had beams inlaid in the walls to which wainscotting was fastened (Ezra 6:4; Jeremiah 22:14; Haggai 1:4). Ivory houses had the upper parts of the walls adorned with figures in stucco with gold and ivory (1 Kings 22:39; 2 Chronicles 3:6; Psalms 45:8).

The roofs of the dwelling-houses were flat, and are often alluded to in Scripture (2 Samuel 11:2; Isaiah 22:1; Matthew 24:17). Sometimes tents or booths were erected on them (2 Samuel 16:22). They were protected by parapets or low walls (Deuteronomy 22:8). On the house-tops grass sometimes grew (Proverbs 19:13; 27:15; Psalms 129:6, 7). They were used, not only as places of recreation in the evening, but also sometimes as sleeping-places at night (1 Samuel 9:25, 26; 2 Samuel 11:2; 16:22; Daniel 4:29; Job 27:18; Proverbs 21:9), and as places of devotion (Jeremiah 32:29; 19:13).

Hukkok

decreed, a town near Zebulun, not far from Jordan, on the border of Naphtali (Joshua 19:34). (See HELKATH.)

Hul

circle, the second son of Aram (Genesis 10:23), and grandson of Shem.

Huldah

weasel, a prophetess; the wife of Shallum. She was consulted regarding the book of the law discovered by the high priest Hilkiah (2 Kings 22:14-20; 2 Chronicles 34:22-28. She resided in that part of Jerusalem called the Mishneh (A.V., the college; R.V., the second quarter ), supposed by some to be the suburb between the inner and the outer wall, the second or lower city, Akra. Miriam (Exodus 15:20) and Deborah (Judges 4:4) are the only others who bear the title of prophetess, for the word in Isaiah 8:3 means only the prophet's wife.

Humiliation of Christ

(Phil. 2:8), seen in (1) his birth (Galatians 4:4; Luke 2:7; John 1:46; Hebrews 2:9), (2) his circumstances, (3) his reputation (Isaiah 53; Matthew 26:59, 67; Psalms 22:6; Matthew 26:68), (4) his soul (Psalms 22:1; Matthew 4:1-11; Luke 22:44; Hebrews 2:17, 18; 4:15), (5) his death (Luke 23; John 19; Mark 15:24, 25), (6) and his burial (Isaiah 53:9; Matthew 27:57, 58, 60).

His humiliation was necessary (1) to execute the purpose of God (Acts 2:23, 24; Psalms 40:6-8(2) fulfil the Old Testament types and prophecies, (3) satisfy the law in the room of the guilty (Isaiah 53; Hebrews 9:12, 15), procure for them eternal redemption, (4) and to show us an example.

Humility

a prominent Christian grace (Romans 12:3; 15:17, 18; 1 Corinthians 3:5-7; 2 Corinthians 3:5; Phil. 4:11-13. It is a state of mind well pleasing to God (1 Peter 3:4); it preserves the soul in tranquillity (Psalms 69:32, 33), and makes us patient under trials (Job 1:22).

Christ has set us an example of humility (Phil. 2:6-8. We should be led thereto by a remembrance of our sins (Lamentations 3:39), and by the thought that it is the way to honour (Proverbs 16:18), and that the greatest promises are made to the humble (Psalms 147:6; Isaiah 57:15; 66:2; 1 Peter 5:5). It is a great paradox in Christianity that it makes humility the avenue to glory.

Hunting

mentioned first in Genesis 10:9 in connection with Nimrod. Esau was a cunning hunter (Genesis 25:27). Hunting was practised by the Hebrews after their settlement in the Land of Promise (Leviticus 17:15; Proverbs 12:27). The lion and other ravenous beasts were found in Palestine (1 Samuel 17:34; 2 Samuel 23:20; 1 Kings 13:24; Ezekiel 19:3-8and it must have been necessary to hunt and destroy them. Various snares and gins were used in hunting (Psalms 91:3; Amos 3:5; 2 Samuel 23:20).

War is referred to under the idea of hunting (Jeremiah 16:16; Ezekiel 32:30).

Hur

a hole, as of a viper, etc. (1.) A son of Caleb (1 Chronicles 2:19, 50; 4:1, 4; comp. 2 Chronicles 1:5).

(2.) The husband of Miriam, Moses' sister (Exodus 17:10-12. He was associated with Aaron in charge of the people when Moses was absent on Sinai (Exodus 24:14). He was probably of the tribe of Judah, and grandfather of Bezaleel (Exodus 31:2; 35:30; 1 Chronicles 2:19).

(3.) One of the five princes of Midian who were defeated and slain by the Israelites under the command of Phinehas (Numbers 31:8).

Hurai

linen-worker, one of David's heroes, a native of the valley of Mount Gaash (1 Chronicles 11:32).

Husband

i.e., the house-band, connecting and keeping together the whole family. A man when betrothed was esteemed from that time a husband (Matthew 1:16, 20; Luke 2:5). A recently married man was exempt from going to war for one year (Deuteronomy 20:7; 24:5).

Husbandman

one whose business it is to cultivate the ground. It was one of the first occupations, and was esteemed most honourable (Genesis 9:20; 26:12, 14; 37:7 etc.). All the Hebrews, except those engaged in religious services, were husbandmen. (See AGRICULTURE.)

Hushai

quick, the Archite, the king's friend (1 Chronicles 27:33). When David fled from Jerusalem, on account of the rebellion of Absalom, and had reached the summit of Olivet, he there met Hushai, whom he sent back to Jerusalem for the purpose of counteracting the influence of Ahithophel, who had joined the ranks of Absalom (2 Samuel 15:32, 37; 16:16-18. It was by his advice that Absalom refrained from immediately pursuing after David. By this delay the cause of Absalom was ruined, for it gave David time to muster his forces.

Husk

In Numbers 6:4 (Hebrews zag) it means the skin of a grape. In 2 Kings 4:42 (Hebrews tsiqlon) it means a sack for grain, as rendered in the Revised Version. In Luke 15:16 in the parable of the Prodigal Son, it designates the beans of the carob tree, or Ceratonia siliqua. From the supposition, mistaken, however, that it was on the husks of this tree that John the Baptist fed, it is called St. John's bread and locust tree. This tree is in February covered with innumerable purple-red pendent blossoms, which ripen in April and May into large crops of pods from 6 to 10 inches long, flat, brown, narrow, and bent like a horn (whence the Greek name keratia, meaning 'little horns'), with a sweetish taste when still unripe. Enormous quantities of these are gathered for sale in various towns and for exportation. They were eaten as food, though only by the poorest of the poor, in the time of our Lord. The bean is called a gerah, which is used as the name of the smallest Hebrew weight, twenty of these making a shekel.

Hymn

occurs only Ephesians 5:19 and Colossians 3:16. The verb to sing an hymn occurs Matthew 26:30 and Mark 14:26. The same Greek word is rendered to sing praises Acts 16:25 (R.V., sing hymns ) and Hebrews 2:12. The hymn which our Lord sang with his disciples at the last Supper is generally supposed to have been the latter part of the Hallel, comprehending Psalms 113-118. It was thus a name given to a number of psalms taken together and forming a devotional exercise.

The noun hymn is used only with reference to the services of the Greeks, and was distinguished from the psalm. The Greek tunes required Greek hymns. Our information regarding the hymnology of the early Christians is very limited.

Hypocrite

one who puts on a mask and feigns himself to be what he is not; a dissembler in religion. Our Lord severely rebuked the scribes and Pharisees for their hypocrisy (Matthew 6:2, 5, 16). The hypocrite's hope shall perish (Job 8:13). The Hebrew word here rendered hypocrite rather means the godless or profane, as it is rendered in Jeremiah 23:11 i.e., polluted with crimes.

Hyssop

(Hebrews 'ezob; LXX. hyssopos), first mentioned in Exodus 12:22 in connection with the institution of the Passover. We find it afterwards mentioned in Leviticus 14:4, 6, 52; Numbers 19:6, 18; Hebrews 9:19. It is spoken of as a plant springing out of the wall (1 Kings 4:33). Many conjectures have been formed as to what this plant really was. Some contend that it was a species of marjoram (origanum), six species of which are found in Palestine. Others with more probability think that it was the caper plant, the Capparis spinosa of Linnaeus. This plant grew in Egypt, in the desert of Sinai, and in Palestine. It was capable of producing a stem three or four feet in length (Matthew 27:48; Mark 15:36. Comp. John 19:29).

I

Ibhar

chosen, one of David's sons (1 Chronicles 3:6; 2 Samuel 5:15).

Ibleam

people-waster, a city assigned to Manasseh (Joshua 17:11), from which the Israelites, however, could not expel the Canaanites (Judges 1:27). It is also called Bileam (1 Chronicles 6:70). It was probably the modern Jelamah, a village 2 1/2 miles north of Jenin.

Ibzan

illustrious, the tenth judge of Israel (Judges 12:8-10. He ruled seven years.

Ice

frequently mentioned (Job 6:16; 38:29; Psalms 147:17 etc.). (See CRYSTAL.)

Ichabod

When the tidings of the disastrous defeat of the Israelites in the battle against the Philistines near to Mizpeh were carried to Shiloh, the wife of Phinehas was near to be delivered. And when she heard the tidings that the ark of God was taken, and that her father-in-law and her husband were dead, she bowed herself and travailed (1 Samuel 4:19-22. In her great distress she regarded not the women that stood by her, but named the child that was born Ichabod i.e., no glory, saying, The glory is departed from Isreal; and with that word on her lips she expired.

Iconium

the capital of ancient Lycaonia. It was first visited by Paul and Barnabas from Antioch-in-Pisidia during the apostle's first missionary journey (Acts 13:50, 51). Here they were persecuted by the Jews, and being driven from the city, they fled to Lystra. They afterwards returned to Iconium, and encouraged the church which had been founded there (Acts 14:21, 22). It was probably again visited by Paul during his third missionary journey along with Silas (Acts 18:23). It is the modern Konieh, at the foot of Mount Taurus, about 120 miles inland from the Mediterranean.

Idalah

snares(?), a city near the west border of Zebulun (Joshua 19:15). It has been identified with the modern Jeida, in the valley of Kishon.

Iddo

(1.) Timely (1 Chronicles 6:21). A Gershonite Levite.

(2.) Lovely. The son of Zechariah (1 Chronicles 27:21), the ruler of Manasseh in David's time.

(3.) Timely. The father of Ahinadab, who was one of Solomon's purveyors (1 Kings 4:14).

(4.) Lovely. A prophet of Judah who wrote the history of Rehoboam and Abijah (2 Chronicles 12:15). He has been identified with Oded (2 Chronicles 15:1).

(5.) Lovely. The father of Berachiah, and grandfather of the prophet Zechariah (Zechariah 1:1, 7). He returned from Babylon (Nehemiah 12:4).

Idol

(1.) Hebrews aven, nothingness; vanity (Isaiah 66:3; 41:29; Deuteronomy 32:21; 1 Kings 16:13; Psalms 31:6; Jeremiah 8:19 etc.).

(2.) 'Elil, a thing of naught (Psalms 97:7; Isaiah 19:3); a word of contempt, used of the gods of Noph (Ezekiel 30:13).

(3.) 'Emah, terror, in allusion to the hideous form of idols (Jeremiah 50:38).

(4.) Miphletzeth, a fright; horror (1 Kings 15:13; 2 Chronicles 15:16).

(5.) Bosheth, shame; shameful thing (Jeremiah 11:13; Hosea 9:10); as characterizing the obscenity of the worship of Baal.

(6.) Gillulim, also a word of contempt, dung; refuse (Ezekiel 16:36; 20:8; Deuteronomy 29:17 marg.).

(7.) Shikkuts, filth; impurity (Ezekiel 37:23; Nahum 3:6).

(8.) Semel, likeness; a carved image (Deuteronomy 4:16).

(9.) Tselem, a shadow (Daniel 3:1; 1 Samuel 6:5), as distinguished from the likeness, or the exact counterpart.

(10.) Temunah, similitude (Deuteronomy 4:12-19. Here Moses forbids the several forms of Gentile idolatry.

(11.) 'Atsab, a figure; from the root to fashion, to labour; denoting that idols are the result of man's labour (Isaiah 48:5; Psalms 139:24 wicked way; literally, as some translate, way of an idol ).

(12.) Tsir, a form; shape (Isaiah 45:16).

(13.) Matztzebah, a statue set up (Jeremiah 43:13); a memorial stone like that erected by Jacob (Genesis 28:18; 31:45; 35:14, 20), by Joshua (Joshua 4:9), and by Samuel (1 Samuel 7:12). It is the name given to the statues of Baal (2 Kings 3:2; 10:27).

(14.) Hammanim, sun-images. Hamman is a synonym of Baal, the sun-God of the Phoenicians (2 Chronicles 34:4, 7; 14:3, 5; Isaiah 17:8).

(15.) Maskith, device (Leviticus 26:1; Numbers 33:52). In Leviticus 26:1 the words image of stone (A.V.) denote a stone or cippus with the image of an idol, as Baal, Astarte, etc. In Ezekiel 8:12 chambers of imagery (maskith), are chambers of which the walls are painted with the figures of idols; comp. ver. 10, 11.

(16.) Pesel, a graven or carved image (Isaiah 44:10-20. It denotes also a figure cast in metal (Deuteronomy 7:25; 27:15; Isaiah 40:19; 44:10).

(17.) Massekah, a molten image (Deuteronomy 9:12; Judges 17:3, 4).

(18.) Teraphim, pl., images, family gods (penates) worshipped by Abram's kindred (Joshua 24:14). Put by Michal in David's bed (Judges 17:5; 18:14, 17, 18, 20; 1 Samuel 19:13).

Nothing can be more instructive and significant than this multiplicity and variety of words designating the instruments and inventions of idolatry.

Idolatry

image-worship or divine honour paid to any created object. Paul describes the origin of idolatry in Romans 1:21-25 men forsook God, and sank into ignorance and moral corruption (Romans 1:28).

The forms of idolatry are, (1.) Fetishism, or the worship of trees, rivers, hills, stones, etc.

(2.) Nature worship, the worship of the sun, moon, and stars, as the supposed powers of nature.

(3.) Hero worship, the worship of deceased ancestors, or of heroes.

In Scripture, idolatry is regarded as of heathen origin, and as being imported among the Hebrews through contact with heathen nations. The first allusion to idolatry is in the account of Rachel stealing her father's teraphim (Genesis 31:19), which were the relics of the worship of other gods by Laban's progenitors on the other side of the river in old time (Joshua 24:2). During their long residence in Egypt the Hebrews fell into idolatry, and it was long before they were delivered from it (Joshua 24:14; Ezekiel 20:7). Many a token of God's displeasure fell upon them because of this sin.

The idolatry learned in Egypt was probably rooted out from among the people during the forty years' wanderings; but when the Jews entered Palestine, they came into contact with the monuments and associations of the idolatry of the old Canaanitish races, and showed a constant tendency to depart from the living God and follow the idolatrous practices of those heathen nations. It was their great national sin, which was only effectually rebuked by the Babylonian exile. That exile finally purified the Jews of all idolatrous tendencies.

The first and second commandments are directed against idolatry of every form. Individuals and communities were equally amenable to the rigorous code. The individual offender was devoted to destruction (Exodus 22:20). His nearest relatives were not only bound to denounce him and deliver him up to punishment (Deuteronomy 13:20-10 but their hands were to strike the first blow when, on the evidence of two witnesses at least, he was stoned (Deuteronomy 17:2-7. To attempt to seduce others to false worship was a crime of equal enormity (Deuteronomy 13:6-10. An idolatrous nation shared the same fate. No facts are more strongly declared in the Old Testament than that the extermination of the Canaanites was the punishment of their idolatry (Exodus 34:15, 16; Deuteronomy 7; 12:29-31; 20:17), and that the calamities of the Israelites were due to the same cause (Jeremiah 2:17). A city guilty of idolatry was looked upon as a cancer in the state; it was considered to be in rebellion, and treated according to the laws of war. Its inhabitants and all their cattle were put to death. Jehovah was the theocratic King of Israel, the civil Head of the commonwealth, and therefore to an Israelite idolatry was a state offence (1 Samuel 15:23), high treason. On taking possession of the land, the Jews were commanded to destroy all traces of every kind of the existing idolatry of the Canaanites (Exodus 23:24, 32; 34:13; Deuteronomy 7:5, 25; 12:1-3.

In the New Testament the term idolatry is used to designate covetousness (Matthew 6:24; Luke 16:13; Colossians 3:5; Ephesians 5:5).

Idumaea

the Greek form of Edom (Isaiah 34:5, 6; Ezekiel 35:15; 36:5 but in R.V. Edom ). (See EDOM).

Igal

avengers. (1.) Numbers 13:7 one of the spies of the tribe of Issachar. (2.) Son of Nathan of Zobah, and one of David's warriors (2 Samuel 23:36). (3.) 1 Chronicles 3:22.

Iim

ruins. (1.) A city in the south of Judah (Joshua 15:29).

(2.) One of the stations of the Israelites in the wilderness (Numbers 33:45).

Ije-abarim

ruins of Abarim, the forty-seventh station of the Israelites in the wilderness, in the border of Moab (Numbers 33:44).

Ijon

a ruin, a city of Naphtali, captured by Ben-hadad of Syria at the instance of Asa (1 Kings 15:20), and afterwards by Tiglath-pileser of Assyria (2 Kings 15:29) in the reign of Pekah; now el-Khiam.

Ilai

an Ahohite, one of David's chief warriors (1 Chronicles 11:29); called also Zalmon (2 Samuel 23:28).

Illyricum

a country to the north-west of Macedonia, on the eastern shores of the Adriatic, now almost wholly comprehended in Dalmatia, a name formerly given to the southern part of Illyricum (2 Timothy 4:10). It was traversed by Paul in his third missionary journey (Romans 15:19). It was the farthest district he had reached in preaching the gospel of Christ. This reference to Illyricum is in harmony with Acts 20:2 inasmuch as the apostle's journey over the parts of Macedonia would bring him to the borders of Illyricum.

Imagery

only in the phrase chambers of his imagery (Ezekiel 8:12). (See CHAMBER.)

Imla

replenisher, the father of Micaiah the prophet (2 Chronicles 18:7,8).

Immanuel

God with us. In the Old Testament it occurs only in Isaiah 7:14 and Isaiah 8:8. Most Christian interpreters have regarded these words as directly and exclusively a prophecy of our Saviour, an interpretation borne out by the words of the evangelist Matthew (Matthew 1:23).

Immer

talkative. (1.) The head of the sixteenth priestly order (1 Chronicles 24:14). (2.) Jeremiah 20:1. (3.) Ezra 2:37; Nehemiah 7:40. (4.) Ezra 2:59; Nehemiah 7:61. (5.) The father of Zadok (Nehemiah 3:29).

Immortality

perpetuity of existence. The doctrine of immortality is taught in the Old Testament. It is plainly implied in the writings of Moses (Genesis 5:22, 24; 25:8; 37:35; 47:9; 49:29 comp. Hebrews 11:13-16; Exodus 3:6 comp. Matthew 22:23). It is more clearly and fully taught in the later books (Isaiah 14:9; Psalms 17:15; 49:15; 73:24). It was thus a doctrine obviously well known to the Jews.

With the full revelation of the gospel this doctrine was brought to light (2 Timothy 1:10; 1 Corinthians 15; 2 Corinthians 5:1-6; 1 Thessalonians 4:13-18.

Imputation

is used to designate any action or word or thing as reckoned to a person. Thus in doctrinal language (1) the sin of Adam is imputed to all his descendants, i.e., it is reckoned as theirs, and they are dealt with therefore as guilty; (2) the righteousness of Christ is imputed to them that believe in him, or so attributed to them as to be considered their own; and (3) our sins are imputed to Christ, i.e., he assumed our law-place, undertook to answer the demands of justice for our sins. In all these cases the nature of imputation is the same (Romans 5:12-19; comp. Philemon 1:18, 19).

Incarnation

that act of grace whereby Christ took our human nature into union with his Divine Person, became man. Christ is both God and man. Human attributes and actions are predicated of him, and he of whom they are predicated is God. A Divine Person was united to a human nature (Acts 20:28; Romans 8:32; 1 Corinthians 2:8; Hebrews 2:11-14; 1 Timothy 3:16; Galatians 4:4 etc.). The union is hypostatical, i.e., is personal; the two natures are not mixed or confounded, and it is perpetual.

Incense

a fragrant composition prepared by the art of the apothecary. It consisted of four ingredients beaten small (Exodus 30:34-36. That which was not thus prepared was called strange incense (Exodus 30:9). It was offered along with every meat-offering; and besides was daily offered on the golden altar in the holy place, and on the great day of atonement was burnt by the high priest in the holy of holies (Exodus 30:7, 8). It was the symbol of prayer (Psalms 141:1,2; Revelation 5:8; 8:3, 4).

India

occurs only in Esther 1:1 and Esther 8:9where the extent of the dominion of the Persian king is described. The country so designated here is not the peninsula of Hindustan, but the country surrounding the Indus, the Punjab. The people and the products of India were well known to the Jews, who seem to have carried on an active trade with that country (Ezekiel 27:15, 24).

Inkhorn

The Hebrew word so rendered means simply a round vessel or cup for containing ink, which was generally worn by writers in the girdle (Ezekiel 9:2, 3,11). The word inkhorn was used by the translators, because in former times in this country horns were used for containing ink.

Inn

in the modern sense, unknown in the East. The khans or caravanserais, which correspond to the European inn, are not alluded to in the Old Testament. The inn mentioned in Exodus 4:24 was just the halting-place of the caravan. In later times khans were erected for the accommodation of travellers. In Luke 2:7 the word there so rendered denotes a place for loosing the beasts of their burdens. It is rendered guest-chamber in Mark 14:14 and Luke 22:11. In Luke 10:34 the word so rendered is different. That inn had an inn-keeper, who attended to the wants of travellers.

Inspiration

that extraordinary or supernatural divine influence vouchsafed to those who wrote the Holy Scriptures, rendering their writings infallible. All scripture is given by inspiration of God (R.V., Every scripture inspired of God ), 2 Timothy 3:16. This is true of all the sacred writings, not in the sense of their being works of genius or of supernatural insight, but as theopneustic, i.e., breathed into by God in such a sense that the writers were supernaturally guided to express exactly what God intended them to express as a revelation of his mind and will. The testimony of the sacred writers themselves abundantly demonstrates this truth; and if they are infallible as teachers of doctrine, then the doctrine of plenary inspiration must be accepted. There are no errors in the Bible as it came from God, none have been proved to exist. Difficulties and phenomena we cannot explain are not errors. All these books of the Old and New Testaments are inspired. We do not say that they contain, but that they are, the Word of God. The gift of inspiration rendered the writers the organs of God, for the infallible communication of his mind and will, in the very manner and words in which it was originally given.

As to the nature of inspiration we have no information. This only we know, it rendered the writers infallible. They were all equally inspired, and are all equally infallible. The inspiration of the sacred writers did not change their characters. They retained all their individual peculiarities as thinkers or writers. (See BIBLE; WORD OF GOD.)

Intercession of Christ

Christ's priestly office consists of these two parts, (1) the offering up of himself as a sacrifice, and (2) making continual intercession for us.

When on earth he made intercession for his people (Luke 23:34; John 17:20; Hebrews 5:7); but now he exercises this function of his priesthood in heaven, where he is said to appear in the presence of God for us (Hebrews 9:12,24).

His advocacy with the Father for his people rests on the basis of his own all-perfect sacrifice. Thus he pleads for and obtains the fulfilment of all the promises of the everlasting covenant (1 John 2:1; John 17:24; Hebrews 7:25). He can be touched with the feeling of our infirmities, and is both a merciful and a faithful high priest (Hebrews 2:17, 18; 4:15, 16). This intercession is an essential part of his mediatorial work. Through him we have access to the Father (John 14:6; Ephesians 2:18; 3:12). The communion of his people with the Father will ever be sustained through him as mediatorial Priest (Psalms 110:4; Revelation 7:17).

Intercession of the Spirit

(Romans 8:26, 27; John 14:26). Christ is a royal Priest (Zechariah 6:13). From the same throne, as King, he dispenses his Spirit to all the objects of his care, while as Priest he intercedes for them. The Spirit acts for him, taking only of his things. They both act with one consent, Christ as principal, the Spirit as his agent. Christ intercedes for us, without us, as our advocate in heaven, according to the provisions of the everlasting covenant. The Holy Spirit works upon our minds and hearts, enlightening and quickening, and thus determining our desires 'according to the will of God,' as our advocate within us. The work of the one is complementary to that of the other, and together they form a complete whole. , Hodge's Outlines of Theology.

Iphedeiah

set free by Jehovah, a chief of the tribe of Benjamin (1 Chronicles 8:25).

Ira

citizen; wakeful. (1.) A Tekoite, one of David's thirty warriors (2 Samuel 23:26).

(2.) An Ithrite, also one of David's heroes (2 Samuel 23:38).

(3.) A Jairite and priest, a royal chaplain (2 Samuel 20:26) or confidential adviser (comp. 2 Samuel 8:18; 1 Chronicles 18:17).

Irad

runner; wild ass, one of the antediluvian patriarchs, the father of Mehujael (Genesis 4:18), and grandson of Cain.

Iram

citizen, chief of an Edomite tribe in Mount Seir (Genesis 36:43).

Irha-heres

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

Iron

Tubal-Cain is the first-mentioned worker in iron (Genesis 4:22). The Egyptians wrought it at Sinai before the Exodus. David prepared it in great abundance for the temple (1 Chronicles 22:3; 29:7). The merchants of Dan and Javan brought it to the market of Tyre (Ezekiel 27:19). Various instruments are mentioned as made of iron (Deuteronomy 27:5; 19:5; Joshua 17:16, 18; 1 Samuel 17:7; 2 Samuel 12:31; 2 Kings 6:5, 6; 1 Chronicles 22:3; Isaiah 10:34).

Figuratively, a yoke of iron (Deuteronomy 28:48) denotes hard service; a rod of iron (Psalms 2:9), a stern government; a pillar of iron (Jeremiah 1:18), a strong support; a furnace of iron (Deuteronomy 4:20), severe labour; a bar of iron (Job 40:18), strength; fetters of iron (Psalms 107:10), affliction; giving silver for iron (Isaiah 60:17), prosperity.

Irrigation

As streams were few in Palestine, water was generally stored up in winter in reservoirs, and distributed through gardens in numerous rills, which could easily be turned or diverted by the foot (Deuteronomy 11:10).

For purposes of irrigation, water was raised from streams or pools by water-wheels, or by a shaduf, commonly used on the banks of the Nile to the present day.

Isaac

laughter. (1) Israel, or the kingdom of the ten tribes (Amos 7:9, 16).

(2.) The only son of Abraham by Sarah. He was the longest lived of the three patriarchs (Genesis 21:1-3. He was circumcised when eight days old (4-7); and when he was probably two years old a great feast was held in connection with his being weaned.

The next memorable event in his life is that connected with the command of God given to Abraham to offer him up as a sacrifice on a mountain in the land of Moriah (Genesis 22). (See ABRAHAM.) When he was forty years of age Rebekah was chosen for his wife (Genesis 24). After the death and burial of his father he took up his residence at Beer-lahai-roi (Genesis 25:7-11, where his two sons, Esau and Jacob, were born (21-26), the former of whom seems to have been his favourite son (27,28).

In consequence of a famine (Genesis 26:1) Isaac went to Gerar, where he practised deception as to his relation to Rebekah, imitating the conduct of his father in Egypt (Genesis 12:12-20and in Gerar (Genesis 20:2). The Philistine king rebuked him for his prevarication.

After sojourning for some time in the land of the Philistines, he returned to Beersheba, where God gave him fresh assurance of covenant blessing, and where Abimelech entered into a covenant of peace with him.

The next chief event in his life was the blessing of his sons (Genesis 27:1). He died at Mamre, being old and full of days (Genesis 35:27-29, one hundred and eighty years old, and was buried in the cave of Machpelah.

In the New Testament reference is made to his having been offered up by his father (Hebrews 11:17; James 2:21), and to his blessing his sons (Hebrews 11:20). As the child of promise, he is contrasted with Ishmael (Romans 9:7, 10; Galatians 4:28; Hebrews 11:18).

Isaac is at once a counterpart of his father in simple devoutness and purity of life, and a contrast in his passive weakness of character, which in part, at least, may have sprung from his relations to his mother and wife. After the expulsion of Ishmael and Hagar, Isaac had no competitor, and grew up in the shade of Sarah's tent, moulded into feminine softness by habitual submission to her strong, loving will. His life was so quiet and uneventful that it was spent within the circle of a few miles; so guileless that he let Jacob overreach him rather than disbelieve his assurance; so tender that his mother's death was the poignant sorrow of years; so patient and gentle that peace with his neighbours was dearer than even such a coveted possession as a well of living water dug by his own men; so grandly obedient that he put his life at his father's disposal; so firm in his reliance on God that his greatest concern through life was to honour the divine promise given to his race. , Geikie's Hours, etc.

Isaiah

(Hebrews Yesh'yahu, i.e., the salvation of Jehovah ). (1.) The son of Amoz (Isaiah 1:1; 2:1), who was apparently a man of humble rank. His wife was called the prophetess (Isaiah 8:3), either because she was endowed with the prophetic gift, like Deborah (Judges 4:4) and Huldah (2 Kings 22:14-20or simply because she was the wife of the prophet (Isaiah 38:1). He had two sons, who bore symbolical names.

He exercised the functions of his office during the reigns of Uzziah (or Azariah), Jotham, Ahaz, and Hezekiah (Isaiah 1:1). Uzziah reigned fifty-two years (B.C. 810-759), and Isaiah must have begun his career a few years before Uzziah's death, probably B.C. 762. He lived till the fourteenth year of Hezekiah, and in all likelihood outlived that monarch (who died B.C. 698), and may have been contemporary for some years with Manasseh. Thus Isaiah may have prophesied for the long period of at least sixty-four years.

His first call to the prophetical office is not recorded. A second call came to him in the year that King Uzziah died (Isaiah 6:1). He exercised his ministry in a spirit of uncompromising firmness and boldness in regard to all that bore on the interests of religion. He conceals nothing and keeps nothing back from fear of man. He was also noted for his spirituality and for his deep-toned reverence toward the holy One of Israel.

In early youth Isaiah must have been moved by the invasion of Israel by the Assyrian monarch Pul (q.v.), 2 Kings 15:19; and again, twenty years later, when he had already entered on his office, by the invasion of Tiglath-pileser and his career of conquest. Ahaz, king of Judah, at this crisis refused to co-operate with the kings of Israel and Syria in opposition to the Assyrians, and was on that account attacked and defeated by Rezin of Damascus and Pekah of Samaria (2 Kings 16:5; 2 Chronicles 28:5, 6). Ahaz, thus humbled, sided with Assyria, and sought the aid of Tiglath-pileser against Israel and Syria. The consequence was that Rezin and Pekah were conquered and many of the people carried captive to Assyria (2 Kings 15:29; 16:9; 1 Chronicles 5:26). Soon after this Shalmaneser determined wholly to subdue the kingdom of Israel. Samaria was taken and destroyed (B.C. 722). So long as Ahaz reigned, the kingdom of Judah was unmolested by the Assyrian power; but on his accession to the throne, Hezekiah (B.C. 726), who rebelled against the king of Assyria (2 Kings 18:7), in which he was encouraged by Isaiah, who exhorted the people to place all their dependence on Jehovah (Isaiah 10:24; 37:6), entered into an alliance with the king of Egypt (Isaiah 30:2-4. This led the king of Assyria to threaten the king of Judah, and at length to invade the land. Sennacherib (B.C. 701) led a powerful army into Palestine. Hezekiah was reduced to despair, and submitted to the Assyrians (2 Kings 18:14-16. But after a brief interval war broke out again, and again Sennacherib (q.v.) led an army into Palestine, one detachment of which threatened Jerusalem (Isaiah 36:2-22; 37:8). Isaiah on that occasion encouraged Hezekiah to resist the Assyrians (Isaiah 37:1-7, whereupon Sennacherib sent a threatening letter to Hezekiah, which he spread before the Lord (Isaiah 37:14). The judgement of God now fell on the Assyrian host. Like Xerxes in Greece, Sennacherib never recovered from the shock of the disaster in Judah. He made no more expeditions against either Southern Palestine or Egypt. The remaining years of Hezekiah's reign were peaceful (2 Chronicles 32:23, 27-29. Isaiah probably lived to its close, and possibly into the reign of Manasseh, but the time and manner of his death are unknown. There is a tradition that he suffered martyrdom in the heathen reaction in the time of Manasseh (q.v.).

(2.) One of the heads of the singers in the time of David (1 Chronicles 25:3,15 Jeshaiah ).

(3.) A Levite (1 Chronicles 26:25). (4.) Ezra 8:7. (5.) Nehemiah 11:7.

Isaiah, The Book of

consists of prophecies delivered (Isaiah 1) in the reign of Uzziah (1-5), (2) of Jotham (6), (3) Ahaz (Isaiah 7:1 through Isaiah 14:28), (4) the first half of Hezekiah's reign (Isaiah 14:28 through chapter 35), (5) the second half of Hezekiah's reign (Isaiah 36:1 through chapter 66). Thus, counting from the fourth year before Uzziah's death (B.C. 762) to the last year of Hezekiah (B.C. 698), Isaiah's ministry extended over a period of sixty-four years. He may, however, have survived Hezekiah, and may have perished in the way indicated above.

The book, as a whole, has been divided into three main parts: (1.) The first thirty-five chapters, almost wholly prophetic, Israel's enemy Assyria, present the Messiah as a mighty Ruler and King. (2.) Four chapters are historical (36-39), relating to the times of Hezekiah. (3.) Prophetical (40-66), Israel's enemy Babylon, describing the Messiah as a suffering victim, meek and lowly.

The genuineness of the section Isaiah 40-66 has been keenly opposed by able critics. They assert that it must be the production of a deutero-Isaiah, who lived toward the close of the Babylonian captivity. This theory was originated by Koppe, a German writer at the close of the last century. There are other portions of the book also (e.g., ch. 13; 24-27; and certain verses in ch. 14 and 21) which they attribute to some other prophet than Isaiah. Thus they say that some five or seven, or even more, unknown prophets had a hand in the production of this book. The considerations which have led to such a result are various: (1.) They cannot, as some say, conceive it possible that Isaiah, living in B.C. 700, could foretell the appearance and the exploits of a prince called Cyrus, who would set the Jews free from captivity one hundred and seventy years after. (2.) It is alleged that the prophet takes the time of the Captivity as his standpoint, and speaks of it as then present; and (3) that there is such a difference between the style and language of the closing section (40-66) and those of the preceding chapters as to necessitate a different authorship, and lead to the conclusion that there were at least two Isaiahs. But even granting the fact of a great diversity of style and language, this will not necessitate the conclusion attempted to be drawn from it. The diversity of subjects treated of and the peculiarities of the prophet's position at the time the prophecies were uttered will sufficiently account for this.

The arguments in favour of the unity of the book are quite conclusive. When the LXX. version was made (about B.C. 250) the entire contents of the book were ascribed to Isaiah, the son of Amoz. It is not called in question, moreover, that in the time of our Lord the book existed in the form in which we now have it. Many prophecies in the disputed portions are quoted in the New Testament as the words of Isaiah (Matthew 3:3; Luke 3:4-6; 4:16-41; John 12:38; Acts 8:28; Romans 10:16-21. Universal and persistent tradition has ascribed the whole book to one author.

Besides this, the internal evidence, the similarity in the language and style, in the thoughts and images and rhetorical ornaments, all points to the same conclusion; and its local colouring and allusions show that it is obviously of Palestinian origin. The theory therefore of a double authorship of the book, much less of a manifold authorship, cannot be maintained. The book, with all the diversity of its contents, is one, and is, we believe, the production of the great prophet whose name it bears.

Iscah

spy, the daughter of Haran and sister of Milcah and Lot (Genesis 11:29, 31).

Iscariot

(See JUDAS.)

Ishbak

leaving, one of Abraham's sons by Keturah (Genesis 25:2).

Ishbi-benob

my seat at Nob, one of the Rephaim, whose spear was three hundred shekels in weight. He was slain by Abishai (2 Samuel 21:16, 17).

Ish-bosheth

man of shame or humiliation, the youngest of Saul's four sons, and the only one who survived him (2 Samuel 2-4). His name was originally Eshbaal (1 Chronicles 8:33; 9:39). He was about forty years of age when his father and three brothers fell at the battle of Gilboa. Through the influence of Abner, Saul's cousin, he was acknowledged as successor to the throne of Saul, and ruled over all Israel, except the tribe of Judah (over whom David was king), for two years, having Mahanaim, on the east of Jordan, as his capital (2 Samuel 2:9). After a troubled and uncertain reign he was murdered by his guard, who stabbed him while he was asleep on his couch at mid-day (2 Samuel 4:5-7; and having cut off his head, presented it to David, who sternly rebuked them for this cold-blooded murder, and ordered them to be immediately executed (9-12).

Ishi

my husband, a symbolical name used in Hosea 2:16 (See BAALI.)

Ishmael

God hears. (1.) Abraham's eldest son, by Hagar the concubine (Genesis 16:15; 17:23). He was born at Mamre, when Abraham was eighty-six years of age, eleven years after his arrival in Canaan (Genesis 16:3; 21:5). At the age of thirteen he was circumcised (Genesis 17:25). He grew up a true child of the desert, wild and wayward. On the occasion of the weaning of Isaac his rude and wayward spirit broke out in expressions of insult and mockery (Genesis 21:9, 10); and Sarah, discovering this, said to Abraham, Expel this slave and her son. Influenced by a divine admonition, Abraham dismissed Hagar and her son with no more than a skin of water and some bread. The narrative describing this act is one of the most beautiful and touching incidents of patriarchal life (Genesis 21:14-16. (See HAGAR.)

Ishmael settled in the land of Paran, a region lying between Canaan and the mountains of Sinai; and God was with him, and he became a great archer (Genesis 21:9-21. He became a great desert chief, but of his history little is recorded. He was about ninety years of age when his father Abraham died, in connection with whose burial he once more for a moment reappears. On this occasion the two brothers met after being long separated. Isaac with his hundreds of household slaves, Ishmael with his troops of wild retainers and half-savage allies, in all the state of a Bedouin prince, gathered before the cave of Machpelah, in the midst of the men of Heth, to pay the last duties to the 'father of the faithful,' would make a notable subject for an artist (Genesis 25:9). Of the after events of his life but little is known. He died at the age of one hundred and thirty-seven years, but where and when are unknown (Genesis 25:17). He had twelve sons, who became the founders of so many Arab tribes or colonies, the Ishmaelites, who spread over the wide desert spaces of Northern Arabia from the Red Sea to the Euphrates (Genesis 37:25, 27, 28; 39:1), their hand against every man, and every man's hand against them.

(2.) The son of Nethaniah, of the seed royal (Jeremiah 40:8, 15). He plotted against Gedaliah, and treacherously put him and others to death. He carried off many captives, and departed to go over to the Ammonites.

Ishmaiah

heard by Jehovah. (1.) A Gibeonite who joined David at Ziklag, a hero among the thirty and over the thirty (1 Chronicles 12:4).

(2.) Son of Obadiah, and viceroy of Zebulun under David and Solomon (1 Chronicles 27:19).

Ishmeelites

(Genesis 37:28; 39:1 A.V.) should be Ishmaelites, as in the Revised Version.

Ishtob

man of Tob, one of the small Syrian kingdoms which together constituted Aram (2 Samuel 10:6,8).

Island

(Hebrews 'i, dry land, as opposed to water) occurs in its usual signification (Isaiah 42:4, 10, 12, 15 comp. Jeremiah 47:4), but more frequently simply denotes a maritime region or sea-coast (Isaiah 20:6 R.V., coastland; Isaiah 23:2, 6; Jeremiah 2:10; Ezekiel 27:6, 7). (See CHITTIM.) The shores of the Mediterranean are called the islands of the sea (Isaiah 11:11), or the isles of the Gentiles (Genesis 10:5), and sometimes simply isles (Psalms 72:10); Ezekiel 26:15, 18; 27:3, 35; Daniel 11:18).

Israel

the name conferred on Jacob after the great prayer-struggle at Peniel (Genesis 32:28), because as a prince he had power with God and prevailed. (See JACOB.) This is the common name given to Jacob's descendants. The whole people of the twelve tribes are called Israelites, the children of Israel (Joshua 3:17; 7:25; Judges 8:27; Jeremiah 3:21), and the house of Israel (Exodus 16:31; 40:38).

This name Israel is sometimes used emphatically for the true Israel (Psalms 73:1: Isaiah 45:17; 49:3; John 1:47; Romans 9:6; 11:26).

After the death of Saul the ten tribes arrogated to themselves this name, as if they were the whole nation (2 Samuel 2:9, 10, 17, 28; 3:10, 17; 19:40-43and the kings of the ten tribes were called kings of Israel, while the kings of the two tribes were called kings of Judah.

After the Exile the name Israel was assumed as designating the entire nation.

Israel, Kingdom of

(B.C. 975-B.C. 722). Soon after the death of Solomon, Ahijah's prophecy (1 Kings 11:31-35 was fulfilled, and the kingdom was rent in twain. Rehoboam, the son and successor of Solomon, was scarcely seated on his throne when the old jealousies between Judah and the other tribes broke out anew, and Jeroboam was sent for from Egypt by the malcontents (1 Kings 12:2, 3). Rehoboam insolently refused to lighten the burdensome taxation and services which his father had imposed on his subjects (1 Kings 12:4), and the rebellion became complete. Ephraim and all Israel raised the old cry, Every man to his tents, O Israel (2 Samuel 20:1). Rehoboam fled to Jerusalem (1 Kings 12:1-18; 2 Chronicles 10), and Jeroboam was proclaimed king over all Israel at Shechem, Judah and Benjamin remaining faithful to Solomon's son. War, with varying success, was carried on between the two kingdoms for about sixty years, till Jehoshaphat entered into an alliance with the house of Ahab.

Extent of the kingdom. In the time of Solomon the area of Palestine, excluding the Phoenician territories on the shore of the Mediterranean, did not much exceed 13,000 square miles. The kingdom of Israel comprehended about 9,375 square miles. Shechem was the first capital of this kingdom (1 Kings 12:25), afterwards Tirza (1 Kings 14:17). Samaria was subsequently chosen as the capital (1 Kings 16:24), and continued to be so till the destruction of the kingdom by the Assyrians (2 Kings 17:5). During the siege of Samaria (which lasted for three years) by the Assyrians, Shalmaneser died and was succeeded by Sargon, who himself thus records the capture of that city: Samaria I looked at, I captured; 27,280 men who dwelt in it I carried away (2 Kings 17:6) into Assyria. Thus after a duration of two hundred and fifty-three years the kingdom of the ten tribes came to an end. They were scattered throughout the East. (See CAPTIVITY.)

Judah held its ground against Assyria for yet one hundred and twenty-three years, and became the rallying-point of the dispersed of every tribe, and eventually gave its name to the whole race. Those of the people who in the last struggle escaped into the territories of Judah or other neighbouring countries naturally looked to Judah as the head and home of their race. And when Judah itself was carried off to Babylon, many of the exiled Israelites joined them from Assyria, and swelled that immense population which made Babylonia a second Palestine.

After the deportation of the ten tribes, the deserted land was colonized by various eastern tribes, whom the king of Assyria sent thither (Ezra 4:2, 10; 2 Kings 17:24-29. (See KINGS.)

In contrast with the kingdom of Judah is that of Israel. (1.) There was no fixed capital and no religious centre. (2.) The army was often insubordinate. (3.) The succession was constantly interrupted, so that out of nineteen kings there were no less than nine dynasties, each ushered in by a revolution. (4.) The authorized priests left the kingdom in a body, and the priesthood established by Jeroboam had no divine sanction and no promise; it was corrupt at its very source. (Maclean's O. T. Hist.)

Issachar

hired (Genesis 30:18). God hath given me, said Leah, my hire (Hebrews sekhari)...and she called his name Issachar. He was Jacob's ninth son, and was born in Padan-aram (comp. Genesis 28:2). He had four sons at the going down into Egypt (Genesis 46:13; Numbers 26:23, 25).

Issachar, Tribe of, during the journey through the wilderness, along with Judah and Zebulun (Numbers 2:5), marched on the east of the tabernacle. This tribe contained 54,400 fighting men when the census was taken at Sinai. After the entrance into the Promised Land, this tribe was one of the six which stood on Gerizim during the ceremony of the blessing and cursing (Deuteronomy 27:12). The allotment of Issachar is described in Joshua 19:17-23. It included the plain of Esdraelon (=Jezreel), which was and still is the richest portion of Palestine (Deuteronomy 33:18, 19; 1 Chronicles 12:40).

The prophetic blessing pronounced by Jacob on Issachar corresponds with that of Moses (Genesis 49:14, 15; comp. Deuteronomy 33:18, 19).

Italian band

the name of the Roman cohort to which Cornelius belonged (Acts 10:1), so called probably because it consisted of men recruited in Italy.

Italy

Acts 18:2; 27:1, 6; Hebrews 13:24), like most geographical names, was differently used at different periods of history. As the power of Rome advanced, nations were successively conquered and added to it till it came to designate the whole country to the south of the Alps. There was constant intercourse between Palestine and Italy in the time of the Romans.

Ithamar

palm isle, the fourth and youngest son of Aaron (1 Chronicles 6:3). He was consecrated to the priesthood along with his brothers (Exodus 6:23); and after the death of Nadab and Abihu, he and Eleazar alone discharged the functions of that office (Leviticus 10:6, 12; Numbers 3:4). He and his family occupied the position of common priest till the high priesthood passed into his family in the person of Eli (1 Kings 2:27), the reasons for which are not recorded. (See ZADOK.)

Ithrite

two of David's warriors so designated (2 Samuel 23:38; 1 Chronicles 11:40).

Ittai

near; timely; or, with the Lord. (1.) A Benjamite, one of David's thirty heroes (2 Samuel 23:29).

(2.) A native of Gath, a Philistine, who had apparently the command of the six hundred heroes who formed David's band during his wanderings (2 Samuel 15:19-22; comp. 1 Samuel 23:13; 27:2; 30:9, 10). He is afterwards with David at Mahanaim, holding in the army equal rank with Joab and Abishai (2 Samuel 18:2, 5, 12). He then passes from view.

Ituraea

a district in the north-east of Palestine, forming, along with the adjacent territory of Trachonitis, the tetrarchy of Philip (Luke 3:1). The present Jedur comprehends the chief part of Ituraea. It is bounded on the east by Trachonitis, on the south by Gaulanitis, on the west by Hermon, and on the north by the plain of Damascus.

Ivah

overturning, a city of the Assyrians, whence colonists were brought to Samaria (2 Kings 18:34; 19:13). It lay on the Euphrates, between Sepharvaim and Henah, and is supposed by some to have been the Ahava of Ezra (Ezra 8:15).

Ivory

(Hebrews pl. shenhabbim, the tusks of elephants ) was early used in decorations by the Egyptians, and a great trade in it was carried on by the Assyrians (Ezekiel 27:6; Revelation 18:12). It was used by the Phoenicians to ornament the box-wood rowing-benches of their galleys, and Hiram's skilled workmen made Solomon's throne of ivory (1 Kings 10:18). It was brought by the caravans of Dedan (Isaiah 21:13), and from the East Indies by the navy of Tarshish (1 Kings 10:22). Many specimens of ancient Egyptian and Assyrian ivory-work have been preserved. The word habbim is derived from the Sanscrit ibhas, meaning elephant, preceded by the Hebrew article (ha); and hence it is argued that Ophir, from which it and the other articles mentioned in 1 Kings 10:22 were brought, was in India.

Izhar

oil, one of the sons of Kohath, and grandson of Levi (Exodus 6:18, 21; Numbers 16:1).

Izrahite

the designation of one of David's officers (1 Chronicles 27:8).

J

Jaakan

he twists, one of the sons of Ezer, the son of Seir the Horite (1 Chronicles 1:42).

Jaakobah

heel-catcher, a form of the name Jacob, one of the descendants of Simeon (1 Chronicles 4:36).

Jaala

a wild she-goat, one of the Nethinim, whose descendants returned from the Captivity (Nehemiah 7:58).

Jaalam

concealer, the second of Esau's three sons by Aholibamah (Genesis 36:5, 14).

Jaanai

mourner, one of the chief Gadites (1 Chronicles 5:12).

Jaare-oregim

forests of the weavers, a Bethlehemite (2 Samuel 21:19), and the father of Elhanan, who slew Goliath. In 1 Chronicles 20:5 called JAIR.

Jaasau

fabricator, an Israelite who renounced his Gentile wife after the Return (Ezra 10:37).

Jaasiel

made by God, one of David's body-guard, the son of Abner (1 Chronicles 27:21), called Jasiel in 1 Chronicles 11:47.

Jaaz-aniah

heard by Jehovah. (1.) The son of Jeremiah, and one of the chief Rechabites (Jeremiah 35:3).

(2.) The son of Shaphan (Ezekiel 8:11).

(3.) The son of Azur, one of the twenty-five men seen by Ezekiel (Ezekiel 11:1) at the east gate of the temple.

(4.) A Maachathite (2 Kings 25:23; Jeremiah 40:8; 42:1). He is also called Azariah (Jeremiah 43:2).

Jaazer

he (God) helps, a city of the Amorites on the east of Jordan, and assigned, with neighbouring places in Gilead, to Gad (Numbers 32:1, 35; Joshua 13:25). It was allotted to the Merarite Levites (Joshua 21:39). In David's time it was occupied by the Hebronites, i.e., the descendants of Kohath (1 Chronicles 26:31). It is mentioned in the burdens proclaimed over Moab (Isaiah 16:8, 9; Jeremiah 48:32). Its site is marked by the modern ruin called Sar or Seir, about 10 miles west of Amman, and 12 from Heshbon. The vineyards that once covered the hill-sides are gone; and the wild Bedawin from the eastern desert make cultivation of any kind impossible.

Jaaziah

comforted by Jehovah, a descendant of Merari the Levite (1 Chronicles 24:26,27).

Jaaziel

comforted by God, a Levitical musician (1 Chronicles 15:18).

Jabal

a stream, a descendant of Cain, and brother of Jubal; the father of such as dwell in tents and have cattle (Genesis 4:20). This description indicates that he led a wandering life.

Jabbok

a pouring out, or a wrestling, one of the streams on the east of Jordan, into which it falls about midway between the Sea of Galilee and the Dead Sea, or about 45 miles below the Sea of Galilee. It rises on the eastern side of the mountains of Gilead, and runs a course of about 65 miles in a wild and deep ravine. It was the boundary between the territory of the Ammonites and that of Og, king of Bashan (Joshua 12:1-5; Numbers 21:24); also between the tribe of Reuben and the half tribe of Manasseh (Numbers 21:24; Deuteronomy 3:16). In its course westward across the plains it passes more than once underground. The scenery along its banks is probably the most picturesque in Palestine; and the ruins of town and village and fortress which stud the surrounding mountain-side render the country as interesting as it is beautiful. This river is now called the Zerka, or blue river.

Jabesh

dry. (1.) For Jabesh-Gilead (1 Samuel 11:3,9,10).

(2.) The father of Shallum (2 Kings 15:10, 13, 14), who usurped the throne of Israel on the death of Zachariah.

Jabesh-Gilead

a town on the east of Jordan, on the top of one of the green hills of Gilead, within the limits of the half tribe of Manasseh, and in full view of Beth-shan. It is first mentioned in connection with the vengeance taken on its inhabitants because they had refused to come up to Mizpeh to take part with Israel against the tribe of Benjamin (Judges 21:8-14. After the battles at Gibeah, that tribe was almost extinguished, only six hundred men remaining. An expedition went against Jabesh-Gilead, the whole of whose inhabitants were put to the sword, except four hundred maidens, whom they brought as prisoners and sent to proclaim peace to the Benjamites who had fled to the crag Rimmon. These captives were given to them as wives, that the tribe might be saved from extinction (Judges 21).

This city was afterwards taken by Nahash, king of the Ammonites, but was delivered by Saul, the newly-elected king of Israel. In gratitude for this deliverance, forty years after this, the men of Jabesh-Gilead took down the bodies of Saul and of his three sons from the walls of Beth-shan, and after burning them, buried the bones under a tree near the city (1 Samuel 31:11-13. David thanked them for this act of piety (2 Samuel 2:4-6and afterwards transferred the remains to the royal sepulchre (2 Samuel 21:14). It is identified with the ruins of ed-Deir, about 6 miles south of Pella, on the north of the Wady Yabis.

Jabez

affiction. (1.) A descendant of Judah, of whom it is recorded that God granted him that which he requested (1 Chronicles 4:9, 10).

(2.) A place inhabited by several families of the scribes (1 Chronicles 2:55).

Jabin

discerner; the wise. (1.) A king of Hazor, at the time of the entrance of Israel into Canaan (Joshua 11:1-14whose overthrow and that of the northern chief with whom he had entered into a confederacy against Joshua was the crowning act in the conquest of the land (Joshua 11:21-23; comp. Joshua 14:6-15. This great battle, fought at Lake Merom, was the last of Joshua's battles of which we have any record. Here for the first time the Israelites encountered the iron chariots and horses of the Canaanites.

(2.) Another king of Hazor, called the king of Canaan, who overpowered the Israelites of the north one hundred and sixty years after Joshua's death, and for twenty years held them in painful subjection. The whole population were paralyzed with fear, and gave way to hopeless despondency (Judges 5:6-11till Deborah and Barak aroused the national spirit, and gathering together ten thousand men, gained a great and decisive victory over Jabin in the plain of Esdraelon (Judges 4:10-16; comp. Psalms 83:9). This was the first great victory Israel had gained since the days of Joshua. They never needed to fight another battle with the Canaanites (Judges 5:31).

Jabneel

built by God. (1.) A town in the north boundary of Judah (Joshua 15:11), called afterwards by the Greeks Jamnia, the modern Yebna, 11 miles south of Jaffa. After the fall of Jerusalem (A.D. 70), it became one of the most populous cities of Judea, and the seat of a celebrated school.

(2.) A town on the border of Naphtali (Joshua 19:33). Its later name was Kefr Yemmah, the village by the sea, on the south shore of Lake Merom.

Jabneh

building, (2 Chronicles 26:6), identical with Jabneel (Joshua 15:11).

Jachan

mourner, one of the chief Gadite brothers in Bashan (1 Chronicles 5:13).

Jachin

firm. (1.) The fourth son of Simeon (Genesis 46:10), called also Jarib (1 Chronicles 4:24).

(2.) The head of one of the courses (the twenty-first) of priests (1 Chronicles 24:17).

(3.) One of the priests who returned from the Exile (1 Chronicles 9:10).

Jachin and Boaz

the names of two brazen columns set up in Solomon's temple (1 Kings 7:15-22. Each was eighteen cubits high and twelve in circumference (Jeremiah 52:21, 23; 1 Kings 7:17-21. They had doubtless a symbolical import.

Jacinth

properly a flower of a reddish blue or deep purple (hyacinth), and hence a precious stone of that colour (Revelation 21:20). It has been supposed to designate the same stone as the ligure (Hebrews leshem) mentioned in Exodus 28:19 as the first stone of the third row in the high priest's breast-plate. In Revelation 9:17 the word is simply descriptive of colour.

Jacob

one who follows on another's heels; supplanter, (Genesis 25:26; 27:36; Hosea 12:2-4the second born of the twin sons of Isaac by Rebekah. He was born probably at Lahai-roi, when his father was fifty-nine and Abraham one hundred and fifty-nine years old. Like his father, he was of a quiet and gentle disposition, and when he grew up followed the life of a shepherd, while his brother Esau became an enterprising hunter. His dealing with Esau, however, showed much mean selfishness and cunning (Genesis 25:29-34.

When Isaac was about 160 years of age, Jacob and his mother conspired to deceive the aged patriarch (Genesis 27), with the view of procuring the transfer of the birthright to himself. The birthright secured to him who possessed it (1) superior rank in his family (Genesis 49:3); (2) a double portion of the paternal inheritance (Deuteronomy 21:17); (3) the priestly office in the family (Numbers 8:17-19; and (4) the promise of the Seed in which all nations of the earth were to be blessed (Genesis 22:18).

Soon after his acquisition of his father's blessing (Genesis 27), Jacob became conscious of his guilt; and afraid of the anger of Esau, at the suggestion of Rebekah Isaac sent him away to Haran, 400 miles or more, to find a wife among his cousins, the family of Laban, the Syrian (28). There he met with Rachel (29). Laban would not consent to give him his daughter in marriage till he had served seven years; but to Jacob these years seemed but a few days, for the love he had to her. But when the seven years were expired, Laban craftily deceived Jacob, and gave him his daughter Leah. Other seven years of service had to be completed probably before he obtained the beloved Rachel. But life-long sorrow, disgrace, and trials, in the retributive providence of God, followed as a consequence of this double union.

At the close of the fourteen years of service, Jacob desired to return to his parents, but at the entreaty of Laban he tarried yet six years with him, tending his flocks (Genesis 31:41). He then set out with his family and property to go to Isaac his father in the land of Canaan (Genesis 31). Laban was angry when he heard that Jacob had set out on his journey, and pursued after him, overtaking him in seven days. The meeting was of a painful kind. After much recrimination and reproach directed against Jacob, Laban is at length pacified, and taking an affectionate farewell of his daughters, returns to his home in Padanaram. And now all connection of the Israelites with Mesopotamia is at an end.

Soon after parting with Laban he is met by a company of angels, as if to greet him on his return and welcome him back to the Land of Promise (Genesis 32:1, 2). He called the name of the place Mahanaim, i.e., the double camp, probably his own camp and that of the angels. The vision of angels was the counterpart of that he had formerly seen at Bethel, when, twenty years before, the weary, solitary traveller, on his way to Padan-aram, saw the angels of God ascending and descending on the ladder whose top reached to heaven (Genesis 28:12).

He now hears with dismay of the approach of his brother Esau with a band of 400 men to meet him. In great agony of mind he prepares for the worst. He feels that he must now depend only on God, and he betakes himself to him in earnest prayer, and sends on before him a munificent present to Esau, a present to my Lord Esau from thy servant Jacob. Jacob's family were then transported across the Jabbok; but he himself remained behind, spending the night in communion with God. While thus engaged, there appeared one in the form of a man who wrestled with him. In this mysterious contest Jacob prevailed, and as a memorial of it his name was changed to Israel (wrestler with God); and the place where this occured he called Peniel, for , said he, I have seen God face to face, and my life is preserved (Genesis 32:25-31.

After this anxious night, Jacob went on his way, halting, mysteriously weakened by the conflict, but strong in the assurance of the divine favour. Esau came forth and met him; but his spirit of revenge was appeased, and the brothers met as friends, and during the remainder of their lives they maintained friendly relations. After a brief sojourn at Succoth, Jacob moved forward and pitched his tent near Shechem (q.v.), Genesis 33:18; but at length, under divine directions, he moved to Bethel, where he made an altar unto God (Genesis 35:6,7), and where God appeared to him and renewed the Abrahamic covenant. While journeying from Bethel to Ephrath (the Canaanitish name of Bethlehem), Rachel died in giving birth to her second son Benjamin (Genesis 35:16-20, fifteen or sixteen years after the birth of Joseph. He then reached the old family residence at Mamre, to wait on the dying bed of his father Isaac. The complete reconciliation between Esau and Jacob was shown by their uniting in the burial of the patriarch (Genesis 35:27-29.

Jacob was soon after this deeply grieved by the loss of his beloved son Joseph through the jealousy of his brothers (Genesis 37:33). Then follows the story of the famine, and the successive goings down into Egypt to buy corn (42), which led to the discovery of the long-lost Joseph, and the patriarch's going down with all his household, numbering about seventy souls (Exodus 1:5; Deuteronomy 10:22; Acts 7:14), to sojourn in the land of Goshen. Here Jacob, after being strangely tossed about on a very rough ocean, found at last a tranquil harbour, where all the best affections of his nature were gently exercised and largely unfolded (Genesis 48). At length the end of his checkered course draws nigh, and he summons his sons to his bedside that he may bless them. Among his last words he repeats the story of Rachel's death, although forty years had passed away since that event took place, as tenderly as if it had happened only yesterday; and when he had made an end of charging his sons, he gathered up his feet into the bed, and yielded up the ghost (Genesis 49:33). His body was embalmed and carried with great pomp into the land of Canaan, and buried beside his wife Leah in the cave of Machpelah, according to his dying charge. There, probably, his embalmed body remains to this day (Genesis 50:1-13. (See HEBRON.)

The history of Jacob is referred to by the prophets Hosea (Hosea 12:3, 4, 12) and Malachi (Malachi 1:2). In Micah 1:5 the name is a poetic synonym for Israel, the kingdom of the ten tribes. There are, besides the mention of his name along with those of the other patriarchs, distinct references to events of his life in Paul's epistles (Romans 9:11-13; Hebrews 12:16; 11:21). See references to his vision at Bethel and his possession of land at Shechem in John 1:51; 4:5, 12; also to the famine which was the occasion of his going down into Egypt in Acts 7:12 (See LUZ; BETHEL.)

Jacob's Well

(John 4:5, 6). This is one of the few sites in Palestine about which there is no dispute. It was dug by Jacob, and hence its name, in the parcel of ground which he purchased from the sons of Hamor (Genesis 33:19). It still exists, but although after copious rains it contains a little water, it is now usually quite dry. It is at the entrance to the valley between Ebal and Gerizim, about 2 miles south-east of Shechem. It is about 9 feet in diameter and about 75 feet in depth, though in ancient times it was no doubt much deeper, probably twice as deep. The digging of such a well must have been a very laborious and costly undertaking.

Unfortunately, the well of Jacob has not escaped that misplaced religious veneration which cannot be satisfied with leaving the object of it as it is, but must build over it a shrine to protect and make it sacred. A series of buildings of various styles, and of different ages, have cumbered the ground, choked up the well, and disfigured the natural beauty and simplicity of the spot. At present the rubbish in the well has been cleared out; but there is still a domed structure over it, and you gaze down the shaft cut in the living rock and see at a depth of 70 feet the surface of the water glimmering with a pale blue light in the darkness, while you notice how the limestone blocks that form its curb have been worn smooth, or else furrowed by the ropes of centuries (Hugh Macmillan).

At the entrance of the enclosure round the well is planted in the ground one of the wooden poles that hold the telegraph wires between Jerusalem and Haifa.

Jaddua

known. (1.) One of the chiefs who subscribed the covenant (Nehemiah 10:21).

(2.) The last high priest mentioned in the Old Testament (Nehemiah 12:11, 22), sons of Jonathan.

Jadon

judge, a Meronothite who assisted in rebuilding the walls of Jerusalem (Nehemiah 3:7).

Jael

mountain-goat, the wife of Heber the Kenite (Judges 4:17-22. When the Canaanites were defeated by Barak, Sisera, the captain of Jabin's army, fled and sought refuge with the friendly tribe of Heber, beneath the oaks of Zaanaim. As he drew near, Jael invited him to enter her tent. He did so, and as he lay wearied on the floor he fell into a deep sleep. She then took in her left hand one of the great wooden pins ( nail ) which fastened down the cords of the tent, and in her right hand the mallet, or hammer, used for driving it into the ground, and stealthily approaching her sleeping guest, with one well-directed blow drove the nail through his temples into the earth (Judges 5:27). She then led Barak, who was in pursuit, into her tent, and boastfully showed him what she had done. (See SISERA; DEBORAH.)

Jagur

place of sojourn, a city on the southern border of Judah (Joshua 15:21).

Jah

a contraction for Jehovah (Psalms 68:4).

Jahath

union. (1.) A son of Shimei, and grandson of Gershom (1 Chronicles 23:10).

(2.) One of the sons of Shelomoth, of the family of Kohath (1 Chronicles 24:22).

(3.) A Levite of the family of Merari, one of the overseers of the repairs of the temple under Josiah (2 Chronicles 34:12).

Jahaz

trodden down (called also Jahaza, Joshua 13:18; Jahazah, Joshua 21:36; Jahzah, 1 Chronicles 6:78), a town where Sihon was defeated, in the borders of Moab and in the land of the Ammonites beyond Jordan, and north of the river Arnon (Numbers 21:23; Deuteronomy 2:32). It was situated in the tribe of Reuben, and was assigned to the Merarite Levites (Joshua 13:18; 21:36). Here was fought the decisive battle in which Sihon (q.v.) was completely routed, and his territory (the modern Belka) came into the possession of Israel. This town is mentioned in the denunciations of the prophets against Moab (Isaiah 15:4; Jeremiah 48:34).

Jahaziel

beheld by God. (1.) The third son of Hebron (1 Chronicles 23:19).

(2.) A Benjamite chief who joined David at Ziklag (1 Chronicles 12:4).

(3.) A priest who accompanied the removal of the ark to Jerusalem (1 Chronicles 16:6).

(4.) The son of Zechariah, a Levite of the family of Asaph (2 Chronicles 20:14-17. He encouraged Jehoshaphat against the Moabites and Ammonites.

Jahdai

grasper, a descendant of Caleb, of the family of Hezron (1 Chronicles 2:47).

Jahzeel

allotted by God, the first of the sons of Naphtali (Genesis 46:24).

Jahzerah

returner, the son of Meshullam, and father of Adiel (1 Chronicles 9:12).

Jailer

(of Philippi), Acts 16:23. The conversion of the Roman jailer, a man belonging to a class insensible as a rule and hardened by habit, and also disposed to despise the Jews, who were the bearers of the message of the gospel, is one of those cases which illustrate its universality and power.

Jair

enlightener. (1.) The son of Segub. He was brought up with his mother in Gilead, where he had possessions (1 Chronicles 2:22). He distinguished himself in an expedition against Bashan, and settled in the part of Argob on the borders of Gilead. The small towns taken by him there are called Havoth-jair, i.e., Jair's villages (Numbers 32:41; Deuteronomy 3:14; Joshua 13:30).

(2.) The eighth judge of Israel, which he ruled for twenty-two years. His opulence is described in Judges 10:3-5. He had thirty sons, each riding on ass colts. They had possession of thirty of the sixty cities (1 Kings 4:13; 1 Chronicles 2:23) which formed the ancient Havoth-jair.

(3.) A Benjamite, the father of Mordecai, Esther's uncle (Esther 2:5).

(4.) The father of Elhanan, who slew Lahmi, the brother of Goliath (1 Chronicles 20:5).

Jairus

a ruler of the synagogue at Capernaum, whose only daughter Jesus restored to life (Mark 5:22; Luke 8:41). Entering into the chamber of death, accompanied by Peter and James and John and the father and mother of the maiden, he went forward to the bed whereon the corpse lay, and said, Talitha cumi, i.e., Maid, arise, and immediately the spirit of the maiden came to her again, and she arose straightway; and at once to strengthen that life which had come back to her, and to prove that she was indeed no ghost, but had returned to the realities of a mortal existence, he commanded to give her something to eat (Mark 5:43).

Jakeh

pious, the father of Agur (Proverbs 30:1). Nothing is known of him.

Jakim

establisher. (1.) Chief of the twelfth priestly order (1 Chronicles 24:12).

(2.) A Benjamite (1 Chronicles 8:19).

(3.) Margin in Matthew 1:11 means Jehoiakim.

Jalon

lodger, the last of the four sons of Ezra, of the tribe of Judah (1 Chronicles 4:17).

Jambres

one of those who opposed Moses in Egypt (2 Timothy 3:8). (See JANNES.)

James

(1.) The son of Zebedee and Salome; an elder brother of John the apostle. He was one of the twelve. He was by trade a fisherman, in partnership with Peter (Matthew 20:20; 27:56). With John and Peter he was present at the transfiguration (Matthew 17:1; Mark 9:2), at the raising of Jairus's daughter (Mark 5:37-43and in the garden with our Lord (Mark 14:33). Because, probably, of their boldness and energy, he and John were called Boanerges, i.e., sons of thunder. He was the first martyr among the apostles, having been beheaded by King Herod Agrippa (Acts 12:1, 2), A.D. 44. (Comp. Matthew 4:21; 20:20-23.

(2.) The son of Alphaeus, or Cleopas, the brother or near kinsman or cousin of our Lord (Galatians 1:18, 19), called James the Less, or the Little, probably because he was of low stature. He is mentioned along with the other apostles (Matthew 10:3; Mark 3:18; Luke 6:15). He had a separate interview with our Lord after his resurrection (1 Corinthians 15:7), and is mentioned as one of the apostles of the circumcision (Acts 1:13). He appears to have occupied the position of head of the Church at Jerusalem, where he presided at the council held to consider the case of the Gentiles (Acts 12:17; 15:13-29; 21:18-24. This James was the author of the epistle which bears his name.

James, Epistle of

(1.) Author of, was James the Less, the Lord's brother, one of the twelve apostles. He was one of the three pillars of the Church (Galatians 2:9).

(2.) It was addressed to the Jews of the dispersion, the twelve tribes scattered abroad.

(3.) The place and time of the writing of the epistle were Jerusalem, where James was residing, and, from internal evidence, the period between Paul's two imprisonments at Rome, probably about A.D. 62.

(4.) The object of the writer was to enforce the practical duties of the Christian life. The Jewish vices against which he warns them are, formalism, which made the service of God consist in washings and outward ceremonies, whereas he reminds them (James 1:27) that it consists rather in active love and purity; fanaticism, which, under the cloak of religious zeal, was tearing Jerusalem in pieces (James 1:20); fatalism, which threw its sins on God (James 1:13); meanness, which crouched before the rich (James 2:2); falsehood, which had made words and oaths play-things (James 3:2-12; partisanship (James 3:14); evil speaking (James 4:11); boasting (James 4:16); oppression (James 5:4). The great lesson which he teaches them as Christians is patience, patience in trial (James 1:2), patience in good works (James 1:22-25, patience under provocation (James 3:17), patience under oppression (James 5:7), patience under persecution (James 5:10); and the ground of their patience is that the coming of the Lord draweth nigh, which is to right all wrong (James 5:8).

Justification by works, which James contends for, is justification before man, the justification of our profession of faith by a consistent life. Paul contends for the doctrine of justification by faith; but that is justification before God, a being regarded and accepted as just by virtue of the righteousness of Christ, which is received by faith.

Jannes

one of the Egyptians who withstood Moses (2 Timothy 3:8).

Janoah

or Jano'hah, rest. (1.) A town on the north-eastern border of Ephraim, in the Jordan valley (Joshua 16:6, 7). Identified with the modern Yanun, 8 miles south-east of Nablus.

(2.) A town of Northern Palestine, within the boundaries of Naphtali. It was taken by the king of Assyria (2 Kings 15:29).

Janum

slumber, a town in the mountains of Judah (Joshua 15:53).

Japheth

wide spreading: God shall enlarge Japheth (Hebrews Yaphat Elohim le-Yephet, Genesis 9:27. Some, however, derive the name from yaphah, to be beautiful; hence white), one of the sons of Noah, mentioned last in order (Genesis 5:32; 6:10; 7:13), perhaps first by birth (Genesis 10:21; comp. Genesis 9:24). He and his wife were two of the eight saved in the ark (1 Peter 3:20). He was the progenitor of many tribes inhabiting the east of Europe and the north of Asia (Genesis 10:2-5. An act of filial piety (Genesis 9:20-27was the occasion of Noah's prophecy of the extension of his posterity.

After the Flood the earth was re-peopled by the descendants of Noah, the sons of Japheth (Genesis 10:2), the sons of Ham (6), and the sons of Shem (22). It is important to notice that modern ethnological science, reasoning from a careful analysis of facts, has arrived at the conclusion that there is a three-fold division of the human family, corresponding in a remarkable way with the great ethnological chapter of the book of Genesis (10). The three great races thus distinguished are called the Semitic, Aryan, and Turanian (Allophylian). Setting aside the cases where the ethnic names employed are of doubtful application, it cannot reasonably be questioned that the author [of Genesis 10] has in his account of the sons of Japheth classed together the Cymry or Celts (Gomer), the Medes (Madai), and the Ionians or Greeks (Javan), thereby anticipating what has become known in modern times as the 'Indo-European Theory,' or the essential unity of the Aryan (Asiatic) race with the principal races of Europe, indicated by the Celts and the Ionians. Nor can it be doubted that he has thrown together under the one head of 'children of Shem' the Assyrians (Asshur), the Syrians (Aram), the Hebrews (Eber), and the Joktanian Arabs (Joktan), four of the principal races which modern ethnology recognizes under the heading of 'Semitic.' Again, under the heading of 'sons of Ham,' the author has arranged 'Cush', i.e., the Ethiopians; 'Mizraim,' the people of Egypt; 'Sheba and Dedan,' or certain of the Southern Arabs; and 'Nimrod,' or the ancient people of Babylon, four races between which the latest linguistic researches have established a close affinity (Rawlinson's Hist. Illustrations).

Descendants of Japheth (gen. 10:1-5

Japheth

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Gomer Magog Madai Javan Tubal Meshech Tiras

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Ashkenaz Riphath Togarmah Elisha Tarshish Kittim Dodanim

Japhia

splendid. (1.) The king of Lachish, who joined in the confederacy against Joshua (Joshua 10:3), and was defeated and slain. In one of the Amarna tablets he speaks of himself as king of Gezer. Called also Horam (Joshua 10:33).

(2.) One of the sons of David (2 Samuel 5:15), born in Jerusalem.

(3.) A town in the southern boundary of Zebulum (Joshua 19:12); now Yafa, 2 miles south-west of Nazareth.

Japho

beauty, a sea-port in Dan (Joshua 19:46); called Joppa (q.v.) in 2 Chronicles 2:16; Ezra 3:7; Jonah 1:3; and in New Testament.

Jared

descent. (1.) The fourth antediluvian patriarch in descent from Seth (Genesis 5:15-20; Luke 3:37), the father of Enoch; called Jered in 1 Chronicles 1:2.

(2.) A son of Ezra probably (1 Chronicles 4:18).

Jarib

an adversary. (1.) A son of Simeon (1 Chronicles 4:24).

(2.) One of the chiefs sent by Ezra to bring up the priests to Jerusalem (Ezra 8:16).

(3.) Ezra 10:18.

Jarmuth

height. (1.) A town in the plain of Judah (Joshua 15:35), originally the residence of one of the Canaanitish kings (Joshua 10:3, 5, 23). It has been identified with the modern Yarmuk, a village about 7 miles north-east of Beit-Jibrin.

(2.) A Levitical city of the tribe of Issachar (Joshua 21:29), supposed by some to be the Ramah of Samuel (1 Samuel 19:22).

Jashen

sleeping, called also Hashem (1 Chronicles 11:34); a person, several of whose sons were in David's body-guard (2 Samuel 23:32).

Jasher

upright. The Book of Jasher, rendered in the LXX. the Book of the Upright One, by the Vulgate the Book of Just Ones, was probably a kind of national sacred song-book, a collection of songs in praise of the heroes of Israel, a book of golden deeds, a national anthology. We have only two specimens from the book, (1) the words of Joshua which he spake to the Lord at the crisis of the battle of Beth-horon (Joshua 10:12, 13); and (2) the Song of the Bow, that beautiful and touching mournful elegy which David composed on the occasion of the death of Saul and Jonathan (2 Samuel 1:18-27.

Jashobeam

dweller among the people; or to whom the people turn, the Hachmonite (1 Chronicles 11:11), one of David's chief heroes who joined him at Ziklag (1 Chronicles 12:6). He was the first of the three who broke through the host of the Philistines to fetch water to David from the well of Bethlehem (2 Samuel 23:13-17. He is also called Adino the Eznite (8).

Jashub

returner. (1.) The third of Issachar's four sons (1 Chronicles 7:1); called also Job (Genesis 46:13).

(2.) Ezra 10:29.

Jason

he that will cure, the host of Paul and Silas in Thessalonica. The Jews assaulted his house in order to seize Paul, but failing to find him, they dragged Jason before the ruler of the city (Acts 17:5-9. He was apparently one of the kinsmen of Paul (Romans 16:21), and accompanied him from Thessalonica to Corinth.

Jasper

(Hebrews yashpheh, glittering ), a gem of various colours, one of the twelve inserted in the high priest's breast-plate (Exodus 28:20). It is named in the building of the New Jerusalem (Revelation 21:18, 19). It was most precious, clear as crystal (Revelation 21:11). It was emblematic of the glory of God (Revelation 4:3).

Jattir

pre-eminent, a city in the mountains of Judah (Joshua 15:48; 21:14).

Javan

(1.) The fourth son of Japheth (Genesis 10:2), whose descendants settled in Greece, i.e., Ionia, which bears the name of Javan in Hebrew. Alexander the Great is called the king of Javan (rendered Grecia, Daniel 8:21; 10:20; comp. Daniel 11:2; Zechariah 9:13). This word was universally used by the nations of the East as the generic name of the Greek race.

(2.) A town or district of Arabia Felix, from which the Syrians obtained iron, cassia, and calamus (Ezekiel 27:19).

Javelin

(1.) Hebrews hanith, a lance, from its flexibility (1 Samuel 18:10, 11; 19:9, 10; 20:33).

(2.) Hebrews romah, a lance for heavy-armed troops, so called from its piercing (Numbers 25:7). (See ARMS.)

Jaw-bone

of an ass afforded Samson a weapon for the great slaughter of the Philistines (Judges 15.15), in which he slew a thousand men. In verse 19 the Authorized Version reads, God clave a hollow place that was in the jaw, and there came water thereout. This is a mis-translation of the words. The rendering should be as in the Revised Version, God clave the hollow place that is in Lehi, etc., Lehi (q.v.) being the name of the hill where this conflict was waged, possibly so called because it was in shape like a jaw-bone.

Jealousy

suspicion of a wife's purity, one of the strongest passions (Numbers 5:14; Proverbs 6:34; Song of Solomon 8:6); also an intense interest for another's honour or prosperity (Psalms 79:5; 1 Corinthians 10:22; Zechariah 1:14).

Jealousy, Image of

an idolatrous object, seen in vision by Ezekiel (Ezekiel 8:3, 5), which stood in the priests' or inner court of the temple. Probably identical with the statue of Astarte (2 Kings 21:7).

Jealousy offering

the name of the offering the husband was to bring when he charged his wife with adultery (Numbers 5:11-15.

Jealousy, Waters of

water which the suspected wife was required to drink, so that the result might prove her guilt or innocence (Numbers 5:12-17, 27). We have no record of this form of trial having been actually resorted to.

Jearim

forests, a mountain on the border of Judah (Joshua 15:10).

Jebus

trodden hard, or fastness, or the waterless hill , the name of the Canaanitish city which stood on Mount Zion (Joshua 15:8; 18:16, 28). It is identified with Jerusalem (q.v.) in Judges 19:10 and with the castle or city of David (1 Chronicles 11:4,5). It was a place of great natural strength, and its capture was one of David's most brilliant achievements (2 Samuel 5:8).

Jebusites

the name of the original inhabitants of Jebus, mentioned frequently among the seven nations doomed to destruction (Genesis 10:16; 15:21; Exodus 3:8, 17; 13:5 etc.). At the time of the arrival of the Israelites in Palestine they were ruled by Adonizedek (Joshua 10:1, 23). They were defeated by Joshua, and their king was slain; but they were not entirely driven out of Jebus till the time of David, who made it the capital of his kingdom instead of Hebron. The site on which the temple was afterwards built belonged to Araunah, a Jebusite, from whom it was purchased by David, who refused to accept it as a free gift (2 Samuel 24:16-25; 1 Chronicles 21:24, 25).

Jecoliah

able through Jehovah, the wife of King Amaziah, and mother of King Uzziah (2 Chronicles 26:3).

Jedaiah

(1.) Invoker of Jehovah. The son of Shimri, a chief Simeonite (1 Chronicles 4:37).

(2.) One of those who repaired the walls of Jerusalem after the return from Babylon (Nehemiah 3:10).

(3.) Knowing Jehovah. The chief of one of the courses of the priests (1 Chronicles 24:7).

(4.) A priest in Jerusalem after the Exile (1 Chronicles 9:10).

Jediael

known by God. (1.) One of the sons of Benjamin, whose descendants numbered 17,200 warriors (1 Chronicles 7:6, 10, 11).

(2.) A Shimrite, one of David's bodyguard (1 Chronicles 11:45). Probably same as in 1 Chronicles 12:20.

(3.) A Korhite of the family of Ebiasaph, and one of the gate-keepers to the temple (1 Chronicles 26:2).

Jedidiah

beloved by Jehovah, the name which, by the mouth of Nathan, the Lord gave to Solomon at his birth as a token of the divine favour (2 Samuel 12:25).

Jeduthun

lauder; praising, a Levite of the family of Merari, and one of the three masters of music appointed by David (1 Chronicles 16:41, 42; 25:1-6. He is called in 2 Chronicles 35:15 the king's seer. His descendants are mentioned as singers and players on instruments (Nehemiah 11:17). He was probably the same as Ethan (1 Chronicles 15:17, 19). In the superscriptions to Psalms 39, 62, and 77, the words upon Jeduthun probably denote a musical instrument; or they may denote the style or tune invented or introduced by Jeduthun, or that the psalm was to be sung by his choir.

Jegar-sahadutha

pile of testimony, the Aramaic or Syriac name which Laban gave to the pile of stones erected as a memorial of the covenant between him and Jacob (Genesis 31:47), who, however, called it in Hebrew by an equivalent name, Galeed (q.v.).

Jehaleleel

praiser of God. (1.) A descendant of Judah (1 Chronicles 4:16).

(2.) A Levite of the family of Merari (2 Chronicles 29:12).

Jehdeiah

rejoicer in Jehovah. (1.) One of the Levitical attendants at the temple, a descendant of Shubael (1 Chronicles 24:20).

(2.) A Meronothite, herdsman of the asses under David and Solomon (1 Chronicles 27:30).

Jehiel

God's living one. (1.) The father of Gibeon (1 Chronicles 9:35).

(2.) One of David's guard (1 Chronicles 11:44).

(3.) One of the Levites of the second degree, appointed to conduct the music on the occasion of the ark's being removed to Jerusalem (1 Chronicles 15:18, 20).

(4.) A Hachmonite, a tutor in the family of David toward the close of his reign (1 Chronicles 27:32).

(5.) The second of Jehoshaphat's six sons (2 Chronicles 21:2).

(6.) One of the Levites of the family of Heman who assisted Hezekiah in his work of reformation (2 Chronicles 29:14).

(7.) A prince and ruler of the house of God who contributed liberally to the renewal of the temple sacrifices under Josiah (2 Chronicles 35:8).

(8.) The father of Obadiah (Ezra 8:9).

(9.) One of the sons of Elam (Ezra 10:26).

(10.) Ezra 10:21.

Jehizkiah

Jehovah strengthens, one of the chiefs of Ephraim (2 Chronicles 28:12).

Jehoaddan

Jehovah his ornament, the wife of King Jehoash, and mother of King Amaziah (2 Kings 14:2).

Jehoahaz

Jehovah his sustainer, or he whom Jehovah holdeth. (1.) The youngest son of Jehoram, king of Judah (2 Chronicles 21:17; 22:1, 6, 8, 9); usually Ahaziah (q.v.).

(2.) The son and successor of Jehu, king of Israel (2 Kings 10:35). He reigned seventeen years, and followed the evil ways of the house of Jeroboam. The Syrians, under Hazael and Benhadad, prevailed over him, but were at length driven out of the land by his son Jehoash (2 Kings 13:1-9, 25).

(3.) Josiah's third son, usually called Shallum (1 Chronicles 3:15). He succeeded his father on the throne, and reigned over Judah for three months (2 Kings 23:31, 34). He fell into the idolatrous ways of his predecessors (2 Kings 23:32), was deposed by Pharaoh-Necho from the throne, and carried away prisoner into Egypt, where he died in captivity (2 Kings 23:33, 34; Jeremiah 22:10-12; 2 Chronicles 36:1-4.

Jehoash

Jehovah-given. (1.) The son of King Ahaziah. While yet an infant, he was saved from the general massacre of the family by his aunt Jehosheba, and was apparently the only surviving descendant of Solomon (2 Chronicles 21:4, 17). His uncle, the high priest Jehoiada, brought him forth to public notice when he was eight years of age, and crowned and anointed him king of Judah with the usual ceremonies. Athaliah was taken by surprise when she heard the shout of the people, Long live the king; and when she appeared in the temple, Jehoiada commanded her to be led forth to death (2 Kings 11:13-20. While the high priest lived, Jehoash favoured the worship of God and observed the law; but on his death he fell away into evil courses, and the land was defiled with idolatry. Zechariah, the son and successor of the high priest, was put to death. These evil deeds brought down on the land the judgement of God, and it was oppressed by the Syrian invaders. He is one of the three kings omitted by Matthew (Matthew 1:8) in the genealogy of Christ, the other two being Ahaziah and Amaziah. He was buried in the city of David (2 Kings 12:21). (See JOASH [4].)

(2.) The son and successor of Jehoahaz, king of Israel (2 Kings 14:1; comp. 2 Kings 12:1; 13:10). When he ascended the throne the kingdom was suffering from the invasion of the Syrians. Hazael was cutting Israel short. He tolerated the worship of the golden calves, yet seems to have manifested a character of sincere devotion to the God of his fathers. He held the prophet Elisha in honour, and wept by his bedside when he was dying, addressing him in the words Elisha himself had used when Elijah was carried up into heaven: O my father, my father, the chariot of Israel and the horsemen thereof. He was afterwards involved in war with Amaziah, the king of Judah (2 Chronicles 25:23-24whom he utterly defeated at Beth-shemesh, on the borders of Dan and Philistia, and advancing on Jerusalem, broke down a portion of the wall, and carried away the treasures of the temple and the palace. He soon after died (B.C. 825), and was buried in Samaria (2 Kings 14:1-17, 19, 20). He was succeeded by his son. (See JOASH [5.].)

Jehohanan

Jehovah-granted, Jeroboam II. (1.) A Korhite, the head of one of the divisions of the temple porters (1 Chronicles 26:3).

(2.) One of Jehoshaphat's captains (2 Chronicles 17:15).

(3.) The father of Azariah (2 Chronicles 28:12).

(4.) The son of Tobiah, an enemy of the Jews (Nehemiah 6:18).

(5.) Nehemiah 12:42.

(6.) Nehemiah 12:13.

Jehoiachin

succeeded his father Jehoiakin (B.C. 599) when only eight years of age, and reigned for one hundred days (2 Chronicles 36:9). He is also called Jeconiah (Jeremiah 24:1; 27:20 etc.), and Coniah (Jeremiah 22:24; 37:1). He was succeeded by his uncle, Mattaniah = Zedekiah (q.v.). He was the last direct heir to the Jewish crown. He was carried captive to Babylon by Nebuchadnezzar, along with the flower of the nobility, all the leading men in Jerusalem, and a great body of the general population, some thirteen thousand in all (2 Kings 24:12-16; Jeremiah 52:28). After an imprisonment of thirty-seven years (Jeremiah 52:31, 33), he was liberated by Evil-merodach, and permitted to occupy a place in the king's household and sit at his table, receiving every day a portion until the day of his death, all the days of his life (Jeremiah 52:32-34.

Jehoiada

Jehovah-known. (1.) The father of Benaiah, who was one of David's chief warriors (2 Samuel 8:18; 20:23).

(2.) The high priest at the time of Athaliah's usurpation of the throne of Judah. He married Jehosheba, or Jehoshabeath, the daughter of king Jehoram (2 Chronicles 22:11), and took an active part along with his wife in the preservation and training of Jehoash when Athaliah slew all the royal family of Judah.

The plans he adopted in replacing Jehoash on the throne of his ancestors are described in 2 Kings 11:2; 12:2; 2 Chronicles 22:11; 23:14. He was among the foremost of the benefactors of the kingdom, and at his death was buried in the city of David among the kings of Judah (2 Chronicles 24:15, 16). He is said to have been one hundred and thirty years old.

Jehoiakim

he whom Jehovah has set up, the second son of Josiah, and eighteenth king of Judah, which he ruled over for eleven years (B.C. 610-599). His original name was Eliakim (q.v.).

On the death of his father his younger brother Jehoahaz (=Shallum, Jeremiah 22:11), who favoured the Chaldeans against the Egyptians, was made king by the people; but the king of Egypt, Pharaoh-necho, invaded the land and deposed Jehoahaz (2 Kings 23:33, 34; Jeremiah 22:10-12setting Eliakim on the throne in his stead, and changing his name to Jehoiakim.

After this the king of Egypt took no part in Jewish politics, having been defeated by the Chaldeans at Carchemish (2 Kings 24:7; Jeremiah 46:2). Palestine was now invaded and conquered by Nebuchadnezzar. Jehoiakim was taken prisoner and carried captive to Babylon (2 Chronicles 36:6, 7). It was at this time that Daniel also and his three companions were taken captive to Babylon (Daniel 1:1, 2).

Nebuchadnezzar reinstated Jehoiakim on his throne, but treated him as a vassal king. In the year after this, Jeremiah caused his prophecies to be read by Baruch in the court of the temple. Jehoiakim, hearing of this, had them also read in the royal palace before himself. The words displeased him, and taking the roll from the hands of Baruch he cut it in pieces and threw it into the fire (Jeremiah 36:23). During his disastrous reign there was a return to the old idolatry and corruption of the days of Manasseh.

After three years of subjection to Babylon, Jehoiakim withheld his tribute and threw off the yoke (2 Kings 24:1), hoping to make himself independent. Nebuchadnezzar sent bands of Chaldeans, Syrians, and Ammonites (2 Kings 24:2) to chastise his rebellious vassal. They cruelly harassed the whole country (comp. Jeremiah 49:1-6. The king came to a violent death, and his body having been thrown over the wall of Jerusalem, to convince the beseieging army that he was dead, after having been dragged away, was buried beyond the gates of Jerusalem with the burial of an ass, B.C. 599 (Jeremiah 22:18, 19; 36:30). Nebuchadnezzar placed his son Jehoiachin on the throne, wishing still to retain the kingdom of Judah as tributary to him.

Jehoiarib

Jehovah defends, a priest at Jerusalem, head of one of the sacerdotal courses (1 Chronicles 9:10; 24:7). His course went up from Babylon after the Exile (Ezra 2:36-39; Nehemiah 7:39-42.

Jehonadab

Jehovah is liberal; or, whom Jehovah impels. (1.) A son of Shimeah, and nephew of David. It was he who gave the fatal wicked advice to Amnon, the heir to the throne (2 Samuel 13:3-6. He was very subtil, but unprincipled.

(2.) A son of Rechab, the founder of a tribe who bound themselves by a vow to abstain from wine (Jeremiah 35:6-19. There were different settlements of Rechabites (Judges 1:16; 4:11; 1 Chronicles 2:55). (See RECHABITE.) His interview and alliance with Jehu are mentioned in 2 Kings 10:15-23. He went with Jehu in his chariot to Samaria.

Jehonathan

whom Jehovah gave. (1.) One of the stewards of David's store-houses (1 Chronicles 27:25).

(2.) A Levite who taught the law to the people of Judah (2 Chronicles 17:8).

(3.) Nehemiah 12:18.

Jehoram

Jehovah-exalted. (1.) Son of Toi, king of Hamath, sent by his father to congratulate David on the occasion of his victory over Hadadezer (2 Samuel 8:10).

(2.) A Levite of the family of Gershom (1 Chronicles 26:25).

(3.) A priest sent by Jehoshaphat to instructruct the people in Judah (2 Chronicles 17:8).

(4.) The son of Ahab and Jezebel, and successor to his brother Ahaziah on the throne of Israel. He reigned twelve years, B.C. 896-884 (2 Kings 1:17; 3:1). His first work was to reduce to subjection the Moabites, who had asserted their independence in the reign of his brother. Jehoshaphat, king of Judah, assisted Jehoram in this effort. He was further helped by his ally the king of Edom. Elisha went forth with the confederated army (2 Kings 3:1-19and at the solicitation of Jehoshaphat encouraged the army with the assurance from the Lord of a speedy victory. The Moabites under Mesha their king were utterly routed and their cities destroyed. At Kir-haraseth Mesha made a final stand. The Israelites refrained from pressing their victory further, and returned to their own land.

Elisha afterwards again befriended Jehoram when a war broke out between the Syrians and Israel, and in a remarkable way brought that war to a bloodless close (2 Kings 6:23). But Jehoram, becoming confident in his own power, sank into idolatry, and brought upon himself and his land another Syrian invasion, which led to great suffering and distress in Samaria (2 Kings 6:24-33. By a remarkable providential interposition the city was saved from utter destruction, and the Syrians were put to flight (2 Kings 7:6-15.

Jehoram was wounded in a battle with the Syrians at Ramah, and obliged to return to Jezreel (2 Kings 8:29; 9:14, 15), and soon after the army proclaimed their leader Jehu king of Israel, and revolted from their allegiance to Jehoram (2 Kings 9). Jehoram was pierced by an arrow from Jehu's bow on the piece of ground at Jezreel which Ahab had taken from Naboth, and there he died (2 Kings 9:21-29.

(5.) The eldest son and successor of Jehoshaphat, king of Judah. He reigned eight years (B.C. 892-885) alone as king of Judah, having been previously for some years associated with his father (2 Chronicles 21:5, 20; 2 Kings 8:16). His wife was Athaliah, the daughter of Ahab and Jezebel. His daughter Jehosheba was married to the high priest Jehoiada. He sank into gross idolatry, and brought upon himself and his kingdom the anger of Jehovah. The Edomites revolted from under his yoke, and the Philistines and the Arabians and Cushites invaded the land, and carried away great spoil, along with Jehoram's wives and all his children, except Ahaziah. He died a painful death from a fearful malady, and was refused a place in the sepulchre of the kings (2 Kings 8:16-24; 2 Chronicles 21).

Jehoshaphat

Jehovah-judged. (1.) One of David's body-guard (1 Chronicles 11:43).

(2.) One of the priests who accompanied the removal of the ark to Jerusalem (1 Chronicles 15:24).

(3.) Son of Ahilud, recorder or annalist under David and Solomon (2 Samuel 8:16), a state officer of high rank, chancellor or vizier of the kingdom.

(4.) Solomon's purveyor in Issachar (1 Kings 4:17).

(5.) The son and successor of Asa, king of Judah. After fortifying his kingdom against Israel (2 Chronicles 17:1, 2), he set himself to cleanse the land of idolatry (1 Kings 22:43). In the third year of his reign he sent out priests and Levites over the land to instruct the people in the law (2 Chronicles 17:7-9. He enjoyed a great measure of peace and prosperity, the blessing of God resting on the people in their basket and their store.

The great mistake of his reign was his entering into an alliance with Ahab, the king of Israel, which involved him in much disgrace, and brought disaster on his kingdom (1 Kings 22:1-33. Escaping from the bloody battle of Ramoth-gilead, the prophet Jehu (2 Chronicles 19:1-3 reproached him for the course he had been pursuing, whereupon he entered with rigour on his former course of opposition to all idolatry, and of deepening interest in the worship of God and in the righteous government of the people (2 Chronicles 19:4-11.

Again he entered into an alliance with Ahaziah, the king of Israel, for the purpose of carrying on maritime commerce with Ophir. But the fleet that was then equipped at Ezion-gaber was speedily wrecked. A new fleet was fitted out without the co-operation of the king of Israel, and although it was successful, the trade was not prosecuted (2 Chronicles 20:35-37; 1 Kings 22:48-49.

He subsequently joined Jehoram, king of Israel, in a war against the Moabites, who were under tribute to Israel. This war was successful. The Moabites were subdued; but the dreadful act of Mesha in offering his own son a sacrifice on the walls of Kir-haresheth in the sight of the armies of Israel filled him with horror, and he withdrew and returned to his own land (2 Kings 3:4-27.

The last most notable event of his reign was that recorded in 2 Chronicles 20. The Moabites formed a great and powerful confederacy with the surrounding nations, and came against Jehoshaphat. The allied forces were encamped at Engedi. The king and his people were filled with alarm, and betook themselves to God in prayer. The king prayed in the court of the temple, O our God, wilt thou not judge them? for we have no might against this great company that cometh against us. Amid the silence that followed, the voice of Jahaziel the Levite was heard announcing that on the morrow all this great host would be overthrown. So it was, for they quarrelled among themselves, and slew one another, leaving to the people of Judah only to gather the rich spoils of the slain. This was recognized as a great deliverance wrought for them by God (B.C. 890). Soon after this Jehoshaphat died, after a reign of twenty-five years, being sixty years of age, and was succeeded by his son Jehoram (1 Kings 22:50). He had this testimony, that he sought the Lord with all his heart (2 Chronicles 22:9). The kingdom of Judah was never more prosperous than under his reign.

(6.) The son of Nimshi, and father of Jehu, king of Israel (2 Kings 9:2, 14).

Jehoshaphat, Valley of

mentioned in Scripture only in Joel 3:2, 12. This is the name given in modern times to the valley between Jerusalem and the Mount of Olives, and the Kidron flows through it. Here Jehoshaphat overthrew the confederated enemies of Israel (Psalms 83:6-8; and in this valley also God was to overthrow the Tyrians, Zidonians, etc. (Joel 3:4, 19), with an utter overthrow. This has been fulfilled; but Joel speaks of the final conflict, when God would destroy all Jerusalem's enemies, of whom Tyre and Zidon, etc., were types. The valley of Jehoshaphat may therefore be simply regarded as a general term for the theatre of God's final judgments on the enemies of Israel.

This valley has from ancient times been used by the Jews as a burial-ground. It is all over paved with flat stones as tombstones, bearing on them Hebrew inscriptions.

Jehosheba

Jehovah-swearing, the daughter of Jehoram, the king of Israel. She is called Jehoshabeath in 2 Chronicles 22:11. She was the only princess of the royal house who was married to a high priest, Jehoiada (2 Chronicles 22:11).

Jehovah

the special and significant name (not merely an appellative title such as Lord [adonai]) by which God revealed himself to the ancient Hebrews (Exodus 6:2, 3). This name, the Tetragrammaton of the Greeks, was held by the later Jews to be so sacred that it was never pronounced except by the high priest on the great Day of Atonement, when he entered into the most holy place. Whenever this name occurred in the sacred books they pronounced it, as they still do, Adonai (i.e., Lord), thus using another word in its stead. The Massorets gave to it the vowel-points appropriate to this word. This Jewish practice was founded on a false interpretation of Leviticus 24:16. The meaning of the word appears from Exodus 3:14 to be the unchanging, eternal, self-existent God, the I am that I am, a convenant-keeping God. (Comp. Malachi 3:6; Hosea 12:5; Revelation 1:4, 8.)

The Hebrew name Jehovah is generally translated in the Authorized Version (and the Revised Version has not departed from this rule) by the word LORD printed in small capitals, to distinguish it from the rendering of the Hebrew Adonai and the Greek Kurios, which are also rendered Lord, but printed in the usual type. The Hebrew word is translated Jehovah only in Exodus 6:3; Psalms 83:18; Isaiah 12:2; 26:4 and in the compound names mentioned below.

It is worthy of notice that this name is never used in the LXX., the Samaritan Pentateuch, the Apocrypha, or in the New Testament. It is found, however, on the Moabite stone (q.v.), and consequently it must have been in the days of Mesba so commonly pronounced by the Hebrews as to be familiar to their heathen neighbours.

Jehovah-jireh

Jehovah will see; i.e., will provide, the name given by Abraham to the scene of his offering up the ram which was caught in the thicket on Mount Moriah. The expression used in Genesis 22:14 in the mount of the Lord it shall be seen, has been regarded as equivalent to the saying, Man's extremity is God's opportunity.

Jehovah-nissi

Jehovah my banner, the title given by Moses to the altar which he erected on the hill on the top of which he stood with uplifted hands while Israel prevailed over their enemies the Amalekites (Exodus 17:15).

Jehovah-shalom

Jehovah send peace, the name which Gideon gave to the altar he erected on the spot at Ophrah where the angel appeared to him (Judges 6:24).

Jehovah-shammah

Jehovah is there, the symbolical title given by Ezekiel to Jerusalem, which was seen by him in vision (Ezekiel 48:35). It was a type of the gospel Church.

Jehovah-tsidkenu

Jehovah our rightousness, rendered in the Authorized Version, The LORD our righteousness, a title given to the Messiah (Jeremiah 23:6 marg.), and also to Jerusalem (Jeremiah 33:16marg.).

Jehozabad

Jehovah-given. (1.) The son of Obed-edom (1 Chronicles 26:4), one of the Levite porters.

(2.) The son of Shomer, one of the two conspirators who put king Jehoash to death in Millo in Jerusalem (2 Kings 12:21).

(3.) 2 Chronicles 17:18.

Jehozadak

Jehovah-justified, the son of the high priest Seraiah at the time of the Babylonian exile (1 Chronicles 6:14, 15). He was carried into captivity by Nebuchadnezzar, and probably died in Babylon. He was the father of Jeshua, or Joshua, who returned with Zerubbabel.

Jehu

Jehovah is he. (1.) The son of Obed, and father of Azariah (1 Chronicles 2:38).

(2.) One of the Benjamite slingers that joined David at Ziklag (1 Chronicles 12:3).

(3.) The son of Hanani, a prophet of Judah (1 Kings 16:1, 7; 2 Chronicles 19:2; 20:34), who pronounced the sentence of God against Baasha, the king of Israel.

(4.) King of Israel, the son of Jehoshaphat (2 Kings 9:2), and grandson of Nimshi. The story of his exaltation to the throne is deeply interesting. During the progress of a war against the Syrians, who were becoming more and more troublesome to Israel, in a battle at Ramoth-gilead Jehoram, the king of Israel, had been wounded; and leaving his army there, had returned to Jezreel, whither his ally, Ahaziah, king of Judah, had also gone on a visit of sympathy with him (2 Kings 8:28, 29). The commanders, being left in charge of the conduct of the war, met in council; and while engaged in their deliberations, a messenger from Elisha appeared in the camp, and taking Jehu from the council, led him into a secret chamber, and there anointed him king over Israel, and immediately retired and disappeared (2 Kings 9:5, 6). On being interrogated by his companions as to the object of this mysterious visitor, he informed them of what had been done, when immediately, with the utmost enthusiasm, they blew their trumpets and proclaimed him king (2 Kings 9:11-14. He then with a chosen band set forth with all speed to Jezreel, where, with his own hand, he slew Jehoram, shooting him through the heart with an arrow (2 Kings 9:24). The king of Judah, when trying to escape, was fatally wounded by one of Jehu's soldiers at Beth-gan. On entering the city, Jehu commanded the eunchs of the royal palace to cast down Jezebel into the street, where her mangled body was trodden under foot by the horses. Jehu was now master of Jezreel, whence he communicated with the persons in authority in Samaria the capital, commanding them to appear before him on the morrow with the heads of all the royal princes of Samaria. Accordingly on the morrow seventy heads were piled up in two heaps at his gate. At the shearing-house (2 Kings 10:12-14 other forty-two connected with the house of Ahab were put to death (2 Kings 10:14). As Jehu rode on toward Samaria, he met Jehonadab (q.v.), whom he took into his chariot, and they entered the capital together. By a cunning stratagem he cut off all the worshippers of Baal found in Samaria (2 Kings 10:19-25and destroyed the temple of the idol (2 Kings 10:27).

Notwithstanding all this apparent zeal for the worship of Jehovah, Jehu yet tolerated the worship of the golden calves at Dan and Bethel. For this the divine displeasure rested upon him, and his kingdom suffered disaster in war with the Syrians (2 Kings 10:29-33. He died after a reign of twenty-eight years (B.C. 884-856), and was buried in Samaria (2 Kings 10:34-36. He was one of those decisive, terrible, and ambitious, yet prudent, calculating, and passionless men whom God from time to time raises up to change the fate of empires and execute his judgments on the earth. He was the first Jewish king who came in contact with the Assyrian power in the time of Shalmaneser II.

Jehucal

able, the son of Shelemiah. He is also called Jucal (Jeremiah 38:1). He was one of the two persons whom Zedekiah sent to request the prophet Jeremiah to pray for the kingdom (Jeremiah 37:3) during the time of its final siege by Nebuchadnezzar. He was accompanied by Zephaniah (q.v.).

Jehudi

a Jew, son of Nethaniah. He was sent by the princes to invite Baruch to read Jeremiah's roll to them (Jeremiah 36:14, 21).

Jeiel

snatched away by God. (1.) A descendant of Benjamin (1 Chronicles 9:35; 8:29).

(2.) One of the Levites who took part in praising God on the removal of the ark to Jerusalem (1 Chronicles 16:5).

(3.) 2 Chronicles 29:13. A Levite of the sons of Asaph.

(4.) 2 Chronicles 26:11. A scribe.

(5.) 1 Chronicles 5:7. A Reubenite chief.

(6.) One of the chief Levites, who made an offering for the restoration of the Passover by Josiah (2 Chronicles 35:9).

(7.) Ezra 8:13.

(8.) Ezra 10:43.

Jemima

dove, the eldest of Job's three daughters born after his time of trial (Job 42:14).

Jephthah

whom God sets free, or the breaker through, a mighty man of valour who delivered Israel from the oppression of the Ammonites (Judges 11:1-33and judged Israel six years (Judges 12:7). He has been described as a wild, daring, Gilead mountaineer, a sort of warrior Elijah. After forty-five years of comparative quiet Israel again apostatized, and in process of time the children of Ammon made war against Israel (Judges 11:5). In their distress the elders of Gilead went to fetch Jephthah out of the land of Tob, to which he had fled when driven out wrongfully by his brothers from his father's inheritance (2), and the people made him their head and captain. The elders of Gilead in their extremity summoned him to their aid, and he at once undertook the conduct of the war against Ammon. Twice he sent an embassy to the king of Ammon, but in vain. War was inevitable. The people obeyed his summons, and the spirit of the Lord came upon him. Before engaging in war he vowed that if successful he would offer as a burnt-offering whatever would come out of the door of his house first to meet him on his return. The defeat of the Ammonites was complete. He smote them from Aroer, even till thou come to Minnith, even twenty cities, and unto the plain of the vineyards [Hebrews 'Abel Keramim], with a very great slaughter (Judges 11:33). The men of Ephraim regarded themselves as insulted in not having been called by Jephthah to go with him to war against Ammon. This led to a war between the men of Gilead and Ephraim (Judges 12:4), in which many of the Ephraimites perished. (See SHIBBOLETH.) Then died Jephthah the Gileadite, and was buried in one of the cities of Gilead (7).

Jephthah's vow

(Judges 11:30, 31). After a crushing defeat of the Ammonites, Jephthah returned to his own house, and the first to welcome him was his own daughter. This was a terrible blow to the victor, and in his despair he cried out, Alas, my daughter! thou hast brought me very low...I have opened my mouth unto the Lord, and cannot go back. With singular nobleness of spirit she answered, Do to me according to that which hath proceeded out of thy mouth. She only asked two months to bewail her maidenhood with her companions upon the mountains. She utters no reproach against her father's rashness, and is content to yield her life since her father has returned a conqueror. But was it so? Did Jephthah offer up his daughter as a burnt-offering ? This question has been much debated, and there are many able commentators who argue that such a sacrifice was actually offered. We are constrained, however, by a consideration of Jephthah's known piety as a true worshipper of Jehovah, his evident acquaintance with the law of Moses, to which such sacrifices were abhorrent (Leviticus 18:21; 20:2-5; Deuteronomy 12:31), and the place he holds in the roll of the heroes of the faith in the Epistle to the Hebrews (Hebrews 11:32), to conclude that she was only doomed to a life of perpetual celibacy.

Jephunneh

nimble, or a beholder. (1.) The father of Caleb, who was Joshua's companion in exploring Canaan (Numbers 13:6), a Kenezite (Joshua 14:14). (2.) One of the descendants of Asher (1 Chronicles 7:38).

Jerahmeel

loving God. (1.) The son of Hezron, the brother of Caleb (1 Chronicles 2:9, 25, 26 etc.).

(2.) The son of Kish, a Levite (1 Chronicles 24:29).

(3.) Son of Hammelech (Jeremiah 36:26).

Jeremiah

raised up or appointed by Jehovah. (1.) A Gadite who joined David in the wilderness (1 Chronicles 12:10).

(2.) A Gadite warrior (1 Chronicles 12:13).

(3.) A Benjamite slinger who joined David at Ziklag (1 Chronicles 12:4).

(4.) One of the chiefs of the tribe of Manasseh on the east of Jordan (1 Chronicles 5:24).

(5.) The father of Hamutal (2 Kings 23:31), the wife of Josiah.

(6.) One of the greater prophets of the Old Testament, son of Hilkiah (q.v.), a priest of Anathoth (Jeremiah 1:1; 32:6). He was called to the prophetical office when still young (Jeremiah 1:6), in the thirteenth year of Josiah (B.C. 628). He left his native place, and went to reside in Jerusalem, where he greatly assisted Josiah in his work of reformation (2 Kings 23:1-25. The death of this pious king was bewailed by the prophet as a national calamity (2 Chronicles 35:25).

During the three years of the reign of Jehoahaz we find no reference to Jeremiah, but in the beginning of the reign of Jehoiakim the enmity of the people against him broke out in bitter persecution, and he was placed apparently under restraint (Jeremiah 36:5). In the fourth year of Jehoiakim he was commanded to write the predictions given to him, and to read them to the people on the fast-day. This was done by Baruch his servant in his stead, and produced much public excitement. The roll was read to the king. In his recklessness he seized the roll, and cut it to pieces, and cast it into the fire, and ordered both Baruch and Jeremiah to be apprehended. Jeremiah procured another roll, and wrote in it the words of the roll the king had destroyed, and many like words besides (Jeremiah 36:32).

He remained in Jerusalem, uttering from time to time his words of warning, but without effect. He was there when Nebuchadnezzar besieged the city (Jeremiah 37:4, 5), B.C. 589. The rumour of the approach of the Egyptians to aid the Jews in this crisis induced the Chaldeans to withdraw and return to their own land. This, however, was only for a time. The prophet, in answer to his prayer, received a message from God announcing that the Chaldeans would come again and take the city, and burn it with fire (Jeremiah 37:7, 8). The princes, in their anger at such a message by Jeremiah, cast him into prison (Jeremiah 37:15 through Jeremiah 38:13). He was still in confinement when the city was taken (B.C. 588). The Chaldeans released him, and showed him great kindness, allowing him to choose the place of his residence. He accordingly went to Mizpah with Gedaliah, who had been made governor of Judea. Johanan succeeded Gedaliah, and refusing to listen to Jeremiah's counsels, went down into Egypt, taking Jeremiah and Baruch with him (Jeremiah 43:6). There probably the prophet spent the remainder of his life, in vain seeking still to turn the people to the Lord, from whom they had so long revolted (44). He lived till the reign of Evil-Merodach, son of Nebuchadnezzar, and must have been about ninety years of age at his death. We have no authentic record of his death. He may have died at Tahpanhes, or, according to a tradition, may have gone to Babylon with the army of Nebuchadnezzar; but of this there is nothing certain.

Jeremiah, Book of

consists of twenty-three separate and independent sections, arranged in five books. I. The introduction, ch. 1. II. Reproofs of the sins of the Jews, consisting of seven sections, (1.) Jeremiah 2; (2.) Jeremiah 3 through 6; (3.) Jeremiah 7 through 10; (4.) Jeremiah 11 through 13; (5.) Jeremiah 14 through Jeremiah 17:18; (6.) Jeremiah 17:19 through ch. 20; (7.) Jeremiah 21 through 24. III. A general review of all nations, in two sections, (1.) Jeremiah 46 through 49; (2.) Jeremiah 25; with an historical appendix of three sections, (1.) Jeremiah 26; (2.) Jeremiah 27; (3.) Jeremiah 28, 29. IV. Two sections picturing the hopes of better times, (1.) Jeremiah 30, 31; (2.) Jeremiah 32, 33; to which is added an historical appendix in three sections, (1.) Jeremiah 34:1-7; (2.) Jeremiah 34:8-22; (3.) Jeremiah 35. V. The conclusion, in two sections, (1.) Jeremiah 36; (2.) Jeremiah 45.

In Egypt, after an interval, Jeremiah is supposed to have added three sections, viz., Jeremiah 37 through 39; Jeremiah 40 through 43; and Jeremiah 44.

The principal Messianic prophecies are found in Jeremiah 23:1-8; 31:31-40; and Jeremiah 33:14-26.

Jeremiah's prophecies are noted for the frequent repetitions found in them of the same words and phrases and imagery. They cover the period of about 30 years. They are not recorded in the order of time. When and under what circumstances this book assumed its present form we know not.

The LXX. Version of this book is, in its arrangement and in other particulars, singularly at variance with the original. The LXX. omits Jeremiah 10:6-8; 27:19-22; 29:16-20; 33:14-26; 39:4-13; 52:2, 3, 15, 28-30etc. About 2,700 words in all of the original are omitted. These omissions, etc., are capricious and arbitrary, and render the version unreliable.

Jericho

place of fragrance, a fenced city in the midst of a vast grove of palm trees, in the plain of Jordan, over against the place where that river was crossed by the Israelites (Joshua 3:16). Its site was near the 'Ain es-Sultan, Elisha's Fountain (2 Kings 2:19-22about 5 miles west of Jordan. It was the most important city in the Jordan valley (Numbers 22:1; 34:15), and the strongest fortress in all the land of Canaan. It was the key to Western Palestine.

This city was taken in a very remarkable manner by the Israelites (Joshua 6). God gave it into their hands. The city was accursed (Hebrews herem, devoted to Jehovah), and accordingly (Joshua 6:17; comp. Leviticus 27:28, 29; Deuteronomy 13:16) all the inhabitants and all the spoil of the city were to be destroyed, only the silver, and the gold, and the vessels of brass and of iron were reserved and put into the treasury of the house of Jehovah (Joshua 6:24; comp. Numbers 31:22, 23, 50-54. Only Rahab and her father's household, and all that she had, were preserved from destruction, according to the promise of the spies (Joshua 2:14). In one of the Amarna tablets Adoni-zedec (q.v.) writes to the king of Egypt informing him that the 'Abiri (Hebrews) had prevailed, and had taken the fortress of Jericho, and were plundering all the king's lands. It would seem that the Egyptian troops had before this been withdrawn from Palestine.

This city was given to the tribe of Benjamin (Joshua 18:21), and it was inhabited in the time of the Judges (Judges 3:13; 2 Samuel 10:5). It is not again mentioned till the time of David (2 Samuel 10:5). Children of Jericho were among the captives who returned under Zerubbabel Ezra 2:34; Nehemiah 7:36). Hiel (q.v.) the Bethelite attempted to make it once more a fortified city (1 Kings 16:34). Between the beginning and the end of his undertaking all his children were cut off.

In New Testament times Jericho stood some distance to the south-east of the ancient one, and near the opening of the valley of Achor. It was a rich and flourishing town, having a considerable trade, and celebrated for the palm trees which adorned the plain around. It was visited by our Lord on his last journey to Jerusalem. Here he gave sight to two blind men (Matthew 20:29-34; Mark 10:46-52and brought salvation to the house of Zacchaeus the publican (Luke 19:2-10.

The poor hamlet of er-Riha, the representative of modern Jericho, is situated some two miles farther to the east. It is in a ruinous condition, having been destroyed by the Turks in 1840. The soil of the plain, about the middle of which the ancient city stood, is unsurpassed in fertility; there is abundance of water for irrigation, and many of the old aqueducts are almost perfect; yet nearly the whole plain is waste and desolate...The climate of Jericho is exceedingly hot and unhealthy. This is accounted for by the depression of the plain, which is about 1,200 feet below the level of the sea.

There were three different Jerichos, on three different sites, the Jericho of Joshua, the Jericho of Herod, and the Jericho of the Crusades. Er-Riha, the modern Jericho, dates from the time of the Crusades. Dr. Bliss has found in a hollow scooped out for some purpose or other near the foot of the biggest mound above the Sultan's Spring specimens of Amorite or pre-Israelitish pottery precisely identical with what he had discovered on the site of ancient Lachish. He also traced in this place for a short distance a mud brick wall in situ, which he supposes to be the very wall that fell before the trumpets of Joshua. The wall is not far from the foot of the great precipice of Quarantania and its numerous caverns, and the spies of Joshua could easily have fled from the city and been speedily hidden in these fastnesses.

Jerimoth

heights. (1.) One of the sons of Bela (1 Chronicles 7:7).

(2.) 1 Chronicles 24:30 a Merarite Levite.

(3.) A Benjamite slinger who joined David at Ziklag (1 Chronicles 12:5).

(4.) A Levitical musician under Heman his father (1 Chronicles 25:4).

(5.) 1 Chronicles 27:19 ruler of Naphtali.

(6.) One of David's sons (2 Chronicles 11:18).

(7.) A Levite, one of the overseers of the temple offerings (2 Chronicles 31:13) in the reign of Hezekiah.

Jeroboam

increase of the people. (1.) The son of Nebat (1 Kings 11:26-39an Ephrathite, the first king of the ten tribes, over whom he reigned twenty-two years (B.C. 976-945). He was the son of a widow of Zereda, and while still young was promoted by Solomon to be chief superintendent of the burnden , i.e., of the bands of forced labourers. Influenced by the words of the prophet Ahijah, he began to form conspiracies with the view of becoming king of the ten tribes; but these having been discovered, he fled to Egypt (1 Kings 11:29-40where he remained for a length of time under the protection of Shishak I. On the death of Solomon, the ten tribes, having revolted, sent to invite him to become their king. The conduct of Rehoboam favoured the designs of Jeroboam, and he was accordingly proclaimed king of Israel (1 Kings 12:1-20). He rebuilt and fortified Shechem as the capital of his kingdom. He at once adopted means to perpetuate the division thus made between the two parts of the kingdom, and erected at Dan and Bethel, the two extremities of his kingdom, golden calves, which he set up as symbols of Jehovah, enjoining the people not any more to go up to worship at Jerusalem, but to bring their offerings to the shrines he had erected. Thus he became distinguished as the man who made Israel to sin. This policy was followed by all the succeeding kings of Israel.

While he was engaged in offering incense at Bethel, a prophet from Judah appeared before him with a warning message from the Lord. Attempting to arrest the prophet for his bold words of defiance, his hand was dried up, and the altar before which he stood was rent asunder. At his urgent entreaty his hand was restored him again (1 Kings 13:1-6, 9; comp. 2 Kings 23:15); but the miracle made no abiding impression on him. His reign was one of constant war with the house of Judah. He died soon after his son Abijah (1 Kings 14:1-18.

(2.) Jeroboam II., the son and successor of Jehoash, and the fourteenth king of Israel, over which he ruled for forty-one years, B.C. 825-784 (2 Kings 14:23). He followed the example of the first Jeroboam in keeping up the worship of the golden calves (2 Kings 14:24). His reign was contemporary with those of Amaziah (2 Kings 14:23) and Uzziah (2 Kings 15:1), kings of Judah. He was victorious over the Syrians (2 Kings 13:4; 14:26, 27), and extended Israel to its former limits, from the entering of Hamath to the sea of the plain (2 Kings 14:25; Amos 6:14). His reign of forty-one years was the most prosperous that Israel had ever known as yet. With all this outward prosperity, however, iniquity widely prevailed in the land (Amos 2:6-8; 4:1; 6:6; Hosea 4:12-14. The prophets Hosea (Hosea 1:1), Joel (Joel 3:16; Amos 1:1, 2), Amos (Amos 1:1), and Jonah (2 Kings 14:25) lived during his reign. He died, and was buried with his ancestors (2 Kings 14:29). He was succeeded by his son Zachariah (q.v.).

His name occurs in Scripture only in 2 Kings 13:13; 14:16, 23, 27, 28, 29; 15:1, 8; 1 Chronicles 5:17; Hosea 1:1; Amos 1:1; 7:9, 10, 11. In all other passages it is Jeroboam the son of Nebat that is meant.

Jeroham

cherished; who finds mercy. (1.) Father of Elkanah, and grandfather of the prophet Samuel (1 Samuel 1:1).

(2.) The father of Azareel, the captain of the tribe of Dan (1 Chronicles 27:22).

(3.) 1 Chronicles 12:7; a Benjamite.

(4.) 2 Chronicles 23:1; one whose son assisted in placing Joash on the throne.

(5.) 1 Chronicles 9:8; a Benjamite.

(6.) 1 Chronicles 9:12; a priest, perhaps the same as in Nehemiah 11:12.

Jerubbaal

contender with Baal; or, let Baal plead, a surname of Gideon; a name given to him because he destroyed the altar of Baal (Judges 6:32; 7:1; 8:29; 1 Samuel 12:11).

Jerubbesheth

contender with the shame; i.e., idol, a surname also of Gideon (2 Samuel 11:21).

Jeruel

founded by God, a desert on the ascent from the valley of the Dead Sea towards Jerusalem. It lay beyond the wilderness of Tekoa, in the direction of Engedi (2 Chronicles 20:16, 20). It corresponds with the tract of country now called el-Hasasah.

Jerusalem

called also Salem, Ariel, Jebus, the city of God, the holy city; by the modern Arabs el-Khuds, meaning the holy; once the city of Judah (2 Chronicles 25:28). This name is in the original in the dual form, and means possession of peace, or foundation of peace. The dual form probably refers to the two mountains on which it was built, viz., Zion and Moriah; or, as some suppose, to the two parts of the city, the upper and the lower city. Jerusalem is a mountain city enthroned on a mountain fastness (comp. Psalms 68:15, 16; 87:1; 125:2; 76:1, 2; 122:3). It stands on the edge of one of the highest table-lands in Palestine, and is surrounded on the south-eastern, the southern, and the western sides by deep and precipitous ravines.

It is first mentioned in Scripture under the name Salem (Genesis 14:18; comp. Psalms 76:2). When first mentioned under the name Jerusalem, Adonizedek was its king (Joshua 10:1). It is afterwards named among the cities of Benjamin (Judges 19:10; 1 Chronicles 11:4); but in the time of David it was divided between Benjamin and Judah. After the death of Joshua the city was taken and set on fire by the men of Judah (Judges 1:1-8; but the Jebusites were not wholly driven out of it. The city is not again mentioned till we are told that David brought the head of Goliath thither (1 Samuel 17:54). David afterwards led his forces against the Jebusites still residing within its walls, and drove them out, fixing his own dwelling on Zion, which he called the city of David (2 Samuel 5:5-9; 1 Chronicles 11:4-8. Here he built an altar to the Lord on the threshing-floor of Araunah the Jebusite (2 Samuel 24:15-25and thither he brought up the ark of the covenant and placed it in the new tabernacle which he had prepared for it. Jerusalem now became the capital of the kingdom.

After the death of David, Solomon built the temple, a house for the name of the Lord, on Mount Moriah (B.C. 1010). He also greatly strengthened and adorned the city, and it became the great centre of all the civil and religious affairs of the nation (Deuteronomy 12:5; comp. Deuteronomy 12:14; 14:23; 16:11-16; Psalms 122).

After the disruption of the kingdom on the accession to the throne of Rehoboam, the son of Solomon, Jerusalem became the capital of the kingdom of the two tribes. It was subsequently often taken and retaken by the Egyptians, the Assyrians, and by the kings of Israel (2 Kings 14:13, 14; 18:15, 16; 23:33-35; 24:14; 2 Chronicles 12:9; 26:9; 27:3, 4; 29:3; 32:30; 33:11), till finally, for the abounding iniquities of the nation, after a siege of three years, it was taken and utterly destroyed, its walls razed to the ground, and its temple and palaces consumed by fire, by Nebuchadnezzar, the king of Babylon (2 Kings 25; 2 Chronicles 36; Jeremiah 39), B.C. 588. The desolation of the city and the land was completed by the retreat of the principal Jews into Egypt (Jeremiah 40 through 44), and by the final carrying captive into Babylon of all that still remained in the land (Jeremiah 52:3), so that it was left without an inhabitant (B.C. 582). Compare the predictions, Deuteronomy 28; Leviticus 26:14-39.

But the streets and walls of Jerusalem were again to be built, in troublous times (Daniel 9:16, 19, 25), after a captivity of seventy years. This restoration was begun B.C. 536, in the first year of Cyrus (Ezra 1:2, 3, 5-11. The Books of Ezra and Nehemiah contain the history of the re-building of the city and temple, and the restoration of the kingdom of the Jews, consisting of a portion of all the tribes. The kingdom thus constituted was for two centuries under the dominion of Persia, till B.C. 331; and thereafter, for about a century and a half, under the rulers of the Greek empire in Asia, till B.C. 167. For a century the Jews maintained their independence under native rulers, the Asmonean princes. At the close of this period they fell under the rule of Herod and of members of his family, but practically under Rome, till the time of the destruction of Jerusalem, A.D. 70. The city was then laid in ruins.

The modern Jerusalem by-and-by began to be built over the immense beds of rubbish resulting from the overthrow of the ancient city; and whilst it occupies certainly the same site, there are no evidences that even the lines of its streets are now what they were in the ancient city. Till A.D. 131 the Jews who still lingered about Jerusalem quietly submitted to the Roman sway. But in that year the emperor (Hadrian), in order to hold them in subjection, rebuilt and fortified the city. The Jews, however, took possession of it, having risen under the leadership of one Bar-Chohaba (i.e., the son of the star ) in revolt against the Romans. Some four years afterwards (A.D. 135), however, they were driven out of it with great slaughter, and the city was again destroyed; and over its ruins was built a Roman city called Aelia Capitolina, a name which it retained till it fell under the dominion of the Mohammedans, when it was called el-Khuds, i.e., the holy.

In A.D. 326 Helena, mother of the emperor Constantine, made a pilgrimage to Jerusalem with the view of discovering the places mentioned in the life of our Lord. She caused a church to be built on what was then supposed to be the place of the nativity at Bethlehem. Constantine, animated by her example, searched for the holy sepulchre, and built over the supposed site a magnificent church, which was completed and dedicated A.D. 335. He relaxed the laws against the Jews till this time in force, and permitted them once a year to visit the city and wail over the desolation of the holy and beautiful house.

In A.D. 614 the Persians, after defeating the Roman forces of the emperor Heraclius, took Jerusalem by storm, and retained it till A.D. 637, when it was taken by the Arabians under the Khalif Omar. It remained in their possession till it passed, in A.D. 960, under the dominion of the Fatimite khalifs of Egypt, and in A.D. 1073 under the Turcomans. In A.D. 1099 the crusader Godfrey of Bouillon took the city from the Moslems with great slaughter, and was elected king of Jerusalem. He converted the Mosque of Omar into a Christian cathedral. During the eighty-eight years which followed, many churches and convents were erected in the holy city. The Church of the Holy Sepulchre was rebuilt during this period, and it alone remains to this day. In A.D. 1187 the sultan Saladin wrested the city from the Christians. From that time to the present day, with few intervals, Jerusalem has remained in the hands of the Moslems. It has, however, during that period been again and again taken and retaken, demolished in great part and rebuilt, no city in the world having passed through so many vicissitudes.

In the year 1850 the Greek and Latin monks residing in Jerusalem had a fierce dispute about the guardianship of what are called the holy places. In this dispute the emperor Nicholas of Russia sided with the Greeks, and Louis Napoleon, the emperor of the French, with the Latins. This led the Turkish authorities to settle the question in a way unsatisfactory to Russia. Out of this there sprang the Crimean War, which was protracted and sanguinary, but which had important consequences in the way of breaking down the barriers of Turkish exclusiveness.

Modern Jerusalem lies near the summit of a broad mountain-ridge, which extends without interruption from the plain of Esdraelon to a line drawn between the southern end of the Dead Sea and the southeastern corner of the Mediterranean. This high, uneven table-land is everywhere from 20 to 25 geographical miles in breadth. It was anciently known as the mountains of Ephraim and Judah.

Jerusalem is a city of contrasts, and differs widely from Damascus, not merely because it is a stone town in mountains, whilst the latter is a mud city in a plain, but because while in Damascus Moslem religion and Oriental custom are unmixed with any foreign element, in Jerusalem every form of religion, every nationality of East and West, is represented at one time.

Jerusalem is first mentioned under that name in the Book of Joshua, and the Tell-el-Amarna collection of tablets includes six letters from its Amorite king to Egypt, recording the attack of the Abiri about B.C. 1480. The name is there spelt Uru-Salim ( city of peace ). Another monumental record in which the Holy City is named is that of Sennacherib's attack in B.C. 702. The camp of the Assyrians was still shown about A.D. 70, on the flat ground to the north-west, included in the new quarter of the city.

The city of David included both the upper city and Millo, and was surrounded by a wall built by David and Solomon, who appear to have restored the original Jebusite fortifications. The name Zion (or Sion) appears to have been, like Ariel ( the hearth of God ), a poetical term for Jerusalem, but in the Greek age was more specially used of the Temple hill. The priests' quarter grew up on Ophel, south of the Temple, where also was Solomon's Palace outside the original city of David. The walls of the city were extended by Jotham and Manasseh to include this suburb and the Temple (2 Chronicles 27:3; 33:14).

Jerusalem is now a town of some 50,000 inhabitants, with ancient mediaeval walls, partly on the old lines, but extending less far to the south. The traditional sites, as a rule, were first shown in the 4th and later centuries A.D., and have no authority. The results of excavation have, however, settled most of the disputed questions, the limits of the Temple area, and the course of the old walls having been traced.

Jerusha

possession, or possessed; i.e., by a husband , the wife of Uzziah, and mother of king Jotham (2 Kings 15:33).

Jeshaiah

deliverance of Jehovah. (1.) A Kohathite Levite, the father of Joram, of the family of Eliezer (1 Chronicles 26:25); called also Isshiah (1 Chronicles 24:21).

(2.) One of the sons of Jeduthum (1 Chronicles 25:3, 15).

(3.) One of the three sons of Hananiah (1 Chronicles 3:21).

(4.) Son of Athaliah (Ezra 8:7).

(5.) A Levite of the family of Merari (Ezra 8:19).

Jeshanah

a city of the kingdom of Israel (2 Chronicles 13:19).

Jesharelah

upright towards God, the head of the seventh division of Levitical musicians (1 Chronicles 25:14).

Jeshebeab

seat of his father, the head of the fourteenth division of priests (1 Chronicles 24:13).

Jesher

uprightness, the first of the three sons of Caleb by Azubah (1 Chronicles 2:18).

Jeshimon

the waste, probably some high waste land to the south of the Dead Sea (Numbers 21:20; 23:28; 1 Samuel 23:19, 24); or rather not a proper name at all, but simply the waste or wilderness, the district on which the plateau of Ziph (q.v.) looks down.

Jeshua

(1.) Head of the ninth priestly order (Ezra 2:36); called also Jeshuah (1 Chronicles 24:11).

(2.) A Levite appointed by Hezekiah to distribute offerings in the priestly cities (2 Chronicles 31:15).

(3.) Ezra 2:6; Nehemiah 7:11.

(4.) Ezra 2:40; Nehemiah 7:43.

(5.) The son of Jozadak, and high priest of the Jews under Zerubbabel (Nehemiah 7:7; 12:1, 7, 10, 26); called Joshua (Haggai 1:1, 12; 2:2, 4; Zechariah 3:1, 3, 6, 8, 9).

(6.) A Levite (Ezra 8:33).

(7.) Nehemiah 3:19.

(8.) A Levite who assisted in the reformation under Nehemiah (Nehemiah 8:7; 9:4, 5).

(9.) Son of Kadmiel (Nehemiah 12:24).

(10.) A city of Judah (Nehemiah 11:26).

(11.) Nehemiah 8:17; Joshua, the son of Nun.

Jeshurun

a poetical name for the people of Israel, used in token of affection, meaning, the dear upright people (Deuteronomy 32:15; 33:5, 26; Isaiah 44:2).

Jesse

firm, or a gift, a son of Obed, the son of Boaz and Ruth (Ruth 4:17, 22; Matthew 1:5, 6; Luke 3:32). He was the father of eight sons, the youngest of whom was David (1 Samuel 17:12). The phrase stem of Jesse is used for the family of David (Isaiah 11:1), and root of Jesse for the Messiah (Isaiah 11:10; Revelation 5:5). Jesse was a man apparently of wealth and position at Bethlehem (1 Samuel 17:17, 18, 20; Psalms 78:71). The last reference to him is of David's procuring for him an asylum with the king of Moab (1 Samuel 22:3).

Jesus

(1.) Joshua, the son of Nun (Acts 7:45; Hebrews 4:8; R.V., Joshua ).

(2.) A Jewish Christian surnamed Justus (Colossians 4:11).

Je'sus, the proper, as Christ is the official, name of our Lord. To distinguish him from others so called, he is spoken of as Jesus of Nazareth (John 18:7), and Jesus the son of Joseph (John 6:42).

This is the Greek form of the Hebrew name Joshua, which was originally Hoshea (Numbers 13:8, 16), but changed by Moses into Jehoshua (Numbers 13:16; 1 Chronicles 7:27), or Joshua. After the Exile it assumed the form Jeshua, whence the Greek form Jesus. It was given to our Lord to denote the object of his mission, to save (Matthew 1:21).

The life of Jesus on earth may be divided into two great periods, (1) that of his private life, till he was about thirty years of age; and (2) that of his public life, which lasted about three years.

In the fulness of time he was born at Bethlehem, in the reign of the emperor Augustus, of Mary, who was betrothed to Joseph, a carpenter (Matthew 1:1; Luke 3:23; comp. John 7:42). His birth was announced to the shepherds (Luke 2:8-20. Wise men from the east came to Bethlehem to see him who was born King of the Jews, bringing gifts with them (Matthew 2:1-12. Herod's cruel jealousy led to Joseph's flight into Egypt with Mary and the infant Jesus, where they tarried till the death of this king (Matthew 2:13-23when they returned and settled in Nazareth, in Lower Galilee (Matthew 2:23; comp. Luke 4:16; John 1:46 etc.). At the age of twelve years he went up to Jerusalem to the Passover with his parents. There, in the temple, in the midst of the doctors, all that heard him were astonished at his understanding and answers (Luke 2:41 etc.).

Eighteen years pass, of which we have no record beyond this, that he returned to Nazareth and increased in wisdom and stature, and in favour with God and man (Luke 2:52).

He entered on his public ministry when he was about thirty years of age. It is generally reckoned to have extended to about three years. Each of these years had peculiar features of its own. (1.) The first year may be called the year of obscurity, both because the records of it which we possess are very scanty, and because he seems during it to have been only slowly emerging into public notice. It was spent for the most part in Judea. (2.) The second year was the year of public favour, during which the country had become thoroughly aware of him; his activity was incessant, and his frame rang through the length and breadth of the land. It was almost wholly passed in Galilee. (3.) The third was the year of opposition, when the public favour ebbed away. His enemies multiplied and assailed him with more and more pertinacity, and at last he fell a victim to their hatred. The first six months of this final year were passed in Galilee, and the last six in other parts of the land. , Stalker's Life of Jesus Christ, p. 45.

The only reliable sources of information regarding the life of Christ on earth are the Gospels, which present in historical detail the words and the work of Christ in so many different aspects. (See CHIRST.)

Jether

surplus; excellence. (1.) Father-in-law of Moses (Exodus 4:18 marg.), called elsewhere Jethro (q.v.).

(2.) The oldest of Gideon's seventy sons (Judges 8:20).

(3.) The father of Amasa, David's general (1 Kings 2:5, 32); called Ithra (2 Samuel 17:25).

(4.) 1 Chronicles 7:38.

(5.) 1 Chronicles 2:32; one of Judah's posterity.

(6.) 1 Chronicles 4:17.

Jetheth

a peg, or a prince, one of the Edomitish kings of Mount Seir (Genesis 36:40).

Jethlah

suspended; high, a city on the borders of Dan (Joshua 19:42).

Jethro

his excellence, or gain, a prince or priest of Midian, who succeeded his father Reuel. Moses spent forty years after his exile from the Egyptian court as keeper of Jethro's flocks. While the Israelites were encamped at Sinai, and soon after their victory over Amalek, Jethro came to meet Moses, bringing with him Zipporah and her two sons. They met at the mount of God, and Moses told him all that the Lord had done unto Pharaoh (Exodus 18:8). On the following day Jethro, observing the multiplicity of the duties devolving on Moses, advised him to appoint subordinate judges, rulers of thousands, of hundreds, of fifties, and of tens, to decide smaller matters, leaving only the weightier matters to be referred to Moses, to be laid before the Lord. This advice Moses adopted (Exodus 18). He was also called Hobab (q.v.), which was probably his personal name, while Jethro was an official name. (See MOSES.)

Jetur

an enclosure, one of the twelve sons of Ishmael (Genesis 25:15).

Jeuel

snatched away by God, a descendant of Zerah (1 Chronicles 9:6).

Jeush

assembler. (1.) The oldest of Esau's three sons by Aholibamah (Genesis 36:5, 14, 18).

(2.) A son of Bilhan, grandson of Benjamin (1 Chronicles 7:10).

(3.) A Levite, one of the sons of Shimei (1 Chronicles 23:10, 11).

(4.) One of the three sons of Rehoboam (2 Chronicles 11:19).

(5.) 1 Chronicles 8:39.

Jew

the name derived from the patriarch Judah, at first given to one belonging to the tribe of Judah or to the separate kingdom of Judah (2 Kings 16:6; 25:25; Jeremiah 32:12; 38:19; 40:11; 41:3), in contradistinction from those belonging to the kingdom of the ten tribes, who were called Israelites.

During the Captivity, and after the Restoration, the name, however, was extended to all the Hebrew nation without distinction (Esther 3:6, 10; Daniel 3:8, 12; Ezra 4:12; 5:1, 5).

Originally this people were called Hebrews (Genesis 39:14; 40:15; Exodus 2:7; 3:18; 5:3; 1 Samuel 4:6, 9 etc.), but after the Exile this name fell into disuse. But Paul was styled a Hebrew (2 Corinthians 11:22; Phil. 3:5).

The history of the Jewish nation is interwoven with the history of Palestine and with the narratives of the lives of their rulers and chief men. They are now [1897] dispersed over all lands, and to this day remain a separate people, without a king, and without a prince, and without a sacrifice, and without an image [R.V. 'pillar,' marg. 'obelisk'], and without an ephod, and without teraphim (Hosea 3:4). Till about the beginning of the present century [1800] they were everywhere greatly oppressed, and often cruelly persecuted; but now their condition is greatly improved, and they are admitted in most European countries to all the rights of free citizens. In 1860 the Jewish disabilities were removed, and they were admitted to a seat in the British Parliament. Their number in all is estimated at about six millions, about four millions being in Europe.

There are three names used in the New Testament to designate this people, (1.) Jews, as regards their nationality, to distinguish them from Gentiles. (2.) Hebrews, with regard to their language and education, to distinguish them from Hellenists, i.e., Jews who spoke the Greek language. (3.) Israelites, as respects their sacred privileges as the chosen people of God. To other races we owe the splendid inheritance of modern civilization and secular culture; but the religious education of mankind has been the gift of the Jew alone.

Jewess

a woman of Hebrew birth, as Eunice, the mother of Timothy (Acts 16:1; 2 Timothy 1:5), and Drusilla (Acts 24:24), wife of Felix, and daughter of Herod Agrippa I.

Jezebel

chaste, the daughter of Ethbaal, the king of the Zidonians, and the wife of Ahab, the king of Israel (1 Kings 16:31). This was the first time that a king of Israel had allied himself by marriage with a heathen princess; and the alliance was in this case of a peculiarly disastrous kind. Jezebel has stamped her name on history as the representative of all that is designing, crafty, malicious, revengeful, and cruel. She is the first great instigator of persecution against the saints of God. Guided by no principle, restrained by no fear of either God or man, passionate in her attachment to her heathen worship, she spared no pains to maintain idolatry around her in all its splendour. Four hundred and fifty prophets ministered under her care to Baal, besides four hundred prophets of the groves [R.V., 'prophets of the Asherah'], which ate at her table (1 Kings 18:19). The idolatry, too, was of the most debased and sensual kind. Her conduct was in many respects very disastrous to the kingdom both of Israel and Judah (1 Kings 21:1-29. At length she came to an untimely end. As Jehu rode into the gates of Jezreel, she looked out at the window of the palace, and said, Had Zimri peace, who slew his master? He looked up and called to her chamberlains, who instantly threw her from the window, so that she was dashed in pieces on the street, and his horses trod her under their feet. She was immediately consumed by the dogs of the street (2 Kings 9:7-37according to the word of Elijah the Tishbite (1 Kings 21:19).

Her name afterwards came to be used as the synonym for a wicked woman (Revelation 2:20).

It may be noted that she is said to have been the grand-aunt of Dido, the founder of Carthage.

Jeziel

assembled by God, a son of Azmaveth. He was one of the Benjamite archers who joined David at Ziklag (1 Chronicles 12:3).

Jezreel

God scatters. (1.) A town of Issachar (Joshua 19:18), where the kings of Israel often resided (1 Kings 18:45; 21:1; 2 Kings 9:30). Here Elijah met Ahab, Jehu, and Bidkar; and here Jehu executed his dreadful commission against the house of Ahab (2 Kings 9:14-37; 10:1-11. It has been identified with the modern Zerin, on the most western point of the range of Gilboa, reaching down into the great and fertile valley of Jezreel, to which it gave its name.

(2.) A town in Judah (Joshua 15:56), to the south-east of Hebron. Ahinoam, one of David's wives, probably belonged to this place (1 Samuel 27:3).

(3.) A symbolical name given by Hosea to his oldest son (Hosea 1:4), in token of a great slaughter predicted by him, like that which had formerly taken place in the plain of Esdraelon (comp. Hosea 1:4, 5).

Jezreel, Blood of

the murder perpetrated here by Ahab and Jehu (Hosea 1:4; comp. 1 Kings 18:4; 2 Kings 9:6-10.

Jezreel, Day of

the time predicted for the execution of vengeance for the deeds of blood committed there (Hosea 1:5).

Jezreel, Ditch of

(1 Kings 21:23; comp. 13), the fortification surrounding the city, outside of which Naboth was executed.

Jezreel, Fountain of

where Saul encamped before the battle of Gilboa (1 Samuel 29:1). In the valley under Zerin there are two considerable springs, one of which, perhaps that here referred to, flows from under a sort of cavern in the wall of conglomerate rock which here forms the base of Gilboa. The water is excellent; and issuing from crevices in the rocks, it spreads out at once into a fine limpid pool forty or fifty feet in diameter, full of fish (Robinson). This may be identical with the well of Harod (Judges 7:1; comp. 2 Samuel 23:25), probably the 'Ain Jalud, i.e., the spring of Goliath.

Jezreel, Portion of

the field adjoining the city (2 Kings 9:10, 21, 36, 37). Here Naboth was stoned to death (1 Kings 21:13).

Jezreel, Tower of

one of the turrets which guarded the entrance to the city (2 Kings 9:17).

Jezreel, Valley of

lying on the northern side of the city, between the ridges of Gilboa and Moreh, an offshoot of Esdraelon, running east to the Jordan (Joshua 17:16; Judges 6:33; Hosea 1:5). It was the scene of the signal victory gained by the Israelites under Gideon over the Midianites, the Amalekites, and the children of the east (Judges 6:3). Two centuries after this the Israelites were here defeated by the Philistines, and Saul and Jonathan, with the flower of the army of Israel, fell (1 Samuel 31:1-6.

This name was in after ages extended to the whole of the plain of Esdraelon (q.v.). It was only this plain of Jezreel and that north of Lake Huleh that were then accessible to the chariots of the Canaanites (comp. 2 Kings 9:21; 10:15).

Joab

Jehovah is his father. (1.) One of the three sons of Zeruiah, David's sister, and captain of the host during the whole of David's reign (2 Samuel 2:13; 10:7; 11:1; 1 Kings 11:15). His father's name is nowhere mentioned, although his sepulchre at Bethlehem is mentioned (2 Samuel 2:32). His two brothers were Abishai and Asahel, the swift of foot, who was killed by Abner (2 Samuel 2:13-32whom Joab afterwards treacherously murdered (2 Samuel 3:22-27. He afterwards led the assault at the storming of the fortress on Mount Zion, and for this service was raised to the rank of prince of the king's army (2 Samuel 5:6-10; 1 Chronicles 27:34). His chief military achievements were, (1) against the allied forces of Syria and Ammon; (2) against Edom (1 Kings 11:15, 16); and (3) against the Ammonites (2 Samuel 10:7-19; 11:1, 11). His character is deeply stained by the part he willingly took in the murder of Uriah (2 Samuel 11:14-25. He acted apparently from a sense of duty in putting Absalom to death (2 Samuel 18:1-14. David was unmindful of the many services Joab had rendered to him, and afterwards gave the command of the army to Amasa, Joab's cousin (2 Samuel 20:1-13; 19:13). When David was dying Joab espoused the cause of Adonijah in preference to that of Solomon. He was afterwards slain by Benaiah, by the command of Solomon, in accordance with his father's injunction (2 Samuel 3:29; 20:5-13at the altar to which he had fled for refuge. Thus this hoary conspirator died without one to lift up a voice in his favour. He was buried in his own property in the wilderness, probably in the north-east of Jerusalem (1 Kings 2:5, 28-34. Benaiah succeeded him as commander-in-chief of the army.

(2.) 1 Chronicles 4:14.

(3.) Ezra 2:6.

Joah

Jehovah his brother; i.e., helper. (1.) One of the sons of Obed-edom (1 Chronicles 26:4), a Korhite porter.

(2.) A Levite of the family of Gershom (1 Chronicles 6:21), probably the same as Ethan (42).

(3.) The son of Asaph, and recorder (q.v.) or chronicler to King Hezekiah (2 Kings 18:18, 26, 37).

(4.) Son of Joahaz, and recorder (q.v.) or keeper of the state archives under King Josiah (2 Chronicles 34:8).

Joahaz

(2 Chronicles 34:8), a contracted form of Jehoahaz (q.v.).

Joanna

whom Jehovah has graciously given. (1.) The grandson of Zerubbabel, in the lineage of Christ (Luke 3:27); the same as Hananiah (1 Chronicles 3:19).

(2.) The wife of Chuza, the steward of Herod Antipas, tetrarch of Galilee (Luke 8:3). She was one of the women who ministered to our Lord, and to whom he appeared after his resurrection (Luke 8:3; 24:10).

Joash

whom Jehovah bestowed. (1.) A contracted form of Jehoash, the father of Gideon (Judges 6:11, 29; 8:13, 29, 32).

(2.) One of the Benjamite archers who joined David at Ziklag (1 Chronicles 12:3).

(3.) One of King Ahab's sons (1 Kings 22:26).

(4.) King of Judah (2 Kings 11:2; 12:19, 20). (See JEHOASH [1].)

(5.) King of Israel (2 Kings 13:9, 12, 13, 25). (See JEHOASH [2].)

(6.) 1 Chronicles 7:8.

(7.) One who had charge of the royal stores of oil under David and Solomon (1 Chronicles 27:28).

Job

persecuted, an Arabian patriarch who resided in the land of Uz (q.v.). While living in the midst of great prosperity, he was suddenly overwhelmed by a series of sore trials that fell upon him. Amid all his sufferings he maintained his integrity. Once more God visited him with the rich tokens of his goodness and even greater prosperity than he had enjoyed before. He survived the period of trial for one hundred and forty years, and died in a good old age, an example to succeeding generations of integrity (Ezekiel 14:14, 20) and of submissive patience under the sorest calamities (James 5:11). His history, so far as it is known, is recorded in his book.

Jobab

dweller in the desert. (1.) One of the sons of Joktan, and founder of an Arabian tribe (Genesis 10:29). (2.) King of Edom, succeeded Bela (Genesis 36:33, 34). (3.) A Canaanitish king (Joshua 11:1) who joined the confederacy against Joshua.

Job, Book of

A great diversity of opinion exists as to the authorship of this book. From internal evidence, such as the similarity of sentiment and language to those in the Psalms and Proverbs (see Psalms 88 and 89), the prevalence of the idea of wisdom, and the style and character of the composition, it is supposed by some to have been written in the time of David and Solomon. Others argue that it was written by Job himself, or by Elihu, or Isaiah, or perhaps more probably by Moses, who was learned in all the wisdom of the Egyptians, and mighty in words and deeds (Acts 7:22). He had opportunities in Midian for obtaining the knowledge of the facts related. But the authorship is altogether uncertain.

As to the character of the book, it is a historical poem, one of the greatest and sublimest poems in all literature. Job was a historical person, and the localities and names were real and not fictious. It is one of the grandest portions of the inspired Scriptures, a heavenly-repleished storehouse of comfort and instruction, the patriarchal Bible, and a precious monument of primitive theology. It is to the Old Testament what the Epistle to the Romans is to the New. It is a didactic narrative in a dramatic form.

This book was apparently well known in the days of Ezekiel, B.C. 600 (Ezekiel 14:14). It formed a part of the sacred Scriptures used by our Lord and his apostles, and is referred to as a part of the inspired Word (Hebrews 12:5; 1 Corinthians 3:19).

The subject of the book is the trial of Job, its occasion, nature, endurance, and issue. It exhibits the harmony of the truths of revelation and the dealings of Providence, which are seen to be at once inscrutable, just, and merciful. It shows the blessedness of the truly pious, even amid sore afflictions, and thus ministers comfort and hope to tried believers of every age. It is a book of manifold instruction, and is profitable for doctrine, for reproof, for correction, and for instruction in righteousness (2 Timothy 3:16).

It consists of,

(1.) An historical introduction in prose (Job 1, 2).

(2.) The controversy and its solution, in poetry (Job 3 through Job 42:6).

Job's desponding lamentation (Job 3) is the occasion of the controversy which is carried on in three courses of dialogues between Job and his three friends. The first course gives the commencement of the controversy (ch. 4-14); the second the growth of the controversy (15-21); and the third the height of the controversy (22-27). This is followed by the solution of the controversy in the speeches of Elihu and the address of Jehovah, followed by Job's humble confession (Job 42:1-6of his own fault and folly.

(3.) The third division is the historical conclusion, in prose (Job 42:7-15.

Sir J. W. Dawson in The Expositor says: It would now seem that the language and theology of the book of Job can be better explained by supposing it to be a portion of Minean [Southern Arabia] literature obtained by Moses in Midian than in any other way. This view also agrees better than any other with its references to natural objects, the art of mining, and other matters.

Jochebed

Jehovah is her glory, the wife of Amram, and the mother of Miriam, Aaron, and Moses (Numbers 26:59). She is spoken of as the sister of Kohath, Amram's father (Exodus 6:20; comp. 16, 18; Exodus 2:1-10.

Joel

Jehovah is his God. (1.) The oldest of Samuel's two sons appointed by him as judges in Beersheba (1 Samuel 8:2). (See VASHNI Ø(n/a).) (2.) A descendant of Reuben (1 Chronicles 5:4,8). (3.) One of David's famous warriors (1 Chronicles 11:38). (4.) A Levite of the family of Gershom (1 Chronicles 15:7, 11). (5.) 1 Chronicles 7:3. (6.) 1 Chronicles 27:20. (7.) The second of the twelve minor prophets. He was the son of Pethuel. His personal history is only known from his book.

Joelah

a Benjamite who joined David at Ziklag (1 Chronicles 12:7).

Joel, Book of

Joel was probably a resident in Judah, as his commission was to that people. He makes frequent mention of Judah and Jerusalem (Joel 1:14; 2:1, 15, 32; 3:1, 12, 17, 20, 21).

He probably flourished in the reign of Uzziah (about B.C. 800), and was contemporary with Amos and Isaiah.

The contents of this book are, (1.) A prophecy of a great public calamity then impending over the land, consisting of a want of water and an extraordinary plague of locusts (Joel 1:1 through Joel 2:11). (2.) The prophet then calls on his countrymen to repent and to turn to God, assuring them of his readiness to forgive (Joel 2:12 through Joel 17), and foretelling the restoration of the land to its accustomed fruitfulness (Joel 18 through 26). (3.) Then follows a Messianic prophecy, quoted by Peter (Acts 2:39). (4.) Finally, the prophet foretells portents and judgments as destined to fall on the enemies of God (ch. 3, but in the Hebrew text 4).

Joezer

Jehovah is his help, one of the Korhites who became part of David's body-guard (1 Chronicles 12:6).

Johanan

whom Jehovah graciously bestows. (1.) One of the Gadite heroes who joined David in the desert of Judah (1 Chronicles 12:12).

(2.) The oldest of King Josiah's sons (1 Chronicles 3:15).

(3.) Son of Careah, one of the Jewish chiefs who rallied round Gedaliah, whom Nebuchadnezzar had made governor in Jerusalem (2 Kings 25:23; Jeremiah 40:8). He warned Gedaliah of the plans of Ishmael against him, a warning which was unheeded (Jeremiah 40:13, 16). He afterwards pursued the murderer of the governor, and rescued the captives (Jeremiah 41:8, 13, 15, 16). He and his associates subsequently fled to Tahpanhes in Egypt (Jeremiah 43:2, 4, 5), taking Jeremiah with them. The flight of Gedaliah's community to Egypt extinguished the last remaining spark of life in the Jewish state. The work of the ten centuries since Joshua crossed the Jordan had been undone.

John

(1.) One who, with Annas and Caiaphas, sat in judgment on the apostles Peter and John (Acts 4:6). He was of the kindred of the high priest; otherwise unknown.

(2.) The Hebrew name of Mark (q.v.). He is designated by this name in the acts of the Apostles (Acts 12:12, 25; 13:5, 13; 15:37).

(3.) THE APOSTLE, brother of James the Greater (Matthew 4:21; 10:2; Mark 1:19; 3:17; 10:35). He was one, probably the younger, of the sons of Zebedee (Matthew 4:21) and Salome (Matthew 27:56; comp. Mark 15:40), and was born at Bethsaida. His father was apparently a man of some wealth (comp. Mark 1:20; Luke 5:3; John 19:27). He was doubtless trained in all that constituted the ordinary education of Jewish youth. When he grew up he followed the occupation of a fisherman on the Lake of Galilee. When John the Baptist began his ministry in the wilderness of Judea, John, with many others, gathered round him, and was deeply influenced by his teaching. There he heard the announcement, Behold the Lamb of God, and forthwith, on the invitation of Jesus, became a disciple and ranked among his followers (John 1:36, 37) for a time. He and his brother then returned to their former avocation, for how long is uncertain. Jesus again called them (Matthew 4:21; Luke 5:1-11and now they left all and permanently attached themselves to the company of his disciples. He became one of the innermost circle (Mark 5:37; Matthew 17:1; 26:37; Mark 13:3). He was the disciple whom Jesus loved. In zeal and intensity of character he was a Boanerges (Mark 3:17). This spirit once and again broke out (Matthew 20:20-24; Mark 10:35-41; Luke 9:49, 54). At the betrayal he and Peter follow Christ afar off, while the others betake themselves to hasty flight (John 18:15). At the trial he follows Christ into the council chamber, and thence to the praetorium (John 18:16, 19, 28) and to the place of crucifixion (John 19:26, 27). To him and Peter, Mary first conveys tidings of the resurrection (John 20:2), and they are the first to go and see what her strange words mean. After the resurrection he and Peter again return to the Sea of Galilee, where the Lord reveals himself to them (John 21:1, 7). We find Peter and John frequently after this together (Acts 3:1; 4:13). John remained apparently in Jerusalem as the leader of the church there (Acts 15:6; Galatians 2:9). His subsequent history is unrecorded. He was not there, however, at the time of Paul's last visit (Acts 21:15-40. He appears to have retired to Ephesus, but at what time is unknown. The seven churches of Asia were the objects of his special care (Revelation 1:11). He suffered under persecution, and was banished to Patmos (Revelation 1:9); whence he again returned to Ephesus, where he died, probably about A.D. 98, having outlived all or nearly all the friends and companions even of his maturer years. There are many interesting traditions regarding John during his residence at Ephesus, but these cannot claim the character of historical truth.

John, First Epistle of

the fourth of the catholic or general epistles. It was evidently written by John the evangelist, and probably also at Ephesus, and when the writer was in advanced age. The purpose of the apostle (1 John 1:1-4is to declare the Word of Life to those to whom he writes, in order that they might be united in fellowship with the Father and his Son Jesus Christ. He shows that the means of union with God are, (1) on the part of Christ, his atoning work (1 John 1:7; 2:2; 3:5; 4:10, 14; 5:11, 12) and his advocacy (1 John 2:1); and (2), on the part of man, holiness (1 John 1:6), obedience (1 John 2:3), purity (1 John 3:3), faith (1 John 3:23; 4:3; 5:5), and love (1 John 2:7, 8; 3:14; 4:7; 5:1).

John, Gospel of

The genuineness of this Gospel, i.e., the fact that the apostle John was its author, is beyond all reasonable doubt. In recent times, from about 1820, many attempts have been made to impugn its genuineness, but without success.

The design of John in writing this Gospel is stated by himself (John 20:31). It was at one time supposed that he wrote for the purpose of supplying the omissions of the synoptical, i.e., of the first three, Gospels, but there is no evidence for this. There is here no history of Jesus and his teaching after the manner of the other evangelists. But there is in historical form a representation of the Christian faith in relation to the person of Christ as its central point; and in this representation there is a picture on the one hand of the antagonism of the world to the truth revealed in him, and on the other of the spiritual blessedness of the few who yield themselves to him as the Light of life (Reuss).

After the prologue (John 1:1-5, the historical part of the book begins with verse 6, and consists of two parts. The first part (John 1:6 through ch. 12) contains the history of our Lord's public ministry from the time of his introduction to it by John the Baptist to its close. The second part (John 13 through 21) presents our Lord in the retirement of private life and in his intercourse with his immediate followers (John 13 through 17), and gives an account of his sufferings and of his appearances to the disciples after his resurrection (John 18 through 21).

The peculiarities of this Gospel are the place it gives (1) to the mystical relation of the Son to the Father, and (2) of the Redeemer to believers; (3) the announcement of the Holy Ghost as the Comforter; (4) the prominence given to love as an element in the Christian character. It was obviously addressed primarily to Christians.

It was probably written at Ephesus, which, after the destruction of Jerusalem (A.D. 70), became the centre of Christian life and activity in the East, about A.D. 90.

John, Second Epistle of

is addressed to the elect lady, and closes with the words, The children of thy elect sister greet thee; but some would read instead of lady the proper name Kyria. Of the thirteen verses composing this epistle seven are in the First Epistle. The person addressed is commended for her piety, and is warned against false teachers.

John the Baptist

the forerunner of our Lord. We have but fragmentary and imperfect accounts of him in the Gospels. He was of priestly descent. His father, Zacharias, was a priest of the course of Abia (1 Chronicles 24:10), and his mother, Elisabeth, was of the daughters of Aaron (Luke 1:5). The mission of John was the subject of prophecy (Matthew 3:3; Isaiah 40:3; Malachi 3:1). His birth, which took place six months before that of Jesus, was foretold by an angel. Zacharias, deprived of the power of speech as a token of God's truth and a reproof of his own incredulity with reference to the birth of his son, had the power of speech restored to him on the occasion of his circumcision (Luke 1:64). After this no more is recorded of him for thirty years than what is mentioned in Luke 1:80. John was a Nazarite from his birth (Luke 1:15; Numbers 6:1-12. He spent his early years in the mountainous tract of Judah lying between Jerusalem and the Dead Sea (Matthew 3:1-12.

At length he came forth into public life, and great multitudes from every quarter were attracted to him. The sum of his preaching was the necessity of repentance. He denounced the Sadducees and Pharisees as a generation of vipers, and warned them of the folly of trusting to external privileges (Luke 3:8). As a preacher, John was eminently practical and discriminating. Self-love and covetousness were the prevalent sins of the people at large. On them, therefore, he enjoined charity and consideration for others. The publicans he cautioned against extortion, the soldiers against crime and plunder. His doctrine and manner of life roused the entire south of Palestine, and the people from all parts flocked to the place where he was, on the banks of the Jordan. There he baptized thousands unto repentance.

The fame of John reached the ears of Jesus in Nazareth (Matthew 3:5), and he came from Galilee to Jordan to be baptized of John, on the special ground that it became him to fulfil all righteousness (Matthew 3:15). John's special office ceased with the baptism of Jesus, who must now increase as the King come to his kingdom. He continued, however, for a while to bear testimony to the Messiahship of Jesus. He pointed him out to his disciples, saying, Behold the Lamb of God. His public ministry was suddenly (after about six months probably) brought to a close by his being cast into prison by Herod, whom he had reproved for the sin of having taken to himself the wife of his brother Philip (Luke 3:19). He was shut up in the castle of Machaerus (q.v.), a fortress on the southern extremity of Peraea, 9 miles east of the Dead Sea, and here he was beheaded. His disciples, having consigned the headless body to the grave, went and told Jesus all that had occurred (Matthew 14:3-12. John's death occurred apparently just before the third Passover of our Lord's ministry. Our Lord himself testified regarding him that he was a burning and a shining light (John 5:35).

John, Third Epistle of

is addressed to Caius, or Gaius, but whether to the Christian of that name in Macedonia (Acts 19:29) or in Corinth (Romans 16:23) or in Derbe (Acts 20:4) is uncertain. It was written for the purpose of commending to Gaius some Christians who were strangers in the place where he lived, and who had gone thither for the purpose of preaching the gospel (ver. 7).

The Second and Third Epistles were probably written soon after the First, and from Ephesus.

Joiada

(whom Jehovah favours) = Jehoiada. (1.) Nehemiah 3:6. (2.) One of the high priests (Nehemiah 12:10, 11, 22).

Joiakim

(whom Jehovah has set up) = Jehoiakim, a high priest, the son and successor of Jeshua (Nehemiah 12:10, 12, 26).

Joiarib

(whom Jehovah defends) = Jehoiarib. (1.) The founder of one of the courses of the priests (Nehemiah 11:10).

(2.) Nehemiah 11:5; a descendant of Judah.

(3.) Nehemiah 12:6.

(4.) Ezra 8:16 a man of understanding whom Ezra sent to bring ministers for the house of God.

Jokdeam

a city in the mountains of Judah (Joshua 15:56).

Jokim

whom Jehovah has set up, one of the descendants of Shelah (1 Chronicles 4:22).

Jokmeam

gathering of the people, a city of Ephraim, which was given with its suburbs to the Levites (1 Chronicles 6:68). It lay somewhere in the Jordan valley (1 Kings 4:12 R.V.; but in A.V. incorrectly Jokneam ).

Jokneam

gathered by the people, (Joshua 19:11; 21:34), a city of Carmel (Joshua 12:22), i.e., on Carmel, allotted with its suburbs to the Merarite Levites. It is the modern Tell Kaimon, about 12 miles south-west of Nazareth, on the south of the river Kishon.

Jokshan

snarer, the second son of Abraham and Keturah (Genesis 25:2, 3; 1 Chronicles 1:32).

Joktan

little, the second of the two sons of Eber (Genesis 10:25; 1 Chronicles 1:19). There is an Arab tradition that Joktan (Arab. Kahtan) was the progenitor of all the purest tribes of Central and Southern Arabia.

Joktheel

subdued by God. (1.) A city of Judah near Lachish (Joshua 15, 38). Perhaps the ruin Kutlaneh, south of Gezer.

(2.) Amaziah, king of Judah, undertook a great expedition against Edom (2 Chronicles 25:5-10which was completely successful. He routed the Edomites and slew vast numbers of them. So wonderful did this victory appear to him that he acknowledged that it could have been achieved only by the special help of God, and therefore he called Selah (q.v.), their great fortress city, by the name of Joktheel (2 Kings 14:7).

Jonadab

=Jehon'adab. (1.) The son of Rechab, and founder of the Rechabites (q.v.), 2 Kings 10:15; Jeremiah 35:6, 10.

(2.) The son of Shimeah, David's brother (2 Samuel 13:3). He was a very subtil man.

Jonah

a dove, the son of Amittai of Gath-hepher. He was a prophet of Israel, and predicted the restoration of the ancient boundaries (2 Kings 14:25-27 of the kingdom. He exercised his ministry very early in the reign of Jeroboam II., and thus was contemporary with Hosea and Amos; or possibly he preceded them, and consequently may have been the very oldest of all the prophets whose writings we possess. His personal history is mainly to be gathered from the book which bears his name. It is chiefly interesting from the two-fold character in which he appears, (1) as a missionary to heathen Nineveh, and (2) as a type of the Son of man.

Jonah, Book of

This book professes to give an account of what actually took place in the experience of the prophet. Some critics have sought to interpret the book as a parable or allegory, and not as a history. They have done so for various reasons. Thus (1) some reject it on the ground that the miraculous element enters so largely into it, and that it is not prophetical but narrative in its form; (2) others, denying the possibility of miracles altogether, hold that therefore it cannot be true history.

Jonah and his story is referred to by our Lord (Matthew 12:39, 40; Luke 11:29), a fact to which the greatest weight must be attached. It is impossible to interpret this reference on any other theory. This one argument is of sufficient importance to settle the whole question. No theories devised for the purpose of getting rid of difficulties can stand against such a proof that the book is a veritable history.

There is every reason to believe that this book was written by Jonah himself. It gives an account of (1) his divine commission to go to Nineveh, his disobedience, and the punishment following (Jonah 1:1-17; (2) his prayer and miraculous deliverance (Jonah 1:17 through Jonah 2:10); (3) the second commission given to him, and his prompt obedience in delivering the message from God, and its results in the repentance of the Ninevites, and God's long-sparing mercy toward them (Jonah 3); (4) Jonah's displeasure at God's merciful decision, and the rebuke tendered to the impatient prophet (Jonah 4). Nineveh was spared after Jonah's mission for more than a century. The history of Jonah may well be regarded as a part of that great onward movement which was before the Law and under the Law; which gained strength and volume as the fulness of the times drew near. , Perowne's Jonah.

Jonas

(1.) Greek form of Jonah (Matthew 12:39, 40, 41 etc.).

(2.) The father of the apostles Peter (John 21:15-17 and Andrew; but the reading should be (also in John 1:42), as in the Revised Version, John, instead of Jonas.

Jonathan

whom Jehovah gave, the name of fifteen or more persons that are mentioned in Scripture. The chief of these are, (1.) A Levite descended from Gershom (Judges 18:30). His history is recorded in Judges 17:7-13 and Judges 18:30. The Rabbins changed this name into Manasseh to screen the memory of the great lawgiver from the stain of having so unworthy an apostate among his near descendants. He became priest of the idol image at Dan, and this office continued in his family till the Captivity.

(2.) The eldest son of king Saul, and the bosom friend of David. He is first mentioned when he was about thirty years of age, some time after his father's accession to the throne (1 Samuel 13:2). Like his father, he was a man of great strength and activity (2 Samuel 1:23), and excelled in archery and slinging (1 Chronicles 12:2;2 Samuel 1:22). The affection that evidently subsisted between him and his father was interrupted by the growth of Saul's insanity. At length, in fierce anger, he left his father's presence and cast in his lot with the cause of David (1 Samuel 20:34). After an eventful career, interwoven to a great extent with that of David, he fell, along with his father and his two brothers, on the fatal field of Gilboa (1 Samuel 31:2, 8). He was first buried at Jabesh-gilead, but his remains were afterwards removed with those of his father to Zelah, in Benjamin (2 Samuel 21:12-14. His death was the occasion of David's famous elegy of the Song of the Bow (2 Samuel 1:17-27. He left one son five years old, Merib-baal, or Mephibosheth (2 Samuel 4:4; comp. 1 Chronicles 8:34).

(3.) Son of the high priest Abiathar, and one who adhered to David at the time of Absalom's rebellion (2 Samuel 15:27, 36). He is the last descendant of Eli of whom there is any record.

(4.) Son of Shammah, and David's nephew, and also one of his chief warriors (2 Samuel 21:21). He slew a giant in Gath.

Jonath-elem-rechokim

dove of the dumbness of the distance; i.e., the silent dove in distant places , title of Psalms 56. This was probably the name of some well known tune or melody to which the psalm was to be sung.

Joppa

beauty, a town in the portion of Dan (Joshua 19:46; A.V., Japho ), on a sandy promontory between Caesarea and Gaza, and at a distance of 30 miles north-west from Jerusalem. It is one of the oldest towns in Asia. It was and still is the chief sea-port of Judea. It was never wrested from the Phoenicians. It became a Jewish town only in the second century B.C. It was from this port that Jonah took ship to flee from the presence of the Lord (Jonah 1:3). To this place also the wood cut in Lebanon by Hiram's men for Solomon was brought in floats (2 Chronicles 2:16); and here the material for the building of the second temple was also landed (Ezra 3:7). At Joppa, in the house of Simon the tanner, by the sea-side, Peter resided many days, and here, on the house-top, he had his vision of tolerance (Acts 9:36-43. It bears the modern name of Jaffa, and exibituds all the decrepitude and squalor of cities ruled over by the Turks. Scarcely any other town has been so often overthrown, sacked, pillaged, burned, and rebuilt. Its present population is said to be about 16,000. It was taken by the French under Napoleon in 1799, who gave orders for the massacre here of 4,000 prisoners. It is connected with Jerusalem by the only carriage road that exists in the country, and also by a railway completed in 1892. It is noticed on monuments B.C. 1600-1300, and was attacked by Sannacharib B.C. 702.

Joram

=Jeho'ram. (1.) One of the kings of Israel (2 Kings 8:16, 25, 28). He was the son of Ahab.

(2.) Jehoram, the son and successor of Jehoshaphat on the throne of Judah (2 Kings 8:24).

Jordan

Hebrews Yarden, the descender; Arab. Nahr-esh-Sheriah, the watering-place the chief river of Palestine. It flows from north to south down a deep valley in the centre of the country. The name descender is significant of the fact that there is along its whole course a descent to its banks; or it may simply denote the rapidity with which it descends to the Dead Sea.

It originates in the snows of Hermon, which feed its perennial fountains. Two sources are generally spoken of. (1.) From the western base of a hill on which once stood the city of Dan, the northern border-city of Palestine, there gushes forth a considerable fountain called the Leddan, which is the largest fountain in Syria and the principal source of the Jordan. (2.) Beside the ruins of Banias, the ancient Caesarea Philippi and the yet more ancient Panium, is a lofty cliff of limestone, at the base of which is a fountain. This is the other source of the Jordan, and has always been regarded by the Jews as its true source. It rushes down to the plain in a foaming torrent, and joins the Leddan about 5 miles south of Dan (Tell-el-Kady). (3.) But besides these two historical fountains there is a third, called the Hasbany, which rises in the bottom of a valley at the western base of Hermon, 12 miles north of Tell-el-Kady. It joins the main stream about a mile below the junction of the Leddan and the Banias. The river thus formed is at this point about 45 feet wide, and flows in a channel from 12 to 20 feet below the plain. After this it flows, with a swift current and a much-twisted course, through a marshy plain for some 6 miles, when it falls into the Lake Huleh, the waters of Merom (q.v.).

During this part of its course the Jordan has descended about 1,100 feet. At Banias it is 1,080 feet above sea-level. Flowing from the southern extremity of Lake Huleh, here almost on a level with the sea, it flows for 2 miles through a waste of islets and papyrus, and then for 9 miles through a narrow gorge in a foaming torrent onward to the Sea of Galilee (q.v.).

In the whole valley of the Jordan from the Lake Huleh to the Sea of Galilee there is not a single settled inhabitant. Along the whole eastern bank of the river and the lakes, from the base of Hermon to the ravine of Hieromax, a region of great fertility, 30 miles long by 7 or 8 wide, there are only some three inhabited villages. The western bank is almost as desolate. Ruins are numerous enough. Every mile or two is an old site of town or village, now well nigh hid beneath a dense jungle of thorns and thistles. The words of Scripture here recur to us with peculiar force: 'I will make your cities waste, and bring your sanctuaries unto desolation...And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it...And your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate' (Leviticus 26:31-34. , Dr. Porter's Handbook.

From the Sea of Galilee, at the level of 682 feet below the Mediterranean, the river flows through a long, low plain called the region of Jordan (Matthew 3:5), and by the modern Arabs the Ghor, or sunken plain. This section is properly the Jordan of Scripture. Down through the midst of the plain of Jordan there winds a ravine varying in breadth from 200 yards to half a mile, and in depth from 40 to 150 feet. Through it the Jordan flows in a rapid, rugged, tortuous course down to the Dead Sea. The whole distance from the southern extremity of the Sea of Galilee to the Dead Sea is in a straight line about 65 miles, but following the windings of the river about 200 miles, during which it falls 618 feet. The total length of the Jordan from Banias is about 104 miles in a straight line, during which it falls 2,380 feet.

There are two considerable affluents which enter the river between the Sea of Galilee and the Dead Sea, both from the east. (1.) The Wady Mandhur, called the Yarmuk by the Rabbins and the Hieromax by the Greeks. It formed the boundary between Bashan and Gilead. It drains the plateau of the Hauran. (2.) The Jabbok or Wady Zerka, formerly the northern boundary of Ammon. It enters the Jordan about 20 miles north of Jericho.

The first historical notice of the Jordan is in the account of the separation of Abraham and Lot (Genesis 13:10). Lot beheld the plain of Jordan as the garden of the Lord. Jacob crossed and recrossed this Jordan (Genesis 32:10). The Israelites passed over it as on dry ground (Joshua 3:17; Psalms 114:3). Twice afterwards its waters were miraculously divided at the same spot by Elijah and Elisha (2 Kings 2:8, 14).

The Jordan is mentioned in the Old Testament about one hundred and eighty times, and in the New Testament fifteen times. The chief events in gospel history connected with it are (1) John the Baptist's ministry, when there went out to him Jerusalem, and all Judaea, and were baptized of him in Jordan (Matthew 3:6). (2.) Jesus also was baptized of John in Jordan (Mark 1:9).

Joseph

remover or increaser. (1.) The elder of the two sons of Jacob by Rachel (Genesis 30:23, 24), who, on the occasion of his birth, said, God hath taken away [Hebrews 'asaph] my reproach. The Lord shall add [Hebrews yoseph] to me another son (Genesis 30:24). He was a child of probably six years of age when his father returned from Haran to Canaan and took up his residence in the old patriarchal town of Hebron. Now Israel loved Joseph more than all his children, because he was the son of his old age, and he made him a long garment with sleeves (Genesis 37:3 R.V. marg.), i.e., a garment long and full, such as was worn by the children of nobles. This seems to be the correct rendering of the words. The phrase, however, may also be rendered, a coat of many pieces , i.e., a patchwork of many small pieces of divers colours.

When he was about seventeen years old Joseph incurred the jealous hatred of his brothers (Genesis 37:4). They hated him, and could not speak peaceably unto him. Their anger was increased when he told them his dreams (Genesis 37:11).

Jacob desiring to hear tidings of his sons, who had gone to Shechem with their flocks, some 60 miles from Hebron, sent Joseph as his messenger to make inquiry regarding them. Joseph found that they had left Shechem for Dothan, whither he followed them. As soon as they saw him coming they began to plot against him, and would have killed him had not Reuben interposed. They ultimately sold him to a company of Ishmaelite merchants for twenty pieces (shekels) of silver (about $2, 10s.), ten pieces less than the current value of a slave, for they cared little what they had for him, if so be they were rid of him. These merchants were going down with a varied assortment of merchandise to the Egyptian market, and thither they conveyed him, and ultimately sold him as a slave to Potiphar, an officer of Pharaoh's, and captain of the guard (Genesis 37:36). The Lord blessed the Egyptian's house for Joseph's sake, and Potiphar made him overseer over his house. At length a false charge having been brought against him by Potiphar's wife, he was at once cast into the state prison (Genesis 39; Genesis 40), where he remained for at least two years. After a while the chief of the cupbearers and the chief of the bakers of Pharaoh's household were cast into the same prison (Genesis 40:2). Each of these new prisoners dreamed a dream in the same night, which Joseph interpreted, the event occurring as he had said.

This led to Joseph's being remembered subsequently by the chief butler when Pharaoh also dreamed. At his suggestion Joseph was brought from prison to interpret the king's dreams. Pharaoh was well pleased with Joseph's wisdom in interpreting his dreams, and with his counsel with reference to the events then predicted; and he set him over all the land of Egypt (Genesis 41:46), and gave him the name of Zaphnath-paaneah. He was married to Asenath, the daughter of the priest of On, and thus became a member of the priestly class. Joseph was now about thirty years of age.

As Joseph had interpreted, seven years of plenty came, during which he stored up great abundance of corn in granaries built for the purpose. These years were followed by seven years of famine over all the face of the earth, when all countries came into Egypt to Joseph to buy corn (Genesis 41:56, 57; 47:13, 14). Thus Joseph gathered up all the money that was in the land of Egypt, and in the land of Canaan, for the corn which they bought. Afterwards all the cattle and all the land, and at last the Egyptians themselves, became the property of Pharaoh.

During this period of famine Joseph's brethren also came down to Egypt to buy corn. The history of his dealings with them, and of the manner in which he at length made himself known to them, is one of the most interesting narratives that can be read (Genesis 42-45). Joseph directed his brethren to return and bring Jacob and his family to the land of Egypt, saying, I will give you the good of the land of Egypt, and ye shall eat the fat of the land. Regard not your stuff; for the good of all the land is yours. Accordingly Jacob and his family, to the number of threescore and ten souls, together with all that they had, went down to Egypt. They were settled in the land of Goshen, where Joseph met his father, and fell on his neck, and wept on his neck a good while (Genesis 46:29).

The excavations of Dr. Naville have shown the land of Goshen to be the Wady Tumilat, between Ismailia and Zagazig. In Goshen (Egyptian Qosem) they had pasture for their flocks, were near the Asiatic frontier of Egypt, and were out of the way of the Egyptian people. An inscription speaks of it as a district given up to the wandering shepherds of Asia.

Jacob at length died, and in fulfilment of a promise which he had exacted, Joseph went up to Canaan to bury his father in the field of Ephron the Hittite (Genesis 47:29-31; 50:1-14. This was the last recorded act of Joseph, who again returned to Egypt.

The 'Story of the Two Brothers,' an Egyptian romance written for the son of the Pharaoh of the Oppression, contains an episode very similar to the Biblical account of Joseph's treatment by Potiphar's wife. Potiphar and Potipherah are the Egyptian Pa-tu-pa-Ra, 'the gift of the sun-God.' The name given to Joseph, Zaphnath-paaneah, is probably the Egyptian Zaf-nti-pa-ankh, 'nourisher of the living one,' i.e., of the Pharaoh. There are many instances in the inscriptions of foreigners in Egypt receiving Egyptian names, and rising to the highest offices of state.

By his wife Asenath, Joseph had two sons, Manasseh and Ephraim (Genesis 41:50). Joseph having obtained a promise from his brethren that when the time should come that God would bring them unto the land which he sware to Abraham, to Isaac, and to Jacob, they would carry up his bones out of Egypt, at length died, at the age of one hundred and ten years; and they embalmed him, and he was put in a coffin (Genesis 50:26). This promise was faithfully observed. Their descendants, long after, when the Exodus came, carried the body about with them during their forty years' wanderings, and at length buried it in Shechem, in the parcel of ground which Jacob bought from the sons of Hamor (Joshua 24:32; comp. Genesis 33:19). With the death of Joseph the patriarchal age of the history of Israel came to a close.

The Pharaoh of Joseph's elevation was probably Apepi, or Apopis, the last of the Hyksos kings. Some, however, think that Joseph came to Egypt in the reign of Thothmes III. (see PHARAOH), long after the expulsion of the Hyksos.

The name Joseph denotes the two tribes of Ephraim and Manasseh in Deuteronomy 33:13-17; the kingdom of Israel in Ezekiel 37:16, 19Amos 5:6; and the whole covenant people of Israel in Psalms 81:4.

(2.) One of the sons of Asaph, head of the first division of sacred musicians (1 Chronicles 25:2, 9).

(3.) The son of Judah, and father of Semei (Luke 3:26). Other two of the same name in the ancestry of Christ are also mentioned (Luke 3:24, 30).

(4.) The foster-father of our Lord (Matthew 1:16; Luke 3:23). He lived at Nazareth in Galilee (Luke 2:4). He is called a just man. He was by trade a carpenter (Matthew 13:55). He is last mentioned in connection with the journey to Jerusalem, when Jesus was twelve years old. It is probable that he died before Jesus entered on his public ministry. This is concluded from the fact that Mary only was present at the marriage feast in Cana of Galilee. His name does not appear in connection with the scenes of the crucifixion along with that of Mary (q.v.), John 19:25.

(5.) A native of Arimathea, probably the Ramah of the Old Testament (1 Samuel 1:19), a man of wealth, and a member of the Sanhedrim (Matthew 27:57; Luke 23:50), an honourable counsellor, who waited for the kingdom of God. As soon as he heard the tidings of Christ's death, he went in boldly (lit. having summoned courage, he went ) unto Pilate, and craved the body of Jesus. Pilate having ascertained from the centurion that the death had really taken place, granted Joseph's request, who immediately, having purchased fine linen (Mark 15:46), proceeded to Golgotha to take the body down from the cross. There, assisted by Nicodemus, he took down the body and wrapped it in the fine linen, sprinkling it with the myrrh and aloes which Nicodemus had brought (John 19:39), and then conveyed the body to the new tomb hewn by Joseph himself out of a rock in his garden hard by. There they laid it, in the presence of Mary Magdalene, Mary the mother of Joses, and other women, and rolled a great stone to the entrance, and departed (Luke 23:53, 55). This was done in haste, for the Sabbath was drawing on (comp. Isaiah 53:9).

(6.) Surnamed Barsabas (Acts 1:23); also called Justus. He was one of those who companied with the apostles all the time that the Lord Jesus went out and in among them (Acts 1:21), and was one of the candidates for the place of Judas.

Joshua

Jehovah is his help, or Jehovah the Saviour. The son of Nun, of the tribe of Ephraim, the successor of Moses as the leader of Israel. He is called Jehoshua in Numbers 13:16 (A.V.), and Jesus in Acts 7:45 and Hebrews 4:8 (R.V., Joshua).

He was born in Egypt, and was probably of the age of Caleb, with whom he is generally associated. He shared in all the events of the Exodus, and held the place of commander of the host of the Israelites at their great battle against the Amalekites in Rephidim (Exodus 17:8-16. He became Moses' minister or servant, and accompanied him part of the way when he ascended Mount Sinai to receive the two tables (Exodus 32:17). He was also one of the twelve who were sent on by Moses to explore the land of Canaan (Numbers 13:16, 17), and only he and Caleb gave an encouraging report. Under the direction of God, Moses, before his death, invested Joshua in a public and solemn manner with authority over the people as his successor (Deuteronomy 31:23). The people were encamped at Shittim when he assumed the command (Joshua 1:1); and crossing the Jordan, they encamped at Gilgal, where, having circumcised the people, he kept the Passover, and was visited by the Captain of the Lord's host, who spoke to him encouraging words (Joshua 1:1-9.

Now began the wars of conquest which Joshua carried on for many years, the record of which is in the book which bears his name. Six nations and thirty-one kings were conquered by him (Joshua 11:18-23; 12:24). Having thus subdued the Canaanites, Joshua divided the land among the tribes, Timnath-serah in Mount Ephraim being assigned to himself as his own inheritance. (See SHILOH; PRIEST.)

His work being done, he died, at the age of one hundred and ten years, twenty-five years after having crossed the Jordan. He was buried in his own city of Timnath-serah (Joshua 24); and the light of Israel for the time faded away.

Joshua has been regarded as a type of Christ (Hebrews 4:8) in the following particulars: (1) In the name common to both; (2) Joshua brings the people into the possession of the Promised Land, as Jesus brings his people to the heavenly Canaan; and (3) as Joshua succeeded Moses, so the Gospel succeeds the Law.

The character of Joshua is thus well sketched by Edersheim:, Born a slave in Egypt, he must have been about forty years old at the time of the Exodus. Attached to the person of Moses, he led Israel in the first decisive battle against Amalek (Exodus 17:9, 13), while Moses in the prayer of faith held up to heaven the God-given 'rod.' It was no doubt on that occasion that his name was changed from Oshea, 'help,' to Jehoshua, 'Jehovah is help' (Numbers 13:16). And this name is the key to his life and work. Alike in bringing the people into Canaan, in his wars, and in the distribution of the land among the tribes, from the miraculous crossing of Jordan and taking of Jericho to his last address, he was the embodiment of his new name, 'Jehovah is help.' To this outward calling his character also corresponded. It is marked by singleness of purpose, directness, and decision...He sets an object before him, and unswervingly follows it (Bible Hist., iii. 103)

Joshua, The Book of

contains a history of the Israelites from the death of Moses to that of Joshua. It consists of three parts: (1.) The history of the conquest of the land (Joshua 1 through Joshua 12). (2.) The allotment of the land to the different tribes, with the appointment of cities of refuge, the provision for the Levites (Joshua 13 through Joshua 22), and the dismissal of the eastern tribes to their homes. This section has been compared to the Domesday Book of the Norman conquest. (3.) The farewell addresses of Joshua, with an account of his death (Joshua 23, 24).

This book stands first in the second of the three sections, (1) the Law, (2) the Prophets, (3) the other writings = Hagiographa, into which the Jewish Church divided the Old Testament. There is every reason for concluding that the uniform tradition of the Jews is correct when they assign the authorship of the book to Joshua, all except the concluding section; the last verses (Joshua 24:29-33were added by some other hand.

There are two difficulties connected with this book which have given rise to much discussion, (1.) The miracle of the standing still of the sun and moon on Gibeon. The record of it occurs in Joshua's impassioned prayer of faith, as quoted (Joshua 10:12-15 from the Book of Jasher (q.v.). There are many explanations given of these words. They need, however, present no difficulty if we believe in the possibility of God's miraculous interposition in behalf of his people. Whether it was caused by the refraction of the light, or how, we know not.

(2.) Another difficulty arises out of the command given by God utterly to exterminate the Canaanites. Shall not the Judge of all the earth do right? It is enough that Joshua clearly knew that this was the will of God, who employs his terrible agencies, famine, pestilence, and war, in the righteous government of this world. The Canaanites had sunk into a state of immorality and corruption so foul and degrading that they had to be rooted out of the land with the edge of the sword. The Israelites' sword, in its bloodiest executions, wrought a work of mercy for all the countries of the earth to the very end of the world.

This book resembles the Acts of the Apostles in the number and variety of historical incidents it records, and in its many references to persons and places; and as in the latter case the epistles of Paul (see Paley's Horae Paul.) confirm its historical accuracy by their incidental allusions and undesigned coincidences, so in the former modern discoveries confirm its historicity. The Amarna tablets (see ADONIZEDEC) are among the most remarkable discoveries of the age. Dating from about B.C. 1480 down to the time of Joshua, and consisting of official communications from Amorite, Phoenician, and Philistine chiefs to the king of Egypt, they afford a glimpse into the actual condition of Palestine prior to the Hebrew invasion, and illustrate and confirm the history of the conquest. A letter, also still extant, from a military officer, master of the captains of Egypt, dating from near the end of the reign of Rameses II., gives a curious account of a journey, probably official, which he undertook through Palestine as far north as to Aleppo, and an insight into the social condition of the country at that time. Among the things brought to light by this letter and the Amarna tablets is the state of confusion and decay that had now fallen on Egypt. The Egyptian garrisons that had held possession of Palestine from the time of Thothmes III., some two hundred years before, had now been withdrawn. The way was thus opened for the Hebrews. In the history of the conquest there is no mention of Joshua having encountered any Egyptian force. The tablets contain many appeals to the king of Egypt for help against the inroads of the Hebrews, but no help seems ever to have been sent. Is not this just such a state of things as might have been anticipated as the result of the disaster of the Exodus? In many points, as shown under various articles, the progress of the conquest is remarkably illustrated by the tablets. The value of modern discoveries in their relation to Old Testament history has been thus well described:

The difficulty of establishing the charge of lack of historical credibility, as against the testimony of the Old Testament, has of late years greatly increased. The outcome of recent excavations and explorations is altogether against it. As long as these books contained, in the main, the only known accounts of the events they mention, there was some plausibility in the theory that perhaps these accounts were written rather to teach moral lessons than to preserve an exact knowledge of events. It was easy to say in those times men had not the historic sense. But the recent discoveries touch the events recorded in the Bible at very many different points in many different generations, mentioning the same persons, countries, peoples, events that are mentioned in the Bible, and showing beyond question that these were strictly historic. The point is not that the discoveries confirm the correctness of the Biblical statements, though that is commonly the case, but that the discoveries show that the peoples of those ages had the historic sense, and, specifically, that the Biblical narratives they touch are narratives of actual occurrences.

Josiah

healed by Jehovah, or Jehovah will support. The son of Amon, and his successor on the throne of Judah (2 Kings 22:1; 2 Chronicles 34:1). His history is contained in 2 Kings 22, 23. He stands foremost among all the kings of the line of David for unswerving loyalty to Jehovah (2 Kings 23:25). He did that which was right in the sight of the Lord, and walked in all the way of David his father. He ascended the throne at the early age of eight years, and it appears that not till eight years afterwards did he begin to seek after the God of David his father. At that age he devoted himself to God. He distinguished himself by beginning a war of extermination against the prevailing idolatry, which had practically been the state religion for some seventy years (2 Chronicles 34:3; comp. Jeremiah 25:3, 11, 29).

In the eighteenth year of his reign he proceeded to repair and beautify the temple, which by time and violence had become sorely dilapidated (2 Kings 22:3, 5, 6; 23:23; 2 Chronicles 34:11). While this work was being carried on, Hilkiah, the high priest, discovered a roll, which was probably the original copy of the law, the entire Pentateuch, written by Moses.

When this book was read to him, the king was alarmed by the things it contained, and sent for Huldah, the prophetess, for her counsel. She spoke to him words of encouragement, telling him that he would be gathered to his fathers in peace before the threatened days of judgment came. Josiah immediately gathered the people together, and engaged them in a renewal of their ancient national covenant with God. The Passover was then celebrated, as in the days of his great predecessor, Hezekiah, with unusual magnificence. Nevertheless, the Lord turned not from the fierceness of his great wrath wherewith his anger was kindled against Judah (2 Kings 22:3-20; 23:21-27; 2 Chronicles 35:1-19. During the progress of this great religious revolution Jeremiah helped it on by his earnest exhortations.

Soon after this, Pharaoh-Necho II. (q.v.), king of Egypt, in an expedition against the king of Assyria, with the view of gaining possession of Carchemish, sought a passage through the territory of Judah for his army. This Josiah refused to permit. He had probably entered into some new alliance with the king of Assyria, and faithful to his word he sought to oppose the progress of Necho.

The army of Judah went out and encountered that of Egypt at Megiddo, on the verge of the plain of Esdraelon. Josiah went into the field in disguise, and was fatally wounded by a random arrow. His attendants conveyed him toward Jerusalem, but had only reached Hadadrimmon, a few miles south of Megiddo, when he died (2 Kings 23:28, 30; comp. 2 Chronicles 35:20-27after a reign of thirty-one years. He was buried with the greatest honours in fulfilment of Huldah's prophecy (2 Kings 22:20; comp. Jeremiah 34:5). Jeremiah composed a funeral elegy on this the best of the kings of Israel (Lamentations 4:20; 2 Chronicles 35:25). The outburst of national grief on account of his death became proverbial (Zechariah 12:11; comp. Revelation 16:16).

Jot

or Iota, the smallest letter of the Greek alphabet, used metaphorically or proverbially for the smallest thing (Matthew 5:18); or it may be = yod, which is the smallest of the Hebrew letters.

Jotham

Jehovah is perfect. (1.) The youngest of Gideon's seventy sons. He escaped when the rest were put to death by the order of Abimelech (Judges 9:5). When the citizens of Shechem and the whole house of Millo were gathered together by the plain of the pillar (i.e., the stone set up by Joshua, 24:26; comp. Genesis 35:4) that was in Shechem, to make Abimelech king, from one of the heights of Mount Gerizim he protested against their doing so in the earliest parable, that of the bramble-king. His words then spoken were prophetic. There came a recoil in the feelings of the people toward Abimelech, and then a terrible revenge, in which many were slain and the city of Shechem was destroyed by Abimelech (Judges 9:45). Having delivered his warning, Jotham fled to Beer from the vengeance of Abimelech (Judges 9:7-21.

(2.) The son and successor of Uzziah on the throne of Judah. As during his last years Uzziah was excluded from public life on account of his leprosy, his son, then twenty-five years of age, administered for seven years the affairs of the kingdom in his father's stead (2 Chronicles 26:21, 23; 27:1). After his father's death he became sole monarch, and reigned for sixteen years (B.C. 759-743). He ruled in the fear of God, and his reign was prosperous. He was contemporary with the prophets Isaiah, Hosea, and Micah, by whose ministrations he profited. He was buried in the sepulchre of the kings, greatly lamented by the people (2 Kings 15:38; 2 Chronicles 27:7-9.

Journey

(1.) A day's journey in the East is from 16 to 20 miles (Numbers 11:31).

(2.) A Sabbath-day's journey is 2,000 paces or yards from the city walls (Acts 1:12). According to Jewish tradition, it was the distance one might travel without violating the law of Exodus 16:29. (See SABBATH.)

Jozabad

whom Jehovah bestows. (1.) One of the Benjamite archers who joined David at Ziklag (1 Chronicles 12:4).

(2.) A chief of the tribe of Manasseh (1 Chronicles 12:20).

Jozachar

Jehovah-remembered, one of the two servants who assassinated Jehoash, the king of Judah, in Millo (2 Kings 12:21). He is called also Zabad (2 Chronicles 24:26).

Jubal

jubilee, music, Lamech's second son by Adah, of the line of Cain. He was the inventor of the harp (Hebrews kinnor, properly lyre ) and the organ (Hebrews 'ugab, properly mouth-organ or Pan's pipe), Genesis 4:21.

Jubilee

a joyful shout or clangour of trumpets, the name of the great semi-centennial festival of the Hebrews. It lasted for a year. During this year the land was to be fallow, and the Israelites were only permitted to gather the spontaneous produce of the fields (Leviticus 25:11, 12). All landed property during that year reverted to its original owner (Leviticus 13 through 34; Leviticus 27:16-24, and all who were slaves were set free (Leviticus 25:39-54, and all debts were remitted.

The return of the jubilee year was proclaimed by a blast of trumpets which sounded throughout the land. There is no record in Scripture of the actual observance of this festival, but there are numerous allusions (Isaiah 5:7, 8, 9, 10; 61:1, 2; Ezekiel 7:12, 13; Nehemiah 5:1-19; 2 Chronicles 36:21) which place it beyond a doubt that it was observed.

The advantages of this institution were manifold. 1. It would prevent the accumulation of land on the part of a few to the detriment of the community at large. 2. It would render it impossible for any one to be born to absolute poverty, since every one had his hereditary land. 3. It would preclude those inequalities which are produced by extremes of riches and poverty, and which make one man domineer over another. 4. It would utterly do away with slavery. 5. It would afford a fresh opportunity to those who were reduced by adverse circumstances to begin again their career of industry in the patrimony which they had temporarily forfeited. 6. It would periodically rectify the disorders which crept into the state in the course of time, preclude the division of the people into nobles and plebeians, and preserve the theocracy inviolate.

Juda

(1.) The patriarch Judah, son of Jacob (Luke 3:33; Hebrews 7:14). In Luke 1:39; Hebrews 7:14; Revelation 5:5; 7:5 the word refers to the tribe of Judah.

(2.) The father of Simeon in Christ's maternal ancestry (Luke 3:30).

(3.) Son of Joanna, and father of Joseph in Christ's maternal ancestry (26), probably identical with Abiud (Matthew 1:13), and with Obadiah (1 Chronicles 3:21).

(4.) One of the Lord's brethren (Mark 6:3).

Judah

praise, the fourth son of Jacob by Leah. The name originated in Leah's words of praise to the Lord on account of his birth: Now will I praise [Hebrews odeh] Jehovah, and she called his name Yehudah (Genesis 29:35).

It was Judah that interposed in behalf of Joseph, so that his life was spared (Genesis 37:26, 27). He took a lead in the affairs of the family, and prevailed above his brethren (Genesis 43:3-10; 44:14, 16-34; 46:28; 1 Chronicles 5:2).

Soon after the sale of Joseph to the Ishmaelites, Judah went to reside at Adullam, where he married a woman of Canaan. (See ONAN; TAMAR.) After the death of his wife Shuah, he returned to his father's house, and there exercised much influence over the patriarch, taking a principal part in the events which led to the whole family at length going down into Egypt. We hear nothing more of him till he received his father's blessing (Genesis 49:8-12.

Judah, Kingdom of

When the disruption took place at Shechem, at first only the tribe of Judah followed the house of David. But very soon after the tribe of Benjamin joined the tribe of Judah, and Jerusalem became the capital of the new kingdom (Joshua 18:28), which was called the kingdom of Judah. It was very small in extent, being only about the size of the Scottish county of Perth.

For the first sixty years the kings of Judah aimed at re-establishing their authority over the kingdom of the other ten tribes, so that there was a state of perpetual war between them. For the next eighty years there was no open war between them. For the most part they were in friendly alliance, co-operating against their common enemies, especially against Damascus. For about another century and a half Judah had a somewhat checkered existence after the termination of the kingdom of Israel till its final overthrow in the destruction of the temple (B.C. 588) by Nebuzar-adan, who was captain of Nebuchadnezzar's body-guard (2 Kings 25:8-21.

The kingdom maintained a separate existence for three hundred and eighty-nine years. It occupied an area of 3,435 square miles. (See ISRAEL, KINGDOM OF.)

Judah, Tribe of

Judah and his three surviving sons went down with Jacob into Egypt (Genesis 46:12; Exodus 1:2). At the time of the Exodus, when we meet with the family of Judah again, they have increased to the number of 74,000 males (Numbers 1:26, 27). Its number increased in the wilderness (Numbers 26:22). Caleb, the son of Jephunneh, represented the tribe as one of the spies (Numbers 13:6; 34:19). This tribe marched at the van on the east of the tabernacle (Numbers 2:3-9; 10:14), its standard, as is supposed, being a lion's whelp. Under Caleb, during the wars of conquest, they conquered that portion of the country which was afterwards assigned to them as their inheritance. This was the only case in which any tribe had its inheritance thus determined (Joshua 14:6-15; 15:13-19.

The inheritance of the tribe of Judah was at first fully one-third of the whole country west of Jordan, in all about 2,300 square miles (Joshua 15). But there was a second distribution, when Simeon received an allotment, about 1,000 square miles, out of the portion of Judah (Joshua 19:9). That which remained to Judah was still very large in proportion to the inheritance of the other tribes. The boundaries of the territory are described in Joshua 15:20-63.

This territory given to Judah was divided into four sections. (1.) The south (Hebrews negeb), the undulating pasture-ground between the hills and the desert to the south (Joshua 15:21.) This extent of pasture-land became famous as the favourite camping-ground of the old patriarchs. (2.) The valley (Joshua 15:33) or lowland (Hebrews shephelah), a broad strip lying between the central highlands and the Mediterranean. This tract was the garden as well as the granary of the tribe. (3.) The hill-country, or the mountains of Judah, an elevated plateau stretching from below Hebron northward to Jerusalem. The towns and villages were generally perched on the tops of hills or on rocky slopes. The resources of the soil were great. The country was rich in corn, wine, oil, and fruit; and the daring shepherds were able to lead their flocks far out over the neighbouring plains and through the mountains. The number of towns in this district was thirty-eight (Joshua 15:48-60. (4.) The wilderness, the sunken district next the Dead Sea (Joshua 15:61), averaging 10 miles in breadth, a wild, barren, uninhabitable region, fit only to afford scanty pasturage for sheep and goats, and a secure home for leopards, bears, wild goats, and outlaws (1 Samuel 17:34; 22:1; Mark 1:13). It was divided into the wilderness of En-gedi (1 Samuel 24:1), the wilderness of Judah (Judges 1:16; Matthew 3:1), between the Hebron mountain range and the Dead Sea, the wilderness of Maon (1 Samuel 23:24). It contained only six cities.

Nine of the cities of Judah were assigned to the priests (Joshua 21:9-19.

Judah upon Jordan

The Authorized Version, following the Vulgate, has this rendering in Joshua 19:34. It has been suggested that, following the Masoretic punctuation, the expression should read thus, and Judah; the Jordan was toward the sun-rising. The sixty cities (Havoth-jair, Numbers 32:41) on the east of Jordan were reckoned as belonging to Judah, because Jair, their founder, was a Manassite only on his mother's side, but on his father's side of the tribe of Judah (1 Chronicles 2:5, 21-23.

Judas

the Graecized form of Judah. (1.) The patriarch (Matthew 1:2, 3).

(2.) Son of Simon (John 6:71; 13:2, 26), surnamed Iscariot, i.e., a man of Kerioth (Joshua 15:25). His name is uniformly the last in the list of the apostles, as given in the synoptic (i.e., the first three) Gospels. The evil of his nature probably gradually unfolded itself till Satan entered into him (John 13:27), and he betrayed our Lord (John 18:3). Afterwards he owned his sin with an exceeding bitter cry, and cast the money he had received as the wages of his iniquity down on the floor of the sanctuary, and departed and went and hanged himself (Matthew 27:5). He perished in his guilt, and went unto his own place (Acts 1:25). The statement in Acts 1:18 that he fell headlong and burst asunder in the midst, and all his bowels gushed out, is in no way contrary to that in Matthew 27:5. The sucide first hanged himself, perhaps over the valley of Hinnom, and the rope giving way, or the branch to which he hung breaking, he fell down headlong on his face, and was crushed and mangled on the rocky pavement below.

Why such a man was chosen to be an apostle we know not, but it is written that Jesus knew from the beginning who should betray him (John 6:64). Nor can any answer be satisfactorily given to the question as to the motives that led Judas to betray his Master. Of the motives that have been assigned we need not care to fix on any one as that which simply led him on. Crime is, for the most part, the result of a hundred motives rushing with bewildering fury through the mind of the criminal.

(3.) A Jew of Damascus (Acts 9:11), to whose house Ananias was sent. The street called Straight in which it was situated is identified with the modern street of bazaars, where is still pointed out the so-called house of Judas.

(4.) A Christian teacher, surnamed Barsabas. He was sent from Jerusalem to Antioch along with Paul and Barnabas with the decision of the council (Acts 15:22, 27, 32). He was a prophet and a chief man among the brethren.

Jude

= Judas. Among the apostles there were two who bore this name, (1) Judas (Jude 1:1; Matthew 13:55; John 14:22; Acts 1:13), called also Lebbaeus or Thaddaeus (Matthew 10:3; Mark 3:18); and (2) Judas Iscariot (Matthew 10:4; Mark 3:19). He who is called the brother of James (Luke 6:16), may be the same with the Judas surnamed Lebbaeus. The only thing recorded regarding him is in John 14:22.

Judea

After the Captivity this name was applied to the whole of the country west of the Jordan (Haggai 1:1, 14; 2:2). But under the Romans, in the time of Christ, it denoted the southernmost of the three divisions of Palestine (Matthew 2:1, 5; 3:1; 4:25), although it was also sometimes used for Palestine generally (Acts 28:21).

The province of Judea, as distinguished from Galilee and Samaria, included the territories of the tribes of Judah, Benjamin, Dan, Simeon, and part of Ephraim. Under the Romans it was a part of the province of Syria, and was governed by a procurator.

Jude, Epistle of

The author was Judas, the brother of James the Less (Jude 1:1), called also Lebbaeus (Matthew 10:3) and Thaddaeus (Mark 3:18). The genuineness of this epistle was early questioned, and doubts regarding it were revived at the time of the Reformation; but the evidences in support of its claims are complete. It has all the marks of having proceeded from the writer whose name it bears.

There is nothing very definite to determine the time and place at which it was written. It was apparently written in the later period of the apostolic age, for when it was written there were persons still alive who had heard the apostles preach (ver. 17). It may thus have been written about A.D. 66 or 70, and apparently in Palestine.

The epistle is addressed to Christians in general (ver. 1), and its design is to put them on their guard against the misleading efforts of a certain class of errorists to which they were exposed. The style of the epistle is that of an impassioned invective, in the impetuous whirlwind of which the writer is hurried along, collecting example after example of divine vengeance on the ungodly; heaping epithet upon epithet, and piling image upon image, and, as it were, labouring for words and images strong enough to depict the polluted character of the licentious apostates against whom he is warning the Church; returning again and again to the subject, as though all language was insufficient to give an adequate idea of their profligacy, and to express his burning hatred of their perversion of the doctrines of the gospel.

The striking resemblance this epistle bears to 2 Peter suggests the idea that the author of the one had seen the epistle of the other.

The doxology with which the epistle concludes is regarded as the finest in the New Testament.

Judge

(Hebrews shophet, pl. shophetim), properly a magistrate or ruler, rather than one who judges in the sense of trying a cause. This is the name given to those rulers who presided over the affairs of the Israelites during the interval between the death of Joshua and the accession of Saul (Judges 2:18), a period of general anarchy and confusion. The office of judges or regents was held during life, but it was not hereditary, neither could they appoint their successors. Their authority was limited by the law alone, and in doubtful cases they were directed to consult the divine King through the priest by Urim and Thummim (Numbers 27:21). Their authority extended only over those tribes by whom they had been elected or acknowledged. There was no income attached to their office, and they bore no external marks of dignity. The only cases of direct divine appointment are those of Gideon and Samson, and the latter stood in the peculiar position of having been from before his birth ordained 'to begin to deliver Israel.' Deborah was called to deliver Israel, but was already a judge. Samuel was called by the Lord to be a prophet but not a judge, which ensued from the high gifts the people recognized as dwelling in him; and as to Eli, the office of judge seems to have devolved naturally or rather ex officio upon him. Of five of the judges, Tola (Judges 10:1), Jair (3), Ibzan, Elon, and Abdon (Judges 12:8-15, we have no record at all beyond the bare fact that they were judges. Sacred history is not the history of individuals but of the kingdom of God in its onward progress.

In Exodus 2:14 Moses is so styled. This fact may indicate that while for revenue purposes the taskmasters were over the people, they were yet, just as at a later time when under the Romans, governed by their own rulers.

Judges, Book of

is so called because it contains the history of the deliverance and government of Israel by the men who bore the title of the judges. The book of Ruth originally formed part of this book, but about A.D. 450 it was separated from it and placed in the Hebrew scriptures immediately after the Song of Solomon.

The book contains, (1.) An introduction (Judges 1 through Judges 3:6), connecting it with the previous narrative in Joshua, as a link in the chain of books. (2.) The history of the thirteen judges (Judges 3:7 through Judges 16:31) in the following order:

FIRST PERIOD (Judges 3:7 through Judges 5)

Years

I. Servitude under Chushan-rishathaim of Mesopotamia 8

1. Othniel delivers Israel, rest 40

II. Servitude under Eglon of Moab: Ammon, Amalek 18

2. Ehud's deliverance, rest 80

3. Shamgar Unknown.

III. Servitude under Jabin of Hazor in Canaan 20

4. Deborah and,

5. Barak 40

--

206

SECOND PERIOD (Judges 6 through Judges 10:5)

IV. Servitude under Midian, Amalek, and children of the east 7

6. Gideon 40

Abimelech, Gideon's son, reigns as

king over Israel 3

7. Tola 23

8. Jair 22

--

95

THIRD PERIOD (Judges 10:6 through Judges 12)

V. Servitude under Ammonites with the Philistines 18

9. Jephthah 6

10. Ibzan 7

11. Elon 10

12. Abdon 8

--

49

FOURTH PERIOD (13-16)

VI. Seritude under Philistines 40

13. Samson 20

--

60

In all 410

Samson's exploits probably synchronize with the period immediately preceding the national repentance and reformation under Samuel (1 Samuel 7:2-6.

After Samson came Eli, who was both high priest and judge. He directed the civil and religious affairs of the people for forty years, at the close of which the Philistines again invaded the land and oppressed it for twenty years. Samuel was raised up to deliver the people from this oppression, and he judged Israel for some twelve years, when the direction of affairs fell into the hands of Saul, who was anointed king. If Eli and Samuel are included, there were then fifteen judges. But the chronology of this whole period is uncertain.

(3.) The historic section of the book is followed by an appendix (17-21), which has no formal connection with that which goes before. It records (a) the conquest (17, 18) of Laish by a portion of the tribe of Dan; and (b) the almost total extinction of the tribe of Benjamin by the other tribes, in consequence of their assisting the men of Gibeah (19-21). This section properly belongs to the period only a few years after the death of Joshua. It shows the religious and moral degeneracy of the people.

The author of this book was most probably Samuel. The internal evidence both of the first sixteen chapters and of the appendix warrants this conclusion. It was probably composed during Saul's reign, or at the very beginning of David's. The words in 1 Samuel 18:30, 31[?] imply that it was written after the taking of the ark by the Philistines, and after it was set up at Nob (1 Samuel 21). In David's reign the ark was at Gibeon (1 Chronicles 16:39)

Judgment hall

Gr. praitorion (John 18:28, 33; 19:9; Matthew 27:27), common hall. In all these passages the Revised Version renders palace. In Mark 15:16 the word is rendered Praetorium (q.v.), which is a Latin word, meaning literally the residence of the praetor, and then the governor's residence in general, though not a praetor. Throughout the Gospels the word praitorion has this meaning (comp. Acts 23:35). Pilate's official residence when he was in Jerusalem was probably a part of the fortress of Antonia.

The trial of our Lord was carried on in a room or office of the palace. The whole band spoken of by Mark were gathered together in the palace court.

Judgment seat

(Matthew 27:19), a portable tribunal (Gr. bema) which was placed according as the magistrate might direct, and from which judgment was pronounced. In this case it was placed on a tesselated pavement, probably in front of the procurator's residence. (See GABBATHA.)

Judgments of God

(1.) The secret decisions of God's will (Psalms 110:5; 36:6). (2.) The revelations of his will (Exodus 21:1; Deuteronomy 6:20; Psalms 119:7-175. (3.) The infliction of punishment on the wicked (Exodus 6:6; 12:12; Ezekiel 25:11; Revelation 16:7), such as is mentioned in Genesis 7; 19:24,25; Judges 1:6,7; Acts 5:1-10 etc.

Judgment, The final

the sentence that will be passed on our actions at the last day (Matthew 25; Romans 14:10, 11; 2 Corinthians 5:10; 2 Thessalonians 1:7-10.

The judge is Jesus Christ, as mediator. All judgment is committed to him (Acts 17:31; John 5:22, 27; Revelation 1:7). It pertains to him as mediator to complete and publicly manifest the salvation of his people and the overthrow of his enemies, together with the glorious righteousness of his work in both respects.

The persons to be judged are, (1) the whole race of Adam without a single exception (Matthew 25:31-46; 1 Corinthians 15:51, 52; Revelation 20:11-15; and (2) the fallen angels (2 Peter 2:4; Jude 1:6).

The rule of judgment is the standard of God's law as revealed to men, the heathen by the law as written on their hearts (Luke 12:47,48; Romans 2:12-16; the Jew who sinned in the law shall be judged by the law (Romans 2:12); the Christian enjoying the light of revelation, by the will of God as made known to him (Matthew 11:20-24; John 3:19). Then the secrets of all hearts will be brought to light (1 Corinthians 4:5; Luke 8:17; 12:2,3) to vindicate the justice of the sentence pronounced.

The time of the judgment will be after the resurrection (Hebrews 9:27; Acts 17:31).

As the Scriptures represent the final judgment as certain [Ecclesiastes 11:9], universal [2 Corinthians 5:10], righteous [Romans 2:5], decisive [1 Corinthians 15:52], and eternal as to its consequences [Hebrews 6:2], let us be concerned for the welfare of our immortal interests, flee to the refuge set before us, improve our precious time, depend on the merits of the Redeemer, and adhere to the dictates of the divine word, that we may be found of him in peace.

Judith

Jewess, the daughter of Beeri the Hittite, and one of Esau's wives (Genesis 26:34), elsewhere called Aholibamah (Genesis 36:2-14.

Julia

a Christian woman at Rome to whom Paul sent his salutations (Romans 16:15), supposed to be the wife of Philologus.

Julius

the centurion of the Augustan cohort, or the emperor's body-guard, in whose charge Paul was sent prisoner to Rome (Acts 27:1, 3, 43). He entreated Paul courteously, showing in many ways a friendly regard for him.

Junia

(Romans 16:7), a Christian at Rome to whom Paul sends salutations along with Andronicus.

Juniper

(Hebrews rothem), called by the Arabs retem, and known as Spanish broom; ranked under the genus genista. It is a desert shrub, and abounds in many parts of Palestine. In the account of his journey from Akabah to Jerusalem, Dr. Robinson says: This is the largest and most conspicuous shrub of these deserts, growing thickly in the water-courses and valleys. Our Arabs always selected the place of encampment, if possible, in a spot where it grew, in order to be sheltered by it at night from the wind; and during the day, when they often went on in advance of the camels, we found them not unfrequently sitting or sleeping under a bush of retem to shelter them from the sun. It was in this very desert, a day's journey from Beersheba, that the prophet Elijah lay down and slept beneath the same shrub (1 Kings 19:4, 5). It afforded material for fuel, and also in cases of extremity for human food (Psalms 120:4; Job 30:4). One of the encampments in the wilderness of Paran is called Rithmah, i.e., place of broom (Numbers 33:18).

The Bedawin of Sinai still burn this very plant into a charcoal which throws out the most intense heat.

Jupiter

the principal deity of the ancient Greeks and Romans. He was worshipped by them under various epithets. Barnabas was identified with this God by the Lycaonians (Acts 14:12), because he was of stately and commanding presence, as they supposed Jupiter to be. There was a temple dedicated to this God outside the gates of Lystra (Acts 14:13).

Justice

is rendering to every one that which is his due. It has been distinguished from equity in this respect, that while justice means merely the doing what positive law demands, equity means the doing of what is fair and right in every separate case.

Justice of God

that perfection of his nature whereby he is infinitely righteous in himself and in all he does, the righteousness of the divine nature exercised in his moral government. At first God imposes righteous laws on his creatures and executes them righteously. Justice is not an optional product of his will, but an unchangeable principle of his very nature. His legislative justice is his requiring of his rational creatures conformity in all respects to the moral law. His rectoral or distributive justice is his dealing with his accountable creatures according to the requirements of the law in rewarding or punishing them (Psalms 89:14). In remunerative justice he distributes rewards (James 1:12; 2 Timothy 4:8); in vindictive or punitive justice he inflicts punishment on account of transgression (2 Thessalonians 1:6). He cannot, as being infinitely righteous, do otherwise than regard and hate sin as intrinsically hateful and deserving of punishment. He cannot deny himself (2 Timothy 2:13). His essential and eternal righteousness immutably determines him to visit every sin as such with merited punishment.

Justification

a forensic term, opposed to condemnation. As regards its nature, it is the judicial act of God, by which he pardons all the sins of those who believe in Christ, and accounts, accepts, and treats them as righteous in the eye of the law, i.e., as conformed to all its demands. In addition to the pardon (q.v.) of sin, justification declares that all the claims of the law are satisfied in respect of the justified. It is the act of a judge and not of a sovereign. The law is not relaxed or set aside, but is declared to be fulfilled in the strictest sense; and so the person justified is declared to be entitled to all the advantages and rewards arising from perfect obedience to the law (Romans 5:1-10.

It proceeds on the imputing or crediting to the believer by God himself of the perfect righteousness, active and passive, of his Representative and Surety, Jesus Christ (Romans 10:3-9. Justification is not the forgiveness of a man without righteousness, but a declaration that he possesses a righteousness which perfectly and for ever satisfies the law, namely, Christ's righteousness (2 Corinthians 5:21; Romans 4:6-8.

The sole condition on which this righteousness is imputed or credited to the believer is faith in or on the Lord Jesus Christ. Faith is called a condition, not because it possesses any merit, but only because it is the instrument, the only instrument by which the soul appropriates or apprehends Christ and his righteousness (Romans 1:17; 3:25, 26; 4:20, 22; Phil. 3:8-11; Galatians 2:16).

The act of faith which thus secures our justification secures also at the same time our sanctification (q.v.); and thus the doctrine of justification by faith does not lead to licentiousness (Romans 6:2-7. Good works, while not the ground, are the certain consequence of justification (Romans 6:14; 7:6). (See GALATIANS, EPISTLE TO.)

Justus

(1.) Another name for Joseph, surnamed Barsabas. He and Matthias are mentioned only in Acts 1:23. They must have been among the earliest disciples of Jesus, and must have been faithful to the end; they must have been well known and esteemed among the brethren. What became of them afterwards, and what work they did, are entirely unknown (Lindsay's Acts of the Apostles).

(2.) A Jewish proselyte at Corinth, in whose house, next door to the synagogue, Paul held meetings and preached after he left the synagogue (Acts 18:7).

(3.) A Jewish Christian, called Jesus, Paul's only fellow-labourer at Rome, where he wrote his Epistle to the Colossians (Colossians 4:11).

Juttah

extended, a Levitical city in the mountains or hill-country of Judah (Joshua 15:55; 21:16). Its modern name is Yutta, a place about 5 1/2 miles south of Hebron. It is supposed to have been the residence of Zacharias and Elisabeth, and the birthplace of John the Baptist, and on this account is annually visited by thousands of pilgrims belonging to the Greek Church (Luke 1:39). (See MARY.)

K

Kabzeel

gathering of God, a city in the extreme south of Judah, near to Idumaea (Joshua 15:21), the birthplace of Benaiah, one of David's chief warriors (2 Samuel 23:20; 1 Chronicles 11:22). It was called also Jekabzeel (Nehemiah 11:25), after the Captivity.

Kadesh

holy, or Kadesh-Barnea, sacred desert of wandering, a place on the south-eastern border of Palestine, about 165 miles from Horeb. It lay in the wilderness or desert of Zin (Genesis 14:7; Numbers 13:3-26; 14:29-33; 20:1; 27:14), on the border of Edom (Numbers 20:16). From this place, in compliance with the desire of the people, Moses sent forth twelve spies to spy the land. After examining it in all its districts, the spies brought back an evil report, Joshua and Caleb alone giving a good report of the land (Numbers 13:18-31. Influenced by the discouraging report, the people abandoned all hope of entering into the Promised Land. They remained a considerable time at Kadesh. (See HORMAH; KORAH.) Because of their unbelief, they were condemned by God to wander for thirty-eight years in the wilderness. They took their journey from Kadesh into the deserts of Paran, by way of the Red Sea (Deuteronomy 2:1). (One theory is that during these thirty-eight years they remained in and about Kadesh.)

At the end of these years of wanderings, the tribes were a second time gathered together at Kadesh. During their stay here at this time Miriam died and was buried. Here the people murmured for want of water, as their forefathers had done formerly at Rephidim; and Moses, irritated by their chidings, with his rod smote the rock twice, instead of speaking to the rock before their eyes, as the Lord had commanded him (comp. Numbers 27:14; Deuteronomy 9:23; Psalms 106:32, 33). Because of this act of his, in which Aaron too was involved, neither of them was to be permitted to set foot within the Promised Land (Numbers 20:12, 24). The king of Edom would not permit them to pass on through his territory, and therefore they commenced an eastward march, and came unto Mount Hor (Numbers 20:22).

This place has been identified with 'Ain el-Kadeis, about 12 miles east-south-east of Beersheba. (See SPIES.)

Kadesh

the sacred city of the Hittites, on the left bank of the Orontes, about 4 miles south of the Lake of Homs. It is identified with the great mound Tell Neby Mendeh, some 50 to 100 feet high, and 400 yards long. On the ruins of the temple of Karnak, in Egypt, has been found an inscription recording the capture of this city by Rameses II. (See PHARAOH.) Here the sculptor has chiselled in deep work on the stone, with a bold execution of the several parts, the procession of the warriors, the battle before Kadesh, the storming of the fortress, the overthrow of the enemy, and the camp life of the Egyptians. (See HITTITES.)

Kadmiel

before God; i.e., his servant, one of the Levites who returned with Zerubbabel from the Captivity (Nehemiah 9:4; 10:9; 12:8).

Kadmonites

Orientals, the name of a Canaanitish tribe which inhabited the north-eastern part of Palestine in the time of Abraham (Genesis 15:19). Probably they were identical with the children of the east, who inhabited the country between Palestine and the Euphrates.

Kanah

reedy; brook of reeds. (1.) A stream forming the boundary between Ephraim and Manasseh, from the Mediterranean eastward to Tappuah (Joshua 16:8). It has been identified with the sedgy streams that constitute the Wady Talaik, which enters the sea between Joppa and Caesarea. Others identify it with the river' Aujeh.

(2.) A town in the north of Asher (Joshua 19:28). It has been identified with 'Ain-Kana, a village on the brow of a valley some 7 miles south-east of Tyre. About a mile north of this place are many colossal ruins strown about. And in the side of a neighbouring ravine are figures of men, women, and children cut in the face of the rock. These are supposed to be of Phoenician origin.

Kareah

bald, the father of Johanan and Jonathan, who for a time were loyal to Gedaliah, the Babylonian governor of Jerusalem (Jeremiah 40:8, 13, 15, 16).

Karkaa

a floor; bottom, a place between Adar and Azmon, about midway between the Mediterranean and the Dead Sea (Joshua 15:3).

Karkor

foundation, a place in the open desert wastes on the east of Jordan (Judges 8:10), not far beyond Succoth and Penuel, to the south. Here Gideon overtook and routed a fugitive band of Midianites under Zeba and Zalmunna, whom he took captive.

Kartah

city, a town in the tribe of Zebulun assigned to the Levites of the family of Merari (Joshua 21:34). It is identical with Kattath (Joshua 19:15), and perhaps also with Kitron (Judges 1:30).

Kartan

double city, a town of Naphali, assigned to the Gershonite Levites, and one of the cities of refuge (Joshua 21:32). It was probably near the north-western shore of the Sea of Tiberias, identical with the ruined village el-Katanah.

Kattath

(Joshua 19:15), a town of Asher, has been identified with Kana el Jelil. (See CANA.)

Kedar

dark-skinned, the second son of Ishmael (Genesis 25:13).

It is the name for the nomadic tribes of Arabs, the Bedouins generally (Isaiah 21:16; 42:11; 60:7; Jeremiah 2:10; Ezekiel 27:21), who dwelt in the north-west of Arabia. They lived in black hair-tents (Song of Solomon 1:5). To dwell in the tents of Kedar was to be cut off from the worship of the true God (Psalms 120:5). The Kedarites suffered at the hands of Nebuchadnezzar (Jeremiah 49:28, 29).

Kedemah

eastward, the last-named of the sons of Ishmael (Genesis 25:15).

Kedemoth

beginnings; easternmost, a city of Reuben, assigned to the Levites of the family of Merari (Joshua 13:18). It lay not far north-east of Dibon-gad, east of the Dead Sea.

Kedesh

sanctuary. (1.) A place in the extreme south of Judah (Joshua 15:23). Probably the same as Kadesh-barnea (q.v.).

(2.) A city of Issachar (1 Chronicles 6:72). Possibly Tell Abu Kadeis, near Lejjun.

(3.) A fenced city of Naphtali, one of the cities of refuge (Joshua 19:37; Judges 4:6). It was assigned to the Gershonite Levites (Joshua 21:32). It was originally a Canaanite royal city (Joshua 12:22), and was the residence of Barak (Judges 4:6); and here he and Deborah assembled the tribes of Zebulun and Naphtali before the commencement of the conflict with Sisera in the plain of Esdraelon, for Jehovah among the mighty (9, 10). In the reign of Pekah it was taken by Tiglath-Pileser (2 Kings 15:29). It was situated near the plain (rather the oak ) of Zaanaim, and has been identified with the modern Kedes, on the hills fully four miles north-west of Lake El Huleh.

It has been supposed by some that the Kedesh of the narrative, where Barak assembled his troops, was not the place in Upper Galilee so named, which was 30 miles distant from the plain of Esdraelon, but Kedish, on the shore of the Sea of Galilee, 12 miles from Tabor.

Kedron

the valley, now quite narrow, between the Mount of Olives and Mount Moriah. The upper part of it is called the Valley of Jehoshaphat. The LXX., in 1 Kings 15:13 translate of the cedar. The word means black, and may refer to the colour of the water or the gloom of the ravine, or the black green of the cedars which grew there. John 18:1 Cedron, only here in New Testament. (See KIDRON.)

Kehelathah

assembly, one of the stations of the Israelites in the desert (Numbers 33:22, 23).

Keilah

citadel, a city in the lowlands of Judah (Joshua 15:44). David rescued it from the attack of the Philistines (1 Samuel 23:1-8; but the inhabitants proving unfaithful to him, in that they sought to deliver him up to Saul (13), he and his men departed from Keilah, and went whithersoever they could go. They fled to the hill Hareth, about 3 miles to the east, and thence through Hebron to Ziph (q.v.). And David was in the wilderness of Ziph, in a wood (1 Samuel 23:15). Here Jonathan sought him out, and strengthened his hand in God. This was the last interview between David and Jonathan (1 Samuel 23:16-18. It is the modern Khurbet Kila. Others identify it with Khuweilfeh, between Beit Jibrin (Eleutheropolis) and Beersheba, mentioned in the Amarna tablets.

Kelita

dwarf, a Levite who assisted Ezra in expounding the law to the people (Nehemiah 8:7; 10:10).

Kemuel

helper of God, or assembly of God. (1.) The third son of Nahor (Genesis 22:21).

(2.) Son of Shiphtan, appointed on behalf of the tribe of Ephraim to partition the land of Canaan (Numbers 34:24).

(3.) A Levite (1 Chronicles 27:17).

Kenath

possession, a city of Gilead. It was captured by Nobah, who called it by his own name (Numbers 32:42). It has been identified with Kunawat, on the slopes of Jebel Hauran (Mount Bashan), 60 miles east from the south end of the Sea of Galilee.

Kenaz

hunter. (1.) One of the sons of Eliphaz, the son of Esau. He became the chief of an Edomitish tribe (Genesis 36:11, 15, 42).

(2.) Caleb's younger brother, and father of Othniel (Joshua 15:17), whose family was of importance in Israel down to the time of David (1 Chronicles 27:15). Some think that Othniel (Judges 1:13), and not Kenaz, was Caleb's brother.

(3.) Caleb's grandson (1 Chronicles 4:15).

Kenites

smiths, the name of a tribe inhabiting the desert lying between southern Palestine and the mountains of Sinai. Jethro was of this tribe (Judges 1:16). He is called a Midianite (Numbers 10:29), and hence it is concluded that the Midianites and the Kenites were the same tribe. They were wandering smiths, the gipsies and travelling tinkers of the old Oriental world. They formed an important guild in an age when the art of metallurgy was confined to a few (Sayce's Races, etc.). They showed kindness to Israel in their journey through the wilderness. They accompanied them in their march as far as Jericho (Judges 1:16), and then returned to their old haunts among the Amalekites, in the desert to the south of Judah. They sustained afterwards friendly relations with the Israelites when settled in Canaan (Judges 4:11, 17-21; 1 Samuel 27:10; 30:29). The Rechabites belonged to this tribe (1 Chronicles 2:55) and in the days of Jeremiah (Jeremiah 35:7-10are referred to as following their nomad habits. Saul bade them depart from the Amalekites (1 Samuel 15:6) when, in obedience to the divine commission, he was about to smite Amalek. And his reason is, for ye showed kindness to all the children of Israel when they came up out of Egypt. Thus God is not unrighteous to forget the kindnesses shown to his people; but they shall be remembered another day, at the farthest in the great day, and recompensed in the resurrection of the just (M. Henry's Commentary). They are mentioned for the last time in Scripture in 1 Samuel 27:10; comp. 1 Samuel 30:20.

Kenizzite

(1.) The name of a tribe referred to in the covenant God made with Abraham (Genesis 15:19). They are not mentioned among the original inhabitants of Canaan (Exodus 3:8; Joshua 3:10), and probably they inhabited some part of Arabia, in the confines of Syria.

(2.) A designation given to Caleb (R.V., Numbers 32:12; A.V., Kenezite).

Kerchief

mentioned only Ezekiel 13:18, 21 as an article of apparel or ornament applied to the head of the idolatrous women of Israel. The precise meaning of the word is uncertain. It appears to have been a long loose shawl, such as Oriental women wrap themselves in (Ruth 3:15; Isaiah 3:22). Some think that it was a long veil or head-dress, denoting by its form the position of those who wore it.

Keren-happuch

horn of the face-paint = cosmetic-box, the name of Job's third daughter (Job. 42:14), born after prosperity had returned to him.

Kerioth

cities. (1.) A town in the south of Judah (Joshua 15:25). Judas the traitor was probably a native of this place, and hence his name Iscariot. It has been identified with the ruins of el-Kureitein, about 10 miles south of Hebron. (See HAZOR [4]).

(2.) A city of Moab (Jeremiah 48:24, 41), called Kirioth (Amos 2:2).

Kesitah

(Genesis 33:19 R.V., marg., a Hebrew word, rendered, A.V., pl. pieces of money, marg., lambs; Joshua 24:32 pieces of silver; Job 42:11 piece of money ). The kesitah was probably a piece of money of a particular weight, cast in the form of a lamb. The monuments of Egypt show that such weights were used. (See PIECES.)

Kettle

a large pot for cooking. The same Hebrew word (dud, boiling ) is rendered also pot (Psalms 81:6), caldron (2 Chronicles 35:13), basket (Jeremiah 24:2). It was used for preparing the peace-offerings (1 Samuel 2:13, 14).

Keturah

incense, the wife of Abraham, whom he married probably after Sarah's death (Genesis 25:1-6by whom he had six sons, whom he sent away into the east country. Her nationality is unknown. She is styled Abraham's concubine (1 Chronicles 1:32). Through the offshoots of the Keturah line Abraham became the father of many nations.

Key

frequently mentioned in Scripture. It is called in Hebrew maphteah, i.e., the opener (Judges 3:25); and in the Greek New Testament kleis, from its use in shutting (Matthew 16:19; Luke 11:52; Revelation 1:18 etc.). Figures of ancient Egyptian keys are frequently found on the monuments, also of Assyrian locks and keys of wood, and of a large size (comp. Isaiah 22:22).

The word is used figuratively of power or authority or office (Isaiah 22:22; Revelation 3:7; Revelation 1:8; comp. Revelation 9:1; 20:1; comp. also Matthew 16:19; 18:18). The key of knowledge (Luke 11:52; comp. Matthew 23:13) is the means of attaining the knowledge regarding the kingdom of God. The power of the keys is a phrase in general use to denote the extent of ecclesiastical authority.

Kezia

cassia, the name of Job's second daughter (Job 42:14), born after prosperity had returned to him.

Keziz

abrupt; cut off, a city of the tribe of Benjamin (Joshua 18:21).

Kibroth-hattaavah

the graves of the longing or of lust, one of the stations of the Israelites in the wilderness. It was probably in the Wady Murrah, and has been identified with the Erweis el-Ebeirig, where the remains of an ancient encampment have been found, about 30 miles north-east of Sinai, and exactly a day's journey from 'Ain Hudherah.

Here began the troubles of the journey. First, complaints broke out among the people, probably at the heat, the toil, and the privations of the march; and then God at once punished them by lightning, which fell on the hinder part of the camp, and killed many persons, but ceased at the intercession of Moses (Numbers 11:1, 2). Then a disgust fell on the multitude at having nothing to eat but the manna day after day, no change, no flesh, no fish, no high-flavoured vegetables, no luscious fruits...The people loathed the 'light food,' and cried out to Moses, 'Give us flesh, give us flesh, that we may eat.' In this emergency Moses, in despair, cried unto God. An answer came. God sent a prodigious flight of quails, on which the people satiated their gluttonous appetite for a full month. Then punishment fell on them: they loathed the food which they had desired; it bred disease in them; the divine anger aggravated the disease into a plague, and a heavy mortality was the consequence. The dead were buried without the camp; and in memory of man's sin and of the divine wrath this name, Kibroth-hattaavah, the Graves of Lust, was given to the place of their sepulchre (Numbers 11:34, 35; 33:16, 17; Deuteronomy 9:22; comp. Psalms 78:30, 31)., Rawlinson's Moses, p. 175. From this encampment they journeyed in a north-eastern direction to Hazeroth.

Kibzaim

two heaps, a city of Ephraim, assigned to the Kohathite Levites, and appointed as a city of refuge (Joshua 21:22). It is also called Jokmeam (1 Chronicles 6:68).

Kid

the young of the goat. It was much used for food (Genesis 27:9; 38:17; Judges 6:19; 14:6). The Mosaic law forbade to dress a kid in the milk of its dam, a law which is thrice repeated (Exodus 23:19; 34:26; Deuteronomy 14:21). Among the various reasons assigned for this law, that appears to be the most satisfactory which regards it as a protest against cruelty and outraging the order of nature. A kid cooked in its mother's milk is a gross, unwholesome dish, and calculated to kindle animal and ferocious passions, and on this account Moses may have forbidden it. Besides, it is even yet associated with immoderate feasting; and originally, I suspect, says Dr. Thomson (Land and the Book), was connected with idolatrous sacrifices.

Kidron

= Kedron = Cedron, turbid, the winter torrent which flows through the Valley of Jehoshaphat, on the eastern side of Jerusalem, between the city and the Mount of Olives. This valley is known in Scripture only by the name the brook Kidron. David crossed this brook bare-foot and weeping, when fleeing from Absalom (2 Samuel 15:23, 30), and it was frequently crossed by our Lord in his journeyings to and fro (John 18:1). Here Asa burned the obscene idols of his mother (1 Kings 15:13), and here Athaliah was executed (2 Kings 11:16). It afterwards became the receptacle for all manner of impurities (2 Chronicles 29:16; 30:14); and in the time of Josiah this valley was the common cemetery of the city (2 Kings 23:6; comp. Jeremiah 26:23).

Through this mountain ravine no water runs, except after heavy rains in the mountains round about Jerusalem. Its length from its head to en-Rogel is 2 3/4 miles. Its precipitous, rocky banks are filled with ancient tombs, especially the left bank opposite the temple area. The greatest desire of the Jews is to be buried there, from the idea that the Kidron is the valley of Jehoshaphat mentioned in Joel 3:2.

Below en-Rogel the Kidron has no historical or sacred interest. It runs in a winding course through the wilderness of Judea to the north-western shore of the Dead Sea. Its whole length, in a straight line, is only some 20 miles, but in this space its descent is about 3,912 feet. (See KEDRON.)

Recent excavations have brought to light the fact that the old bed of the Kidron is about 40 feet lower than its present bed, and about 70 feet nearer the sanctuary wall.

Kinah

an elegy, a city in the extreme south of Judah (Joshua 15:22). It was probably not far from the Dead Sea, in the Wady Fikreh.

Kine

(Hebrews sing. parah, i.e., fruitful ), mentioned in Pharaoh's dream (Genesis 41:18). Here the word denotes buffaloes, which fed on the reeds and sedge by the river's brink.

King

is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Joshua 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judges 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Peter 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matthew 14:9; Mark 6:22).

This title is applied to God (1 Timothy 1:17), and to Christ, the Son of God (1 Timothy 6:15, 16; Matthew 27:11). The people of God are also called kings (Daniel 7:22, 27; Matthew 19:28; Revelation 1:6 etc.). Death is called the king of terrors (Job 18:14).

Jehovah was the sole King of the Jewish nation (1 Samuel 8:7; Isaiah 33:22). But there came a time in the history of that people when a king was demanded, that they might be like other nations (1 Samuel 8:5). The prophet Samuel remonstrated with them, but the people cried out, Nay, but we will have a king over us. The misconduct of Samuel's sons was the immediate cause of this demand.

The Hebrew kings did not rule in their own right, nor in name of the people who had chosen them, but partly as servants and partly as representatives of Jehovah, the true King of Israel (1 Samuel 10:1). The limits of the king's power were prescribed (1 Samuel 10:25). The officers of his court were, (1) the recorder or remembrancer (2 Samuel 8:16; 1 Kings 4:3); (2) the scribe (2 Samuel 8:17; 20:25); (3) the officer over the house, the chief steward (Isaiah 22:15); (4) the king's friend, a confidential companion (1 Kings 4:5); (5) the keeper of the wardrobe (2 Kings 22:14); (6) captain of the bodyguard (2 Samuel 20:23); (7) officers over the king's treasures, etc. (1 Chronicles 27:25-31; (8) commander-in-chief of the army (1 Chronicles 27:34); (9) the royal counsellor (1 Chronicles 27:32; 2 Samuel 16:20-23.

(For catalogue of kings of Israel and Judah see chronological table in Appendix.)

Kingdom of God

(Matthew 6:33; Mark 1:14, 15; Luke 4:43) = kingdom of Christ (Matthew 13:41; 20:21) = kingdom of Christ and of God (Ephesians 5:5) = kingdom of David (Mark 11:10) = the kingdom (Matthew 8:12; 13:19) = kingdom of heaven (Matthew 3:2; 4:17; 13:41), all denote the same thing under different aspects, viz.: (1) Christ's mediatorial authority, or his rule on the earth; (2) the blessings and advantages of all kinds that flow from this rule; (3) the subjects of this kingdom taken collectively, or the Church.

Kingly office of Christ

one of the three special relations in which Christ stands to his people. Christ's office as mediator comprehends three different functions, viz., those of a prophet, priest, and king. These are not three distinct offices, but three functions of the one office of mediator.

Christ is King and sovereign Head over his Church and over all things to his Church (Ephesians 1:22; 4:15; Colossians 1:18; 2:19). He executes this mediatorial kingship in his Church, and over his Church, and over all things in behalf of his Church. This royalty differs from that which essentially belongs to him as God, for it is given to him by the Father as the reward of his obedience and sufferings (Phil. 2:6-11and has as its especial object the upbuilding and the glory of his redeemed Church. It attaches, moreover, not to his divine nature as such, but to his person as God-man.

Christ's mediatorial kingdom may be regarded as comprehending, (1) his kingdom of power, or his providential government of the universe; (2) his kingdom of grace, which is wholly spiritual in its subjects and administration; and (3) his kingdom of glory, which is the consummation of all his providential and gracious administration.

Christ sustained and exercised the function of mediatorial King as well as of Prophet and Priest, from the time of the fall of man, when he entered on his mediatorial work; yet it may be said that he was publicly and formally enthroned when he ascended up on high and sat down at the Father's right hand (Psalms 2:6; Jeremiah 23:5; Isaiah 9:6), after his work of humiliation and suffering on earth was finished.

King's dale

mentioned only in Genesis 14:17; 2 Samuel 18:18 the name given to the valley of Shaveh, where the king of Sodom met Abram.

Kings, The Books of

The two books of Kings formed originally but one book in the Hebrew Scriptures. The present division into two books was first made by the LXX., which now, with the Vulgate, numbers them as the third and fourth books of Kings, the two books of Samuel being the first and second books of Kings.

They contain the annals of the Jewish commonwealth from the accession of Solomon till the subjugation of the kingdom by Nebuchadnezzar and the Babylonians (apparently a period of about four hundred and fifty-three years). The books of Chronicles (q.v.) are more comprehensive in their contents than those of Kings. The latter synchronize with 1 Chronicles 28 through 2 Chronicles 36:21. While in the Chronicles greater prominence is given to the priestly or Levitical office, in the Kings greater prominence is given to the kingly.

The authorship of these books is uncertain. There are some portions of them and of Jeremiah that are almost identical, e.g., 2 Kings 24:18-25 and Jeremiah 52; 39:1-10; 40:7-41:10. There are also many undesigned coincidences between Jeremiah and Kings (2 Kings 21-23 and Jeremiah 7:15; 15:4; 19:3 etc.), and events recorded in Kings of which Jeremiah had personal knowledge. These facts countenance in some degree the tradition that Jeremiah was the author of the books of Kings. But the more probable supposition is that Ezra, after the Captivity, compiled them from documents written perhaps by David, Solomon, Nathan, Gad, and Iddo, and that he arranged them in the order in which they now exist.

In the threefold division of the Scriptures by the Jews, these books are ranked among the Prophets. They are frequently quoted or alluded to by our Lord and his apostles (Matthew 6:29; 12:42; Luke 4:25, 26; 10:4; comp. 2 Kings 4:29; Mark 1:6; comp. 2 Kings 1:8; Matthew 3:4 etc.).

The sources of the narrative are referred to (1) the book of the acts of Solomon (1 Kings 11:41); (2) the book of the chronicles of the kings of Judah (1 Kings 14:29; 15:7, 23etc.); (3) the book of the chronicles of the kings of Israel (1 Kings 14:19; 15:31; 16:14, 20, 27etc.).

The date of its composition was some time between B.C. 561, the date of the last chapter (2 Kings 25), when Jehoiachin was released from captivity by Evil-merodach, and B.C. 538, the date of the decree of deliverance by Cyrus.

Kinsman

Hebrews goel, from root meaning to redeem. The goel among the Hebrews was the nearest male blood relation alive. Certain important obligations devolved upon him toward his next of kin. (1.) If any one from poverty was unable to redeem his inheritance, it was the duty of the kinsman to redeem it (Leviticus 25:25,28; Ruth 3:9, 12). He was also required to redeem his relation who had sold himself into slavery (Leviticus 25:48, 49).

God is the Goel of his people because he redeems them (Exodus 6:6; Isaiah 43:1; 41:14; 44:6, 22; 48:20; Psalms 103:4; Job 19:25 etc.).

(2.) The goel also was the avenger (q.v.) of blood (Numbers 35:21) in the case of the murder of the next of kin.

Kir

a wall or fortress, a place to which Tiglath-pileser carried the Syrians captive after he had taken the city of Damascus (2 Kings 16:9; Amos 1:5; 9:7). Isaiah (Isaiah 22:6), who also was contemporary with these events, mentions it along with Elam. Some have supposed that Kir is a variant of Cush (Susiana), on the south of Elam.

Kir-haraseth

built fortress, a city and fortress of Moab, the modern Kerak, a small town on the brow of a steep hill about 6 miles from Rabbath-Moab and 10 miles from the Dead Sea; called also Kir-haresh, Kir-hareseth, Kir-heres (Isaiah 16:7, 11; Jeremiah 48:31, 36). After the death of Ahab, Mesha, king of Moab (see MOABITE STONE), threw off allegiance to the king of Israel, and fought successfully for the independence of his kingdom. After this Jehoram, king of Israel, in seeking to regain his supremacy over Moab, entered into an alliance with Jehoshaphat, king of Judah, and with the king of Edom. The three kings led their armies against Mesha, who was driven back to seek refuge in Kir-haraseth. The Moabites were driven to despair. Mesha then took his eldest son, who would have reigned in his stead, and offered him as a burnt-offering on the wall of the fortress in the sight of the allied armies. There was great indignation against Israel: and they departed from him, and returned to their own land. The invaders evacuated the land of Moab, and Mesha achieved the independence of his country (2 Kings 3:20-27.

Kirjath

city, a city belonging to Benjamin (Joshua 18:28), the modern Kuriet el-'Enab, i.e., city of grapes , about 7 1/2 miles west-north-west of Jerusalem.

Kirjathaim

two cities; a double city. (1.) A city of refuge in Naphtali (1 Chronicles 6:76).

(2.) A town on the east of Jordan (Genesis 14:5; Deuteronomy 2:9, 10). It was assigned to the tribe of Reuben (Numbers 32:37). In the time of Ezekiel (Ezekiel 25:9) it was one of the four cities which formed the glory of Moab (comp. Jeremiah 48:1, 23). It has been identified with el-Kureiyat, 11 miles south-west of Medeba, on the south slope of Jebel Attarus, the ancient Ataroth.

Kirjath-arba

city of Arba, the original name of Hebron (q.v.), so called from the name of its founder, one of the Anakim (Genesis 23:2; 35:27; Joshua 15:13). It was given to Caleb by Joshua as his portion. The Jews interpret the name as meaning the city of the four , i.e., of Abraham, Isaac, Jacob, and Adam, who were all, as they allege, buried there.

Kirjath-huzoth

city of streets, Numbers 22:39 a Moabite city, which some identify with Kirjathaim. Balak here received and entertained Balaam, whom he had invited from Pethor, among the mountains of the east, beyond the Euphrates, to lay his ban upon the Israelites, whose progress he had no hope otherwise of arresting. It was probably from the summit of Attarus, the high place near the city, that the soothsayer first saw the encampments of Israel.

Kirjath-jearim

city of jaars; i.e., of woods or forests, a Gibeonite town (Joshua 9:17) on the border of Benjamin, to which tribe it was assigned (Joshua 18:15, 28). The ark was brought to this place (1 Samuel 7:1, 2) from Beth-shemesh and put in charge of Abinadab, a Levite. Here it remained till it was removed by David to Jerusalem (2 Samuel 6:2, 3, 12; 1 Chronicles 15:1-29; comp. Psalms 132). It was also called Baalah (Joshua 15:9) and Kirjath-baal (60). It has been usually identified with Kuriet el-'Enab (i.e., city of grapes ), among the hills, about 8 miles north-east of 'Ain Shems (i.e., Beth-shemesh). The opinion, however, that it is to be identified with 'Erma, 4 miles east of 'Ain Shems, on the edge of the valley of Sorek, seems to be better supported. (See KIRJATH.)

The words of Psalms 132:6 We found it in the fields of the wood, refer to the sojourn of the ark at Kirjath-jearim. Wood is here the rendering of the Hebrew word jaar, which is the singular of jearim.

Kirjath-sannah

city of the sannah; i.e., of the palm(?), Joshua 15:49; the same as Kirjath-sepher (Joshua 15:16; Judges 1:11) and Debir (q.v.), a Canaanitish royal city included in Judah (Joshua 10:38; 15:49), and probably the chief seat of learning among the Hittites. It was about 12 miles to the south-west of Hebron.

Kirjath-sepher

city of books, Joshua 15:15; same as Kirjath-sannah (q.v.), now represented by the valley of ed-Dhaberiyeh, south-west of Hebron. The name of this town is an evidence that the Canaanites were acquainted with writing and books. The town probably contained a noted school, or was the site of an oracle and the residence of some learned priest. The books were probably engraved stones or bricks.

Kir of Moab

Isaiah 15:1. The two strongholds of Moab were Ar and Kir, which latter is probably the Kir-haraseth (Isaiah 16:7) following.

Kish

a bow. (1.) A Levite of the family of Merari (1 Chronicles 23:21; 24:29).

(2.) A Benjamite of Jerusalem (1 Chronicles 8:30; 9:36).

(3.) A Levite in the time of Hezekiah (2 Chronicles 29:12).

(4.) The great-grandfather of Mordecai (Esther 2:5).

(5.) A Benjamite, the son of Abiel, and father of king Saul (1 Samuel 9:1, 3; 10:11, 21; 14:51; 2 Samuel 21:14). All that is recorded of him is that he sent his son Saul in search of his asses that had strayed, and that he was buried in Zelah. Called Cis, Acts 13:21 (R.V., Kish).

Kishion

hardness, a city of Issachar assigned to the Gershonite Levites (Joshua 19:20), the same as Kishon (Joshua 21:28).

Kishon

winding, a winter torrent of Central Palestine, which rises about the roots of Tabor and Gilboa, and passing in a northerly direction through the plains of Esdraelon and Acre, falls into the Mediterranean at the north-eastern corner of the bay of Acre, at the foot of Carmel. It is the drain by which the waters of the plain of Esdraelon and of the mountains that surround it find their way to the sea. It bears the modern name of Nahr el-Mokattah, i.e., the river of slaughter (comp. 1 Kings 18:40). In the triumphal song of Deborah (Judges 5:21) it is spoken of as that ancient river, either (1) because it had flowed on for ages, or (2), according to the Targum, because it was the torrent in which were shown signs and wonders to Israel of old; or (3) probably the reference is to the exploits in that region among the ancient Canaanites, for the adjoining plain of Esdraelon was the great battle-field of Palestine.

This was the scene of the defeat of Sisera (Judges 4:7, 13), and of the destruction of the prophets of Baal by Elijah (1 Kings 18:40). When the Kishon was at its height, it would be, partly on account of its quicksands, as impassable as the ocean itself to a retreating army. (See DEBORAH.)

Kiss

of affection (Genesis 27:26, 27; 29:13; Luke 7:38, 45); reconciliation (Genesis 33:4; 2 Samuel 14:33); leave-taking (Genesis 31:28,55; Ruth 1:14; 2 Samuel 19:39); homage (Psalms 2:12; 1 Samuel 10:1); spoken of as between parents and children (Genesis 27:26; 31:28, 55; 48:10; 50:1; Exodus 18:7; Ruth 1:9, 14); between male relatives (Genesis 29:13; 33:4; 45:15). It accompanied social worship as a symbol of brotherly love (Romans 16:16; 1 Corinthians 16:20; 2 Corinthians 13:12; 1 Thessalonians 5:26; 1 Peter 5:14). The worship of idols was by kissing the image or the hand toward the image (1 Kings 19:18; Hosea 13:2).

Kite

an unclean and keen-sighted bird of prey (Leviticus 11:14; Deuteronomy 14:13). The Hebrew word used, 'ayet, is rendered vulture in Job 28:7 in Authorized Version, falcon in Revised Version. It is probably the red kite (Milvus regalis), a bird of piercing sight and of soaring habits found all over Palestine.

Kithlish

a man's wall, a town in the plain of Judah (Joshua 15:40). It has been identified with Jelameh.

Kitron

knotty, a city of Zebulun (Judges 1:30), called also Kattath (Joshua 19:15); supposed to be Cana of Galilee.

Kittim

(Genesis 10:4). (See CHITTIM.)

Knead

to prepare dough in the process of baking (Genesis 18:6; 1 Samuel 28:24; Hosea 7:4).

Kneading-trough

the vessel in which the dough, after being mixed and leavened, was left to swell or ferment (Exodus 8:3; 12:34; Deuteronomy 28:5, 7). The dough in the vessels at the time of the Exodus was still unleavened, because the people were compelled to withdraw in haste.

Knife

(1.) Hebrews hereb, the waster, a sharp instrument for circumcision (Joshua 5:2, 3 lit. knives of flint; comp. Exodus 4:25); a razor (Ezekiel 5:1); a graving tool (Exodus 20:25); an axe (Ezekiel 26:9).

(2.) Hebrews maakeleth, a large knife for slaughtering and cutting up food (Genesis 22:6, 10; Proverbs 30:14).

(3.) Hebrews sakkin, a knife for any purpose, a table knife (Proverbs 23:2).

(4.) Hebrews mahalaph, a butcher's knife for slaughtering the victims offered in sacrifice (Ezra 1:9).

(5.) Smaller knives (Hebrews ta'ar, Jeremiah 36:26) were used for sharpening pens. The pruning-knives mentioned in Isaiah 18:5 (Hebrews mizmaroth) were probably curved knives.

Knock

Though Orientals are very jealous of their privacy, they never knock when about to enter your room, but walk in without warning or ceremony. It is nearly impossible to teach an Arab servant to knock at your door. They give warning at the outer gate either by calling or knocking. To stand and call is a very common and respectful mode. Thus Moses commanded the holder of a pledge to stand without and call to the owner to come forth (Deuteronomy 24:10). This was to avoid the violent intrusion of cruel creditors. Peter stood knocking at the outer door (Acts 12:13, 16), and the three men sent to Joppa by Cornelius made inquiry and 'stood before the gate' (Acts 10:17, 18). The idea is that the guard over your privacy is to be placed at the entrance.

Knocking is used as a sign of importunity (Matthew 7:7, 8; Luke 13:25), and of the coming of Christ (Luke 12:36; Revelation 3:20).

Knop

some architectural ornament. (1.) Hebrews kaphtor (Exodus 25:31-36occurring in the description of the candlestick. It was an ornamental swell beneath the cups of the candlestick, probably an imitation of the fruit of the almond.

(2.) Hebrews peka'im, found only in 1 Kings 6:18 and 1 Kings 7:24an ornament resembling a small gourd or an egg, on the cedar wainscot in the temple and on the castings on the brim of the brazen sea.

Koa

he-camel, occurs only in Ezekiel 23:23 some province or place in the Babylonian empire, used in this passage along with Shoa (q.v.).

Kohath

assembly, the second son of Levi, and father of Amram (Genesis 46:11). He came down to Egypt with Jacob, and lived to the age of one hundred and thirty-three years (Exodus 6:18).

Kohathites

the descendants of Kohath. They formed the first of the three divisions of the Levites (Exodus 6:16, 18; Numbers 3:17). In the journeyings of the Israelites they had the charge of the most holy portion of the vessels of the tabernacle, including the ark (Numbers 4). Their place in the marching and encampment was south of the tabernacle (Numbers 3:29, 31). Their numbers at different times are specified (Numbers 3:28; 4:36; 26:57, 62). Samuel was of this division.

Korah

ice, hail. (1.) The third son of Esau, by Aholibamah (Genesis 36:14; 1 Chronicles 1:35).

(2.) A Levite, the son of Izhar, the brother of Amram, the father of Moses and Aaron (Exodus 6:21). The institution of the Aaronic priesthood and the Levitical service at Sinai was a great religious revolution. The old priesthood of the heads of families passed away. This gave rise to murmurings and discontent, while the Israelites were encamped at Kadesh for the first time, which came to a head in a rebellion against Moses and Aaron, headed by Korah, Dathan, and Abiram. Two hundred and fifty princes, men of renown i.e., well-known men from among the other tribes, joined this conspiracy. The whole company demanded of Moses and Aaron that the old state of things should be restored, alleging that they took too much upon them (Numbers 16:1-3. On the morning after the outbreak, Korah and his associates presented themselves at the door of the tabernacle, and took every man his censer, and put fire in them, and laid incense thereon. But immediately fire from the Lord burst forth and destroyed them all (Numbers 16:35). Dathan and Abiram came out and stood in the door of their tents, and their wives, and their sons, and their little children, and it came to pass that the ground clave asunder that was under them; and the earth opened her mouth and swallowed them up. A plague thereafter began among the people who sympathized in the rebellion, and was only stayed by Aaron's appearing between the living and the dead, and making an atonement for the people (Numbers 16:47).

The descendants of the sons of Korah who did not participate in the rebellion afterwards rose to eminence in the Levitical service.

Korahites

that portion of the Kohathites that descended from Korah. (1.) They were an important branch of the singers of the Kohathite division (2 Chronicles 20:19). There are eleven psalms (42-49; 84; 85; 87; 88) dedicated to the sons of Korah.

(2.) Some of the sons of Korah also were porters of the temple (1 Chronicles 9:17-19; one of them was over things that were made in the pans (31), i.e., the baking in pans for the meat-offering (Leviticus 2:5).

Kore

partridge. (1.) A Levite and temple-warder of the Korahites, the son of Asaph. He was father of Shallum and Meshelemiah, temple-porters (1 Chronicles 9:19; 26:1).

(2.) A Levitical porter at the east gate of the temple (2 Chronicles 31:14).

(3.) In 1 Chronicles 26:19 the word should be Korahites, as in the Revised Version.

Korhites

a Levitical family descended from Korah (Exodus 6:24; 1 Chronicles 12:6; 26:1; 2 Chronicles 20:19).

Koz

thorn. (1.) A descendant of Judah. 1 Chronicles 4:8 Coz; R.V., Hakkoz.

(2.) A priest, the head of the seventh division of the priests (Ezra 2:61; Nehemiah 3:4, 21; 7:63). In 1 Chronicles 24:10 the word has the article prefixed, and it is taken as a part of the word Hakkoz.

L

Laban

white. (1.) The son of Bethuel, who was the son of Nahor, Abraham's brother. He lived at Haran in Mesopotamia. His sister Rebekah was Isaac's wife (Genesis 24). Jacob, one of the sons of this marriage, fled to the house of Laban, whose daughters Leah and Rachel (ch. 29) he eventually married. (See JACOB.)

(2.) A city in the Arabian desert in the route of the Israelites (Deuteronomy 1:1), probably identical with Libnah (Numbers 33:20).

Lachish

impregnable, a royal Canaanitish city in the Shephelah, or maritime plain of Palestine (Joshua 10:3, 5; 12:11). It was taken and destroyed by the Israelites (Joshua 10:31-33. It afterwards became, under Rehoboam, one of the strongest fortresses of Judah (2 Chronicles 10:9). It was assaulted and probably taken by Sennacherib (2 Kings 18:14, 17; 19:8; Isaiah 36:2). An account of this siege is given on some slabs found in the chambers of the palace of Koyunjik, and now in the British Museum. The inscription has been deciphered as follows:, Sennacherib, the mighty king, king of the country of Assyria, sitting on the throne of judgment before the city of Lachish: I gave permission for its slaughter. (See NINEVEH.)

Lachish has been identified with Tell-el-Hesy, where a cuneiform tablet has been found, containing a letter supposed to be from Amenophis at Amarna in reply to one of the Amarna tablets sent by Zimrida from Lachish. This letter is from the chief of Atim (=Etam, 1 Chronicles 4:32) to the chief of Lachish, in which the writer expresses great alarm at the approach of marauders from the Hebron hills. They have entered the land, he says, to lay waste...strong is he who has come down. He lays waste. This letter shows that the communication by tablets in cuneiform script was not only usual in writing to Egypt, but in the internal correspondence of the country. The letter, though not so important in some ways as the Moabite stone and the Siloam text, is one of the most valuable discoveries ever made in Palestine (Conder's Tell Amarna Tablets, p. 134).

Excavations at Lachish are still going on, and among other discoveries is that of an iron blast-furnace, with slag and ashes, which is supposed to have existed B.C. 1500. If the theories of experts are correct, the use of the hot-air blast instead of cold air (an improvement in iron manufacture patented by Neilson in 1828) was known fifteen hundred years before Christ. (See FURNACE.)

Ladder

occurs only once, in the account of Jacob's vision (Genesis 28:12).

Laish

a lion. (1.) A city of the Sidonians, in the extreme north of Palestine (Judges 18:7, 14); called also Leshem (Joshua 19:47) and Dan (Judges 18:7, 29; Jeremiah 8:16). It lay near the sources of the Jordan, about 4 miles from Paneas. The restless and warlike tribe of Dan (q.v.), looking out for larger possessions, invaded this country and took Laish with its territory. It is identified with the ruin Tell-el-Kady, the mound of the judge, to the north of the Waters of Merom (Joshua 11:5).

(2.) A place mentioned in Isaiah 10:30. It has been supposed to be the modern el-Isawiyeh, about a mile north-east of Jerusalem.

(3.) The father of Phalti (1 Samuel 25:44).

Lama

(Matthew 27:46), a Hebrew word meaning why, quoted from Psalms 22:1.

Lamb

(1.) Hebrews kebes, a male lamb from the first to the third year. Offered daily at the morning and the evening sacrifice (Exodus 29:38-42on the Sabbath day (Numbers 28:9), at the feast of the New Moon (Numbers 28:11), of Trumpets (Numbers 29:2), of Tabernacles (Numbers 13 through 40), of Pentecost (Leviticus 23:18-20and of the Passover (Exodus 12:5), and on many other occasions (1 Chronicles 29:21; 2 Chronicles 29:21; Leviticus 9:3; 14:10-25.

(2.) Hebrews taleh, a young sucking lamb (1 Samuel 7:9; Isaiah 65:25). In the symbolical language of Scripture the lamb is the type of meekness and innocence (Isaiah 11:6; 65:25; Luke 10:3; John 21:15).

The lamb was a symbol of Christ (Genesis 4:4; Exodus 12:3; 29:38; Isaiah 16:1; 53:7; John 1:36; Revelation 13:8).

Christ is called the Lamb of God (John 1:29, 36), as the great sacrifice of which the former sacrifices were only types (Numbers 6:12; Leviticus 14:12-17; Isaiah 53:7; 1 Corinthians 5:7).

Lamech

the strikerdown; the wild man. (1.) The fifth in descent from Cain. He was the first to violate the primeval ordinance of marriage (Genesis 4:18-24. His address to his two wives, Adah and Zillah (Genesis 4:23, 24), is the only extant example of antediluvian poetry. It has been called Lamech's sword-song. He was rude and ruffianly, fearing neither God nor man. With him the curtain falls on the race of Cain. We know nothing of his descendants.

(2.) The seventh in descent from Seth, being the only son of Methuselah. Noah was the oldest of his several sons (Genesis 5:25-31; Luke 3:36).

Lamentation

(Hebrews qinah), an elegy or dirge. The first example of this form of poetry is the lament of David over Saul and Jonathan (2 Samuel 1:17-27. It was a frequent accompaniment of mourning (Amos 8:10). In 2 Samuel 3:33, 34 is recorded David's lament over Abner. Prophecy sometimes took the form of a lament when it predicted calamity (Ezekiel 27:2, 32; 28:12; 32:2, 16).

Lamentations, Book of

called in the Hebrew canon 'Ekhah, meaning How, being the formula for the commencement of a song of wailing. It is the first word of the book (see 2 Samuel 1:19-27. The LXX. adopted the name rendered Lamentations (Gr. threnoi = Hebrews qinoth) now in common use, to denote the character of the book, in which the prophet mourns over the desolations brought on the city and the holy land by Chaldeans. In the Hebrew Bible it is placed among the Khethubim. (See BIBLE.)

As to its authorship, there is no room for hesitancy in following the LXX. and the Targum in ascribing it to Jeremiah. The spirit, tone, language, and subject-matter are in accord with the testimony of tradition in assigning it to him. According to tradition, he retired after the destruction of Jerusalem by Nebuchadnezzar to a cavern outside the Damascus gate, where he wrote this book. That cavern is still pointed out. In the face of a rocky hill, on the western side of the city, the local belief has placed 'the grotto of Jeremiah.' There, in that fixed attitude of grief which Michael Angelo has immortalized, the prophet may well be supposed to have mourned the fall of his country (Stanley, Jewish Church).

The book consists of five separate poems. In chapter 1 the prophet dwells on the manifold miseries oppressed by which the city sits as a solitary widow weeping sorely. In chapter 2 these miseries are described in connection with the national sins that had caused them. Chapter 3 speaks of hope for the people of God. The chastisement would only be for their good; a better day would dawn for them. Chapter 4 laments the ruin and desolation that had come upon the city and temple, but traces it only to the people's sins. Chapter 5 is a prayer that Zion's reproach may be taken away in the repentance and recovery of the people.

The first four poems (chapters) are acrostics, like some of the Psalms (25, 34, 37, 119), i.e., each verse begins with a letter of the Hebrew alphabet taken in order. The first, second, and fourth have each twenty-two verses, the number of the letters in the Hebrew alphabet. The third has sixty-six verses, in which each three successive verses begin with the same letter. The fifth is not acrostic.

Speaking of the Wailing-place (q.v.) of the Jews at Jerusalem, a portion of the old wall of the temple of Solomon, Schaff says: There the Jews assemble every Friday afternoon to bewail the downfall of the holy city, kissing the stone wall and watering it with their tears. They repeat from their well-worn Hebrew Bibles and prayer-books the Lamentations of Jeremiah and suitable Psalms.

Lamp

(1.) That part of the candle-sticks of the tabernacle and the temple which bore the light (Exodus 25:37; 1 Kings 7:49; 2 Chronicles 4:20; 13:11; Zechariah 4:2). Their form is not described. Olive oil was generally burned in them (Exodus 27:20).

(2.) A torch carried by the soliders of Gideon (Judges 7:16, 20). (R.V., torches. )

(3.) Domestic lamps (A.V., candles ) were in common use among the Hebrews (Matthew 5:15; Mark 4:21 etc.).

(4.) Lamps or torches were used in connection with marriage ceremonies (Matthew 25:1).

This word is also frequently metaphorically used to denote life, welfare, guidance, etc. (2 Samuel 21:17; Psalms 119:105; Proverbs 6:23; 13:9).

Landmark

a boundary line indicated by a stone, stake, etc. (Deuteronomy 19:14; 27:17; Proverbs 22:28; 23:10; Job 24:2). Landmarks could not be removed without incurring the severe displeasure of God.

Laodicea

The city of this name mentioned in Scripture lay on the confines of Phrygia and Lydia, about 40 miles east of Ephesus (Revelation 3:14), on the banks of the Lycus. It was originally called Diospolis and then Rhoas, but afterwards Laodicea, from Laodice, the wife of Antiochus II., king of Syria, who rebuilt it. It was one of the most important and flourishing cities of Asia Minor. At a very early period it became one of the chief seats of Christianity (Colossians 2:1; 4:15; Revelation 1:11 etc.). It is now a deserted place, called by the Turks Eski-hissar or old castle.

Laodicea, Epistle from

(Colossians 4:16), was probably the Epistle to the Ephesians, as designed for general circulation. It would reach the Colossians by way of Laodicea.

Lapidoth

torches. Deborah is called the wife of Lapidoth (Judges 4:4). Some have rendered the expression a woman of a fiery spirit, under the supposition that Lapidoth is not a proper name, a woman of a torch-like spirit.

Lapping

of water like a dog, i.e., by putting the hand filled with water to the mouth. The dog drinks by shaping the end of his long thin tongue into the form of a spoon, thus rapidly lifting up water, which he throws into his mouth. The three hundred men that went with Gideon thus employed their hands and lapped the water out of their hands (Judges 7:7).

Lapwing

the name of an unclean bird, mentioned only in Leviticus 11:19 and Deuteronomy 14:18. The Hebrew name of this bird, dukiphath, has been generally regarded as denoting the hoope (Upupa epops), an onomatopoetic word derived from the cry of the bird, which resembles the word hoop; a bird not uncommon in Palestine. Others identify it with the English peewit.

Lasaea

a city in the island of Crete (Acts 27:8). Its ruins are still found near Cape Leonda, about 5 miles east of Fair Havens.

Lasha

fissure, a place apparently east of the Dead Sea (Genesis 10:19). It was afterwards known as Callirhoe, a place famous for its hot springs.

Latchet

a thong (Acts 22:25), cord, or strap fastening the sandal on the foot (Isaiah 5:27; Mark 1:7; Luke 3:16).

Latin

the vernacular language of the ancient Romans (John 19:20).

Lattice

(1.) Hebrews 'eshnabh, a latticed opening through which the cool breeze passes (Judges 5:28). The flat roofs of the houses were sometimes enclosed with a parapet of lattice-work on wooden frames, to screen the women of the house from the gaze of the neighbourhood.

(2.) Hebrews harakim, the network or lattice of a window (Song of Solomon 2:9).

(3.) Hebrews sebakhah, the latticed balustrade before a window or balcony (2 Kings 1:2). The lattice window is frequently used in Eastern countries.

Laver

(Hebrews kiyor), a basin for boiling in, a pan for cooking (1 Samuel 2:14), a fire-pan or hearth (Zechariah 12:6), the sacred wash-bowl of the tabernacle and temple (Exodus 30:18, 28; 31:9; 35:16; 38:8; 39:39; 40:7, 11, 30 etc.), a basin for the water used by the priests in their ablutions.

That which was originally used in the tabernacle was of brass (rather copper; Hebrews nihsheth), made from the metal mirrors the women brought out of Egypt (Exodus 38:8). It contained water where with Laver the priests washed their hands and feet when they entered the tabernacle (Exodus 40:32). It stood in the court between the altar and the door of the tabernacle (Exodus 30:19, 21).

In the temple there were ten lavers used for the sacrifices, and the molten sea for the ablutions of the priests (2 Chronicles 4:6). The position and uses of these are described 1 Kings 7:23-39; 2 Chronicles 4:6. The molten sea was made of copper, taken from Tibhath and Chun, cities of Hadarezer, king of Zobah (1 Chronicles 18:8; 1 Kings 7:23-26.

No lavers are mentioned in the second temple.

Law

a rule of action. (1.) The Law of Nature is the will of God as to human conduct, founded on the moral difference of things, and discoverable by natural light (Romans 1:20; 2:14, 15). This law binds all men at all times. It is generally designated by the term conscience, or the capacity of being influenced by the moral relations of things.

(2.) The Ceremonial Law prescribes under the Old Testament the rites and ceremonies of worship. This law was obligatory only till Christ, of whom these rites were typical, had finished his work (Hebrews 7:9, 11; 10:1; Ephesians 2:16). It was fulfilled rather than abrogated by the gospel.

(3.) The Judicial Law, the law which directed the civil policy of the Hebrew nation.

(4.) The Moral Law is the revealed will of God as to human conduct, binding on all men to the end of time. It was promulgated at Sinai. It is perfect (Psalms 19:7), perpetual (Matthew 5:17, 18), holy (Romans 7:12), good, spiritual (14), and exceeding broad (Psalms 119:96). Although binding on all, we are not under it as a covenant of works (Galatians 3:17). (See COMMANDMENTS.)

(5.) Positive Laws are precepts founded only on the will of God. They are right because God commands them.

(6.) Moral positive laws are commanded by God because they are right.

Law of Moses

is the whole body of the Mosaic legislation (1 Kings 2:3; 2 Kings 23:25; Ezra 3:2). It is called by way of eminence simply the Law (Hebrews Torah, Deuteronomy 1:5; 4:8, 44; 17:18, 19; 27:3, 8). As a written code it is called the book of the law of Moses (2 Kings 14:6; Isaiah 8:20), the book of the law of God (Joshua 24:26).

The great leading principle of the Mosaic law is that it is essentially theocratic; i.e., it refers at once to the commandment of God as the foundation of all human duty.

Lawyer

among the Jews, was one versed in the laws of Moses, which he expounded in the schools and synagogues (Matthew 22:35; Luke 10:25). The functions of the lawyer and scribe were identical. (See DOCTOR.)

Lazarus

an abbreviation of Eleazar, whom God helps. (1.) The brother of Mary and Martha of Bethany. He was raised from the dead after he had lain four days in the tomb (John 11:1-44. This miracle so excited the wrath of the Jews that they sought to put both Jesus and Lazarus to death.

(2.) A beggar named in the parable recorded Luke 16:19-31.

Leaf

of a tree. The olive-leaf mentioned Genesis 8:11. The barren fig-tree had nothing but leaves (Matthew 21:19; Mark 11:13). The oak-leaf is mentioned Isaiah 1:30; 6:13. There are numerous allusions to leaves, their flourishing, their decay, and their restoration (Leviticus 26:36; Isaiah 34:4; Jeremiah 8:13; Daniel 4:12, 14, 21; Mark 11:13; 13:28). The fresh leaf is a symbol of prosperity (Psalms 1:3; Jeremiah 17:8; Ezekiel 47:12); the faded, of decay (Job 13:25; Isaiah 1:30; 64:6; Jeremiah 8:13).

Leaf of a door (1 Kings 6:34), the valve of a folding door.

Leaf of a book (Jeremiah 36:23), perhaps a fold of a roll.

League

a treaty or confederacy. The Jews were forbidden to enter into an alliance of any kind (1) with the Canaanites (Exodus 23:32, 33; 34:12-16; (2) with the Amalekites (Exodus 17:8, 14; Deuteronomy 25:17-19; (3) with the Moabites and Ammonites (Deuteronomy 2:9, 19). Treaties were permitted to be entered into with all other nations. Thus David maintained friendly intercourse with the kings of Tyre and Hamath, and Solomon with the kings of Tyre and Egypt.

Leah

weary, the eldest daughter of Laban, and sister of Rachel (Genesis 29:16). Jacob took her to wife through a deceit of her father (Genesis 29:23). She was tender-eyed (17). She bore to Jacob six sons (32-35), also one daughter, Dinah (Genesis 30:21). She accompanied Jacob into Canaan, and died there before the time of the going down into Egypt (Genesis 31), and was buried in the cave of Machpelah (Genesis 49:31).

Leannoth

for answering; i.e., in singing, occurs in the title to Psalms 88. The title Mahalath (q.v.) Leannoth may be rendered concerning sickness, to be sung i.e., perhaps, to be sung in sickness.

Leasing

(Psalms 4:2; 5:6) an Old English word meaning lies, or lying, as the Hebrew word kazabh is generally rendered.

Leather

a girdle of, worn by Elijah (2 Kings 1:8) and John the Baptist (Matthew 3:4). Leather was employed both for clothing (Numbers 31:20; Hebrews 11:37) and for writing upon. The trade of a tanner is mentioned (Acts 9:43; 10:6, 32). It was probably learned in Egypt.

Leaven

(1.) Hebrews seor (Exodus 12:15, 19; 13:7; Leviticus 2:11), the remnant of dough from the preceding baking which had fermented and become acid.

(2.) Hebrews hamets, properly ferment. In Numbers 6:3 vinegar of wine is more correctly fermented wine. In Exodus 13:7 the proper rendering would be, Unfermented things [Hebrews matstsoth] shall be consumed during the seven days; and there shall not be seen with thee fermented things [hamets], and there shall not be seen with thee leavened mass [seor] in all thy borders. The chemical definition of ferment or yeast is a substance in a state of putrefaction, the atoms of which are in a continual motion.

The use of leaven was strictly forbidden in all offerings made to the Lord by fire (Leviticus 2:11; 7:12; 8:2; Numbers 6:15). Its secretly penetrating and diffusive power is referred to in 1 Corinthians 5:6. In this respect it is used to illustrate the growth of the kingdom of heaven both in the individual heart and in the world (Matthew 13:33). It is a figure also of corruptness and of perverseness of heart and life (Matthew 16:6, 11; Mark 8:15; 1 Corinthians 5:7, 8).

Lebanon

white, the white mountain of Syria, is the loftiest and most celebrated mountain range in Syria. It is a branch running southward from the Caucasus, and at its lower end forking into two parallel ranges, the eastern or Anti-Lebanon, and the western or Lebanon proper. They enclose a long valley (Joshua 11:17) of from 5 to 8 miles in width, called by Roman writers Coele-Syria, now called el-Buka'a, the valley, a prolongation of the valley of the Jordan.

Lebanon proper, Jebel es-Sharki, commences at its southern extremity in the gorge of the Leontes, the ancient Litany, and extends north-east, parallel to the Mediterranean coast, as far as the river Eleutherus, at the plain of Emesa, the entering of Hamath (Numbers 34:8; 1 Kings 8:65), in all about 90 geographical miles in extent. The average height of this range is from 6,000 to 8,000 feet; the peak of Jebel Mukhmel is about 10,200 feet, and the Sannin about 9,000. The highest peaks are covered with perpetual snow and ice. In the recesses of the range wild beasts as of old still abound (2 Kings 14:9; Song of Solomon 4:8). The scenes of the Lebanon are remarkable for their grandeur and beauty, and supplied the sacred writers with many expressive similes (Psalms 29:5, 6; 72:16; 104:16-18; Song of Solomon 4:15; Isaiah 2:13; 35:2; 60:13; Hosea 14:5). It is famous for its cedars (Song of Solomon 5:15), its wines (Hosea 14:7), and its cool waters (Jeremiah 18:14). The ancient inhabitants were Giblites and Hivites (Joshua 13:5; Judges 3:3). It was part of the Phoenician kingdom (1 Kings 5:2-6.

The eastern range, or Anti-Lebanon, or Lebanon towards the sunrising, runs nearly parallel with the western from the plain of Emesa till it connects with the hills of Galilee in the south. The height of this range is about 5,000 feet. Its highest peak is Hermon (q.v.), from which a number of lesser ranges radiate.

Lebanon is first mentioned in the description of the boundary of Palestine (Deuteronomy 1:7; 11:24). It was assigned to Israel, but was never conquered (Joshua 13:2-6; Judges 3:1-3.

The Lebanon range is now inhabited by a population of about 300,000 Christians, Maronites, and Druses, and is ruled by a Christian governor. The Anti-Lebanon is inhabited by Mohammedans, and is under a Turkish ruler.

Lebbaeus

courageous, a surname of Judas (Jude), one of the twelve (Matthew 10:3), called also Thaddaeus, not to be confounded with the Judas who was the brother of our Lord.

Lebonah

frankincense, a town near Shiloh, on the north side of Bethel (Judges 21:19). It has been identified with el-Lubban, to the south of Nablus.

Leek

(Hebrews hatsir; the Allium porrum), rendered grass in 1 Kings 18:5, 2 Kings 19:26Job 40:15 etc.; herb in Job 8:12; hay in Proverbs 27:25 and Isaiah 15:6; leeks only in Numbers 11:5. This Hebrew word seems to denote in this last passage simply herbs, such as lettuce or savoury herbs cooked as kitchen vegetables, and not necessarily what are now called leeks. The leek was a favourite vegetable in Egypt, and is still largely cultivated there and in Palestine.

Lees

(Hebrews shemarim), from a word meaning to keep or preserve. It was applied to lees from the custom of allowing wine to stand on the lees that it might thereby be better preserved (Isaiah 25:6). Men settled on their lees (Zephaniah 1:12) are men hardened or crusted. The image is derived from the crust formed at the bottom of wines long left undisturbed (Jeremiah 48:11). The effect of wealthy undisturbed ease on the ungodly is hardening. They become stupidly secure (comp. Psalms 55:19; Amos 6:1). To drink the lees (Psalms 75:8) denotes severe suffering.

Left hand

among the Hebrews, denoted the north (Job 23:9; Genesis 14:15), the face of the person being supposed to be toward the east.

Left-handed

(Judges 3:15; 20:16), one unable to use the right hand skilfully, and who therefore uses the left; and also one who uses the left as well as the right, ambidexter. Such a condition of the hands is due to physical causes. This quality was common apparently in the tribe of Benjamin.

Legion

a regiment of the Roman army, the number of men composing which differed at different times. It originally consisted of three thousand men, but in the time of Christ consisted of six thousand, exclusive of horsemen, who were in number a tenth of the foot-men. The word is used (Matthew 26:53; Mark 5:9) to express simply a great multitude.

Lehi

a jawbone, a place in the tribe of Judah where Samson achieved a victory over the Philistines (Judges 15:9, 14, 16), slaying a thousand of them with the jawbone of an ass. The words in Judges 15:19a hollow place that was in the jaw (A.V.), should be, as in Revised Version, the hollow place that is in Lehi.

Lemuel

dedicated to God, a king whom his mother instructed (Proverbs 31:1-9. Nothing is certainly known concerning him. The rabbis identified him with Solomon.

Lentiles

(Hebrews 'adashim), a species of vetch (Genesis 25:34; 2 Samuel 23:11), common in Syria under the name addas. The red pottage made by Jacob was of lentils (Genesis 25:29-34. They were among the provisions brought to David when he fled from Absalom (2 Samuel 17:28). It is the Ervum lens of Linnaeus, a leguminous plant which produces a fruit resembling a bean.

Leopard

(Hebrews namer, so called because spotted, Song of Solomon 4:8), was that great spotted feline which anciently infested the mountains of Syria, more appropriately called a panther (Felis pardus). Its fierceness (Isaiah 11:6), its watching for its prey (Jeremiah 5:6), its swiftness (Habakkuk 1:8), and the spots of its skin (Jeremiah 13:23), are noticed. This word is used symbolically (Daniel 7:6; Revelation 13:2).

Leprosy

(Hebrews tsara'ath, a smiting, a stroke, because the disease was regarded as a direct providential infliction). This name is from the Greek lepra, by which the Greek physicians designated the disease from its scaliness. We have the description of the disease, as well as the regulations connected with it, in Leviticus 13; 14; Numbers 12:10-15 etc. There were reckoned six different circumstances under which it might develop itself, (1) without any apparent cause (Leviticus 13:2-8; (2) its reappearance (9-17); (3) from an inflammation (18-28); (4) on the head or chin (29-37); (5) in white polished spots (38, 39); (6) at the back or in the front of the head (40-44).

Lepers were required to live outside the camp or city (Numbers 5:1-4; 12:10-15 etc.). This disease was regarded as an awful punishment from the Lord (2 Kings 5:7; 2 Chronicles 26:20). (See MIRIAM; GEHAZI; UZZIAH.)

This disease begins with specks on the eyelids and on the palms, gradually spreading over the body, bleaching the hair white wherever they appear, crusting the affected parts with white scales, and causing terrible sores and swellings. From the skin the disease eats inward to the bones, rotting the whole body piecemeal. In Christ's day no leper could live in a walled town, though he might in an open village. But wherever he was he was required to have his outer garment rent as a sign of deep grief, to go bareheaded, and to cover his beard with his mantle, as if in lamentation at his own virtual death. He had further to warn passers-by to keep away from him, by calling out, 'Unclean! unclean!' nor could he speak to any one, or receive or return a salutation, since in the East this involves an embrace.

That the disease was not contagious is evident from the regulations regarding it (Leviticus 13:12, 13, 36; 2 Kings 5:1). Leprosy was the outward and visible sign of the innermost spiritual corruption; a meet emblem in its small beginnings, its gradual spread, its internal disfigurement, its dissolution little by little of the whole body, of that which corrupts, degrades, and defiles man's inner nature, and renders him unmeet to enter the presence of a pure and holy God (Maclear's Handbook O.T). Our Lord cured lepers (Matthew 8:2, 3; Mark 1:40-42. This divine power so manifested illustrates his gracious dealings with men in curing the leprosy of the soul, the fatal taint of sin.

Letter

in Romans 2:27, 29 means the outward form. The oldness of the letter (Romans 7:6) is a phrase which denotes the old way of literal outward obedience to the law as a system of mere external rules of conduct. In 2 Corinthians 3:6 the letter means the Mosaic law as a written law. (See WRITING.)

Leummim

peoples; nations, the last mentioned of the three sons of Dedan, and head of an Arabian tribe (Genesis 25:3).

Levi

adhesion. (1.) The third son of Jacob by Leah. The origin of the name is found in Leah's words (Genesis 29:34), This time will my husband be joined [Hebrews yillaveh] unto me. He is mentioned as taking a prominent part in avenging his sister Dinah (Genesis 34:25-31. He and his three sons went down with Jacob (Genesis 46:11) into Egypt, where he died at the age of one hundred and thirty-seven years (Exodus 6:16).

(2.) The father of Matthat, and son of Simeon, of the ancestors of Christ (Luke 3:29).

(3.) Luke 3:24.

(4.) One of the apostles, the son of Alphaeus (Mark 2:14; Luke 5:27, 29), called also Matthew (Matthew 9:9).

Leviathan

a transliterated Hebrew word (livyathan), meaning twisted, coiled. In Job 3:8 Revised Version, and marg. of Authorized Version, it denotes the dragon which, according to Eastern tradition, is an enemy of light; in Job 41:1 the crocodile is meant; in Psalms 104:26 it denotes any large animal that moves by writhing or wriggling the body, the whale, the monsters of the deep. This word is also used figuratively for a cruel enemy, as some think the Egyptian host, crushed by the divine power, and cast on the shores of the Red Sea (Psalms 74:14). As used in Isaiah 27:1 leviathan the piercing [R.V. 'swift'] serpent, even leviathan that crooked [R.V. marg. 'winding'] serpent, the word may probably denote the two empires, the Assyrian and the Babylonian.

Levirate Law

from Latin levir, a husband's brother, the name of an ancient custom ordained by Moses, by which, when an Israelite died without issue, his surviving brother was required to marry the widow, so as to continue his brother's family through the son that might be born of that marriage (Genesis 38:8; Deuteronomy 25:5-10; comp. Ruth 3; 4:10). Its object was to raise up seed to the departed brother.

Levite

a descendant of the tribe of Levi (Exodus 6:25; Leviticus 25:32; Numbers 35:2; Joshua 21:3, 41). This name is, however, generally used as the title of that portion of the tribe which was set apart for the subordinate offices of the sanctuary service (1 Kings 8:4; Ezra 2:70), as assistants to the priests.

When the Israelites left Egypt, the ancient manner of worship was still observed by them, the eldest son of each house inheriting the priest's office. At Sinai the first change in this ancient practice was made. A hereditary priesthood in the family of Aaron was then instituted (Exodus 28:1). But it was not till that terrible scene in connection with the sin of the golden calf that the tribe of Levi stood apart and began to occupy a distinct position (Exodus 32). The religious primogeniture was then conferred on this tribe, which henceforth was devoted to the service of the sanctuary (Numbers 3:11-13. They were selected for this purpose because of their zeal for the glory of God (Exodus 32:26), and because, as the tribe to which Moses and Aaron belonged, they would naturally stand by the lawgiver in his work.

The Levitical order consisted of all the descendants of Levi's three sons, Gershon, Kohath, and Merari; whilst Aaron, Amram's son (Amram, son of Kohat), and his issue constituted the priestly order.

The age and qualification for Levitical service are specified in Numbers 4:3, 23, 30, 39, 43, 47.

They were not included among the armies of Israel (Numbers 1:47; 2:33; 26:62), but were reckoned by themselves. They were the special guardians of the tabernacle (Numbers 1:51; 18:22-24. The Gershonites pitched their tents on the west of the tabernacle (Numbers 3:23), the Kohathites on the south (Numbers 3:29), the Merarites on the north (Numbers 3:35), and the priests on the east (Numbers 3:38). It was their duty to move the tent and carry the parts of the sacred structure from place to place. They were given to Aaron and his sons the priests to wait upon them and do work for them at the sanctuary services (Numbers 8:19; 18:2-6.

As being wholly consecrated to the service of the Lord, they had no territorial possessions. Jehovah was their inheritance (Numbers 18:20; 26:62; Deuteronomy 10:9; 18:1, 2), and for their support it was ordained that they should receive from the other tribes the tithes of the produce of the land. Forty-eight cities also were assigned to them, thirteen of which were for the priests to dwell in , i.e., along with their other inhabitants. Along with their dwellings they had suburbs , i.e., commons , for their herds and flocks, and also fields and vineyards (Numbers 35:2-5. Nine of these cities were in Judah, three in Naphtali, and four in each of the other tribes (Joshua 21). Six of the Levitical cities were set apart as cities of refuge (q.v.). Thus the Levites were scattered among the tribes to keep alive among them the knowledge and service of God. (See PRIEST.)

Leviticus

the third book of the Pentateuch; so called in the Vulgate, after the LXX., because it treats chiefly of the Levitical service.

In the first section of the book (Leviticus 1 through 17), which exhibits the worship itself, there is, (1.) A series of laws (Leviticus 1 through 7) regarding sacrifices, burnt-offerings, meat-offerings, and thank-offerings (Leviticus 1 through 3), sin-offerings and trespass-offerings (Leviticus 4; 5), followed by the law of the priestly duties in connection with the offering of sacrifices (Leviticus 6; 7). (2.) An historical section (Leviticus 8 through 10), giving an account of the consecration of Aaron and his sons (Leviticus 8); Aaron's first offering for himself and the people (Leviticus 9); Nadab and Abihu's presumption in offering strange fire before Jehovah, and their punishment (Leviticus 10). (3.) Laws concerning purity, and the sacrifices and ordinances for putting away impurity (Leviticus 11 through 16). An interesting fact may be noted here. Canon Tristram, speaking of the remarkable discoveries regarding the flora and fauna of the Holy Land by the Palestine Exploration officers, makes the following statement:, Take these two catalogues of the clean and unclean animals in the books of Leviticus [Leviticus 11] and Deuteronomy [Deuteronomy 14]. There are eleven in Deuteronomy which do not occur in Leviticus, and these are nearly all animals and birds which are not found in Egypt or the Holy Land, but which are numerous in the Arabian desert. They are not named in Leviticus a few weeks after the departure from Egypt; but after the people were thirty-nine years in the desert they are named, a strong proof that the list in Deuteronomy was written at the end of the journey, and the list in Leviticus at the beginning. It fixes the writing of that catalogue to one time and period only, viz., that when the children of Israel were familiar with the fauna and the flora of the desert (Palest. Expl. Quart., Jan. 1887). (4.) Laws marking the separation between Israel and the heathen (Leviticus 17 through 20). (5.) Laws about the personal purity of the priests, and their eating of the holy things (Leviticus 20; 21); about the offerings of Israel, that they were to be without blemish (Leviticus 22:17-33; and about the due celebration of the great festivals (Leviticus 23; 25). (6.) Then follow promises and warnings to the people regarding obedience to these commandments, closing with a section on vows.

The various ordinances contained in this book were all delivered in the space of a month (comp. Exodus 40:17; Numbers 1:1), the first month of the second year after the Exodus. It is the third book of Moses.

No book contains more of the very words of God. He is almost throughout the whole of it the direct speaker. This book is a prophecy of things to come, a shadow whereof the substance is Christ and his kingdom. The principles on which it is to be interpreted are laid down in the Epistle to the Hebrews. It contains in its complicated ceremonial the gospel of the grace of God.

Levy

(1 Kings 4:6 R.V.; 1 Kings 5:13), forced service. The service of tributaries was often thus exacted by kings. Solomon raised a great levy of 30,000 men, about two per cent. of the population, to work for him by courses on Lebanon. Adoram (1 Kings 12:18) presided over this forced labour service (Ger. Frohndienst; Fr. corvee).

Lewdness

(Acts 18:14), villany or wickedness, not lewdness in the modern sense of the word. The word lewd is from the Saxon, and means properly ignorant, unlearned, and hence low, vicious (Acts 17:5).

Libertine

found only Acts 6:9 one who once had been a slave, but who had been set at liberty, or the child of such a person. In this case the name probably denotes those descendants of Jews who had been carried captives to Rome as prisoners of war by Pompey and other Roman generals in the Syrian wars, and had afterwards been liberated. In A.D. 19 these manumitted Jews were banished from Rome. Many of them found their way to Jerusalem, and there established a synagogue.

Libnah

transparency; whiteness. (1.) One of the stations of the Israelites in the wilderness (Numbers 33:20, 21).

(2.) One of the royal cities of the Canaanites taken by Joshua (Joshua 10:29-32; 12:15). It became one of the Levitical towns in the tribe of Judah (Joshua 21:13), and was strongly fortified. Sennacherib laid siege to it (2 Kings 19:8; Isaiah 37:8). It was the native place of Hamutal, the queen of Josiah (2 Kings 23:31). It stood near Lachish, and has been identified with the modern Arak el-Menshiyeh.

Libni

white, one of the two sons of Gershon, the son of Levi (Exodus 6:17; Numbers 3:18, 21). (See LAADAN Ø(n/a).)

Libya

the country of the Ludim (Genesis 10:13), Northern Africa, a large tract lying along the Mediterranean, to the west of Egypt (Acts 2:10). Cyrene was one of its five cities.

Lice

(Hebrews kinnim), the creatures employed in the third plague sent upon Egypt (Exodus 8:16-18. They were miraculously produced from the dust of the land. The entomologists Kirby and Spence place these minute but disgusting insects in the very front rank of those which inflict injury upon man. A terrible list of examples they have collected of the ravages of this and closely allied parasitic pests. The plague of lice is referred to in Psalms 105:31.

Some have supposed that the word denotes not lice properly, but gnats. Others, with greater probability, take it to mean the tick which is much larger than lice.

Lie

an intentional violation of the truth. Lies are emphatically condemned in Scripture (John 8:44; 1 Timothy 1:9, 10; Revelation 21:27; 22:15). Mention is made of the lies told by good men, as by Abraham (Genesis 12:12, 13; 20:2), Isaac (Genesis 26:7), and Jacob (Genesis 27:24); also by the Hebrew midwives (Exodus 1:15-19by Michal (1 Samuel 19:14), and by David (1 Samuel 20:6). (See ANANIAS.)

Lieutenant

(only in A.V. Esther 3:12; 8:9; 9:3; Ezra 8:36), a governor or viceroy of a Persian province having both military and civil power. Correctly rendered in the Revised Version satrap.

Life

generally of physical life (Genesis 2:7; Luke 16:25 etc.); also used figuratively (1) for immortality (Hebrews 7:16); (2) conduct or manner of life (Romans 6:4); (3) spiritual life or salvation (John 3:16, 17, 18, 36); (4) eternal life (Matthew 19:16, 17; John 3:15); of God and Christ as the absolute source and cause of all life (John 1:4; 5:26, 39; 11:25; 12:50).

Light

the offspring of the divine command (Genesis 1:3). All the more joyous emotions of the mind, all the pleasing sensations of the frame, all the happy hours of domestic intercourse were habitually described among the Hebrews under imagery derived from light (1 Kings 11:36; Isaiah 58:8; Esther 8:16; Psalms 97:11). Light came also naturally to typify true religion and the felicity it imparts (Psalms 119:105; Isaiah 8:20; Matthew 4:16 etc.), and the glorious inheritance of the redeemed (Colossians 1:12; Revelation 21:23-25. God is said to dwell in light inaccessible (1 Timothy 6:16). It frequently signifies instruction (Matthew 5:16; John 5:35). In its highest sense it is applied to Christ as the Sun of righteousness (Malachi 4:2; Luke 2:32; John 1:7-9. God is styled the Father of lights (James 1:17). It is used of angels (2 Corinthians 11:14), and of John the Baptist, who was a burning and a shining light (John 5:35), and of all true disciples, who are styled the light of the world (Matthew 5:14).

Lightning

frequently referred to by the sacred writers (Nahum 1:3-6. Thunder and lightning are spoken of as tokens of God's wrath (2 Samuel 22:15; Job 28:26; 37:4; Psalms 135:7; 144:6; Zechariah 9:14). They represent God's glorious and awful majesty (Revelation 4:5), or some judgment of God on the world (Revelation 20:9).

Lign-aloes

(only in pl., Hebrews 'ahalim), a perfume derived from some Oriental tree (Numbers 24:6), probably the agallochum or aloe-wood. (See ALOES).

Ligure

(Hebrews leshem) occurs only in Exodus 28:19 and Exodus 39:12as the name of a stone in the third row on the high priest's breastplate. Some have supposed that this stone was the same as the jacinth (q.v.), others that it was the opal. There is now no mineral bearing this name. The ligurite is so named from Liguria in Italy, where it was found.

Lily

The Hebrew name shushan or shoshan, i.e., whiteness , was used as the general name of several plants common to Syria, such as the tulip, iris, anemone, gladiolus, ranunculus, etc. Some interpret it, with much probability, as denoting in the Old Testament the water-lily (Nymphoea lotus of Linn.), or lotus (Song of Solomon 2:1, 2; 2:16; 4:5; 5:13; 6:2, 3; 7:2). Its flowers are large, and they are of a white colour, with streaks of pink. They supplied models for the ornaments of the pillars and the molten sea (1 Kings 7:19, 22, 26; 2 Chronicles 4:5). In the Canticles its beauty and fragrance shadow forth the preciousness of Christ to the Church. Groser, however (Scrip. Nat. Hist.), strongly argues that the word, both in the Old and New Testaments, denotes liliaceous plants in general, or if one genus is to be selected, that it must be the genus Iris, which is large, vigorous, elegant in form, and gorgeous in colouring.

The lilies (Gr. krinia) spoken of in the New Testament (Matthew 6:28; Luke 12:27) were probably the scarlet martagon (Lilium Chalcedonicum) or red Turk's-cap lily , which comes into flower at the season of the year when our Lord's sermon on the mount is supposed to have been delivered. It is abundant in the district of Galilee; and its fine scarlet flowers render it a very conspicous and showy object, which would naturally attract the attention of the hearers (Balfour's Plants of the Bible).

Of the true floral glories of Palestine the pheasant's eye (Adonis Palestina), the ranunuculus (R. Asiaticus), and the anemone (A coronaria), the last named is however, with the greatest probability regarded as the lily of the field to which our Lord refers. Certainly, says Tristram (Nat. Hist. of the Bible), if, in the wondrous richness of bloom which characterizes the land of Israel in spring, any one plant can claim pre-eminence, it is the anemone, the most natural flower for our Lord to pluck and seize upon as an illustration, whether walking in the fields or sitting on the hill-side. The white water-lily (Nymphcea alba) and the yellow water-lily (Nuphar lutea) are both abundant in the marshes of the Upper Jordan, but have no connection with the lily of Scripture.

Lime

The Hebrew word so rendered means boiling or effervescing. From Isaiah 33:12 it appears that lime was made in a kiln lighted by thorn-bushes. In Amos 2:1 it is recorded that the king of Moab burned the bones of the king of Edom into lime. The same Hebrew word is used in Deuteronomy 27:2-4 and is there rendered plaster. Limestone is the chief constituent of the mountains of Syria.

Linen

(1.) Hebrews , pishet, pishtah, denotes flax, of which linen is made (Isaiah 19:9); wrought flax, i.e., linen cloth , Leviticus 13:47, 48, 52, 59; Deuteronomy 22:11.

Flax was early cultivated in Egypt (Exodus 9:31), and also in Palestine (Joshua 2:6; Hosea 2:9). Various articles were made of it: garments (2 Samuel 6:14), girdles (Jeremiah 13:1), ropes and thread (Ezekiel 40:3), napkins (Luke 24:12; John 20:7), turbans (Ezekiel 44:18), and lamp-wicks (Isaiah 42:3).

(2.) Hebrews buts, whiteness; rendered fine linen in 1 Chronicles 4:21; 15:27; 2 Chronicles 2:14; 3:14; Esther 1:6; 8:15 and white linen 2 Chronicles 5:12. It is not certain whether this word means cotton or linen.

(3.) Hebrews bad; rendered linen Exodus 28:42; 39:28; Leviticus 6:10; 16:4, 23, 32; 1 Samuel 2:18; 2 Samuel 6:14 etc. It is uniformly used of the sacred vestments worn by the priests. The word is from a root signifying separation.

(4.) Hebrews shesh; rendered fine linen Exodus 25:4; 26:1, 31, 36 etc. In Proverbs 31:22 it is rendered in Authorized Version silk, and in Revised Version fine linen. The word denotes Egyptian linen of peculiar whiteness and fineness (byssus). The finest Indian linen, the finest now made, has in an inch one hundred threads of warp and eighty-four of woof; while the Egyptian had sometimes one hundred and forty in the warp and sixty-four in the woof. This was the usual dress of the Egyptian priest. Pharaoh arrayed Joseph in a dress of linen (Genesis 41:42).

(5.) Hebrews 'etun. Proverbs 7:16 fine linen of Egypt; in Revised Version, the yarn of Egypt.

(6.) Hebrews sadin. Proverbs 31:24 fine linen; in Revised Version, linen garments (Judges 14:12, 13; Isaiah 3:23). From this Hebrew word is probably derived the Greek word sindon, rendered linen in Mark 14:51, 52; 15:46; Matthew 27:59.

The word linen is used as an emblem of moral purity (Revelation 15:6). In Luke 16:19 it is mentioned as a mark of luxury.

Linen-yarn

(See YARN.)

Lines

were used for measuring and dividing land; and hence the word came to denote a portion or inheritance measured out; a possession (Psalms 16:6).

Lintel

(1.) Hebrews mashkoph, a projecting cover (Exodus 12:22, 23; ver. 7, upper door post, but R.V. lintel ); the head-piece of a door, which the Israelites were commanded to mark with the blood of the paschal lamb.

(2.) Hebrews kaphtar. Amos 9:1; Zephaniah 2:14 (R.V. correctly chapiters, as in A.V. marg.).

Lions

the most powerful of all carnivorous animals. Although not now found in Palestine, they must have been in ancient times very numerous there. They had their lairs in the forests (Jeremiah 5:6; 12:8; Amos 3:4), in the caves of the mountains (Song of Solomon 4:8; Nahum 2:12), and in the canebrakes on the banks of the Jordan (Jeremiah 49:19; 50:44; Zechariah 11:3).

No fewer than at least six different words are used in the Old Testament for the lion.

(1.) Gor (i.e., a suckling ), the lion's whelp (Genesis 49:9; Jeremiah 51:38 etc.).

(2.) Kephir (i.e., shaggy ), the young lion (Judges 14:5; Job 4:10; Psalms 91:13; 104:21), a term which is also used figuratively of cruel enemies (Psalms 34:10; 35:17; 58:6; Jeremiah 2:15).

(3.) 'Ari (i.e., the puller in pieces), denoting the lion in general, without reference to age or sex (Numbers 23:24; 2 Samuel 17:10 etc.).

(4.) Shahal (the roarer ), the mature lion (Job 4:10; Psalms 91:13; Proverbs 26:13; Hosea 5:14).

(5.) Laish, so called from its strength and bravery (Job 4:11; Proverbs 30:30; Isaiah 30:6). The capital of Northern Dan received its name from this word.

(6.) Labi, from a root meaning to roar, a grown lion or lioness (Genesis 49:9; Numbers 23:24; 24:9; Ezekiel 19:2; Nahum 2:11).

The lion of Palestine was properly of the Asiatic variety, distinguished from the African variety, which is larger. Yet it not only attacked flocks in the presence of the shepherd, but also laid waste towns and villages (2 Kings 17:25, 26) and devoured men (1 Kings 13:24, 25). Shepherds sometimes, single-handed, encountered lions and slew them (1 Samuel 17:34, 35; Amos 3:12). Samson seized a young lion with his hands and rent him as he would have rent a kid (Judges 14:5, 6). The strength (Judges 14:18), courage (2 Samuel 17:10), and ferocity (Genesis 49:9) of the lion were proverbial.

Lip

besides its literal sense (Isaiah 37:29 etc.), is used in the original (saphah) metaphorically for an edge or border, as of a cup (1 Kings 7:26), a garment (Exodus 28:32), a curtain (Exodus 26:4), the sea (Genesis 22:17), the Jordan (2 Kings 2:13). To open the lips is to begin to speak (Job 11:5); to refrain the lips is to keep silence (Psalms 40:9; 1 Peter 3:10). The fruit of the lips (Hebrews 13:15) is praise, and the calves of the lips thank-offerings (Hosea 14:2). To shoot out the lip is to manifest scorn and defiance (Psalms 22:7). Many similar forms of expression are found in Scripture.

Litter

(Hebrews tsab, as being lightly and gently borne), a sedan or palanquin for the conveyance of persons of rank (Isaiah 66:20). In Numbers 7:3 the words covered wagons are more literally carts of the litter kind. There they denote large and commodious vehicles drawn by oxen, and fitted for transporting the furniture of the temple.

Liver

(Hebrews kabhed, heavy; hence the liver, as being the heaviest of the viscera, Exodus 29:13, 22; Leviticus 3:4, 1, 10, 15) was burnt upon the altar, and not used as sacrificial food. In Ezekiel 21:21 there is allusion, in the statement that the king of Babylon looked upon the liver, to one of the most ancient of all modes of divination. The first recorded instance of divination (q.v.) is that of the teraphim of Laban. By the teraphim the LXX. and Josephus understood the liver of goats. By the caul above the liver, in Leviticus 4:9; 7:4 etc., some understand the great lobe of the liver itself.

Living creatures

as represented by Ezekiel (1-10) and John (Revelation 4, etc.), are the cherubim. They are distinguished from angels (Revelation 15:7); they join the elders in the new song (Revelation 5:8, 9); they warn of danger from divine justice (Isaiah 6:3-5and deliver the commission to those who execute it (Ezekiel 10:2, 7); they associate with the elders in their sympathy with the hundred and forty-four thousand who sing the new song (Revelation 14:3), and with the Church in the overthrow of her enemies (Revelation 19:4).

They are supposed to represent mercy, as distinguished from justice, mercy in its various instrumentalities, and especially as connected with the throne of God, the throne of grace.

Lizard

Only in Leviticus 11:30 as rendering of Hebrew letaah, so called from its hiding. Supposed to be the Lacerta gecko or fan-foot lizard, from the toes of which poison exudes. (See CHAMELEON.)

Lo-ammi

not my people, a symbolical name given by God's command to Hosea's second son in token of Jehovah's rejection of his people (Hosea 1:9, 10), his treatment of them as a foreign people. This Hebrew word is rendered by not my people in ver. 10; Hosea 2:23.

Loan

The Mosaic law required that when an Israelite needed to borrow, what he asked was to be freely lent to him, and no interest was to be charged, although interest might be taken of a foreigner (Exodus 22:25; Deuteronomy 23:19, 20; Leviticus 25:35-38. At the end of seven years all debts were remitted. Of a foreigner the loan might, however, be exacted. At a later period of the Hebrew commonwealth, when commerce increased, the practice of exacting usury or interest on loans, and of suretiship in the commercial sense, grew up. Yet the exaction of it from a Hebrew was regarded as discreditable (Psalms 15:5; Proverbs 6:1, 4; 11:15; 17:18; 20:16; 27:13; Jeremiah 15:10).

Limitations are prescribed by the law to the taking of a pledge from the borrower. The outer garment in which a man slept at night, if taken in pledge, was to be returned before sunset (Exodus 22:26, 27; Deuteronomy 24:12, 13). A widow's garment (Deuteronomy 24:17) and a millstone (6) could not be taken. A creditor could not enter the house to reclaim a pledge, but must remain outside till the borrower brought it (10, 11). The Hebrew debtor could not be retained in bondage longer than the seventh year, or at farthest the year of jubilee (Exodus 21:2; Leviticus 25:39, 42), but foreign sojourners were to be bondmen for ever (Leviticus 25:44-54.

Lock

The Hebrews usually secured their doors by bars of wood or iron (Isaiah 45:2; 1 Kings 4:3). These were the locks originally used, and were opened and shut by large keys applied through an opening in the outside (Judges 3:24). (See KEY.)

Lock of hair (Judges 16:13, 19; Ezekiel 8:3; Numbers 6:5 etc.).

Locust

There are ten Hebrew words used in Scripture to signify locust. In the New Testament locusts are mentioned as forming part of the food of John the Baptist (Matthew 3:4; Mark 1:6). By the Mosaic law they were reckoned clean, so that he could lawfully eat them. The name also occurs in Revelation 9:3, 7 in allusion to this Oriental devastating insect.

Locusts belong to the class of Orthoptera, i.e., straight-winged. They are of many species. The ordinary Syrian locust resembles the grasshopper, but is larger and more destructive. The legs and thighs of these insects are so powerful that they can leap to a height of two hundred times the length of their bodies. When so raised they spread their wings and fly so close together as to appear like one compact moving mass. Locusts are prepared as food in various ways. Sometimes they are pounded, and then mixed with flour and water, and baked into cakes; sometimes boiled, roasted, or stewed in butter, and then eaten. They were eaten in a preserved state by the ancient Assyrians.

The devastations they make in Eastern lands are often very appalling. The invasions of locusts are the heaviest calamites that can befall a country. Their numbers exceed computation: the hebrews called them 'the countless,' and the Arabs knew them as 'the darkeners of the sun.' Unable to guide their own flight, though capable of crossing large spaces, they are at the mercy of the wind, which bears them as blind instruments of Providence to the doomed region given over to them for the time. Innumerable as the drops of water or the sands of the seashore, their flight obscures the sun and casts a thick shadow on the earth (Exodus 10:15; Judges 6:5; 7:12; Jeremiah 46:23; Joel 2:10). It seems indeed as if a great aerial mountain, many miles in breadth, were advancing with a slow, unresting progress. Woe to the countries beneath them if the wind fall and let them alight! They descend unnumbered as flakes of snow and hide the ground. It may be 'like the garden of Eden before them, but behind them is a desolate wilderness. At their approach the people are in anguish; all faces lose their colour' (Joel 2:6). No walls can stop them; no ditches arrest them; fires kindled in their path are forthwith extinguished by the myriads of their dead, and the countless armies march on (Joel 2:8, 9). If a door or a window be open, they enter and destroy everything of wood in the house. Every terrace, court, and inner chamber is filled with them in a moment. Such an awful visitation swept over Egypt (Exodus 10:1-19consuming before it every green thing, and stripping the trees, till the land was bared of all signs of vegetation. A strong north-west wind from the Mediterranean swept the locusts into the Red Sea. , Geikie's Hours, etc., ii., 149.

Lo-debar

no pasture, (2 Samuel 17:27), a town in Gilead not far from Mahanaim, north of the Jabbok (2 Samuel 9:4, 5). It is probably identical with Debir (Joshua 13:26).

Lodge

a shed for a watchman in a garden (Isaiah 1:8). The Hebrew name melunah is rendered cottage (q.v.) in Isaiah 24:20. It also denotes a hammock or hanging-bed.

Log

the smallest measure for liquids used by the Hebrews (Leviticus 14:10, 12, 15, 21, 24), called in the Vulgate sextarius. It is the Hebrew unit of measure of capacity, and is equal to the contents of six ordinary hen's eggs=the twelfth part of a him, or nearly a pint.

Lois

the maternal grandmother of Timothy. She is commended by Paul for her faith (2 Timothy 1:5).

Loop

a knotted eye of cord, corresponding to the taches or knobs in the edges of the curtains of the tabernacle, for joining them into a continuous circuit, fifty to a curtain (Exodus 26:4, 5, 10, 11).

Lord

There are various Hebrew and Greek words so rendered.

(1.) Hebrews Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form Jehovah is retained only in Exodus 6:3; Psalms 83:18; Isaiah 12:2; 26:4 both in the Authorized and the Revised Version.

(2.) Hebrews 'adon, means one possessed of absolute control. It denotes a master, as of slaves (Genesis 24:14, 27), or a ruler of his subjects (Genesis 45:8), or a husband, as Lord of his wife (Genesis 18:12).

The old plural form of this Hebrew word is 'adonai. From a superstitious reverence for the name Jehovah, the Jews, in reading their Scriptures, whenever that name occurred, always pronounced it 'Adonai.

(3.) Greek kurios, a supreme master, etc. In the LXX. this is invariably used for Jehovah and 'Adonai.

(4.) Hebrews ba'al, a master, as having domination. This word is applied to human relations, as that of husband, to persons skilled in some art or profession, and to heathen deities. The men of Shechem, literally the baals of Shechem (Judges 9:2, 3). These were the Israelite inhabitants who had reduced the Canaanites to a condition of vassalage (Joshua 16:10; 17:13).

(5.) Hebrews seren, applied exclusively to the lords of the Philistines (Judges 3:3). The LXX. render it by satrapies. At this period the Philistines were not, as at a later period (1 Samuel 21:10), under a kingly government. (See Joshua 13:3; 1 Samuel 6:18.) There were five such lordships, viz., Gath, Ashdod, Gaza, Ashkelon, and Ekron.

Lord's day

only once, in Revelation 1:10 was in the early Christian ages used to denote the first day of the week, which commemorated the Lord's resurrection. There is every reason to conclude that John thus used the name. (See SABBATH.)

Lord's Prayer

the name given to the only form of prayer Christ taught his disciples (Matthew 6:9-13. The closing doxology of the prayer is omitted by Luke (Luke 11:2-4, also in the R.V. of Matthew 6:13. This prayer contains no allusion to the atonement of Christ, nor to the offices of the Holy Spirit. All Christian prayer is based on the Lord's Prayer, but its spirit is also guided by that of His prayer in Gethsemane and of the prayer recorded John 17. The Lord's Prayer is the comprehensive type of the simplest and most universal prayer.

Lord's Supper

(1 Corinthians 11:20), called also the Lord's table (1 Corinthians 10:21), communion, cup of blessing (1 Corinthians 10:16), and breaking of bread (Acts 2:42).

In the early Church it was called also eucharist, or giving of thanks (comp. Matthew 26:27), and generally by the Latin Church mass, a name derived from the formula of dismission, Ite, missa est, i.e., Go, it is discharged.

The account of the institution of this ordinance is given in Matthew 26:26-29; Mark 14:22-25; Luke 22:19, 20; and 1 Corinthians 11:24-26. It is not mentioned by John.

It was designed, (1.) To commemorate the death of Christ: This do in remembrance of me. (2.) To signify, seal, and apply to believers all the benefits of the new covenant. In this ordinance Christ ratifies his promises to his people, and they on their part solemnly consecrate themselves to him and to his entire service. (3.) To be a badge of the Christian profession. (4.) To indicate and to promote the communion of believers with Christ. (5.) To represent the mutual communion of believers with each other.

The elements used to represent Christ's body and blood are bread and wine. The kind of bread, whether leavened or unleavened, is not specified. Christ used unleavened bread simply because it was at that moment on the paschal table. Wine, and no other liquid, is to be used (Matthew 26:26-29. Believers feed on Christ's body and blood, (1) not with the mouth in any manner, but (2) by the soul alone, and (3) by faith, which is the mouth or hand of the soul. This they do (4) by the power of the Holy Ghost. This feeding on Christ, however, takes place not in the Lord's Supper alone, but whenever faith in him is exercised.

This is a permanent ordinance in the Church of Christ, and is to be observed till he come again.

Lo-ruhamah

not pitied, the name of the prophet Hosea's first daughter, a type of Jehovah's temporary rejection of his people (Hosea 1:6; 2:23).

Lot

(Hebrews goral, a pebble ), a small stone used in casting lots (Numbers 33:54; Jonah 1:7). The lot was always resorted to by the Hebrews with strictest reference to the interposition of God, and as a method of ascertaining the divine will (Proverbs 16:33), and in serious cases of doubt (Esther 3:7). Thus the lot was used at the division of the land of Canaan among the serveral tribes (Numbers 26:55; 34:13), at the detection of Achan (Joshua 7:14, 18), the election of Saul to be king (1 Samuel 10:20, 21), the distribution of the priestly offices of the temple service (1 Chronicles 24:3, 5, 19; Luke 1:9), and over the two goats at the feast of Atonement (Leviticus 16:8). Matthias, who was numbered with the eleven (Acts 1:24-26was chosen by lot.

This word also denotes a portion or an inheritance (Joshua 15:1; Psalms 125:3; Isaiah 17:4), and a destiny, as assigned by God (Psalms 16:5; Daniel 12:13).

Lot, (Hebrews lot), a covering; veil, the son of Haran, and nephew of Abraham (Genesis 11:27). On the death of his father, he was left in charge of his grandfather Terah (31), after whose death he accompanied his uncle Abraham into Canaan (Genesis 12:5), thence into Egypt (10), and back again to Canaan (Genesis 13:1). After this he separated from him and settled in Sodom (Genesis 13:5-13. There his righteous soul was vexed from day to day (2 Peter 2:7), and he had great cause to regret this act. Not many years after the separation he was taken captive by Chedorlaomer, and was rescued by Abraham (Genesis 14). At length, when the judgment of God descended on the guilty cities of the plain (Genesis 19:1-20Lot was miraculously delivered. When fleeing from the doomed city his wife looked back from behind him, and became a pillar of salt. There is to this day a peculiar crag at the south end of the Dead Sea, near Kumran, which the Arabs call Bint Sheik Lot, i.e., Lot's wife. It is a tall, isolated needle of rock, which really does bear a curious resemblance to an Arab woman with a child upon her shoulder. From the words of warning in Luke 17:32 Remember Lot's wife, it would seem as if she had gone back, or tarried so long behind in the desire to save some of her goods, that she became involved in the destruction which fell on the city, and became a stiffened corpse, fixed for a time in the saline incrustations. She became a pillar of salt , i.e., as some think, of asphalt. (See SALT.)

Lot and his daughters sought refuge first in Zoar, and then, fearing to remain there longer, retired to a cave in the neighbouring mountains (Genesis 19:30). Lot has recently been connected with the people called on the Egyptian monuments Rotanu or Lotanu, who is supposed to have been the hero of the Edomite tribe Lotan.

Lotan

coverer, one of the sons of Seir, the Horite (Genesis 36:20, 29).

Love

This word seems to require explanation only in the case of its use by our Lord in his interview with Simon, the son of Jonas, after his resurrection (John 21:16, 17). When our Lord says, Lovest thou me? he uses the Greek word agapas; and when Simon answers, he uses the Greek word philo, i.e., I love. This is the usage in the first and second questions put by our Lord; but in the third our Lord uses Simon's word. The distinction between these two Greek words is thus fitly described by Trench:, Agapan has more of judgment and deliberate choice; philein has more of attachment and peculiar personal affection. Thus the 'Lovest thou' (Gr. agapas) on the lips of the Lord seems to Peter at this moment too cold a word, as though his Lord were keeping him at a distance, or at least not inviting him to draw near, as in the passionate yearning of his heart he desired now to do. Therefore he puts by the word and substitutes his own stronger 'I love' (Gr. philo) in its room. A second time he does the same. And now he has conquered; for when the Lord demands a third time whether he loves him, he does it in the word which alone will satisfy Peter ('Lovest thou,' Gr. phileis), which alone claims from him that personal attachment and affection with which indeed he knows that his heart is full.

In 1 Corinthians 13 the apostle sets forth the excellency of love, as the word charity there is rendered in the Revised Version.

Lubims

the inhabitants of a thirsty or scorched land; the Lybians, an African nation under tribute to Egypt (2 Chronicles 12:3; 16:8). Their territory was apparently near Egypt. They were probably the Mizraite Lehabim.

Lucas

a friend and companion of Paul during his imprisonment at Rome; Luke (q.v.), the beloved physician (Philemon 1:24; Colossians 4:14).

Lucifer

brilliant star, a title given to the king of Babylon (Isaiah 14:12) to denote his glory.

Lucius

of Cyrene, a Christian teacher at Antioch (Acts 13:1), and Paul's kinsman (Romans 16:21). His name is Latin, but his birthplace seems to indicate that he was one of the Jews of Cyrene, in North Africa.

Lucre

from the Lat. lucrum, gain. 1 Timothy 3:3 not given to filthy lucre. Some MSS. have not the word so rendered, and the expression has been omitted in the Revised Version.

Lud

(1.) The fourth son of Shem (Genesis 10:22; 1 Chronicles 1:17), ancestor of the Lydians probably.

(2.) One of the Hamitic tribes descended from Mizraim (Genesis 10:13), a people of Africa (Ezekiel 27:10; 30:5), on the west of Egypt. The people called Lud were noted archers (Isaiah 66:19; comp. Jeremiah 46:9).

Ludim

probably the same as Lud (2) (comp. Genesis 10:13; 1 Chronicles 1:11). They are associated (Jeremiah 46:9) with African nations as mercenaries of the king of Egypt.

Luhith

made of boards, a Moabitish place between Zoar and Horonaim (Isaiah 15:5; Jeremiah 48:5).

Luke

the evangelist, was a Gentile. The date and circumstances of his conversion are unknown. According to his own statement (Luke 1:2), he was not an eye-witness and minister of the word from the beginning. It is probable that he was a physician in Troas, and was there converted by Paul, to whom he attached himself. He accompanied him to Philippi, but did not there share his imprisonment, nor did he accompany him further after his release in his missionary journey at this time (Acts 17:1). On Paul's third visit to Philippi (Acts 20:5, 6) we again meet with Luke, who probably had spent all the intervening time in that city, a period of seven or eight years. From this time Luke was Paul's constant companion during his journey to Jerusalem (Acts 20:6 through Acts 21:18). He again disappears from view during Paul's imprisonment at Jerusalem and Caesarea, and only reappears when Paul sets out for Rome (Acts 27:1), whither he accompanies him (Acts 28:2, 12-16, and where he remains with him till the close of his first imprisonment (Philemon 1:24; Colossians 4:14). The last notice of the beloved physician is in 2 Timothy 4:11.

There are many passages in Paul's epistles, as well as in the writings of Luke, which show the extent and accuracy of his medical knowledge.

Luke, Gospel according to

was written by Luke. He does not claim to have been an eye-witness of our Lord's ministry, but to have gone to the best sources of information within his reach, and to have written an orderly narrative of the facts (Luke 1:1-4. The authors of the first three Gospels, the synoptics, wrote independently of each other. Each wrote his independent narrative under the guidance of the Holy Spirit.

Each writer has some things, both in matter and style, peculiar to himself, yet all the three have much in common. Luke's Gospel has been called the Gospel of the nations, full of mercy and hope, assured to the world by the love of a suffering Saviour; the Gospel of the saintly life; the Gospel for the Greeks; the Gospel of the future; the Gospel of progressive Christianity, of the universality and gratuitousness of the gospel; the historic Gospel; the Gospel of Jesus as the good Physician and the Saviour of mankind; the Gospel of the Fatherhood of God and the brotherhood of man; the Gospel of womanhood; the Gospel of the outcast, of the Samaritan, the publican, the harlot, and the prodigal; the Gospel of tolerance. The main characteristic of this Gospel, as Farrar (Cambridge Bible, Luke, Introd.) remarks, is fitly expressed in the motto, Who went about doing good, and healing all that were oppressed of the devil (Acts 10:38; comp. Luke 4:18). Luke wrote for the Hellenic world. This Gospel is indeed rich and precious.

Out of a total of 1151 verses, Luke has 389 in common with Matthew and Mark, 176 in common with Matthew alone, 41 in common with Mark alone, leaving 544 peculiar to himself. In many instances all three use identical language. (See MATTHEW; MARK; GOSPELS.)

There are seventeen of our Lord's parables peculiar to this Gospel. (See List of Parables in Appendix.) Luke also records seven of our Lord's miracles which are omitted by Matthew and Mark. (See List of Miracles in Appendix.) The synoptical Gospels are related to each other after the following scheme. If the contents of each Gospel be represented by 100, then when compared this result is obtained:

Mark has 7 peculiarities, 93 coincidences.

Matthew 42 peculiarities, 58 coincidences.

Luke 59 peculiarities, 41 coincidences.

That is, thirteen-fourteenths of Mark, four-sevenths of Matthew, and two-fifths of Luke are taken up in describing the same things in very similar language.

Luke's style is more finished and classical than that of Matthew and Mark. There is less in it of the Hebrew idiom. He uses a few Latin words (Luke 12:6; 7:41; 8:30; 11:33; 19:20), but no Syriac or Hebrew words except sikera, an exciting drink of the nature of wine, but not made of grapes (from Hebrews shakar, he is intoxicated , Leviticus 10:9), probably palm wine.

This Gospel contains twenty-eight distinct references to the Old Testament.

The date of its composition is uncertain. It must have been written before the Acts, the date of the composition of which is generally fixed at about 63 or 64 A.D. This Gospel was written, therefore, probably about 60 or 63, when Luke may have been at Caesarea in attendance on Paul, who was then a prisoner. Others have conjectured that it was written at Rome during Paul's imprisonment there. But on this point no positive certainty can be attained.

It is commonly supposed that Luke wrote under the direction, if not at the dictation of Paul. Many words and phrases are common to both; e.g., compare:

Luke 4:22; with Colossians 4:6. Luke 4:32; with 1 Corinthians 2:4. Luke 6:36; with 2 Corinthians 1:3. Luke 6:39; with Romans 2:19. Luke 9:56; with 2 Corinthians 10:8. Luke 10:8; with 1 Corinthians 10:27. Luke 11:41; with Titus 1:15. Luke 18:1; with 2 Thessalonians 1:11. Luke 21:36; with Ephesians 6:18. Luke 22:19, 20; with 1 Corinthians 11:23-29. Luke 24:46; with Acts 17:3. Luke 24:34; with 1 Corinthians 15:5.

Lunatic

probably the same as epileptic, the symptoms of which disease were supposed to be more aggravated as the moon increased. In Matthew 4:24 lunatics are distinguished from demoniacs. In Matthew 17:15 the name lunatic is applied to one who is declared to have been possessed. (See DAEMONIAC.)

Lust

sinful longing; the inward sin which leads to the falling away from God (Romans 1:21). Lust, the origin of sin, has its place in the heart, not of necessity, but because it is the centre of all moral forces and impulses and of spiritual activity. In Mark 4:19 lusts are objects of desire.

Luz

a nut-bearing tree, the almond. (1.) The ancient name of a royal Canaanitish city near the site of Bethel (Genesis 28:19; 35:6), on the border of Benjamin (Joshua 18:13). Here Jacob halted, and had a prophetic vision. (See BETHEL.)

(2.) A place in the land of the Hittites, founded (Judges 1:26) by a man who came forth out of the city of Luz. It is identified with Luweiziyeh, 4 miles north-west of Banias.

Lycaonia

an inland province of Asia Minor, on the west of Cappadocia and the south of Galatia. It was a Roman province, and its chief towns were Iconium, Lystra, and Derbe. The speech of Lycaonia (Acts 14:11) was probably the ancient Assyrian language, or perhaps, as others think, a corrupt Greek intermingled with Syriac words. Paul preached in this region, and revisited it (Acts 16:1-6; 18:23; 19:1).

Lycia

a wolf, a province in the south-west of Asia Minor, opposite the island of Rhodes. It forms part of the region now called Tekeh. It was a province of the Roman empire when visited by Paul (Acts 21:1; 27:5). Two of its towns are mentioned, Patara (Acts 21:1, 2) and Myra (Acts 27:5).

Lydda

a town in the tribe of Ephraim, mentioned only in the New Testament (Acts 9:32, 35, 38) as the scene of Peter's miracle in healing the paralytic AEneas. It lay about 9 miles east of Joppa, on the road from the sea-port to Jerusalem. In the Old Testament (1 Chronicles 8:12) it is called Lod. It was burned by the Romans, but was afterwards rebuilt, and was known by the name of Diospolis. Its modern name is Ludd. The so-called patron saint of England, St. George, is said to have been born here.

Lydia

(1.) Ezekiel 30:5 (Hebrews Lud), a province in the west of Asia Minor, which derived its name from the fourth son of Shem (Genesis 10:22). It was bounded on the east by the greater Phrygia, and on the west by Ionia and the AEgean Sea.

(2.) A woman of Thyatira, a seller of purple, who dwelt in Philippi (Acts 16:14, 15). She was not a Jewess but a proselyte. The Lord opened her heart as she heard the gospel from the lips of Paul (Acts 16:13). She thus became the first in Europe who embraced Christianity. She was a person apparently of considerable wealth, for she could afford to give a home to Paul and his companions. (See THYATIRA.)

Lysanias

tetrarch of Abilene (Luke 3:1), on the eastern slope of Anti-Lebanon, near the city of Damascus.

Lysias, Claudius

the chief captain (chiliarch) who commanded the Roman troops in Jerusalem, and sent Paul under guard to the procurator Felix at Caesarea (Acts 21:31-38; 22:24-30. His letter to his superior officer is an interesting specimen of Roman military correspondence (Acts 23:26-30. He obtained his Roman citizenship by purchase, and was therefore probably a Greek. (See CLAUDIUS.)

Lystra

a town of Lycaonia, in Asia Minor, in a wild district and among a rude population. Here Paul preached the gospel after he had been driven by persecution from Iconium (Acts 14:2-7. Here also he healed a lame man (8), and thus so impressed the ignorant and superstitious people that they took him for Mercury, because he was the chief speaker, and his companion Barnabas for Jupiter, probably in consequence of his stately, venerable appearance; and were proceeding to offer sacrifices to them (13), when Paul earnestly addressed them and turned their attention to the true source of all blessings. But soon after, through the influence of the Jews from Antioch in Pisidia and Iconium, they stoned Paul and left him for dead (Acts 14:19). On recovering, Paul left for Derbe; but soon returned again, through Lystra, encouraging the disciples there to steadfastness. He in all likelihood visited this city again on his third missionary tour (Acts 18:23). Timothy, who was probably born here (2 Timothy 3:10, 11), was no doubt one of those who were on this occasion witnesses of Paul's persecution and his courage in Lystra.

M

Maachah

oppression, a small Syrian kingdom near Geshur, east of the Hauran, the district of Batanea (Joshua 13:13; 2 Samuel 10:6,8; 1 Chronicles 19:7).

(2.) A daughter of Talmai, king of the old native population of Geshur. She became one of David's wives, and was the mother of Absalom (2 Samuel 3:3).

(3.) The father of Hanan, who was one of David's body-guard (1 Chronicles 11:43).

(4.) The daughter of Abishalom (called Absalom, 2 Chronicles 11:20-22the third wife of Rehoboam, and mother of Abijam (1 Kings 15:2). She is called Michaiah the daughter of Uriel, who was the husband of Absalom's daughter Tamar (2 Chronicles 13:2). Her son Abijah or Abijam was heir to the throne.

(5.) The father of Achish, the king of Gath (1 Kings 2:39), called also Maoch (1 Samuel 27:2).

Maaleh-acrabbim

ascent of the scorpions; i.e., scorpion-hill , a pass on the south-eastern border of Palestine (Numbers 34:4; Joshua 15:3). It is identified with the pass of Sufah, entering Palestine from the great Wady el-Fikreh, south of the Dead Sea. (See AKRABBIM.)

Maarath

desolation, a place in the mountains of Judah (Joshua 15:59), probably the modern village Beit Ummar, 6 miles north of Hebron.

Maaseiah

the work of Jehovah. (1.) One of the Levites whom David appointed as porter for the ark (1 Chronicles 15:18, 20).

(2.) One of the captains of hundreds associated with Jehoiada in restoring king Jehoash to the throne (2 Chronicles 23:1).

(3.) The king's son, probably one of the sons of king Ahaz, killed by Zichri in the invasion of Judah by Pekah, king of Israel (2 Chronicles 28:7).

(4.) One who was sent by king Josiah to repair the temple (2 Chronicles 34:8). He was governor (Hebrews sar, rendered elsewhere in the Authorized Version prince, chief captain, chief ruler ) of Jerusalem.

(5.) The father of the priest Zephaniah (Jeremiah 21:1; 37:3).

(6.) The father of the false prophet Zedekiah (Jeremiah 29:21).

Maase'iah, refuge is Jehovah, a priest, the father of Neriah (Jeremiah 32:12; 51:59).

Maasiai

work of Jehovah, one of the priests resident at Jerusalem at the Captivity (1 Chronicles 9:12).

Maath

small, a person named in our Lord's ancestry (Luke 3:26).

Maaziah

strength or consolation of Jehovah. (1.) The head of the twenty-fourth priestly course (1 Chronicles 24:18) in David's reign.

(2.) A priest (Nehemiah 10:8).

Maccabees

This word does not occur in Scripture. It was the name given to the leaders of the national party among the Jews who suffered in the persecution under Antiochus Epiphanes, who succeeded to the Syrian throne B.C. 175. It is supposed to have been derived from the Hebrew word (makkabah) meaning hammer, as suggestive of the heroism and power of this Jewish family, who are, however, more properly called Asmoneans or Hasmonaeans, the origin of which is much disputed.

After the expulsion of Antiochus Epiphanes from Egypt by the Romans, he gave vent to his indignation on the Jews, great numbers of whom he mercilessly put to death in Jerusalem. He oppressed them in every way, and tried to abolish altogether the Jewish worship. Mattathias, an aged priest, then residing at Modin, a city to the west of Jerusalem, became now the courageous leader of the national party; and having fled to the mountains, rallied round him a large band of men prepared to fight and die for their country and for their religion, which was now violently suppressed. In 1 Macc. 2:60 is recorded his dying counsels to his sons with reference to the war they were now to carry on. His son Judas, the Maccabee, succeeded him (B.C. 166) as the leader in directing the war of independence, which was carried on with great heroism on the part of the Jews, and was terminated in the defeat of the Syrians.

Maccabees, Books of the

There were originally five books of the Maccabees. The first contains a history of the war of independence, commencing (B.C. 175) in a series of patriotic struggles against the tyranny of Antiochus Epiphanes, and terminating B.C. 135. It became part of the Vulgate Version of the Bible, and was thus retained among the Apocrypha.

The second gives a history of the Maccabees' struggle from B.C. 176 to B.C. 161. Its object is to encourage and admonish the Jews to be faithful to the religion of their fathers.

The third does not hold a place in the Apocrypha, but is read in the Greek Church. Its design is to comfort the Alexandrian Jews in their persecution. Its writer was evidently an Alexandrian Jew.

The fourth was found in the Library of Lyons, but was afterwards burned. The fifth contains a history of the Jews from B.C. 184 to B.C. 86. It is a compilation made by a Jew after the destruction of Jerusalem, from ancient memoirs, to which he had access. It need scarcely be added that none of these books has any divine authority.

Macedonia

in New Testament times, was a Roman province lying north of Greece. It was governed by a propraetor with the title of proconsul. Paul was summoned by the vision of the man of Macedonia to preach the gospel there (Acts 16:9). Frequent allusion is made to this event (Acts 18:5; 19:21; Romans 15:26; 2 Corinthians 1:16; 11:9; Phil. 4:15). The history of Paul's first journey through Macedonia is given in detail in Acts 16:10-17:15. At the close of this journey he returned from Corinth to Syria. He again passed through this country (Acts 20:1-6, although the details of the route are not given. After many years he probably visited it for a third time (Phil. 2:24; 1 Timothy 1:3). The first convert made by Paul in Europe was (Acts 16:13-15 Lydia (q.v.), a seller of purple, residing in Philippi, the chief city of the eastern division of Macedonia.

Machaerus

the Black Fortress, was built by Herod the Great in the gorge of Callirhoe, one of the wadies 9 miles east of the Dead Sea, as a frontier rampart against Arab marauders. John the Baptist was probably cast into the prison connected with this castle by Herod Antipas, whom he had reproved for his adulterous marriage with Herodias. Here Herod made a supper on his birthday. He was at this time marching against Aretas, king of Perea, to whose daughter he had been married. During the revelry of the banquet held in the border fortress, to please Salome, who danced before him, he sent an executioner, who beheaded John, and brought his head in a charger, and gave it to the damsel (Mark 6:14-29. This castle stood starkly bold and clear 3,860 feet above the Dead Sea, and 2,546 above the Mediterranean. Its ruins, now called M'khaur, are still visible on the northern end of Jebel Attarus.

Machbanai

clad with a mantle, or bond of the Lord, one of the Gadite heroes who joined David in the wilderness (1 Chronicles 12:13).

Machir

sold. (1.) Manasseh's oldest son (Joshua 17:1), or probably his only son (see 1 Chronicles 7:14, 15; comp. Numbers 26:29-33; Joshua 13:31). His descendants are referred to under the name of Machirites, being the offspring of Gilead (Numbers 26:29). They settled in land taken from the Amorites (Numbers 32:39, 40; Deuteronomy 3:15) by a special enactment (Numbers 36:1-3; Joshua 17:3, 4). He is once mentioned as the representative of the tribe of Manasseh east of Jordan (Judges 5:14).

(2.) A descendant of the preceding, residing at Lo-debar, where he maintained Jonathan's son Mephibosheth till he was taken under the care of David (2 Samuel 9:4), and where he afterwards gave shelter to David himself when he was a fugitive (2 Samuel 17:27).

Machpelah

portion; double cave, the cave which Abraham bought, together with the field in which it stood, from Ephron the Hittite, for a family burying-place (Genesis 23). It is one of those Bible localities about the identification of which there can be no doubt. It was on the slope of a hill on the east of Hebron, before Mamre. Here were laid the bodies of Abraham and Sarah, Isaac and Rebekah, Jacob and Leah (Genesis 23:19; 25:9; 49:31; 50:13). Over the cave an ancient Christian church was erected, probably in the time of Justinian, the Roman emperor. This church has been converted into a Mohammedan mosque. The whole is surrounded by the el-Haram i.e., the sacred enclosure, about 200 feet long, 115 broad, and of an average height of about 50. This building, from the immense size of some of its stones, and the manner in which they are fitted together, is supposed by some to have been erected in the days of David or of Solomon, while others ascribe it to the time of Herod. It is looked upon as the most ancient and finest relic of Jewish architecture.

On the floor of the mosque are erected six large cenotaphs as monuments to the dead who are buried in the cave beneath. Between the cenotaphs of Isaac and Rebekah there is a circular opening in the floor into the cavern below, the cave of Machpelah. Here it may be that the body of Jacob, which was embalmed in Egypt, is still preserved (much older embalmed bodies have recently been found in the cave of Deir el-Bahari in Egypt, see PHARAOH), though those of the others there buried may have long ago mouldered into dust. The interior of the mosque was visited by the Prince of Wales in 1862 by a special favour of the Mohammedan authorities. An interesting account of this visit is given in Dean Stanley's Lectures on the Jewish Church. It was also visited in 1866 by the Marquis of Bute, and in 1869 by the late Emperor (Frederick) of Germany, then the Crown Prince of Prussia. In 1881 it was visited by the two sons of the Prince of Wales, accompanied by Sir C. Wilson and others. (See Palestine Quarterly Statement, October 1882).

Madai

middle land, the third son of Japheth (Genesis 10:2), the name by which the Medes are known on the Assyrian monuments.

Madmannah

dunghill, the modern el-Minyay, 15 miles south-south-west of Gaza (Joshua 15:31; 1 Chronicles 2:49), in the south of Judah. The Pal. Mem., however, suggest Umm Deimneh, 12 miles north-east of Beersheba, as the site.

Madmen

ibid., a Moabite town threatened with the sword of the Babylonians (Jeremiah 48:2).

Madmenah

ibid., a town in Benjamin, not far from Jerusalem, towards the north (Isaiah 10:31). The same Hebrew word occurs in Isaiah 25:10 where it is rendered dunghill. This verse has, however, been interpreted as meaning that Moab will be trodden down by Jehovah as teben [broken straw] is trodden to fragments on the threshing-floors of Madmenah.

Madness

This word is used in its proper sense in Deuteronomy 28:34John 10:20, 1 Corinthians 14:23. It also denotes a reckless state of mind arising from various causes, as over-study (Ecclesiastes 1:17; 2:12), blind rage (Luke 6:11), or a depraved temper (Ecclesiastes 7:25; 9:3; 2 Peter 2:16). David feigned madness (1 Samuel 21:13) at Gath because he was sore afraid of Achish.

Madon

strife, a Canaanitish city in the north of Palestine (Joshua 11:1; 12:19), whose king was slain by Joshua; perhaps the ruin Madin, near Hattin, some 5 miles west of Tiberias.

Magdala

a tower, a town in Galilee, mentioned only in Matthew 15:39. In the parallel passage in Mark 8:10 this place is called Dalmanutha. It was the birthplace of Mary called the Magdalen, or Mary Magdalene. It was on the west shore of the Lake of Tiberias, and is now probably the small obscure village called el-Mejdel, about 3 miles north-west of Tiberias. In the Talmud this city is called the city of colour, and a particular district of it was called the tower of dyers. The indigo plant was much cultivated here.

Magdalene

a surname derived from Magdala, the place of her nativity, given to one of the Marys of the Gospels to distinguish her from the other Marys (Matthew 27:56, 61; 28:1 etc.). A mistaken notion has prevailed that this Mary was a woman of bad character, that she was the woman who is emphatically called a sinner (Luke 7:36-50. (See MARY.)

Magic

The Jews seem early to have consulted the teraphim (q.v.) for oracular answers (Judges 18:5, 6; Zechariah 10:2). There is a remarkable illustration of this divining by teraphim in Ezekiel 21:19-22. We read also of the divining cup of Joseph (Genesis 44:5). The magicians of Egypt are frequently referred to in the history of the Exodus. Magic was an inherent part of the ancient Egyptian religion, and entered largely into their daily life.

All magical arts were distinctly prohibited under penalty of death in the Mosaic law. The Jews were commanded not to learn the abomination of the people of the Promised Land (Leviticus 19:31; Deuteronomy 18:9-14. The history of Saul's consulting the witch of Endor (1 Samuel 28:3-20 gives no warrant for attributing supernatural power to magicians. From the first the witch is here only a bystander. The practice of magic lingered among the people till after the Captivity, when they gradually abandoned it.

It is not much referred to in the New Testament. The Magi mentioned in Matthew 2:1-12 were not magicians in the ordinary sense of the word. They belonged to a religious caste, the followers of Zoroaster, the astrologers of the East. Simon, a magician, was found by Philip at Samaria (Acts 8:9-24; and Paul and Barnabas encountered Elymas, a Jewish sorcerer, at Paphos (Acts 13:6-12. At Ephesus there was a great destruction of magical books (Acts 19:18, 19).

Magicians

Hebrews hartumim, (dan. 1:20) were sacred scribes who acted as interpreters of omens, or revealers of secret things.

Magistrate

a public civil officer invested with authority. The Hebrew shophetim, or judges, were magistrates having authority in the land (Deuteronomy 1:16, 17). In Judges 18:7 the word magistrate (A.V.) is rendered in the Revised Version possessing authority , i.e., having power to do them harm by invasion. In the time of Ezra (Ezra 9:2) and Nehemiah (Nehemiah 2:16; 4:14; 13:11) the Jewish magistrates were called seganim, properly meaning nobles. In the New Testament the Greek word archon, rendered magistrate (Luke 12:58; Titus 3:1), means one first in power, and hence a prince, as in Matthew 20:25, 1 Corinthians 2:6, 8. This term is used of the Messiah, Prince of the kings of the earth (Revelation 1:5). In Acts 16:20, 22, 35, 36, 38 the Greek term strategos, rendered magistrate, properly signifies the leader of an army, a general, one having military authority. The strategoi were the duumviri, the two praetors appointed to preside over the administration of justice in the colonies of the Romans. They were attended by the sergeants (properly lictors or rod bearers ).

Magog

region of Gog, the second of the sons of Japheth (Genesis 10:2; 1 Chronicles 1:5). In Ezekiel (Ezekiel 38:2; 39:6) it is the name of a nation, probably some Scythian or Tartar tribe descended from Japheth. They are described as skilled horsemen, and expert in the use of the bow. The Latin father Jerome says that this word denotes Scythian nations, fierce and innumerable, who live beyond the Caucasus and the Lake Maeotis, and near the Caspian Sea, and spread out even onward to India. Perhaps the name represents the Assyrian Mat Gugi, or 'country of Gugu,' the Gyges of the Greeks (Sayce's Races, etc.).

Magor-missabib

fear on every side, (Jeremiah 20:3), a symbolical name given to the priest Pashur, expressive of the fate announced by the prophet as about to come upon him. Pashur was to be carried to Babylon, and there die.

Mahalaleel

praise of God. (1.) The son of Cainan, of the line of Seth (Genesis 5:12-17; called Maleleel (Luke 3:37).

(2.) Nehemiah 11:4 a descendant of Perez.

Mahalath

a lute; lyre. (1.) The daughter of Ishmael, and third wife of Esau (Genesis 28:9); called also Bashemath (Genesis 36:3).

(2.) The daughter of Jerimoth, who was one of David's sons. She was one of Rehoboam's wives (2 Chronicles 11:18).

Mahalath Leannoth Maschil

This word leannoth seems to point to some kind of instrument unknown (Psalms 88, title). The whole phrase has by others been rendered, On the sickness of affliction: a lesson; or, Concerning afflictive sickness: a didactic psalm.

Mahalath Maschil

in the title of Psalms 53, denoting that this was a didactic psalm, to be sung to the accompaniment of the lute or guitar. Others regard this word mahalath as the name simply of an old air to which the psalm was to be sung. Others, again, take the word as meaning sickness, and regard it as alluding to the contents of the psalm.

Mahanaim

two camps, a place near the Jabbok, beyond Jordan, where Jacob was met by the angels of God, and where he divided his retinue into two hosts on his return from Padan-aram (Genesis 32:2). This name was afterwards given to the town which was built at that place. It was the southern boundary of Bashan (Joshua 13:26, 30), and became a city of the Levites (Joshua 21:38). Here Saul's son Ishbosheth reigned (2 Samuel 2:8, 12), while David reigned at Hebron. Here also, after a troubled reign, Ishbosheth was murdered by two of his own bodyguard (2 Samuel 4:5-7who brought his head to David at Hebron, but were, instead of being rewarded, put to death by him for their cold-blooded murder. Many years after this, when he fled from Jerusalem on the rebellion of his son Absalom, David made Mahanaim, where Barzillai entertained him, his headquarters, and here he mustered his forces which were led against the army that had gathered around Absalom. It was while sitting at the gate of this town that tidings of the great and decisive battle between the two hosts and of the death of his son Absalom reached him, when he gave way to the most violent grief (2 Samuel 17:24-27.

The only other reference to Mahanaim is as a station of one of Solomon's purveyors (1 Kings 4:14). It has been identified with the modern Mukhumah, a ruin found in a depressed plain called el-Bukie'a, the little vale, near Penuel, south of the Jabbok, and north-east of es-Salt.

Mahaneh-dan

Judges 18:12 = camp of Dan Judges 13:25 (R.V., Mahaneh-dan ), a place behind (i.e., west of) Kirjath-jearim, where the six hundred Danites from Zorah and Eshtaol encamped on their way to capture the city of Laish, which they rebuilt and called Dan, after the name of their father (Judges 18:11-31. The Palestine Explorers point to a ruin called 'Erma, situated about 3 miles from the great corn valley on the east of Samson's home.

Mahath

grasping. (1.) A Kohathite Levite, father of Elkanah (1 Chronicles 6:35).

(2.) Another Kohathite Levite, of the time of Hezekiah (2 Chronicles 29:12).

Mahazioth

visions, a Kohathite Levite, chief of the twenty-third course of musicians (1 Chronicles 25:4, 30).

Maher-shalal-hash-baz

plunder speedeth; spoil hasteth, (Isaiah 8:1-3; comp. Zephaniah 1:14), a name Isaiah was commanded first to write in large characters on a tablet, and afterwards to give as a symbolical name to a son that was to be born to him (Isaiah 8:1, 3), as denoting the sudden attack on Damascus and Syria by the Assyrian army.

Mahlah

disease, one of the five daughters of Zelophehad (Numbers 27:1-11 who had their father's inheritance, the law of inheritance having been altered in their favour.

Mahlon

sickly, the elder of Elimelech the Bethlehemite's two sons by Naomi. He married Ruth and died childless (Ruth 1:2, 5; 4:9, 10), in the land of Moab.

Mahol

dance, the father of four sons (1 Kings 4:31) who were inferior in wisdom only to Solomon.

Mail, Coat of

a corselet of scales, a cuirass formed of pieces of metal overlapping each other, like fish-scales (1 Samuel 17:5); also (38) a corselet or garment thus encased.

Main-sail

(Gr. artemon), answering to the modern mizzen-sail, as some suppose. Others understand the jib, near the prow, or the fore-sail, as likely to be most useful in bringing a ship's head to the wind in the circumstances described (Acts 27:40).

Makheloth

assemblies, a station of the Israelites in the desert (Numbers 33:25, 26).

Makkedah

herdsman's place, one of the royal cities of the Canaanites (Joshua 12:16), near which was a cave where the five kings who had confederated against Israel sought refuge (Joshua 10:10-29. They were put to death by Joshua, who afterwards suspended their bodies upon five trees. It has been identified with the modern village called Sumeil, standing on a low hill about 7 miles to the north-west of Eleutheropolis (Beit Jibrin), where are ancient remains and a great cave. The Palestine Exploration surveyors have, however, identified it with el-Mughar, or the caves, 3 miles from Jabneh and 2 1/2 southwest of Ekron, because, they say, at this site only of all possible sites for Makkedah in the Palestine plain do caves still exist. (See ADONI-ZEDEC.)

Maktesh

mortar, a place in or near Jerusalem inhabited by silver merchants (Zephaniah 1:11). It has been conjectured that it was the Phoenician quarter of the city, where the traders of that nation resided, after the Oriental custom.

Malachi

messenger or angel, the last of the minor prophets, and the writer of the last book of the Old Testament canon (Malachi 4:4, 5, 6). Nothing is known of him beyond what is contained in his book of prophecies. Some have supposed that the name is simply a title descriptive of his character as a messenger of Jehovah, and not a proper name. There is reason, however, to conclude that Malachi was the ordinary name of the prophet.

He was contemporary with Nehemiah (comp. Malachi 2:8 with Nehemiah 13:15; Malachi 2:10-16 with Nehemiah 13:23). No allusion is made to him by Ezra, and he does not mention the restoration of the temple, and hence it is inferred that he prophesied after Haggai and Zechariah, and when the temple services were still in existence (Malachi 1:10; 3:1, 10). It is probable that he delivered his prophecies about B.C. 420, after the second return of Nehemiah from Persia (Nehemiah 13:6), or possibly before his return.

Malachi, Prophecies of

The contents of the book are comprised in four chapters. In the Hebrew text the third and fourth chapters (of the A.V.) form but one. The whole consists of three sections, preceded by an introduction (Malachi 1:1-5in which the prophet reminds Israel of Jehovah's love to them. The first section (Malachi 1:6 through Malachi 2:9) contains a stern rebuke addressed to the priests who had despised the name of Jehovah, and been leaders in a departure from his worship and from the covenant, and for their partiality in administering the law. In the second (Malachi 2:9-16the people are rebuked for their intermarriages with idolatrous heathen. In the third (Malachi 2:17 through Malachi 4:6) he addresses the people as a whole, and warns them of the coming of the God of judgment, preceded by the advent of the Messiah.

This book is frequently referred to in the New Testament (Matthew 11:10; 17:12; Mark 1:2; 9:11, 12; Luke 1:17; Romans 9:13).

Malcam

(2 Samuel 12:30 Hebrews , R.V., their king; Jeremiah 49:1, 3 R.V.; Zephaniah 1:5), the national idol of the Ammonites. When Rabbah was taken by David, the crown of this idol was among the spoils. The weight is said to have been a talent of gold (above 100 lbs.). The expression probably denotes its value rather than its weight. It was adorned with precious stones.

Malchiah

Jehovah's king. (1.) The head of the fifth division of the priests in the time of David (1 Chronicles 24:9).

(2.) A priest, the father of Pashur (1 Chronicles 9:12; Jeremiah 38:1).

(3.) One of the priests appointed as musicians to celebrate the completion of the walls of Jerusalem (Nehemiah 12:42).

(4.) A priest who stood by Ezra when he read in the book of the law of God (Nehemiah 8:4).

(5.) Nehemiah 3:11.

(6.) Nehemiah 3:31.

(7.) Nehemiah 3:14.

Malchi-shua

king of help, one of the four sons of Saul (1 Chronicles 8:33). He perished along with his father in the battle of Gilboa (1 Samuel 31:2).

Malchus

reigning, the personal servant or slave of the high priest Caiaphas. He is mentioned only by John. Peter cut off his right ear in the garden of Gethsemane (John 18:10). But our Lord cured it with a touch (Matthew 26:51; Mark 14:47; Luke 22:51). This was the last miracle of bodily cure wrought by our Lord. It is not mentioned by John.

Mallothi

my fulness, a Kohathite Levite, one of the sons of Heman the Levite (1 Chronicles 25:4), and chief of the nineteenth division of the temple musicians (26).

Mallows

occurs only in Job 30:4 (R.V., saltwort ). The word so rendered (malluah, from melah, salt ) most probably denotes the Atriplex halimus of Linnaeus, a species of sea purslane found on the shores of the Dead Sea, as also of the Mediterranean, and in salt marshes. It is a tall shrubby orach, growing to the height sometimes of 10 feet. Its buds and leaves, with those of other saline plants, are eaten by the poor in Palestine.

Malluch

reigned over, or reigning. (1.) A Levite of the family of Merari (1 Chronicles 6:44).

(2.) A priest who returned from Babylon (Nehemiah 12:2).

(3.) Ezra 10:29. (4.) Ezra 10:32

Mammon

a Chaldee or Syriac word meaning wealth or riches (Luke 16:9-11; also, by personification, the God of riches (Matthew 6:24; Luke 16:9-11.

Mamre

manliness. (1.) An Amoritish chief in alliance with Abraham (Genesis 14:13, 24).

(2.) The name of the place in the neighbourhood of Hebron (q.v.) where Abraham dwelt (Genesis 23:17, 19; 35:27); called also in Authorized Version (Genesis 13:18) the plain of Mamre, but in Revised Version more correctly the oaks [marg., 'terebinths'] of Mamre. The name probably denotes the oak grove or the wood of Mamre, thus designated after Abraham's ally.

This grove must have been within sight of or facing Machpelah (q.v.). The site of Mamre has been identified with Ballatet Selta, i.e., the oak of rest , where there is a tree called Abraham's oak, about a mile and a half west of Hebron. Others identify it with er-Rameh, 2 miles north of Hebron.

Man

(1.) Hebrews 'Adam, used as the proper name of the first man. The name is derived from a word meaning to be red, and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Genesis 1:26, 27; 5:2; 8:21; Deuteronomy 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matthew 5:13, 16). It denotes also man in opposition to woman (Genesis 3:12; Matthew 19:10).

(2.) Hebrews 'ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Samuel 17:33; Matthew 14:21); a husband (Genesis 3:16; Hosea 2:16); man with reference to excellent mental qualities.

(3.) Hebrews 'enosh, man as mortal, transient, perishable (2 Chronicles 14:11; Isaiah 8:1; Job 15:14; Psalms 8:4; 9:19, 20; 103:15). It is applied to women (Joshua 8:25).

(4.) Hebrews geber, man with reference to his strength, as distinguished from women (Deuteronomy 22:5) and from children (Exodus 12:37); a husband (Proverbs 6:34).

(5.) Hebrews methim, men as mortal (Isaiah 41:14), and as opposed to women and children (Deuteronomy 3:6; Job 11:3; Isaiah 3:25).

Man was created by the immediate hand of God, and is generically different from all other creatures (Genesis 1:26, 27; 2:7). His complex nature is composed of two elements, two distinct substances, viz., body and soul (Genesis 2:7; Ecclesiastes 12:7; 2 Corinthians 5:1-8.

The words translated spirit and soul, in 1 Thessalonians 5:23Hebrews 4:12 are habitually used interchangeably (Matthew 10:28; 16:26; 1 Peter 1:22). The spirit (Gr. pneuma) is the soul as rational; the soul (Gr. psuche) is the same, considered as the animating and vital principle of the body.

Man was created in the likeness of God as to the perfection of his nature, in knowledge (Colossians 3:10), righteousness, and holiness (Ephesians 4:24), and as having dominion over all the inferior creatures (Genesis 1:28). He had in his original state God's law written on his heart, and had power to obey it, and yet was capable of disobeying, being left to the freedom of his own will. He was created with holy dispositions, prompting him to holy actions; but he was fallible, and did fall from his integrity (Genesis 3:1-6. (See FALL.)

Manaen

consoler, a Christian teacher at Antioch. Nothing else is known of him beyond what is stated in Acts 13:1 where he is spoken of as having been brought up with (Gr. syntrophos; rendered in R.V. foster brother of) Herod, i.e., Herod Antipas, the tetrach, who, with his brother Archelaus, was educated at Rome.

Manasseh

who makes to forget. God hath made me forget (Hebrews nashshani), Genesis 41:51. (1.) The elder of the two sons of Joseph. He and his brother Ephraim were afterwards adopted by Jacob as his own sons (Genesis 48:1). There is an account of his marriage to a Syrian (1 Chronicles 7:14); and the only thing afterwards recorded of him is, that his grandchildren were brought up upon Joseph's knees (Genesis 50:23; R.V., born upon Joseph's knees ) i.e., were from their birth adopted by Joseph as his own children.

The tribe of Manasseh was associated with that of Ephraim and Benjamin during the wanderings in the wilderness. They encamped on the west side of the tabernacle. According to the census taken at Sinai, this tribe then numbered 32,200 (Numbers 1:10, 35; 2:20, 21). Forty years afterwards its numbers had increased to 52,700 (Numbers 26:34, 37), and it was at this time the most distinguished of all the tribes.

The half of this tribe, along with Reuben and Gad, had their territory assigned them by Moses on the east of the Jordan (Joshua 13:7-14; but it was left for Joshua to define the limits of each tribe. This territory on the east of Jordan was more valuable and of larger extent than all that was allotted to the nine and a half tribes in the land of Palestine. It is sometimes called the land of Gilead, and is also spoken of as on the other side of Jordan. The portion given to the half tribe of Manasseh was the largest on the east of Jordan. It embraced the whole of Bashan. It was bounded on the south by Mahanaim, and extended north to the foot of Lebanon. Argob, with its sixty cities, that ocean of basaltic rocks and boulders tossed about in the wildest confusion, lay in the midst of this territory.

The whole land of Gilead having been conquered, the two and a half tribes left their wives and families in the fortified cities there, and accompanied the other tribes across the Jordan, and took part with them in the wars of conquest. The allotment of the land having been completed, Joshua dismissed the two and a half tribes, commending them for their heroic service (Joshua 22:1-34. Thus dismissed, they returned over Jordan to their own inheritance. (See ED.)

On the west of Jordan the other half of the tribe of Manasseh was associated with Ephraim, and they had their portion in the very centre of Palestine, an area of about 1,300 square miles, the most valuable part of the whole country, abounding in springs of water. Manasseh's portion was immediately to the north of that of Ephraim (Joshua 16). Thus the western Manasseh defended the passes of Esdraelon as the eastern kept the passes of the Hauran.

(2.) The only son and successor of Hezekiah on the throne of Judah. He was twelve years old when he began to reign (2 Kings 21:1), and he reigned fifty-five years (B.C. 698-643). Though he reigned so long, yet comparatively little is known of this king. His reign was a continuation of that of Ahaz, both in religion and national polity. He early fell under the influence of the heathen court circle, and his reign was characterized by a sad relapse into idolatry with all its vices, showing that the reformation under his father had been to a large extent only superficial (Isaiah 7:10; 2 Kings 21:10-15. A systematic and persistent attempt was made, and all too successfully, to banish the worship of Jehovah out of the land. Amid this wide-spread idolatry there were not wanting, however, faithful prophets (Isaiah, Micah) who lifted up their voice in reproof and in warning. But their fidelity only aroused bitter hatred, and a period of cruel persecution against all the friends of the old religion began. The days of Alva in Holland, of Charles IX. in France, or of the Covenanters under Charles II. in Scotland, were anticipated in the Jewish capital. The streets were red with blood. There is an old Jewish tradition that Isaiah was put to death at this time (2 Kings 21:16; 24:3, 4; Jeremiah 2:30), having been sawn asunder in the trunk of a tree. Psalms 49, 73, 77, 140, and 141 seem to express the feelings of the pious amid the fiery trials of this great persecution. Manasseh has been called the Nero of Palestine.

Esarhaddon, Sennacherib's successor on the Assyrian throne, who had his residence in Babylon for thirteen years (the only Assyrian monarch who ever reigned in Babylon), took Manasseh prisoner (B.C. 681) to Babylon. Such captive kings were usually treated with great cruelty. They were brought before the conqueror with a hook or ring passed through their lips or their jaws, having a cord attached to it, by which they were led. This is referred to in 2 Chronicles 33:11 where the Authorized Version reads that Esarhaddon took Manasseh among the thorns; while the Revised Version renders the words, took Manasseh in chains; or literally, as in the margin, with hooks. (Comp. 2 Kings 19:28.)

The severity of Manasseh's imprisonment brought him to repentance. God heard his cry, and he was restored to his kingdom (2 Chronicles 33:11-13. He abandoned his idolatrous ways, and enjoined the people to worship Jehovah; but there was no thorough reformation. After a lengthened reign extending through fifty-five years, the longest in the history of Judah, he died, and was buried in the garden of Uzza, the garden of his own house (2 Kings 21:17, 18; 2 Chronicles 33:20), and not in the city of David, among his ancestors. He was succeeded by his son Amon.

In Judges 18:30 the correct reading is Moses, and not Manasseh. The name Manasseh is supposed to have been introduced by some transcriber to avoid the scandal of naming the grandson of Moses the great lawgiver as the founder of an idolatrous religion.

Mandrakes

Hebrew dudaim; i.e., love-plants , occurs only in Genesis 30:14-16 and Song of Solomon 7:13. Many interpretations have been given of this word dudaim. It has been rendered violets, Lilies, jasmines, truffles or mushrooms, flowers, the citron, etc. The weight of authority is in favour of its being regarded as the Mandragora officinalis of botanists, a near relative of the night-shades, the 'apple of Sodom' and the potato plant. It possesses stimulating and narcotic properties (Genesis 30:14-16. The fruit of this plant resembles the potato-apple in size, and is of a pale orange colour. It has been called the love-apple. The Arabs call it Satan's apple. It still grows near Jerusalem, and in other parts of Palestine.

Maneh

portion (Ezekiel 45:12), rendered pound (1 Kings 10:17; Ezra 2:69; Nehemiah 7:71, 72), a weight variously estimated, probably about 2 1/2 or 3 lbs. A maneh of gold consisted of a hundred common shekels (q.v.). (Comp. 1 Kings 10:17 and 2 Chronicles 9:16).

Manger

(Luke 2:7, 12, 16), the name (Gr. phatne, rendered stall in Luke 13:15) given to the place where the infant Redeemer was laid. It seems to have been a stall or crib for feeding cattle. Stables and mangers in our modern sense were in ancient times unknown in the East. The word here properly denotes the ledge or projection in the end of the room used as a stall on which the hay or other food of the animals of travellers was placed. (See INN.)

Manna

Hebrews man-hu, What is that? the name given by the Israelites to the food miraculously supplied to them during their wanderings in the wilderness (Exodus 16:15-35. The name is commonly taken as derived from man, an expression of surprise, What is it? but more probably it is derived from manan, meaning to allot, and hence denoting an allotment or a gift. This gift from God is described as a small round thing, like the hoar-frost on the ground, and like coriander seed, of the colour of bdellium, and in taste like wafers made with honey. It was capable of being baked and boiled, ground in mills, or beaten in a mortar (Exodus 16:23; Numbers 11:7). If any was kept over till the following morning, it became corrupt with worms; but as on the Sabbath none fell, on the preceding day a double portion was given, and that could be kept over to supply the wants of the Sabbath without becoming corrupt. Directions concerning the gathering of it are fully given (Exodus 16:16-18, 33; Deuteronomy 8:3, 16). It fell for the first time after the eighth encampment in the desert of Sin, and was daily furnished, except on the Sabbath, for all the years of the wanderings, till they encamped at Gilgal, after crossing the Jordan, when it suddenly ceased, and where they did eat of the old corn of the land; neither had the children of Israel manna any more (Joshua 5:12). They now no longer needed the bread of the wilderness.

This manna was evidently altogether a miraculous gift, wholly different from any natural product with which we are acquainted, and which bears this name. The manna of European commerce comes chiefly from Calabria and Sicily. It drops from the twigs of a species of ash during the months of June and July. At night it is fluid and resembles dew, but in the morning it begins to harden. The manna of the Sinaitic peninsula is an exudation from the manna-tamarisk tree (Tamarix mannifera), the el-tarfah of the Arabs. This tree is found at the present day in certain well-watered valleys in the peninsula of Sinai. The manna with which the people of Israel were fed for forty years differs in many particulars from all these natural products.

Our Lord refers to the manna when he calls himself the true bread from heaven (John 6:31-35; 48-51). He is also the hidden manna (Revelation 2:17; comp. John 6:49,51).

Manoah

rest, a Danite, the father of Samson (Judges 13:1-22 and Judges 14:2-4.

Man of sin

a designation of Antichrist given in 2 Thessalonians 2:3-10 usually regarded as descriptive of the Papal power; but in whomsoever these distinctive features are found, whoever wields temporal and spiritual power in any degree similar to that in which the man of sin is here described as wielding it, he, be he pope or potentate, is beyond all doubt a distinct type of Antichrist.

Manslayer

one who was guilty of accidental homicide, and was entitled to flee to a city of refuge (Numbers 35:6, 12, 22, 23), his compulsory residence in which terminated with the death of the high priest. (See CITY OF REFUGE.)

Mantle

(1.) Hebrews 'addereth, a large over-garment. This word is used of Elijah's mantle (1 Kings 19:13, 19; 2 Kings 2:8, 13 etc.), which was probably a sheepskin. It appears to have been his only garment, a strip of skin or leather binding it to his loins. 'Addereth twice occurs with the epithet hairy (Genesis 25:25; Zechariah 13:4 R.V.). It is the word denoting the goodly Babylonish garment which Achan coveted (Joshua 7:21).

(2.) Hebrews me'il, frequently applied to the robe of the ephod (Exodus 28:4, 31; Leviticus 8:7), which was a splendid under tunic wholly of blue, reaching to below the knees. It was woven without seam, and was put on by being drawn over the head. It was worn not only by priests but by kings (1 Samuel 24:4), prophets (1 Samuel 15:27), and rich men (Job 1:20; 2:12). This was the little coat which Samuel's mother brought to him from year to year to Shiloh (1 Samuel 2:19), a miniature of the official priestly robe.

(3.) Semikah, a rug, the garment which Jael threw as a covering over Sisera (Judges 4:18). The Hebrew word occurs nowhere else in Scripture.

(4.) Maataphoth, plural, only in Isaiah 3:22 denoting a large exterior tunic worn by females. (See DRESS.)

Maoch

compressed, the father of Achish, king of Gath (1 Samuel 27:2). Called also Maachah (1 Kings 2:39).

Maon

habitation, a town in the tribe of Judah, about 7 miles south of Hebron, which gave its name to the wilderness, the district round the conical hill on which the town stood. Here David hid from Saul, and here Nabal had his possessions and his home (1 Samuel 23:24, 25; 25:2). Only some small foundations of hewn stone, a square enclosure, and several cisterns are now to be seen at Maon. Are they the remains of Nabal's great establishment? The hill is now called Tell M'ain.

Mara

bitter; sad, a symbolical name which Naomi gave to herself because of her misfortunes (Ruth 1:20).

Marah

bitterness, a fountain at the sixth station of the Israelites (Exodus 15:23, 24; Numbers 33:8) whose waters were so bitter that they could not drink them. On this account they murmured against Moses, who, under divine direction, cast into the fountain a certain tree which took away its bitterness, so that the people drank of it. This was probably the 'Ain Hawarah, where there are still several springs of water that are very bitter, distant some 47 miles from 'Ayun Mousa.

Maralah

trembling, a place on the southern boundary of Zebulun (Joshua 19:11). It has been identified with the modern M'alul, about 4 miles south-west of Nazareth.

Maranatha

(1 Corinthians 16:22) consists of two Aramean words, Maran'athah, meaning, our Lord comes, or is coming. If the latter interpretation is adopted, the meaning of the phrase is, Our Lord is coming, and he will judge those who have set him at nought. (Comp. Philippians 4:5; James 5:8, 9.)

Marble

as a mineral, consists of carbonate of lime, its texture varying from the highly crystalline to the compact. In Esther 1:6 there are four Hebrew words which are rendered marble:, (1.) Shesh, pillars of marble. But this word probably designates dark-blue limestone rather than marble. (2.) Dar, some regard as Parian marble. It is here rendered white marble. But nothing is certainly known of it. (3.) Bahat, red marble, probably the verd-antique or half-porphyry of Egypt. (4.) Sohareth, black marble, probably some spotted variety of marble. The marble pillars and tesserae of various colours of the palace at Susa came doubtless from Persia itself, where marble of various colours is found, especially in the province of Hamadan Susiana. The marble of Solomon's architectural works may have been limestone from near Jerusalem, or from Lebanon, or possibly white marble from Arabia. Herod employed Parian marble in the temple, and marble columns still exist in great abundance at Jerusalem.

Marcheshvan

the post-biblical name of the month which was the eighth of the sacred and the second of the civil year of the Jews. It began with the new moon of our November. It is once called Bul (1 Kings 6:38). Assyrian, Arah Samna, eighth month,

Marcus

Colossians 4:10; Philemon 1:24; 1 Peter 5:13; R.V., Mark (q.v.).

Mareshah

possession, a city in the plain of Judah (Joshua 15:44). Here Asa defeated Zerah the Ethiopian (2 Chronicles 14:9, 10). It is identified with the ruin el-Mer'ash, about 1 1/2 mile south of Beit Jibrin.

Mark

the evangelist; John whose surname was Mark (Acts 12:12, 25). Mark (Marcus, Colossians 4:10 etc.) was his Roman name, which gradually came to supersede his Jewish name John. He is called John in Acts 13:5, 13 and Mark in Mark 15:39, 2 Timothy 4:11 etc.

He was the son of Mary, a woman apparently of some means and influence, and was probably born in Jerusalem, where his mother resided (Acts 12:12). Of his father we know nothing. He was cousin of Barnabas (Colossians 4:10). It was in his mother's house that Peter found many gathered together praying when he was released from prison; and it is probable that it was here that he was converted by Peter, who calls him his son (1 Peter 5:13). It is probable that the young man spoken of in Mark 14:51, 52 was Mark himself. He is first mentioned in Acts 12:25. He went with Paul and Barnabas on their first journey (about A.D. 47) as their minister, but from some cause turned back when they reached Perga in Pamphylia (Acts 12:25; 13:13). Three years afterwards a sharp contention arose between Paul and Barnabas (Acts 15:36-40, because Paul would not take Mark with him. He, however, was evidently at length reconciled to the apostle, for he was with him in his first imprisonment at Rome (Colossians 4:10; Philemon 1:24). At a later period he was with Peter in Babylon (1 Peter 5:13), then, and for some centuries afterwards, one of the chief seats of Jewish learning; and he was with Timothy in Ephesus when Paul wrote him during his second imprisonment (2 Timothy 4:11). He then disappears from view.

Market-place

any place of public resort, and hence a public place or broad street (Matthew 11:16; 20:3), as well as a forum or market-place proper, where goods were exposed for sale, and where public assemblies and trials were held (Acts 16:19; 17:17). This word occurs in the Old Testament only in Ezekiel 27:13.

In early times markets were held at the gates of cities, where commodities were exposed for sale (2 Kings 7:18). In large towns the sale of particular articles seems to have been confined to certain streets, as we may infer from such expressions as the bakers' street (Jeremiah 37:21), and from the circumstance that in the time of Josephus the valley between Mounts Zion and Moriah was called the Tyropoeon or the valley of the cheesemakers.

Mark, Gospel according to

It is the current and apparently well-founded tradition that Mark derived his information mainly from the discourses of Peter. In his mother's house he would have abundant opportunities of obtaining information from the other apostles and their coadjutors, yet he was the disciple and interpreter of Peter specially.

As to the time when it was written, the Gospel furnishes us with no definite information. Mark makes no mention of the destruction of Jerusalem, hence it must have been written before that event, and probably about A.D. 63.

The place where it was written was probably Rome. Some have supposed Antioch (comp. Mark 15:21 with Acts 11:20).

It was intended primarily for Romans. This appears probable when it is considered that it makes no reference to the Jewish law, and that the writer takes care to interpret words which a Gentile would be likely to misunderstand, such as, Boanerges (Mark 3:17); Talitha cumi (Mark 5:41); Corban (Mark 7:11); Bartimaeus (Mark 10:46); Abba (Mark 14:36); Eloi, etc. (Mark 15:34). Jewish usages are also explained (Mark 7:3; 14:3; 14:12; 15:42). Mark also uses certain Latin words not found in any of the other Gospels, as speculator (Mark 6:27rendered, A.V., executioner; R.V., soldier of his guard ), xestes (a corruption of sextarius, rendered pots, Mark 7:4, 8), quadrans (Mark 12:42rendered a farthing ), centurion (Mark 15:39, 44, 45). He only twice quotes from the Old Testament (Mark 1:2; 15:28).

The characteristics of this Gospel are, (1) the absence of the genealogy of our Lord, (2) whom he represents as clothed with power, the lion of the tribe of Judah. (3.) Mark also records with wonderful minuteness the very words (Mark 3:17; 5:41; 7:11, 34; 14:36) as well as the position (Mark 9:35) and gestures (Mark 3:5, 34; 5:32; 9:36; 10:16) of our Lord. (4.) He is also careful to record particulars of person (Mark 1:29, 36; 3:6, 22etc.), number (Mark 5:13; 6:7etc.), place (Mark 2:13; 4:1; 7:31etc.), and time (Mark 1:35; 2:1; 4:35etc.), which the other evangelists omit. (5.) The phrase and straightway occurs nearly forty times in this Gospel; while in Luke's Gospel, which is much longer, it is used only seven times, and in John only four times.

The Gospel of Mark, says Westcott, is essentially a transcript from life. The course and issue of facts are imaged in it with the clearest outline. In Mark we have no attempt to draw up a continuous narrative. His Gospel is a rapid succession of vivid pictures loosely strung together without much attempt to bind them into a whole or give the events in their natural sequence. This pictorial power is that which specially characterizes this evangelist, so that 'if any one desires to know an evangelical fact, not only in its main features and grand results, but also in its most minute and so to speak more graphic delineation, he must betake himself to Mark.' The leading principle running through this Gospel may be expressed in the motto: Jesus came...preaching the gospel of the kingdom (Mark 1:14).

Out of a total of 662 verses, Mark has 406 in common with Matthew and Luke, 145 with Matthew, 60 with Luke, and at most 51 peculiar to itself. (See MATTHEW.)

Maroth

bitterness; i.e., perfect grief , a place not far from Jerusalem; mentioned in connection with the invasion of the Assyrian army (Micah 1:12).

Marriage

was instituted in Paradise when man was in innocence (Genesis 2:18-24. Here we have its original charter, which was confirmed by our Lord, as the basis on which all regulations are to be framed (Matthew 19:4, 5). It is evident that monogamy was the original law of marriage (Matthew 19:5; 1 Corinthians 6:16). This law was violated in after times, when corrupt usages began to be introduced (Genesis 4:19; 6:2). We meet with the prevalence of polygamy and concubinage in the patriarchal age (Genesis 16:1-4; 22:21-24; 28:8, 9; 29:23-30 etc.). Polygamy was acknowledged in the Mosaic law and made the basis of legislation, and continued to be practised all down through the period of Jewish histroy to the Captivity, after which there is no instance of it on record.

It seems to have been the practice from the beginning for fathers to select wives for their sons (Genesis 24:3; 38:6). Sometimes also proposals were initiated by the father of the maiden (Exodus 2:21). The brothers of the maiden were also sometimes consulted (Genesis 24:51; 34:11), but her own consent was not required. The young man was bound to give a price to the father of the maiden (Genesis 31:15; 34:12; Exodus 22:16, 17; 1 Samuel 18:23, 25; Ruth 4:10; Hosea 3:2) On these patriarchal customs the Mosaic law made no change.

In the pre-Mosaic times, when the proposals were accepted and the marriage price given, the bridegroom could come at once and take away his bride to his own house (Genesis 24:63-67. But in general the marriage was celebrated by a feast in the house of the bride's parents, to which all friends were invited (Genesis 29:22, 27); and on the day of the marriage the bride, concealed under a thick veil, was conducted to her future husband's home.

Our Lord corrected many false notions then existing on the subject of marriage (Matthew 22:23-30and placed it as a divine institution on the highest grounds. The apostles state clearly and enforce the nuptial duties of husband and wife (Ephesians 5:22-33; Colossians 3:18, 19; 1 Peter 3:1-7. Marriage is said to be honourable (Hebrews 13:4), and the prohibition of it is noted as one of the marks of degenerate times (1 Timothy 4:3).

The marriage relation is used to represent the union between God and his people (Isaiah 54:5; Jeremiah 3:1-14; Hosea 2:9, 20). In the New Testament the same figure is employed in representing the love of Christ to his saints (Ephesians 5:25-27. The Church of the redeemed is the Bride, the Lamb's wife (Revelation 19:7-9.

Marriage-feasts

(John 2:1-11 lasted usually for a whole week; but the cost of such prolonged rejoicing is very small in the East. The guests sit round the great bowl or bowls on the floor, the meal usually consisting of a lamb or kid stewed in rice or barley. The most honoured guests sit nearest, others behind; and all in eating dip their hand into the one smoking mound, pieces of the thin bread, bent together, serving for spoons when necessary. After the first circle have satisfied themselves, those lower in honour sit down to the rest, the whole company being men, for women are never seen at a feast. Water is poured on the hands before eating; and this is repeated when the meal closes, the fingers having first been wiped on pieces of bread, which, after serving the same purpose as table-napkins with us, are thrown on the ground to be eaten by any dog that may have stolen in from the streets through the ever-open door, or picked up by those outside when gathered and tossed out to them (Matthew 15:27; Mark 7:28). Rising from the ground and retiring to the seats round the walls, the guests then sit down cross-legged and gossip, or listen to recitals, or puzzle over riddles, light being scantily supplied by a small lamp or two, or if the night be chilly, by a smouldering fire of weeds kindled in the middle of the room, perhaps in a brazier, often in a hole in the floor. As to the smoke, it escapes as it best may; but indeed there is little of it, though enough to blacken the water or wine or milk skins hung up on pegs on the wall. (Comp. Psalms 119:83.) To some such marriage-feast Jesus and his five disciples were invited at Cana of Galilee. Geikie's Life of Christ. (See CANA.)

Mars Hill

the Areopagus or rocky hill in Athens, north-west of the Acropolis, where the Athenian supreme tribunal and court of morals was held. From some part of this hill Paul delivered the address recorded in Acts 17:22-31. (See AREOPAGUS.)

Martha

bitterness, the sister of Lazarus and Mary, and probably the eldest of the family, who all resided at Bethany (Luke 10:38, 40, 41; John 11:1-39. From the residence being called her house, some have supposed that she was a widow, and that her brother and sister lodged with her. She seems to have been of an anxious, bustling spirit, anxious to be helpful in providing the best things for the Master's use, in contrast to the quiet earnestness of Mary, who was more concerned to avail herself of the opportunity of sitting at his feet and learning of him. Afterwards at a supper given to Christ and his disciples in her house Martha served. Nothing further is known of her.

Mary and Martha are representatives of two orders of human character. One was absorbed, preoccupied, abstracted; the other was concentrated and single-hearted. Her own world was the all of Martha; Christ was the first thought with Mary. To Martha life was 'a succession of particular businesses;' to Mary life 'was rather the flow of one spirit.' Martha was Petrine, Mary was Johannine. The one was a well-meaning, bustling busybody; the other was a reverent disciple, a wistful listener. Paul had such a picture as that of Martha in his mind when he spoke of serving the Lord without distraction (1 Corinthians 7:35).

Martyr

one who bears witness of the truth, and suffers death in the cause of Christ (Acts 22:20; Revelation 2:13; 17:6). In this sense Stephen was the first martyr. The Greek word so rendered in all other cases is translated witness. (1.) In a court of justice (Matthew 18:16; 26:65; Acts 6:13; 7:58; Hebrews 10:28; 1 Timothy 5:19). (2.) As of one bearing testimony to the truth of what he has seen or known (Luke 24:48; Acts 1:8, 22; Romans 1:9; 1 Thessalonians 2:5, 10; 1 John 1:2).

Mary

Hebrew Miriam. (1.) The wife of Joseph, the mother of Jesus, called the Virgin Mary, though never so designated in Scripture (Matthew 2:11; Acts 1:14). Little is known of her personal history. Her genealogy is given in Luke 3. She was of the tribe of Judah and the lineage of David (Psalms 132:11; Luke 1:32). She was connected by marriage with Elisabeth, who was of the lineage of Aaron (Luke 1:36).

While she resided at Nazareth with her parents, before she became the wife of Joseph, the angel Gabriel announced to her that she was to be the mother of the promised Messiah (Luke 1:35). After this she went to visit her cousin Elisabeth, who was living with her husband Zacharias (probably at Juttah, Joshua 15:55; 21:16 in the neighbourhood of Maon), at a considerable distance, about 100 miles, from Nazareth. Immediately on entering the house she was saluted by Elisabeth as the mother of her Lord, and then forthwith gave utterance to her hymn of thanksgiving (Luke 1:46-56; comp. 1 Samuel 2:1-10. After three months Mary returned to Nazareth to her own home. Joseph was supernaturally made aware (Matthew 1:18-25 of her condition, and took her to his own home. Soon after this the decree of Augustus (Luke 2:1) required that they should proceed to Bethlehem (Micah 5:2), some 80 or 90 miles from Nazareth; and while they were there they found shelter in the inn or khan provided for strangers (Luke 2:6, 7). But as the inn was crowded, Mary had to retire to a place among the cattle, and there she brought forth her son, who was called Jesus (Matthew 1:21), because he was to save his people from their sins. This was followed by the presentation in the temple, the flight into Egypt, and their return in the following year and residence at Nazareth (Matthew 2). There for thirty years Mary, the wife of Joseph the carpenter, resides, filling her own humble sphere, and pondering over the strange things that had happened to her. During these years only one event in the history of Jesus is recorded, viz., his going up to Jerusalem when twelve years of age, and his being found among the doctors in the temple (Luke 2:41-52. Probably also during this period Joseph died, for he is not again mentioned.

After the commencement of our Lord's public ministry little notice is taken of Mary. She was present at the marriage in Cana. A year and a half after this we find her at Capernaum (Matthew 12:46, 48, 49), where Christ uttered the memorable words, Who is my mother? and who are my brethren? And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren! The next time we find her is at the cross along with her sister Mary, and Mary Magdalene, and Salome, and other women (John 19:26). From that hour John took her to his own abode. She was with the little company in the upper room after the Ascension (Acts 1:14). From this time she wholly disappears from public notice. The time and manner of her death are unknown.

(2.) Mary Magdalene, i.e., Mary of Magdala, a town on the western shore of the Lake of Tiberias. She is for the first time noticed in Luke 8:3 as one of the women who ministered to Christ of their substance. Their motive was that of gratitude for deliverances he had wrought for them. Out of Mary were cast seven demons. Gratitude to her great Deliverer prompted her to become his follower. These women accompanied him also on his last journey to Jerusalem (Matthew 27:55; Mark 15:41; Luke 23:55). They stood near the cross. There Mary remained till all was over, and the body was taken down and laid in Joseph's tomb. Again, in the earliest dawn of the first day of the week she, with Salome and Mary the mother of James (Matthew 28:1; Mark 16:2), came to the sepulchre, bringing with them sweet spices, that they might anoint the body of Jesus. They found the sepulchre empty, but saw the vision of angels (Matthew 28:5). She hastens to tell Peter and John, who were probably living together at this time (John 20:1, 2), and again immediately returns to the sepulchre. There she lingers thoughtfully, weeping at the door of the tomb. The risen Lord appears to her, but at first she knows him not. His utterance of her name Mary recalls her to consciousness, and she utters the joyful, reverent cry, Rabboni. She would fain cling to him, but he forbids her, saying, Touch me not; for I am not yet ascended to my Father. This is the last record regarding Mary of Magdala, who now returned to Jerusalem. The idea that this Mary was the woman who was a sinner, or that she was unchaste, is altogether groundless.

(3.) Mary the sister of Lazarus is brought to our notice in connection with the visits of our Lord to Bethany. She is contrasted with her sister Martha, who was cumbered about many things while Jesus was their guest, while Mary had chosen the good part. Her character also appears in connection with the death of her brother (John 11:20,31,33). On the occasion of our Lord's last visit to Bethany, Mary brought a pound of ointment of spikenard, very costly, and anointed the feet of Jesus as he reclined at table in the house of one Simon, who had been a leper (Matthew 26:6; Mark 14:3; John 12:2,3). This was an evidence of her overflowing love to the Lord. Nothing is known of her subsequent history. It would appear from this act of Mary's, and from the circumstance that they possessed a family vault (John 11:38), and that a large number of Jews from Jerusalem came to console with them on the death of Lazarus (John 11:19), that this family at Bethany belonged to the wealthier class of the people. (See MARTHA.)

(4.) Mary the wife of Cleopas is mentioned (John 19:25) as standing at the cross in company with Mary of Magdala and Mary the mother of Jesus. By comparing Matthew 27:56 and Mark 15:40 we find that this Mary and Mary the mother of James the little are on and the same person, and that she was the sister of our Lord's mother. She was that other Mary who was present with Mary of Magdala at the burial of our Lord (Matthew 27:61; Mark 15:47); and she was one of those who went early in the morning of the first day of the week to anoint the body, and thus became one of the first witnesses of the resurrection (Matthew 28:1; Mark 16:1; Luke 24:1).

(5.) Mary the mother of John Mark was one of the earliest of our Lord's disciples. She was the sister of Barnabas (Colossians 4:10), and joined with him in disposing of their land and giving the proceeds of the sale into the treasury of the Church (Acts 4:37; 12:12). Her house in Jerusalem was the common meeting-place for the disciples there.

(6.) A Christian at Rome who treated Paul with special kindness (Romans 16:6).

Maschil

instructing, occurs in the title of thirteen Psalms (32, 42, 44, etc.). It denotes a song enforcing some lesson of wisdom or piety, a didactic song. In Psalms 47:7 it is rendered, Authorized Version, with understanding; Revised Version, marg., in a skilful psalm.

Mash

(= Meshech 1 Chronicles 1:17), one of the four sons of Aram, and the name of a tribe descended from him (Genesis 10:23) inhabiting some part probably of Mesopotamia. Some have supposed that they were the inhabitants of Mount Masius, the present Karja Baghlar, which forms part of the chain of Taurus.

Mashal

entreaty, a levitical town in the tribe of Asher (1 Chronicles 6:74); called Mishal (Joshua 21:30).

Mason

an artificer in stone. The Tyrians seem to have been specially skilled in architecture (1 Kings 5:17, 18; 2 Samuel 5:11). This art the Hebrews no doubt learned in Egypt (Exodus 1:11, 14), where ruins of temples and palaces fill the traveller with wonder at the present day.

Masrekah

vineyard of noble vines, a place in Idumea, the native place of Samlah, one of the Edomitish kings (Genesis 36:36; 1 Chronicles 1:47).

Massa

a lifting up, gift, one of the sons of Ishmael, the founder of an Arabian tribe (Genesis 25:14); a nomad tribe inhabiting the Arabian desert toward Babylonia.

Massah

trial, temptation, a name given to the place where the Israelites, by their murmuring for want of water, provoked Jehovah to anger against them. It is also called Meribah (Exodus 17:7; Deuteronomy 6:16; Psalms 95:8, 9; Hebrews 3:8).

Mattan

gift. (1.) A priest of Baal, slain before his altar during the reformation under Jehoiada (2 Kings 11:18).

(2.) The son of Eleazar, and father of Jacob, who was the father of Joseph, the husband of the Virgin Mary (Matthew 1:15).

(3.) The father of Shephatiah (Jeremiah 38:1).

Mattanah

a gift, a station of the Israelites (Numbers 21:18, 19) between the desert and the borders of Moab, in the Wady Waleh.

Mattaniah

gift of Jehovah. (1.) A Levite, son of Heman, the chief of the ninth class of temple singers (1 Chronicles 25:4, 16).

(2.) A Levite who assisted in purifying the temple at the reformation under Hezekiah (2 Chronicles 29:13).

(3.) The original name of Zedekiah (q.v.), the last of the kings of Judah (2 Kings 24:17). He was the third son of Josiah, who fell at Megiddo. He succeeded his nephew Jehoiakin.

Mattathias

ibid. (1.) The son of Amos, in the genealogy of our Lord (Luke 3:25).

(2.) The son of Semei, in the same genealogy (Luke 3:26).

Matthan

gift, one of our Lord's ancestry (Matthew 1:15).

Matthat

gift of God. (1.) The son of Levi, and father of Heli (Luke 3:24).

(2.) Son of another Levi (Luke 3:29).

Matthew

gift of God, a common Jewish name after the Exile. He was the son of Alphaeus, and was a publican or tax-gatherer at Capernaum. On one occasion Jesus, coming up from the side of the lake, passed the custom-house where Matthew was seated, and said to him, Follow me. Matthew arose and followed him, and became his disciple (Matthew 9:9). Formerly the name by which he was known was Levi (Mark 2:14; Luke 5:27); he now changed it, possibly in grateful memory of his call, to Matthew. The same day on which Jesus called him he made a great feast (Luke 5:29), a farewell feast, to which he invited Jesus and his disciples, and probably also many of old associates. He was afterwards selected as one of the twelve (Luke 6:15). His name does not occur again in the Gospel history except in the lists of the apostles. The last notice of him is in Acts 1:13. The time and manner of his death are unknown.

Matthew, Gospel according to

The author of this book was beyond a doubt the Matthew, an apostle of our Lord, whose name it bears. He wrote the Gospel of Christ according to his own plans and aims, and from his own point of view, as did also the other evangelists.

As to the time of its composition, there is little in the Gospel itself to indicate. It was evidently written before the destruction of Jerusalem (Matthew 24), and some time after the events it records. The probability is that it was written between the years A.D. 60 and 65.

The cast of thought and the forms of expression employed by the writer show that this Gospel was written for Jewish Christians of Palestine. His great object is to prove that Jesus of Nazareth was the promised Messiah, and that in him the ancient prophecies had their fulfilment. The Gospel is full of allusions to those passages of the Old Testament in which Christ is predicted and foreshadowed. The one aim prevading the whole book is to show that Jesus is he of whom Moses in the law and the prophets did write. This Gospel contains no fewer than sixty-five references to the Old Testament, forty-three of these being direct verbal citations, thus greatly outnumbering those found in the other Gospels. The main feature of this Gospel may be expressed in the motto, I am not come to destroy, but to fulfil.

As to the language in which this Gospel was written there is much controversy. Many hold, in accordance with old tradition, that it was originally written in Hebrew (i.e., the Aramaic or Syro-Chaldee dialect, then the vernacular of the inhabitants of Palestine), and afterwards translated into Greek, either by Matthew himself or by some person unknown. This theory, though earnestly maintained by able critics, we cannot see any ground for adopting. From the first this Gospel in Greek was received as of authority in the Church. There is nothing in it to show that it is a translation. Though Matthew wrote mainly for the Jews, yet they were everywhere familiar with the Greek language. The same reasons which would have suggested the necessity of a translation into Greek would have led the evangelist to write in Greek at first. It is confessed that this Gospel has never been found in any other form than that in which we now possess it.

The leading characteristic of this Gospel is that it sets forth the kingly glory of Christ, and shows him to be the true heir to David's throne. It is the Gospel of the kingdom. Matthew uses the expression kingdom of heaven (thirty-two times), while Luke uses the expression kingdom of God (thirty-three times). Some Latinized forms occur in this Gospel, as kodrantes (Matthew 5:26), for the Latin quadrans, and phragello (Matthew 27:26), for the Latin flagello. It must be remembered that Matthew was a tax-gatherer for the Roman government, and hence in contact with those using the Latin language.

As to the relation of the Gospels to each other, we must maintain that each writer of the synoptics (the first three) wrote independently of the other two, Matthew being probably first in point of time.

Out of a total of 1071 verses, Matthew has 387 in common with Mark and Luke, 130 with Mark, 184 with Luke; only 387 being peculiar to itself. (See MARK; LUKE; GOSPELS.)

The book is fitly divided into these four parts: (1.) Containing the genealogy, the birth, and the infancy of Jesus (1; 2).

(2.) The discourses and actions of John the Baptist preparatory to Christ's public ministry (3; Matthew 4:11).

(3.) The discourses and actions of Christ in Galilee (Matthew 4:12 through Matthew 20:16).

(4.) The sufferings, death and resurrection of our Lord (Matthew 20:17-28.

Matthias

gift of God. Acts 1:23.

Mattithiah

gift of Jehovah. (1.) One of the sons of Jeduthun (1 Chronicles 25:3, 21).

(2.) The eldest son of Shallum, of the family of Korah (1 Chronicles 9:31).

(3.) One who stood by Ezra while reading the law (Nehemiah 8:4).

(4.) The son of Amos, and father of Joseph, in the genealogy of our Lord (Luke 3:25).

Mattock

(1.) Hebrews ma'eder, an instrument for dressing or pruning a vineyard (Isaiah 7:25); a weeding-hoe.

(2.) Hebrews mahareshah (1 Samuel 13:1), perhaps the ploughshare or coulter.

(3.) Hebrews herebh, marg. of text (2 Chronicles 34:6). Authorized Version, with their mattocks, marg. mauls. The Revised Version renders in their ruins, marg. with their axes. The Hebrew text is probably corrupt.

Maul

an old name for a mallet, the rendering of the Hebrew mephits (Proverbs 25:18), properly a war-club.

Mazzaroth

prognostications, found only Job 38:32 probably meaning the twelve signs (of the zodiac), as in the margin (comp. 2 Kings 23:5).

Meadow

(1.) Hebrews ha'ahu (Genesis 41:2, 18), probably an Egyptain word transferred to the Hebrew; some kind of reed or water-plant. In the Revised Version it is rendered reed-grass , i.e., the sedge or rank grass by the river side.

(2.) Hebrews ma'areh (Judges 20:33), pl., meadows of Gibeah (R.V., after the LXX., Maareh-geba ). Some have adopted the rendering after Gibeah had been left open. The Vulgate translates the word from the west.

Meah

an hundred, a tower in Jersalem on the east wall (Nehemiah 3:1) in the time of Nehemiah.

Meals

are at the present day eaten from a round table little higher than a stool, guests sitting cross-legged on mats or small carpets in a circle, and dipping their fingers into one large dish heaped with a mixture of boiled rice and other grain and meat. But in the time of our Lord, and perhaps even from the days of Amos (Amos 6:4, 7), the foreign custom had been largely introduced of having broad couches, forming three sides of a small square, the guests reclining at ease on their elbows during meals, with their faces to the space within, up and down which servants passed offering various dishes, or in the absence of servants, helping themselves from dishes laid on a table set between the couches. Geikie's Life of Christ. (Comp. Luke 7:36-50.) (See ABRAHAM'S BOSOM; BANQUET; FEAST.)

Mearah

a cave, a place in the northern boundary of Palestine (Joshua 13:4). This may be the cave of Jezzin in Lebanon, 10 miles east of Sidon, on the Damascus road; or probably, as others think, Mogheirizeh, north-east of Sidon.

Measure

Several words are so rendered in the Authorized Version. (1.) Those which are indefinite. (a) Hok, Isaiah 5:14 elsewhere statute. (b) Mad, Job 11:9; Jeremiah 13:25 elsewhere garment. (c) Middah, the word most frequently thus translated, Exodus 26:2, 8 etc. (d) Mesurah, Leviticus 19:35; 1 Chronicles 23:29. (e) Mishpat, Jeremiah 30:11 elsewhere judgment. (f) Mithkoneth and token, Ezekiel 45:11. (g) In New Testament metron, the usual Greek word thus rendered (Matthew 7:2; 23:32; Mark 4:24).

(2.) Those which are definite. (a) 'Eyphah, Deuteronomy 25:14, 15 usually ephah. (b) Ammah, Jeremiah 51:13 usually cubit. (c) Kor, 1 Kings 4:22 elsewhere cor; Greek koros, Luke 16:7. (d) Seah, Genesis 18:6; 1 Samuel 25:18 a seah; Greek saton, Matthew 13:33; Luke 13:21. (e) Shalish, a great measure, Isaiah 40:12; literally a third, i.e., of an ephah. (f) In New Testament batos, Luke 16:6 the Hebrew bath; and choinix, Revelation 6:6 the choenix, equal in dry commodities to one-eighth of a modius.

Meat-offering

(Hebrews minhah), originally a gift of any kind. This Hebrew word came latterly to denote an unbloody sacrifice, as opposed to a bloody sacrifice. A drink-offering generally accompanied it. The law regarding it is given in Leviticus 2, and Leviticus 6:14-23. It was a recognition of the sovereignty of God and of his bounty in giving all earthly blessings (1 Chronicles 29:10-14; Deuteronomy 26:5-11. It was an offering which took for granted and was based on the offering for sin. It followed the sacrifice of blood. It was presented every day with the burnt-offering (Exodus 29:40, 41), and consisted of flour or of cakes prepared in a special way with oil and frankincense.

Mebunnai

construction, building of Jehovah, one of David's bodyguard (2 Samuel 23:27; comp. 2 Samuel 21:18); called Sibbechai and Sibbecai (1 Chronicles 11:29; 27:11).

Medad

love, one of the elders nominated to assist Moses in the government of the people. He and Eldad prophesied in the camp (Numbers 11:24-29.

Medan

contention, the third son of Abraham by Keturah (Genesis 25:2).

Mede

(Hebrews Madai), a Median or inhabitant of Media (Daniel 11:1). In Genesis 10:2 the Hebrew word occurs in the list of the sons of Japheth. But probably this is an ethnic and not a personal name, and denotes simply the Medes as descended from Japheth.

Medeba

waters of quiet, an ancient Moabite town (Numbers 21:30). It was assigned to the tribe of Reuben (Joshua 13:16). Here was fought the great battle in which Joab defeated the Ammonites and their allies (1 Chronicles 19:7-15; comp. 2 Samuel 10:6-14. In the time of Isaiah (Isaiah 15:2) the Moabites regained possession of it from the Ammonites. (See HANUN.)

The ruins of this important city, now Madeba or Madiyabah, are seen about 8 miles south-west of Heshbon, and 14 east of the Dead Sea. Among these are the ruins of what must have been a large temple, and of three cisterns of considerable extent, which are now dry. These cisterns may have originated the name Medeba, waters of quiet. (See OMRI.)

Media

Hebrews Madai, which is rendered in the Authorized Version (1) Madai, Genesis 10:2; (2) Medes, 2 Kings 17:6; 18:11; (3) Media, Esther 1:3; 10:2; Isaiah 21:2; Daniel 8:20; (4) Mede, only in Daniel 11:1.

We first hear of this people in the Assyrian cuneiform records, under the name of Amada, about B.C. 840. They appear to have been a branch of the Aryans, who came from the east bank of the Indus, and were probably the predominant race for a while in the Mesopotamian valley. They consisted for three or four centuries of a number of tribes, each ruled by its own chief, who at length were brought under the Assyrian yoke (2 Kings 17:6). From this subjection they achieved deliverance, and formed themselves into an empire under Cyaxares (B.C. 633). This monarch entered into an alliance with the king of Babylon, and invaded Assyria, capturing and destroying the city of Nineveh (B.C. 625), thus putting an end to the Assyrian monarchy (Nahum 1:8; 2:5,6; 3:13, 14).

Media now rose to a place of great power, vastly extending its boundaries. But it did not long exist as an independent kingdom. It rose with Cyaxares, its first king, and it passed away with him; for during the reign of his son and successor Astyages, the Persians waged war against the Medes and conquered them, the two nations being united under one monarch, Cyrus the Persian (B.C. 558).

The cities of the Medes are first mentioned in connection with the deportation of the Israelites on the destruction of Samaria (2 Kings 17:6; 18:11). Soon afterwards Isaiah (Isaiah 13:17; 21:2) speaks of the part taken by the Medes in the destruction of Babylon (comp. Jeremiah 51:11, 28). Daniel gives an account of the reign of Darius the Mede, who was made viceroy by Cyrus (Daniel 6:1-28. The decree of Cyrus, Ezra informs us (Ezra 6:2-5, was found in the palace that is in the province of the Medes, Achmetha or Ecbatana of the Greeks, which is the only Median city mentioned in Scripture.

Mediator

one who intervenes between two persons who are at variance, with a view to reconcile them. This word is not found in the Old Testament; but the idea it expresses is found in Job 9:33 in the word daysman (q.v.), marg., umpire.

This word is used in the New Testament to denote simply an internuncius, an ambassador, one who acts as a medium of communication between two contracting parties. In this sense Moses is called a mediator in Galatians 3:19.

Christ is the one and only mediator between God and man (1 Timothy 2:5; Hebrews 8:6; 9:15; 12:24). He makes reconciliation between God and man by his all-perfect atoning sacrifice. Such a mediator must be at once divine and human, divine, that his obedience and his sufferings might possess infinite worth, and that he might possess infinite wisdom and knowlege and power to direct all things in the kingdoms of providence and grace which are committed to his hands (Matthew 28:18; John 5:22, 25, 26, 27); and human, that in his work he might represent man, and be capable of rendering obedience to the law and satisfying the claims of justice (Hebrews 2:17, 18; 4:15, 16), and that in his glorified humanity he might be the head of a glorified Church (Romans 8:29).

This office involves the three functions of prophet, priest, and king, all of which are discharged by Christ both in his estate of humiliation and exaltation. These functions are so inherent in the one office that the quality appertaining to each gives character to every mediatorial act. They are never separated in the exercise of the office of mediator.

Meekness

a calm temper of mind, not easily provoked (James 3:13). Peculiar promises are made to the meek (Matthew 5:5; Isaiah 66:2). The cultivation of this spirit is enjoined (Colossians 3:12; 1 Timothy 6:11; Zephaniah 2:3), and is exemplified in Christ (Matthew 11:29), Abraham (Genesis 13; 16:5, 6) Moses (Numbers 12:3), David (Zechariah 12:8; 2 Samuel 16:10, 12), and Paul (1 Corinthians 9:19).

Megiddo

place of troops, originally one of the royal cities of the Canaanites (Joshua 12:21), belonged to the tribe of Manasseh (Judges 1:27), but does not seem to have been fully occupied by the Israelites till the time of Solomon (1 Kings 4:12; 9:15).

The valley or plain of Megiddo was part of the plain of Esdraelon, the great battle-field of Palestine. It was here Barak gained a notable victory over Jabin, the king of Hazor, whose general, Sisera, led on the hostile army. Barak rallied the warriors of the northern tribes, and under the encouragement of Deborah (q.v.), the prophetess, attacked the Canaanites in the great plain. The army of Sisera was thrown into complete confusion, and was engulfed in the waters of the Kishon, which had risen and overflowed its banks (Judges 4:5).

Many years after this (B.C. 610), Pharaohnecho II., on his march against the king of Assyria, passed through the plains of Philistia and Sharon; and King Josiah, attempting to bar his progress in the plain of Megiddo, was defeated by the Egyptians. He was wounded in battle, and died as they bore him away in his chariot towards Jerusalem (2 Kings 23:29; 2 Chronicles 35:22-24and all Israel mourned for him. So general and bitter was this mourning that it became a proverb, to which Zechariah (Zechariah 12:11, 12) alludes. Megiddo has been identified with the modern el-Lejjun, at the head of the Kishon, under the north-eastern brow of Carmel, on the south-western edge of the plain of Esdraelon, and 9 miles west of Jezreel. Others identify it with Mujedd'a, 4 miles south-west of Bethshean, but the question of its site is still undetermined.

Mehetabeel

whose benefactor is God, the father of Delaiah, and grandfather of Shemaiah, who joined Sanballat against Nehemiah (Nehemiah 6:10).

Mehetabel

wife of Hadad, one of the kings of Edom (Genesis 36:39).

Mehujael

smitten by God, the son of Irad, and father of Methusael (Genesis 4:18).

Mehuman

faithful, one of the eunchs whom Ahasuerus (Xerxes) commanded to bring in Vashti (Esther 1:10).

Mehunims

habitations, (2 Chronicles 26:7; R.V. Meunim, Vulg. Ammonitae), a people against whom Uzziah waged a successful war. This word is in Hebrew the plural of Ma'on, and thus denotes the Maonites who inhabited the country on the eastern side of the Wady el-Arabah. They are again mentioned in 1 Chronicles 4:41 (R.V.), in the reign of King Hezekiah, as a Hamite people, settled in the eastern end of the valley of Gedor, in the wilderness south of Palestine. In this passage the Authorized Version has habitation, erroneously following the translation of Luther.

They are mentioned in the list of those from whom the Nethinim were made up (Ezra 2:50; Nehemiah 7:52).

Me-jarkon

waters of yellowness, or clear waters, a river in the tribe of Dan (Joshua 19:46). It has been identified with the river 'Aujeh, which rises at Antipatris.

Mekonah

a base or foundation, a town in the south of Judah (Nehemiah 11:28), near Ziklag.

Melchi

my king. (1.) The son of Addi, and father of Neri (Luke 3:28). (2.) Luke 3:24.

Melchizedek

king of righteousness, the king of Salem (q.v.). All we know of him is recorded in Genesis 14:18-20. He is subsequently mentioned only once in the Old Testament, in Psalms 110:4. The typical significance of his history is set forth in detail in the Epistle to the Hebrews, ch. 7. The apostle there points out the superiority of his priesthood to that of Aaron in these several respects, (1) Even Abraham paid him tithes; (2) he blessed Abraham; (3) he is the type of a Priest who lives for ever; (4) Levi, yet unborn, paid him tithes in the person of Abraham; (5) the permanence of his priesthood in Christ implied the abrogation of the Levitical system; (6) he was made priest not without an oath; and (7) his priesthood can neither be transmitted nor interrupted by death: this man, because he continueth ever, hath an unchangeable priesthood.

The question as to who this mysterious personage was has given rise to a great deal of modern speculation. It is an old tradition among the Jews that he was Shem, the son of Noah, who may have survived to this time. Melchizedek was a Canaanitish prince, a worshipper of the true God, and in his peculiar history and character an instructive type of our Lord, the great High Priest (Hebrews 5:6, 7; 6:20). One of the Amarna tablets is from Ebed-Tob, king of Jerusalem, the successor of Melchizedek, in which he claims the very attributes and dignity given to Melchizedek in the Epistle to the Hebrews.

Melea

fulness, the son of Menan and father of Eliakim, in the genealogy of our Lord (Luke 3:31).

Melech

king, the second of Micah's four sons (1 Chronicles 8:35), and thus grandson of Mephibosheth.

Melita

(Acts 27:28), an island in the Mediterranean, the modern Malta. Here the ship in which Paul was being conveyed a prisoner to Rome was wrecked. The bay in which it was wrecked now bears the name of St. Paul's Bay , a certain creek with a shore. It is about 2 miles deep and 1 broad, and the whole physical condition of the scene answers the description of the shipwreck given in Acts 28. It was originally colonized by Phoenicians ( barbarians, Acts 28:2). It came into the possession of the Greeks (B.C. 736), from whom it was taken by the Carthaginians (B.C. 528). In B.C. 242 it was conquered by the Romans, and was governed by a Roman propraetor at the time of the shipwreck (Acts 28:7). Since 1800, when the French garrison surrendered to the English force, it has been a British dependency. The island is about 17 miles long and 9 wide, and about 60 in circumference. After a stay of three months on this island, during which the barbarians showed them no little kindness, Julius procured for himself and his company a passage in another Alexandrian corn-ship which had wintered in the island, in which they proceeded on their voyage to Rome (Acts 28:13, 14).

Melons

only in Numbers 11:5 the translation of the Hebrew abattihim, the LXX. and Vulgate pepones, Arabic britikh. Of this plant there are various kinds, the Egyptian melon, the Cucumus chate, which has been called the queen of cucumbers; the water melon, the Cucurbita citrullus; and the common or flesh melon, the Cucumus melo. A traveller in the East who recollects the intense gratitude which a gift of a slice of melon inspired while journeying over the hot and dry plains, will readily comprehend the regret with which the Hebrews in the Arabian desert looked back upon the melons of Egypt (Kitto).

Melzar

probably a Persian word meaning master of wine, i.e., chief butler; the title of an officer at the Babylonian court (Daniel 1:11, 16) who had charge of the diet of the Hebrew youths.

Memphis

only in Hosea 9:6 Hebrew Moph. In Isaiah 19:13; Jeremiah 2:16; 46:14, 19; Ezekiel 30:13, 16 it is mentioned under the name Noph. It was the capital of Lower, i.e., of Northern Egypt. From certain remains found half buried in the sand, the site of this ancient city has been discovered near the modern village of Minyet Rahinch, or Mitraheny, about 16 miles above the ancient head of the Delta, and 9 miles south of Cairo, on the west bank of the Nile. It is said to have been founded by Menes, the first king of Egypt, and to have been in circumference about 19 miles. There are few remains above ground, says Manning (The Land of the Pharaohs), of the splendour of ancient Memphis. The city has utterly disappeared. If any traces yet exist, they are buried beneath the vast mounds of crumbling bricks and broken pottery which meet the eye in every direction. Near the village of Mitraheny is a colossal statue of Rameses the Great. It is apparently one of the two described by Herodotus and Diodorus as standing in front of the temple of Ptah. They were originally 50 feet in height. The one which remains, though mutilated, measures 48 feet. It is finely carved in limestone, which takes a high polish, and is evidently a portrait. It lies in a pit, which, during the inundation, is filled with water. As we gaze on this fallen and battered statue of the mighty conqueror who was probably contemporaneous with Moses, it is impossible not to remember the words of the prophet Isaiah 19:13; 44:16-19and Jeremiah 46:19.

Memucan

dignified, one of the royal counsellors at the court of Ahasuerus, by whose suggestion Vashti was divorced (Esther 1:14, 16, 21).

Menahem

conforting, the son of Gadi, and successor of Shallum, king of Israel, whom he slew. After a reign of about ten years (B.C. 771-760) he died, leaving the throne to his son Pekahiah. His reign was one of cruelty and oppression (2 Kings 15:14-22. During his reign, Pul (q.v.), king of Assyria, came with a powerful force against Israel, but was induced to retire by a gift from Menahem of 1,000 talents of silver.

Mene

(Daniel 5:25, 26), numbered, one of the words of the mysterious inscription written upon the plaister of the wall in Belshazzar's palace at Babylon. The writing was explained by Daniel. (See BELSHAZZAR.)

Meni

Isaiah 65:11 marg. (A.V., that number; R.V., destiny ), probably an idol which the captive Israelites worshipped after the example of the Babylonians. It may have been a symbol of destiny. LXX., tuche.

Meonenim

(Judges 9:37; A.V., the plain of Meonenim; R.V., the oak of Meonenim ) means properly soothsayers or sorcerers, wizards (Deuteronomy 18:10, 14; 2 Kings 21:6; Micah 5:12). This may be the oak at Shechem under which Abram pitched his tent (see SHECHEM), the enchanter's oak, so called, perhaps, from Jacob's hiding the strange gods under it (Genesis 35:4).

Mephaath

splendour, a Levitical city (Joshua 21:37) of the tribe of Reuben (Joshua 13:18).

Mephibosheth

exterminator of shame; i.e., of idols. (1.) The name of Saul's son by the concubine Rizpah (q.v.), the daughter of Aiah. He and his brother Armoni were with five others hanged on a hill before the Lord by the Gibeonites, and their bodies exposed in the sun for five months (2 Samuel 21:8-10. (2.) The son of Jonathan, and grandson of Saul (2 Samuel 4:4). He was but five years old when his father and grandfather fell on Mount Gilboa. The child's nurse hearing of this calamity, fled with him from Gibeah, the royal residence, and stumbling in her haste, the child was thrown to the ground and maimed in both his feet, and ever after was unable to walk (2 Samuel 19:26). He was carried to the land of Gilead, where he found a refuge in the house of Machir, the son of Ammiel, at Lo-debar, by whom he was brought up.

Some years after this, when David had subdued all the adversaries of Israel, he began to think of the family of Jonathan, and discovered that Mephibosheth was residing in the house of Machir. Thither he sent royal messengers, and brought him and his infant son to Jerusalem, where he ever afterwards resided (2 Samuel 9).

When David was a fugitive, according to the story of Ziba (2 Samuel 16:1-4 Mephibosheth proved unfaithful to him, and was consequently deprived of half of his estates; but according to his own story, however (2 Samuel 19:24-30, he had remained loyal to his friend. After this incident he is only mentioned as having been protected by David against the vengeance the Gibeonites were permitted to execute on the house of Saul (2 Samuel 21:7). He is also called Merib-baal (1 Chronicles 8:34; 9:40). (See ZIBA.)

Merab

increase, the eldest of Saul's two daughters (1 Samuel 14:49). She was betrothed to David after his victory over Goliath, but does not seem to have entered heartily into this arrangement (1 Samuel 18:2, 17, 19). She was at length, however, married to Adriel of Abel-Meholah, a town in the Jordan valley, about 10 miles south of Bethshean, with whom the house of Saul maintained alliance. She had five sons, who were all put to death by the Gibeonites on the hill of Gibeah (2 Samuel 21:8).

Meraiah

resistance, a chief priest, a contemporary of the high priest Joiakim (Nehemiah 12:12).

Meraioth

rebellions. (1.) Father of Amariah, a high priest of the line of Eleazar (1 Chronicles 6:6, 7, 52).

(2.) Nehemiah 12:15 a priest who went to Jerusalem with Zerubbabel. He is called Meremoth in Nehemiah 12:3.

Merari

sad; bitter, the youngest son of Levi, born before the descent of Jacob into Egypt, and one of the seventy who accompanied him thither (Genesis 46:11; Exodus 6:16). He became the head of one of the great divisions of the Levites (Exodus 6:19). (See MERARITES.)

Merarites

the descendants of Merari (Numbers 26:57). They with the Gershonites and the Kohathites had charge of the tabernacle, which they had to carry from place to place (Numbers 3:20, 33-37; 4:29-33. In the distribution of the oxen and waggons offered by the princes (Numbers 7), Moses gave twice as many to the Merarites (four waggons and eight oxen) as he gave to the Gershonites, because the latter had to carry only the lighter furniture of the tabernacle, such as the curtains, hangings, etc., while the former had to carry the heavier portion, as the boards, bars, sockets, pillars, etc., and consequently needed a greater supply of oxen and waggons. This is a coincidence illustrative of the truth of the narrative. Their place in marching and in the camp was on the north of the tabernacle. The Merarites afterwards took part with the other Levitical families in the various functions of their office (1 Chronicles 23:6, 21-23; 2 Chronicles 29:12, 13). Twelve cities with their suburbs were assigned to them (Joshua 21:7, 34-40.

Merathaim

double rebellion, probably a symbolical name given to Babylon (Jeremiah 50:21), denoting rebellion exceeding that of other nations.

Merchant

The Hebrew word so rendered is from a root meaning to travel about, to migrate, and hence a traveller. In the East, in ancient times, merchants travelled about with their merchandise from place to place (Genesis 37:25; Job 6:18), and carried on their trade mainly by bartering (Genesis 37:28; 39:1). After the Hebrews became settled in Palestine they began to engage in commercial pursuits, which gradually expanded (Genesis 49:13; Deuteronomy 33:18; Judges 5:17), till in the time of Solomon they are found in the chief marts of the world (1 Kings 9:26; 10:11, 26, 28; 22:48; 2 Chronicles 1:16; 9:10, 21). After Solomon's time their trade with foreign nations began to decline. After the Exile it again expanded into wider foreign relations, because now the Jews were scattered in many lands.

Mercurius

the Hermes (i.e., the speaker ) of the Greeks (Acts 14:12), a heathen God represented as the constant attendant of Jupiter, and the God of eloquence. The inhabitants of Lystra took Paul for this God because he was the chief speaker.

Mercy

compassion for the miserable. Its object is misery. By the atoning sacrifice of Christ a way is open for the exercise of mercy towards the sons of men, in harmony with the demands of truth and righteousness (Genesis 19:19; Exodus 20:6; 34:6, 7; Psalms 85:10; 86:15, 16). In Christ mercy and truth meet together. Mercy is also a Christian grace (Matthew 5:7; 18:33-35.

Mercy-seat

(Hebrews kapporeth, a covering; LXX. and N.T., hilasterion; Vulg., propitiatorium), the covering or lid of the ark of the covenant (q.v.). It was of acacia wood, overlaid with gold, or perhaps rather a plate of solid gold, 2 1/2 cubits long and 1 1/2 broad (Exodus 25:17; 30:6; 31:7). It is compared to the throne of grace (Hebrews 9:5; Ephesians 2:6). The holy of holies is called the place of the mercy-seat (1 Chronicles 28:11: Leviticus 16:2).

It has been conjectured that the censer (thumiaterion, meaning anything having regard to or employed in the burning of incense ) mentioned in Hebrews 9:4 was the mercy-seat, at which the incense was burned by the high priest on the great day of atonement, and upon or toward which the blood of the goat was sprinkled (Leviticus 16:11-16; comp. Numbers 7:89 and Exodus 25:22).

Mered

rebellion, one of the sons of Ezra, of the tribe of Judah (1 Chronicles 4:17).

Meremoth

exaltations, heights, a priest who returned from Babylon with Zerubbabel (Nehemiah 12:3), to whom were sent the sacred vessels (Ezra 8:33) belonging to the temple. He took part in rebuilding the walls of Jerusalem (Nehemiah 3:4).

Meribah

quarrel or strife. (1.) One of the names given by Moses to the fountain in the desert of Sin, near Rephidim, which issued from the rock in Horeb, which he smote by the divine command, because of the chiding of the children of Israel (Exodus 17:1-7. It was also called Massah (q.v.). It was probably in Wady Feiran, near Mount Serbal.

(2.) Another fountain having a similar origin in the desert of Zin, near to Kadesh (Numbers 27:14). The two places are mentioned together in Deuteronomy 33:8. Some think the one place is called by the two names (Psalms 81:7). In smiting the rock at this place Moses showed the same impatience as the people (Numbers 20:10-12. This took place near the close of the wanderings in the desert (Numbers 20:1-24; Deuteronomy 32:51).

Merib-baal

contender with Baal, (1 Chronicles 8:34; 9:40), elsewhere called Mephibosheth (2 Samuel 4:4), the son of Jonathan.

Merodach

death; slaughter, the name of a Babylonian God, probably the planet Mars (Jeremiah 50:2), or it may be another name of Bel, the guardian divinity of Babylon. This name frequently occurs as a surname to the kings of Assyria and Babylon.

Merodach-baladan

Merodach has given a son, (Isaiah 39:1), the hereditary chief of the Chaldeans, a small tribe at that time settled in the marshes at the mouth of the Euphrates, but in consequence of his conquest of Babylon afterwards, they became the dominant caste in Babylonia itself. One bearing this name sent ambassadors to Hezekiah (B.C. 721). He is also called Berodach-baladan (2 Kings 20:12; 2 Chronicles 20:31). (See HEZEKIAH.)

Merom

height, a lake in Northern Palestine through which the Jordan flows. It was the scene of the third and last great victory gained by Joshua over the Canaanites (Joshua 11:5-7. It is not again mentioned in Scripture. Its modern name is Bakrat el-Huleh. The Ard el-Huleh, the centre of which the lake occupies, is a nearly level plain of 16 miles in length from north to south, and its breadth from east to west is from 7 to 8 miles. On the west it is walled in by the steep and lofty range of the hills of Kedesh-Naphtali; on the east it is bounded by the lower and more gradually ascending slopes of Bashan; on the north it is shut in by a line of hills hummocky and irregular in shape and of no great height, and stretching across from the mountains of Naphtali to the roots of Mount Hermon, which towers up at the north-eastern angle of the plain to a height of 10,000 feet. At its southern extremity the plain is similarly traversed by elevated and broken ground, through which, by deep and narrow clefts, the Jordan, after passing through Lake Huleh, makes its rapid descent to the Sea of Galilee.

The lake is triangular in form, about 4 1/2 miles in length by 3 1/2 at its greatest breadth. Its surface is 7 feet above that of the Mediterranean. It is surrounded by a morass, which is thickly covered with canes and papyrus reeds, which are impenetrable. Macgregor with his canoe, the Rob Roy, was the first that ever, in modern times, sailed on its waters. (See JORDAN.)

Meronothite

a name given to Jehdeiah, the herdsman of the royal asses in the time of David and Solomon (1 Chronicles 27:30), probably as one being a native of some unknown town called Meronoth.

Meroz

a plain in the north of Palestine, the inhabitants of which were severely condemned because they came not to help Barak against Sisera (Judges 5:23: comp. Judges 21:8-10; 1 Samuel 11:7). It has been identified with Marassus, on a knoll to the north of Wady Jalud, but nothing certainly is known of it. Like Chorazin, it is only mentioned in Scripture in connection with the curse pronounced upon it.

Mesha

middle district, Vulgate, Messa. (1.) A plain in that part of the boundaries of Arabia inhabited by the descendants of Joktan (Genesis 10:30).

(2.) Hebrews meysh'a, deliverance, the eldest son of Caleb (1 Chronicles 2:42), and brother of Jerahmeel.

(3.) Hebrews id, a king of Moab, the son of Chemosh-Gad, a man of great wealth in flocks and herds (2 Kings 3:4). After the death of Ahab at Ramoth-Gilead, Mesha shook off the yoke of Israel; but on the ascension of Jehoram to the throne of Israel, that king sought the help of Jehoshaphat in an attempt to reduce the Moabites again to their former condition. The united armies of the two kings came unexpectedly on the army of the Moabites, and gained over them an easy victory. The whole land was devastated by the conquering armies, and Mesha sought refuge in his last stronghold, Kir-harasheth (q.v.). Reduced to despair, he ascended the wall of the city, and there, in the sight of the allied armies, offered his first-born son a sacrifice to Chemosh, the fire-God of the Moabites. This fearful spectacle filled the beholders with horror, and they retired from before the besieged city, and recrossed the Jordan laden with spoil (2 Kings 3:25-27.

The exploits of Mesha are recorded in the Phoenician inscription on a block of black basalt found at Dibon, in Moab, usually called the Moabite stone (q.v.).

Meshach

the title given to Mishael, one of the three Hebrew youths who were under training at the Babylonian court for the rank of Magi (Daniel 1:7; 2:49; 3:12-30. This was probably the name of some Chaldean God.

Meshech

drawing out, the sixth son of Japheth (Genesis 10:2), the founder of a tribe (1 Chronicles 1:5; Ezekiel 27:13; 38:2,3). They were in all probability the Moschi, a people inhabiting the Moschian Mountains, between the Black and the Caspian Seas. In Psalms 120:5 the name occurs as simply a synonym for foreigners or barbarians. During the ascendency of the Babylonians and Persians in Western Asia, the Moschi were subdued; but it seems probable that a large number of them crossed the Caucasus range and spread over the northern steppes, mingling with the Scythians. There they became known as Muscovs, and gave that name to the Russian nation and its ancient capital by which they are still generally known throughout the East

Meshelemiah

friendship of Jehovah, a Levite of the family of the Korhites, called also Shelemiah (1 Chronicles 9:21; 26:1, 2, 9, 14). He was a temple gate-keeper in the time of David.

Meshillemoth

requitals. (1.) The father of Berechiah (2 Chronicles 28:12).

(2.) A priest, the son of Immer (Nehemiah 11:13).

Meshullam

befriended. (1.) One of the chief Gadites in Bashan in the time of Jotham (1 Chronicles 5:13).

(2.) Grandfather of Shaphan, the scribe, in the reign of Josiah (2 Kings 22:3).

(3.) A priest, father of Hilkiah (1 Chronicles 9:11; Nehemiah 11:11), in the reign of Ammon; called Shallum in 1 Chronicles 6:12.

(4.) A Levite of the family of Kohath (2 Chronicles 34:12), in the reign of Josiah.

(5.) 1 Chronicles 8:17.

(6.) 1 Chronicles 3:19.

(7.) Nehemiah 12:13.

(8.) A chief priest (Nehemiah 12:16).

(9.) One of the leading Levites in the time of Ezra (Ezra 8:16).

(10.) A priest (1 Chronicles 9:12).

(11.) One of the principal Israelites who supported Ezra when expounding the law to the people (Nehemiah 8:4).

Meshullemeth

friend, the wife of Manasseh, and the mother of Amon (2 Kings 21:19), Kings of Judah.

Mesopotamia

the country between the two rivers (Hebrews Aram-naharaim; i.e., Syria of the two rivers ), the name given by the Greeks and Romans to the region between the Euphrates and the Tigris (Genesis 24:10; Deuteronomy 23:4; Judges 3:8, 10). In the Old Testament it is mentioned also under the name Padan-aram; i.e., the plain of Aram, or Syria (Genesis 25:20). The northern portion of this fertile plateau was the original home of the ancestors of the Hebrews (Genesis 11; Acts 7:2). From this region Isaac obtained his wife Rebecca (Genesis 24:10, 15), and here also Jacob sojourned (Genesis 28:2-7and obtained his wives, and here most of his sons were born (Genesis 35:26; 46:15). The petty, independent tribes of this region, each under its own prince, were warlike, and used chariots in battle. They maintained their independence till after the time of David, when they fell under the dominion of Assyria, and were absorbed into the empire (2 Kings 19:13).

Mess

a portion of food given to a guest (Genesis 43:34; 2 Samuel 11:8).

Messenger

(Hebrews mal'ak, Gr. angelos), an angel, a messenger who runs on foot, the bearer of despatches (Job 1:14; 1 Samuel 11:7; 2 Chronicles 36:22); swift of foot (2 Kings 9:18).

Messiah

(Hebrews mashiah), in all the thirty-nine instances of its occurring in the Old Testament, is rendered by the LXX. Christos. It means anointed. Thus priests (Exodus 28:41; 40:15; Numbers 3:3), prophets (1 Kings 19:16), and kings (1 Samuel 9:16; 16:3; 2 Samuel 12:7) were anointed with oil, and so consecrated to their respective offices. The great Messiah is anointed above his fellows (Psalms 45:7); i.e., he embraces in himself all the three offices. The Greek form Messias is only twice used in the New Testament, in John 1:41 and John 4:25 (R.V., Messiah ), and in the Old Testament the word Messiah, as the rendering of the Hebrew, occurs only twice (Dan 9:25, 26; R.V., the anointed one ).

The first great promise (Genesis 3:15) contains in it the germ of all the prophecies recorded in the Old Testament regarding the coming of the Messiah and the great work he was to accomplish on earth. The prophecies became more definite and fuller as the ages rolled on; the light shone more and more unto the perfect day. Different periods of prophetic revelation have been pointed out, (1) the patriarchal; (2) the Mosaic; (3) the period of David; (4) the period of prophetism, i.e., of those prophets whose works form a part of the Old Testament canon. The expectations of the Jews were thus kept alive from generation to generation, till the fulness of the times, when Messiah came, made of a woman, made under the law, to redeem them that were under the law. In him all these ancient prophecies have their fulfilment. Jesus of Nazareth is the Messiah, the great Deliverer who was to come. (Comp. Matthew 26:54; Mark 9:12; Luke 18:31; 22:37; John 5:39; Acts 2; 16:31; 26:22, 23.)

Metheg-ammah

bridle of the mother, a figurative name for a chief city, as in 2 Samuel 8:1 David took Metheg-ammah out of the hand of the Philistines (R.V., took the bridle of the mother-city ); i.e., subdued their capital or strongest city, viz., Gath (1 Chronicles 18:1).

Methusael

champion of El; man of God, a descendant of Cain (Genesis 4:18), so called, perhaps, to denote that even among the descendants of Cain God had not left himself without a witness.

Methuselah

man of the dart, the son of Enoch, and grandfather of Noah. He was the oldest man of whom we have any record, dying at the age of nine hundred and sixty-nine years, in the year of the Flood (Genesis 5:21-27; 1 Chronicles 1:3).

Mezahab

water of gold, the father of Matred (Genesis 36:39; 1 Chronicles 1:50), and grandfather of Mehetabel, wife of Hadar, the last king of Edom.

Miamin

=Mijamin, from the right hand. (1.) The head of one of the divisions of the priests (1 Chronicles 24:9).

(2.) A chief priest who returned from Babylon with Zerubbabel (Nehemiah 12:5), called Mijamin (Nehemiah 10:7) and Miniamin (Nehemiah 12:17).

Mibhar

choice, a Hagarene, one of David's warriors (1 Chronicles 11:38); called also Bani the Gadite (2 Samuel 23:36).

Mibsam

fragrance. (1.) One of Ishmael's twelve sons, and head of an Arab tribe (Genesis 25:13).

(2.) A son of Simeon (1 Chronicles 4:25).

Mibzar

fortress, one of the Edomitish dukes descended from Esau (Genesis 36:42; 1 Chronicles 1:53).

Micah

a shortened form of Micaiah, who is like Jehovah? (1.) A man of Mount Ephraim, whose history so far is introduced in Judges 17, apparently for the purpose of leading to an account of the settlement of the tribe of Dan in Northern Palestine, and for the purpose also of illustrating the lawlessness of the times in which he lived (Judges 18; 19:1-29; 21:25).

(2.) The son of Merib-baal (Mephibosheth), 1 Chronicles 8:34, 35.

(3.) The first in rank of the priests of the family of Kohathites (1 Chronicles 23:20).

(4.) A descendant of Joel the Reubenite (1 Chronicles 5:5).

(5.) The Morasthite, so called to distinguish him from Micaiah, the son of Imlah (1 Kings 22:8). He was a prophet of Judah, a contemporary of Isaiah (Micah 1:1), a native of Moresheth of Gath (Micah 1:14, 15). Very little is known of the circumstances of his life (comp. Jeremiah 26:18, 19).

Micah, Book of

the sixth in order of the so-called minor prophets. The superscription to this book states that the prophet exercised his office in the reigns of Jotham, Ahaz, and Hezekiah. If we reckon from the beginning of Jotham's reign to the end of Hezekiah's (B.C. 759-698), then he ministered for about fifty-nine years; but if we reckon from the death of Jotham to the accession of Hezekiah (B.C. 743-726), his ministry lasted only sixteen years. It has been noticed as remarkable that this book commences with the last words of another prophet, Micaiah the son of Imlah (1 Kings 22:28): Hearken, O people, every one of you.

The book consists of three sections, each commencing with a rebuke, Hear ye, etc., and closing with a promise, (1) ch. 1; 2; (2) ch. 3-5, especially addressed to the princes and heads of the people; (3) ch. 6-7, in which Jehovah is represented as holding a controversy with his people: the whole concluding with a song of triumph at the great deliverance which the Lord will achieve for his people. The closing verse is quoted in the song of Zacharias (Luke 1:72, 73). The prediction regarding the place where Christ should be born, one of the most remarkable Messianic prophecies (Micah 5:2), is quoted in Matthew 2:6.

There are the following references to this book in the New Testament:

Micah 5:2with Matthew 2:6; John 7:42. Micah 7:6with Matthew 10:21, 35, 36. Micah 7:20with Luke 1:72, 73.

Micaiah

who is like Jehovah?, the son of Imlah, a faithful prophet of Samaria (1 Kings 22:8-28. Three years after the great battle with Ben-hadad (1 Kings 20:29-34, Ahab proposed to Jehoshaphat, king of Judah, that they should go up against Ramoth-Gilead to do battle again with Ben-hadad. Jehoshaphat agreed, but suggested that inquiry should be first made at the word of Jehovah. Ahab's prophets approved of the expedition; but Jehoshaphat, still dissatisfied, asked if there was no other prophet besides the four hundred that had appeared, and was informed of this Micaiah. He was sent for from prison, where he had been confined, probably on account of some prediction disagreeable to Ahab; and he condemned the expedition, and prophesied that it would end, as it did, in disaster. We hear nothing further of this prophet. Some have supposed that he was the unnamed prophet referred to in 1 Kings 20:35-42.

Micha

(1.) 2 Samuel 9:12 =MICAH (2).

(2.) The son of Zabdi, a Levite of the family of Asaph (Nehemiah 11:17, 22).

Michael

who is like God? (1.) The title given to one of the chief angels (Daniel 10:13, 21; 12:1). He had special charge of Israel as a nation. He disputed with Satan (Jude 1:9) about the body of Moses. He is also represented as warning against that old serpent, called the Devil, and Satan, which deceiveth the whole world (Revelation 12:7-9.

(2.) The father of Sethur, the spy selected to represent Asher (Numbers 13:13).

(3.) 1 Chronicles 7:3 a chief of the tribe of Issachar.

(4.) 1 Chronicles 8:16 a Benjamite.

(5.) A chief Gadite in Bashan (1 Chronicles 5:13).

(6.) A Manassite, a captain of thousands who joined David at Ziklag (1 Chronicles 12:20).

(7.) A Gershonite Levite (1 Chronicles 6:40).

(8.) The father of Omri (1 Chronicles 27:18).

(9.) One of the sons of king Jehoshaphat (2 Chronicles 21:2, 4). He was murdered by his brother Jehoram.

Michaiah

(1.) The queen-mother of King Abijah (2 Chronicles 13:2). (See MAACAH [4]).

(2.) One of those sent out by Jehoshaphat to instruct the people in the law (2 Chronicles 17:7).

(3.) 2 Kings 22:12.

(4.) The son of Gemariah. He reported to the king's officers Jeremiah's prediction, which he had heard Baruch read (Jeremiah 36:11, 13) from his father Gemariah's chamber in the temple.

(5.) A Levite (Nehemiah 12:35).

(6.) A priest (Nehemiah 12:41).

Michal

rivulet, or who as God?, the younger of Saul's two daughters by his wife Ahinoam (1 Samuel 14:49, 50). Attracted by the graces of his person and the gallantry of his conduct, she fell in love with David and became his wife (1 Samuel 18:20-28. She showed her affection for him by promoting his escape to Naioth when Saul sought his life (1 Samuel 19:12-17. Comp. Psalms 59. See TERAPHIM). After this she did not see David for many years. Meanwhile she was given in marriage to another man, Phalti or Phaltiel of Gallim (1 Samuel 25:44), but David afterwards formally reclaimed her as his lawful wife (2 Samuel 3:13-16. The relation between her and David soon after this was altered. They became alienated from each other. This happened on that memorable day when the ark was brought up in great triumph from its temporary resting-place to the Holy City. In David's conduct on that occasion she saw nothing but a needless humiliation of the royal dignity (1 Chronicles 15:29). She remained childless, and thus the races of David and Saul were not mixed. In 2 Samuel 21:8 her name again occurs, but the name Merab should probably be here substituted for Michal (comp. 1 Samuel 18:19).

Michmash

something hidden, a town of Benjamin (Ezra 2:27), east of Bethel and south of Migron, on the road to Jerusalem (Isaiah 10:28). It lay on the line of march of an invading army from the north, on the north side of the steep and precipitous Wady es-Suweinit ( valley of the little thorn-tree or the acacia ), and now bears the name of Mukhmas. This wady is called the passage of Michmash (1 Samuel 13:23). Immediately facing Mukhmas, on the opposite side of the ravine, is the modern representative of Geba, and behind this again are Ramah and Gibeah.

This was the scene of a great battle fought between the army of Saul and the Philistines, who were utterly routed and pursued for some 16 miles towards Philistia as far as the valley of Aijalon. The freedom of Benjamin secured at Michmash led through long years of conflict to the freedom of all its kindred tribes. The power of Benjamin and its king now steadily increased. A new spirit and a new hope were now at work in Israel. (See SAUL.)

Michmethah

hiding-place, a town in the northern border of Ephraim and Manasseh, and not far west of Jordan (Joshua 16:6; 17:7).

Michri

prize of Jehovah, a Benjamite, the father of Uzzi (1 Chronicles 9:8).

Michtam

writing; i.e., a poem or song found in the titles of Psalms 16; 56-60. Some translate the word golden , i.e., precious. It is rendered in the LXX. by a word meaning tablet inscription or a stelograph. The root of the word means to stamp or grave, and hence it is regarded as denoting a composition so precious as to be worthy to be engraven on a durable tablet for preservation; or, as others render, a psalm precious as stamped gold, from the word kethem, fine or stamped gold.

Middin

measures, one of the six cities in the wilderness, on the west of the Dead Sea, mentioned along with En-gedi (Joshua 15:61).

Midian

strife, the fourth son of Abraham by Keturah, the father of the Midianites (Genesis 25:2; 1 Chronicles 1:32).

Midianite

an Arabian tribe descended from Midian. They inhabited principally the desert north of the peninsula of Arabia. The peninsula of Sinai was the pasture-ground for their flocks. They were virtually the rulers of Arabia, being the dominant tribe. Like all Arabians, they were a nomad people. They early engaged in commercial pursuits. It was to one of their caravans that Joseph was sold (Genesis 37:28, 36). The next notice of them is in connection with Moses' flight from Egypt (Exodus 2:15-21. Here in Midian Moses became the servant and afterwards the son-in-law of Reuel or Jethro, the priest. After the Exodus, the Midianites were friendly to the Israelites so long as they traversed only their outlying pasture-ground on the west of the Arabah; but when, having passed the southern end of Edom, they entered into the land of Midian proper, they joined with Balak, the king of Moab, in a conspiracy against them (Numbers 22:4-7. Balaam, who had been sent for to curse Israel, having utterly failed to do so, was dismissed by the king of Moab; nevertheless he still tarried among the Midianites, and induced them to enter into correspondence with the Israelites, so as to bring them into association with them in the licentious orgies connected with the worship of Baal-Peor. This crafty counsel prevailed. The Israelites took part in the heathen festival, and so brought upon themselves a curse indeed. Their apostasy brought upon them a severe punishment. A plague broke out amongst them, and more than twenty-four thousand of the people perished (Numbers 25:9). But the Midianites were not to be left unpunished. A terrible vengeance was denounced against them. A thousand warriors from each tribe, under the leadership of Phinehas, went forth against them. The Midianites were utterly routed. Their cities were consumed by fire, five of their kings were put to death, and the whole nation was destroyed (Joshua 13:21, 22). Balaam also perished by the sword, receiving the wages of his unrighteousness (Numbers 31:8; 2 Peter 2:15). The whole of the country on the east of Jordan, now conquered by the Israelites (see SIHON; OG), was divided between the two tribes of Reuben and Gad and the half tribe of Manasseh.

Some two hundred and fifty years after this the Midianites had regained their ancient power, and in confederation with the Amalekites and the children of the east they made war against their old enemies the Israelites, whom for seven years they oppressed and held in subjection. They were at length assailed by Gideon in that ever-memorable battle in the great plain of Esdraelon, and utterly destroyed (Judges 6:1- h. 7). Frequent allusions are afterwards made to this great victory (Psalms 83:10, 12; Isaiah 9:4; 10:6). They now wholly pass away from the page of history both sacred and profane.

Midwife

The two midwives mentioned in Exodus 1:15 were probably the superintendents of the whole class.

Migdal-Edar

tower of the flock, a place 2 miles south of Jerusalem, near the Bethlehem road (Genesis 35:21). (See EDAR.)

Migdal-el

tower of God, a fortified city of Naphtali (Joshua 19:38), supposed by some to be identical with Magdala (q.v.).

Migdal-gad

tower of fortune, a town in the plains of Judah, probably the modern el-Mejdel, a little to the north-east of Ascalon (Joshua 15:37).

Migdol

tower. (1.) A strongly-fortified place 12 miles from Pelusium, in the north of Egypt (Jeremiah 44:1; 46:14). This word is rendered tower in Ezekiel 29:10 but the margin correctly retains the name Migdol, from Migdol to Syene; i.e., from Migdol in the north to Syene in the south, in other words, the whole of Egypt.

(2.) A place mentioned in the passage of the Red Sea (Exodus 14:2; Numbers 33:7, 8). It is probably to be identified with Bir Suweis, about 2 miles from Suez.

Migron

precipice or landslip, a place between Aiath and Michmash (Isaiah 10:28). The town of the same name mentioned in 1 Samuel 14:2 was to the south of this.

Mikloth

staves. (1.) An officer under Dodai, in the time of David and Solomon (1 Chronicles 27:4).

(2.) A Benjamite (1 Chronicles 8:32; 9:37, 38).

Milaiai

eloquent, a Levitical musician (Nehemiah 12:36) who took part in the dedication of the wall of Jerusalem.

Mildew

(the rendering of a Hebrew word meaning to be yellow, yellowness), the result of cutting east winds blighting and thus rendering the grain unproductive (Deuteronomy 28:22; 1 Kings 8:37; 2 Chronicles 6:28).

Mile

(from Lat. mille, a thousand; Matthew 5:41), a Roman measure of 1,000 paces of 5 feet each. Thus the Roman mile has 1618 yards, being 142 yards shorter than the English mile.

Miletus

(Miletum, 2 Timothy 4:20), a seaport town and the ancient capital of Ionia, about 36 miles south of Ephesus. On his voyage from Greece to Syria, Paul touched at this port, and delivered that noble and pathetic address to the elders ( presbyters, ver. 28) of Ephesus recorded in Acts 20:15-35. The site of Miletus is now some 10 miles from the coast. (See EPHESIANS, EPISTLE TO.)

Milk

(1.) Hebrew halabh, new milk , milk in its fresh state (Judges 4:19). It is frequently mentioned in connection with honey (Exodus 3:8; 13:5; Joshua 5:6; Isaiah 7:15, 22; Jeremiah 11:5). Sheep (Deuteronomy 32:14) and goats (Proverbs 27:27) and camels (Genesis 32:15), as well as cows, are made to give their milk for the use of man. Milk is used figuratively as a sign of abundance (Genesis 49:12; Ezekiel 25:4; Joel 3:18). It is also a symbol of the rudiments of doctrine (1 Corinthians 3:2; Hebrews 5:12, 13), and of the unadulterated word of God (1 Peter 2:2).

(2.) Hebrews hem'ah, always rendered butter in the Authorized Version. It means butter, but also more frequently cream, or perhaps, as some think, curdled milk, such as that which Abraham set before the angels (Genesis 18:8), and which Jael gave to Sisera (Judges 5:25). In this state milk was used by travellers (2 Samuel 17:29). If kept long enough, it acquired a slightly intoxicating or soporific power.

This Hebrew word is also sometimes used for milk in general (Deuteronomy 32:14; Job 20:17).

Mill

for grinding corn, mentioned as used in the time of Abraham (Genesis 18:6). That used by the Hebrews consisted of two circular stones, each 2 feet in diameter and half a foot thick, the lower of which was called the nether millstone (Job 41:24) and the upper the rider. The upper stone was turned round by a stick fixed in it as a handle. There were then no public mills, and thus each family required to be provided with a hand-mill. The corn was ground daily, generally by the women of the house (Isaiah 47:1, 2; Matthew 24:41). It was with the upper stone of a hand-mill that a certain woman at Thebez broke Abimelech's skull (Judges 9:53 a piece of a millstone; literally, a millstone rider , i.e., the runner, the stone which revolves. Comp. 2 Samuel 11:21). Millstones could not be pledged (Deuteronomy 24:6), as they were necessary in every family.

Millennium

a thousand years; the name given to the era mentioned in Revelation 20:1-7. Some maintain that Christ will personally appear on earth for the purpose of establishing his kingdom at the beginning of this millennium. Those holding this view are usually called millenarians. On the other hand, it is maintained, more in accordance with the teaching of Scripture, we think, that Christ's second advent will not be premillennial, and that the right conception of the prospects and destiny of his kingdom is that which is taught, e.g., in the parables of the leaven and the mustard-seed. The triumph of the gospel, it is held, must be looked for by the wider and more efficient operation of the very forces that are now at work in extending the gospel; and that Christ will only come again at the close of this dispensation to judge the world at the last day. The millennium will thus precede his coming.

Millet

(Hebrews dohan; only in Ezekiel 4:9), a small grain, the produce of the Panicum miliaceum of botanists. It is universally cultivated in the East as one of the smaller corn-grasses. This seed is the cenchros of the Greeks. It is called in India warree, and by the Arabs dukhan, and is extensively used for food, being often mixed with other grain. In this country it is only used for feeding birds.

Millo

(Hebrews always with the article, the Millo). (1.) Probably the Canaanite name of some fortification, consisting of walls filled in with earth and stones, which protected Jerusalem on the north as its outermost defence. It is always rendered Akra i.e., the citadel , in the LXX. It was already existing when David conquered Jerusalem (2 Samuel 5:9). He extended it to the right and left, thus completing the defence of the city. It was rebuilt by Solomon (1 Kings 9:15, 24; 11:27) and repaired by Hezekiah (2 Chronicles 32:5).

(2.) In Judges 9:6, 20 it is the name of a rampart in Shechem, probably the tower of Shechem (Judges 9:46, 49).

Mincing

(Hebrews taphoph, Isaiah 3:16), taking affectedly short and quick steps. Luther renders the word by wag or waggle, thus representing the affected gait of coquettish females.

Mine

The process of mining is described in Job 28:1-11. Moses speaks of the mineral wealth of Palestine (Deuteronomy 8:9). Job 28:4 is rightly thus rendered in the Revised Version, He breaketh open a shaft away from where men sojourn; they are forgotten of the foot [that passeth by]; they hang afar from men, they swing to and fro. These words illustrate ancient mining operations.

Minister

one who serves, as distinguished from the master. (1.) Hebrews meshereth, applied to an attendant on one of superior rank, as to Joshua, the servant of Moses (Exodus 33:11), and to the servant of Elisha (2 Kings 4:43). This name is also given to attendants at court (2 Chronicles 22:8), and to the priests and Levites (Jeremiah 33:21; Ezekiel 44:11).

(2.) Hebrews pelah (Ezra 7:24), a minister of religion. Here used of that class of sanctuary servants called Solomon's servants in Ezra 2:55-58 and Nehemiah 7:57-60.

(3.) Greek leitourgos, a subordinate public administrator, and in this sense applied to magistrates (Romans 13:6). It is applied also to our Lord (Hebrews 8:2), and to Paul in relation to Christ (Romans 15:16).

(4.) Greek hyperetes (literally, under-rower ), a personal attendant on a superior, thus of the person who waited on the officiating priest in the synagogue (Luke 4:20). It is applied also to John Mark, the attendant on Paul and Barnabas (Acts 13:5).

(5.) Greek diaconos, usually a subordinate officer or assistant employed in relation to the ministry of the gospel, as to Paul and Apollos (1 Corinthians 3:5), Tychicus (Ephesians 6:21), Epaphras (Colossians 1:7), Timothy (1 Thessalonians 3:2), and also to Christ (Romans 15:8).

Minni

only in Jeremiah 51:27 as the name of a province in Armenia, which was at this time under the Median kings. Armenia is regarded by some as = Har-minni i.e., the mountainous country of Minni. (See ARMENIA.)

Minnith

distribution, an Ammonitish town (Judges 11:33) from which wheat was exported to Tyre (Ezekiel 27:17). It was probably somewhere in the Mishor or table-land on the east of Jordan. There is a gentle valley running for about 4 miles east of Dhiban called Kurm Dhiban, the vineyards of Dibon. Tristram supposes that this may be the vineyards mentioned in Judges (l.c.).

Minstrel

(Matthew 9:23), a flute-player. Such music was a usual accompaniment of funerals. In 2 Kings 3:15 it denotes a player on a stringed instrument.

Mint

(Gr. heduosmon, i.e., having a sweet smell ), one of the garden herbs of which the Pharisees paid tithes (Matthew 23:23; Luke 11:42). It belongs to the labiate family of plants. The species most common in Syria is the Mentha sylvestris, the wild mint, which grows much larger than the garden mint (M. sativa). It was much used in domestic economy as a condiment, and also as a medicine. The paying of tithes of mint was in accordance with the Mosiac law (Deuteronomy 14:22), but the error of the Pharisees lay in their being more careful about this little matter of the mint than about weightier matters.

Miracle

an event in the external world brought about by the immediate agency or the simple volition of God, operating without the use of means capable of being discerned by the senses, and designed to authenticate the divine commission of a religious teacher and the truth of his message (John 2:18; Matthew 12:38). It is an occurrence at once above nature and above man. It shows the intervention of a power that is not limited by the laws either of matter or of mind, a power interrupting the fixed laws which govern their movements, a supernatural power.

The suspension or violation of the laws of nature involved in miracles is nothing more than is constantly taking place around us. One force counteracts another: vital force keeps the chemical laws of matter in abeyance; and muscular force can control the action of physical force. When a man raises a weight from the ground, the law of gravity is neither suspended nor violated, but counteracted by a stronger force. The same is true as to the walking of Christ on the water and the swimming of iron at the command of the prophet. The simple and grand truth that the universe is not under the exclusive control of physical forces, but that everywhere and always there is above, separate from and superior to all else, an infinite personal will, not superseding, but directing and controlling all physical causes, acting with or without them. God ordinarily effects his purpose through the agency of second causes; but he has the power also of effecting his purpose immediately and without the intervention of second causes, i.e., of invading the fixed order, and thus of working miracles. Thus we affirm the possibility of miracles, the possibility of a higher hand intervening to control or reverse nature's ordinary movements.

In the New Testament these four Greek words are principally used to designate miracles: (1.) Semeion, a sign , i.e., an evidence of a divine commission; an attestation of a divine message (Matthew 12:38, 39; 16:1, 4; Mark 8:11; Luke 11:16; 23:8; John 2:11, 18, 23; Acts 6:8 etc.); a token of the presence and working of God; the seal of a higher power.

(2.) Terata, wonders; wonder-causing events; portents; producing astonishment in the beholder (Acts 2:19).

(3.) Dunameis, might works; works of superhuman power (Acts 2:22; Romans 15:19; 2 Thessalonians 2:9); of a new and higher power.

(4.) Erga, works; the works of Him who is wonderful in working (John 5:20, 36).

Miracles are seals of a divine mission. The sacred writers appealed to them as proofs that they were messengers of God. Our Lord also appealed to miracles as a conclusive proof of his divine mission (John 5:20, 36; 10:25, 38). Thus, being out of the common course of nature and beyond the power of man, they are fitted to convey the impression of the presence and power of God. Where miracles are there certainly God is. The man, therefore, who works a miracle affords thereby clear proof that he comes with the authority of God; they are his credentials that he is God's messenger. The teacher points to these credentials, and they are a proof that he speaks with the authority of God. He boldly says, God bears me witness, both with signs and wonders, and with divers miracles.

The credibility of miracles is established by the evidence of the senses on the part of those who are witnesses of them, and to all others by the testimony of such witnesses. The witnesses were competent, and their testimony is trustworthy. Unbelievers, following Hume, deny that any testimony can prove a miracle, because they say miracles are impossible. We have shown that miracles are possible, and surely they can be borne witness to. Surely they are credible when we have abundant and trustworthy evidence of their occurrence. They are credible just as any facts of history well authenticated are credible. Miracles, it is said, are contrary to experience. Of course they are contrary to our experience, but that does not prove that they were contrary to the experience of those who witnessed them. We believe a thousand facts, both of history and of science, that are contrary to our experience, but we believe them on the ground of competent testimony. An atheist or a pantheist must, as a matter of course, deny the possibility of miracles; but to one who believes in a personal God, who in his wisdom may see fit to interfere with the ordinary processes of nature, miracles are not impossible, nor are they incredible. (See LIST OF MIRACLES, Appendix.)

Miriam

their rebellion. (1.) The sister of Moses and Aaron (Exodus 2:4-10; 1 Chronicles 6:3). Her name is prominent in the history of the Exodus. She is called the prophetess (Exodus 15:20). She took the lead in the song of triumph after the passage of the Red Sea. She died at Kadesh during the second encampment at that place, toward the close of the wanderings in the wilderness, and was buried there (Numbers 20:1). (See AARON; MOSES.)

(2.) 1 Chronicles 4:17 one of the descendants of Judah.

Misdeem

(Deuteronomy 32:27 R.V.). The Authorized Version reads, should behave themselves strangely; i.e., not recognize the truth, misunderstand or mistake the cause of Israel's ruin, which was due to the fact that God had forsaken them on account of their apostasy.

Misgab

height, a town of Moab, or simply, the height=the citadel, some fortress so called; or perhaps a general name for the highlands of Moab, as some think (Jeremiah 48:1). In Isaiah 25:12 the word is rendered high fort.

Mishael

who is like God! (1.) A Levite; the eldest of the three sons of Uzziel (Exodus 6:22).

(2.) One of the three Hebrew youths who were trained with Daniel in Babylon (Daniel 1:11, 19), and promoted to the rank of Magi. He and his companions were afterwards cast into the burning fiery furnace for refusing to worship the idol the king had set up, from which they were miraculously delivered (Daniel 3:13-30. His Chaldean name was Meshach (q.v.).

Mishal

a city of the tribe of Asher (Joshua 21:30; 1 Chronicles 6:74). It is probably the modern Misalli, on the shore near Carmel.

Misham

their cleansing or their beholding, a Benjamite, one of the sons of Elpaal (1 Chronicles 8:12).

Misheal

(Joshua 19:26), a town of Asher, probably the same as Mishal.

Mishma

hearing. (1.) One of the sons of Ishmael (Genesis 25:14), and founder of an Arab tribe.

(2.) A Simeonite (1 Chronicles 4:25, 26).

Mishmannah

fatness, one of the Gadite heroes who gathered to David at Ziklag (1 Chronicles 12:10).

Misrephoth-maim

burning of waters, supposed to be salt-pans, or lime-kilns, or glass-factories, a place to which Joshua pursued a party of Canaanites after the defeat of Jabin (Joshua 11:8). It is identified with the ruin Musheirifeh, at the promontory of en-Nakhurah, some 11 miles north of Acre.

Mite

contraction of minute, from the Latin minutum, the translation of the Greek word lepton, the very smallest bronze of copper coin (Luke 12:59; 21:2). Two mites made one quadrans, i.e., the fourth part of a Roman as, which was in value nearly a halfpenny. (See FARTHING.)

Mithcah

sweetness, one of the stations of the Israelites in the wilderness (Numbers 33:28, 29).

Mithredath

given by Mithra, or dedicated to Mithra, i.e., the sun, the Hebrew form of the Greek name Mithridates. (1.) The treasurer of King Cyrus (Ezra 1:8).

(2.) Ezra 4:7 a Persian officer in Samaria.

Mitre

(Hebrews mitsnepheth), something rolled round the head; the turban or head-dress of the high priest (Exodus 28:4, 37, 39; 29:6 etc.). In the Authorized Version of Ezekiel 21:26 this Hebrew word is rendered diadem, but in the Revised Version, mitre. It was a twisted band of fine linen, 8 yards in length, coiled into the form of a cap, and worn on official occasions (Leviticus 8:9; 16:4; Zechariah 3:5). On the front of it was a golden plate with the inscription, Holiness to the Lord. The mitsnepheth differed from the mitre or head-dress (migba'ah) of the common priest. (See BONNET.)

Mitylene

the chief city of the island of Lesbos, on its east coast, in the AEgean Sea. Paul, during his third missionary journey, touched at this place on his way from Corinth to Judea (Acts 20:14), and here tarried for a night. It lies between Assos and Chios. It is now under the Turkish rule, and bears the name of Metelin.

Mixed multitude

(Exodus 12:38), a class who accompanied the Israelites as they journeyed from Rameses to Succoth, the first stage of the Exodus. These were probably miscellaneous hangers-on to the Hebrews, whether Egyptians of the lower orders, or the remains of the Hyksos (see EGYPT; MOSES), as some think. The same thing happened on the return of the Jews from Babylon (Nehemiah 13:3), a mixed multitude accompanied them so far.

Mizar

smallness, a summit on the eastern ridge of Lebanon, near which David lay after escaping from Absalom (Psalms 42:6). It may, perhaps, be the present Jebel Ajlun, thus named, the little , in contrast with the greater elevation of Lebanon and Hermon.

Mizpah

or Miz'peh, watch-tower; the look-out. (1.) A place in Gilead, so named by Laban, who overtook Jacob at this spot (Genesis 31:49) on his return to Palestine from Padan-aram. Here Jacob and Laban set up their memorial cairn of stones. It is the same as Ramath-mizpeh (Joshua 13:26).

(2.) A town in Gilead, where Jephthah resided, and where he assumed the command of the Israelites in a time of national danger. Here he made his rash vow; and here his daughter submitted to her mysterious fate (Judges 10:17; 11:11, 34). It may be the same as Ramoth-Gilead (Joshua 20:8), but it is more likely that it is identical with the foregoing, the Mizpeh of Genesis 31:23, 25, 48, 49.

(3.) Another place in Gilead, at the foot of Mount Hermon, inhabited by Hivites (Joshua 11:3, 8). The name in Hebrew here has the article before it, the Mizpeh, the watch-tower. The modern village of Metullah, meaning also the look-out, probably occupies the site so called.

(4.) A town of Moab to which David removed his parents for safety during his persecution by Saul (1 Samuel 22:3). This was probably the citadel known as Kir-Moab, now Kerak. While David resided here he was visited by the prophet Gad, here mentioned for the first time, who was probably sent by Samuel to bid him leave the land of Moab and betake himself to the land of Judah. He accordingly removed to the forest of Hareth (q.v.), on the edge of the mountain chain of Hebron.

(5.) A city of Benjamin, the watch-tower , where the people were accustomed to meet in great national emergencies (Joshua 18:26; Judges 20:1, 3; 21:1, 5; 1 Samuel 7:5-16. It has been supposed to be the same as Nob (1 Samuel 21:1; 22:9-19. It was some 4 miles north-west of Jerusalem, and was situated on the loftiest hill in the neighbourhood, some 600 feet above the plain of Gibeon. This village has the modern name of Neby Samwil, i.e., the prophet Samuel, from a tradition that Samuel's tomb is here. (See NOB.)

Samuel inaugurated the reformation that characterized his time by convening a great assembly of all Israel at Mizpeh, now the politico-religious centre of the nation. There, in deep humiliation on account of their sins, they renewed their vows and entered again into covenant with the God of their fathers. It was a period of great religious awakening and of revived national life. The Philistines heard of this assembly, and came up against Israel. The Hebrews charged the Philistine host with great fury, and they were totally routed. Samuel commemorated this signal victory by erecting a memorial-stone, which he called Ebenezer (q.v.), saying, Hitherto hath the Lord helped us (1 Samuel 7:7-12.

Mizpar

number, one of the Jews who accompanied Zerubbabel from Babylon (Ezra 2:2); called also Mispereth (Nehemiah 7:7).

Mizraim

the dual form of matzor, meaning a mound or fortress, the name of a people descended from Ham (Genesis 10:6, 13; 1 Chronicles 1:8, 11). It was the name generally given by the Hebrews to the land of Egypt (q.v.), and may denote the two Egypts, the Upper and the Lower. The modern Arabic name for Egypt is Muzr.

Mizzah

despair, one of the four sons of Reuel, the son of Esau (Genesis 36:13, 17).

Mnason

reminding, or remembrancer, a Christian of Jerusalem with whom Paul lodged (Acts 21:16). He was apparently a native of Cyprus, like Barnabas (Acts 11:19, 20), and was well known to the Christians of Caesarea (Acts 4:36). He was an old disciple (R.V., early disciple ), i.e., he had become a Christian in the beginning of the formation of the Church in Jerusalem.

Moab

the seed of the father, or, according to others, the desirable land, the eldest son of Lot (Genesis 19:37), of incestuous birth.

(2.) Used to denote the people of Moab (Numbers 22:3-14; Judges 3:30; 2 Samuel 8:2; Jeremiah 48:11, 13).

(3.) The land of Moab (Jeremiah 48:24), called also the country of Moab (Ruth 1:2, 6; 2:6), on the east of Jordan and the Dead Sea, and south of the Arnon (Numbers 21:13, 26). In a wider sense it included the whole region that had been occupied by the Amorites. It bears the modern name of Kerak.

In the Plains of Moab, opposite Jericho (Numbers 22:1; 26:63; Joshua 13:32), the children of Israel had their last encampment before they entered the land of Canaan. It was at that time in the possession of the Amorites (Numbers 21:22). Moses went up from the plains of Moab unto the mountain of Nebo, to the top of Pisgah, and died there in the land of Moab, according to the word of the Lord (Deuteronomy 34:5, 6). Surely if we had nothing else to interest us in the land of Moab, the fact that it was from the top of Pisgah, its noblest height, this mightiest of the prophets looked out with eye undimmed upon the Promised Land; that it was here on Nebo, its loftiest mountain, that he died his solitary death; that it was here, in the valley over against Beth-peor, he found his mysterious sepulchre, we have enough to enshrine the memory in our hearts.

Moabite

the designation of a tribe descended from Moab, the son of Lot (Genesis 19:37). From Zoar, the cradle of this tribe, on the south-eastern border of the Dead Sea, they gradually spread over the region on the east of Jordan. Rameses II., the Pharaoh of the Oppression, enumerates Moab (Muab) among his conquests. Shortly before the Exodus, the warlike Amorites crossed the Jordan under Sihon their king and drove the Moabites (Numbers 21:26-30 out of the region between the Arnon and the Jabbok, and occupied it, making Heshbon their capital. They were then confined to the territory to the south of the Arnon.

On their journey the Israelites did not pass through Moab, but through the wilderness to the east (Deuteronomy 2:8; Judges 11:18), at length reaching the country to the north of the Arnon. Here they remained for some time till they had conquered Bashan (see SIHON; OG). The Moabites were alarmed, and their king, Balak, sought aid from the Midianites (Numbers 22:2-4. It was while they were here that the visit of Balaam (q.v.) to Balak took place. (See MOSES.)

After the Conquest, the Moabites maintained hostile relations with the Israelites, and frequently harassed them in war (Judges 3:12-30; 1 Samuel 14). The story of Ruth, however, shows the existence of friendly relations between Moab and Bethlehem. By his descent from Ruth, David may be said to have had Moabite blood in his veins. Yet there was war between David and the Moabites (2 Samuel 8:2; 23:20; 1 Chronicles 18:2), from whom he took great spoil (2 Samuel 8:2, 11, 12; 1 Chronicles 11:22; 18:11).

During the one hundred and fifty years which followed the defeat of the Moabites, after the death of Ahab (see MESHA), they regained, apparently, much of their former prosperty. At this time Isaiah (Isaiah 15:1) delivered his burden of Moab, predicting the coming of judgment on that land (comp. 2 Kings 17:3; 18:9; 1 Chronicles 5:25, 26). Between the time of Isaiah and the commencement of the Babylonian captivity we have very seldom any reference to Moab (Jeremiah 25:21; 27:3; 40:11; Zephaniah 2:8-10.

After the Return, it was Sanballat, a Moabite, who took chief part in seeking to prevent the rebuilding of Jerusalem (Nehemiah 2:19; 4:1; 6:1).

Moabite Stone

a basalt stone, bearing an inscription by King Mesha, which was discovered at Dibon by Klein, a German missionary at Jerusalem, in 1868. It was 3 1/2 feet high and 2 in breadth and in thickness, rounded at the top. It consisted of thirty-four lines, written in Hebrew-Phoenician characters. It was set up by Mesha as a record and memorial of his victories. It records (1) Mesha's wars with Omri, (2) his public buildings, and (3) his wars against Horonaim. This inscription in a remarkable degree supplements and corroborates the history of King Mesha recorded in 2 Kings 3:4-27.

With the exception of a very few variations, the Moabite language in which the inscription is written is identical with the Hebrew. The form of the letters here used supplies very important and interesting information regarding the history of the formation of the alphabet, as well as, incidentally, regarding the arts of civilized life of those times in the land of Moab.

This ancient monument, recording the heroic struggles of King Mesha with Omri and Ahab, was erected about B.C. 900. Here we have the identical slab on which the workmen of the old world carved the history of their own times, and from which the eye of their contemporaries read thousands of years ago the record of events of which they themselves had been the witnesses. It is the oldest inscription written in alphabetic characters, and hence is, apart from its value in the domain of Hebrew antiquities, of great linguistic importance.

Moladah

birth, a city in the south of Judah which fell to Simeon (Joshua 15:21-26; 19:2). It has been identified with the modern el-Milh, 10 miles east of Beersheba.

Mole

Hebrews tinshameth (Leviticus 11:30), probably signifies some species of lizard (rendered in R.V., chameleon ). In Leviticus 11:18Deuteronomy 14:16 it is rendered, in Authorized Version, swan (R.V., horned owl ).

The Hebrews holed (Leviticus 11:29), rendered weasel, was probably the mole-rat. The true mole (Talpa Europoea) is not found in Palestine. The mole-rat (Spalax typhlus) is twice the size of our mole, with no external eyes, and with only faint traces within of the rudimentary organ; no apparent ears, but, like the mole, with great internal organs of hearing; a strong, bare snout, and with large gnawing teeth; its colour a pale slate; its feet short, and provided with strong nails; its tail only rudimentary.

In Isaiah 2:20 this word is the rendering of two words haphar peroth, which are rendered by Gesenius into the digging of rats , i.e., rats' holes. But these two Hebrew words ought probably to be combined into one (lahporperoth) and translated to the moles , i.e., the rat-moles. This animal lives in underground communities, making large subterranean chambers for its young and for storehouses, with many runs connected with them, and is decidedly partial to the loose debris among ruins and stone-heaps, where it can form its chambers with least trouble.

Moloch

king, the name of the national God of the Ammonites, to whom children were sacrificed by fire. He was the consuming and destroying and also at the same time the purifying fire. In Amos 5:26 your Moloch of the Authorized Version is your king in the Revised Version (comp. Acts 7:43). Solomon (1 Kings 11:7) erected a high place for this idol on the Mount of Olives, and from that time till the days of Josiah his worship continued (2 Kings 23:10, 13). In the days of Jehoahaz it was partially restored, but after the Captivity wholly disappeared. He is also called Molech (Leviticus 18:21; 20:2-5 etc.), Milcom (1 Kings 11:5, 33 etc.), and Malcham (Zephaniah 1:5). This God became Chemosh among the Moabites.

Money

Of uncoined money the first notice we have is in the history of Abraham (Genesis 13:2; 20:16; 24:35). Next, this word is used in connection with the purchase of the cave of Machpelah (Genesis 23:16), and again in connection with Jacob's purchase of a field at Shalem (Genesis 33:18, 19) for an hundred pieces of money =an hundred Hebrew kesitahs (q.v.), i.e., probably pieces of money, as is supposed, bearing the figure of a lamb.

The history of Joseph affords evidence of the constant use of money, silver of a fixed weight. This appears also in all the subsequent history of the Jewish people, in all their internal as well as foreign transactions. There were in common use in trade silver pieces of a definite weight, shekels, half-shekels, and quarter-shekels. But these were not properly coins, which are pieces of metal authoritatively issued, and bearing a stamp.

Of the use of coined money we have no early notice among the Hebrews. The first mentioned is of Persian coinage, the daric (Ezra 2:69; Nehemiah 7:70) and the 'adarkon (Ezra 8:27). The daric (q.v.) was a gold piece current in Palestine in the time of Cyrus. As long as the Jews, after the Exile, lived under Persian rule, they used Persian coins. These gave place to Greek coins when Palestine came under the dominion of the Greeks (B.C. 331), the coins consisting of gold, silver, and copper pieces. The usual gold pieces were staters (q.v.), and the silver coins tetradrachms and drachms.

In the year B.C. 140, Antiochus VII. gave permission to Simon the Maccabee to coin Jewish money. Shekels (q.v.) were then coined bearing the figure of the almond rod and the pot of manna.

Money-changer

(Matthew 21:12; Mark 11:15; John 2:15). Every Israelite from twenty years and upwards had to pay (Exodus 30:13-15 into the sacred treasury half a shekel every year as an offering to Jehovah, and that in the exact Hebrew half-shekel piece. There was a class of men, who frequented the temple courts, who exchanged at a certain premium foreign moneys for these half-shekels to the Jews who came up to Jerusalem from all parts of the world. (See PASSOVER.) When our Lord drove the traffickers out of the temple, these money-changers fared worst. Their tables were overturned and they themselves were expelled.

Month

Among the Egyptians the month of thirty days each was in use long before the time of the Exodus, and formed the basis of their calculations. From the time of the institution of the Mosaic law the month among the Jews was lunar. The cycle of religious feasts depended on the moon. The commencement of a month was determined by the observation of the new moon. The number of months in the year was usually twelve (1 Kings 4:7; 1 Chronicles 27:1-15; but every third year an additional month (ve-Adar) was inserted, so as to make the months coincide with the seasons.

The Hebrews and Phoenicians had no word for month save 'moon,' and only saved their calendar from becoming vague like that of the Moslems by the interpolation of an additional month. There is no evidence at all that they ever used a true solar year such as the Egyptians possessed. The latter had twelve months of thirty days and five epagomenac or odd days. , Palestine Quarterly, January 1889.

Table of Hebrew Months and Sacred Festivals

Moon

heb. yareah, from its paleness (Ezra 6:15), and lebanah, the white (Song of Solomon 6:10; Isaiah 24:23), was appointed by the Creator to be with the sun for signs, and for seasons, and for days, and years (Genesis 1:14-16. A lunation was among the Jews the period of a month, and several of their festivals were held on the day of the new moon. It is frequently referred to along with the sun (Joshua 10:12; Psalms 72:5, 7, 17; 89:36, 37; Ecclesiastes 12:2; Isaiah 24:23 etc.), and also by itself (Psalms 8:3; 121:6).

The great brilliance of the moon in Eastern countries led to its being early an object of idolatrous worship (Deuteronomy 4:19; 17:3; Job 31:26), a form of idolatry against which the Jews were warned (Deuteronomy 4:19; 17:3). They, however, fell into this idolatry, and offered incense (2 Kings 23:5; Jeremiah 8:2), and also cakes of honey, to the moon (Jeremiah 7:18; 44:17-19, 25).

Mordecai

the son of Jair, of the tribe of Benjamin. It has been alleged that he was carried into captivity with Jeconiah, and hence that he must have been at least one hundred and twenty-nine years old in the twelfth year of Ahasuerus (Xerxes). But the words of Esther do not necessarily lead to this conclusion. It was probably Kish of whom it is said (ver. 6) that he had been carried away with the captivity.

He resided at Susa, the metropolis of Persia. He adopted his cousin Hadassah (Esther), an orphan child, whom he tenderly brought up as his own daughter. When she was brought into the king's harem and made queen in the room of the deposed queen Vashti, he was promoted to some office in the court of Ahasuerus, and was one of those who sat in the king's gate (Esther 2:21). While holding this office, he discovered a plot of the eunuchs to put the king to death, which, by his vigilance, was defeated. His services to the king in this matter were duly recorded in the royal chronicles.

Haman (q.v.) the Agagite had been raised to the highest position at court. Mordecai refused to bow down before him; and Haman, being stung to the quick by the conduct of Mordecai, resolved to accomplish his death in a wholesale destruction of the Jewish exiles throughout the Persian empire (Esther 3:8-15. Tidings of this cruel scheme soon reached the ears of Mordecai, who communicated with Queen Esther regarding it, and by her wise and bold intervention the scheme was frustrated. The Jews were delivered from destruction, Mordecai was raised to a high rank, and Haman was executed on the gallows he had by anticipation erected for Mordecai (Esther 6:2 through Esther 7:10). In memory of the signal deliverance thus wrought for them, the Jews to this day celebrate the feast (Esther 9:26-32of Purim (q.v.).

Moreh

an archer, teacher; fruitful. (1.) A Canaanite probably who inhabited the district south of Shechem, between Mounts Ebal and Gerizim, and gave his name to the plain there (Genesis 12:6). Here at this plain, or rather (R.V.) oak, of Moreh, Abraham built his first altar in the land of Palestine; and here the Lord appeared unto him. He afterwards left this plain and moved southward, and pitched his tent between Bethel on the west and Hai on the east (Genesis 12:7, 8).

Moreh, the Hill of

probably identical with little Hermon, the modern Jebel ed-Duhy, or perhaps one of the lower spurs of this mountain. It is a gray ridge parallel to Gilboa on the north; and between the two lay the battle-field, the plain of Jezreel (q.v.), where Gideon overthrew the Midianites (Judges 7:1-12.

Moresheth-gath

possession of the wine-press, the birthplace of the prophet Micah (Micah 1:14), who is called the Morasthite (Jeremiah 26:18). This place was probably a suburb of Gath.

Moriah

the chosen of Jehovah. Some contend that Mount Gerizim is meant, but most probably we are to regard this as one of the hills of Jerusalem. Here Solomon's temple was built, on the spot that had been the threshing-floor of Ornan the Jebusite (2 Samuel 24:24, 25; 2 Chronicles 3:1). It is usually included in Zion, to the north-east of which it lay, and from which it was separated by the Tyropoean valley. This was the land of Moriah to which Abraham went to offer up his son Isaac (Genesis 22:2). It has been supposed that the highest point of the temple hill, which is now covered by the Mohammedan Kubbetes-Sakhrah, or Dome of the Rock, is the actual site of Araunah's threshing-floor. Here also, one thousand years after Abraham, David built an altar and offered sacrifices to God. (See JERUSALEM; NUMBERING THE PEOPLE.)

Mortar

(Hebrews homer), cement of lime and sand (Genesis 11:3; Exodus 1:14); also potter's clay (Isaiah 41:25; Nahum 3:14). Also Hebrews 'aphar, usually rendered dust, clay or mud used for cement in building (Leviticus 14:42, 45).

Mortar for pulverizing (Proverbs 27:22) grain or other substances by means of a pestle instead of a mill. Mortars were used in the wilderness for pounding the manna (Numbers 11:8). It is commonly used in Palestine at the present day to pound wheat, from which the Arabs make a favourite dish called kibby.

Mosera

a bond, one of the stations of the Israelites in the wilderness (Deuteronomy 10:6), at the foot of Mount Hor. (Comp. Numbers 33:37, 38). It has been identified with el-Tayibeh, a small fountain at the bottom of the pass leading to the ascent of Mount Hor.

Moseroth

bonds, one of the stations in the wilderness (Numbers 33:30, 31), probably the same as Mosera.

Moses

drawn (or Egypt. mesu, son; hence Rameses, royal son). On the invitation of Pharaoh (Genesis 45:17-25Jacob and his sons went down into Egypt. This immigration took place probably about 350 years before the birth of Moses. Some centuries before Joseph, Egypt had been conquered by a pastoral Semitic race from Asia, the Hyksos, who brought into cruel subjection the native Egyptians, who were an African race. Jacob and his retinue were accustomed to a shepherd's life, and on their arrival in Egypt were received with favour by the king, who assigned them the best of the land , the land of Goshen, to dwell in. The Hyksos or shepherd king who thus showed favour to Joseph and his family was in all probability the Pharaoh Apopi (or Apopis).

Thus favoured, the Israelites began to multiply exceedingly (Genesis 47:27), and extended to the west and south. At length the supremacy of the Hyksos came to an end. The descendants of Jacob were allowed to retain their possession of Goshen undisturbed, but after the death of Joseph their position was not so favourable. The Egyptians began to despise them, and the period of their affliction (Genesis 15:13) commenced. They were sorely oppressed. They continued, however, to increase in numbers, and the land was filled with them (Exodus 1:7). The native Egyptians regarded them with suspicion, so that they felt all the hardship of a struggle for existence.

In process of time a king [probably Seti I.] arose who knew not Joseph (Exodus 1:8). (See PHARAOH.) The circumstances of the country were such that this king thought it necessary to weaken his Israelite subjects by oppressing them, and by degrees reducing their number. They were accordingly made public slaves, and were employed in connection with his numerous buildings, especially in the erection of store-cities, temples, and palaces. The children of Israel were made to serve with rigour. Their lives were made bitter with hard bondage, and all their service, wherein they made them serve, was with rigour (Exodus 1:13, 14). But this cruel oppression had not the result expected of reducing their number. On the contrary, the more the Egyptians afflicted them, the more they multiplied and grew (Exodus 1:12).

The king next tried, through a compact secretly made with the guild of midwives, to bring about the destruction of all the Hebrew male children that might be born. But the king's wish was not rigorously enforced; the male children were spared by the midwives, so that the people multiplied more than ever. Thus baffled, the king issued a public proclamation calling on the people to put to death all the Hebrew male children by casting them into the river (Exodus 1:22). But neither by this edict was the king's purpose effected.

One of the Hebrew households into which this cruel edict of the king brought great alarm was that of Amram, of the family of the Kohathites (Exodus 6:16-20who with his wife Jochebed and two children, Miriam, a girl of perhaps fifteen years of age, and Aaron, a boy of three years, resided in or near Memphis, the capital city of that time. In this quiet home a male child was born (B.C. 1571). His mother concealed him in the house for three months from the knowledge of the civic authorities. But when the task of concealment became difficult, Jochebed contrived to bring her child under the notice of the daughter of the king by constructing for him an ark of bulrushes, which she laid among the flags which grew on the edge of the river at the spot where the princess was wont to come down and bathe. Her plan was successful. The king's daughter saw the child; and behold the child wept. The princess (see PHARAOH'S DAUGHTER [1]) sent Miriam, who was standing by, to fetch a nurse. She went and brought the mother of the child, to whom the princess said, Take this child away, and nurse it for me, and I will give thee thy wages. Thus Jochebed's child, whom the princess called Moses , i.e., Saved from the water (Exodus 2:10), was ultimately restored to her.

As soon as the natural time for weaning the child had come, he was transferred from the humble abode of his father to the royal palace, where he was brought up as the adopted son of the princess, his mother probably accompanying him and caring still for him. He grew up amid all the grandeur and excitement of the Egyptian court, maintaining, however, probably a constant fellowship with his mother, which was of the highest importance as to his religious belief and his interest in his brethren. His education would doubtless be carefully attended to, and he would enjoy all the advantages of training both as to his body and his mind. He at length became learned in all the wisdom of the Egyptians (Acts 7:22). Egypt had then two chief seats of learning, or universities, at one of which, probably that of Heliopolis, his education was completed. Moses, being now about twenty years of age, spent over twenty more before he came into prominence in Bible history. These twenty years were probably spent in military service. There is a tradition recorded by Josephus that he took a lead in the war which was then waged between Egypt and Ethiopia, in which he gained renown as a skilful general, and became mighty in deeds (Acts 7:22).

After the termination of the war in Ethiopia, Moses returned to the Egyptian court, where he might reasonably have expected to be loaded with honours and enriched with wealth. But beneath the smooth current of his life hitherto, a life of alternate luxury at the court and comparative hardness in the camp and in the discharge of his military duties, there had lurked from childhood to youth, and from youth to manhood, a secret discontent, perhaps a secret ambition. Moses, amid all his Egyptian surroundings, had never forgotten, had never wished to forget, that he was a Hebrew. He now resolved to make himself acquainted with the condition of his countrymen, and went out unto his brethren, and looked upon their burdens (Exodus 2:11). This tour of inspection revealed to him the cruel oppression and bondage under which they everywhere groaned, and could not fail to press on him the serious consideration of his duty regarding them. The time had arrived for his making common cause with them, that he might thereby help to break their yoke of bondage. He made his choice accordingly (Hebrews 11:25-27assured that God would bless his resolution for the welfare of his people. He now left the palace of the king and took up his abode, probably in his father's house, as one of the Hebrew people who had for forty years been suffering cruel wrong at the hands of the Egyptians.

He could not remain indifferent to the state of things around him, and going out one day among the people, his indignation was roused against an Egyptian who was maltreating a Hebrew. He rashly lifted up his hand and slew the Egyptian, and hid his body in the sand. Next day he went out again and found two Hebrews striving together. He speedily found that the deed of the previous day was known. It reached the ears of Pharaoh (the great Rameses, Rameses II.), who sought to slay Moses (Exodus 2:15). Moved by fear, Moses fled from Egypt, and betook himself to the land of Midian, the southern part of the peninsula of Sinai, probably by much the same route as that by which, forty years afterwards, he led the Israelites to Sinai. He was providentially led to find a new home with the family of Reuel, where he remained for forty years (Acts 7:30), under training unconsciously for his great life's work.

Suddenly the angel of the Lord appeared to him in the burning bush (Exodus 3), and commissioned him to go down to Egypt and bring forth the children of Israel out of bondage. He was at first unwilling to go, but at length he was obedient to the heavenly vision, and left the land of Midian (Exodus 4:18-26. On the way he was met by Aaron (q.v.) and the elders of Israel (27-31). He and Aaron had a hard task before them; but the Lord was with them (ch. 7-12), and the ransomed host went forth in triumph. (See EXODUS.) After an eventful journey to and fro in the wilderness, we see them at length encamped in the plains of Moab, ready to cross over the Jordan into the Promised Land. There Moses addressed the assembled elders (Deuteronomy 1:1-4; 5:1-26:19; 27:11-30:20), and gives the people his last counsels, and then rehearses the great song (Deuteronomy 32), clothing in fitting words the deep emotions of his heart at such a time, and in review of such a marvellous history as that in which he had acted so conspicious a part. Then, after blessing the tribes (33), he ascends to the mountain of Nebo (q.v.), to the top of Pisgah, that is over against Jericho (Deuteronomy 34:1), and from thence he surveys the land. Jehovah shewed him all the land of Gilead, unto Dan, and all Naphtali, and the land of Ephraim, and Manasseh, and all the land of Judah, unto the utmost sea, and the south, and the plain of the valley of Jericho, the city of palm trees, unto Zoar (Deuteronomy 34:2-3the magnificient inheritance of the tribes of whom he had been so long the leader; and there he died, being one hundred and twenty years old, according to the word of the Lord, and was buried by the Lord in a valley in the land of Moab, over against Beth-peor (Deuteronomy 34:6). The people mourned for him during thirty days.

Thus died Moses the man of God (Deuteronomy 33:1; Joshua 14:6). He was distinguished for his meekness and patience and firmness, and he endured as seeing him who is invisible. There arose not a prophet since in Israel like unto Moses, whom the Lord knew face to face, in all the signs and the wonders, which the Lord sent him to do in the land of Egypt to Pharaoh, and to all his servants, and to all his land, and in all that mighty hand, and in all the great terror which Moses shewed in the sight of all Israel (Deuteronomy 34:10-12.

The name of Moses occurs frequently in the Psalms and Prophets as the chief of the prophets.

In the New Testament he is referred to as the representative of the law and as a type of Christ (John 1:17; 2 Corinthians 3:13-18; Hebrews 3:5, 6). Moses is the only character in the Old Testament to whom Christ likens himself (John 5:46; comp. Deuteronomy 18:15, 18, 19; Acts 7:37). In Hebrews 3:1-19 this likeness to Moses is set forth in various particulars.

In Jude 1:9 mention is made of a contention between Michael and the devil about the body of Moses. This dispute is supposed to have had reference to the concealment of the body of Moses so as to prevent idolatry.

Mote

(Gr. karphos, something dry, hence a particle of wood or chaff, etc.). A slight moral defect is likened to a mote (Matthew 7:3-5; Luke 6:41, 42).

Moth

Hebrews 'ash, from a root meaning to fall away, as moth-eaten garments fall to pieces (Job 4:19; 13:28; Isaiah 50:9; 51:8; Hosea 5:12).

Gr. ses, thus rendered in Matthew 6:19, 20; Luke 12:33. Allusion is thus made to the destruction of clothing by the larvae of the clothes-moth. This is the only lepidopterous insect referred to in Scripture.

Mouldy

Of the Gibeonites it is said that all the bread of their provision was dry and mouldy (Joshua 9:5, 12). The Hebrew word here rendered mouldy (nikuddim) is rendered cracknels in 1 Kings 14:3 and denotes a kind of crisp cake. The meaning is that the bread of the Gibeonites had become dry and hard, hard as biscuits, and thus was an evidence of the length of the journey they had travelled.

Mount

Palestine is a hilly country (Deuteronomy 3:25; 11:11; Ezekiel 34:13). West of Jordan the mountains stretch from Lebanon far down into Galilee, terminating in Carmel. The isolated peak of Tabor rises from the elevated plain of Esdraelon, which, in the south, is shut in by hills spreading over the greater part of Samaria. The mountains of Western and Middle Palestine do not extend to the sea, but gently slope into plains, and toward the Jordan fall down into the Ghor.

East of the Jordan the Anti-Lebanon, stretching south, terminates in the hilly district called Jebel Heish, which reaches down to the Sea of Gennesareth. South of the river Hieromax there is again a succession of hills, which are traversed by wadies running toward the Jordan. These gradually descend to a level at the river Arnon, which was the boundary of the ancient trans-Jordanic territory toward the south.

The composition of the Palestinian hills is limestone, with occasional strata of chalk, and hence the numerous caves, some of large extent, found there.

Mount of beatitudes

See SERMON.

Mount of corruption

(2 Kings 23:13; Vulg., mount of offence ), the name given to a part of the Mount of Olives, so called because idol temples were there erected in the time of Solomon, temples to the Zidonian Ashtoreth and to the abominations of Moab and Ammon.

Mount of the Amalekites

a place near Pirathon (q.v.), in the tribe of Ephraim (Judges 12:15).

Mount of the Amorites

the range of hills which rises abruptly in the wilderness of et-Tih ( the wandering ), mentioned Deuteronomy 1:19, 20 that great and terrible wilderness.

Mount of the congregation

only in Isaiah 14:13 a mythic mountain of the Babylonians, regarded by them as the seat of the gods. It was situated in the far north, and in Babylonian inscriptions is described as a mountain called Im-Kharasak, the mighty mountain of Bel, whose head reaches heaven, whose root is the holy deep. In their geography they are said to have identified it with mount El-wend, near Ecbatana.

Mount of the valley

(Joshua 13:19), a district in the east of Jordan, in the territory of Reuben. The valley here was probably the Ghor or valley of the Jordan, and hence the mount would be the hilly region in the north end of the Dead Sea. (See ZARETH-SHAHAR.)

Mourn

Frequent references are found in Scripture to, (1.) Mourning for the dead. Abraham mourned for Sarah (Genesis 23:2); Jacob for Joseph (Genesis 37:34, 35); the Egyptians for Jacob (Genesis 50:3-10; Israel for Aaron (Numbers 20:29), for Moses (Deuteronomy 34:8), and for Samuel (1 Samuel 25:1); David for Abner (2 Samuel 3:31, 35); Mary and Martha for Lazarus (John 11); devout men for Stephen (Acts 8:2), etc.

(2.) For calamities, Job (Job 1:20, 21; 2:8); Israel (Exodus 33:4); the Ninevites (Jonah 3:5); Israel, when defeated by Benjamin (Judges 20:26), etc.

(3.) Penitential mourning, by the Israelites on the day of atonement (Leviticus 23:27; Acts 27:9); under Samuel's ministry (1 Samuel 7:6); predicted in Zechariah (Zechariah 12:10, 11); in many of the psalms (51, etc.).

Mourning was expressed, (1) by weeping (Genesis 35:8 marg.; Luke 7:38 etc.); (2) by loud lamentation (Ruth 1:9; 1 Samuel 6:19; 2 Samuel 3:31); (3) by the disfigurement of the person, as rending the clothes (Genesis 37:29, 34; Matthew 26:65), wearing sackcloth (Genesis 37:34; Psalms 35:13), sprinkling dust or ashes on the person (2 Samuel 13:19; Jeremiah 6:26; Job 2:12), shaving the head and plucking out the hair of the head or beard (Leviticus 10:6; Job 1:20), neglect of the person or the removal of ornaments (Exodus 33:4; Deuteronomy 21:12, 13; 2 Samuel 14:2; 19:24; Matthew 6:16, 17), fasting (2 Samuel 1:12), covering the upper lip (Leviticus 13:45; Micah 3:7), cutting the flesh (Jeremiah 16:6, 7), and sitting in silence (Judges 20:26; 2 Samuel 12:16; 13:31; Job 1:20).

In the later times we find a class of mourners who could be hired to give by their loud lamentation the external tokens of sorrow (2 Chronicles 35:25; Jeremiah 9:17; Matthew 9:23).

The period of mourning for the dead varied. For Jacob it was seventy days (Genesis 50:3); for Aaron (Numbers 20:29) and Moses (Deuteronomy 34:8) thirty days; and for Saul only seven days (1 Samuel 31:13). In 2 Samuel 3:31-35 we have a description of the great mourning for the death of Abner.

Mouse

Hebrews 'akhbar, swift digger ), properly the dormouse, the field-mouse (1 Samuel 6:4). In Leviticus 11:29Isaiah 66:17 this word is used generically, and includes the jerboa (Mus jaculus), rat, hamster (Cricetus), which, though declared to be unclean animals, were eaten by the Arabs, and are still eaten by the Bedouins. It is said that no fewer than twenty-three species of this group ('akhbar=Arab. ferah) of animals inhabit Palestine. God laid waste the people of Ashdod by the terrible visitation of field-mice, which are like locusts in their destructive effects (1 Samuel 6:4, 11, 18). Herodotus, the Greek historian, accounts for the destruction of the army of Sennacherib (2 Kings 19:35) by saying that in the night thousands of mice invaded the camp and gnawed through the bow-strings, quivers, and shields, and thus left the Assyrians helpless. (See SENNACHERIB.)

Mowing

(Hebrews gez), rendered in Psalms 72:6 mown grass. The expression king's mowings (Amos 7:1) refers to some royal right of early pasturage, the first crop of grass for the cavalry (comp. 1 Kings 18:5).

Moza

a going forth. (1.) One of the sons of Caleb (1 Chronicles 2:46).

(2.) The son of Zimri, of the posterity of Saul (1 Chronicles 8:36, 37; 9:42, 43).

Mozah

an issuing of water, a city of Benjamin (Joshua 18:26).

Mufflers

(Isaiah 3:19), veils, light and tremulous. Margin, spangled ornaments.

Mulberry

Hebrews bakah, to weep; rendered Baca (R.V., weeping ) in Psalms 84:6. The plural form of the Hebrew bekaim is rendered mulberry trees in 2 Samuel 5:23, 24 and 1 Chronicles 14:14, 15. The tree here alluded to was probably the aspen or trembling poplar. We know with certainty that the black poplar, the aspen, and the Lombardy poplar grew in Palestine. The aspen, whose long leaf-stalks cause the leaves to tremble with every breath of wind, unites with the willow and the oak to overshadow the watercourses of the Lebanon, and with the oleander and the acacia to adorn the ravines of Southern Palestine (Kitto). By the sound of a going in the tops of the mulberry trees we are to understand a rustling among the trees like the marching of an army. This was the signal that the Lord himself would lead forth David's army to victory. (See SYCAMINE.)

Mule

(Hebrews pered), so called from the quick step of the animal or its power of carrying loads. It is not probable that the Hebrews bred mules, as this was strictly forbidden in the law (Leviticus 19:19), although their use was not forbidden. We find them in common use even by kings and nobles (2 Samuel 18:9; 1 Kings 1:33; 2 Kings 5:17; Psalms 32:9). They are not mentioned, however, till the time of David, for the word rendered mules (R.V. correctly, hot springs ) in Genesis 36:24 (yemim) properly denotes the warm springs of Callirhoe, on the eastern shore of the Dead Sea. In David's reign they became very common (2 Samuel 13:29; 1 Kings 10:25).

Mules are not mentioned in the New Testament. Perhaps they had by that time ceased to be used in Palestine.

Murder

Wilful murder was distinguished from accidental homicide, and was invariably visited with capital punishment (Numbers 35:16, 18, 21, 31; Leviticus 24:17). This law in its principle is founded on the fact of man's having been made in the likeness of God (Genesis 9:5, 6; John 8:44; 1 John 3:12, 15). The Mosiac law prohibited any compensation for murder or the reprieve of the murderer (Exodus 21:12, 14; Deuteronomy 19:11, 13; 2 Samuel 17:25; 20:10). Two witnesses were required in any capital case (Numbers 35:19-30; Deuteronomy 17:6-12. If the murderer could not be discovered, the city nearest the scene of the murder was required to make expiation for the crime committed (Deuteronomy 21:1-9. These offences also were to be punished with death, (1) striking a parent; (2) cursing a parent; (3) kidnapping (Exodus 21:15-17; Deuteronomy 27:16).

Murmuring

of the Hebrews in the wilderness, called forth the displeasure of God, which was only averted by the earnest prayer of Moses (Numbers 11:33, 34; 12; 14:27, 30, 31; 16:3; 21:4-6; Psalms 106:25). Forbidden by Paul (1 Corinthians 10:10).

Murrain

Hebrews deber, destruction, a great mortality , the fifth plague that fell upon the Egyptians (Exodus 9:3). It was some distemper that resulted in the sudden and widespread death of the cattle. It was confined to the cattle of the Egyptians that were in the field (Exodus 9:6).

Mushi

receding, the second of the two sons of Merari (Exodus 6:19; Numbers 3:20). His sons were called Mushites (Numbers 3:33; 26:58).

Music

Jubal was the inventor of musical instruments (Genesis 4:21). The Hebrews were much given to the cultivation of music. Their whole history and literature afford abundant evidence of this. After the Deluge, the first mention of music is in the account of Laban's interview with Jacob (Genesis 31:27). After their triumphal passage of the Red Sea, Moses and the children of Israel sang their song of deliverance (Exodus 15).

But the period of Samuel, David, and Solomon was the golden age of Hebrew music, as it was of Hebrew poetry. Music was now for the first time systematically cultivated. It was an essential part of training in the schools of the prophets (1 Samuel 10:5; 19:19-24; 2 Kings 3:15; 1 Chronicles 25:6). There now arose also a class of professional singers (2 Samuel 19:35; Ecclesiastes 2:8). The temple, however, was the great school of music. In the conducting of its services large bands of trained singers and players on instruments were constantly employed (2 Samuel 6:5; 1 Chronicles 15; 16; 23;5; 25:1-6.

In private life also music seems to have held an important place among the Hebrews (Ecclesiastes 2:8; Amos 6:4-6; Isaiah 5:11, 12; 24:8, 9; Psalms 137; Jeremiah 48:33; Luke 15:25).

Musician, Chief

(Hebrews menatstseah), the precentor of the Levitical choir or orchestra in the temple, mentioned in the titles of fifty-five psalms, and in Habakkuk 3:19 Revised Version. The first who held this office was Jeduthun (1 Chronicles 16:41), and the office appears to have been hereditary. Heman and Asaph were his two colleagues (2 Chronicles 35:15).

Music, Instrumental

Among instruments of music used by the Hebrews a principal place is given to stringed instruments. These were, (1.) The kinnor, the harp. (2.) The nebel, a skin bottle, rendered psaltery. (3.) The sabbeka, or sackbut, a lute or lyre. (4.) The gittith, occurring in the title of Psalms 8; 8; 84. (5.) Minnim (Psalms 150:4), rendered stringed instruments; in Psalms 45:8 in the form minni, probably the apocopated (i.e., shortened) plural, rendered, Authorized Version, whereby, and in the Revised Version stringed instruments. (6.) Machalath, in the titles of Psalms 53 and 88; supposed to be a kind of lute or guitar.

Of wind instruments mention is made of, (1.) The 'ugab (Genesis 4:21; Job 21:12; 30:31), probably the so-called Pan's pipes or syrinx. (2.) The qeren or horn (Joshua 6:5; 1 Chronicles 25:5). (3.) The shophar, rendered trumpet (Joshua 6:4, 6, 8). The word means bright, and may have been so called from the clear, shrill sound it emitted. It was often used (Exodus 19:13; Numbers 10:10; Judges 7:16, 18; 1 Samuel 13:3). (4.) The hatsotserah, or straight trumpet (Psalms 98:6; Numbers 10:1-10. This name is supposed by some to be an onomatopoetic word, intended to imitate the pulse-like sound of the trumpet, like the Latin taratantara. Some have identified it with the modern trombone. (5.) The halil, i.e, bored through, a flute or pipe (1 Samuel 10:5; 1 Kings 1:40; Isaiah 5:12; Jeremiah 48:36) which is still used in Palestine. (6.) The sumponyah, rendered dulcimer (Daniel 3:5), probably a sort of bagpipe. (7.) The maskrokith'a (Daniel 3:5), rendered flute, but its precise nature is unknown.

Of instruments of percussion mention is made of, (1.) The toph, an instrument of the drum kind, rendered timbrel (Exodus 15:20; Job 21:12; Psalms 68:25); also tabret (Genesis 31:27; Isaiah 24:8; 1 Samuel 10:5). (2.) The paamon, the bells on the robe of the high priest (Exodus 28:33; 39:25). (3.) The tseltselim, cymbals (2 Samuel 6:5; Psalms 150:5), which are struck together and produce a loud, clanging sound. Metsilloth, bells on horses and camels for ornament, and metsiltayim, cymbals (1 Chronicles 13:8; Ezra 3:10 etc.). These words are all derived from the same root, tsalal, meaning to tinkle. (4.) The menaan'im, used only in 2 Samuel 6:5 rendered cornets (R.V., castanets ); in the Vulgate, sistra, an instrument of agitation. (5.) The shalishim, mentioned only in 1 Samuel 18:6 rendered instruments of music (marg. of R.V., triangles or three-stringed instruments ).

The words in Ecclesiastes 2:8 musical instruments, and that of all sorts, Authorized Version, are in the Revised Version concubines very many.

Mustard

a plant of the genus sinapis, a pod-bearing, shrub-like plant, growing wild, and also cultivated in gardens. The little round seeds were an emblem of any small insignificant object. It is not mentioned in the Old Testament; and in each of the three instances of its occurrence in the New Testament (Matthew 13:31, 32; Mark 4:31, 32; Luke 13:18, 19) it is spoken of only with reference to the smallness of its seed. The common mustard of Palestine is the Sinapis nigra. This garden herb sometimes grows to a considerable height, so as to be spoken of as a tree as compared with garden herbs.

Muth-labben

occurring only in the title of Psalms 9. Some interpret the words as meaning on the death of Labben, some unknown person. Others render the word, on the death of the son; i.e., of Absalom (2 Samuel 18:33). Others again have taken the word as the name of a musical instrument, or as the name of an air to which the psalm was sung.

Muzzle

Grain in the East is usually thrashed by the sheaves being spread out on a floor, over which oxen and cattle are driven to and fro, till the grain is trodden out. Moses ordained that the ox was not to be muzzled while thrashing. It was to be allowed to eat both the grain and the straw (Deuteronomy 25:4). (See AGRICULTURE.)

Myra

one of the chief towns of Lycia, in Asia Minor, about 2 1/2 miles from the coast (Acts 27:5). Here Paul removed from the Adramyttian ship in which he had sailed from Caesarea, and entered into the Alexandrian ship, which was afterwards wrecked at Melita (Acts 27:39-44.

Myrrh

Hebrews mor. (1.) First mentioned as a principal ingredient in the holy anointing oil (Exodus 30:23). It formed part of the gifts brought by the wise men from the east, who came to worship the infant Jesus (Matthew 2:11). It was used in embalming (John 19:39), also as a perfume (Esther 2:12; Psalms 45:8; Proverbs 7:17). It was a custom of the Jews to give those who were condemned to death by crucifixion wine mingled with myrrh to produce insensibility. This drugged wine was probably partaken of by the two malefactors, but when the Roman soldiers pressed it upon Jesus he received it not (Mark 15:23). (See GALL.)

This was the gum or viscid white liquid which flows from a tree resembling the acacia, found in Africa and Arabia, the Balsamodendron myrrha of botanists. The bundle of myrrh in Song of Solomon 1:13 is rather a bag of myrrh or a scent-bag.

(2.) Another word lot is also translated myrrh (Genesis 37:25; 43:11; R.V., marg., or ladanum ). What was meant by this word is uncertain. It has been thought to be the chestnut, mastich, stacte, balsam, turpentine, pistachio nut, or the lotus. It is probably correctly rendered by the Latin word ladanum, the Arabic ladan, an aromatic juice of a shrub called the Cistus or rock rose, which has the same qualities, though in a slight degree, of opium, whence a decoction of opium is called laudanum. This plant was indigenous to Syria and Arabia.

Myrtle

(Isaiah 41:19; Nehemiah 8:15; Zechariah 1:8), Hebrew hadas, known in the East by the name as, the Myrtus communis of the botanist. Although no myrtles are now found on the mount (of Olives), excepting in the gardens, yet they still exist in many of the glens about Jerusalem, where we have often seen its dark shining leaves and white flowers. There are many near Bethlehem and about Hebron, especially near Dewir Dan, the ancient Debir. It also sheds its fragrance on the sides of Carmel and of Tabor, and fringes the clefts of the Leontes in its course through Galilee. We meet with it all through Central Palestine (Tristram).

Mysia

a province in the north-west of Asia Minor. On his first voyage to Europe (Acts 16:7, 8) Paul passed through this province and embarked at its chief port Troas.

Mystery

the calling of the Gentiles into the Christian Church, so designated (Ephesians 1:9, 10; 3:8-11; Colossians 1:25-27; a truth undiscoverable except by revelation, long hid, now made manifest. The resurrection of the dead (1 Corinthians 15:51), and other doctrines which need to be explained but which cannot be fully understood by finite intelligence (Matthew 13:11; Romans 11:25; 1 Corinthians 13:2); the union between Christ and his people symbolized by the marriage union (Ephesians 5:31, 32; comp. Ephesians 6:19); the seven stars and the seven candlesticks (Revelation 1:20); and the woman clothed in scarlet (Revelation 17:7), are also in this sense mysteries. The anti-Christian power working in his day is called by the apostle (2 Thessalonians 2:7) the mystery of iniquity.

N

Naam

pleasantness, one of the three sons of Caleb, the son of Jephunneh (1 Chronicles 4:15).

Naamah

the beautiful. (1.) The daughter of Lamech and Zillah (Genesis 4:22).

(2.) The daughter of the king of Ammon, one of the wives of Solomon, the only one who appears to have borne him a son, viz., Rehoboam (1 Kings 14:21, 31).

(3.) A city in the plain of Judah (Joshua 15:41), supposed by some to be identified with Na'aneh, some 5 miles south-east of Makkedah.

Naaman

pleasantness, a Syrian, the commander of the armies of Benhadad II. in the time of Joram, king of Israel. He was afflicted with leprosy; and when the little Hebrew slave-girl that waited on his wife told her of a prophet in Samaria who could cure her master, he obtained a letter from Benhadad and proceeded with it to Joram. The king of Israel suspected in this some evil design against him, and rent his clothes. Elisha the prophet hearing of this, sent for Naaman, and the strange interview which took place is recorded in 2 Kings 5. The narrative contains all that is known of the Syrian commander. He was cured of his leprosy by dipping himself seven times in the Jordan, according to the word of Elisha. His cure is alluded to by our Lord (Luke 4:27).

Naamathite

the designation of Zophar, one of Job's three friends (Job 2:11; 11:1), so called from some place in Arabia, called Naamah probably.

Naarah

a girl, the second of Ashur's two wives, of the tribe of Judah (1 Chronicles 4:5, 6).

Naarai

youthful, a military chief in David's army (1 Chronicles 11:37), called also Paarai (2 Samuel 23:35).

Naaran

boyish, juvenile, a town in Ephraim between Bethel and Jericho (1 Chronicles 7:28).

Naarath

girl, a town on the boundary between Ephraim and Benjamin (Joshua 16:7), not far probably from Jericho, to the north (1 Chronicles 7:28).

Nabal

foolish, a descendant of Caleb who dwelt at Maon (1 Samuel 25), the modern Main, 7 miles south-east of Hebron. He was very great, and he had 3,000 sheep and 1,000 goats...but the man was churlish and evil in his doings. During his wanderings David came into that district, and hearing that Nabal was about to shear his sheep, he sent ten of his young men to ask whatsoever cometh unto thy hand for thy servants. Nabal insultingly resented the demand, saying, Who is David, and who is the son of Jesse? (1 Samuel 25:10, 11). One of the shepherds that stood by and saw the reception David's messengers had met with, informed Abigail, Nabal's wife, who at once realized the danger that threatened her household. She forthwith proceeded to the camp of David, bringing with her ample stores of provisions (1 Samuel 25:18). She so courteously and persuasively pled her cause that David's anger was appeased, and he said to her, Blessed be the Lord God of Israel which sent thee this day to meet me.

On her return she found her husband incapable from drunkenness of understanding the state of matters, and not till the following day did she explain to him what had happened. He was stunned by a sense of the danger to which his conduct had exposed him. His heart died within him, and he became as a stone. and about ten days after the Lord smote Nabal that he died (1 Samuel 25:37, 38). Not long after David married Abigail (q.v.).

Naboth

fruits, the Jezreelite, was the owner of a portion of ground on the eastern slope of the hill of Jezreel (2 Kings 9:25, 26). This small plat of ground seems to have been all he possessed. It was a vineyard, and lay hard by the palace of Ahab (1 Kings 21:1, 2), who greatly coveted it. Naboth, however, refused on any terms to part with it to the king. He had inherited it from his fathers, and no Israelite could lawfully sell his property (Leviticus 25:23). Jezebel, Ahab's wife, was grievously offended at Naboth's refusal to part with his vineyard. By a crafty and cruel plot she compassed his death. His sons also shared his fate (2 Kings 9:26; 1 Kings 21:19). She then came to Ahab and said, Arise, take possession of the vineyard; for Naboth is not alive, but dead. Ahab arose and went forth into the garden which had so treacherously and cruelly been acquired, seemingly enjoying his new possession, when, lo, Elijah suddenly appeared before him and pronounced against him a fearful doom (1 Kings 21:17-24. Jehu and Bidcar were with Ahab at this time, and so deeply were the words of Elijah imprinted on Jehu's memory that many years afterwards he refers to them (2 Kings 9:26), and he was the chief instrument in inflicting this sentence on Ahab and Jezebel and all their house (2 Kings 9:30-37. The house of Ahab was extinguished by him. Not one of all his great men and his kinsfolk and his priests did Jehu spare (2 Kings 10:11).

Ahab humbled himself at Elijah's words (1 Kings 21:28, 29), and therefore the prophecy was fulfilled not in his fate but in that of his son Joram (2 Kings 9:25).

The history of Naboth, compared with that of Ahab and Jezebel, furnishes a remarkable illustration of the law of a retributive providence, a law which runs through all history (comp. Psalms 109:17, 18).

Nachon

prepared, the owner of a thrashing-floor near which Uzzah was slain (2 Samuel 6:6); called also Chidon (1 Chronicles 13:9).

Nadab

liberal, generous. (1.) The eldest of Aaron's four sons (Exodus 6:23; Numbers 3:2). He with his brothers and their father were consecrated as priests of Jehovah (Exodus 28:1). He afterwards perished with Abihu for the sin of offering strange fire on the altar of burnt-offering (Leviticus 10:1,2; Numbers 3:4; 26:60).

(2.) The son and successor of Jeroboam, the king of Israel (1 Kings 14:20). While engaged with all Israel in laying siege to Gibbethon, a town of southern Dan (Joshua 19:44), a conspiracy broke out in his army, and he was slain by Baasha (1 Kings 15:25-28after a reign of two years (B.C. 955-953). The assassination of Nadab was followed by that of his whole house, and thus this great Ephraimite family became extinct (1 Kings 15:29).

(3.) One of the sons of Shammai in the tribe of Judah (1 Chronicles 2:28, 30).

Nagge

illuminating, one of the ancestors of Christ in the maternal line (Luke 3:25).

Nahaliel

possession, or valley of God, one of the encampments of the Israelites in the wilderness (Numbers 21:19), on the confines of Moab. This is identified with the ravine of the Zerka M'ain, the ancient Callirhoe, the hot springs on the east of the Jordan, not far from the Dead Sea.

Nahallal

pasture, a city in Zebulun on the border of Issachar (Joshua 19:15), the same as Nahalol (Judges 1:30). It was given to the Levites. It has been by some identified with Malul in the plain of Esdraelon, 4 miles from Nazareth.

Naharai

snorer, a Berothite, one of David's heroes, and armour-bearer of Joab (1 Chronicles 11:39).

Nahash

serpent. (1.) King of the Ammonites in the time of Saul. The inhabitants of Jabesh-Gilead having been exposed to great danger from Nahash, sent messengers to Gibeah to inform Saul of their extremity. He promptly responded to the call, and gathering together an army he marched against Nahash. And it came to pass that they which remained were scattered, so that two of them [the Ammonites] were not left together (1 Samuel 11:1-11.

(2.) Another king of the Ammonites of the same name is mentioned, who showed kindness to David during his wanderings (2 Samuel 10:2). On his death David sent an embassy of sympathy to Hanun, his son and successor, at Rabbah Ammon, his capital. The grievous insult which was put upon these ambassadors led to a war against the Ammonites, who, with their allies the Syrians, were completely routed in a battle fought at the entering in of the gate, probably of Medeba (2 Samuel 10:6-14. Again Hadarezer rallied the Syrian host, which was totally destroyed by the Israelite army under Joab in a decisive battle fought at Helam (2 Samuel 10:17), near to Hamath (1 Chronicles 18:3). So the Syrians feared to help the children of Ammon any more (2 Samuel 10:19).

(3.) The father of Amasa, who was commander-in-chief of Abasolom's army (2 Samuel 17:25). Jesse's wife had apparently been first married to this man, to whom she bore Abigail and Zeruiah, who were thus David's sisters, but only on the mother's side (1 Chronicles 2:16).

Nahath

rest. (1.) One of the four sons of Reuel, the son of Esau (Genesis 36:13, 17). (2.) A Kohathite Levite (1 Chronicles 6:26). (3.) A Levite, one of the overseers of the sacred offerings of the temple (2 Chronicles 31:13).

Nahbi

hidden, one of the twelve spies sent out to explore the land of Canaan (Numbers 13:14).

Nahor

snorting. (1.) The father of Terah, who was the father of Abraham (Genesis 11:22-25; Luke 3:34).

(2.) A son of Terah, and elder brother of Abraham (Genesis 11:26, 27; Joshua 24:2 R.V.). He married Milcah, the daughter of his brother Haran, and remained in the land of his nativity on the east of the river Euphrates at Haran (Genesis 11:27-32. A correspondence was maintained between the family of Abraham in Canaan and the relatives in the old ancestral home at Haran till the time of Jacob. When Jacob fled from Haran all intercourse between the two branches of the family came to an end (Genesis 31:55). His grand-daughter Rebekah became Isaac's wife (Genesis 24:67).

Nahshon

sorcerer, the son of Aminadab, and prince of the children of Judah at the time of the first numbering of the tribes in the wilderness (Exodus 6:23). His sister Elisheba was the wife of Aaron. He died in the wilderness (Numbers 26:64, 65). His name occurs in the Greek form Naasson in the genealogy of Christ (Matthew 1:4; Luke 3:32).

Nahum

consolation, the seventh of the so-called minor prophets, an Elkoshite. All we know of him is recorded in the book of his prophecies. He was probably a native of Galilee, and after the deportation of the ten tribes took up his residence in Jerusalem. Others think that Elkosh was the name of a place on the east bank of the Tigris, and that Nahum dwelt there.

Nahum, Book of

Nahum prophesied, according to some, in the beginning of the reign of Ahaz (B.C. 743). Others, however, think that his prophecies are to be referred to the latter half of the reign of Hezekiah (about B.C. 709). This is the more probable opinion, internal evidences leading to that conclusion. Probably the book was written in Jerusalem (soon after B.C. 709), where he witnessed the invasion of Sennacherib and the destruction of his host (2 Kings 19:35).

The subject of this prophecy is the approaching complete and final destruction of Nineveh, the capital of the great and at that time flourishing Assyrian empire. Assur-bani-pal was at the height of his glory. Nineveh was a city of vast extent, and was then the centre of the civilzation and commerce of the world, a bloody city all full of lies and robbery (Nahum 3:1), for it had robbed and plundered all the neighbouring nations. It was strongly fortified on every side, bidding defiance to every enemy; yet it was to be utterly destroyed as a punishment for the great wickedness of its inhabitants.

Jonah had already uttered his message of warning, and Nahum was followed by Zephaniah, who also predicted (Zephaniah 2:4-15 the destruction of the city, predictions which were remarkably fulfilled (B.C. 625) when Nineveh was destroyed apparently by fire, and the Assyrian empire came to an end, an event which changed the face of Asia. (See NINEVEH.)

Nail

for fastening. (1.) Hebrew yathed, piercing, a peg or nail of any material (Ezekiel 15:3), more especially a tent-peg (Exodus 27:19; 35:18; 38:20), with one of which Jael (q.v.) pierced the temples of Sisera (Judges 4:21, 22). This word is also used metaphorically (Zechariah 10:4) for a prince or counsellor, just as the battle-bow represents a warrior.

(2.) Masmer, a point, the usual word for a nail. The words of the wise are compared to nails fastened by the masters of assemblies (Ecclesiastes 12:11 A.V.). The Revised Version reads, as nails well fastened are the words of the masters, etc. Others (as Plumptre) read, as nails fastened are the masters of assemblies (comp. Isaiah 22:23; Ezra 9:8). David prepared nails for the temple (1 Chronicles 22:3; 2 Chronicles 3:9). The nails by which our Lord was fixed to the cross are mentioned (John 20:25; Colossians 2:14).

Nail of the finger (Hebrews tsipporen, scraping ). To pare the nails is in Deuteronomy 21:12 (marg., make, or dress, or suffer to grow ) one of the signs of purification, separation from former heathenism (comp. Leviticus 14:8; Numbers 8:7). In Jeremiah 17:1 this word is rendered point.

Nain

(from Hebrews nain, green pastures, lovely ), the name of a town near the gate of which Jesus raised to life a widow's son (Luke 7:11-17. It is identified with the village called Nein, standing on the north-western slope of Jebel ed-Duhy (=the hill Moreh = Little hermon ), about 4 miles from Tabor and 25 southwest of Capernaum. At the foot of the slope on which it stands is the great plain of Esdraelon.

This was the first miracle of raising the dead our Lord had wrought, and it excited great awe and astonishment among the people.

Naioth

dwellings, the name given to the prophetical college established by Samuel near Ramah. It consisted of a cluster of separate dwellings, and hence its name. David took refuge here when he fled from Saul (1 Samuel 19:18, 19, 22, 23), and here he passed a few weeks in peace (comp. Psalms 11). It was probably the common residence of the sons of the prophets.

Naked

This word denotes (1) absolute nakedness (Genesis 2:25; Job 1:21; Ecclesiastes 5:15; Micah 1:8; Amos 2:16); (2) being poorly clad (Isaiah 58:7; James 2:15). It denotes also (3) the state of one who has laid aside his loose outer garment (Lat. nudus), and appears clothed only in a long tunic or under robe worn next the skin (1 Samuel 19:24; Isaiah 47:3; comp. Mark 14:52; John 21:7). It is used figuratively, meaning being discovered or made manifest (Job 26:6; Hebrews 4:13). In Exodus 32:25 the expression the people were naked (A.V.) is more correctly rendered in the Revised Version the people were broken loose , i.e., had fallen into a state of lawlessness and insubordination. In 2 Chronicles 28:19 the words he made Judah naked (A.V.), but Revised Version he had dealt wantonly in Judah, mean he had permitted Judah to break loose from all the restraints of religion.

Naomi

the lovable; my delight, the wife of Elimelech, and mother of Mahlon and Chilion, and mother-in-law of Ruth (Ruth 1:2, 20, 21; 2:1). Elimelech and his wife left the district of Bethlehem-Judah, and found a new home in the uplands of Moab. In course of time he died, as also his two sons Mahlon and Chilion, who had married women of Moab, and three widows were left mourning the loss of their husbands. Naomi longs to return now to her own land, to Bethlehem. One of her widowed daughters-in-law, Ruth, accompanies her, and is at length married to Boaz (q.v.).

Naphish

refresher, one of the sons of Ishmael (Genesis 25:15; 1 Chronicles 1:31). He was the father of an Arab tribe.

Naphtali

my wrestling, the fifth son of Jacob. His mother was Bilhah, Rachel's handmaid (Genesis 30:8). When Jacob went down into Egypt, Naphtali had four sons (Genesis 46:24). Little is known of him as an individual.

Naphtali, Mount

the mountainous district of Naphtali (Joshua 20:7).

Naphtali, Tribe of

On this tribe Jacob pronounced the patriarchal blessing, Naphtali is a hind let loose: he giveth goodly words (Genesis 49:21). It was intended thus to set forth under poetic imagery the future character and history of the tribe.

At the time of the Exodus this tribe numbered 53,400 adult males (Numbers 1:43), but at the close of the wanderings they numbered only 45,400 (Numbers 26:48-50. Along with Dan and Asher they formed the camp of Dan, under a common standard (Numbers 2:25-31, occupying a place during the march on the north side of the tabernacle.

The possession assigned to this tribe is set forth in Joshua 19:32-39. It lay in the north-eastern corner of the land, bounded on the east by the Jordan and the lakes of Merom and Galilee, and on the north it extended far into Coele-Syria, the valley between the two Lebanon ranges. It comprehended a greater variety of rich and beautiful scenery and of soil and climate than fell to the lot of any other tribe. The territory of Naphtali extended to about 800 square miles, being the double of that of Issachar. The region around Kedesh, one of its towns, was originally called Galil, a name afterwards given to the whole northern division of Canaan. A large number of foreigners settled here among the mountains, and hence it was called Galilee of the Gentiles (q.v.), Matthew 4:15, 16. The southern portion of Naphtali has been called the Garden of Palestine. It was of unrivalled fertility. It was the principal scene of our Lord's public ministry. Here most of his parables were spoken and his miracles wrought.

This tribe was the first to suffer from the invasion of Benhadad, king of Syria, in the reigns of Baasha, king of Israel, and Asa, king of Judah (1 Kings 15:20; 2 Chronicles 16:4). In the reign of Pekah, king of Israel, the Assyrians under Tiglath-pileser swept over the whole north of Israel, and carried the people into captivity (2 Kings 15:29). Thus the kingdom of Israel came to an end (B.C. 722).

Naphtali is now almost wholly a desert, the towns of Tiberias, on the shore of the Lake of Galilee, and Safed being the only places in it of any importance.

Naphtuhim

a Hamitic tribe descended from Mizraim (Genesis 10:13). Others identify this word with Napata, the name of the city and territory on the southern frontier of Mizraim, the modern Meroe, at the great bend of the Nile at Soudan. This city was the royal residence, it is said, of Queen Candace (Acts 8:27). Here there are extensive and splendid ruins.

Napkin

(Gr. soudarion, John 11:44; 20:7; Lat. sudarium, a sweat-cloth ), a cloth for wiping the sweat from the face. But the word is used of a wrapper to fold money in (Luke 19:20), and as an article of dress, a handkerchief worn on the head (Acts 19:12).

Narcissus

daffodil, a Roman whom Paul salutes (Romans 16:11). He is supposed to have been the private secretary of the emperor Claudius. This is, however, quite uncertain.

Nathan

given. (1.) A prophet in the reigns of David and Solomon (2 Chronicles 9:29). He is first spoken of in connection with the arrangements David made for the building of the temple (2 Samuel 7:2, 3, 17), and next appears as the reprover of David on account of his sin with Bathsheba (2 Samuel 12:1-14. He was charged with the education of Solomon (2 Samuel 12:25), at whose inauguration to the throne he took a prominent part (1 Kings 1:8, 10, 11, 22-45. His two sons, Zabad (1 Chronicles 2:36) and Azariah (1 Kings 4:5) occupied places of honour at the king's court. He last appears in assisting David in reorganizing the public worship (2 Chronicles 29:25). He seems to have written a life of David, and also a life of Solomon (1 Chronicles 29:29; 2 Chronicles 9:29).

(2.) A son of David, by Bathsheba (2 Samuel 5:14), whose name appears in the genealogy of Mary, the mother of our Lord (Luke 3:31).

(3.) Ezra 8:16.

Nathanael

given or gift of God, one of our Lord's disciples, of Cana in Galilee (John 21:2). He was an Israelite indeed, in whom was no guile (John 1:47, 48). His name occurs only in the Gospel of John, who in his list of the disciples never mentions Bartholomew, with whom he has consequently been identified. He was one of those to whom the Lord showed himself alive after his resurrection, at the Sea of Tiberias.

Nativity of Christ

The birth of our Lord took place at the time and place predicted by the prophets (Genesis 49:10; Isaiah 7:14; Jeremiah 31:15; Micah 5:2; Haggai 2:6-9; Daniel 9:24, 25). Joseph and Mary were providentially led to go up to Bethlehem at this period, and there Christ was born (Matthew 2:1, 6; Luke 2:1, 7). The exact year or month or day of his birth cannot, however, now be exactly ascertained. We know, however, that it took place in the fulness of the time (Galatians 4:4), i.e., at the fittest time in the world's history. Chronologists are now generally agreed that the year 4 before the Christian era was the year of Christ's nativity, and consequently that he was about four years old in the year 1 A.D.

Naughty figs

(Jeremiah 24:2). The bad figs may have been such either from having decayed, and thus been reduced to a rotten condition, or as being the fruit of the sycamore, which contains a bitter juice (Tristram, Nat. Hist.). The inferiority of the fruit is here referred to as an emblem of the rejected Zedekiah and his people.

Nazarene

This epithet (Gr. Nazaraios) is applied to Christ only once (Matthew 2:23). In all other cases the word is rendered of Nazareth (Mark 1:24; 10:47; 14:67 etc.). When this Greek designation was at first applied to our Lord, it was meant simply to denote the place of his residence. In course of time the word became a term of reproach. Thus the word Nazarene carries with it an allusion to those prophecies which speak of Christ as despised of men (Isaiah 53:3). Some, however, think that in this name there is an allusion to the Hebrew netser, which signifies a branch or sprout. It is so applied to the Messiah (Isaiah 11:1), i.e., he whom the prophets called the Netse, the Branch.

The followers of Christ were called the sect of Nazarenes (Acts 24:5). All over Palestine and Syria this name is still given to Christians. (See NAZARETH.)

Nazareth

separated, generally supposed to be the Greek form of the Hebrew netser, a shoot or sprout. Some, however, think that the name of the city must be connected with the name of the hill behind it, from which one of the finest prospects in Palestine is obtained, and accordingly they derive it from the Hebrew notserah, i.e., one guarding or watching, thus designating the hill which overlooks and thus guards an extensive region.

This city is not mentioned in the Old Testament. It was the home of Joseph and Mary (Luke 2:39), and here the angel announced to the Virgin the birth of the Messiah (Luke 1:26-28. Here Jesus grew up from his infancy to manhood (Luke 4:16); and here he began his public ministry in the synagogue (Matthew 13:54), at which the people were so offended that they sought to cast him down from the precipice whereon their city was built (Luke 4:29). Twice they expelled him from their borders (Luke 4:16-29; Matthew 13:54-58; and he finally retired from the city, where he did not many mighty works because of their unbelief (Matthew 13:58), and took up his residence in Capernaum.

Nazareth is situated among the southern ridges of Lebanon, on the steep slope of a hill, about 14 miles from the Sea of Galilee and about 6 west from Mount Tabor. It is identified with the modern village en-Nazirah, of six or ten thousand inhabitants. It lies as in a hollow cup lower down upon the hill than the ancient city. The main road for traffic between Egypt and the interior of Asia passed by Nazareth near the foot of Tabor, and thence northward to Damascus.

It is supposed from the words of Nathanael in John 1:46 that the city of Nazareth was held in great disrepute, either because, it is said, the people of Galilee were a rude and less cultivated class, and were largely influenced by the Gentiles who mingled with them, or because of their lower type of moral and religious character. But there seems to be no sufficient reason for these suppositions. The Jews believed that, according to Micah 5:2 the birth of the Messiah would take place at Bethlehem, and nowhere else. Nathanael held the same opinion as his countrymen, and believed that the great good which they were all expecting could not come from Nazareth. This is probably what Nathanael meant. Moreover, there does not seem to be any evidence that the inhabitants of Galilee were in any respect inferior, or that a Galilean was held in contempt, in the time of our Lord. (See Dr. Merrill's Galilee in the Time of Christ.)

The population of this city (now about 10,000) in the time of Christ probably amounted to 15,000 or 20,000 souls.

The so-called 'Holy House' is a cave under the Latin church, which appears to have been originally a tank. The 'brow of the hill', site of the attempted precipitation, is probably the northern cliff: the traditional site has been shown since the middle ages at some distance to the south. None of the traditional sites are traceable very early, and they have no authority. The name Nazareth perhaps means 'a watch tower' (now en-Nasrah), but is connected in the New Testament with Netzer, 'a branch' (Isaiah 4:2; Jeremiah 23:5; Zechariah 3:8; 6:12; Matthew 2:23), Nazarene being quite a different word from Nazarite.

Nazarite

(Hebrews form Nazirite), the name of such Israelites as took on them the vow prescribed in Numbers 6:2-21. The word denotes generally one who is separated from others and consecrated to God. Although there is no mention of any Nazarite before Samson, yet it is evident that they existed before the time of Moses. The vow of a Nazarite involved these three things, (1) abstinence from wine and strong drink, (2) refraining from cutting the hair off the head during the whole period of the continuance of the vow, and (3) the avoidance of contact with the dead.

When the period of the continuance of the vow came to an end, the Nazarite had to present himself at the door of the sanctuary with (1) a he lamb of the first year for a burnt-offering, (2) a ewe lamb of the first year for a sin-offering, and (3) a ram for a peace-offering. After these sacrifices were offered by the priest, the Nazarite cut off his hair at the door and threw it into the fire under the peace-offering.

For some reason, probably in the midst of his work at Corinth, Paul took on himself the Nazarite vow. This could only be terminated by his going up to Jerusalem to offer up the hair which till then was to be left uncut. But it seems to have been allowable for persons at a distance to cut the hair, which was to be brought up to Jerusalem, where the ceremony was completed. This Paul did at Cenchrea just before setting out on his voyage into Syria (Acts 18:18).

On another occasion (Acts 21:23-26at the feast of Pentecost, Paul took on himself again the Nazarite vow. The ceremonies involved took a longer time than Paul had at his disposal, but the law permitted a man to share the vow if he could find companions who had gone through the prescribed ceremonies, and who permitted him to join their company. This permission was commonly granted if the new comer paid all the fees required from the whole company (fee to the Levite for cutting the hair and fees for sacrifices), and finished the vow along with the others. Four Jewish Christians were performing the vow, and would admit Paul to their company, provided he paid their expenses. Paul consented, paid the charges, and when the last seven days of the vow began he went with them to live in the temple, giving the usual notice to the priests that he had joined in regular fashion, was a sharer with the four men, and that his vow would end with theirs. Nazarites retired to the temple during the last period of seven days, because they could be secure there against any accidental defilement (Lindsay's Acts).

As to the duration of a Nazarite's vow, every one was left at liberty to fix his own time. There is mention made in Scripture of only three who were Nazarites for life, Samson, Samuel, and John the Baptist (Judges 13:4, 5; 1 Samuel 1:11; Luke 1:15). In its ordinary form, however, the Nazarite's vow lasted only thirty, and at most one hundred, days. (See RECHABITES.)

This institution was a symbol of a life devoted to God and separated from all sin, a holy life.

Neah

shaking, or settlement, or descent, a town on the east side of Zebulun, not far from Rimmon (Joshua 19:13).

Neapolis

new city, a town in Thrace at which Paul first landed in Europe (Acts 16:11). It was the sea-port of the inland town of Philippi, which was distant about 10 miles. From this port Paul embarked on his last journey to Jerusalem (Acts 20:6). It is identified with the modern Turco-Grecian Kavalla.

Nebaioth

height. (1.) Ishmael's eldest son (Genesis 25:13), and the prince of an Israelitish tribe (16). He had a sister, Mahalath, who was one of Esau's wives (Genesis 28:9; 36:3).

(2.) The name of the Ishmaelite tribe descended from the above (Genesis 25:13,18). The rams of Nebaioth (Isaiah 60:7) are the gifts which these wandering tribes of the desert would consecrate to God.

Neballat

wickedness in secret, (Nehemiah 11:34), probably the village of Beit Nebala, about 4 miles north of Lydda.

Nebat

sight; aspect, the father of Jeroboam, the king of Israel (1 Kings 11:26 etc.).

Nebo

proclaimer; prophet. (1.) A Chaldean God whose worship was introduced into Assyria by Pul (Isaiah 46:1; Jeremiah 48:1). To this idol was dedicated the great temple whose ruins are still seen at Birs Nimrud. A statue of Nebo found at Calah, where it was set up by Pul, king of Assyria, is now in the British Museum.

(2.) A mountain in the land of Moab from which Moses looked for the first and the last time on the Promised Land (Deuteronomy 32:49; 34:1). It has been identified with Jebel Nebah, on the eastern shore of the Dead Sea, near its northern end, and about 5 miles south-west of Heshbon. It was the summit of the ridge of Pisgah (q.v.), which was a part of the range of the mountains of Abarim. It is about 2,643 feet in height, but from its position it commands a view of Western Palestine. Close below it are the plains of Moab, where Balaam, and afterwards Moses, saw the tents of Israel spread along.

(3.) A town on the east of Jordan which was taken possession of and rebuilt by the tribe of Reuben (Numbers 32:3,38; 1 Chronicles 5:8). It was about 8 miles south of Heshbon.

(4.) The children of Nebo (Ezra 2:29; Nehemiah 7:33) were of those who returned from Babylon. It was a town in Benjamin, probably the modern Beit Nubah, about 7 miles north-west of Hebron.

Nebuchadnezzar

in the Babylonian orthography Nabu-kudur-uzur, which means Nebo, protect the crown! or the frontiers. In an inscription he styles himself Nebo's favourite. He was the son and successor of Nabopolassar, who delivered Babylon from its dependence on Assyria and laid Nineveh in ruins. He was the greatest and most powerful of all the Babylonian kings. He married the daughter of Cyaxares, and thus the Median and Babylonian dynasties were united.

Necho II., the king of Egypt, gained a victory over the Assyrians at Carchemish. (See JOSIAH; MEGIDDO.) This secured to Egypt the possession of the Syrian provinces of Assyria, including Palestine. The remaining provinces of the Assyrian empire were divided between Babylonia and Media. But Nabopolassar was ambitious of reconquering from Necho the western provinces of Syria, and for this purpose he sent his son with a powerful army westward (Daniel 1:1). The Egyptians met him at Carchemish, where a furious battle was fought, resulting in the complete rout of the Egyptians, who were driven back (Jeremiah 46:2-12and Syria and Phoenicia brought under the sway of Babylon (B.C. 606). From that time the king of Egypt came not again any more out of his land (2 Kings 24:7). Nebuchadnezzar also subdued the whole of Palestine, and took Jerusalem, carrying away captive a great multitude of the Jews, among whom were Daniel and his companions (Daniel 1:1, 2; Jeremiah 27:19; 40:1).

Three years after this, Jehoiakim, who had reigned in Jerusalem as a Babylonian vassal, rebelled against the oppressor, trusting to help from Egypt (2 Kings 24:1). This led Nebuchadnezzar to march an army again to the conquest of Jerusalem, which at once yielded to him (B.C. 598). A third time he came against it, and deposed Jehoiachin, whom he carried into Babylon, with a large portion of the population of the city, and the sacred vessels of the temple, placing Zedekiah on the throne of Judah in his stead. He also, heedless of the warnings of the prophet, entered into an alliance with Egypt, and rebelled against Babylon. This brought about the final siege of the city, which was at length taken and utterly destroyed (B.C. 586). Zedekiah was taken captive, and had his eyes put out by order of the king of Babylon, who made him a prisoner for the remainder of his life.

An onyx cameo, now in the museum of Florence, bears on it an arrow-headed inscription, which is certainly ancient and genuine. The helmeted profile is said (Schrader) to be genuine also, but it is more probable that it is the portrait of a usurper in the time of Darius (Hystaspes), called Nidinta-Bel, who took the name of Nebuchadrezzar. The inscription has been thus translated:, In honour of Merodach, his Lord, Nebuchadnezzar, king of Babylon, in his lifetime had this made.

A clay tablet, now in the British Museum, bears the following inscription, the only one as yet found which refers to his wars: In the thirty-seventh year of Nebuchadnezzar, king of the country of Babylon, he went to Egypt [Misr] to make war. Amasis, king of Egypt, collected [his army], and marched and spread abroad. Thus were fulfilled the words of the prophet (Jeremiah 46:13-26; Ezekiel 29:2-20. Having completed the subjugation of Phoenicia, and inflicted chastisement on Egypt, Nebuchadnezzar now set himself to rebuild and adorn the city of Babylon (Daniel 4:30), and to add to the greatness and prosperity of his kingdom by constructing canals and aqueducts and reservoirs surpassing in grandeur and magnificence everything of the kind mentioned in history (Daniel 2:37). He is represented as a king of kings, ruling over a vast kingdom of many provinces, with a long list of officers and rulers under him, princes, governors, captains, etc. (Daniel 3:2, 3, 27). He may, indeed, be said to have created the mighty empire over which he ruled.

Modern research has shown that Nebuchadnezzar was the greatest monarch that Babylon, or perhaps the East generally, ever produced. He must have possessed an enormous command of human labour, nine-tenths of Babylon itself, and nineteen-twentieths of all the other ruins that in almost countless profusion cover the land, are composed of bricks stamped with his name. He appears to have built or restored almost every city and temple in the whole country. His inscriptions give an elaborate account of the immense works which he constructed in and about Babylon itself, abundantly illustrating the boast, 'Is not this great Babylon which I have build?' Rawlinson, Hist. Illustrations.

After the incident of the burning fiery furnace (Daniel 3) into which the three Hebrew confessors were cast, Nebuchadnezzar was afflicted with some peculiar mental aberration as a punishment for his pride and vanity, probably the form of madness known as lycanthropy (i.e, the change of a man into a wolf ). A remarkable confirmation of the Scripture narrative is afforded by the recent discovery of a bronze door-step, which bears an inscription to the effect that it was presented by Nebuchadnezzar to the great temple at Borsippa as a votive offering on account of his recovery from a terrible illness. (See DANIEL.)

He survived his recovery for some years, and died B.C. 562, in the eighty-third or eighty-fourth year of his age, after a reign of forty-three years, and was succeeded by his son Evil-merodach, who, after a reign of two years, was succeeded by Neriglissar (559-555), who was succeeded by Nabonadius (555-538), at the close of whose reign (less than a quarter of a century after the death of Nebuchadnezzar) Babylon fell under Cyrus at the head of the combined armies of Media and Persia.

I have examined, says Sir H. Rawlinson, the bricks belonging perhaps to a hundred different towns and cities in the neighbourhood of Baghdad, and I never found any other legend than that of Nebuchadnezzar, son of Nabopolassar, king of Babylon. Nine-tenths of all the bricks amid the ruins of Babylon are stamped with his name.

Nebuchadrezzar

=Nebuchadnezzar (Jeremiah 21:2, 7; 22:25; 24:1 etc.), a nearer approach to the correct spelling of the word.

Nebushasban

adorer of Nebo, or Nebo saves me, the Rabsaris, or chief chamberlain, of the court of Babylon. He was one of those whom the king sent to release Jeremiah from prison in Jerusalem (Jeremiah 39:13).

Nebuzaradan

the captain of the guard, in rank next to the king, who appears prominent in directing affairs at the capture of Jerusalem (2 Kings 25:8-20; Jeremiah 39:11; 40:2-5. He showed kindness toward Jeremiah, as commanded by Nebuchadnezzar (Jeremiah 40:1). Five years after this he again came to Jerusalem and carried captive seven hundred and forty-five more Jews.

Necho II

an Egyptian king, the son and successor of Psammetichus (B.C. 610-594), the contemporary of Josiah, king of Judah. For some reason he proclaimed war against the king of Assyria. He led forth a powerful army and marched northward, but was met by the king of Judah at Megiddo, who refused him a passage through his territory. Here a fierce battle was fought and Josiah was slain (2 Chronicles 35:20-24. Possibly, as some suppose, Necho may have brought his army by sea to some port to the north of Dor (comp. Joshua 11:2; 12:23), a Phoenician town at no great distance from Megiddo. After this battle Necho marched on to Carchemish (q.v.), where he met and conquered the Assyrian army, and thus all the Syrian provinces, including Palestine, came under his dominion.

On his return march he deposed Jehoahaz, who had succeeded his father Josiah, and made Eliakim, Josiah's eldest son, whose name he changed into Jehoiakim, king. Jehoahaz he carried down into Egypt, where he died (2 Kings 23:31; 2 Chronicles 36:1-4. Four years after this conquest Necho again marched to the Euphrates; but here he was met and his army routed by the Chaldeans (B.C. 606) under Nebuchadnezzar, who drove the Egyptians back, and took from them all the territory they had conquered, from the Euphrates unto the river of Egypt (Jeremiah 46:2; 2 Kings 24:7, 8). Soon after this Necho died, and was succeeded by his son, Psammetichus II. (See NEBUCHADNEZZAR.)

Neck

used sometimes figuratively. To lay down the neck (Romans 16:4) is to hazard one's life. Threatenings of coming judgments are represented by the prophets by their laying bands upon the people's necks (Deuteronomy 28:48; Isaiah 10:27; Jeremiah 27:2). Conquerors put their feet on the necks of their enemies as a sign of their subjection (Joshua 10:24; 2 Samuel 22:41).

Necromancer

(Deuteronomy 15:11), i.e., one who interrogates the dead, as the word literally means, with the view of discovering the secrets of futurity (comp. 1 Samuel 28:7). (See DIVINATION.)

Nedabiah

moved of Jehovah, one of the sons of Jeconiah (1 Chronicles 3:18).

Needle

used only in the proverb, to pass through a needle's eye (Matthew 19:24; Mark 10:25; Luke 18:25). Some interpret the expression as referring to the side gate, close to the principal gate, usually called the eye of a needle in the East; but it is rather to be taken literally. The Hebrew females were skilled in the use of the needle (Exodus 28:39; 26:36; Judges 5:30).

Neginah

in the title of Psalms 61, denotes the music of stringed instruments (1 Samuel 16:16; Isaiah 38:20). It is the singular form of Neginoth.

Neginoth

i.e., songs with instrumental accompaniment, found in the titles of Psalms 4; 6; 54; 55; 67; 76; rendered stringed instruments, Habakkuk 3:19 A.V. It denotes all kinds of stringed instruments, as the harp, psaltery, viol, etc. The chief musician on Neginoth is the leader of that part of the temple choir which played on stringed instruments.

Nehelamite

the name given to a false prophet Shemaiah, who went with the captives to Babylon (Jeremiah 29:24, 31, 32). The origin of the name is unknown. It is rendered in the marg, dreamer.

Nehemiah

comforted by Jehovah. (1.) Ezra 2:2; Nehemiah 7:7. (2.) Nehemiah 3:16.

(3.) The son of Hachaliah (Nehemiah 1:1), and probably of the tribe of Judah. His family must have belonged to Jerusalem (Nehemiah 2:3). He was one of the Jews of the dispersion, and in his youth was appointed to the important office of royal cup-bearer at the palace of Shushan. The king, Artaxerxes Longimanus, seems to have been on terms of friendly familiarity with his attendant. Through his brother Hanani, and perhaps from other sources (Nehemiah 1:2; 2:3), he heard of the mournful and desolate condition of the Holy City, and was filled with sadness of heart. For many days he fasted and mourned and prayed for the place of his fathers' sepulchres. At length the king observed his sadness of countenance and asked the reason of it. Nehemiah explained it all to the king, and obtained his permission to go up to Jerusalem and there to act as tirshatha, or governor of Judea. He went up in the spring of B.C. 446 (eleven years after Ezra), with a strong escort supplied by the king, and with letters to all the pashas of the provinces through which he had to pass, as also to Asaph, keeper of the royal forests, directing him to assist Nehemiah. On his arrival he set himself to survey the city, and to form a plan for its restoration; a plan which he carried out with great skill and energy, so that the whole was completed in about six months. He remained in Judea for thirteen years as governor, carrying out many reforms, notwithstanding much opposition that he encountered (Nehemiah 13:11). He built up the state on the old lines, supplementing and completing the work of Ezra, and making all arrangements for the safety and good government of the city. At the close of this important period of his public life, he returned to Persia to the service of his royal master at Shushan or Ecbatana. Very soon after this the old corrupt state of things returned, showing the worthlessness to a large extent of the professions that had been made at the feast of the dedication of the walls of the city (Nehemiah 12. See EZRA). Malachi now appeared among the people with words of stern reproof and solemn warning; and Nehemiah again returned from Persia (after an absence of some two years), and was grieved to see the widespread moral degeneracy that had taken place during his absence. He set himself with vigour to rectify the flagrant abuses that had sprung up, and restored the orderly administration of public worship and the outward observance of the law of Moses. Of his subsequent history we know nothing. Probably he remained at his post as governor till his death (about B.C. 413) in a good old age. The place of his death and burial is, however, unknown. He resembled Ezra in his fiery zeal, in his active spirit of enterprise, and in the piety of his life: but he was of a bluffer and a fiercer mood; he had less patience with transgressors; he was a man of action rather than a man of thought, and more inclined to use force than persuasion. His practical sagacity and high courage were very markedly shown in the arrangement with which he carried through the rebuilding of the wall and balked the cunning plans of the 'adversaries.' The piety of his heart, his deeply religious spirit and constant sense of communion with and absolute dependence upon God, are strikingly exhibited, first in the long prayer recorded in Nehemiah 1:5-11and secondly and most remarkably in what have been called his 'interjectional prayers', those short but moving addresses to Almighty God which occur so frequently in his writings, the instinctive outpouring of a heart deeply moved, but ever resting itself upon God, and looking to God alone for aid in trouble, for the frustration of evil designs, and for final reward and acceptance (Rawlinson). Nehemiah was the last of the governors sent from the Persian court. Judea after this was annexed to the satrapy of Coele-Syria, and was governed by the high priest under the jurisdiction of the governor of Syria, and the internal government of the country became more and more a hierarchy.

Nehemiah, Book of

The author of this book was no doubt Nehemiah himself. There are portions of the book written in the first person (Nehemiah 1 through 7; Nehemiah 12:27-47and 13). But there are also portions of it in which Nehemiah is spoken of in the third person (ch. 8; 9; 10). It is supposed that these portions may have been written by Ezra; of this, however, there is no distinct evidence. These portions had their place assigned them in the book, there can be no doubt, by Nehemiah. He was the responsible author of the whole book, with the exception of Nehemiah 12:11, 22, 23.

The date at which the book was written was probably about B.C. 431-430, when Nehemiah had returned the second time to Jerusalem after his visit to Persia.

The book, which may historically be regarded as a continuation of the book of Ezra, consists of four parts. (1.) An account of the rebuilding of the wall of Jerusalem, and of the register Nehemiah had found of those who had returned from Babylon (Nehemiah 1 through 7). (2.) An account of the state of religion among the Jews during this time (Nehemiah 8 through 10). (3.) Increase of the inhabitants of Jerusalem; the census of the adult male population, and names of the chiefs, together with lists of priests and Levites (Nehemiah 11 through Nehemiah 12:1-26. (4.) Dedication of the wall of Jerusalem, the arrangement of the temple officers, and the reforms carried out by Nehemiah (Nehemiah 12:27 through Nehemiah 13).

This book closes the history of the Old Testament. Malachi the prophet was contemporary with Nehemiah.

Nehiloth

only in the title of Psalms 5. It is probably derived from a root meaning to bore, perforate, and hence denotes perforated wind instruments of all kinds. The psalm may be thus regarded as addressed to the conductor of the temple choir which played on flutes and such-like instruments.

Nehushta

copper, the daughter of Elnathan of Jerusalem, and the wife of Jehoiakin (2 Kings 24:8), king of Judah.

Nehushtan

of copper; a brazen thing a name of contempt given to the serpent Moses had made in the wilderness (Numbers 21:8), and which Hezekiah destroyed because the children of Israel began to regard it as an idol and burn incense to it. The lapse of nearly one thousand years had invested the brazen serpent with a mysterious sanctity; and in order to deliver the people from their infatuation, and impress them with the idea of its worthlessness, Hezekiah called it, in contempt, Nehushtan, a brazen thing, a mere piece of brass (2 Kings 18:4).

Neiel

dwelling-place of God, a town in the territory of Asher, near its southern border (Joshua 19:27). It has been identified with the ruin Y'anin, near the outlet of the Wady esh Sha-ghur, less than 2 miles north of Kabul, and 16 miles east of Caesarea.

Nekeb

cavern, a town on the boundary of Naphtali (Joshua 19:33). It has with probability, been identified with Seiyadeh, nearly 2 miles east of Bessum, a ruin half way between Tiberias and Mount Tabor.

Nemuel

day of God. (1.) One of Simeon's five sons (1 Chronicles 4:24), called also Jemuel (Genesis 46:10). (2.) A Reubenite, a son of Eliab, and brother of Dathan and Abiram (Numbers 26:9).

Nephilim

(Genesis 6:4; Numbers 13:33 R.V.), giants, the Hebrew word left untranslated by the Revisers, the name of one of the Canaanitish tribes. The Revisers have, however, translated the Hebrew gibborim, in Genesis 6:4 mighty men.

Nephtoah

opened, a fountain and a stream issuing from it on the border between Judah and Benjamin (Joshua 15:8, 9; 18:15). It has been identified with 'Ain Lifta, a spring about 2 1/2 miles north-west of Jerusalem. Others, however, have identified it with 'Ain' Atan, on the south-west of Bethlehem, whence water is conveyed through Pilate's aqueduct to the Haram area at Jerusalem.

Ner

light, the father of Kish (1 Chronicles 8:33). 1 Samuel 14:51 should be read, Kish, the father of Saul, and Ner, the father of Abner, were the sons of Abiel. And hence this Kish and Ner were brothers, and Saul and Abner were first cousins (comp. 1 Chronicles 9:36).

Nereus

a Christian at Rome to whom Paul sent his salutation (Romans 16:15).

Nergal

the great dog; that is, lion, one of the chief gods of the Assyrians and Babylonians (2 Kings 17:30), the God of war and hunting. He is connected with Cutha as its tutelary deity.

Nergal-sharezer

Nergal, protect the king! (1.) One of the princes of the king of Babylon who accompanied him in his last expedition against Jerusalem (Jeremiah 39:3, 13).

(2.) Another of the princes, who bore the title of Rabmag. He was one of those who were sent to release Jeremiah from prison (Jeremiah 39:13) by the captain of the guard. He was a Babylonian grandee of high rank. From profane history and the inscriptions, we are led to conclude that he was the Neriglissar who murdered Evil-merodach, the son of Nebuchadnezzar, and succeeded him on the throne of Babylon (B.C. 559-556). He was married to a daughter of Nebuchadnezzar. The ruins of a palace, the only one on the right bank of the Euphrates, bear inscriptions denoting that it was built by this king. He was succeeded by his son, a mere boy, who was murdered after a reign of some nine months by a conspiracy of the nobles, one of whom, Nabonadius, ascended the vacant throne, and reigned for a period of seventeen years (B.C. 555-538), at the close of which period Babylon was taken by Cyrus. Belshazzar, who comes into notice in connection with the taking of Babylon, was by some supposed to have been the same as Nabonadius, who was called Nebuchadnezzar's son (Daniel 5:11, 18, 22), because he had married his daughter. But it is known from the inscriptions that Nabonadius had a son called Belshazzar, who may have been his father's associate on the throne at the time of the fall of Babylon, and who therefore would be the grandson of Nebuchadnezzar. The Jews had only one word, usually rendered father, to represent also such a relationship as that of grandfather or great-grandfather.

Nero

occurs only in the superscription (which is probably spurious, and is altogether omitted in the R.V.) to the Second Epistle to Timothy. He became emperor of Rome when he was about seventeen years of age (A.D. 54), and soon began to exhibit the character of a cruel tyrant and heathen debauchee. In May A.D. 64, a terrible conflagration broke out in Rome, which raged for six days and seven nights, and totally destroyed a great part of the city. The guilt of this fire was attached to him at the time, and the general verdict of history accuses him of the crime. Hence, to suppress the rumour, says Tacitus (Annals, xv. 44), he falsely charged with the guilt, and punished with the most exquisite tortures, the persons commonly called Christians, who are hated for their enormities. Christus, the founder of that name, was put to death as a criminal by Pontius Pilate, procurator of Judea, in the reign of Tiberius; but the pernicious superstition, repressed for a time, broke out again, not only throughout Judea, where the mischief originated, but through the city of Rome also, whither all things horrible and disgraceful flow, from all quarters, as to a common receptacle, and where they are encouraged. Accordingly, first three were seized, who confessed they were Christians. Next, on their information, a vast multitude were convicted, not so much on the charge of burning the city as of hating the human race. And in their deaths they were also made the subjects of sport; for they were covered with the hides of wild beasts and worried to death by dogs, or nailed to crosses, or set fire to, and, when day declined, burned to serve for nocturnal lights. Nero offered his own gardens for that spectacle, and exhibited a Circensian game, indiscriminately mingling with the common people in the habit of a charioteer, or else standing in his chariot; whence a feeling of compassion arose toward the sufferers, though guilty and deserving to be made examples of by capital punishment, because they seemed not to be cut off for the public good, but victims to the ferocity of one man. Another Roman historian, Suetonius (Nero, xvi.), says of him: He likewise inflicted punishments on the Christians, a sort of people who hold a new and impious superstition (Forbes's Footsteps of St. Paul, p. 60).

Nero was the emperor before whom Paul was brought on his first imprisonment at Rome, and the apostle is supposed to have suffered martyrdom during this persecution. He is repeatedly alluded to in Scripture (Acts 25:11; Phil. 1:12, 13; 4:22). He died A.D. 68.

Net

in use among the Hebrews for fishing, hunting, and fowling. The fishing-net was probably constructed after the form of that used by the Egyptians (Isaiah 19:8). There were three kinds of nets. (1.) The drag-net or hauling-net (Gr. sagene), of great size, and requiring many men to work it. It was usually let down from the fishing-boat, and then drawn to the shore or into the boat, as circumstances might require (Matthew 13:47, 48). (2.) The hand-net or casting-net (Gr. amphiblestron), which was thrown from a rock or a boat at any fish that might be seen (Matthew 4:18; Mark 1:16). It was called by the Latins funda. It was of circular form, like the top of a tent. (3.) The bag-net (Gr. diktyon), used for enclosing fish in deep water (Luke 5:4-9.

The fowling-nets were (1) the trap, consisting of a net spread over a frame, and supported by a stick in such a way that it fell with the slightest touch (Amos 3:5 gin; Psalms 69:22; Job 18:9; Ecclesiastes 9:12). (2) The snare, consisting of a cord to catch birds by the leg (Job 18:10; Psalms 18:5; 116:3; 140:5). (3.) The decoy, a cage filled with birds as decoys (Jeremiah 5:26, 27). Hunting-nets were much in use among the Hebrews.

Nethaneel

given of God. (1.) The son of Zuar, chief of the tribe of Issachar at the Exodus (Numbers 1:8; 2:5).

(2.) One of David's brothers (1 Chronicles 2:14).

(3.) A priest who blew the trumpet before the ark when it was brought up to Jerusalem (1 Chronicles 15:24).

(4.) A Levite (1 Chronicles 24:6).

(5.) A temple porter, of the family of the Korhites (1 Chronicles 26:4).

(6.) One of the princes appointed by Jehoshaphat to teach the law through the cities of Judah (2 Chronicles 17:7).

(7.) A chief Levite in the time of Josiah (2 Chronicles 35:9).

(8.) Ezra 10:22.

(9.) Nehemiah 12:21.

(10.) A priest's son who bore a trumpet at the dedication of the walls of Jerusalem (Nehemiah 12:36).

Nethaniah

given of Jehovah. (1.) One of Asaph's sons, appointed by David to minister in the temple (1 Chronicles 25:2, 12).

(2.) A Levite sent by Jehoshaphat to teach the law (2 Chronicles 17:8).

(3.) Jeremiah 36:14.

(4.) 2 Kings 25:23, 25.

Nethinim

the name given to the hereditary temple servants in all the post-Exilian books of Scripture. The word means given, i.e., those set apart , viz., to the menial work of the sanctuary for the Levites. The name occurs seventeen times, and in each case in the Authorized Version incorrectly terminates in s , Nethinims; in the Revised Version, correctly without the s (Ezra 2:70; 7:7, 24; 8:20 etc.). The tradition is that the Gibeonites (Joshua 9:27) were the original caste, afterwards called Nethinim. Their numbers were added to afterwards from captives taken in battle; and they were formally given by David to the Levites (Ezra 8:20), and so were called Nethinim, i.e., the given ones, given to the Levites to be their servants. Only 612 Nethinim returned from Babylon (Ezra 2:58; 8:20). They were under the control of a chief from among themselves (Ezra 2:43; Nehemiah 7:46). No reference to them appears in the New Testament, because it is probable that they became merged in the general body of the Jewish people.

Netophah

distillation; dropping, a town in Judah, in the neighbourhood, probably, of Bethlehem (Nehemiah 7:26; 1 Chronicles 2:54). Two of David's guards were Netophathites (1 Chronicles 27:13, 15). It has been identified with the ruins of Metoba, or Um Toba, to the north-east of Bethlehem.

Nettle

(1.) Hebrews haral, pricking or burning, Proverbs 24:30, 31 (R.V. marg., wild vetches ); Job 30:7; Zephaniah 2:9. Many have supposed that some thorny or prickly plant is intended by this word, such as the bramble, the thistle, the wild plum, the cactus or prickly pear, etc. It may probably be a species of mustard, the Sinapis arvensis, which is a pernicious weed abounding in corn-fields. Tristram thinks that this word designates the prickly acanthus (Acanthus spinosus), a very common and troublesome weed in the plains of Palestine.

(2.) Hebrews qimmosh, Isaiah 34:13; Hosea 9:6; Proverbs 24:31 (in both versions, thorns ). This word has been regarded as denoting thorns, thistles, wild camomile; but probably it is correctly rendered nettle, the Urtica pilulifera, a tall and vigorous plant, often 6 feet high, the sting of which is much more severe and irritating than that of our common nettle.

New Moon, Feast of

Special services were appointed for the commencement of a month (Numbers 28:11-15; 10:10). (See FESTIVALS.)

New Testament

(Luke 22:20), rather New Covenant, in contrast to the old covenant of works, which is superseded. The covenant of grace is called new; it succeeds to the old broken covenant of works. It is ever fresh, flourishing, and excellent; and under the gospel it is dispensed in a more clear, spiritual, extensive, and powerful manner than of old (Brown of Haddington). Hence is derived the name given to the latter portion of the Bible. (See TESTAMENT.)

Neziah

victory; pure, Ezra 2:54; Nehemiah 7:56.

Nezib

a town in the plain of Judah. It has been identified with Beit Nuzib, about 14 miles south-west of Jerusalem, in the Wady Sur (Joshua 15:43).

Nibhaz

barker, the name of an idol, supposed to be an evil demon of the Zabians. It was set up in Samaria by the Avites (2 Kings 17:31), probably in the form of a dog.

Nibshan

fertile; light soil, a city somewhere in the wilderness of Judah (Joshua 15:62), probably near Engedi.

Nicanor

conqueror, one of the seven deacons appointed in the apostolic Church (Acts 6:1-6. Nothing further is known of him.

Nicodemus

the people is victor, a Pharisee and a member of the Sanhedrin. He is first noticed as visiting Jesus by night (John 3:1-21 for the purpose of learning more of his doctrines, which our Lord then unfolded to him, giving prominence to the necessity of being born again. He is next met with in the Sanhedrin (John 7:50-52, where he protested against the course they were taking in plotting against Christ. Once more he is mentioned as taking part in the preparation for the anointing and burial of the body of Christ (John 19:39). We hear nothing more of him. There can be little doubt that he became a true disciple.

Nicolaitanes

The church at Ephesus (Revelation 2:6) is commended for hating the deeds of the Nicolaitanes, and the church of Pergamos is blamed for having them who hold their doctrines (15). They were seemingly a class of professing Christians, who sought to introduce into the church a false freedom or licentiousness, thus abusing Paul's doctrine of grace (comp. 2 Peter 2:15, 16, 19), and were probably identical with those who held the doctrine of Baalam (q.v.), Revelation 2:14.

Nicolas

the victory of the people, a proselyte of Antioch, one of the seven deacons (Acts 6:5).

Nicopolis

city of victory, where Paul intended to winter (Titus 3:12). There were several cities of this name. The one here referred to was most probably that in Epirus, which was built by Augustus Caesar to commemorate his victory at the battle of Actium (B.C. 31). It is the modern Paleoprevesa, i.e., Old Prevesa. The subscription to the epistle to Titus calls it Nicopolis of Macedonia , i.e., of Thrace. This is, however, probably incorrect.

Niger

black, a surname of Simeon (Acts 13:1). He was probably so called from his dark complexion.

Night-hawk

(Hebrews tahmas) occurs only in the list of unclean birds (Leviticus 11:16; Deuteronomy 14:15). This was supposed to be the night-jar (Caprimulgus), allied to the swifts. The Hebrew word is derived from a root meaning to scratch or tear the face, and may be best rendered, in accordance with the ancient versions, an owl (Strix flammea). The Revised Version renders night-hawk.

Nile

dark; blue, not found in Scripture, but frequently referred to in the Old Testament under the name of Sihor, i.e., the black stream (Isaiah 23:3; Jeremiah 2:18) or simply the river (Genesis 41:1; Exodus 1:22 etc.) and the flood of Egypt (Amos 8:8). It consists of two rivers, the White Nile, which takes its rise in the Victoria Nyanza, and the Blue Nile, which rises in the Abyssinian Mountains. These unite at the town of Khartoum, whence it pursues its course for 1,800 miles, and falls into the Mediterranean through its two branches, into which it is divided a few miles north of Cairo, the Rosetta and the Damietta branch. (See EGYPT.)

Nimrah

pure, a city on the east of Jordan (Numbers 32:3); probably the same as Beth-nimrah (Joshua 13:27). It has been identified with the Nahr Nimrin, at one of the fords of Jordan, not far from Jericho.

Nimrim, Waters of

the stream of the leopards, a stream in Moab (Isaiah 15:6; Jeremiah 48:34); probably the modern Wady en-Nemeirah, a rich, verdant spot at the south-eastern end of the Dead Sea.

Nimrod

firm, a descendant of Cush, the son of Ham. He was the first who claimed to be a mighty one in the earth. Babel was the beginning of his kingdom, which he gradually enlarged (Genesis 10:8-10. The land of Nimrod (Micah 5:6) is a designation of Assyria or of Shinar, which is a part of it.

Nimshi

saved. Jehu was the son of Jehoshaphat, the son of Nimshi (2 Kings 9:2; comp. 1 Kings 19:16).

Nineveh

First mentioned in Genesis 10:11 which is rendered in the Revised Version, He [i.e., Nimrod] went forth into Assyria and builded Nineveh. It is not again noticed till the days of Jonah, when it is described (Jonah 3:3; 4:11) as a great and populous city, the flourishing capital of the Assyrian empire (2 Kings 19:36; Isaiah 37:37). The book of the prophet Nahum is almost exclusively taken up with prophetic denunciations against this city. Its ruin and utter desolation are foretold (Nahum 1:14; 3:19etc.). Zephaniah also (Zephaniah 2:13-15predicts its destruction along with the fall of the empire of which it was the capital. From this time there is no mention of it in Scripture till it is named in gospel history (Matthew 12:41; Luke 11:32).

This exceeding great city lay on the eastern or left bank of the river Tigris, along which it stretched for some 30 miles, having an average breadth of 10 miles or more from the river back toward the eastern hills. This whole extensive space is now one immense area of ruins. Occupying a central position on the great highway between the Mediterranean and the Indian Ocean, thus uniting the East and the West, wealth flowed into it from many sources, so that it became the greatest of all ancient cities.

About B.C. 633 the Assyrian empire began to show signs of weakness, and Nineveh was attacked by the Medes, who subsequently, about B.C. 625, being joined by the Babylonians and Susianians, again attacked it, when it fell, and was razed to the ground. The Assyrian empire then came to an end, the Medes and Babylonians dividing its provinces between them. After having ruled for more than six hundred years with hideous tyranny and violence, from the Caucasus and the Caspian to the Persian Gulf, and from beyond the Tigris to Asia Minor and Egypt, it vanished like a dream (Nahum 2:6-11. Its end was strange, sudden, tragic. It was God's doing, his judgement on Assyria's pride (Isaiah 10:5-19.

Forty years ago our knowledge of the great Assyrian empire and of its magnificent capital was almost wholly a blank. Vague memories had indeed survived of its power and greatness, but very little was definitely known about it. Other cities which had perished, as Palmyra, Persepolis, and Thebes, had left ruins to mark their sites and tell of their former greatness; but of this city, imperial Nineveh, not a single vestige seemed to remain, and the very place on which it had stood was only matter of conjecture. In fulfilment of prophecy, God made an utter end of the place. It became a desolation.

In the days of the Greek historian Herodotus, B.C. 400, it had become a thing of the past; and when Xenophon the historian passed the place in the Retreat of the Ten Thousand, the very memory of its name had been lost. It was buried out of sight, and no one knew its grave. It is never again to rise from its ruins.

At length, after being lost for more than two thousand years, the city was disentombed. A little more than forty years ago the French consul at Mosul began to search the vast mounds that lay along the opposite bank of the river. The Arabs whom he employed in these excavations, to their great surprise, came upon the ruins of a building at the mound of Khorsabad, which, on further exploration, turned out to be the royal palace of Sargon, one of the Assyrian kings. They found their way into its extensive courts and chambers, and brought forth form its hidded depths many wonderful sculptures and other relics of those ancient times.

The work of exploration has been carried on almost continuously by M. Botta, Sir Henry Layard, George Smith, and others, in the mounds of Nebi-Yunus, Nimrud, Koyunjik, and Khorsabad, and a vast treasury of specimens of old Assyrian art has been exhumed. Palace after palace has been discovered, with their decorations and their sculptured slabs, revealing the life and manners of this ancient people, their arts of war and peace, the forms of their religion, the style of their architecture, and the magnificence of their monarchs. The streets of the city have been explored, the inscriptions on the bricks and tablets and sculptured figures have been read, and now the secrets of their history have been brought to light.

One of the most remarkable of recent discoveries is that of the library of King Assur-bani-pal, or, as the Greek historians call him, Sardanapalos, the grandson of Sennacherib (q.v.). (See ASNAPPER.) This library consists of about ten thousand flat bricks or tablets, all written over with Assyrian characters. They contain a record of the history, the laws, and the religion of Assyria, of the greatest value. These strange clay leaves found in the royal library form the most valuable of all the treasuries of the literature of the old world. The library contains also old Accadian documents, which are the oldest extant documents in the world, dating as far back as probably about the time of Abraham. (See SARGON.)

The Assyrian royalty is, perhaps, the most luxurious of our century [reign of Assur-bani-pa]...Its victories and conquests, uninterrupted for one hundred years, have enriched it with the spoil of twenty peoples. Sargon has taken what remained to the Hittites; Sennacherib overcame Chaldea, and the treasures of Babylon were transferred to his coffers; Esarhaddon and Assur-bani-pal himself have pillaged Egypt and her great cities, Sais, Memphis, and Thebes of the hundred gates...Now foreign merchants flock into Nineveh, bringing with them the most valuable productions from all countries, gold and perfume from South Arabia and the Chaldean Sea, Egyptian linen and glass-work, carved enamels, goldsmiths' work, tin, silver, Phoenician purple; cedar wood from Lebanon, unassailable by worms; furs and iron from Asia Minor and Armenia (Ancient Egypt and Assyria, by G. Maspero, page 271).

The bas-reliefs, alabaster slabs, and sculptured monuments found in these recovered palaces serve in a remarkable manner to confirm the Old Testament history of the kings of Israel. The appearance of the ruins shows that the destruction of the city was due not only to the assailing foe but also to the flood and the fire, thus confirming the ancient prophecies concerning it. The recent excavations, says Rawlinson, have shown that fire was a great instrument in the destruction of the Nineveh palaces. Calcined alabaster, charred wood, and charcoal, colossal statues split through with heat, are met with in parts of the Nineveh mounds, and attest the veracity of prophecy.

Nineveh in its glory was (Jonah 3:4) an exceeding great city of three days' journey , i.e., probably in circuit. This would give a circumference of about 60 miles. At the four corners of an irregular quadrangle are the ruins of Kouyunjik, Nimrud, Karamless and Khorsabad. These four great masses of ruins, with the whole area included within the parallelogram they form by lines drawn from the one to the other, are generally regarded as composing the whole ruins of Nineveh.

Nisan

month of flowers, (Nehemiah 2:1) the first month of the Jewish sacred year. (See ABIB.) Assyrian nisannu, beginning.

Nisroch

probably connected with the Hebrew word nesher, an eagle. An Assyrian God, supposed to be that represented with the head of an eagle. Sennacherib was killed in the temple of this idol (2 Kings 19:37; Isaiah 37:38).

Nitre

(Proverbs 25:20; R.V. marg., soda ), properly natron, a substance so called because, rising from the bottom of the Lake Natron in Egypt, it becomes dry and hard in the sun, and is the soda which effervesces when vinegar is poured on it. It is a carbonate of soda, not saltpetre, which the word generally denotes (Jeremiah 2:22; R.V. lye ).

No

or No-A'mon, the home of Amon, the name of Thebes, the ancient capital of what is called the Middle Empire, in Upper or Southern Egypt. The multitude of No (Jeremiah 46:25) is more correctly rendered, as in the Revised Version, Amon of No , i.e., No, where Jupiter Amon had his temple. In Ezekiel 30:14, 16 it is simply called No; but in ver. 15 the name has the Hebrew Hamon prefixed to it, Hamon No. This prefix is probably the name simply of the God usually styled Amon or Ammon. In Nahum 3:8 the populous No of the Authorized Version is in the Revised Version correctly rendered No-Amon.

It was the Diospolis or Thebes of the Greeks, celebrated for its hundred gates and its vast population. It stood on both sides of the Nile, and is by some supposed to have included Karnak and Luxor. In grandeur and extent it can only be compared to Nineveh. It is mentioned only in the prophecies referred to, which point to its total destruction. It was first taken by the Assyrians in the time of Sargon (Isaiah 20). It was afterwards delivered into the hand of Nebuchadnezzar and Assurbani-pal (Jeremiah 46:25, 26). Cambyses, king of the Persians (B.C. 525), further laid it waste by fire. Its ruin was completed (B.C. 81) by Ptolemy Lathyrus. The ruins of this city are still among the most notable in the valley of the Nile. They have formed a great storehouse of interesting historic remains for more than two thousand years. As I wandered day after day with ever-growing amazement amongst these relics of ancient magnificence, I felt that if all the ruins in Europe, classical, Celtic, and medieval, were brought together into one centre, they would fall far short both in extent and grandeur of those of this single Egyptian city. Manning, The Land of the Pharaohs.

Noadiah

meeting with the Lord. (1.) A Levite who returned from Babylon (Ezra 8:33).

(2.) A false prophetess who assisted Tobiah and Sanballat against the Jews (Nehemiah 6:14). Being bribed by them, she tried to stir up discontent among the inhabitants of Jerusalem, and so to embarrass Nehemiah in his great work of rebuilding the ruined walls of the city.

Noah

rest, (Hebrews Noah) the grandson of Methuselah (Genesis 5:25-29who was for two hundred and fifty years contemporary with Adam, and the son of Lamech, who was about fifty years old at the time of Adam's death. This patriarch is rightly regarded as the connecting link between the old and the new world. He is the second great progenitor of the human family.

The words of his father Lamech at his birth (Genesis 5:29) have been regarded as in a sense prophetical, designating Noah as a type of Him who is the true rest and comfort of men under the burden of life (Matthew 11:28).

He lived five hundred years, and then there were born unto him three sons, Shem, Ham, and Japheth (Genesis 5:32). He was a just man and perfect in his generation, and walked with God (comp. Ezekiel 14:14,20). But now the descendants of Cain and of Seth began to intermarry, and then there sprang up a race distinguished for their ungodliness. Men became more and more corrupt, and God determined to sweep the earth of its wicked population (Genesis 6:7). But with Noah God entered into a covenant, with a promise of deliverance from the threatened deluge (18). He was accordingly commanded to build an ark (Genesis 6:14-16for the saving of himself and his house. An interval of one hundred and twenty years elapsed while the ark was being built (Genesis 6:3), during which Noah bore constant testimony against the unbelief and wickedness of that generation (1 Peter 3:18-20; 2 Peter 2:5).

When the ark of gopher-wood (mentioned only here) was at length completed according to the command of the Lord, the living creatures that were to be preserved entered into it; and then Noah and his wife and sons and daughters-in-law entered it, and the Lord shut him in (Genesis 7:16). The judgment-threatened now fell on the guilty world, the world that then was, being overflowed with water, perished (2 Peter 3:6). The ark floated on the waters for one hundred and fifty days, and then rested on the mountains of Ararat (Genesis 8:3,4); but not for a considerable time after this was divine permission given him to leave the ark, so that he and his family were a whole year shut up within it (Genesis 6-14).

On leaving the ark Noah's first act was to erect an altar, the first of which there is any mention, and offer the sacrifices of adoring thanks and praise to God, who entered into a covenant with him, the first covenant between God and man, granting him possession of the earth by a new and special charter, which remains in force to the present time (Genesis 8:21-9:17). As a sign and witness of this covenant, the rainbow was adopted and set apart by God, as a sure pledge that never again would the earth be destroyed by a flood.

But, alas! Noah after this fell into grievous sin (Genesis 9:21); and the conduct of Ham on this sad occasion led to the memorable prediction regarding his three sons and their descendants. Noah lived after the flood three hundred and fifty years, and he died (Genesis 9:28-29). (See DELUGE).

Noah, motion, (Hebrews No'ah) one of the five daughters of Zelophehad (Numbers 26:33; 27:1; 36:11; Joshua 17:3).

Nob

high place, a city of the priests, first mentioned in the history of David's wanderings (1 Samuel 21:1). Here the tabernacle was then standing, and here Ahimelech the priest resided. (See AHIMELECH.) From Isaiah 10:28-32 it seems to have been near Jerusalem. It has been identified by some with el-Isawiyeh, one mile and a half to the north-east of Jerusalem. But according to Isaiah 10:28-32 it was on the south of Geba, on the road to Jerusalem, and within sight of the city. This identification does not meet these conditions, and hence others (as Dean Stanley) think that it was the northern summit of Mount Olivet, the place where David worshipped God when fleeing from Absalom (2 Samuel 15:32), or more probably (Conder) that it was the same as Mizpeh (q.v.), Judges 20:1; Joshua 18:26; 1 Samuel 7:16 at Nebi Samwil, about 5 miles north-west of Jerusalem.

After being supplied with the sacred loaves of showbread, and girding on the sword of Goliath, which was brought forth from behind the ephod, David fled from Nob and sought refuge at the court of Achish, the king of Gath, where he was cast into prison. (Comp. titles of Psalms 34 and 56.)

Nobah

howling. (1.) Numbers 32:42.

(2.) The name given to Kenath (q.v.) by Nobah when he conquered it. It was on the east of Gilead (Judges 8:11).

Nobleman

(Gr. basilikos, i.e., king's man ), an officer of state (John 4:49) in the service of Herod Antipas. He is supposed to have been the Chuza, Herod's steward, whose wife was one of those women who ministered unto the Lord of their substance (Luke 8:3). This officer came to Jesus at Cana and besought him to go down to Capernaum and heal his son, who lay there at the point of death. Our Lord sent him away with the joyful assurance that his son was alive.

Nod

exile; wandering; unrest, a name given to the country to which Cain fled (Genesis 4:16). It lay on the east of Eden.

Nodab

noble, probably a tribe descended from one of the sons of Ishmael, with whom the trans-Jordanic tribes made war (1 Chronicles 5:19).

Nogah

splendour, one of David's sons, born at Jerusalem (1 Chronicles 3:7).

Noph

the Hebrew name of an Egyptian city (Isaiah 19:13; Jeremiah 2:16; 44:1; 46:14, 19; Ezekiel 30:13, 16). In Hosea 9:6 the Hebrew name is Moph, and is translated Memphis, which is its Greek and Latin form. It was one of the most ancient and important cities of Egypt, and stood a little to the south of the modern Cairo, on the western bank of the Nile. It was the capital of Lower Egypt. Among the ruins found at this place is a colossal statue of Rameses the Great. (See MEMPHIS.)

Nophah

blast, a city of Moab which was occupied by the Amorites (Numbers 21:30).

North country

a general name for the countries that lay north of Palestine. Most of the invading armies entered Palestine from the north (Isaiah 41:25; Jeremiah 1:14,15; 50:3,9,41; 51:48; Ezekiel 26:7).

Northward

(Hebrews tsaphon), a hidden or dark place, as opposed to the sunny south (Deuteronomy 3:27). A Hebrew in speaking of the points of the compass was considered as always having his face to the east, and hence the left hand (Genesis 14:15; Job 23:9) denotes the north. The kingdoms of the north are Chaldea, Assyria, Media, etc.

Nose-jewels

Only mentioned in Isaiah 3:21 although refered to in Genesis 24:47Proverbs 11:22Hos. 2:13. They were among the most valued of ancient female ornaments. They were made of ivory or metal, and occasionally jewelled. They were more than an inch in diameter, and hung upon the mouth. Eliezer gave one to Rebekah which was of gold and weighed half a shekel...At the present day the women in the country and in the desert wear these ornaments in one of the sides of the nostrils, which droop like the ears in consequence.

Numbering of the people

Besides the numbering of the tribes mentioned in the history of the wanderings in the wilderness, we have an account of a general census of the whole nation from Dan to Beersheba, which David gave directions to Joab to make (1 Chronicles 21:1). Joab very reluctantly began to carry out the king's command.

This act of David in ordering a numbering of the people arose from pride and a self-glorifying spirit. It indicated a reliance on his part on an arm of flesh, an estimating of his power not by the divine favour but by the material resources of his kingdom. He thought of military achievement and of conquest, and forgot that he was God's vicegerent. In all this he sinned against God. While Joab was engaged in the census, David's heart smote him, and he became deeply conscious of his fault; and in profound humiliation he confessed, I have sinned greatly in what I have done. The prophet Gad was sent to him to put before him three dreadful alternatives (2 Samuel 24:13; for seven years in this verse, the LXX. and 1 Chronicles 21:12 have three years ), three of Jehovah's four sore judgments (Ezekiel 14:21). Two of these David had already experienced. He had fled for some months before Absalom, and had suffered three years' famine on account of the slaughter of the Gibeonites. In his strait David said, Let me fall into the hands of the Lord. A pestilence broke out among the people, and in three days swept away 70,000. At David's intercession the plague was stayed, and at the threshing-floor of Araunah (q.v.), where the destroying angel was arrested in his progress, David erected an altar, and there offered up sacrifies to God (2 Chronicles 3:1).

The census, so far as completed, showed that there were at least 1,300,000 fighting men in the kingdom, indicating at that time a population of about six or seven millions in all. (See CENSUS.)

Numbers, Book of

the fourth of the books of the Pentateuch, called in the Hebrew be-midbar, i.e., in the wilderness. In the LXX. version it is called Numbers, and this name is now the usual title of the book. It is so called because it contains a record of the numbering of the people in the wilderness of Sinai (1-4), and of their numbering afterwards on the plain of Moab (26).

This book is of special historical interest as furnishing us with details as to the route of the Israelites in the wilderness and their principal encampments. It may be divided into three parts:

1. The numbering of the people at Sinai, and preparations for their resuming their march (Numbers 1 through Numbers 10:10). The sixth chapter gives an account of the vow of a Nazarite.

2. An account of the journey from Sinai to Moab, the sending out of the spies and the report they brought back, and the murmurings (eight times) of the people at the hardships by the way (Numbers 10:11 through Numbers 21:20).

3. The transactions in the plain of Moab before crossing the Jordan (Numbers 21:21 through ch. 36).

The period comprehended in the history extends from the second month of the second year after the Exodus to the beginning of the eleventh month of the fortieth year, in all about thirty-eight years and ten months; a dreary period of wanderings, during which that disobedient generation all died in the wilderness. They were fewer in number at the end of their wanderings than when they left the land of Egypt. We see in this history, on the one hand, the unceasing care of the Almighty over his chosen people during their wanderings; and, on the other hand, the murmurings and rebellions by which they offended their heavenly Protector, drew down repeated marks of his displeasure, and provoked him to say that they should not enter into his rest because of their unbelief (Hebrews 3:19).

This, like the other books of the Pentateuch, bears evidence of having been written by Moses.

The expression the book of the wars of the Lord, occurring in Numbers 21:14has given rise to much discussion. But, after all, what this book was is uncertain, whether some writing of Israel not now extant, or some writing of the Amorites which contained songs and triumphs of their king Sihon's victories, out of which Moses may cite this testimony, as Paul sometimes does out of heathen poets (Acts 17:28; Titus 1:12).

Nun

Beyond the fact that he was the father of Joshua nothing more is known of him (Exodus 33:11).

Nuts

were among the presents Jacob sent into Egypt for the purpose of conciliating Joseph (Genesis 43:11). This was the fruit of the pistachio tree, which resembles the sumac. It is of the size of an olive. In Song of Solomon 6:11 a different Hebrew word ('egoz), which means walnuts, is used.

Nymphas

nymph, saluted by Paul in his Epistle to the Colossians as a member of the church of Laodicea (Colossians 4:15).

O

Oak

There are six Hebrew words rendered oak.

(1.) 'El occurs only in the word El-paran (Genesis 14:6). The LXX. renders by terebinth. In the plural form this word occurs in Isaiah 1:29; 57:5 (A.V. marg. and R.V., among the oaks ); Isaiah 61:3 ( trees ). The word properly means strongly, mighty, and hence a strong tree.

(2.) 'Elah, Genesis 35:4 under the oak which was by Shechem (R.V. marg., terebinth ). Isaiah 6:13 A.V., teil-tree; R.V., terebinth. Isaiah 1:30 R.V. marg., terebinth. Absalom in his flight was caught in the branches of a great oak (2 Samuel 18:9; R.V. marg., terebinth ).

(3.) 'Elon, Judges 4:11; 9:6 (R.V., oak; A.V., following the Targum, plain ) properly the deciduous species of oak shedding its foliage in autumn.

(4.) 'Elan, only in Daniel 4:11,14,20 rendered tree in Nebuchadnezzar's dream. Probably some species of the oak is intended.

(5.) 'Allah, Joshua 24:26. The place here referred to is called Allon-moreh ( the oak of Moreh, as in R.V.) in Genesis 12:6 and Genesis 35:4.

(6.) 'Allon, always rendered oak. Probably the evergreen oak (called also ilex and holm oak) is intended. The oak woods of Bashan are frequently alluded to (Isaiah 2:13; Ezekiel 27:6). Three species of oaks are found in Palestine, of which the prickly evergreen oak (Quercus coccifera) is the most abundant. It covers the rocky hills of Palestine with a dense brushwood of trees from 8 to 12 feet high, branching from the base, thickly covered with small evergreen rigid leaves, and bearing acorns copiously. The so-called Abraham's oak at Hebron is of this species. Tristram says that this oak near Hebron has for several centuries taken the place of the once renowned terebinth which marked the site of Mamre on the other side of the city. The terebinth existed at Mamre in the time of Vespasian, and under it the captive Jews were sold as slaves. It disappeared about A.D. 330, and no tree now marks the grove of Mamre. The present oak is the noblest tree in Southern Palestine, being 23 feet in girth, and the diameter of the foliage, which is unsymmetrical, being about 90 feet. (See HEBRON; TEIL-TREE.)

Oath

a solemn appeal to God, permitted on fitting occasions (Deuteronomy 6:13; Jeremiah 4:2), in various forms (Genesis 16:5; 2 Samuel 12:5; Ruth 1:17; Hosea 4:15; Romans 1:9), and taken in different ways (Genesis 14:22; 24:2; 2 Chronicles 6:22). God is represented as taking an oath (Hebrews 6:16-18so also Christ (Matthew 26:64), and Paul (Romans 9:1; Galatians 1:20; Phil. 1:8). The precept, Swear not at all, refers probably to ordinary conversation between man and man (Matthew 5:34,37). But if the words are taken as referring to oaths, then their intention may have been to show that the proper state of Christians is to require no oaths; that when evil is expelled from among them every yea and nay will be as decisive as an oath, every promise as binding as a vow.

Obadiah

servant of the Lord. (1.) An Israelite who was chief in the household of King Ahab (1 Kings 18:3). Amid great spiritual degeneracy he maintained his fidelity to God, and interposed to protect The Lord's prophets, an hundred of whom he hid at great personal risk in a cave (4, 13). Ahab seems to have held Obadiah in great honour, although he had no sympathy with his piety (5, 6, 7). The last notice of him is his bringing back tidings to Ahab that Elijah, whom he had so long sought for, was at hand (9-16). Go, said Elijah to him, when he met him in the way, go tell thy Lord, Behold, Elijah is here.

(2.) A chief of the tribe of Issachar (1 Chronicles 7:3).

(3.) A descendant of Saul (1 Chronicles 8:38).

(4.) A Levite, after the Captivity (1 Chronicles 9:16).

(5.) A Gadite who joined David at Ziklag (1 Chronicles 12:9).

(6.) A prince of Zebulun in the time of David (1 Chronicles 27:19).

(7.) One of the princes sent by Jehoshaphat to instruct the people in the law (2 Chronicles 17:7).

(8.) A Levite who superintended the repairs of the temple under Josiah (2 Chronicles 34:12).

(9.) One who accompanied Ezra on the return from Babylon (Ezra 8:9).

(10.) A prophet, fourth of the minor prophets in the Hebrew canon, and fifth in the LXX. He was probably contemporary with Jeremiah and Ezekiel. Of his personal history nothing is known.

Obadiah, Book of

consists of one chapter, concerning Edom, its impending doom (Obadiah 1:1-16, and the restoration of Israel (Obadiah 1:17-21. This is the shortest book of the Old Testament.

There are on record the account of four captures of Jerusalem, (1) by Shishak in the reign of Rehoboam (1 Kings 14:25); (2) by the Philistines and Arabians in the reign of Jehoram (2 Chronicles 21:16); (3) by Joash, the king of Israel, in the reign of Amaziah (2 Kings 14:13); and (4) by the Babylonians, when Jerusalem was taken and destroyed by Nebuchadnezzar (B.C. 586). Obadiah (Obadiah 1:11-14speaks of this capture as a thing past. He sees the calamity as having already come on Jerusalem, and the Edomites as joining their forces with those of the Chaldeans in bringing about the degradation and ruin of Israel. We do not indeed read that the Edomites actually took part with the Chaldeans, but the probabilities are that they did so, and this explains the words of Obadiah in denouncing against Edom the judgments of God. The date of his prophecies was thus in or about the year of the destruction of Jerusalem.

Edom is the type of Israel's and of God's last foe (Isaiah 63:1-4. These will finally all be vanquished, and the kingdom will be the Lord's (comp. Psalms 22:28).

Obal

stripped, the eight son of Joktan (Genesis 10:28); called also Ebal (1 Chronicles 1:22).

Obed

serving; worshipping. (1.) A son of Boaz and Ruth (Ruth 4:21, 22), and the grandfather of David (Matthew 1:5).

(2.) 1 Chronicles 2:34-38.

(3.) 1 Chronicles 26:7.

(4.) 2 Chronicles 23:1.

Obed-Edom

servant of Edom. (1.) The Gittite (probably so called because he was a native of Gath-rimmon), a Levite of the family of the Korhites (1 Chronicles 26:1, 4-8to whom was specially intrusted the custody of the ark (1 Chronicles 15:18). When David was bringing up the ark from the house of Abinadab, that was in Gibeah (probably some hill or eminence near Kirjath-jearim), and had reached Nachon's threshing-floor, he became afraid because of the breach upon Uzzah, and carried it aside into the house of Obededom (2 Samuel 6:1-12. There it remained for six months, and was to him and his house the occasion of great blessing. David then removed it with great rejoicing to Jerusalem, and set it in the midst of the tabernacle he had pitched for it.

(2.) A Merarite Levite, a temple porter, who with his eight sons guarded the southern gate (1 Chronicles 15:18, 21; 26:4, 8, 15).

(3.) One who had charge of the temple treasures (2 Chronicles 25:24).

Obeisance

homage or reverence to any one (Genesis 37:7; 43:28).

Obil

a keeper of camels, an Ishmaelite who was over the camels in the time of David (1 Chronicles 27:30).

Oboth

bottles, an encampment of the Israelites during the wanderings in the wilderness (Numbers 33:43), the first after the setting up of the brazen serpent.

Oded

restoring, or setting up. (1.) Father of the prophet Azariah (2 Chronicles 15:1, 8).

(2.) A prophet in the time of Ahaz and Pekah (2 Chronicles 28:9-15.

Offence

(1.) An injury or wrong done to one (1 Samuel 25:31; Romans 5:15).

(2.) A stumbling-block or cause of temptation (Isaiah 8:14; Matthew 16:23; 18:7). Greek skandalon, properly that at which one stumbles or takes offence. The offence of the cross (Galatians 5:11) is the offence the Jews took at the teaching that salvation was by the crucified One, and by him alone. Salvation by the cross was a stumbling-block to their national pride.

Offering

an oblation, dedicated to God. Thus Cain consecrated to God of the first-fruits of the earth, and Abel of the firstlings of the flock (Genesis 4:3, 4). Under the Levitical system different kinds of offerings are specified, and laws laid down as to their presentation. These are described under their distinctive names.

Og

gigantic, the king of Bashan, who was defeated by Moses in a pitched battle at Edrei, and was slain along with his sons (Deuteronomy 1:4), and whose kingdom was given to the tribes of Reuben and Gad and half the tribe of Manasseh (Numbers 21:32-35; Deuteronomy 3:1-13. His bedstead (or rather sarcophagus) was of iron (or ironstone), 9 cubits in length and 4 cubits in breadth. His overthrow was afterwards celebrated in song (Psalms 135:11; 136:20). (See SIHON.)

Ohad

united, or power, the third son of Simeon (Genesis 46:10).

Ohel

a house; tent, the fourth son of Zerubbabel (1 Chronicles 3:20).

Oil

Only olive oil seems to have been used among the Hebrews. It was used for many purposes: for anointing the body or the hair (Exodus 29:7; 2 Samuel 14:2; Psalms 23:5; 92:10; 104:15; Luke 7:46); in some of the offerings (Exodus 29:40; Leviticus 7:12; Numbers 6:15; 15:4), but was excluded from the sin-offering (Leviticus 5:11) and the jealousy-offering (Numbers 5:15); for burning in lamps (Exodus 25:6; 27:20; Matthew 25:3); for medicinal purposes (Isaiah 1:6; Luke 10:34; James 5:14); and for anointing the dead (Matthew 26:12; Luke 23:56).

It was one of the most valuable products of the country (Deuteronomy 32:13; Ezekiel 16:13), and formed an article of extensive commerce with Tyre (Ezekiel 27:17).

The use of it was a sign of gladness (Psalms 92:10; Isaiah 61:3), and its omission a token of sorrow (2 Samuel 14:2; Matthew 6:17). It was very abundant in Galilee. (See OLIVE.)

Oil-tree

(Isaiah 41:19; R.V. marg., oleaster ), Hebrews 'etz shemen, rendered olive tree in 1 Kings 6:23, 31, 32, 33 (R.V., olive wood ) and pine branches in Nehemiah 8:15 (R.V., branches of wild olive ), was some tree distinct from the olive. It was probably the oleaster (Eleagnus angustifolius), which grows abundantly in almost all parts of Palestine, especially about Hebron and Samaria. It has a fine hard wood, says Tristram, and yields an inferior oil, but it has no relationship to the olive, which, however, it resembles in general appearance.

Ointment

Various fragrant preparations, also compounds for medical purposes, are so called (Exodus 30:25; Psalms 133:2; Isaiah 1:6; Amos 6:6; John 12:3; Revelation 18:13).

Old gate

one of the gates in the north wall of Jerusalem, so called because built by the Jebusites (Nehemiah 3:6; 12:39).

Olive

the fruit of the olive-tree. This tree yielded oil which was highly valued. The best oil was from olives that were plucked before being fully ripe, and then beaten or squeezed (Deuteronomy 24:20; Isaiah 17:6; 24:13). It was called beaten, or fresh oil (Exodus 27:20). There were also oil-presses, in which the oil was trodden out by the feet (Micah 6:15). James (James 3:12) calls the fruit olive berries. The phrase vineyards and olives (Judges 15:5 A.V.) should be simply olive-yard, or olive-garden, as in the Revised Version. (See OIL.)

Olive-tree

is frequently mentioned in Scripture. The dove from the ark brought an olive-branch to Noah (Genesis 8:11). It is mentioned among the most notable trees of Palestine, where it was cultivated long before the time of the Hebrews (Deuteronomy 6:11; 8:8). It is mentioned in the first Old Testament parable, that of Jotham (Judges 9:9), and is named among the blessings of the good land, and is at the present day the one characteristic tree of Palestine. The oldest olive-trees in the country are those which are enclosed in the Garden of Gethsemane. It is referred to as an emblem of prosperity and beauty and religious privilege (Psalms 52:8; Jeremiah 11:16; Hosea 14:6). The two witnesses mentioned in Revelation 11:4 are spoken of as two olive trees standing before the God of the earth. (Comp. Zechariah 4:3, 11-14.)

The olive-tree, wild by nature (Romans 11:24), is the shoot or cutting of the good olive-tree which, left ungrafted, grows up to be a wild olive. In Romans 11:17 Paul refers to the practice of grafting shoots of the wild olive into a good olive which has become unfruitful. By such a process the sap of the good olive, by pervading the branch which is graffed in, makes it a good branch, bearing good olives. Thus the Gentiles, being a wild olive, but now graffed in, yield fruit, but only through the sap of the tree into which they have been graffed. This is a process contrary to nature (Romans 11:24).

Olves, Mount of

so called from the olive trees with which its sides are clothed, is a mountain ridge on the east of Jerusalem (1 Kings 11:7; Ezekiel 11:23; Zechariah 14:4), from which it is separated by the valley of Kidron. It is first mentioned in connection with David's flight from Jerusalem through the rebellion of Absalom (2 Samuel 15:30), and is only once again mentioned in the Old Testament, in Zechariah 14:4. It is, however, frequently alluded to (1 Kings 11:7; 2 Kings 23:13; Nehemiah 8:15; Ezekiel 11:23).

It is frequently mentioned in the New Testament (Matthew 21:1; 26:30 etc.). It now bears the name of Jebel et-Tur, i.e., Mount of the Summit; also sometimes called Jebel ez-Zeitun, i.e., Mount of Olives. It is about 200 feet above the level of the city. The road from Jerusalem to Bethany runs as of old over this mount. It was on this mount that Jesus stood when he wept over Jerusalem. No name in Scripture, says Dr. Porter, calls up associations at once so sacred and so pleasing as that of Olivet. The 'mount' is so intimately connected with the private, the devotional life of the Saviour, that we read of it and look at it with feelings of deepest interest and affection. Here he often sat with his disciples, telling them of wondrous events yet to come, of the destruction of the Holy City; of the sufferings, the persecution, and the final triumph of his followers (Matthew 24). Here he gave them the beautiful parables of the ten virgins and the five talents (25); here he was wont to retire on each evening for meditation, and prayer, and rest of body, when weary and harassed by the labours and trials of the day (Luke 21:37); and here he came on the night of his betrayal to utter that wonderful prayer, 'O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt' (Matthew 26:39). And when the cup of God's wrath had been drunk, and death and the grave conquered, he led his disciples out again over Olivet as far as to Bethany, and after a parting blessing ascended to heaven (Luke 24:50, 51; Acts 1:12).

This mount, or rather mountain range, has four summits or peaks: (1) the Galilee peak, so called from a tradition that the angels stood here when they spoke to the disciples (Acts 1:11); (2) the Mount of Ascension, the supposed site of that event, which was, however, somewhere probably nearer Bethany (Luke 24:51, 52); (3) the Prophets, from the catacombs on its side, called the prophets' tombs; and (4) the Mount of Corruption, so called because of the high places erected there by Solomon for the idolatrous worship of his foreign wives (1 Kings 11:7; 2 Kings 23:13; Vulg., Mount of Offence ).

Olympas

a Roman Christian whom Paul salutes (Romans 16:15).

Omar

eloquent, the son of Eliphaz, who was Esau's eldest son (Genesis 36:11-15.

Omega

(Revelation 1:8), the last letter in the Greek alphabet. (See A.)

Omer

a handful, one-tenth of an ephah=half a gallon dry measure (Exodus 16:22, 32, 33, 36)= tenth deal.

Omri

servant of Jehovah. When Elah was murdered by Zimri at Tirzah (1 Kings 16:15-27Omri, his captain, was made king (B.C. 931). For four years there was continued opposition to his reign, Tibni, another claimant to the throne, leading the opposing party; but at the close of that period all his rivals were defeated, and he became king of Israel, Tibni died and Omri reigned (B.C. 927). By his vigour and power he gained great eminence and consolidated the kingdom. He fixed his dynasty on the throne so firmly that it continued during four succeeding reigns. Tirza was for six years the seat of his government. He then removed the capital to Samaria (q.v.), where he died, and was succeeded by his son Ahab. He wrought evil in the eyes of the Lord, and did worse than all that were before him.

Beth-omri, the house or city of Omri, is the name usually found on Assyrian inscriptions for Samaria. In the stele of Mesha (the Moabite stone ), which was erected in Moab about twenty or thirty years after Omri's death, it is recorded that Omri oppressed Moab till Mesha delivered the land: Omri, king of Israel, oppressed Moab many days, for Chemosh was angry with his land. His son succeeded him, and he also said, I will oppress Moab (comp. 2 Kings 1:1; 3:4, 5). The Moabite stone also records that Omri took the land of Medeba, and occupied it in his day and in the days of his son forty years.

On

light; the sun, (Genesis 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jeremiah 43:13) and Aven (Ezekiel 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have Heliopolis ( city of the sun ) instead of On in Genesis and of Aven in Ezekiel. The city of destruction Isaiah speaks of (Isaiah 19:18marg. of Heres; Hebrews 'Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., city of the sun ) may be the name given to On, the prophecy being that the time will come when that city which was known as the city of the sun-God shall become the city of destruction of the sun-God, i.e., when idolatry shall cease, and the worship of the true God be established.

In ancient times this city was full of obelisks dedicated to the sun. Of these only one now remains standing. Cleopatra's Needle was one of those which stood in this city in front of the Temple of Tum, i.e., the sun. It is now erected on the Thames Embankment, London.

It was at On that Joseph wooed and won the dark-skinned Asenath, the daughter of the high priest of its great temple. This was a noted university town, and here Moses gained his acquaintance with all the wisdom of the Egyptians.

Onan

strong, the second son of Judah (Genesis 38:4-10; comp. Deuteronomy 25:5; Matthew 22:24). He died before the going down of Jacob and his family into Egypt.

Onesimus

useful, a slave who, after robbing his master Philemon (q.v.) at Colosse, fled to Rome, where he was converted by the apostle Paul, who sent him back to his master with the epistle which bears his name. In it he beseeches Philemon to receive his slave as a faithful and beloved brother. Paul offers to pay to Philemon anything his slave had taken, and to bear the wrong he had done him. He was accompanied on his return by Tychicus, the bearer of the Epistle to the Colossians (Philemon 1:16, 18).

The story of this fugitive Colossian slave is a remarkable evidence of the freedom of access to the prisoner which was granted to all, and a beautiful illustration both of the character of St. Paul and the transfiguring power and righteous principles of the gospel.

Onesiphorus

bringing profit, an Ephesian Christian who showed great kindness to Paul at Rome. He served him in many things, and had oft refreshed him. Paul expresses a warm interest in him and his household (2 Timothy 1:16-18; 4:19).

Onion

The Israelites in the wilderness longed for the onions and garlick of Egypt (Numbers 11:5). This was the betsel of the Hebrews, the Allium cepe of botanists, of which it is said that there are some thirty or forty species now growing in Palestine. The onion is the 'undivided' leek, unio, unus, one.

Ono

a town of Benjamin, in the plain of Ono (1 Chronicles 8:12; Ezra 2:33); now Kefr 'Ana, 5 miles north of Lydda, and about 30 miles north-west of Jerusalem. Not succeeding in their attempts to deter Nehemiah from rebuilding the walls of Jerusalem, Sanballat and Tobiah resorted to strategem, and pretending to wish a conference with him, they invited him to meet them at Ono. Four times they made the request, and every time Nehemiah refused to come. Their object was to take him prisoner.

Onycha

a nail; claw; hoof, (Hebrews sheheleth; Exodus 30:34), a Latin word applied to the operculum, i.e., the claw or nail of the strombus or wing-shell, a univalve common in the Red Sea. The opercula of these shell-fish when burned emit a strong odour like castoreum. This was an ingredient in the sacred incense.

Onyx

a hail; claw; hoof, (Hebrews shoham), a precious stone adorning the breast-plate of the high priest and the shoulders of the ephod (Exodus 28:9-12, 20; 35:27; Job 28:16; Ezekiel 28:13). It was found in the land of Havilah (Genesis 2:12). The LXX. translates the Hebrew word by smaragdos, an emerald. Some think that the sardonyx is meant. But the onyx differs from the sardonyx in this, that while the latter has two layers (black and white) the former has three (black, white, and red).

Open place

Genesis 38:14, 21 mar. Enaim; the same probably as Enam (Joshua 15:34), a city in the lowland or Shephelah.

Ophel

hill; mound, the long, narrow, rounded promontory on the southern slope of the temple hill, between the Tyropoeon and the Kedron valley (2 Chronicles 27:3; 33:14; Nehemiah 3:26, 27). It was surrounded by a separate wall, and was occupied by the Nethinim after the Captivity. This wall has been discovered by the engineers of the Palestine Exploration Fund at the south-eastern angle of the temple area. It is 4 feet below the present surface. In 2 Kings 5:24 this word is translated tower (R.V., hill ), denoting probably some eminence near Elisha's house.

Ophir

(1.) One of the sons of Joktan (Genesis 10:29).

(2.) Some region famous for its gold (1 Kings 9:28; 10:11; 22:48; Job 22:24; 28:16; Isaiah 13:12). In the LXX. this word is rendered Sophir, and Sofir is the Coptic name for India, which is the rendering of the Arabic version, as also of the Vulgate. Josephus has identified it with the Golden Chersonese, i.e., the Malay peninsula. It is now generally identified with Abhira, at the mouth of the Indus. Much may be said, however, in favour of the opinion that it was somewhere in Arabia.

Ophni

mouldy, a city of Benjamin (Joshua 18:24).

Ophrah

a fawn. 1 Chronicles 4:14. (1.) A city of Benjamin (Joshua 18:23); probably identical with Ephron (2 Chronicles 13:19) and Ephraim (John 11:54).

(2.) Of the Abi-ezrites. A city of Manasseh, 6 miles south-west of Shechem, the residence of Gideon (Judges 6:11; 8:27, 32). After his great victory over the Midianites, he slew at this place the captive kings (Judges 8:18-21. He then assumed the function of high priest, and sought to make Ophrah what Shiloh should have been. This thing became a snare to Gideon and his house. After Gideon's death his family resided here till they were put to death by Abimelech (Judges 9:5). It is identified with Ferata.

Oracle

In the Old Testament used in every case, except 2 Samuel 16:23 to denote the most holy place in the temple (1 Kings 6:5, 19-23; 8:6). In 2 Samuel 16:23 it means the Word of God. A man inquired at the oracle of God by means of the Urim and Thummim in the breastplate on the high priest's ephod. In the New Testament it is used only in the plural, and always denotes the Word of God (Romans 3:2; Hebrews 5:12 etc.). The Scriptures are called living oracles (comp. Hebrews 4:12) because of their quickening power (Acts 7:38).

Oreb

raven, a prince of Midian, who, being defeated by Gideon and put to straits, was slain along with Zeeb (Judges 7:20-25. Many of the Midianites perished along with him (Psalms 83:9; Isaiah 10:26).

Oreb, The rock of

the place where Gideon slew Oreb after the defeat of the Midianites (Judges 7:25; Isaiah 10:26). It was probably the place now called Orbo, on the east of Jordan, near Bethshean.

Oren

ash or pine, the son of Jerahmeel (1 Chronicles 2:25).

Organ

some kind of wind instrument, probably a kind of Pan's pipes (Genesis 4:21; Job 21:12; Psalms 150:4), which consisted of seven or eight reeds of unequal length.

Orion

Hebrews Kesil; i.e., the fool , the name of a constellation (Job 9:9; 38:31; Amos 5:8) consisting of about eighty stars. The Vulgate renders thus, but the LXX. renders by Hesperus, i.e., the evening-star, Venus. The Orientals appear to have conceived of this constellation under the figure of an impious giant bound upon the sky. This giant was, according to tradition, Nimrod, the type of the folly that contends against God. In Isaiah 13:10 the plural form of the Hebrew word is rendered constellations.

Ornan

1 Chronicles 21:15. (See ARAUNAH.)

Orpah

forelock or fawn, a Moabitess, the wife of Chilion (Ruth 1:4; 4:10). On the death of her husband she accompanied Naomi, her mother-in-law, part of the way to Bethlehem, and then returned to Moab.

Orphans

(Lamentations 5:3), i.e., desolate and without protectors. The word occurs only here. In John 14:18 the word there rendered comfortless (R.V., desolate; marg., orphans ) properly means orphans. The same Greek word is rendered fatherless in James 1:27.

Osprey

Hebrews 'ozniyyah, an unclean bird according to the Mosaic law (Leviticus 11:13; Deuteronomy 14:12); the fish-eating eagle (Pandion haliaetus); one of the lesser eagles. But the Hebrew word may be taken to denote the short-toed eagle (Circaetus gallicus of Southern Europe), one of the most abundant of the eagle tribe found in Palestine.

Ossifrage

Hebrews peres = to break or crush , the lammer-geier, or bearded vulture, the largest of the whole vulture tribe. It was an unclean bird (Leviticus 11:13; Deuteronomy 14:12). It is not a gregarious bird, and is found but rarely in Palestine. When the other vultures have picked the flesh off any animal, he comes in at the end of the feast, and swallows the bones, or breaks them, and swallows the pieces if he cannot otherwise extract the marrow. The bones he cracks [hence the appropriateness of the name ossifrage, i.e., bone-breaker ] by letting them fall on a rock from a great height. He does not, however, confine himself to these delicacies, but whenever he has an opportunity will devour lambs, kids, or hares. These he generally obtains by pushing them over cliffs, when he has watched his opportunity; and he has been known to attack men while climbing rocks, and dash them against the bottom. But tortoises and serpents are his ordinary food...No doubt it was a lammer-geier that mistook the bald head of the poet AEschylus for a stone, and dropped on it the tortoise which killed him (Tristram's Nat. Hist.).

Ostrich

(Lamentations 4:3), the rendering of Hebrew pl. enim; so called from its greediness and gluttony. The allusion here is to the habit of the ostrich with reference to its eggs, which is thus described: The outer layer of eggs is generally so ill covered that they are destroyed in quantities by jackals, wild-cats, etc., and that the natives carry them away, only taking care not to leave the marks of their footsteps, since, when the ostrich comes and finds that her nest is discovered, she crushes the whole brood, and builds a nest elsewhere. In Job 39:13 this word in the Authorized Version is the rendering of a Hebrew word (notsah) which means feathers, as in the Revised Version. In the same verse the word peacocks of the Authorized Version is the rendering of the Hebrew pl. renanim, properly meaning ostriches, as in the Revised Version. (See OWL [1].)

Othni

a lion of Jehovah, a son of Shemaiah, and one of the temple porters in the time of David (1 Chronicles 26:7). He was a mighty man of valour.

Othniel

lion of God, the first of the judges. His wife Achsah was the daughter of Caleb (Joshua 15:16, 17; Judges 1:13). He gained her hand as a reward for his bravery in leading a successful expedition against Debir (q.v.). Some thirty years after the death of Joshua, the Israelites fell under the subjection of Chushan-rishathaim (q.v.), the king of Mesopotamia. He oppressed them for full eight years, when they cried unto Jehovah, and Othniel was raised up to be their deliverer. He was the younger brother of Caleb (Judges 3:8, 9-11. He is the only judge mentioned connected with the tribe of Judah. Under him the land had rest forty years.

Ouches

an Old English word denoting cavities or sockets in which gems were set (Exodus 28:11).

Oven

Hebrews tannur, (Hosea 7:4). In towns there appear to have been public ovens. There was a street in Jerusalem (Jeremiah 37:21) called bakers' street (the only case in which the name of a street in Jerusalem is preserved). The words tower of the furnaces (Nehemiah 3:11; 12:38) is more properly tower of the ovens (Hebrews tannurim). These resemble the ovens in use among ourselves.

There were other private ovens of different kinds. Some were like large jars made of earthenware or copper, which were heated inside with wood (1 Kings 17:12; Isaiah 44:15; Jeremiah 7:18) or grass (Matthew 6:30), and when the fire had burned out, small pieces of dough were placed inside or spread in thin layers on the outside, and were thus baked. (See FURNACE.)

Pits were also formed for the same purposes, and lined with cement. These were used after the same manner.

Heated stones, or sand heated by a fire heaped over it, and also flat irons pans, all served as ovens for the preparation of bread. (See Genesis 18:6; 1 Kings 19:6.)

Owl

(1.) Hebrews bath-haya'anah, daughter of greediness or of shouting. In the list of unclean birds (Leviticus 11:16; Deuteronomy 14:15); also mentioned in Job 30:29; Isaiah 13:21; 34:13; 43:20; Jeremiah 50:39; Micah 1:8. In all these passages the Revised Version translates ostrich (q.v.), which is the correct rendering.

(2.) Hebrews yanshuph, rendered great owl in Leviticus 11:17; Deuteronomy 14:16 and owl in Isaiah 34:11. This is supposed to be the Egyptian eagle-owl (Bubo ascalaphus), which takes the place of the eagle-owl (Bubo maximus) found in Southern Europe. It is found frequenting the ruins of Egypt and also of the Holy Land. Its cry is a loud, prolonged, and very powerful hoot. I know nothing which more vividly brought to my mind the sense of desolation and loneliness than the re-echoing hoot of two or three of these great owls as I stood at midnight among the ruined temples of Baalbek (Tristram).

The LXX. and Vulgate render this word by ibis , i.e., the Egyptian heron.

(3.) Hebrews kos, rendered little owl in Leviticus 11:17; Deuteronomy 14:16 and owl in Psalms 102:6. The Arabs call this bird the mother of ruins. It is by far the most common of all the owls of Palestine. It is the Athene persica, the bird of Minerva, the symbol of ancient Athens.

(4.) Hebrews kippoz, the great owl (Isaiah 34:15); Revised Version, arrow-snake; LXX. and Vulgate, hedgehog, reading in the text, kippod, instead of kippoz. There is no reason to doubt the correctness of the rendering of the Authorized Version. Tristram says: The word [i.e., kippoz] is very possibly an imitation of the cry of the scops owl (Scops giu), which is very common among ruins, caves, and old walls of towns...It is a migrant, returning to Palestine in spring.

(5.) Hebrews lilith, screech owl (Isaiah 34:14 marg. and R.V., night monster ). The Hebrew word is from a root signifying night. Some species of the owl is obviously intended by this word. It may be the hooting or tawny owl (Syrnium aluco), which is common in Egypt and in many parts of Palestine. This verse in Isaiah is descriptive of utter and perpetual desolation, of a land that should be full of ruins, and inhabited by the animals that usually make such ruins their abode.

Ox

Hebrews bakar, cattle; neat cattle , (Genesis 12:16; 34:28; Job 1:3, 14; 42:12 etc.); not to be muzzled when treading the corn (Deuteronomy 25:4). Referred to by our Lord in his reproof to the Pharisees (Luke 13:15; 14:5).

Ox goad

mentioned only in Judges 3:31 the weapon with which Shamgar (q.v.) slew six hundred Philistines. The ploughman still carries his goad, a weapon apparently more fitted for the hand of the soldier than the peaceful husbandman. The one I saw was of the 'oak of Bashan,' and measured upwards of ten feet in length. At one end was an iron spear, and at the other a piece of the same metal flattened. One can well understand how a warrior might use such a weapon with effect in the battle-field (Porter's Syria, etc.). (See GOAD.)

Ozem

strong. (1.) One of David's brothers; the sixth son of Jesse (1 Chronicles 2:15).

(2.) A son of Jerahmeel (1 Chronicles 2:25).

Ozias

son of Joram (Matthew 1:8); called also Uzziah (2 Kings 15:32, 34).

Ozni

hearing, one of the sons of Gad; also called Ezbon (Genesis 46:16; Numbers 26:16).

P

Paarai

opening of the Lord, the Arbite, one of David's heroes (2 Samuel 23:35); called also Naarai, 1 Chronicles 11:37.

Padan

a plain, occurring only in Genesis 48:7 where it designates Padan-aram.

Padan-aram

the plain of Aram, or the plain of the highlands, (Genesis 25:20; 28:2, 5-7; 31:18 etc.), commonly regarded as the district of Mesopotamia (q.v.) lying around Haran.

Pagiel

God allots, a prince of the tribe of Asher (Numbers 1:13), in the wilderness.

Pahath-moab

governor of Moab, a person whose descendants returned from the Captivity and assisted in rebuilding Jerusalem (Ezra 2:6; 8:4; 10:30).

Paint

Jezebel painted her face (2 Kings 9:30); and the practice of painting the face and the eyes seems to have been common (Jeremiah 4:30; Ezekiel 23:40). An allusion to this practice is found in the name of Job's daughter (Job 42:14) Kerenhappuch (q.v.). Paintings in the modern sense of the word were unknown to the ancient Jews.

Palace

Used now only of royal dwellings, although originally meaning simply (as the Latin word palatium, from which it is derived, shows) a building surrounded by a fence or a paling. In the Authorized Version there are many different words so rendered, presenting different ideas, such as that of citadel or lofty fortress or royal residence (Nehemiah 1:1; Daniel 8:2). It is the name given to the temple fortress (Nehemiah 2:8) and to the temple itself (1 Chronicles 29:1). It denotes also a spacious building or a great house (Daniel 1:4; 4:4, 29: Esther 1:5; 7:7), and a fortified place or an enclosure (Ezekiel 25:4). Solomon's palace is described in 1 Kings 7:1-12 as a series of buildings rather than a single great structure. Thirteen years were spent in their erection. This palace stood on the eastern hill, adjoining the temple on the south.

In the New Testament it designates the official residence of Pilate or that of the high priest (Matthew 26:3, 58, 69; Mark 14:54, 66; John 18:15). In Phil. 1:13 this word is the rendering of the Greek praitorion, meaning the praetorian cohorts at Rome (the life-guard of the Caesars). Paul was continually chained to a soldier of that corps (Acts 28:16), and hence his name and sufferings became known in all the praetorium. The soldiers that kept him would, on relieving one another on guard, naturally spread the tidings regarding him among their comrades. Some, however, regard the praetroium (q.v.) as the barrack within the palace (the palatium) of the Caesars in Rome where a detachment of these praetorian guards was stationed, or as the camp of the guards placed outside the eastern walls of Rome.

In the chambers which were occupied as guard-rooms, says Dr. Manning, by the praetorian troops on duty in the palace, a number of rude caricatures are found roughly scratched upon the walls, just such as may be seen upon barrack walls in every part of the world. Amongst these is one of a human figure nailed upon a cross. To add to the 'offence of the cross,' the crucified one is represented with the head of an animal, probably that of an ass. Before it stands the figure of a Roman legionary with one hand upraised in the attitude of worship. Underneath is the rude, misspelt, ungrammatical inscription, Alexamenos worships his God. It can scarcely be doubted that we have here a contemporary caricature, executed by one of the praetorian guard, ridiculing the faith of a Christian comrade.

Palestine

originally denoted only the sea-coast of the land of Canaan inhabited by the Philistines (Exodus 15:14; Isaiah 14:29, 31; Joel 3:4), and in this sense exclusively the Hebrew name Pelesheth (rendered Philistia in Psalms 60:8; 83:7; 87:4; 108:9) occurs in the Old Testament.

Not till a late period in Jewish history was this name used to denote the land of the Hebrews in general (Genesis 40:15). It is also called the holy land (Zechariah 2:12), the land of Jehovah (Hosea 9:3; Psalms 85:1), the land of promise (Hebrews 11:9), because promised to Abraham (Genesis 12:7; 24:7), the land of Canaan (Genesis 12:5), the land of Israel (1 Samuel 13:19), and the land of Judah (Isaiah 19:17).

The territory promised as an inheritance to the seed of Abraham (Genesis 15:18-21; Numbers 34:1-12 was bounded on the east by the river Euphrates, on the west by the Mediterranean, on the north by the entrance of Hamath, and on the south by the river of Egypt. This extent of territory, about 60,000 square miles, was at length conquered by David, and was ruled over also by his son Solomon (2 Samuel 8; 1 Chronicles 18; 1 Kings 4:1, 21). This vast empire was the Promised Land; but Palestine was only a part of it, terminating in the north at the southern extremity of the Lebanon range, and in the south in the wilderness of Paran, thus extending in all to about 144 miles in length. Its average breadth was about 60 miles from the Mediterranean on the west to beyond the Jordan. It has fittingly been designated the least of all lands. Western Palestine, on the south of Gaza, is only about 40 miles in breadth from the Mediterranean to the Dead Sea, narrowing gradually toward the north, where it is only 20 miles from the sea-coast to the Jordan.

Palestine, set in the midst (Ezekiel 5:5) of all other lands, is the most remarkable country on the face of the earth. No single country of such an extent has so great a variety of climate, and hence also of plant and animal life. Moses describes it as a good land, a land of brooks of water, of fountains and depths that spring out of valleys and hills; a land of wheat, and barley, and vines, and fig trees, and pomegranates; a land of oil olive, and honey; a land wherein thou shalt not eat bread without scarceness, thou shalt not lack any thing in it; a land whose stones are iron, and out of whose hills thou mayest dig brass (Deuteronomy 8:7-9.

In the time of Christ the country looked, in all probability, much as now. The whole land consists of rounded limestone hills, fretted into countless stony valleys, offering but rarely level tracts, of which Esdraelon alone, below Nazareth, is large enough to be seen on the map. The original woods had for ages disappeared, though the slopes were dotted, as now, with figs, olives, and other fruit-trees where there was any soil. Permanent streams were even then unknown, the passing rush of winter torrents being all that was seen among the hills. The autumn and spring rains, caught in deep cisterns hewn out like huge underground jars in the soft limestone, with artificial mud-banked ponds still found near all villages, furnished water. Hills now bare, or at best rough with stunted growth, were then terraced, so as to grow vines, olives, and grain. To-day almost desolate, the country then teemed with population. Wine-presses cut in the rocks, endless terraces, and the ruins of old vineyard towers are now found amidst solitudes overgrown for ages with thorns and thistles, or with wild shrubs and poor gnarled scrub (Geikie's Life of Christ).

From an early period the land was inhabited by the descendants of Canaan, who retained possession of the whole land from Sidon to Gaza till the time of the conquest by Joshua, when it was occupied by the twelve tribes. Two tribes and a half had their allotments given them by Moses on the east of the Jordan (Deuteronomy 3:12-20; comp. Numbers 1:17-46; Joshua 4:12-13. The remaining tribes had their portion on the west of Jordan.

From the conquest till the time of Saul, about four hundred years, the people were governed by judges. For a period of one hundred and twenty years the kingdom retained its unity while it was ruled by Saul and David and Solomon. On the death of Solomon, his son Rehoboam ascended the throne; but his conduct was such that ten of the tribes revolted, and formed an independent monarchy, called the kingdom of Israel, or the northern kingdom, the capital of which was first Shechem and afterwards Samaria. This kingdom was destroyed. The Israelites were carried captive by Shalmanezer, king of Assyria, B.C. 722, after an independent existence of two hundred and fifty-three years. The place of the captives carried away was supplied by tribes brought from the east, and thus was formed the Samaritan nation (2 Kings 17:24-29.

Nebuchadnezzar came up against the kingdom of the two tribes, the kingdom of Judah, the capital of which was Jerusalem, one hundred and thirty-four years after the overthrow of the kingdom of Israel. He overthrew the city, plundered the temple, and carried the people into captivity to Babylon (B.C. 587), where they remained seventy years. At the close of the period of the Captivity, they returned to their own land, under the edict of Cyrus (Ezra 1:1-4. They rebuilt the city and temple, and restored the old Jewish commonwealth.

For a while after the Restoration the Jews were ruled by Zerubbabel, Ezra, and Nehemiah, and afterwards by the high priests, assisted by the Sanhedrin. After the death of Alexander the Great at Babylon (B.C. 323), his vast empire was divided between his four generals. Egypt, Arabia, Palestine, and Coele-Syria fell to the lot of Ptolemy Lagus. Ptolemy took possession of Palestine in B.C. 320, and carried nearly one hundred thousand of the inhabitants of Jerusalem into Egypt. He made Alexandria the capital of his kingdom, and treated the Jews with consideration, confirming them in the enjoyment of many privileges.

After suffering persecution at the hands of Ptolemy's successors, the Jews threw off the Egyptian yoke, and became subject to Antiochus the Great, the king of Syria. The cruelty and opression of the successors of Antiochus at length led to the revolt under the Maccabees (B.C. 163), when they threw off the Syrian yoke.

In the year B.C. 68, Palestine was reduced by Pompey the Great to a Roman province. He laid the walls of the city in ruins, and massacred some twelve thousand of the inhabitants. He left the temple, however, unijured. About twenty-five years after this the Jews revolted and cast off the Roman yoke. They were however, subdued by Herod the Great (q.v.). The city and the temple were destroyed, and many of the inhabitants were put to death. About B.C. 20, Herod proceeded to rebuild the city and restore the ruined temple, which in about nine years and a half was so far completed that the sacred services could be resumed in it (comp. John 2:20). He was succeeded by his son Archelaus, who was deprived of his power, however, by Augustus, A.D. 6, when Palestine became a Roman province, ruled by Roman governors or procurators. Pontius Pilate was the fifth of these procurators. He was appointed to his office A.D. 25.

Exclusive of Idumea, the kingdom of Herod the Great comprehended the whole of the country originally divided among the twelve tribes, which he divided into four provinces or districts. This division was recognized so long as Palestine was under the Roman dominion. These four provinces were, (1) Judea, the southern portion of the country; (2) Samaria, the middle province, the northern boundary of which ran along the hills to the south of the plain of Esdraelon; (3) Galilee, the northern province; and (4) Peraea (a Greek name meaning the opposite country ), the country lying east of the Jordan and the Dead Sea. This province was subdivided into these districts, (1) Peraea proper, lying between the rivers Arnon and Jabbok; (2) Galaaditis (Gilead); (3) Batanaea; (4) Gaulonitis (Jaulan); (5) Ituraea or Auranitis, the ancient Bashan; (6) Trachonitis; (7) Abilene; (8) Decapolis, i.e., the region of the ten cities. The whole territory of Palestine, including the portions alloted to the trans-Jordan tribes, extended to about eleven thousand square miles. Recent exploration has shown the territory on the west of Jordan alone to be six thousand square miles in extent, the size of the principality of Wales.

Pallu

separated, the second son of Reuben (1 Chronicles 5:3); called Phallu, Genesis 46:9. He was the father of the Phalluites (Exodus 6:14; Numbers 26:5, 8).

Palmer-worm

(Hebrews gazam). The English word may denote either a caterpillar (as rendered by the LXX.), which wanders like a palmer or pilgrim, or which travels like pilgrims in bands (Joel 1:4; 2:25), the wingless locusts, or the migratory locust in its larva state.

Palm tree

(Hebrews tamar), the date-palm characteristic of Palestine. It is described as flourishing (Psalms 92:12), tall (Song of Solomon 7:7), upright (Jeremiah 10:5). Its branches are a symbol of victory (Revelation 7:9). Rising with slender stem 40 or 50, at times even 80, feet aloft, its only branches, the feathery, snow-like, pale-green fronds from 6 to 12 feet long, bending from its top, the palm attracts the eye wherever it is seen. The whole land of Palestine was called by the Greeks and Romans Phoenicia, i.e., the land of palms. Tadmor in the desert was called by the Greeks and Romans Palmyra, i.e., the city of palms. The finest specimens of this tree grew at Jericho (Deuteronomy 34:3) and Engedi and along the banks of the Jordan. Branches of the palm tree were carried at the feast of Tabernacles (Leviticus 23:40). At our Lord's triumphal entrance into Jerusalem the crowds took palm branches, and went forth to meet him, crying, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord (Matthew 21:8; John 12:13). (See DATE.)

Palm trees, The city of

the name given to Jericho (q.v.), Deuteronomy 34:3; Judges 1:16; 3:13.

Palsy

a shorter form of paralysis. Many persons thus afflicted were cured by our Lord (Matthew 4:24; 8:5-13; 9:2-7; Mark 2:3-11; Luke 7:2-10; John 5:5-7 and the apostles (Acts 8:7; 9:33, 34).

Palti

deliverance from the Lord, one of the spies representing the tribe of Benjamin (Numbers 13:9).

Paltiel

deliverance of God, the prince of Issachar who assisted to divide the land by inheritance (Numbers 34:26).

Paltite

the designation of one of David's heroes (2 Samuel 23:26); called also the Pelonite (1 Chronicles 11:27).

Pamphylia

Paul and his company, loosing from Paphos, sailed north-west and came to Perga, the capital of Pamphylia (Acts 13:13, 14), a province about the middle of the southern sea-board of Asia Minor. It lay between Lycia on the west and Cilicia on the east. There were strangers from Pamphylia at Jerusalem on the day of Pentecost (Acts 2:10).

Pan

a vessel of metal or earthenware used in culinary operations; a cooking-pan or frying-pan frequently referred to in the Old Testament (Leviticus 2:5; 6:21; Numbers 11:8; 1 Samuel 2:14 etc.).

The ash-pans mentioned in Exodus 27:3 were made of copper, and were used in connection with the altar of burnt-offering. The iron pan mentioned in Ezekiel 4:3 (marg., flat plate or slice ) was probably a mere plate of iron used for baking. The fire-pans of Exodus 27:3 were fire-shovels used for taking up coals. The same Hebrew word is rendered snuff-dishes (Exodus 25:38; 37:23) and censers (Leviticus 10:1; 16:12; Numbers 4:14 etc.). These were probably simply metal vessels employed for carrying burning embers from the brazen altar to the altar of incense.

The frying-pan mentioned in Leviticus 2:7; 7:9 was a pot for boiling.

Pannag

(Ezekiel 27:17; marg. R.V., perhaps a kind of confection ) the Jews explain as the name of a kind of sweet pastry. Others take it as the name of some place, identifying it with Pingi, on the road between Damascus and Baalbec. Pannaga is the Sanscrit name of an aromatic plant (comp. Genesis 43:11).

Paper

The expression in the Authorized Version (Isaiah 19:7), the paper reeds by the brooks, is in the Revised Version more correctly the meadows by the Nile. The words undoubtedly refer to a grassy place on the banks of the Nile fit for pasturage.

In 2 John 1:12 the word is used in its proper sense. The material so referred to was manufactured from the papyrus, and hence its name. The papyrus (Hebrews gome) was a kind of bulrush (q.v.). It is mentioned by Job (Job 8:11) and Isaiah (Isaiah 35:7). It was used for many purposes. This plant (Papyrus Nilotica) is now unknown in Egypt; no trace of it can be found. The unaccountable disappearance of this plant from Egypt was foretold by Isaiah (Isaiah 19:6, 7) as a part of the divine judgment on that land. The most extensive papyrus growths now known are in the marshes at the northern end of the lake of Merom.

Paphos

the capital of the island of Cyprus, and therefore the residence of the Roman governor. It was visited by Paul and Barnabas on their first missionary tour (Acts 13:6). It is new Paphos which is here meant. It lay on the west coast of the island, about 8 miles north of old Paphos. Its modern name is Baffa.

Parable

(Gr. parabole), a placing beside; a comparison; equivalent to the Hebrews mashal, a similitude. In the Old Testament this is used to denote (1) a proverb (1 Samuel 10:12; 24:13; 2 Chronicles 7:20), (2) a prophetic utterance (Numbers 23:7; Ezekiel 20:49), (3) an enigmatic saying (Psalms 78:2; Proverbs 1:6). In the New Testament, (1) a proverb (Mark 7:17; Luke 4:23), (2) a typical emblem (Hebrews 9:9; 11:19), (3) a similitude or allegory (Matthew 15:15; 24:32; Mark 3:23; Luke 5:36; 14:7); (4) ordinarily, in a more restricted sense, a comparison of earthly with heavenly things, an earthly story with a heavenly meaning, as in the parables of our Lord.

Instruction by parables has been in use from the earliest times. A large portion of our Lord's public teaching consisted of parables. He himself explains his reasons for this in his answer to the inquiry of the disciples, Why speakest thou to them in parables? (Matthew 13:13-15; Mark 4:11, 12; Luke 8:9, 10). He followed in so doing the rule of the divine procedures, as recorded in Matthew 13:13.

The parables uttered by our Lord are all recorded in the synoptical (i.e., the first three) Gospels. The fourth Gospel contains no parable properly so called, although the illustration of the good shepherd (John 10:1-16 has all the essential features of a parable. (See List of Parables in Appendix.)

Paradise

a Persian word (pardes), properly meaning a pleasure-ground or park or king's garden. (See EDEN.) It came in course of time to be used as a name for the world of happiness and rest hereafter (Luke 23:43; 2 Corinthians 12:4; Revelation 2:7). For garden in Genesis 2:8 the LXX. has paradise.

Parah

the heifer, a town in Benjamin (Joshua 18:23), supposed to be identical with the ruins called Far'ah, about 6 miles north-east of Jerusalem, in the Wady Far'ah, which is a branch of the Wady Kelt.

Paran

abounding in foliage, or abounding in caverns, (Genesis 21:21), a desert tract forming the north-eastern division of the peninsula of Sinai, lying between the 'Arabah on the east and the wilderness of Shur on the west. It is intersected in a north-western direction by the Wady el-'Arish. It bears the modern name of Badiet et-Tih, i.e., the desert of the wanderings. This district, through which the children of Israel wandered, lay three days' march from Sinai (Numbers 10:12, 33). From Kadesh, in this wilderness, spies (q.v.) were sent to spy the land (Numbers 13:3, 26). Here, long afterwards, David found refuge from Saul (1 Samuel 25:1, 4).

Paran, Mount

probably the hilly region or upland wilderness on the north of the desert of Paran forming the southern boundary of the Promised Land (Deuteronomy 33:2; Habakkuk 3:3).

Parbar

(1 Chronicles 26:18), a place apparently connected with the temple, probably a suburb (q.v.), as the word is rendered in 2 Kings 23:11; a space between the temple wall and the wall of the court; an open portico into which the chambers of the official persons opened (1 Chronicles 26:18).

Parched ground

(Isaiah 35:7), Hebrews sharab, a mirage , a phenomenon caused by the refraction of the rays of the sun on the glowing sands of the desert, causing them suddenly to assume the appearance of a beautiful lake. It is called by the modern Arabs by the same Hebrew name serab.

Parchment

a skin prepared for writing on; so called from Pergamos (q.v.), where this was first done (2 Timothy 4:13).

Pardon

the forgiveness of sins granted freely (Isaiah 43:25), readily (Nehemiah 9:17; Psalms 86:5), abundantly (Isaiah 55:7; Romans 5:20). Pardon is an act of a sovereign, in pure sovereignty, granting simply a remission of the penalty due to sin, but securing neither honour nor reward to the pardoned. Justification (q.v.), on the other hand, is the act of a judge, and not of a sovereign, and includes pardon and, at the same time, a title to all the rewards and blessings promised in the covenant of life.

Parlour

(from the Fr. parler, to speak ) denotes an audience chamber, but that is not the import of the Hebrew word so rendered. It corresponds to what the Turks call a kiosk, as in Judges 3:20 (the summer parlour ), or as in the margin of the Revised Version ( the upper chamber of cooling ), a small room built on the roof of the house, with open windows to catch the breeze, and having a door communicating with the outside by which persons seeking an audience may be admitted. While Eglon was resting in such a parlour, Ehud, under pretence of having a message from God to him, was admitted into his presence, and murderously plunged his dagger into his body (21, 22).

The inner parlours in 1 Chronicles 28:11 were the small rooms or chambers which Solomon built all round two sides and one end of the temple (1 Kings 6:5), side chambers; or they may have been, as some think, the porch and the holy place.

In 1 Samuel 9:22 the Revised Version reads guest chamber, a chamber at the high place specially used for sacrificial feasts.

Parmashta

strong-fisted, a son of Haman, slain in Shushan (Esther 9:9).

Parmenas

constant, one of the seven deacons (Acts 6:5).

Parshandatha

an interpreter of the law, the eldest of Haman's sons, slain in Shushan (Esther 9:7).

Parthians

were present in Jerusalem at Pentecost (Acts 2:9). Parthia lay on the east of Media and south of Hyrcania, which separated it from the Caspian Sea. It corresponded with the western half of the modern Khorasan, and now forms a part of Persia.

Partridge

(Hebrews kore, i.e., caller ). This bird, unlike our own partridge, is distinguished by its ringing call-note, which in early morning echoes from cliff to cliff amidst the barrenness of the wilderness of Judea and the glens of the forest of Carmel hence its Hebrew name. This name occurs only twice in Scripture.

In 1 Samuel 26:20 David alludes to the mode of chase practised now, as of old, when the partridge, continuously chased, was at length, when fatigued, knocked down by sticks thrown along the ground. It endeavours to save itself by running, in preference to flight, unless when suddenly started. It is not an inhabitant of the plain or the corn-field, but of rocky hill-sides (Tristram's Nat. Hist.).

In Jeremiah 17:11 the prophet is illustrating the fact that riches unlawfully acquired are precarious and short-lived. The exact nature of the illustration cannot be precisely determined. Some interpret the words as meaning that the covetous man will be as surely disappointed as the partridge which gathers in eggs, not of her own laying, and is unable to hatch them; others (Tristram), with more probability, as denoting that the man who enriches himself by unjust means will as surely be disappointed as the partridge which commences to sit, but is speedily robbed of her hopes of a brood by her eggs being stolen away from her.

The commonest partridge in Palestine is the Caccabis saxatilis, the Greek partridge. The partridge of the wilderness (Ammo-perdix heyi) is a smaller species. Both are essentially mountain and rock birds, thus differing from the English partridge, which loves cultivated fields.

Paruah

flourishing, the father of Jehoshaphat, appointed to provide monthly supplies for Solomon from the tribe of Issachar (1 Kings 4:17).

Parvaim

the name of a country from which Solomon obtained gold for the temple (2 Chronicles 3:6). Some have identified it with Ophir, but it is uncertain whether it is even the name of a place. It may simply, as some think, denote Oriental regions.

Pasach

clearing, one of the sons of Japhlet, of the tribe of Asher (1 Chronicles 7:33).

Pas-dammim

the border of blood = Ephes-dammim (q.v.), between Shochoh and Azekah (1 Samuel 17:1; 1 Chronicles 11:13).

Pashur

release. (1.) The son of Immer (probably the same as Amariah, Nehemiah 10:3; 12:2), the head of one of the priestly courses, was chief governor [Hebrews paqid nagid, meaning deputy governor ] of the temple (Jeremiah 20:1, 2). At this time the nagid, or governor, of the temple was Seraiah the high priest (1 Chronicles 6:14), and Pashur was his paqid, or deputy. Enraged at the plainness with which Jeremiah uttered his solemn warnings of coming judgements, because of the abounding iniquity of the times, Pashur ordered the temple police to seize him, and after inflicting on him corporal punishment (forty stripes save one, Deuteronomy 25:3; comp. 2 Corinthians 11:24), to put him in the stocks in the high gate of Benjamin, where he remained all night. On being set free in the morning, Jeremiah went to Pashur (Jeremiah 20:3, 5), and announced to him that God had changed his name to Magor-missabib, i.e., terror on every side. The punishment that fell upon him was probably remorse, when he saw the ruin he had brought upon his country by advising a close alliance with Egypt in opposition to the counsels of Jeremiah (Jeremiah 20:4-6. He was carried captive to Babylon, and died there.

(2.) A priest sent by king Zedekiah to Jeremiah to inquire of the Lord (1 Chronicles 24:9; Jeremiah 21:1; 38:1-6. He advised that the prophet should be put to death.

(3.) The father of Gedaliah. He was probably the same as (1).

Passage

denotes in Joshua 22:11 as is generally understood, the place where the children of Israel passed over Jordan. The words the passage of are, however, more correctly rendered by the side of, or at the other side of, thus designating the position of the great altar erected by the eastern tribes on their return home. This word also designates the fords of the Jordan to the south of the Sea of Galilee (Judges 12:5, 6), and a pass or rocky defile (1 Samuel 13:23; 14:4). Passages in Jeremiah 22:20 is in the Revised Version more correctly Abarim (q.v.), a proper name.

Passion

Only once found, in Acts 1:3 meaning suffering, referring to the sufferings of our Lord.

Passover

the name given to the chief of the three great historical annual festivals of the Jews. It was kept in remembrance of the Lord's passing over the houses of the Israelites (Exodus 12:13) when the first born of all the Egyptians were destroyed. It is called also the feast of unleavened bread (Exodus 23:15; Mark 14:1; Acts 12:3), because during its celebration no leavened bread was to be eaten or even kept in the household (Exodus 12:15). The word afterwards came to denote the lamb that was slain at the feast (Mark 14:12-14; 1 Corinthians 5:7).

A detailed account of the institution of this feast is given in Exodus 12 and 13. It was afterwards incorporated in the ceremonial law (Leviticus 23:4-8 as one of the great festivals of the nation. In after times many changes seem to have taken place as to the mode of its celebration as compared with its first celebration (comp. Deuteronomy 16:2, 5, 6; 2 Chronicles 30:16; Leviticus 23:10-14; Numbers 9:10, 11; 28:16-24. Again, the use of wine (Luke 22:17, 20), of sauce with the bitter herbs (John 13:26), and the service of praise were introduced.

There is recorded only one celebration of this feast between the Exodus and the entrance into Canaan, namely, that mentioned in Numbers 9:5. (See JOSIAH.) It was primarily a commemorative ordinance, reminding the children of Israel of their deliverance out of Egypt; but it was, no doubt, also a type of the great deliverance wrought by the Messiah for all his people from the doom of death on account of sin, and from the bondage of sin itself, a worse than Egyptian bondage (1 Corinthians 5:7; John 1:29; 19:32-36; 1 Peter 1:19; Galatians 4:4, 5). The appearance of Jerusalem on the occasion of the Passover in the time of our Lord is thus fittingly described: The city itself and the neighbourhood became more and more crowded as the feast approached, the narrow streets and dark arched bazaars showing the same throng of men of all nations as when Jesus had first visited Jerusalem as a boy. Even the temple offered a strange sight at this season, for in parts of the outer courts a wide space was covered with pens for sheep, goats, and cattle to be used for offerings. Sellers shouted the merits of their beasts, sheep bleated, oxen lowed. Sellers of doves also had a place set apart for them. Potters offered a choice from huge stacks of clay dishes and ovens for roasting and eating the Passover lamb. Booths for wine, oil, salt, and all else needed for sacrifices invited customers. Persons going to and from the city shortened their journey by crossing the temple grounds, often carrying burdens...Stalls to change foreign money into the shekel of the temple, which alone could be paid to the priests, were numerous, the whole confusion making the sanctuary like a noisy market (Geikie's Life of Christ).

Patara

a city on the south-west coast of Lycia at which Paul landed on his return from his third missionary journey (Acts 21:1, 2). Here he found a larger vessel, which was about to sail across the open sea to the coast of Phoenicia. In this vessel he set forth, and reached the city of Tyre in perhaps two or three days.

Pathros

the name generally given to Upper Egypt (the Thebaid of the Greeks), as distinguished from Matsor, or Lower Egypt (Isaiah 11:11; Jeremiah 44:1, 15; Ezekiel 30:14), the two forming Mizraim. After the destruction of Jerusalem by Nebuchadnezzar, colonies of Jews settled in the country of Pathros and other parts of Egypt.

Patmos

a small rocky and barren island, one of the group called the Sporades, in the AEgean Sea. It is mentioned in Scripture only in Revelation 1:9. It was on this island, to which John was banished by the emperor Domitian (A.D. 95), that he received from God the wondrous revelation recorded in his book. This has naturally invested it with the deepest interest for all time. It is now called Patmo. (See JOHN.)

Patriarch

a name employed in the New Testament with reference to Abraham (Hebrews 7:4), the sons of Jacob (Acts 7:8, 9), and to David (Acts 2:29). This name is generally applied to the progenitors of families or heads of the fathers (Joshua 14:1) mentioned in Scripture, and they are spoken of as antediluvian (from Adam to Noah) and post-diluvian (from Noah to Jacob) patriachs. But the expression the patriarch, by way of eminence, is applied to the twelve sons of Jacob, or to Abraham, Isaac, and Jacob.

Patriachal longevity presents itself as one of the most striking of the facts concerning mankind which the early history of the Book of Genesis places before us...There is a large amount of consentient tradition to the effect that the life of man was originally far more prolonged than it is at present, extending to at least several hundred years. The Babylonians, Egyptians, and Chinese exaggerated these hundreds into thousands. The Greeks and Romans, with more moderation, limited human life within a thousand or eight hundred years. The Hindus still farther shortened the term. Their books taught that in the first age of the world man was free from diseases, and lived ordinarily four hundred years; in the second age the term of life was reduced from four hundred to three hundred; in the third it became two hundred; in the fourth and last it was brought down to one hundred (Rawlinson's Historical Illustrations).

Patrobas

a Christian at Rome to whom Paul sent salutations (Romans 16:14).

Pau

(Genesis 36:39) or Pai (1 Chronicles 1:50), bleating, an Edomitish city ruled over by Hadar.

Paul

=Saul (q.v.) was born about the same time as our Lord. His circumcision-name was Saul, and probably the name Paul was also given to him in infancy for use in the Gentile world, as Saul would be his Hebrew home-name. He was a native of Tarsus, the capital of Cilicia, a Roman province in the south-east of Asia Minor. That city stood on the banks of the river Cydnus, which was navigable thus far; hence it became a centre of extensive commercial traffic with many countries along the shores of the Mediterranean, as well as with the countries of central Asia Minor. It thus became a city distinguished for the wealth of its inhabitants.

Tarsus was also the seat of a famous university, higher in reputation even than the universities of Athens and Alexandria, the only others that then existed. Here Saul was born, and here he spent his youth, doubtless enjoying the best education his native city could afford. His father was of the straitest sect of the Jews, a Pharisee, of the tribe of Benjamin, of pure and unmixed Jewish blood (Acts 23:6; Phil. 3:5). We learn nothing regarding his mother; but there is reason to conclude that she was a pious woman, and that, like-minded with her husband, she exercised all a mother influence in moulding the character of her son, so that he could afterwards speak of himself as being, from his youth up, touching the righteousness which is in the law, blameless (Phil. 3:6).

We read of his sister and his sister's son (Acts 23:16), and of other relatives (Romans 16:7, 11, 12). Though a Jew, his father was a Roman citizen. How he obtained this privilege we are not informed. It might be bought, or won by distinguished service to the state, or acquired in several other ways; at all events, his son was freeborn. It was a valuable privilege, and one that was to prove of great use to Paul, although not in the way in which his father might have been expected to desire him to make use of it. Perhaps the most natural career for the youth to follow was that of a merchant. But it was decided that...he should go to college and become a rabbi, that is, a minister, a teacher, and a lawyer all in one.

According to Jewish custom, however, he learned a trade before entering on the more direct preparation for the sacred profession. The trade he acquired was the making of tents from goats' hair cloth, a trade which was one of the commonest in Tarsus.

His preliminary education having been completed, Saul was sent, when about thirteen years of age probably, to the great Jewish school of sacred learning at Jerusalem as a student of the law. Here he became a pupil of the celebrated rabbi Gamaliel, and here he spent many years in an elaborate study of the Scriptures and of the many questions concerning them with which the rabbis exercised themselves. During these years of diligent study he lived in all good conscience, unstained by the vices of that great city.

After the period of his student-life expired, he probably left Jerusalem for Tarsus, where he may have been engaged in connection with some synagogue for some years. But we find him back again at Jerusalem very soon after the death of our Lord. Here he now learned the particulars regarding the crucifixion, and the rise of the new sect of the Nazarenes.

For some two years after Pentecost, Christianity was quietly spreading its influence in Jerusalem. At length Stephen, one of the seven deacons, gave forth more public and aggressive testimony that Jesus was the Messiah, and this led to much excitement among the Jews and much disputation in their synagogues. Persecution arose against Stephen and the followers of Christ generally, in which Saul of Tarsus took a prominent part. He was at this time probably a member of the great Sanhedrin, and became the active leader in the furious persecution by which the rulers then sought to exterminate Christianity.

But the object of this persecution also failed. They that were scattered abroad went everywhere preaching the word. The anger of the persecutor was thereby kindled into a fiercer flame. Hearing that fugitives had taken refuge in Damascus, he obtained from the chief priest letters authorizing him to proceed thither on his persecuting career. This was a long journey of about 130 miles, which would occupy perhaps six days, during which, with his few attendants, he steadily went onward, breathing out threatenings and slaughter. But the crisis of his life was at hand. He had reached the last stage of his journey, and was within sight of Damascus. As he and his companions rode on, suddenly at mid-day a brilliant light shone round them, and Saul was laid prostrate in terror on the ground, a voice sounding in his ears, Saul, Saul, why persecutest thou me? The risen Saviour was there, clothed in the vesture of his glorified humanity. In answer to the anxious inquiry of the stricken persecutor, Who art thou, Lord? he said, I am Jesus whom thou persecutest (Acts 9:5; 22:8; 26:15).

This was the moment of his conversion, the most solemn in all his life. Blinded by the dazzling light (Acts 9:8), his companions led him into the city, where, absorbed in deep thought for three days, he neither ate nor drank (Acts 9:11). Ananias, a disciple living in Damascus, was informed by a vision of the change that had happened to Saul, and was sent to him to open his eyes and admit him by baptism into the Christian church (Acts 9:11-16. The whole purpose of his life was now permanently changed.

Immediately after his conversion he retired into the solitudes of Arabia (Galatians 1:17), perhaps of Sinai in Arabia, for the purpose, probably, of devout study and meditation on the marvellous revelation that had been made to him. A veil of thick darkness hangs over this visit to Arabia. Of the scenes among which he moved, of the thoughts and occupations which engaged him while there, of all the circumstances of a crisis which must have shaped the whole tenor of his after-life, absolutely nothing is known. 'Immediately,' says St. Paul, 'I went away into Arabia.' The historian passes over the incident [comp. Acts 9:23 and 1 Kings 11:38, 39]. It is a mysterious pause, a moment of suspense, in the apostle's history, a breathless calm, which ushers in the tumultuous storm of his active missionary life. Coming back, after three years, to Damascus, he began to preach the gospel boldly in the name of Jesus (Acts 9:27), but was soon obliged to flee (Acts 9:25; 2 Corinthians 11:33) from the Jews and betake himself to Jerusalem. Here he tarried for three weeks, but was again forced to flee (Acts 9:28, 29) from persecution. He now returned to his native Tarsus (Galatians 1:21), where, for probably about three years, we lose sight of him. The time had not yet come for his entering on his great life-work of preaching the gospel to the Gentiles.

At length the city of Antioch, the capital of Syria, became the scene of great Christian activity. There the gospel gained a firm footing, and the cause of Christ prospered. Barnabas (q.v.), who had been sent from Jerusalem to superintend the work at Antioch, found it too much for him, and remembering Saul, he set out to Tarsus to seek for him. He readily responded to the call thus addressed to him, and came down to Antioch, which for a whole year became the scene of his labours, which were crowned with great success. The disciples now, for the first time, were called Christians (Acts 11:26).

The church at Antioch now proposed to send out missionaries to the Gentiles, and Saul and Barnabas, with John Mark as their attendant, were chosen for this work. This was a great epoch in the history of the church. Now the disciples began to give effect to the Master's command: Go ye into all the world, and preach the gospel to every creature.

The three missionaries went forth on the first missionary tour. They sailed from Seleucia, the seaport of Antioch, across to Cyprus, some 80 miles to the south-west. Here at Paphos, Sergius Paulus, the Roman proconsul, was converted, and now Saul took the lead, and was ever afterwards called Paul. The missionaries now crossed to the mainland, and then proceeded 6 or 7 miles up the river Cestrus to Perga (Acts 13:13), where John Mark deserted the work and returned to Jerusalem. The two then proceeded about 100 miles inland, passing through Pamphylia, Pisidia, and Lycaonia. The towns mentioned in this tour are the Pisidian Antioch, where Paul delivered his first address of which we have any record (Acts 13:16-51; comp. Acts 10:30-43, Iconium, Lystra, and Derbe. They returned by the same route to see and encourage the converts they had made, and ordain elders in every city to watch over the churches which had been gathered. From Perga they sailed direct for Antioch, from which they had set out.

After remaining a long time , probably till A.D. 50 or 51, in Antioch, a great controversy broke out in the church there regarding the relation of the Gentiles to the Mosaic law. For the purpose of obtaining a settlement of this question, Paul and Barnabas were sent as deputies to consult the church at Jerusalem. The council or synod which was there held (Acts 15) decided against the Judaizing party; and the deputies, accompanied by Judas and Silas, returned to Antioch, bringing with them the decree of the council.

After a short rest at Antioch, Paul said to Barnabas: Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do. Mark proposed again to accompany them; but Paul refused to allow him to go. Barnabas was resolved to take Mark, and thus he and Paul had a sharp contention. They separated, and never again met. Paul, however, afterwards speaks with honour of Barnabas, and sends for Mark to come to him at Rome (Colossians 4:10; 2 Timothy 4:11).

Paul took with him Silas, instead of Barnabas, and began his second missionary journey about A.D. 51. This time he went by land, revisiting the churches he had already founded in Asia. But he longed to enter into regions beyond, and still went forward through Phrygia and Galatia (Acts 16:6). Contrary to his intention, he was constrained to linger in Galatia (q.v.), on account of some bodily affliction (Galatians 4:13, 14). Bithynia, a populous province on the shore of the Black Sea, lay now before him, and he wished to enter it; but the way was shut, the Spirit in some manner guiding him in another direction, till he came down to the shores of the AEgean and arrived at Troas, on the north-western coast of Asia Minor (Acts 16:8). Of this long journey from Antioch to Troas we have no account except some references to it in his Epistle to the Galatians (Galatians 4:13).

As he waited at Troas for indications of the will of God as to his future movements, he saw, in the vision of the night, a man from the opposite shores of Macedonia standing before him, and heard him cry, Come over, and help us (Acts 16:9). Paul recognized in this vision a message from the Lord, and the very next day set sail across the Hellespont, which separated him from Europe, and carried the tidings of the gospel into the Western world. In Macedonia, churches were planted in Philippi, Thessalonica, and Berea. Leaving this province, Paul passed into Achaia, the paradise of genius and renown. He reached Athens, but quitted it after, probably, a brief sojourn (Acts 17:17-31. The Athenians had received him with cold disdain, and he never visited that city again. He passed over to Corinth, the seat of the Roman government of Achaia, and remained there a year and a half, labouring with much success. While at Corinth, he wrote his two epistles to the church of Thessalonica, his earliest apostolic letters, and then sailed for Syria, that he might be in time to keep the feast of Pentecost at Jerusalem. He was accompanied by Aquila and Priscilla, whom he left at Ephesus, at which he touched, after a voyage of thirteen or fifteen days. He landed at Caesarea, and went up to Jerusalem, and having saluted the church there, and kept the feast, he left for Antioch, where he abode some time (Acts 18:20-23.

He then began his third missionary tour. He journeyed by land in the upper coasts (the more eastern parts) of Asia Minor, and at length made his way to Ephesus, where he tarried for no less than three years, engaged in ceaseless Christian labour. This city was at the time the Liverpool of the Mediterranean. It possessed a splendid harbour, in which was concentrated the traffic of the sea which was then the highway of the nations; and as Liverpool has behind her the great towns of Lancashire, so had Ephesus behind and around her such cities as those mentioned along with her in the epistles to the churches in the book of Revelation, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea. It was a city of vast wealth, and it was given over to every kind of pleasure, the fame of its theatres and race-course being world-wide (Stalker's Life of St. Paul). Here a great door and effectual was opened to the apostle. His fellow-labourers aided him in his work, carrying the gospel to Colosse and Laodicea and other places which they could reach.

Very shortly before his departure from Ephesus, the apostle wrote his First Epistle to the Corinthians (q.v.). The silversmiths, whose traffic in the little images which they made was in danger (see DEMETRIUS), organized a riot against Paul, and he left the city, and proceeded to Troas (2 Corinthians 2:12), whence after some time he went to meet Titus in Macedonia. Here, in consequence of the report Titus brought from Corinth, he wrote his second epistle to that church. Having spent probably most of the summer and autumn in Macedonia, visiting the churches there, specially the churches of Philippi, Thessalonica, and Berea, probably penetrating into the interior, to the shores of the Adriatic (Romans 15:19), he then came into Greece, where he abode three month, spending probably the greater part of this time in Corinth (Acts 20:2). During his stay in this city he wrote his Epistle to the Galatians, and also the great Epistle to the Romans. At the end of the three months he left Achaia for Macedonia, thence crossed into Asia Minor, and touching at Miletus, there addressed the Ephesian presbyters, whom he had sent for to meet him (Acts 20:17), and then sailed for Tyre, finally reaching Jerusalem, probably in the spring of A.D. 58.

While at Jerusalem, at the feast of Pentecost, he was almost murdered by a Jewish mob in the temple. (See TEMPLE, HEROD'S.) Rescued from their violence by the Roman commandant, he was conveyed as a prisoner to Caesarea, where, from various causes, he was detained a prisoner for two years in Herod's praetorium (Acts 23:35). Paul was not kept in close confinement; he had at least the range of the barracks in which he was detained. There we can imagine him pacing the ramparts on the edge of the Mediterranean, and gazing wistfully across the blue waters in the direction of Macedonia, Achaia, and Ephesus, where his spiritual children were pining for him, or perhaps encountering dangers in which they sorely needed his presence. It was a mysterious providence which thus arrested his energies and condemned the ardent worker to inactivity; yet we can now see the reason for it. Paul was needing rest. After twenty years of incessant evangelization, he required leisure to garner the harvest of experience...During these two years he wrote nothing; it was a time of internal mental activity and silent progress (Stalker's Life of St. Paul).

At the end of these two years Felix (q.v.) was succeeded in the governorship of Palestine by Porcius Festus, before whom the apostle was again heard. But judging it right at this crisis to claim the privilege of a Roman citizen, he appealed to the emperor (Acts 25:11). Such an appeal could not be disregarded, and Paul was at once sent on to Rome under the charge of one Julius, a centurion of the Augustan cohort. After a long and perilous voyage, he at length reached the imperial city in the early spring, probably, of A.D. 61. Here he was permitted to occupy his own hired house, under constant military custody. This privilege was accorded to him, no doubt, because he was a Roman citizen, and as such could not be put into prison without a trial. The soldiers who kept guard over Paul were of course changed at frequent intervals, and thus he had the opportunity of preaching the gospel to many of them during these two whole years, and with the blessed result of spreading among the imperial guards, and even in Caesar's household, an interest in the truth (Phil. 1:13). His rooms were resorted to by many anxious inquirers, both Jews and Gentiles (Acts 28:23, 30, 31), and thus his imprisonment turned rather to the furtherance of the gospel, and his hired house became the centre of a gracious influence which spread over the whole city. According to a Jewish tradition, it was situated on the borders of the modern Ghetto, which has been the Jewish quarters in Rome from the time of Pompey to the present day. During this period the apostle wrote his epistles to the Colossians, Ephesians, Philippians, and to Philemon, and probably also to the Hebrews.

This first imprisonment came at length to a close, Paul having been acquitted, probably because no witnesses appeared against him. Once more he set out on his missionary labours, probably visiting western and eastern Europe and Asia Minor. During this period of freedom he wrote his First Epistle to Timothy and his Epistle to Titus. The year of his release was signalized by the burning of Rome, which Nero saw fit to attribute to the Christians. A fierce persecution now broke out against the Christians. Paul was siezed, and once more conveyed to Rome a prisoner. During this imprisonment he probably wrote the Second Epistle to Timothy, the last he ever wrote. There can be little doubt that he appered again at Nero's bar, and this time the charge did not break down. In all history there is not a more startling illustration of the irony of human life than this scene of Paul at the bar of Nero. On the judgment-seat, clad in the imperial purple, sat a man who, in a bad world, had attained the eminence of being the very worst and meanest being in it, a man stained with every crime, a man whose whole being was so steeped in every nameable and unnameable vice, that body and soul of him were, as some one said at the time, nothing but a compound of mud and blood; and in the prisoner's dock stood the best man the world possessed, his hair whitened with labours for the good of men and the glory of God. The trial ended: Paul was condemned, and delivered over to the executioner. He was led out of the city, with a crowd of the lowest rabble at his heels. The fatal spot was reached; he knelt beside the block; the headsman's axe gleamed in the sun and fell; and the head of the apostle of the world rolled down in the dust (probably A.D. 66), four years before the fall of Jerusalem.

Pavement

It was the custom of the Roman governors to erect their tribunals in open places, as the market-place, the circus, or even the highway. Pilate caused his seat of judgment to be set down in a place called the Pavement (John 19:13) i.e., a place paved with a mosaic of coloured stones. It was probably a place thus prepared in front of the judgment hall. (See GABBATHA.)

Pavilion

a tent or tabernacle (2 Samuel 22:12; 1 Kings 20:12-16or enclosure (Psalms 18:11; 27:5). In Jeremiah 43:10 it probably denotes the canopy suspended over the judgement-seat of the king.

Peace offerings

(Hebrews shelamim), detailed regulations regarding given in Leviticus 3; 7:11-21, 29-34. They were of three kinds, (1) eucharistic or thanksgiving offerings, expressive of gratitude for blessings received; (2) in fulfilment of a vow, but expressive also of thanks for benefits recieved; and (3) free-will offerings, something spontaneously devoted to God.

Peacock

(Hebrews tuk, apparently borrowed from the Tamil tokei). This bird is indigenous to India. It was brought to Solomon by his ships from Tarshish (1 Kings 10:22; 2 Chronicles 9:21), which in this case was probably a district on the Malabar coast of India, or in Ceylon. The word so rendered in Job 39:13 literally means wild, tumultuous crying, and properly denotes the female ostrich (q.v.).

Pearl

(Hebrews gabish, Job 28:18; Gr. margarites, Matthew 7:6; 13:46; Revelation 21:21). The pearl oyster is found in the Persian Gulf and the Red Sea. Its shell is the mother of pearl, which is of great value for ornamental purposes (1 Timothy 2:9; Revelation 17:4). Each shell contains eight or ten pearls of various sizes.

Peculiar

as used in the phrase peculiar people in 1 Peter 2:9 is derived from the Lat. peculium, and denotes, as rendered in the Revised Version ( a people for God's own possession ), a special possession or property. The church is the property of God, his purchased possession (Ephesians 1:14; R.V., God's own possession ).

Pedahel

redeemed of God, the son of Ammihud, a prince of Naphtali (Numbers 34:28).

Pedahzur

rock of redemption, the father of Gamaliel and prince of Manasseh at the time of the Exodus (Numbers 1:10; 2:20).

Pedaiah

redemption of the Lord. (1.) The father of Zebudah, who was the wife of Josiah and mother of king Jehoiakim (2 Kings 23:36).

(2.) The father of Zerubbabel (1 Chronicles 3:17-19.

(3.). The father of Joel, ruler of the half-tribe of Manasseh (1 Chronicles 27:20).

(4.) Nehemiah 3:25.

(5.) A Levite (Nehemiah 8:4).

(6.) A Benjamite (Nehemiah 11:7).

(7.) A Levite (Nehemiah 13:13).

Pekah

open-eyed, the son of Remaliah a captain in the army of Pekahiah, king of Israel, whom he slew, with the aid of a band of Gileadites, and succeeded (B.C. 758) on the throne (2 Kings 15:25). Seventeen years after this he entered into an alliance with Rezin, king of Syria, and took part with him in besieging Jerusalem (2 Kings 15:37; 16:5). But Tiglath-pilser, who was in alliance with Ahaz, king of Judah, came up against Pekah, and carried away captive many of the inhabitants of his kingdom (2 Kings 15:29). This was the beginning of the Captivity. Soon after this Pekah was put to death by Hoshea, the son of Elah, who usurped the throne (2 Kings 15:30; 16:1-9. Comp. Isaiah 7:16; 8:4; 9:12). He is supposed by some to have been the shephard mentioned in Zechariah 11:16.

Pekahiah

the Lord opened his eyes, the son and successor of Menahem on the throne of Israel. He was murdered in the royal palace of Samaria by Pekah, one of the captains of his army (2 Kings 15:23-26after a reign of two years (B.C. 761-759). He did that which was evil in the sight of the Lord.

Pekod

probably a place in Babylonia (Jeremiah 50:21; Ezekiel 23:23). It is the opinion, however, of some that this word signifies visitation, punishment, and allegorically designates Babylon as the city which was to be destroyed.

Pelaiah

distinguished of the Lord. (1.) One of David's posterity (1 Chronicles 3:24).

(2.) A Levite who expounded the law (Nehemiah 8:7).

Pelatiah

deliverance of the Lord. (1.) A son of Hananiah and grandson of Zerubbabel (1 Chronicles 3:21).

(2.) A captain of the sons of Simeon (1 Chronicles 4:42).

(3.) Nehemiah 10:22.

(4.) One of the twenty-five princes of the people against whom Ezekiel prophesied on account of their wicked counsel (Ezekiel 11:1-13.

Peleg

division, one of the sons of Eber; so called because in his days was the earth divided (Genesis 10:25). Possibly he may have lived at the time of the dispersion from Babel. But more probably the reference is to the dispersion of the two races which sprang from Eber, the one spreading towards Mesopotamia and Syria, and the other southward into Arabia.

Pelet

deliverance. (1.) A descendant of Judah (1 Chronicles 2:47).

(2.) A Benjamite who joined David at Ziklag (1 Chronicles 12:3).

Peleth

swiftness. (1.) A Reubenite whose son was one of the conspirators against Moses and Aaron (Numbers 16:1).

(2.) One of the sons of Jonathan (1 Chronicles 2:33).

Pelethites

mentioned always along with the Cherethites, and only in the time of David. The word probably means runners or couriers, and may denote that while forming part of David's bodyguard, they were also sometimes employed as couriers (2 Samuel 8:18; 20:7, 23;1 Kings 1:38, 44; 1 Chronicles 18:17). Some, however, think that these are the names simply of two Philistine tribes from which David selected his body-guard. They are mentioned along with the Gittites (2 Samuel 15:18), another body of foreign troops whom David gathered round him.

Pelicans

are frequently met with at the waters of Merom and the Sea of Galilee. The pelican is ranked among unclean birds (Leviticus 11:18; Deuteronomy 14:17). It is of an enormous size, being about 6 feet long, with wings stretching out over 12 feet. The Hebrew name (kaath, i.e., vomiter ) of this bird is incorrectly rendered cormorant in the Authorized Version of Isaiah 34:11 and Zephaniah 2:14 but correctly in the Revised Version. It receives its Hebrew name from its habit of storing in its pouch large quantities of fish, which it disgorges when it feeds its young. Two species are found on the Syrian coast, the Pelicanus onocrotalus, or white pelican, and the Pelicanus crispus, or Dalmatian pelican.

Penny

(Gr. denarion), a silver coin of the value of about 7 1/2d. or 8d. of our present money. It is thus rendered in the New Testament, and is more frequently mentioned than any other coin (Matthew 18:28; 20:2, 9, 13; Mark 6:37; 14:5 etc.). It was the daily pay of a Roman soldier in the time of Christ. In the reign of Edward III. an English penny was a labourer's day's wages. This was the tribute money with reference to which our Lord said, Whose image and superscription is this? When they answered, Caesar's, he replied, Render therefore to Caesar the things that are Caesar's; and to God the things that are God's (Matthew 22:19; Mark 12:15).

Pentateuch

the five-fold volume, consisting of the first five books of the Old Testament. This word does not occur in Scripture, nor is it certainly known when the roll was thus divided into five portions Genesis, Exodus, Leviticus, Numbers, Deuteronomy. Probably that was done by the LXX. translators. Some modern critics speak of a Hexateuch, introducing the Book of Joshua as one of the group. But this book is of an entirely different character from the other books, and has a different author. It stands by itself as the first of a series of historical books beginning with the entrance of the Israelites into Canaan. (See JOSHUA.)

The books composing the Pentateuch are properly but one book, the Law of Moses, the Book of the Law of Moses, the Book of Moses, or, as the Jews designate it, the Torah or Law. That in its present form it proceeds from a single author is proved by its plan and aim, according to which its whole contents refer to the covenant concluded between Jehovah and his people, by the instrumentality of Moses, in such a way that everything before his time is perceived to be preparatory to this fact, and all the rest to be the development of it. Nevertheless, this unity has not been stamped upon it as a matter of necessity by the latest redactor: it has been there from the beginning, and is visible in the first plan and in the whole execution of the work. , Keil, Einl. i.d. A. T.

A certain school of critics have set themselves to reconstruct the books of the Old Testament. By a process of scientific study they have discovered that the so-called historical books of the Old Testament are not history at all, but a miscellaneous collection of stories, the inventions of many different writers, patched together by a variety of editors! As regards the Pentateuch, they are not ashamed to attribute fraud, and even conspiracy, to its authors, who sought to find acceptance to their work which was composed partly in the age of Josiah, and partly in that of Ezra and Nehemiah, by giving it out to be the work of Moses! This is not the place to enter into the details of this controversy. We may say frankly, however, that we have no faith in this higher criticism. It degrades the books of the Old Testament below the level of fallible human writings, and the arguments on which its speculations are built are altogether untenable.

The evidences in favour of the Mosaic authorship of the Pentateuch are conclusive. We may thus state some of them briefly:

(1.) These books profess to have been written by Moses in the name of God (Exodus 17:14; 24:3, 4, 7; 32:7-10, 30-34; 34:27; Leviticus 26:46; 27:34; Deuteronomy 31:9, 24, 25).

(2.) This also is the uniform and persistent testimony of the Jews of all sects in all ages and countries (comp. Joshua 8:31, 32; 1 Kings 2:3; Jeremiah 7:22; Ezra 6:18; Nehemiah 8:1; Malachi 4:4; Matthew 22:24; Acts 15:21).

(3.) Our Lord plainly taught the Mosaic authorship of these books (Matthew 5:17, 18; 19:8; 22:31, 32; 23:2; Mark 10:9; 12:26; Luke 16:31; 20:37; 24:26, 27, 44; John 3:14; 5:45, 46, 47; 6:32, 49; 7:19, 22). In the face of this fact, will any one venture to allege either that Christ was ignorant of the composition of the Bible, or that, knowing the true state of the case, he yet encouraged the people in the delusion they clung to?

(4.) From the time of Joshua down to the time of Ezra there is, in the intermediate historical books, a constant reference to the Pentateuch as the Book of the Law of Moses. This is a point of much importance, inasmuch as the critics deny that there is any such reference; and hence they deny the historical character of the Pentateuch. As regards the Passover, e.g., we find it frequently spoken of or alluded to in the historical books following the Pentateuch, showing that the Law of Moses was then certainly known. It was celebrated in the time of Joshua (Joshua 5:10 cf. Joshua 4:19), Hezekiah (2 Chronicles 30), Josiah (2 Kings 23; 2 Chronicles 35), and Zerubbabel (Ezra 6:19-22and is referred to in such passages as 2 Kings 23:22; 2 Chronicles 35:18; 1 Kings 9:25 ( three times in a year ); 2 Chronicles 8:13. Similarly we might show frequent references to the Feast of Tabernacles and other Jewish institutions, although we do not admit that any valid argument can be drawn from the silence of Scripture in such a case. An examination of the following texts, 1 Kings 2:9; 2 Kings 14:6; 2 Chronicles 23:18; 25:4; 34:14; Ezra 3:2; 7:6; Daniel 9:11, 13 will also plainly show that the Law of Moses was known during all these centuries.

Granting that in the time of Moses there existed certain oral traditions or written records and documents which he was divinely led to make use of in his history, and that his writing was revised by inspired successors, this will fully account for certain peculiarities of expression which critics have called anachronisms and contradictions, but in no way militates against the doctrine that Moses was the original author of the whole of the Pentateuch. It is not necessary for us to affirm that the whole is an original composition; but we affirm that the evidences clearly demonstrate that Moses was the author of those books which have come down to us bearing his name. The Pentateuch is certainly the basis and necessary preliminary of the whole of the Old Testament history and literature. (See DEUTERONOMY.)

Pentecost

i.e., fiftieth , found only in the New Testament (Acts 2:1; 20:16; 1 Corinthians 16:8). The festival so named is first spoken of in Exodus 23:16 as the feast of harvest, and again in Exodus 34:22 as the day of the firstfruits (Numbers 28:26). From the sixteenth of the month of Nisan (the second day of the Passover), seven complete weeks, i.e., forty-nine days, were to be reckoned, and this feast was held on the fiftieth day. The manner in which it was to be kept is described in Leviticus 23:15-19; Numbers 28:27-29. Besides the sacrifices prescribed for the occasion, every one was to bring to the Lord his tribute of a free-will offering (Deuteronomy 16:9-11. The purpose of this feast was to commemorate the completion of the grain harvest. Its distinguishing feature was the offering of two leavened loaves made from the new corn of the completed harvest, which, with two lambs, were waved before the Lord as a thank offering.

The day of Pentecost is noted in the Christian Church as the day on which the Spirit descended upon the apostles, and on which, under Peter's preaching, so many thousands were converted in Jerusalem (Acts 2).

Penuel

face of God, a place not far from Succoth, on the east of the Jordan and north of the river Jabbok. It is also called Peniel. Here Jacob wrestled (Genesis 32:24-32 with a man ( the angel , Hosea 12:4. Jacob says of him, I have seen God face to face ) till the break of day.

A town was afterwards built there (Judges 8:8; 1 Kings 12:25). The men of this place refused to succour Gideon and his little army when they were in pursuit of the Midianites (Judges 8:1-21. On his return, Gideon slew the men of this city and razed its lofty watch-tower to the ground.

Peor

opening. (1.) A mountain peak (Numbers 23:28) to which Balak led Balaam as a last effort to induce him to pronounce a curse upon Israel. When he looked on the tribes encamped in the acacia groves below him, he could not refrain from giving utterance to a remarkable benediction (Numbers 24:1-9. Balak was more than ever enraged at Balaam, and bade him flee for his life. But before he went he gave expression to that wonderful prediction regarding the future of this mysterious people, whose goodly tents were spread out before him, and the coming of a Star out of Jacob and a Sceptre out of Israel (Numbers 24:14-17.

(2.) A Moabite divinity, called also Baal-peor (Numbers 25:3, 5, 18; comp. Deuteronomy 3:29).

Perazim, Mount

mount of breaches, only in Isaiah 28:21. It is the same as BAAL-PERAZIM (q.v.), where David gained a victory over the Philistines (2 Samuel 5:20).

Peres

divided, one of the mysterious words written over against the candlestick upon the plaster of the wall of king Belshazzar's palace (Daniel 5:28). (See MENE.)

Perez

=Pharez, (q.v.), breach, the son of Judah (Nehemiah 11:4). The chief of all the captains of the host for the first month in the reign of David was taken from his family (1 Chronicles 27:3). Four hundred and sixty-eight of his sons came back from captivity with Zerubbabel, who himself was one of them (1 Chronicles 9:4; Nehemiah 11:6).

Perez-uzzah

the breach of Uzzah, a place where God burst forth upon Uzzah, so that he died, when he rashly took hold of the ark (2 Samuel 6:6-8. It was not far from Kirjath-jearim (q.v.).

Perfection

See SANCTIFICATION.

Perfumes

were used in religious worship, and for personal and domestic enjoyment (Exodus 30:35-37; Proverbs 7:17; Song of Solomon 3:6; Isaiah 57:9); and also in embalming the dead, and in other funeral ceremonies (Mark 14:8; Luke 24:1; John 19:39).

Perga

the capital of Pamphylia, on the coast of Asia Minor. Paul and his companions landed at this place from Cyprus on their first missionary journey (Acts 13:13, 14), and here Mark forsook the party and returned to Jerusalem. Some time afterwards Paul and Barnabas again visited this city and preached the word (Acts 14:25). It stood on the banks of the river Cestrus, some 7 miles from its mouth, and was a place of some commercial importance. It is now a ruin, called Eski Kalessi.

Pergamos

the chief city of Mysia, in Asia Minor. One of the seven churches was planted here (Revelation 1:11; 2:17). It was noted for its wickedness, insomuch that our Lord says Satan's seat was there. The church of Pergamos was rebuked for swerving from the truth and embracing the doctrines of Balaam and the Nicolaitanes. Antipas, Christ's faithful martyr, here sealed his testimony with his blood.

This city stood on the banks of the river Caicus, about 20 miles from the sea. It is now called Bergama, and has a population of some twenty thousand, of whom about two thousand profess to be Christians. Parchment (q.v.) was first made here, and was called by the Greeks pergamene, from the name of the city.

Perida

kernel, Nehemiah 7:57. (See PERUDA.)

Perizzites

villagers; dwellers in the open country, the Canaanitish nation inhabiting the fertile regions south and south-west of Carmel. They were the graziers, farmers, and peasants of the time. They were to be driven out of the land by the descendants of Abraham (Genesis 15:20; Exodus 3:8, 17; 23:23; 33:2; 34:11). They are afterwards named among the conquered tribes (Joshua 24:11). Still lingering in the land, however, they were reduced to servitude by Solomon (1 Kings 9:20).

Persecution

The first great persecution for religious opinion of which we have any record was that which broke out against the worshippers of God among the Jews in the days of Ahab, when that king, at the instigation of his wife Jezebel, a woman in whom, with the reckless and licentious habits of an Oriental queen, were united the fiercest and sternest qualities inherent in the old Semitic race , sought in the most relentless manner to extirpate the worship of Jehovah and substitute in its place the worship of Ashtoreth and Baal. Ahab's example in this respect was followed by Manasseh, who shed innocent blood very much, till he had filled Jerusalem from one end to another (2 Kings 21:16; comp. 2 Kings 24:4). In all ages, in one form or another, the people of God have had to suffer persecution. In its earliest history the Christian church passed through many bloody persecutions. Of subsequent centuries in our own and in other lands the same sad record may be made.

Christians are forbidden to seek the propagation of the gospel by force (Matthew 7:1; Luke 9:54-56; Romans 14:4; James 4:11, 12). The words of Psalms 7:13 He ordaineth his arrows against the persecutors, ought rather to be, as in the Revised Version, He maketh his arrows fiery [shafts].

Perseverance of the saints

their certain continuance in a state of grace. Once justified and regenerated, the believer can neither totally nor finally fall away from grace, but will certainly persevere therein and attain everlasting life.

This doctrine is clearly taught in these passages, John 10:28, 29; Romans 11:29; Phil. 1:6; 1 Peter 1:5. It, moreover, follows from a consideration of (1) the immutability of the divine decrees (Jeremiah 31:3; Matthew 24:22-24; Acts 13:48; Romans 8:30); (2) the provisions of the covenant of grace (Jeremiah 32:40; John 10:29; 17:2-6; (3) the atonement and intercession of Christ (Isaiah 53:6, 11; Matthew 20:28; 1 Peter 2:24; John 11:42; 17:11, 15, 20; Romans 8:34); and (4) the indwelling of the Holy Ghost (John 14:16; 2 Corinthians 1:21, 22; 5:5; Ephesians 1:14; 1 John 3:9).

This doctrine is not inconsistent with the truth that the believer may nevertheless fall into grievous sin, and continue therein for some time. (See BACKSLIDE.)

Persia

an ancient empire, extending from the Indus to Thrace, and from the Caspian Sea to the Red Sea and the Persian Gulf. The Persians were originally a Medic tribe which settled in Persia, on the eastern side of the Persian Gulf. They were Aryans, their language belonging to the eastern division of the Indo-European group. One of their chiefs, Teispes, conquered Elam in the time of the decay of the Assyrian Empire, and established himself in the district of Anzan. His descendants branched off into two lines, one line ruling in Anzan, while the other remained in Persia. Cyrus II., king of Anzan, finally united the divided power, conquered Media, Lydia, and Babylonia, and carried his arms into the far East. His son, Cambyses, added Egypt to the empire, which, however, fell to pieces after his death. It was reconquered and thoroughly organized by Darius, the son of Hystaspes, whose dominions extended from India to the Danube.

Persis

a female Christian at Rome whom Paul salutes (Romans 16:12). She is spoken of as beloved, and as having laboured much in the Lord.

Peruda

one whose descendants returned with Zerubbabel (Ezra 2:55); called also Perida (Nehemiah 7:57).

Peter

originally called Simon (=Simeon,i.e., hearing ), a very common Jewish name in the New Testament. He was the son of Jona (Matthew 16:17). His mother is nowhere named in Scripture. He had a younger brother called Andrew, who first brought him to Jesus (John 1:40-42. His native town was Bethsaida, on the western coast of the Sea of Galilee, to which also Philip belonged. Here he was brought up by the shores of the Sea of Galilee, and was trained to the occupation of a fisher. His father had probably died while he was still young, and he and his brother were brought up under the care of Zebedee and his wife Salome (Matthew 27:56; Mark 15:40; 16:1). There the four youths, Simon, Andrew, James, and John, spent their boyhood and early manhood in constant fellowship. Simon and his brother doubtless enjoyed all the advantages of a religious training, and were early instructed in an acquaintance with the Scriptures and with the great prophecies regarding the coming of the Messiah. They did not probably enjoy, however, any special training in the study of the law under any of the rabbis. When Peter appeared before the Sanhedrin, he looked like an unlearned man (Acts 4:13).

Simon was a Galilean, and he was that out and out...The Galileans had a marked character of their own. They had a reputation for an independence and energy which often ran out into turbulence. They were at the same time of a franker and more transparent disposition than their brethren in the south. In all these respects, in bluntness, impetuosity, headiness, and simplicity, Simon was a genuine Galilean. They spoke a peculiar dialect. They had a difficulty with the guttural sounds and some others, and their pronunciation was reckoned harsh in Judea. The Galilean accent stuck to Simon all through his career. It betrayed him as a follower of Christ when he stood within the judgment-hall (Mark 14:70). It betrayed his own nationality and that of those conjoined with him on the day of Pentecost (Acts 2:7). It would seem that Simon was married before he became an apostle. His wife's mother is referred to (Matthew 8:14; Mark 1:30; Luke 4:38). He was in all probability accompanied by his wife on his missionary journeys (1 Corinthians 9:5; comp. 1 Peter 5:13).

He appears to have been settled at Capernaum when Christ entered on his public ministry, and may have reached beyond the age of thirty. His house was large enough to give a home to his brother Andrew, his wife's mother, and also to Christ, who seems to have lived with him (Mark 1:29, 36; 2:1), as well as to his own family. It was apparently two stories high (Mark 2:4).

At Bethabara (R.V., John 1:28 Bethany ), beyond Jordan, John the Baptist had borne testimony concerning Jesus as the Lamb of God (John 1:29-36. Andrew and John hearing it, followed Jesus, and abode with him where he was. They were convinced, by his gracious words and by the authority with which he spoke, that he was the Messiah (Luke 4:22; Matthew 7:29); and Andrew went forth and found Simon and brought him to Jesus (John 1:41).

Jesus at once recognized Simon, and declared that hereafter he would be called Cephas, an Aramaic name corresponding to the Greek Petros, which means a mass of rock detached from the living rock. The Aramaic name does not occur again, but the name Peter gradually displaces the old name Simon, though our Lord himself always uses the name Simon when addressing him (Matthew 17:25; Mark 14:37; Luke 22:31 comp. Luke 21:15-17. We are not told what impression the first interview with Jesus produced on the mind of Simon. When we next meet him it is by the Sea of Galilee (Matthew 4:18-22. There the four (Simon and Andrew, James and John) had had an unsuccessful night's fishing. Jesus appeared suddenly, and entering into Simon's boat, bade him launch forth and let down the nets. He did so, and enclosed a great multitude of fishes. This was plainly a miracle wrought before Simon's eyes. The awe-stricken disciple cast himself at the feet of Jesus, crying, Depart from me; for I am a sinful man, O Lord (Luke 5:8). Jesus addressed him with the assuring words, Fear not, and announced to him his life's work. Simon responded at once to the call to become a disciple, and after this we find him in constant attendance on our Lord.

He is next called into the rank of the apostleship, and becomes a fisher of men (Matthew 4:19) in the stormy seas of the world of human life (Matthew 10:2-4; Mark 3:13-19; Luke 6:13-16and takes a more and more prominent part in all the leading events of our Lord's life. It is he who utters that notable profession of faith at Capernaum (John 6:66-69and again at Caesarea Philippi (Matthew 16:13-20; Mark 8:27-30; Luke 9:18-20. This profession at Caesarea was one of supreme importance, and our Lord in response used these memorable words: Thou art Peter, and upon this rock I will build my church.

From that time forth Jesus began to speak of his sufferings. For this Peter rebuked him. But our Lord in return rebuked Peter, speaking to him in sterner words than he ever used to any other of his disciples (Matthew 16:21-23; Mark 8:31-33. At the close of his brief sojourn at Caesarea our Lord took Peter and James and John with him into an high mountain apart, and was transfigured before them. Peter on that occasion, under the impression the scene produced on his mind, exclaimed, Lord, it is good for us to be here: let us make three tabernacles (Matthew 17:1-9.

On his return to Capernaum the collectors of the temple tax (a didrachma, half a sacred shekel), which every Israelite of twenty years old and upwards had to pay (Exodus 30:15), came to Peter and reminded him that Jesus had not paid it (Matthew 17:24-27. Our Lord instructed Peter to go and catch a fish in the lake and take from its mouth the exact amount needed for the tax, viz., a stater, or two half-shekels. That take, said our Lord, and give unto them for me and thee.

As the end was drawing nigh, our Lord sent Peter and John (Luke 22:7-13 into the city to prepare a place where he should keep the feast with his disciples. There he was forewarned of the fearful sin into which he afterwards fell (Luke 22:31-34. He accompanied our Lord from the guest-chamber to the garden of Gethsemane (Luke 22:39-46which he and the other two who had been witnesses of the transfiguration were permitted to enter with our Lord, while the rest were left without. Here he passed through a strange experience. Under a sudden impulse he cut off the ear of Malchus (47-51), one of the band that had come forth to take Jesus. Then follow the scenes of the judgment-hall (54-61) and his bitter grief (62).

He is found in John's company early on the morning of the resurrection. He boldly entered into the empty grave (John 20:1-10and saw the linen clothes laid by themselves (Luke 24:9-12. To him, the first of the apostles, our risen Lord revealed himself, thus conferring on him a signal honour, and showing how fully he was restored to his favour (Luke 24:34; 1 Corinthians 15:5). We next read of our Lord's singular interview with Peter on the shores of the Sea of Galilee, where he thrice asked him, Simon, son of Jonas, lovest thou me? (John 21:1-19. (See LOVE.)

After this scene at the lake we hear nothing of Peter till he again appears with the others at the ascension (Acts 1:15-26. It was he who proposed that the vacancy caused by the apostasy of Judas should be filled up. He is prominent on the day of Pentecost (Acts 2:14-40. The events of that day completed the change in Peter himself which the painful discipline of his fall and all the lengthened process of previous training had been slowly making. He is now no more the unreliable, changeful, self-confident man, ever swaying between rash courage and weak timidity, but the stead-fast, trusted guide and director of the fellowship of believers, the intrepid preacher of Christ in Jerusalem and abroad. And now that he is become Cephas indeed, we hear almost nothing of the name Simon (only in Acts 10:5, 32; 15:14), and he is known to us finally as Peter.

After the miracle at the temple gate (Acts 3) persecution arose against the Christians, and Peter was cast into prison. He boldly defended himself and his companions at the bar of the council (Acts 4:19, 20). A fresh outburst of violence against the Christians (Acts 5:17-21led to the whole body of the apostles being cast into prison; but during the night they were wonderfully delivered, and were found in the morning teaching in the temple. A second time Peter defended them before the council (Acts 5:29-32who, when they had called the apostles and beaten them, let them go.

The time had come for Peter to leave Jerusalem. After labouring for some time in Samaria, he returned to Jerusalem, and reported to the church there the results of his work (Acts 8:14-25. Here he remained for a period, during which he met Paul for the first time since his conversion (Acts 9:26-30; Galatians 1:18). Leaving Jerusalem again, he went forth on a missionary journey to Lydda and Joppa (Acts 9:32-43. He is next called on to open the door of the Christian church to the Gentiles by the admission of Cornelius of Caesarea (ch. 10).

After remaining for some time at Caesarea, he returned to Jerusalem (Acts 11:1-18where he defended his conduct with reference to the Gentiles. Next we hear of his being cast into prison by Herod Agrippa (Acts 12:1-19; but in the night an angel of the Lord opened the prison gates, and he went forth and found refuge in the house of Mary.

He took part in the deliberations of the council in Jerusalem (Acts 15:1-31; Galatians 2:1-10 regarding the relation of the Gentiles to the church. This subject had awakened new interest at Antioch, and for its settlement was referred to the council of the apostles and elders at Jerusalem. Here Paul and Peter met again.

We have no further mention of Peter in the Acts of the Apostles. He seems to have gone down to Antioch after the council at Jerusalem, and there to have been guilty of dissembling, for which he was severely reprimanded by Paul (Galatians 2:11-16who rebuked him to his face.

After this he appears to have carried the gospel to the east, and to have laboured for a while at Babylon, on the Euphrates (1 Peter 5:13). There is no satisfactory evidence that he was ever at Rome. Where or when he died is not certainly known. Probably he died between A.D. 64 and 67.

Peter, First Epistle of

This epistle is addressed to the strangers scattered abroad , i.e., to the Jews of the Dispersion (the Diaspora).

Its object is to confirm its readers in the doctrines they had been already taught. Peter has been called the apostle of hope, because this epistle abounds with words of comfort and encouragement fitted to sustain a lively hope. It contains about thirty-five references to the Old Testament.

It was written from Babylon, on the Euphrates, which was at this time one of the chief seats of Jewish learning, and a fitting centre for labour among the Jews. It has been noticed that in the beginning of his epistle Peter names the provinces of Asia Minor in the order in which they would naturally occur to one writing from Babylon. He counsels (1) to steadfastness and perseverance under persecution (1 Peter 1 through 1 Peter 2:10); (2) to the practical duties of a holy life (1 Peter 2:11 through 1 Peter 3:13); (3) he adduces the example of Christ and other motives to patience and holiness (1 Peter 3:14 through 1 Peter 4:19); and (4) concludes with counsels to pastors and people (1 Peter 5).

Peter, Second Epistle of

The question of the authenticity of this epistle has been much discussed, but the weight of evidence is wholly in favour of its claim to be the production of the apostle whose name it bears. It appears to have been written shortly before the apostle's death (2 Peter 1:14). This epistle contains eleven references to the Old Testament. It also contains (2 Peter 3:15, 16) a remarkable reference to Paul's epistles. Some think this reference is to 1 Thessalonians 4:13 through 1 Thessalonians 5:11. A few years ago, among other documents, a parchment fragment, called the Gospel of Peter, was discovered in a Christian tomb at Akhmim in Upper Egypt. Origen (obiit A.D. 254), Eusebius (obiit 340), and Jerome (obiit 420) refer to such a work, and hence it has been concluded that it was probably written about the middle of the second century. It professes to give a history of our Lord's resurrection and ascension. While differing in not a few particulars from the canonical Gospels, the writer shows plainly that he was acquinted both with the synoptics and with the Gospel of John. Though apocryphal, it is of considerable value as showing that the main facts of the history of our Lord were then widely known.

Pethahiah

loosed of the Lord. (1.) The chief of one of the priestly courses (the nineteenth) in the time of David (1 Chronicles 24:16). (2.) A Levite (Ezra 10:23). (3.) Nehemiah 9:5. (4.) A descendant of Judah who had some office at the court of Persia (Nehemiah 11:24).

Pethor

interpretation of dreams, identified with Pitru, on the west bank of the Euphrates, a few miles south of the Hittite capital of Carchemish (Numbers 22:5 which is by the river of the land of the children of [the God] Ammo ). (See BALAAM.)

Pethuel

vision of God, the father of Joel the prophet (Joel 1:1).

Petra

rock, Isaiah 16:1 marg. (See SELA.)

Peulthai

wages of the Lord, one of the sons of Obed-edom, a Levite porter (1 Chronicles 26:5).

Phalec

(Luke 3:35)=Peleg (q.v.), Genesis 11:16.

Phallu

separated, the second son of Reuben (Genesis 46:9).

Phalti

deliverance of the Lord, the son of Laish of Gallim (1 Samuel 25:44)= Phaltiel (2 Samuel 3:15). Michal, David's wife, was given to him.

Phanuel

face of God, father of the prophetess Anna (q.v.), Luke 2:36.

Pharaoh

the official title borne by the Egyptian kings down to the time when that country was conquered by the Greeks. (See EGYPT.) The name is a compound, as some think, of the words Ra, the sun or sun-God, and the article phe, the, prefixed; hence phera, the sun, or the sun-God. But others, perhaps more correctly, think the name derived from Perao, the great house = his majesty = in Turkish, the Sublime Porte.

(1.) The Pharaoh who was on the throne when Abram went down into Egypt (Genesis 12:10-20 was probably one of the Hyksos, or shepherd kings. The Egyptians called the nomad tribes of Syria Shasu, plunderers, their king or chief Hyk, and hence the name of those invaders who conquered the native kings and established a strong government, with Zoan or Tanis as their capital. They were of Semitic origin, and of kindred blood accordingly with Abram. They were probably driven forward by the pressure of the Hittites. The name they bear on the monuments is Mentiu.

(2.) The Pharaoh of Joseph's days (Genesis 41) was probably Apopi, or Apopis, the last of the Hyksos kings. To the old native Egyptians, who were an African race, shepherds were an abomination; but to the Hyksos kings these Asiatic shepherds who now appeared with Jacob at their head were congenial, and being akin to their own race, had a warm welcome (Genesis 47:5, 6). Some argue that Joseph came to Egypt in the reign of Thothmes III., long after the expulsion of the Hyksos, and that his influence is to be seen in the rise and progress of the religious revolution in the direction of monotheism which characterized the middle of the Eighteenth Dynasty. The wife of Amenophis III., of that dynasty, was a Semite. Is this singular fact to be explained from the presence of some of Joseph's kindred at the Egyptian court? Pharaoh said to Joseph, Thy father and thy brethren are come unto thee: the land of Egypt is before thee; in the best of the land make thy father and brethren to dwell (Genesis 47:5, 6).

(3.) The new king who knew not Joseph (Exodus 1:8-22 has been generally supposed to have been Aahmes I., or Amosis, as he is called by Josephus. Recent discoveries, however, have led to the conclusion that Seti was the new king.

For about seventy years the Hebrews in Egypt were under the powerful protection of Joseph. After his death their condition was probably very slowly and gradually changed. The invaders, the Hyksos, who for some five centuries had been masters of Egypt, were driven out, and the old dynasty restored. The Israelites now began to be looked down upon. They began to be afflicted and tyrannized over. In process of time a change appears to have taken place in the government of Egypt. A new dynasty, the Nineteenth, as it is called, came into power under Seti I., who was its founder. He associated with him in his government his son, Rameses II., when he was yet young, probably ten or twelve years of age.

Note, Professor Maspero, keeper of the museum of Bulak, near Cairo, had his attention in 1870 directed to the fact that scarabs, i.e., stone and metal imitations of the beetle (symbols of immortality), originally worn as amulets by royal personages, which were evidently genuine relics of the time of the ancient Pharaohs, were being sold at Thebes and different places along the Nile. This led him to suspect that some hitherto undiscovered burial-place of the Pharaohs had been opened, and that these and other relics, now secretly sold, were a part of the treasure found there. For a long time he failed, with all his ingenuity, to find the source of these rare treasures. At length one of those in the secret volunteered to give information regarding this burial-place. The result was that a party was conducted in 1881 to Dier el-Bahari, near Thebes, when the wonderful discovery was made of thirty-six mummies of kings, queens, princes, and high priests hidden away in a cavern prepared for them, where they had lain undisturbed for thirty centuries. The temple of Deir el-Bahari stands in the middle of a natural amphitheatre of cliffs, which is only one of a number of smaller amphitheatres into which the limestone mountains of the tombs are broken up. In the wall of rock separating this basin from the one next to it some ancient Egyptian engineers had constructed the hiding-place, whose secret had been kept for nearly three thousand years. The exploring party being guided to the place, found behind a great rock a shaft 6 feet square and about 40 feet deep, sunk into the limestone. At the bottom of this a passage led westward for 25 feet, and then turned sharply northward into the very heart of the mountain, where in a chamber 23 feet by 13, and 6 feet in height, they came upon the wonderful treasures of antiquity. The mummies were all carefully secured and brought down to Bulak, where they were deposited in the royal museum, which has now been removed to Ghizeh.

Among the most notable of the ancient kings of Egypt thus discovered were Thothmes III., Seti I., and Rameses II. Thothmes III. was the most distinguished monarch of the brilliant Eighteenth Dynasty. When this mummy was unwound once more, after an interval of thirty-six centuries, human eyes gazed on the features of the man who had conquered Syria and Cyprus and Ethiopia, and had raised Egypt to the highest pinnacle of her power. The spectacle, however, was of brief duration. The remains proved to be in so fragile a state that there was only time to take a hasty photograph, and then the features crumbled to pieces and vanished like an apparition, and so passed away from human view for ever. It seems strange that though the body of this man, who overran Palestine with his armies two hundred years before the birth of Moses, mouldered to dust, the flowers with which it had been wreathed were so wonderfully preserved that even their colour could be distinguished (Manning's Land of the Pharaohs).

Seti I. (his throne name Merenptah), the father of Rameses II., was a great and successful warrior, also a great builder. The mummy of this Pharaoh, when unrolled, brought to view the most beautiful mummy head ever seen within the walls of the museum. The sculptors of Thebes and Abydos did not flatter this Pharaoh when they gave him that delicate, sweet, and smiling profile which is the admiration of travellers. After a lapse of thirty-two centuries, the mummy retains the same expression which characterized the features of the living man. Most remarkable of all, when compared with the mummy of Rameses II., is the striking resemblance between the father and the son. Seti I. is, as it were, the idealized type of Rameses II. He must have died at an advanced age. The head is shaven, the eyebrows are white, the condition of the body points to considerably more than threescore years of life, thus confirming the opinions of the learned, who have attributed a long reign to this king.

(4.) Rameses II., the son of Seti I., is probably the Pharaoh of the Oppression. During his forty years' residence at the court of Egypt, Moses must have known this ruler well. During his sojourn in Midian, however, Rameses died, after a reign of sixty-seven years, and his body embalmed and laid in the royal sepulchre in the Valley of the Tombs of Kings beside that of his father. Like the other mummies found hidden in the cave of Deir el-Bahari, it had been for some reason removed from its original tomb, and probably carried from place to place till finally deposited in the cave where it was so recently discovered.

In 1886, the mummy of this king, the great Rameses, the Sesostris of the Greeks, was unwound, and showed the body of what must have been a robust old man. The features revealed to view are thus described by Maspero: The head is long and small in proportion to the body. The top of the skull is quite bare. On the temple there are a few sparse hairs, but at the poll the hair is quite thick, forming smooth, straight locks about two inches in length. White at the time of death, they have been dyed a light yellow by the spices used in embalmment. The forehead is low and narrow; the brow-ridge prominent; the eye-brows are thick and white; the eyes are small and close together; the nose is long, thin, arched like the noses of the Bourbons; the temples are sunk; the cheek-bones very prominent; the ears round, standing far out from the head, and pierced, like those of a woman, for the wearing of earrings; the jaw-bone is massive and strong; the chin very prominent; the mouth small, but thick-lipped; the teeth worn and very brittle, but white and well preserved. The moustache and beard are thin. They seem to have been kept shaven during life, but were probably allowed to grow during the king's last illness, or they may have grown after death. The hairs are white, like those of the head and eyebrows, but are harsh and bristly, and a tenth of an inch in length. The skin is of an earthy-brown, streaked with black. Finally, it may be said, the face of the mummy gives a fair idea of the face of the living king. The expression is unintellectual, perhaps slightly animal; but even under the somewhat grotesque disguise of mummification there is plainly to be seen an air of sovereign majesty, of resolve, and of pride.

Both on his father's and his mother's side it has been pretty clearly shown that Rameses had Chaldean or Mesopotamian blood in his veins to such a degree that he might be called an Assyrian. This fact is thought to throw light on Isaiah 52:4.

(5.) The Pharaoh of the Exodus was probably Menephtah I., the fourteenth and eldest surviving son of Rameses II. He resided at Zoan, where he had the various interviews with Moses and Aaron recorded in the book of Exodus. His mummy was not among those found at Deir el-Bahari. It is still a question, however, whether Seti II. or his father Menephtah was the Pharaoh of the Exodus. Some think the balance of evidence to be in favour of the former, whose reign it is known began peacefully, but came to a sudden and disastrous end. The Harris papyrus, found at Medinet-Abou in Upper Egypt in 1856, a state document written by Rameses III., the second king of the Twentieth Dynasty, gives at length an account of a great exodus from Egypt, followed by wide-spread confusion and anarchy. This, there is great reason to believe, was the Hebrew exodus, with which the Nineteenth Dynasty of the Pharaohs came to an end. This period of anarchy was brought to a close by Setnekht, the founder of the Twentieth Dynasty.

In the spring of 1896, Professor Flinders Petrie discovered, among the ruins of the temple of Menephtah at Thebes, a large granite stela, on which is engraved a hymn of victory commemorating the defeat of Libyan invaders who had overrun the Delta. At the end other victories of Menephtah are glanced at, and it is said that 'the Israelites (I-s-y-r-a-e-l-u) are minished (?) so that they have no seed.' Menephtah was son and successor of Rameses II., the builder of Pithom, and Egyptian scholars have long seen in him the Pharaoh of the Exodus. The Exodus is also placed in his reign by the Egyptian legend of the event preserved by the historian Manetho. In the inscription the name of the Israelites has no determinative of 'country' or 'district' attached to it, as is the case with all the other names (Canaan, Ashkelon, Gezer, Khar or Southern Palestine, etc.) mentioned along with it, and it would therefore appear that at the time the hymn was composed, the Israelites had already been lost to the sight of the Egyptians in the desert. At all events they must have had as yet no fixed home or district of their own. We may therefore see in the reference to them the Pharaoh's version of the Exodus, the disasters which befell the Egyptians being naturally passed over in silence, and only the destruction of the 'men children' of the Israelites being recorded. The statement of the Egyptian poet is a remarkable parallel to Exodus 1:10-22.

(6.) The Pharaoh of 1 Kings 11:18-22.

(7.) So, king of Egypt (2 Kings 17:4).

(8.) The Pharaoh of 1 Chronicles 4:18.

(9.) Pharaoh, whose daughter Solomon married (1 Kings 3:1; 7:8).

(10.) Pharaoh, in whom Hezekiah put his trust in his war against Sennacherib (2 Kings 18:21).

(11.) The Pharaoh by whom Josiah was defeated and slain at Megiddo (2 Chronicles 35:20-24; 2 Kings 23:29, 30). (See NECHO.)

(12.) Pharaoh-hophra, who in vain sought to relieve Jerusalem when it was besieged by Nebuchadnezzar (q.v.), 2 Kings 25:1-4; comp. Jeremiah 37:5-8; Ezekiel 17:11-13. (See ZEDEKIAH.)

Pharaoh's daughters

Three princesses are thus mentioned in Scripture: (1.) The princess who adopted the infant Moses (q.v.), Exodus 2:10. She is twice mentioned in the New Testament (Acts 7:21: Hebrews 11:24). It would seem that she was alive and in some position of influence about the court when Moses was compelled to flee from Egypt, and thus for forty years he had in some way been under her influence. She was in all probability the sister of Rameses, and the daughter of Seti I. Josephus calls her Thermuthis. It is supposed by some that she was Nefert-ari, the wife as well as sister of Rameses. The mummy of this queen was among the treasures found at Deir-el-Bahari.

(2.) Bithiah the daughter of Pharaoh, which Mered took (1 Chronicles 4:18).

(3.) The wife of Solomon (1 Kings 3:1). This is the first reference since the Exodus to any connection of Israel with Egypt.

Pharez

breach, the elder of the twin sons of Judah (Genesis 38:29). From him the royal line of David sprang (Ruth 4:18-22. The chief of all the captains of the host was of the children of Perez (1 Chronicles 27:3; Matthew 1:3).

Pharisees

separatists (Hebrews persahin, from parash, to separate ). They were probably the successors of the Assideans (i.e., the pious ), a party that originated in the time of Antiochus Epiphanes in revolt against his heathenizing policy. The first mention of them is in a description by Josephus of the three sects or schools into which the Jews were divided (B.C. 145). The other two sects were the Essenes and the Sadducees. In the time of our Lord they were the popular party (John 7:48). They were extremely accurate and minute in all matters appertaining to the law of Moses (Matthew 9:14; 23:15; Luke 11:39; 18:12). Paul, when brought before the council of Jerusalem, professed himself a Pharisee (Acts 23:6-8; 26:4, 5).

There was much that was sound in their creed, yet their system of religion was a form and nothing more. Theirs was a very lax morality (Matthew 5:20; 15:4, 8; 23:3, 14, 23, 25; John 8:7). On the first notice of them in the New Testament (Matthew 3:7), they are ranked by our Lord with the Sadducees as a generation of vipers. They were noted for their self-righteousness and their pride (Matthew 9:11; Luke 7:39; 18:11, 12). They were frequently rebuked by our Lord (Matthew 12:39; 16:1-4.

From the very beginning of his ministry the Pharisees showed themselves bitter and persistent enemies of our Lord. They could not bear his doctrines, and they sought by every means to destroy his influence among the people.

Pharpar

swift, one of the rivers of Damascus (2 Kings 5:12). It has been identified with the 'Awaj, a small lively river. The whole of the district watered by the 'Awaj is called the Wady el-'Ajam, i.e., the valley of the Persians , so called for some unknown reason. This river empties itself into the lake or marsh Bahret Hijaneh, on the east of Damascus. One of its branches bears the modern name of Wady Barbar, which is probably a corruption of Pharpar.

Phebe

a deaconess of the church at Cenchrea, the port of Corinth. She was probably the bearer of Paul's epistle to the Romans. Paul commended her to the Christians at Rome; for she hath been, says he, a succourer of many, and of myself also (Romans 16:1, 2).

Phenice

properly Phoenix a palm-tree (as in the R.V.), a town with a harbour on the southern side of Crete (Acts 27:12), west of the Fair Havens. It is now called Lutro.

Phenicia

(Acts 21:2) = Phenice (Acts 11:19; 15:3; R.V., Phoenicia), Gr. phoinix, a palm , the land of palm-trees; a strip of land of an average breadth of about 20 miles along the shores of the Mediterranean, from the river Eleutherus in the north to the promotory of Carmel in the south, about 120 miles in length. This name is not found in the Old Testament, and in the New Testament it is mentioned only in the passages above referred to.

In the Egyptian inscriptions Phoenicia is called Keft, the inhabitants being Kefa; and since Keft-ur, or 'Greater Phoenicia,' was the name given to the delta of the Nile from the Phoenician colonies settled upon it, the Philistines who came from Caphtor or Keft-ur must have been of Phoenician origin (comp. Deuteronomy 2:23; Jeremiah 47:4; Amos 9:7)., Sayce's Bible and the Monuments.

Phoenicia lay in the very centre of the old world, and was the natural entrepot for commerce with foreign nations. It was the England of antiquity. The trade routes from all Asia converged on the Phoenician coast; the centres of commerce on the Euphrates and Tigris forwarding their goods by way of Tyre to the Nile, to Arabia, and to the west; and, on the other hand, the productions of the vast regions bordering the Mediterranean passing through the Canaanite capital to the eastern world. It was situate at the entry of the sea, a merchant of the people for many isles (Ezekiel 27:3, 4). The far-reaching commercial activity of the Phoenicians, especially with Tarshish and the western world, enriched them with vast wealth, which introduced boundless luxury and developed among them a great activity in all manner of arts and manufactures. (See TYRE.)

The Phoenicians were the most enterprising merchants of the old world, establishing colonies at various places, of which Carthage was the chief. They were a Canaanite branch of the race of Ham, and are frequently called Sidonians, from their principal city of Sidon. None could skill to hew timber like unto the Sidonians (1 Kings 5:6). King Hiram rendered important service to Solomon in connection with the planning and building of the temple, casting for him all the vessels for the temple service, and the two pillars which stood in the front of the porch, and the molten sea (1 Kings 7:21-23. Singular marks have been found by recent exploration on the great stones that form the substructure of the temple. These marks, both painted and engraved, have been regarded as made by the workmen in the quarries, and as probably intended to indicate the place of these stones in the building. The Biblical account (1 Kings 5:17, 18) is accurately descriptive of the massive masonry now existing at the south-eastern angle (of the temple area), and standing on the native rock 80 feet below the present surface. The Royal Engineers found, buried deeply among the rubbish of many centuries, great stones, costly and hewed stones, forming the foundation of the sanctuary wall; while Phoenician fragments of pottery and Phoenician marks painted on the massive blocks seem to proclaim that the stones were prepared in the quarry by the cunning workmen of Hiram, the king of Tyre. (See TEMPLE.)

The Phoenicians have been usually regarded as the inventors of alphabetic writing. The Egyptians expressed their thoughts by certain symbols, called hieroglyphics , i.e., sacred carvings, so styled because used almost exclusively on sacred subjects. The recent discovery, however, of inscriptions in Southern Arabia (Yemen and Hadramaut), known as Hemyaritic, in connection with various philogical considerations, has led some to the conclusion that the Phoenician alphabet was derived from the Mineans (admitting the antiquity of the kingdom of Ma'in, Judges 10:12; 2 Chronicles 26:7). Thus the Phoenician alphabet ceases to be the mother alphabet. Sayce thinks it is more than possible that the Egyptians themselves were emigrants from Southern Arabia. (See MOABITE STONE.)

The Phoenicians were renowned in ancient times for the manufacture of glass, and some of the specimens of this work that have been preserved are still the wonder of mankind...In the matter of shipping, whether ship-building be thought of or traffic upon the sea, the Phoenicians surpassed all other nations. The name Phoenicia is of uncertain origin, though it may be derived from Fenkhu, the name given in the Egyptian inscriptions to the natives of Palestine. Among the chief Phoenician cities were Tyre and Sidon, Gebal north of Beirut, Arvad or Arados and Zemar.

Phicol

great, the chief captain of the army of Abimelech, the Philistine king of Gerar. He entered into an alliance with Abraham with reference to a certain well which, from this circumstance, was called Beersheba (q.v.), the well of the oath (Genesis 21:22, 32; 26:26).

Philadelphia

brotherly love, a city of Lydia in Asia Minor, about 25 miles south-east of Sardis. It was the seat of one of the seven churches (Revelation 3:7-12. It came into the possession of the Turks in A.D. 1392. It has several times been nearly destroyed by earthquakes. It is still a town of considerable size, called Allahshehr, the city of God.

Philemon

an inhabitant of Colosse, and apparently a person of some note among the citizens (Colossians 4:9; Philemon 1:2). He was brought to a knowledge of the gospel through the instrumentality of Paul (19), and held a prominent place in the Christian community for his piety and beneficence (4-7). He is called in the epistle a fellow-labourer, and therefore probably held some office in the church at Colosse; at all events, the title denotes that he took part in the work of spreading a knowledge of the gospel.

Philemon, Epistle to

was written from Rome at the same time as the epistles to the Colossians and Ephesians, and was sent also by Onesimus. It was addressed to Philemon and the members of his family.

It was written for the purpose of interceding for Onesimus (q.v.), who had deserted his master Philemon and been unprofitable to him. Paul had found Onesimus at Rome, and had there been instrumental in his conversion, and now he sends him back to his master with this letter.

This epistle has the character of a strictly private letter, and is the only one of such epistles preserved to us. It exhibits the apostle in a new light. He throws off as far as possible his apostolic dignity and his fatherly authority over his converts. He speaks simply as Christian to Christian. He speaks, therefore, with that peculiar grace of humility and courtesy which has, under the reign of Christianity, developed the spirit of chivalry and what is called 'the character of a gentleman,' certainly very little known in the old Greek and Roman civilization (Dr. Barry). (See SLAVE.)

Philetus

amiable, with Hymenaeus, at Ephesus, said that the resurrection was past already (2 Timothy 2:17, 18). This was a Gnostic heresy held by the Nicolaitanes. (See ALEXANDER [4].)

Philip

lover of horses. (1.) One of the twelve apostles; a native of Bethsaida, the city of Andrew and Peter (John 1:44). He readily responded to the call of Jesus when first addressed to him (43), and forthwith brought Nathanael also to Jesus (45,46). He seems to have held a prominent place among the apostles (Matthew 10:3; Mark 3:18; John 6:5-7; 12:21, 22; 14:8, 9; Acts 1:13). Of his later life nothing is certainly known. He is said to have preached in Phrygia, and to have met his death at Hierapolis.

(2.) One of the seven (Acts 6:5), called also the evangelist (Acts 21:8, 9). He was one of those who were scattered abroad by the persecution that arose on the death of Stephen. He went first to Samaria, where he laboured as an evangelist with much success (Acts 8:5-13. While he was there he received a divine command to proceed toward the south, along the road leading from Jerusalem to Gaza. These towns were connected by two roads. The one Philip was directed to take was that which led through Hebron, and thence through a district little inhabited, and hence called desert. As he travelled along this road he was overtaken by a chariot in which sat a man of Ethiopia, the eunuch or chief officer of Queen Candace, who was at that moment reading, probably from the Septuagint version, a portion of the prophecies of Isaiah (Isaiah 53:6,7). Philip entered into conversation with him, and expounded these verses, preaching to him the glad tidings of the Saviour. The eunuch received the message and believed, and was forthwith baptized, and then went on his way rejoicing. Philip was instantly caught away by the Spirit after the baptism, and the eunuch saw him no more. He was next found at Azotus, whence he went forth in his evangelistic work till he came to Caesarea. He is not mentioned again for about twenty years, when he is still found at Caesarea (Acts 21:8) when Paul and his companions were on the way to Jerusalem. He then finally disappears from the page of history.

(3.) Mentioned only in connection with the imprisonment of John the Baptist (Matthew 14:3; Mark 6:17; Luke 3:19). He was the son of Herod the Great, and the first husband of Herodias, and the father of Salome. (See HEROD PHILIP I.)

(4.) The tetrarch of Ituraea (Luke 3:1); a son of Herod the Great, and brother of Herod Antipas. The city of Caesarea-Philippi was named partly after him (Matthew 16:13; Mark 8:27). (See HEROD PHILIP II.)

Philippi

(1.) Formerly Crenides, the fountain, the capital of the province of Macedonia. It stood near the head of the Sea, about 8 miles north-west of Kavalla. It is now a ruined village, called Philibedjik. Philip of Macedonia fortified the old Thracian town of Crenides, and called it after his own name Philippi (B.C. 359-336). In the time of the Emperor Augustus this city became a Roman colony, i.e., a military settlement of Roman soldiers, there planted for the purpose of controlling the district recently conquered. It was a miniature Rome, under the municipal law of Rome, and governed by military officers, called duumviri, who were appointed directly from Rome. Having been providentially guided thither, here Paul and his companion Silas preached the gospel and formed the first church in Europe. (See LYDIA.) This success stirred up the enmity of the people, and they were shamefully entreated (Acts 16:9-40; 1 Thessalonians 2:2). Paul and Silas at length left this city and proceeded to Amphipolis (q.v.).

(2.) When Philip the tetrarch, the son of Herod, succeeded to the government of the northern portion of his kingdom, he enlarged the city of Paneas, and called it Caesarea, in honour of the emperor. But in order to distinguish it from the Caesarea on the sea coast, he added to it subsequently his own name, and called it Caesarea-Philippi (q.v.).

Philippians, Epistle to

was written by Paul during the two years when he was in bonds in Rome (Phil. 1:7-13probably early in the year A.D. 62 or in the end of 61.

The Philippians had sent Epaphroditus, their messenger, with contributions to meet the necessities of the apostle; and on his return Paul sent back with him this letter. With this precious communication Epaphroditus sets out on his homeward journey. The joy caused by his return, and the effect of this wonderful letter when first read in the church of Philippi, are hidden from us. And we may almost say that with this letter the church itself passes from our view. To-day, in silent meadows, quiet cattle browse among the ruins which mark the site of what was once the flourishing Roman colony of Philippi, the home of the most attractive church of the apostolic age. But the name and fame and spiritual influence of that church will never pass. To myriads of men and women in every age and nation the letter written in a dungeon at Rome, and carried along the Egnatian Way by an obscure Christian messenger, has been a light divine and a cheerful guide along the most rugged paths of life (Professor Beet).

The church at Philippi was the first-fruits of European Christianity. Their attachment to the apostle was very fervent, and so also was his affection for them. They alone of all the churches helped him by their contributions, which he gratefully acknowledges (Acts 20:33-35; 2 Corinthians 11:7-12; 2 Thessalonians 3:8). The pecuniary liberality of the Philippians comes out very conspicuously (Phil. 4:15). This was a characteristic of the Macedonian missions, as 2 Corinthians 8 and 9 amply and beautifully prove. It is remarkable that the Macedonian converts were, as a class, very poor (2 Corinthians 8:2); and the parallel facts, their poverty and their open-handed support of the great missionary and his work, are deeply harmonious. At the present day the missionary liberality of poor Christians is, in proportion, really greater than that of the rich (Moule's Philippians, Introd.).

The contents of this epistle give an interesting insight into the condition of the church at Rome at the time it was written. Paul's imprisonment, we are informed, was no hindrance to his preaching the gospel, but rather turned out to the furtherance of the gospel. The gospel spread very extensively among the Roman soldiers, with whom he was in constant contact, and the Christians grew into a vast multitude. It is plain that Christianity was at this time making rapid advancement in Rome.

The doctrinal statements of this epistle bear a close relation to those of the Epistle to the Romans. Compare also Phil. 3:20 with Ephesians 2:12, 19 where the church is presented under the idea of a city or commonwealth for the first time in Paul's writings. The personal glory of Christ is also set forth in almost parallel forms of expression in Phil. 2:5-11 compared with Ephesians 1:17-23; 2:8; and Colossians 1:15-20. This exposition of the grace and wonder of His personal majesty, personal self-abasement, and personal exaltation after it, found in these epistles, is, in a great measure, a new development in the revelations given through St. Paul (Moule). Other minuter analogies in forms of expression and of thought are also found in these epistles of the Captivity.

Philistia

=Palestine (q.v.), the land of the Philistines (Psalms 60:8; 87:4; 108:9). The word is supposed to mean the land of wanderers or of strangers.

Philistines

(Genesis 10:14 R.V.; but in A.V., Philistim ), a tribe allied to the Phoenicians. They were a branch of the primitive race which spread over the whole district of the Lebanon and the valley of the Jordan, and Crete and other Mediterranean islands. Some suppose them to have been a branch of the Rephaim (2 Samuel 21:16-22. In the time of Abraham they inhabited the south-west of Judea, Abimelech of Gerar being their king (Genesis 21:32, 34; 26:1). They are, however, not noticed among the Canaanitish tribes mentioned in the Pentateuch. They are spoken of by Amos (Amos 9:7) and Jeremiah (Jeremiah 47:4) as from Caphtor, i.e., probably Crete, or, as some think, the Delta of Egypt. In the whole record from Exodus to Samuel they are represented as inhabiting the tract of country which lay between Judea and Egypt (Exodus 13:17; 15:14, 15; Joshua 13:3; 1 Samuel 4).

This powerful tribe made frequent incursions against the Hebrews. There was almost perpetual war between them. They sometimes held the tribes, especially the southern tribes, in degrading servitude (Judges 15:11; 1 Samuel 13:19-22; at other times they were defeated with great slaughter (1 Samuel 14:1-47; 17). These hostilities did not cease till the time of Hezekiah (2 Kings 18:8), when they were entirely subdued. They still, however, occupied their territory, and always showed their old hatred to Israel (Ezekiel 25:15-17. They were finally conquered by the Romans.

The Philistines are called Pulsata or Pulista on the Egyptian monuments; the land of the Philistines (Philistia) being termed Palastu and Pilista in the Assyrian inscriptions. They occupied the five cities of Gaza, Ashkelon, Ashdod, Ekron, and Gath, in the south-western corner of Canaan, which belonged to Egypt up to the closing days of the Nineteenth Dynasty. The occupation took place during the reign of Rameses III. of the Twentieth Dynasty. The Philistines had formed part of the great naval confederacy which attacked Egypt, but were eventually repulsed by that Pharaoh, who, however, could not dislodge them from their settlements in Palestine. As they did not enter Palestine till the time of the Exodus, the use of the name Philistines in Genesis 26:1 must be proleptic. Indeed the country was properly Gerar, as in ch. 20.

They are called Allophyli, foreigners, in the Septuagint, and in the Books of Samuel they are spoken of as uncircumcised. It would therefore appear that they were not of the Semitic race, though after their establishment in Canaan they adopted the Semitic language of the country. We learn from the Old Testament that they came from Caphtor, usually supposed to be Crete. From Philistia the name of the land of the Philistines came to be extended to the whole of Palestine. Many scholars identify the Philistines with the Pelethites of 2 Samuel 8:18.

Phinehas

mouth of brass, or from old Egypt, the negro. (1.) Son of Eleazar, the high priest (Exodus 6:25). While yet a youth he distinguished himself at Shittim by his zeal against the immorality into which the Moabites had tempted the people (Numbers 25:1-9and thus stayed the plague that had broken out among the people, and by which twenty-four thousand of them perished. For his faithfulness on that occasion he received the divine approbation (10-13). He afterwards commanded the army that went out against the Midianites (Numbers 31:6-8. When representatives of the people were sent to expostulate with the two and a half tribes who, just after crossing Jordan, built an altar and departed without giving any explanation, Phinehas was their leader, and addressed them in the words recorded in Joshua 22:16-20. Their explanation follows. This great altar was intended to be all ages only a witness that they still formed a part of Israel. Phinehas was afterwards the chief adviser in the war with the Benjamites. He is commemorated in Psalms 106:30, 31. (See ED.)

(2.) One of the sons of Eli, the high priest (1 Samuel 1:3; 2:12). He and his brother Hophni were guilty of great crimes, for which destruction came on the house of Eli (31). He died in battle with the Philistines (1 Samuel 4:4, 11); and his wife, on hearing of his death, gave birth to a son, whom she called Ichabod, and then she died (19-22).

Phlegon

burning, a Roman Christian to whom Paul sent salutations (Romans 16:14).

Phoenicia

(Acts 21:2). (See PHENICIA.)

Phrygia

dry, an irregular and ill-defined district in Asia Minor. It was divided into two parts, the Greater Phrygia on the south, and the Lesser Phrygia on the west. It is the Greater Phrygia that is spoken of in the New Testament. The towns of Antioch in Pisidia (Acts 13:14), Colosse, Hierapolis, Iconium, and Laodicea were situated in it.

Phut

Phut is placed between Egypt and Canaan in Genesis 10:6 and elsewhere we find the people of Phut described as mercenaries in the armies of Egypt and Tyre (Jeremiah 46:9; Ezekiel 30:5; 27:10). In a fragment of the annuals of Nebuchadrezzar which records his invasion of Egypt, reference is made to Phut of the Ionians.

Phygellus

fugitive, a Christian of Asia, who turned away from Paul during his second imprisonment at Rome (2 Timothy 1:15). Nothing more is known of him.

Phylacteries

(Gr. phulakteria; i.e., defences or protections ), called by modern Jews tephillin (i.e., prayers ) are mentioned only in Matthew 23:5. They consisted of strips of parchment on which were inscribed these four texts: (1.) Exodus 13:1-10; (2.) 11-16; (3.) Deuteronomy 6:4-9; (4.) Deuteronomy 11:18-21and which were enclosed in a square leather case, on one side of which was inscribed the Hebrew letter shin, to which the rabbis attached some significance. This case was fastened by certain straps to the forehead just between the eyes. The making broad the phylacteries refers to the enlarging of the case so as to make it conspicuous. (See FRONTLETS.)

Another form of the phylactery consisted of two rolls of parchment, on which the same texts were written, enclosed in a case of black calfskin. This was worn on the left arm near the elbow, to which it was bound by a thong. It was called the Tephillah on the arm.

Physician

Asa, afflicted with some bodily malady, sought not to the Lord but to the physicians (2 Chronicles 16:12). The physicians were those who practised heathen arts of magic, disavowing recognized methods of cure, and dissociating the healing art from dependence on the God of Israel. The sin of Asa was not, therefore, in seeking medical advice, as we understand the phrase, but in forgetting Jehovah.

Pi-beseth

(Ezekiel 30:17), supposed to mean. a cat, or a deity in the form of a cat, worshipped by the Egyptians. It was called by the Greeks Bubastis. The hieroglyphic name is Pe-bast , i.e., the house of Bast, the Artemis of the Egyptians. The town of Bubasts was situated on the Pelusian branch, i.e., the easternmost branch, of the Delta. It was the seat of one of the chief annual festivals of the Egyptians. Its ruins bear the modern name of Tel-Basta.

Pieces

(1) of silver. In Psalms 68:30 denotes fragments, and not properly money. In 1 Samuel 2:36 (Hebrews agorah), properly a small sum as wages, weighed rather than coined. Joshua 24:32 (Hebrews kesitah, q.v.), supposed by some to have been a piece of money bearing the figure of a lamb, but rather simply a certain amount. (Comp. Genesis 33:19).

(2.) The word pieces is omitted in many passages, as Genesis 20:16; 37:28; 45:22 etc. The passage in Zechariah 11:12, 13 is quoted in the Gospel (Matthew 26:15), and from this we know that the word to be supplied is shekels. In all these omissions we may thus warrantably supply this word.

(3.) The piece of money mentioned in Matthew 17:27 is a stater=a Hebrew shekel, or four Greek drachmae; and that in Luke 15:8, 9; Acts 19:19a Greek drachma=a denarius. (See PENNY.)

Piety

Lat. pietas, properly honour and respect toward parents (1 Timothy 5:4). In Acts 17:23 the Greek verb is rendered ye worship, as applicable to God.

Pigeon

Pigeons are mentioned as among the offerings which, by divine appointment, Abram presented unto the Lord (Genesis 15:9). They were afterwards enumerated among the sin-offerings (Leviticus 1:14; 12:6), and the law provided that those who could not offer a lamb might offer two young pigeons (Leviticus 5:7; comp. Luke 2:24). (See DOVE.)

Pi-hahiroth

place where the reeds grow (LXX. and Copt. read farmstead ), the name of a place in Egypt where the children of Israel encamped (Exodus 14:2, 9), how long is uncertain. Some have identified it with Ajrud, a fortress between Etham and Suez. The condition of the Isthmus of Suez at the time of the Exodus is not exactly known, and hence this, with the other places mentioned as encampments of Israel in Egypt, cannot be definitely ascertained. The isthmus has been formed by the Nile deposits. This increase of deposit still goes on, and so rapidly that within the last fifty years the mouth of the Nile has advanced northward about four geographical miles. In the maps of Ptolemy (of the second and third centuries A.D.) the mouths of the Nile are forty miles further south than at present. (See EXODUS.)

Pilate, Pontius

probably connected with the Roman family of the Pontii, and called Pilate from the Latin pileatus, i.e., wearing the pileus , which was the cap or badge of a manumitted slave, as indicating that he was a freedman, or the descendant of one. He was the sixth in the order of the Roman procurators of Judea (A.D. 26-36). His headquarters were at Caesarea, but he frequently went up to Jerusalem. His reign extended over the period of the ministry of John the Baptist and of Jesus Christ, in connection with whose trial his name comes into prominent notice. Pilate was a typical Roman, not of the antique, simple stamp, but of the imperial period, a man not without some remains of the ancient Roman justice in his soul, yet pleasure-loving, imperious, and corrupt. He hated the Jews whom he ruled, and in times of irritation freely shed their blood. They returned his hatred with cordiality, and accused him of every crime, maladministration, cruelty, and robbery. He visited Jerusalem as seldom as possible; for, indeed, to one accustomed to the pleasures of Rome, with its theatres, baths, games, and gay society, Jerusalem, with its religiousness and ever-smouldering revolt, was a dreary residence. When he did visit it he stayed in the palace of Herod the Great, it being common for the officers sent by Rome into conquered countries to occupy the palaces of the displaced sovereigns.

After his trial before the Sanhedrin, Jesus was brought to the Roman procurator, Pilate, who had come up to Jerusalem as usual to preserve order during the Passover, and was now residing, perhaps, in the castle of Antonia, or it may be in Herod's palace. Pilate came forth from his palace and met the deputation from the Sanhedrin, who, in answer to his inquiry as to the nature of the accusation they had to prefer against Jesus, accused him of being a malefactor. Pilate was not satisfied with this, and they further accused him (1) of sedition, (2) preventing the payment of the tribute to Caesar, and (3) of assuming the title of king (Luke 23:2). Pilate now withdrew with Jesus into the palace (John 18:33) and examined him in private (37,38); and then going out to the deputation still standing before the gate, he declared that he could find no fault in Jesus (Luke 23:4). This only aroused them to more furious clamour, and they cried that he excited the populace throughout all Jewry, beginning from Galilee. When Pilate heard of Galilee, he sent the accused to Herod Antipas, who had jurisdiction over that province, thus hoping to escape the difficulty in which he found himself. But Herod, with his men of war, set Jesus at nought, and sent him back again to Pilate, clad in a purple robe of mockery (Luke 23:11, 12).

Pilate now proposed that as he and Herod had found no fault in him, they should release Jesus; and anticipating that they would consent to this proposal, he ascended the judgment-seat as if ready to ratify the decision (Matthew 27:19). But at this moment his wife (Claudia Procula) sent a message to him imploring him to have nothing to do with the just person. Pilate's feelings of perplexity and awe were deepened by this incident, while the crowd vehemently cried out, Not this man, but Barabbas. Pilate answered, What then shall I do with Jesus? The fierce cry immediately followed. Let him be crucified. Pilate, apparently vexed, and not knowning what to do, said, Why, what evil hath he done? but with yet fiercer fanaticism the crowd yelled out, Away with him! crucify him, crucify him! Pilate yielded, and sent Jesus away to be scourged. This scourging was usually inflicted by lictors; but as Pilate was only a procurator he had no lictor, and hence his soldiers inflicted this terrible punishment. This done, the soldiers began to deride the sufferer, and they threw around him a purple robe, probably some old cast-off robe of state (Matthew 27:28; John 19:2), and putting a reed in his right hand, and a crowd of thorns on his head, bowed the knee before him in mockery, and saluted him, saying, Hail, King of the Jews! They took also the reed and smote him with it on the head and face, and spat in his face, heaping upon him every indignity.

Pilate then led forth Jesus from within the Praetorium (Matthew 27:27) before the people, wearing the crown of thorns and the purple robe, saying, Behold the man! But the sight of Jesus, now scourged and crowned and bleeding, only stirred their hatred the more, and again they cried out, Crucify him, crucify him! and brought forth this additional charge against him, that he professed to be the Son of God. Pilate heard this accusation with a superstitious awe, and taking him once more within the Praetorium, asked him, Whence art thou? Jesus gave him no answer. Pilate was irritated by his continued silence, and said, Knowest thou not that I have power to crucify thee? Jesus, with calm dignity, answered the Roman, Thou couldest have no power at all against me, except it were given thee from above.

After this Pilate seemed more resolved than ever to let Jesus go. The crowd perceiving this cried out, If thou let this man go, thou art not Caesar's friend. This settled the matter. He was afraid of being accused to the emperor. Calling for water, he washed his hands in the sight of the people, saying, I am innocent of the blood of this just person. The mob, again scorning his scruples, cried, His blood be on us, and on our children. Pilate was stung to the heart by their insults, and putting forth Jesus before them, said, Shall I crucify your King? The fatal moment had now come. They madly exclaimed, We have no king but Caesar; and now Jesus is given up to them, and led away to be crucified.

By the direction of Pilate an inscription was placed, according to the Roman custom, over the cross, stating the crime for which he was crucified. Having ascertained from the centurion that he was dead, he gave up the body to Joseph of Arimathea to be buried. Pilate's name now disappears from the Gospel history. References to him, however, are found in the Acts of the Apostles (Acts 3:13; 4:27; 13:28), and in 1 Timothy 6:13. In A.D. 36 the governor of Syria brought serious accusations against Pilate, and he was banished to Vienne in Gaul, where, according to tradition, he committed suicide.

Pillar

used to support a building (Judges 16:26, 29); as a trophy or memorial (Genesis 28:18; 35:20; Exodus 24:4; 1 Samuel 15:12 A.V., place, more correctly monument, or trophy of victory, as in 2 Samuel 18:18); of fire, by which the Divine Presence was manifested (Exodus 13:2). The plain of the pillar in Judges 9:6 ought to be, as in the Revised Version, the oak of the pillar , i.e., of the monument or stone set up by Joshua (Joshua 24:26).

Pine tree

Hebrews tidhar, mentioned along with the fir-tree in Isaiah 41:19; 60:13. This is probably the cypress; or it may be the stone-pine, which is common on the northern slopes of Lebanon. Some suppose that the elm, others that the oak, or holm, or ilex, is meant by the Hebrew word. In Nehemiah 8:15 the Revised Version has wild olive instead of pine. (See FIR.)

Pinnacle

a little wing, (Matthew 4:5; Luke 4:9). On the southern side of the temple court was a range of porches or cloisters forming three arcades. At the south-eastern corner the roof of this cloister was some 300 feet above the Kidron valley. The pinnacle, some parapet or wing-like projection, was above this roof, and hence at a great height, probably 350 feet or more above the valley.

Pipe

(1 Samuel 10:5; 1 Kings 1:40; Isaiah 5:12; 30:29). The Hebrew word halil, so rendered, means bored through, and is the name given to various kinds of wind instruments, as the fife, flute, Pan-pipes, etc. In Amos 6:5 this word is rendered instrument of music. This instrument is mentioned also in the New Testament (Matthew 11:17; 1 Corinthians 14:7). It is still used in Palestine, and is, as in ancient times, made of different materials, as reed, copper, bronze, etc.

Piram

like a wild ass, a king of Jarmuth, a royal city of the Canaanites, who was conquered and put to death by Joshua (Joshua 10:3, 23, 26).

Pirathon

prince, or summit, a place in the land of Ephraim (Judges 12:15), now Fer'on, some 10 miles south-west of Shechem. This was the home of Abdon the judge.

Pirathonite

(1.) Abdon, the son of Hillel, so called, Judges 12:13, 15.

(2.) Benaiah the Ephraimite (2 Samuel 23:30), one of David's thirty heroes.

Pisgah

a part, a mountain summit in the land of Moab, in the territory of Reuben, where Balak offered up sacrifices (Numbers 21:20; 23:14), and from which Moses viewed the promised land (Deuteronomy 3:27). It is probably the modern Jebel Siaghah. (See NEBO.)

Pisidia

a district in Asia Minor, to the north of Pamphylia. The Taurus range of mountains extends through it. Antioch, one of its chief cities, was twice visited by Paul (Acts 13:14; 14:21-24.

Pison

Babylonian, the current, broad-flowing, one of the four heads into which the river which watered the garden of Eden was divided (Genesis 2:11). Some identify it with the modern Phasis, others with the Halys, others the Jorak or Acampis, others the Jaab, the Indus, the Ganges, etc.

Pit

a hole in the ground (Exodus 21:33, 34), a cistern for water (Genesis 37:24; Jeremiah 14:3), a vault (Jeremiah 41:9), a grave (Psalms 30:3). It is used as a figure for mischief (Psalms 9:15), and is the name given to the unseen place of woe (Revelation 20:1, 3). The slime-pits in the vale of Siddim were wells which yielded asphalt (Genesis 14:10).

Pitch

(Genesis 6:14), asphalt or bitumen in its soft state, called slime (Genesis 11:3; 14:10; Exodus 2:3), found in pits near the Dead Sea (q.v.). It was used for various purposes, as the coating of the outside of vessels and in building. Allusion is made in Isaiah 34:9 to its inflammable character. (See SLIME.)

Pitcher

a vessel for containing liquids. In the East pitchers were usually carried on the head or shoulders (Genesis 24:15-20; Judges 7:16, 19; Mark 14:13).

Pithom

Egyptian, Pa-Tum, house of Tum, the sun-God, one of the treasure cities built for Pharaoh Rameses II. by the Israelites (Exodus 1:11). It was probably the Patumos of the Greek historian Herodotus. It has now been satisfactorily identified with Tell-el-Maskhuta, about 12 miles west of Ismailia, and 20 east of Tel-el-Kebir, on the southern bank of the present Suez Canal. Here have recently (1883) been discovered the ruins of supposed grain-chambers, and other evidences to show that this was a great store city. Its immense ruin-heaps show that it was built of bricks, and partly also of bricks without straw. Succoth (Exodus 12:37) is supposed by some to be the secular name of this city, Pithom being its sacred name. This was the first halting-place of the Israelites in their exodus. It has been argued (Dr. Lansing) that these store cities were residence cities, royal dwellings, such as the Pharaohs of old, the Kings of Israel, and our modern Khedives have ever loved to build, thus giving employment to the superabundant muscle of their enslaved peoples, and making a name for themselves.

Plague

a stroke of affliction, or disease. Sent as a divine chastisement (Numbers 11:33; 14:37; 16:46-49; 2 Samuel 24:21). Painful afflictions or diseases, (Leviticus 13:3, 5, 30; 1 Kings 8:37), or severe calamity (Mark 5:29; Luke 7:21), or the judgment of God, so called (Exodus 9:14). Plagues of Egypt were ten in number.

(1.) The river Nile was turned into blood, and the fish died, and the river stank, so that the Egyptians loathed to drink of the river (Exodus 7:14-25.

(2.) The plague of frogs (Exodus 8:1-15.

(3.) The plague of lice (Hebrews kinnim, properly gnats or mosquitoes; comp. Psalms 78:45; 105:31), out of the dust of the land (Exodus 8:16-19.

(4.) The plague of flies (Hebrews arob, rendered by the LXX. dog-fly), Exodus 8:21-24.

(5.) The murrain (Exodus 9:1-7, or epidemic pestilence which carried off vast numbers of cattle in the field. Warning was given of its coming.

(6.) The sixth plague, of boils and blains, like the third, was sent without warning (Exodus 9:8-12. It is called (Deuteronomy 28:27) the botch of Egypt, A.V.; but in R.V., the boil of Egypt. The magicians could not stand before Moses because of it.

(7.) The plague of hail, with fire and thunder (Exodus 9:13-33. Warning was given of its coming. (Comp. Psalms 18:13; 105:32, 33).

(8.) The plague of locusts, which covered the whole face of the earth, so that the land was darkened with them (Exodus 10:12-15. The Hebrew name of this insect, arbeh, points to the multitudinous character of this visitation. Warning was given before this plague came.

(9.) After a short interval the plague of darkness succeeded that of the locusts; and it came without any special warning (Exodus 10:21-29. The darkness covered all the land of Egypt to such an extent that they saw not one another. It did not, however, extend to the land of Goshen.

(10.) The last and most fearful of these plagues was the death of the first-born of man and of beast (Exodus 11:4, 5; 12:29,30). The exact time of the visitation was announced, about midnight , which would add to the horror of the infliction. Its extent also is specified, from the first-born of the king to the first-born of the humblest slave, and all the first-born of beasts. But from this plague the Hebrews were completely exempted. The Lord put a difference between them and the Egyptians. (See PASSOVER.)

Plain

(1.) Hebrews 'abel (Judges 11:33), a grassy plain or meadow. Instead of plains of the vineyards, as in the Authorized Version, the Revised Version has Abel-cheramim (q.v.), comp. Judges 11:22; 2 Chronicles 16:4.

(2.) Hebrews 'elon (Genesis 12:6; 13:18; 14:13; 18:1; Deuteronomy 11:30; Judges 9:6), more correctly oak, as in the Revised Version; margin, terebinth.

(3.) Hebrews bik'ah (Genesis 11:2; Nehemiah 6:2; Ezekiel 3:23; Daniel 3:1), properly a valley, as rendered in Isaiah 40:4 a broad plain between mountains. In Amos 1:5 the margin of Authorized Version has Bikathaven.

(4.) Hebrews kikar, the circle, used only of the Ghor, or the low ground along the Jordan (Genesis 13:10-12; 19:17, 25, 28, 29; Deuteronomy 34:3; 2 Samuel 18:23; 1 Kings 7:46; 2 Chronicles 4:17; Nehemiah 3:22; 12:28), the floor of the valley through which it flows. This name is applied to the Jordan valley as far north as Succoth.

(5.) Hebrews mishor, level ground, smooth, grassy table-land (Deuteronomy 3:10; 4:43; Joshua 13:9, 16, 17, 21; 20:8; Jeremiah 48:21), an expanse of rolling downs without rock or stone. In these passages, with the article prefixed, it denotes the plain in the tribe of Reuben. In 2 Chronicles 26:10 the plain of Judah is meant. Jerusalem is called the rock of the plain in Jeremiah 21:13 because the hills on which it is built rise high above the plain.

(6.) Hebrews 'arabah, the valley from the Sea of Galilee southward to the Dead Sea (the sea of the plain, 2 Kings 14:25; Deuteronomy 1:1; 2:8), a distance of about 70 miles. It is called by the modern Arabs the Ghor. This Hebrew name is found in Authorized Version (Joshua 18:18), and is uniformly used in the Revised Version. Down through the centre of this plain is a ravine, from 200 to 300 yards wide, and from 50 to 100 feet deep, through which the Jordan flows in a winding course. This ravine is called the lower plain.

The name Arabah is also applied to the whole Jordan valley from Mount Hermon to the eastern branch of the Red Sea, a distance of about 200 miles, as well as to that portion of the valley which stretches from the Sea of Galilee to the same branch of the Red Sea, i.e., to the Gulf of Akabah about 100 miles in all.

(7.) Hebrews shephelah, low ground, low hill-land, rendered vale or valley in Authorized Version (Joshua 9:1; 10:40; 11:2; 12:8; Judges 1:9; 1 Kings 10:27). In Authorized Version (1 Chronicles 27:28; 2 Chronicles 26:10) it is also rendered low country. In Jeremiah 17:26Obad. 1:19Zechariah 7:7 plain. The Revised Version renders it uniformly low land. When it is preceded by the article, as in Deuteronomy 1:7Joshua 11:16; 15:33Jeremiah 32:44; 33:13Zechariah 7:7 the shephelah, it denotes the plain along the Mediterranean from Joppa to Gaza, the plain of the Philistines. (See VALLEY.)

Plain of Mamre

(Genesis 13:18; 14:13; R.V., oaks of Mamre; marg., terebinths ). (See MAMRE; TEIL-TREE.)

Plane tree

Hebrews 'armon (Genesis 30:37; Ezekiel 31:8), rendered chesnut in the Authorized Version, but correctly plane tree in the Revised Version and the LXX. This tree is frequently found in Palestine, both on the coast and in the north. It usually sheds its outer bark, and hence its Hebrew name, which means naked. (See CHESTNUT.)

Pledge

See LOAN.

Pleiades

Hebrews kimah, a cluster (Job 9:9; 38:31; Amos 5:8 A.V., seven stars; R.V., Pleiades ), a name given to the cluster of stars seen in the shoulder of the constellation Taurus.

Plough

first referred to in Genesis 45:6 where the Authorized Version has earing, but the Revised Version ploughing; next in Exodus 34:21 and Deuteronomy 21:4. The plough was originally drawn by oxen, but sometimes also by asses and by men. (See AGRICULTURE.)

Poetry

has been well defined as the measured language of emotion. Hebrew poetry deals almost exclusively with the great question of man's relation to God. Guilt, condemnation, punishment, pardon, redemption, repentance are the awful themes of this heaven-born poetry.

In the Hebrew scriptures there are found three distinct kinds of poetry, (1) that of the Book of Job and the Song of Solomon, which is dramatic; (2) that of the Book of Psalms, which is lyrical; and (3) that of the Book of Ecclesiastes, which is didactic and sententious.

Hebrew poetry has nothing akin to that of Western nations. It has neither metre nor rhyme. Its great peculiarity consists in the mutual correspondence of sentences or clauses, called parallelism, or thought-rhyme. Various kinds of this parallelism have been pointed out:

(1.) Synonymous or cognate parallelism, where the same idea is repeated in the same words (Psalms 93:3; 94:1; Proverbs 6:2), or in different words (Psalms 22, 23, 28, 114, etc.); or where it is expressed in a positive form in the one clause and in a negative in the other (Psalms 40:12; Proverbs 6:26); or where the same idea is expressed in three successive clauses (Psalms 40:15, 16); or in a double parallelism, the first and second clauses corresponding to the third and fourth (Isaiah 9:1; 61:10, 11).

(2.) Antithetic parallelism, where the idea of the second clause is the converse of that of the first (Psalms 20:8; 27:6, 7; 34:11; 37:9, 17, 21, 22). This is the common form of gnomic or proverbial poetry. (See Proverbs 10-15.)

(3.) Synthetic or constructive or compound parallelism, where each clause or sentence contains some accessory idea enforcing the main idea (Psalms 19:7-10; 85:12; Job 3:3-9; Isaiah 1:5-9.

(4.) Introverted parallelism, in which of four clauses the first answers to the fourth and the second to the third (Psalms 135:15-18; Proverbs 23:15, 16), or where the second line reverses the order of words in the first (Psalms 86:2).

Hebrew poetry sometimes assumes other forms than these. (1.) An alphabetical arrangement is sometimes adopted for the purpose of connecting clauses or sentences. Thus in the following the initial words of the respective verses begin with the letters of the alphabet in regular succession: Proverbs 31:10-31; Lamentations 1, 2, 3, 4; Psalms 25, 34, 37, 145. Psalms 119 has a letter of the alphabet in regular order beginning every eighth verse.

(2.) The repetition of the same verse or of some emphatic expression at intervals (Psalms 42, 107, where the refrain is in verses, 8, 15, 21, 31). (Comp. also Isaiah 9:8-10:4; Amos 1:3, 6, 9, 11, 13; 2:1, 4, 6.)

(3.) Gradation, in which the thought of one verse is resumed in another (Psalms 121).

Several odes of great poetical beauty are found in the historical books of the Old Testament, such as the song of Moses (Exodus 15), the song of Deborah (Judges 5), of Hannah (1 Samuel 2), of Hezekiah (Isaiah 38:9-20of Habakkuk (Habakkuk 3), and David's song of the bow (2 Samuel 1:19-27.

Poison

(1.) Hebrews hemah, heat, the poison of certain venomous reptiles (Deuteronomy 32:24, 33; Job 6:4; Psalms 58:4), causing inflammation.

(2.) Hebrews rosh, a head, a poisonous plant (Deuteronomy 29:18), growing luxuriantly (Hosea 10:4), of a bitter taste (Psalms 69:21; Lamentations 3:5), and coupled with wormwood; probably the poppy. This word is rendered gall , q.v., (Deuteronomy 29:18; 32:33; Psalms 69:21; Jeremiah 8:14 etc.), hemlock (Hosea 10:4; Amos 6:12), and poison (Job 20:16), the poison of asps, showing that the rosh was not exclusively a vegetable poison.

(3.) In Romans 3:13 (comp. Job 20:16; Psalms 140:3), James 3:8 as the rendering of the Greek ios.

Pomegranate

i.e., grained apple (pomum granatum), Hebrews rimmon. Common in Egypt (Numbers 20:5) and Palestine (Numbers 13:23; Deuteronomy 8:8). The Romans called it Punicum malum, i.e., Carthaginian apple, because they received it from Carthage. It belongs to the myrtle family of trees. The withering of the pomegranate tree is mentioned among the judgments of God (Joel 1:12). It is frequently mentioned in the Song of Solomon (Song of Solomon Song of Solomon 4:3, 13etc.). The skirt of the high priest's blue robe and ephod was adorned with the representation of pomegranates, alternating with golden bells (Exodus 28:33,34), as also were the chapiters upon the two pillars (1 Kings 7:20) which stood before the house.

Pommels

(2 Chronicles 4:12, 13), or bowls (1 Kings 7:41), were balls or rounded knobs on the top of the chapiters (q.v.).

Pontius Pilate

See PILATE.

Pontus

a province of Asia Minor, stretching along the southern coast of the Euxine Sea, corresponding nearly to the modern province of Trebizond. In the time of the apostles it was a Roman province. Strangers from this province were at Jerusalem at Pentecost (Acts 2:9), and to strangers scattered throughout Pontus, among others, Peter addresses his first epistle (1 Peter 1:1). It was evidently the resort of many Jews of the Dispersion. Aquila was a native of Pontus (Acts 18:2).

Pool

a pond, or reservoir, for holding water (Hebrews berekhah; modern Arabic, birket), an artificial cistern or tank. Mention is made of the pool of Gibeon (2 Samuel 2:13); the pool of Hebron (2 Samuel 4:12); the upper pool at Jerusalem (2 Kings 18:17; 20:20); the pool of Samaria (1 Kings 22:38); the king's pool (Nehemiah 2:14); the pool of Siloah (Nehemiah 3:15; Ecclesiastes 2:6); the fishpools of Heshbon (Song of Solomon 7:4); the lower pool, and the old pool (Isaiah 22:9,11).

The pool of Bethesda (John 5:2,4, 7) and the pool of Siloam (John 9:7, 11) are also mentioned. Isaiah (Isaiah 35:7) says, The parched ground shall become a pool. This is rendered in the Revised Version glowing sand, etc. (marg., the mirage, etc.). The Arabs call the mirage serab, plainly the same as the Hebrew word sarab, here rendered parched ground. The mirage shall become a pool , i.e., the mock-lake of the burning desert shall become a real lake, the pledge of refreshment and joy. The pools spoken of in Isaiah 14:23 are the marshes caused by the ruin of the canals of the Euphrates in the neighbourhood of Babylon.

The cisterns or pools of the Holy City are for the most part excavations beneath the surface. Such are the vast cisterns in the temple hill that have recently been discovered by the engineers of the Palestine Exploration Fund. These underground caverns are about thirty-five in number, and are capable of storing about ten million gallons of water. They are connected with one another by passages and tunnels.

Pools of Solomon

the name given to three large open cisterns at Etam, at the head of the Wady Urtas, having an average length of 400 feet by 220 in breadth, and 20 to 30 in depth. These pools derive their chief supply of water from a spring called the sealed fountain, about 200 yards to the north-west of the upper pool, to which it is conveyed by a large subterranean passage. They are 150 feet distant from each other, and each pool is 20 feet lower than that above it, the conduits being so arranged that the lowest, which is the largest and finest of the three, is filled first, and then in succession the others. It has been estimated that these pools cover in all a space of about 7 acres, and are capable of containing three million gallons of water. They were, as is generally supposed, constructed in the days of Solomon. They are probably referred to in Ecclesiastes 2:6. On the fourth day after his victory over the Ammonites, etc., in the wilderness of Tekoa, Jehoshaphat assembled his army in the valley of Berachah ( blessing ), and there blessed the Lord. Berachah has been identified with the modern Bereikut, some 5 miles south of Wady Urtas, and hence the valley of Berachah may be this valley of pools, for the word means both blessing and pools; and it has been supposed, therefore, that this victory was celebrated beside Solomon's pools (2 Chronicles 20:26).

These pools were primarily designed to supply Jerusalem with water. From the lower pool an aqueduct has been traced conveying the water through Bethlehem and across the valley of Gihon, and along the west slope of the Tyropoeon valley, till it finds its way into the great cisterns underneath the temple hill. The water, however, from the pools reaches now only to Bethlehem. The aqueduct beyond this has been destroyed.

Poor

The Mosaic legislation regarding the poor is specially important. (1.) They had the right of gleaning the fields (Leviticus 19:9, 10; Deuteronomy 24:19,21).

(2.) In the sabbatical year they were to have their share of the produce of the fields and the vineyards (Exodus 23:11; Leviticus 25:6).

(3.) In the year of jubilee they recovered their property (Leviticus 25:25-30.

(4.) Usury was forbidden, and the pledged raiment was to be returned before the sun went down (Exodus 22:25-27; Deuteronomy 24:10-13. The rich were to be generous to the poor (Deuteronomy 15:7-11.

(5.) In the sabbatical and jubilee years the bond-servant was to go free (Deuteronomy 15:12-15; Leviticus 25:39-42, 47-54.

(6.) Certain portions from the tithes were assigned to the poor (Deuteronomy 14:28, 29; 26:12, 13).

(7.) They shared in the feasts (Deuteronomy 16:11, 14; Nehemiah 8:10).

(8.) Wages were to be paid at the close of each day (Leviticus 19:13).

In the New Testament (Luke 3:11; 14:13; Acts 6:1; Galatians 2:10; James 2:15, 16) we have similar injunctions given with reference to the poor. Begging was not common under the Old Testament, while it was so in the New Testament times (Luke 16:20, 21 etc.). But begging in the case of those who are able to work is forbidden, and all such are enjoined to work with their own hands as a Christian duty (1 Thessalonians 4:11; 2 Thessalonians 3:7-13; Ephesians 4:28). This word is used figuratively in Matthew 5:3; Luke 6:20; 2 Corinthians 8:9; Revelation 3:17.

Poplar

Hebrews libneh, white , (Genesis 30:37; Hosea 4:13), in all probability the storax tree (Styrax officinalis) or white poplar, distinguished by its white blossoms and pale leaves. It is common in the Anti-Libanus. Other species of the poplar are found in Palestine, such as the white poplar (P. alba) of our own country, the black poplar (P. nigra), and the aspen (P. tremula). (See WILLOW.)

Porch, Solomon's

a colonnade on the east of the temple, so called from a tradition that it was a relic of Solomon's temple left standing after the destruction of Jerusalem by the Babylonians. (Comp. 1 Kings 7:6.) The word porch is in the New Testament the rendering of three different Greek words:

(1.) Stoa, meaning a portico or veranda (John 5:2; 10:23; Acts 3:11; 5:12).

(2.) Pulon, a gateway (Matthew 26:71).

(3.) Proaulion, the entrance to the inner court (Mark 14:68).

Porcius Festus

See FESTUS.

Porter

a gate-keeper (2 Samuel 18:26; 2 Kings 7:10; 1 Chronicles 9:21; 2 Chronicles 8:14). Of the Levites, 4,000 were appointed as porters by David (1 Chronicles 23:5), who were arranged according to their families (1 Chronicles 26:1-19to take charge of the doors and gates of the temple. They were sometimes employed as musicians (1 Chronicles 15:18).

Post

(1.) A runner, or courier, for the rapid transmission of letters, etc. (2 Chronicles 30:6; Esther 3:13, 15; 8:10, 14; Job 9:25; Jeremiah 51:31). Such messengers were used from very early times. Those employed by the Hebrew kings had a military character (1 Samuel 22:17; 2 Kings 10:25 guard, marg. runners ). The modern system of postal communication was first established by Louis XI. of France in A.D. 1464.

(2.) This word sometimes also is used for lintel or threshold (Isaiah 6:4).

Potiphar

dedicated to Ra; i.e., to the sun-God, the Egyptian to whom the Ishmaelites sold Joseph (Genesis 39:1). He was captain of the guard , i.e., chief, probably, of the state police, who, while they formed part of the Egyptian army, were also largely employed in civil duties (Genesis 37:36; marg., chief of the executioners ). Joseph, though a foreigner, gradually gained his confidence, and became overseer over all his possessions. Believing the false accusation which his profligate wife brought against Joseph, Potiphar cast him into prison, where he remained for some years. (See JOSEPH.)

Potipherah

a priest of On, whose daughter Asenath became Joseph's wife (Genesis 41:45).

Potsherd

a shred , i.e., anything severed, as a fragment of earthenware (Job 2:8; Proverbs 26:23; Isaiah 45:9).

Pottage

Hebrews nazid, boiled , a dish of boiled food, as of lentils (Genesis 25:29; 2 Kings 4:38).

Potters field

the name given to the piece of ground which was afterwards bought with the money that had been given to Judas. It was called the field of blood (Matthew 27:7-10. Tradition places it in the valley of Hinnom. (See ACELDAMA.)

Pottery

the art of, was early practised among all nations. Various materials seem to have been employed by the potter. Earthenware is mentioned in connection with the history of Melchizedek (Genesis 14:18), of Abraham (Genesis 18:4-8, of Rebekah (Genesis 27:14), of Rachel (Genesis 29:2, 3, 8, 10). The potter's wheel is mentioned by Jeremiah ((Jeremiah 18:3). See also 1 Chronicles 4:23; Psalms 2:9; Isaiah 45:9; 64:8; Jeremiah 19:1; Lamentations 4:2; Zechariah 11:13; Romans 9:21.

Pound

(1.) A weight. Hebrews maneh, equal to 100 shekels (1 Kings 10:17; Ezra 2:69; Nehemiah 7:71, 72). Gr. litra, equal to about 12 oz. avoirdupois (John 12:3; 19:39).

(2.) A sum of money; the Gr. mna or mina (Luke 19:13, 16, 18, 20, 24, 25). It was equal to 100 drachmas, and was of the value of about $3, 6s. 8d. of our money. (See MONEY.)

Praetorium

The Greek word (praitorion) thus rendered in Mark 15:16 is rendered common hall (Matthew 27:27 marg., governor's house ), judgment hall, (John 18:28, 33 marg., Pilate's house , John 19:9; Acts 23:35), palace (Phil. 1:13). This is properly a military word. It denotes (1) the general's tent or headquarters; (2) the governor's residence, as in Acts 23:35 (R.V., palace ); and (3) the praetorian guard (See PALACE), or the camp or quarters of the praetorian cohorts (Acts 28:16), the imperial guards in immediate attendance on the emperor, who was praetor or commander-in-chief.

Prayer

is converse with God; the intercourse of the soul with God, not in contemplation or meditation, but in direct address to him. Prayer may be oral or mental, occasional or constant, ejaculatory or formal. It is a beseeching the Lord (Exodus 32:11); pouring out the soul before the Lord (1 Samuel 1:15); praying and crying to heaven (2 Chronicles 32:20); seeking unto God and making supplication (Job 8:5); drawing near to God (Psalms 73:28); bowing the knees (Ephesians 3:14).

Prayer presupposes a belief in the personality of God, his ability and willingness to hold intercourse with us, his personal control of all things and of all his creatures and all their actions.

Acceptable prayer must be sincere (Hebrews 10:22), offered with reverence and godly fear, with a humble sense of our own insignificance as creatures and of our own unworthiness as sinners, with earnest importunity, and with unhesitating submission to the divine will. Prayer must also be offered in the faith that God is, and is the hearer and answerer of prayer, and that he will fulfil his word, Ask, and ye shall receive (Matthew 7:7, 8; 21:22; Mark 11:24; John 14:13, 14), and in the name of Christ (John 16:23, 24; 15:16; Ephesians 2:18; 5:20; Colossians 3:17; 1 Peter 2:5).

Prayer is of different kinds, secret (Matthew 6:6); social, as family prayers, and in social worship; and public, in the service of the sanctuary.

Intercessory prayer is enjoined (Numbers 6:23; Job 42:8; Isaiah 62:6; Psalms 122:6; 1 Timothy 2:1; James 5:14), and there are many instances on record of answers having been given to such prayers, e.g., of Abraham (Genesis 17:18, 20; 18:23-32; 20:7, 17, 18), of Moses for Pharaoh (Exodus 8:12, 13, 30, 31; Exodus 9:33), for the Israelites (Exodus 17:11, 13; 32:11-14, 31-34; Numbers 21:7, 8; Deuteronomy 9:18, 19, 25), for Miriam (Numbers 12:13), for Aaron (Deuteronomy 9:20), of Samuel (1 Samuel 7:5-12of Solomon (1 Kings 8; 2 Chronicles 6), Elijah (1 Kings 17:20-23Elisha (2 Kings 4:33-36Isaiah (2 Kings 19), Jeremiah (Jeremiah 42:2-10, Peter (Acts 9:40), the church (Acts 12:5-12, Paul (Acts 28:8).

No rules are anywhere in Scripture laid down for the manner of prayer or the attitude to be assumed by the suppliant. There is mention made of kneeling in prayer (1 Kings 8:54; 2 Chronicles 6:13; Psalms 95:6; Isaiah 45:23; Luke 22:41; Acts 7:60; 9:40; Ephesians 3:14 etc.); of bowing and falling prostrate (Genesis 24:26, 52; Exodus 4:31; 12:27; Matthew 26:39; Mark 14:35 etc.); of spreading out the hands (1 Kings 8:22, 38, 54; Psalms 28:2; 63:4; 88:9; 1 Timothy 2:8 etc.); and of standing (1 Samuel 1:26; 1 Kings 8:14, 55; 2 Chronicles 20:9; Mark 11:25; Luke 18:11, 13).

If we except the Lord's Prayer (Matthew 6:9-13which is, however, rather a model or pattern of prayer than a set prayer to be offered up, we have no special form of prayer for general use given us in Scripture.

Prayer is frequently enjoined in Scripture (Exodus 22:23, 27; 1 Kings 3:5; 2 Chronicles 7:14; Psalms 37:4; Isaiah 55:6; Joel 2:32; Ezekiel 36:37 etc.), and we have very many testimonies that it has been answered (Psalms 3:4; 4:1; 6:8; 18:6; 28:6; 30:2; 34:4; 118:5; James 5:16-18 etc.).

Abraham's servant prayed to God, and God directed him to the person who should be wife to his master's son and heir (Genesis 24:10-20.

Jacob prayed to God, and God inclined the heart of his irritated brother, so that they met in peace and friendship (Genesis 32:24-30; 33:1-4.

Samson prayed to God, and God showed him a well where he quenched his burning thirst, and so lived to judge Israel (Judges 15:18-20.

David prayed, and God defeated the counsel of Ahithophel (2 Samuel 15:31; 16:20-23; 17:14-23.

Daniel prayed, and God enabled him both to tell Nebuchadnezzar his dream and to give the interpretation of it (Daniel 2:16-23).

Nehemiah prayed, and God inclined the heart of the king of Persia to grant him leave of absence to visit and rebuild Jerusalem (Nehemiah 1:11; 2:1-6.

Esther and Mordecai prayed, and God defeated the purpose of Haman, and saved the Jews from destruction (Esther 4:15-17; 6:7, 8).

The believers in Jerusalem prayed, and God opened the prison doors and set Peter at liberty, when Herod had resolved upon his death (Acts 12:1-12.

Paul prayed that the thorn in the flesh might be removed, and his prayer brought a large increase of spiritual strength, while the thorn perhaps remained (2 Corinthians 12:7-10.

Prayer is like the dove that Noah sent forth, which blessed him not only when it returned with an olive-leaf in its mouth, but when it never returned at all. , Robinson's Job.

Predestination

This word is properly used only with reference to God's plan or purpose of salvation. The Greek word rendered predestinate is found only in these six passages, Acts 4:28; Romans 8:29, 30; 1 Corinthians 2:7; Ephesians 1:5, 11; and in all of them it has the same meaning. They teach that the eternal, sovereign, immutable, and unconditional decree or determinate purpose of God governs all events.

This doctrine of predestination or election is beset with many difficulties. It belongs to the secret things of God. But if we take the revealed word of God as our guide, we must accept this doctrine with all its mysteriousness, and settle all our questionings in the humble, devout acknowledgment, Even so, Father: for so it seemed good in thy sight.

For the teaching of Scripture on this subject let the following passages be examined in addition to those referred to above; Genesis 21:12; Exodus 9:16; 33:19; Deuteronomy 10:15; 32:8; Joshua 11:20; 1 Samuel 12:22; 2 Chronicles 6:6; Psalms 33:12; 65:4; 78:68; 135:4; Isaiah 41:1-10; Jeremiah 1:5; Mark 13:20; Luke 22:22; John 6:37; 15:16; 17:2, 6, 9; Acts 2:28; 3:18; 4:28; 13:48; 17:26; Romans 9:11, 18, 21; 11:5; Ephesians 3:11; 1 Thessalonians 1:4; 2 Thessalonians 2:13; 2 Timothy 1:9; Titus 1:2; 1 Peter 1:2. (See DECREES OF GOD; ELECTION.)

Hodge has well remarked that, rightly understood, this doctrine (1) exalts the majesty and absolute sovereignty of God, while it illustrates the riches of his free grace and his just displeasure with sin. (2.) It enforces upon us the essential truth that salvation is entirely of grace. That no one can either complain if passed over, or boast himself if saved. (3.) It brings the inquirer to absolute self-despair and the cordial embrace of the free offer of Christ. (4.) In the case of the believer who has the witness in himself, this doctrine at once deepens his humility and elevates his confidence to the full assurance of hope (Outlines).

Presidents

Three presidents are mentioned, of whom Daniel was the first (Daniel 6:2-7. The name in the original is sarkhin, probably a Persian word meaning perfects or ministers.

Priest

The Hebrews kohen, Gr. hierus, Lat. sacerdos, always denote one who offers sacrifices.

At first every man was his own priest, and presented his own sacrifices before God. Afterwards that office devolved on the head of the family, as in the cases of Noah (Genesis 8:20), Abraham (Genesis 12:7; 13:4), Isaac (Genesis 26:25), Jacob (Genesis 31:54), and Job (Job 1:5).

The name first occurs as applied to Melchizedek (Genesis 14:18). Under the Levitical arrangements the office of the priesthood was limited to the tribe of Levi, and to only one family of that tribe, the family of Aaron. Certain laws respecting the qualifications of priests are given in Leviticus 21:16-23. There are ordinances also regarding the priests' dress (Exodus 28:40-43 and the manner of their consecration to the office (Exodus 29:1-37.

Their duties were manifold (Exodus 27:20, 21; 29:38-44; Leviticus 6:12; 10:11; 24:8; Numbers 10:1-10; Deuteronomy 17:8-13; 33:10; Malachi 2:7). They represented the people before God, and offered the various sacrifices prescribed in the law.

In the time of David the priests were divided into twenty-four courses or classes (1 Chronicles 24:7-18. This number was retained after the Captivity (Ezra 2:36-39; Nehemiah 7:39-42.

The priests were not distributed over the country, but lived together in certain cities [forty-eight in number, of which six were cities of refuge, q.v.], which had been assigned to their use. From thence they went up by turns to minister in the temple at Jerusalem. Thus the religious instruction of the people in the country generally was left to the heads of families, until the establishment of synagogues, an event which did not take place till the return from the Captivity, and which was the main source of the freedom from idolatry that became as marked a feature of the Jewish people thenceforward as its practice had been hitherto their great national sin.

The whole priestly system of the Jews was typical. It was a shadow of which the body is Christ. The priests all prefigured the great Priest who offered one sacrifice for sins once for all (Hebrews 10:10, 12). There is now no human priesthood. (See Epistle to the Hebrews throughout.) The term priest is indeed applied to believers (1 Peter 2:9; Revelation 1:6), but in these cases it implies no sacerdotal functions. All true believers are now kings and priests unto God. As priests they have free access into the holiest of all, and offer up the sacrifices of praise and thanksgiving, and the sacrifices of grateful service from day to day.

Prince

the title generally applied to the chief men of the state. The princes of the provinces (1 Kings 20:14) were the governors or Lord-lieutenants of the provinces. So also the princes mentioned in Daniel 6:1, 3, 4, 6, 7 were the officers who administered the affairs of the provinces; the satraps (as rendered in R.V.). These are also called lieutenants (Esther 3:12; 8:9; R.V., satraps ). The promised Saviour is called by Daniel (Daniel 9:25) Messiah the Prince (Hebrews nagid); compare Acts 3:15; 5:31. The angel Micheal is called (Daniel 12:1) a prince (Hebrews sar, whence Sarah, the princes ).

Priscilla

the wife of Aquila (Acts 18:2), who is never mentioned without her. Her name sometimes takes the precedence of his (Romans 16:3; 2 Timothy 4:19). She took part with Aquila (q.v.) in insturcting Apollos (Acts 18:26).

Prison

The first occasion on which we read of a prison is in the history of Joseph in Egypt. Then Potiphar, Joseph's master, took him, and put him into the prison, a place where the king's prisoners were bound (Genesis 39:20-23. The Hebrews word here used (sohar) means properly a round tower or fortress. It seems to have been a part of Potiphar's house, a place in which state prisoners were kept.

The Mosaic law made no provision for imprisonment as a punishment. In the wilderness two persons were put in ward (Leviticus 24:12; Numbers 15:34), but it was only till the mind of God concerning them should be ascertained. Prisons and prisoners are mentioned in the book of Psalms (Psalms 69:33; 79:11; 142:7). Samson was confined in a Philistine prison (Judges 16:21, 25). In the subsequent history of Israel frequent references are made to prisons (1 Kings 22:27; 2 Kings 17:4; 25:27, 29; 2 Chronicles 16:10; Isaiah 42:7; Jeremiah 32:2). Prisons seem to have been common in New Testament times (Matthew 11:2; 25:36, 43). The apostles were put into the common prison at the instance of the Jewish council (Acts 5:18, 23; 8:3); and at Philippi Paul and Silas were thrust into the inner prison (Acts 16:24; comp. Acts 4:3; 12:4, 5).

Prophecy

or prediction, was one of the functions of the prophet. It has been defined as a miracle of knowledge, a declaration or description or representation of something future, beyond the power of human sagacity to foresee, discern, or conjecture. (See PROPHET.)

The great prediction which runs like a golden thread through the whole contents of the Old Testament is that regarding the coming and work of the Messiah; and the great use of prophecy was to perpetuate faith in his coming, and to prepare the world for that event. But there are many subordinate and intermediate prophecies also which hold an important place in the great chain of events which illustrate the sovereignty and all-wise overruling providence of God.

Then there are many prophecies regarding the Jewish nation, its founder Abraham (Genesis 12:1-3; 13:16; 15:5; 17:2, 4-6 etc.), and his posterity, Isaac and Jacob and their descendants (Genesis 12:7; 13:14, 15, 17; 15:18-21; Exodus 3:8, 17), which have all been fulfilled. The twenty-eighth chapter of Deuteronomy contains a series of predictions which are even now in the present day being fulfilled. In the writings of the prophets Isaiah (Isaiah 2:18-21, Jeremiah (Jeremiah 27:3-7; 29:11-14, Ezekiel (Ezekiel 5:12; 8), Daniel (Daniel 8; 9:26, 27), Hosea (Hosea 9:17), there are also many prophecies regarding the events which were to befall that people.

There is in like manner a large number of prophecies relating to those nations with which the Jews came into contact, as Tyre (Ezekiel 26:3-5, 14-21Egypt (Ezekiel 29:10, 15; 30:6, 12, 13), Ethiopia (Nahum 3:8-10Nineveh (Nahum 1:10; 2:8-13; 3:17-19Babylon (Isaiah 13:4; Jeremiah 51:7; Isaiah 44:27; Jeremiah 50:38; 51:36, 39, 57), the land of the Philistines (Jeremiah 47:4-7; Ezekiel 25:15-17; Amos 1:6-8; Zephaniah 2:4-7; Zechariah 9:5-8and of the four great monarchies (Daniel 2:39, 40; 7:17-24; 8:9).

But the great body of Old Testament prophecy relates directly to the advent of the Messiah, beginning with Genesis 3:15 the first great promise, and extending in ever-increasing fulness and clearness all through to the very close of the canon. The Messianic prophecies are too numerous to be quoted. To him gave all the prophets witness. (Comp. Micah 5:2; Haggai 2:6-9; Isaiah 7:14; 9:6, 7; 11:1, 2; 53; 60:10, 13; Psalms 16:11; 68:18.)

Many predictions also were delivered by Jesus and his apostles. Those of Christ were very numerous. (Comp. Matthew 10:23, 24; 11:23; 19:28; 21:43, 44; 24; 25:31-46; 26:17-35, 46, 64; Mark 9:1; 10:30; 13; 11:1-6, 14; 14:12-31, 42, 62; 16:17 etc.)

Prophet

(Hebrews nabi, from a root meaning to bubble forth, as from a fountain, hence to utter , comp. Psalms 45:1). This Hebrew word is the first and the most generally used for a prophet. In the time of Samuel another word, ro'eh, seer , began to be used (1 Samuel 9:9). It occurs seven times in reference to Samuel. Afterwards another word, hozeh, seer (2 Samuel 24:11), was employed. In 1 Chronicles 29:29 all these three words are used: Samuel the seer (ro'eh), Nathan the prophet (nabi'), Gad the seer (hozeh). In Joshua 13:22 Balaam is called (Hebrews ) a kosem diviner, a word used only of a false prophet.

The prophet proclaimed the message given to him, as the seer beheld the vision of God. (See Numbers 12:6, 8.) Thus a prophet was a spokesman for God; he spake in God's name and by his authority (Exodus 7:1). He is the mouth by which God speaks to men (Jeremiah 1:9; Isaiah 51:16), and hence what the prophet says is not of man but of God (2 Peter 1:20, 21; comp. Hebrews 3:7; Acts 4:25; 28:25). Prophets were the immediate organs of God for the communication of his mind and will to men (Deuteronomy 18:18, 19). The whole Word of God may in this general sense be spoken of as prophetic, inasmuch as it was written by men who received the revelation they communicated from God, no matter what its nature might be. The foretelling of future events was not a necessary but only an incidental part of the prophetic office. The great task assigned to the prophets whom God raised up among the people was to correct moral and religious abuses, to proclaim the great moral and religious truths which are connected with the character of God, and which lie at the foundation of his government.

Any one being a spokesman for God to man might thus be called a prophet. Thus Enoch, Abraham, and the patriarchs, as bearers of God's message (Genesis 20:7; Exodus 7:1; Psalms 105:15), as also Moses (Deuteronomy 18:15; 34:10; Hosea 12:13), are ranked among the prophets. The seventy elders of Israel (Numbers 11:16-29when the spirit rested upon them, prophesied; Asaph and Jeduthun prophesied with a harp (1 Chronicles 25:3). Miriam and Deborah were prophetesses (Exodus 15:20; Judges 4:4). The title thus has a general application to all who have messages from God to men.

But while the prophetic gift was thus exercised from the beginning, the prophetical order as such began with Samuel. Colleges, schools of the prophets , were instituted for the training of prophets, who were constituted, a distinct order (1 Samuel 19:18-24; 2 Kings 2:3, 15; 4:38), which continued to the close of the Old Testament. Such schools were established at Ramah, Bethel, Gilgal, Gibeah, and Jericho. The sons or disciples of the prophets were young men (2 Kings 5:22; 9:1, 4) who lived together at these different schools (2 Kings 4:38-41. These young men were taught not only the rudiments of secular knowledge, but they were brought up to exercise the office of prophet, to preach pure morality and the heart-felt worship of Jehovah, and to act along and co-ordinately with the priesthood and monarchy in guiding the state aright and checking all attempts at illegality and tyranny.

In New Testament times the prophetical office was continued. Our Lord is frequently spoken of as a prophet (Luke 13:33; 24:19). He was and is the great Prophet of the Church. There was also in the Church a distinct order of prophets (1 Corinthians 12:28; Ephesians 2:20; 3:5), who made new revelations from God. They differed from the teacher, whose office it was to impart truths already revealed.

Of the Old Testament prophets there are sixteen, whose prophecies form part of the inspired canon. These are divided into four groups:

(1.) The prophets of the northern kingdom (Israel), viz., Hosea, Amos, Joel, Jonah.

(2.) The prophets of Judah, viz., Isaiah, Jeremiah, Obadiah, Micah, Nahum, Habakkuk, Zephaniah.

(3.) The prophets of Captivity, viz., Ezekiel and Daniel.

(4.) The prophets of the Restoration, viz., Haggai, Zechariah, and Malachi.

Propitiation

that by which God is rendered propitious, i.e., by which it becomes consistent with his character and government to pardon and bless the sinner. The propitiation does not procure his love or make him loving; it only renders it consistent for him to execise his love towards sinners.

In Romans 3:25 and Hebrews 9:5 (A.V., mercy-seat ) the Greek word hilasterion is used. It is the word employed by the LXX. translators in Exodus 25:17 and elsewhere as the equivalent for the Hebrew kapporeth, which means covering, and is used of the lid of the ark of the covenant (Exodus 25:21; 30:6). This Greek word (hilasterion) came to denote not only the mercy-seat or lid of the ark, but also propitation or reconciliation by blood. On the great day of atonement the high priest carried the blood of the sacrifice he offered for all the people within the veil and sprinkled with it the mercy-seat, and so made propitiation.

In 1 John 2:2; 4:10 Christ is called the propitiation for our sins. Here a different Greek word is used (hilasmos). Christ is the propitiation, because by his becoming our substitute and assuming our obligations he expiated our guilt, covered it, by the vicarious punishment which he endured. (Comp. Hebrews 2:17 where the expression make reconciliation of the A.V. is more correctly in the R.V. make propitiation. )

Proportion of faith

(Romans 12:6). Paul says here that each one was to exercise his gift of prophecy, i.e., of teaching, according to the proportion of faith. The meaning is, that the utterances of the prophet were not to fluctuate according to his own impulses or independent thoughts, but were to be adjusted to the truth revealed to him as a beliver, i.e., were to be in accordance with it.

In post-Reformation times this phrase was used as meaning that all Scripture was to be interpreted with reference to all other Scripture, i.e., that no words or expressions were to be isolated or interpreted in a way contrary to its general teaching. This was also called the analogy of faith.

Proselyte

is used in the LXX. for stranger (1 Chronicles 22:2), i.e., a comer to Palestine; a sojourner in the land (Exodus 12:48; 20:10; 22:21), and in the New Testament for a convert to Judaism. There were such converts from early times (Isaiah 56:3; Nehemiah 10:28; Esther 8:17). The law of Moses made specific regulations regarding the admission into the Jewish church of such as were not born Israelites (Exodus 20:10; 23:12; 12:19, 48; Deuteronomy 5:14; 16:11, 14 etc.). The Kenites, the Gibeonites, the Cherethites, and the Pelethites were thus admitted to the privileges of Israelites. Thus also we hear of individual proselytes who rose to positions of prominence in Israel, as of Doeg the Edomite, Uriah the Hittite, Araunah the Jebusite, Zelek the Ammonite, Ithmah and Ebedmelech the Ethiopians.

In the time of Solomon there were one hundred and fifty-three thousand six hundred strangers in the land of Israel (1 Chronicles 22:2; 2 Chronicles 2:17, 18). And the prophets speak of the time as coming when the strangers shall share in all the privileges of Israel (Ezekiel 47:22; Isaiah 2:2; 11:10; 56:3-6; Micah 4:1). Accordingly, in New Testament times, we read of proselytes in the synagogues, (Acts 10:2, 7; 13:42, 43, 50; 17:4; 18:7; Luke 7:5). The religious proselytes here spoken of were proselytes of righteousness, as distinguished from proselytes of the gate.

The distinction between proselytes of the gate (Exodus 20:10) and proselytes of righteousness originated only with the rabbis. According to them, the proselytes of the gate (half proselytes) were not required to be circumcised nor to comply with the Mosaic ceremonial law. They were bound only to conform to the so-called seven precepts of Noah, viz., to abstain from idolatry, blasphemy, bloodshed, uncleaness, the eating of blood, theft, and to yield obedience to the authorities. Besides these laws, however, they were required to abstain from work on the Sabbath, and to refrain from the use of leavened bread during the time of the Passover.

The proselytes of righteousness , religious or devout proselytes (Acts 13:43), were bound to all the doctrines and precepts of the Jewish economy, and were members of the synagogue in full communion.

The name proselyte occurs in the New Testament only in Matthew 23:15; Acts 2:10; 6:5; 13:43. The name by which they are commonly designated is that of devout men, or men fearing God or worshipping God.

Proverb

a trite maxim; a similitude; a parable. The Hebrew word thus rendered (mashal) has a wide signification. It comes from a root meaning to be like, parable. Rendered proverb in Isaiah 14:4; Habakkuk 2:6; dark saying in Psalms 49:4Numbers 12:8. Ahab's defiant words in answer to the insolent demands of Benhadad, Let not him that girdeth on his harness boast himself as he that putteth it off, is a well known instance of a proverbial saying (1 Kings 20:11).

Proverbs, Book of

a collection of moral and philosophical maxims of a wide range of subjects presented in a poetic form. This book sets forth the philosophy of practical life. It is the sign to us that the Bible does not despise common sense and discretion. It impresses upon us in the most forcible manner the value of intelligence and prudence and of a good education. The whole strength of the Hebrew language and of the sacred authority of the book is thrown upon these homely truths. It deals, too, in that refined, discriminating, careful view of the finer shades of human character so often overlooked by theologians, but so necessary to any true estimate of human life (Stanley's Jewish Church).

As to the origin of this book, it is probable that Solomon gathered and recast many proverbs which sprang from human experience in preceeding ages and were floating past him on the tide of time, and that he also elaborated many new ones from the material of his own experience. Towards the close of the book, indeed, are preserved some of Solomon's own sayings that seem to have fallen from his lips in later life and been gathered by other hands' (Arnot's Laws from Heaven, etc.)

This book is usually divided into three parts: (1.) Consisting of ch. 1-9, which contain an exhibition of wisdom as the highest good.

(2.) Consisting of ch. 10-24.

(3.) Containing proverbs of Solomon which the men of Hezekiah, the king of Judah, collected (ch. 25-29).

These are followed by two supplements, (1) The words of Agur (ch. 30); and (2) The words of king Lemuel (ch. 31).

Solomon is said to have written three thousand proverbs, and those contained in this book may be a selection from these (1 Kings 4:32). In the New Testament there are thirty-five direct quotations from this book or allusions to it.

Providence

literally means foresight, but is generally used to denote God's preserving and governing all things by means of second causes (Psalms 18:35; 63:8; Acts 17:28; Colossians 1:17; Hebrews 1:3). God's providence extends to the natural world (Psalms 104:14; 135:5-7; Acts 14:17), the brute creation (Psalms 104:21-29; Matthew 6:26; 10:29), and the affairs of men (1 Chronicles 16:31; Psalms 47:7; Proverbs 21:1; Job 12:23; Daniel 2:21; 4:25), and of individuals (1 Samuel 2:6; Psalms 18:30; Luke 1:53; James 4:13-15. It extends also to the free actions of men (Exodus 12:36; 1 Samuel 24:9-15; Psalms 33:14, 15; Proverbs 16:1; 19:21; 20:24; 21:1), and things sinful (2 Samuel 16:10; 24:1; Romans 11:32; Acts 4:27, 28), as well as to their good actions (Phil. 2:13; 4:13; 2 Corinthians 12:9, 10; Ephesians 2:10; Galatians 5:22-25.

As regards sinful actions of men, they are represented as occurring by God's permission (Genesis 45:5; 50:20. Comp. 1 Samuel 6:6; Exodus 7:13; 14:17; Acts 2:3; 3:18; 4:27, 28), and as controlled (Psalms 76:10) and overruled for good (Genesis 50:20; Acts 3:13). God does not cause or approve of sin, but only limits, restrains, overrules it for good.

The mode of God's providential government is altogether unexplained. We only know that it is a fact that God does govern all his creatures and all their actions; that this government is universal (Psalms 103:17-19particular (Matthew 10:29-31efficacious (Psalms 33:11; Job 23:13), embraces events apparently contingent (Proverbs 16:9, 33; 19:21; 21:1), is consistent with his own perfection (2 Timothy 2:13), and to his own glory (Romans 9:17; 11:36).

Psalms

The psalms are the production of various authors. Only a portion of the Book of Psalms claims David as its author. Other inspired poets in successive generations added now one now another contribution to the sacred collection, and thus in the wisdom of Providence it more completely reflects every phase of human emotion and circumstances than it otherwise could. But it is specially to David and his contemporaries that we owe this precious book. In the titles of the psalms, the genuineness of which there is no sufficient reason to doubt, 73 are ascribed to David. Peter and John (Acts 4:25) ascribe to him also the second psalm, which is one of the 48 that are anonymous. About two-thirds of the whole collection have been ascribed to David.

Psalms 39, 62, and 77 are addressed to Jeduthun, to be sung after his manner or in his choir. Psalms 50 and 73-83 are addressed to Asaph, as the master of his choir, to be sung in the worship of God. The sons of Korah, who formed a leading part of the Kohathite singers (2 Chronicles 20:19), were intrusted with the arranging and singing of Psalms 42, 44-49, 84, 85, 87, and 88.

In Luke 24:44 the word psalms means the Hagiographa, i.e., the holy writings, one of the sections into which the Jews divided the Old Testament. (See BIBLE.)

None of the psalms can be proved to have been of a later date than the time of Ezra and Nehemiah, hence the whole collection extends over a period of about 1,000 years. There are in the New Testament 116 direct quotations from the Psalter.

The Psalter is divided, after the analogy of the Pentateuch, into five books, each closing with a doxology or benediction:

(1.) The first book comprises the first 41 psalms, all of which are ascribed to David except 1, 2, 10, and 33, which, though anonymous, may also be ascribed to him.

(2.) Book second consists of the next 31 psalms (42-72), 18 of which are ascribed to David and 1 to Solomon (the 72nd). The rest are anonymous.

(3.) The third book contains 17 psalms (73-89), of which the 86th is ascribed to David, the 88th to Heman the Ezrahite, and the 89th to Ethan the Ezrahite.

(4.) The fourth book also contains 17 psalms (90-106), of which the 90th is ascribed to Moses, and the 101st and 103rd to David.

(5.) The fifth book contains the remaining psalms, 44 in number. Of these, 15 are ascribed to David, and the 127th to Solomon.

Psalms 136 is generally called the great hallel. But the Talmud includes also Psalms 120-135. Psalms 113-118, inclusive, constitute the hallel recited at the three great feasts, at the new moon, and on the eight days of the feast of dedication.

It is presumed that these several collections were made at times of high religious life: the first, probably, near the close of David's life; the second in the days of Solomon; the third by the singers of Jehoshaphat (2 Chronicles 20:19); the fourth by the men of Hezekiah (29, 30, 31); and the fifth in the days of Ezra.

The Mosaic ritual makes no provision for the service of song in the worship of God. David first taught the Church to sing the praises of the Lord. He first introduced into the ritual of the tabernacle music and song.

Divers names are given to the psalms. (1.) Some bear the Hebrew designation shir (Gr. ode, a song). Thirteen have this title. It means the flow of speech, as it were, in a straight line or in a regular strain. This title includes secular as well as sacred song.

(2.) Fifty-eight psalms bear the designation (Hebrews ) mitsmor (Gr. psalmos, a psalm), a lyric ode, or a song set to music; a sacred song accompanied with a musical instrument.

(3.) Psalms 145, and many others, have the designation (Hebrews ) tehillah (Gr. hymnos, a hymn), meaning a song of praise; a song the prominent thought of which is the praise of God.

(4.) Six psalms (16, 56-60) have the title (Hebrews ) michtam (q.v.).

(5.) Psalms 7 and Habakkuk 3 bear the title (Hebrews ) shiggaion (q.v.).

Psaltery

a musical instrument, supposed to have been a kind of lyre, or a harp with twelve strings. The Hebrew word nebhel, so rendered, is translated viol in Isaiah 5:12 (R.V., lute ); Isaiah 14:11. In Daniel 3:5, 7, 10, 15 the word thus rendered is Chaldaic, pesanterin, which is supposed to be a word of Greek origin denoting an instrument of the harp kind.

Ptolemais

a maritime city of Galilee (Acts 21:7). It was originally called Accho (q.v.), and received the name Ptolemais from Ptolemy Soter when he was in possession of Coele-Syria.

Puah

splendid. (1.) One of the two midwives who feared God, and refused to kill the Hebrew male children at their birth (Exodus 1:15-21.

(2.) A descendant of Issachar (Judges 10:1).

Publican

one who farmed the taxes (e.g., Zacchaeus, Luke 19:2) to be levied from a town or district, and thus undertook to pay to the supreme government a certain amount. In order to collect the taxes, the publicans employed subordinates (Luke 5:27; 15:1; 18:10), who, for their own ends, were often guilty of extortion and peculation. In New Testament times these taxes were paid to the Romans, and hence were regarded by the Jews as a very heavy burden, and hence also the collectors of taxes, who were frequently Jews, were hated, and were usually spoken of in very opprobrious terms. Jesus was accused of being a friend of publicans and sinners (Luke 7:34).

Publius

the chief man of the island of Malta (Acts 28:7), who courteously entertained Paul and his shipwrecked companions for three days, till they found a more permanent place of residence; for they remained on the island for three months, till the stormy season had passed. The word here rendered chief man (protos) is supposed by some to be properly a Maltese term, the official title of the governor.

Pudens

bashful, a Christian at Rome, who sent his greetings to Timothy (2 Timothy 4:21). (See CLAUDIA.)

Pul

(1.) An Assyrian king. It has been a question whether he was identical with Tiglath-pileser III. (q.v.), or was his predecessor. The weight of evidence is certainly in favour of their identity. Pul was the throne-name he bore in Babylonia as king of Babylon, and Tiglath-pileser the throne-name he bore as king of Assyria. He was the founder of what is called the second Assyrian empire. He consolidated and organized his conquests on a large scale. He subdued Northern Syria and Hamath, and the kings of Syria rendered him homage and paid him tribute. His ambition was to found in Western Asia a kingdom which should embrace the whole civilized world, having Nineveh as its centre. Menahem, king of Israel, gave him the enormous tribute of a thousand talents of silver, that his hand might be with him (2 Kings 15:19; 1 Chronicles 5:26). The fact that this tribute could be paid showed the wealthy condition of the little kingdom of Israel even in this age of disorder and misgovernment. Having reduced Syria, he turned his arms against Babylon, which he subdued. The Babylonian king was slain, and Babylon and other Chaldean cities were taken, and Pul assumed the title of King of Sumer [i.e., Shinar] and Accad. He was succeeded by Shalmanezer IV.

(2.) A geographical name in Isaiah 66:19. Probably = Phut (Genesis 10:6; Jeremiah 46:9 R.V. Put; Ezekiel 27:10).

Pulpit

(Nehemiah 8:4). (See EZRA.)

Pulse

(Daniel 1:12, 16), R.V. herbs, vegetable food in general.

Punishment

The New Testament lays down the general principles of good government, but contains no code of laws for the punishment of offenders. Punishment proceeds on the principle that there is an eternal distinction between right and wrong, and that this distinction must be maintained for its own sake. It is not primarily intended for the reformation of criminals, nor for the purpose of deterring others from sin. These results may be gained, but crime in itself demands punishment. (See MURDER; THEFT.)

Endless, of the impenitent and unbelieving. The rejection of this doctrine cuts the ground from under the gospel...blots out the attribute of retributive justice; transmutes sin into misfortune instead of guilt; turns all suffering into chastisement; converts the piacular work of Christ into moral influence...The attempt to retain the evangelical theology in connection with it is futile (Shedd).

Purification

the process by which a person unclean, according to the Levitical law, and thereby cut off from the sanctuary and the festivals, was restored to the enjoyment of all these privileges.

The great annual purification of the people was on the Day of Atonement (q.v.).

But in the details of daily life there were special causes of cermonial uncleanness which were severally provided for by ceremonial laws enacted for each separate case. For example, the case of the leper (Leviticus 13, 14), and of the house defiled by leprosy (Leviticus 14:49-53; see also Matthew 8:2-4. Uncleanness from touching a dead body (Numbers 19:11; Hosea 9:4; Haggai 2:13; Matthew 23:27; Luke 11:44). The case of the high priest and of the Nazarite (Leviticus 21:1-4, 10, 11; Numbers 6:6, 7; Ezekiel 44:25). Purification was effected by bathing and washing the clothes (Leviticus 14:8, 9); by washing the hands (Deuteronomy 21:6; Matthew 27:24); washing the hands and feet (Exodus 30:18-21; Hebrews 6:2 baptisms , R.V. marg., washings; Hebrews 9:10); sprinkling with blood and water (Exodus 24:5-8; Hebrews 9:19), etc. Allusions to this rite are found in Psalms 26:6; 51:7; Ezekiel 36:25; Hebrews 10:22.

Pur, Purim

a lot, lots, a festival instituted by the Jews (Esther 9:24-32 in ironical commemoration of Haman's consultation of the Pur (a Persian word), for the purpose of ascertaining the auspicious day for executing his cruel plot against their nation. It became a national institution by the common consent of the Jews, and is observed by them to the present day, on the 14th and 15th of the month Adar, a month before the Passover.

Purse

(1.) Gr. balantion, a bag (Luke 10:4; 22:35, 36).

(2.) Gr. zone, properly a girdle (Matthew 10:9; Mark 6:8), a money-belt. As to our Lord's sending forth his disciples without money in their purses, the remark has been made that in this there was no departure from the simple manners of the country. At this day the farmer sets out on excursions quite as extensive without a para in his purse; and a modern Moslem prophet of Tarshisha thus sends forth his apostles over this identical region. No traveller in the East would hestitate to throw himself on the hospitality of any village. Thomson's Land and the Book. (See SCRIP.)

Puteoli

a city on the coast of Campania, on the north shore of a bay running north from the Bay of Naples, at which Paul landed on his way to Rome, from which it was distant 170 miles. Here he tarried for seven days (Acts 28:13, 14). This was the great emporium for the Alexandrian corn ships. Here Paul and his companions began their journey, by the Appian Way, to Rome. It is now called Pozzuoli. The remains of a huge amphitheatre, and of the quay at which Paul landed, may still be seen here.

Put, Phut

(1.) One of the sons of Ham (Genesis 10:6).

(2.) A land or people from among whom came a portion of the mercenary troops of Egypt, Jeremiah 46:9 (A.V., Libyans, but correctly, R.V., Put ); Ezekiel 27:10; 30:5 (A.V., Libya; R.V., Put ); Ezekiel 38:5; Nahum 3:9.

Pygarg

Hebrews dishon, springing , (Deuteronomy 14:5), one of the animals permitted for food. It is supposed to be the Antelope addax. It is described as a large animal, over 3 1/2 feet high at the shoulder, and, with its gently-twisted horns, 2 1/2 feet long. Its colour is pure white, with the exception of a short black mane, and a tinge of tawny on the shoulders and back. , Tristram's Natural History.

Q

Quails

The Israelites were twice relieved in their privation by a miraculous supply of quails, (1) in the wilderness of Sin (Exodus 16:13), and (2) again at Kibroth-hattaavah (q.v.), Numbers 11:31. God rained flesh upon them as dust, and feathered fowls like as the sand of the sea (Psalms 78:27). The words in Numbers 11:31 according to the Authorized Version, appear to denote that the quails lay one above another to the thickness of two cubits above the ground. The Revised Version, however, reads, about two cubits above the face of the earth , i.e., the quails flew at this height, and were easily killed or caught by the hand. Being thus secured in vast numbers by the people, they spread them all abroad (Numbers 11:32) in order to salt and dry them.

These birds (the Coturnix vulgaris of naturalists) are found in countless numbers on the shores of the Mediterranean, and their annual migration is an event causing great excitement.

Quarantania

a mountain some 1,200 feet high, about 7 miles north-west of Jericho, the traditional scene of our Lord's temptation (Matthew 4:8).

Quarries

(1.) The Royal Quarries (not found in Scripture) is the name given to the vast caverns stretching far underneath the northern hill, Bezetha, on which Jerusalem is built. Out of these mammoth caverns stones, a hard lime-stone, have been quarried in ancient times for the buildings in the city, and for the temples of Solomon, Zerubbabel, and Herod. Huge blocks of stone are still found in these caves bearing the marks of pick and chisel. The general appearance of the whole suggests to the explorer the idea that the Phoenician quarrymen have just suspended their work. The supposition that the polished blocks of stone for Solomon's temple were sent by Hiram from Lebanon or Tyre is not supported by any evidence (comp. 1 Kings 5:8). Hiram sent masons and stone-squarers to Jerusalem to assist Solomon's workmen in their great undertaking, but did not send stones to Jerusalem, where, indeed, they were not needed, as these royal quarries abundantly testify.

(2.) The quarries (Hebrews pesilim) by Gilgal (Judges 3:19), from which Ehud turned back for the purpose of carrying out his design to put Eglon king of Moab to death, were probably the graven images (as the word is rendered by the LXX. and the Vulgate and in the marg. A.V. and R.V.), or the idol temples the Moabites had erected at Gilgal, where the children of Israel first encamped after crossing the Jordan. The Hebrew word is rendered graven images in Deuteronomy 7:25 and is not elsewhere translated quarries.

Quartus

fourth, a Corinthian Christian who sent by Paul his salutations to friends at Rome (Romans 16:23).

Quaternion

a band of four soldiers. Peter was committed by Herod to the custody of four quaternions, i.e., one quaternion for each watch of the night (Acts 12:4). Thus every precaution was taken against his escape from prison. Two of each quaternion were in turn stationed at the door (Acts 12:6), and to two the apostle was chained according to Roman custom.

Queen

No explicit mention of queens is made till we read of the queen of Sheba. The wives of the kings of Israel are not so designated. In Psalms 45:9 the Hebrew for queen is not malkah, one actually ruling like the Queen of Sheba, but shegal, which simply means the king's wife. In 1 Kings 11:19 Pharaoh's wife is called the queen, but the Hebrew word so rendered (g'birah) is simply a title of honour, denoting a royal lady, used sometimes for queen-mother (1 Kings 15:13; 2 Chron. 15:16). In Song of Solomon 6:8, 9the king's wives are styled queens (Hebrews melakhoth).

In the New Testament we read of the queen of the south , i.e., Southern Arabia, Sheba (Matthew 12:42; Luke 11:31) and the queen of the Ethiopians (Acts 8:27), Candace.

Queen of heaven

(Jeremiah 7:18; 44:17, 25), the moon, worshipped by the Assyrians as the receptive power in nature.

Quicksands

found only in Acts 27:17 the rendering of the Greek Syrtis. On the north coast of Africa were two localities dangerous to sailors, called the Greater and Lesser Syrtis. The former of these is probably here meant. It lies between Tripoli and Barca, and near Cyrene. The Lesser Syrtis lay farther to the west.

Quiver

the sheath for arrows. The Hebrew word (aspah) thus commonly rendered is found in Job 39:23; Psalms 127:5; Isaiah 22:6; 49:2; Jeremiah 5:16; Lamentations 3:13. In Genesis 27:3 this word is the rendering of the Hebrew teli, which is supposed rather to mean a suspended weapon, literally that which hangs from one , i.e., is suspended from the shoulder or girdle.

Quotations

from the Old Testament in the New, which are very numerous, are not made according to any uniform method. When the New Testament was written, the Old was not divided, as it now is, into chapters and verses, and hence such peculiarities as these: When Luke (Luke 20:37) refers to Exodus 3:6 he quotes from Moses at the bush , i.e., the section containing the record of Moses at the bush. So also Mark (Mark 2:26) refers to 1 Samuel 21:1-6 in the words, in the days of Abiathar; and Paul (Romans 11:2) refers to 1 Kings ch. 17-19, in the words, in Elias , i.e., in the portion of the history regarding Elias.

In general, the New Testament writers quote from the Septuagint (q.v.) version of the Old Testament, as it was then in common use among the Jews. But it is noticeable that these quotations are not made in any uniform manner. Sometimes, e.g., the quotation does not agree literally either with the LXX. or the Hebrew text. This occurs in about one hundred instances. Sometimes the LXX. is literally quoted (in about ninety instances), and sometimes it is corrected or altered in the quotations (in over eighty instances).

Quotations are sometimes made also directly from the Hebrew text (Matthew 4:15, 16; John 19:37; 1 Corinthians 15:54). Besides the quotations made directly, there are found numberless allusions, more or less distinct, showing that the minds of the New Testament writers were filled with the expressions and ideas as well as historical facts recorded in the Old.

There are in all two hundred and eighty-three direct quotations from the Old Testament in the New, but not one clear and certain case of quotation from the Apocrypha (q.v.).

Besides quotations in the New from the Old Testament, there are in Paul's writings three quotations from certain Greek poets, Acts 17:28; 1 Corinthians 15:33; Titus 1:12. These quotations are memorials of his early classical education.

R

Raamah

thunder. (1.) One of the sons of Cush (Genesis 10:7). (2.) A country which traded with Tyre (Ezekiel 27:22).

Raamiah

thunder of the Lord, one of the princes who returned from the Exile (Nehemiah 7:7); called also Reelaiah (Ezra 2:2).

Raamses

(Exodus 1:11). (See RAMESES.)

Rabbah

or Rab'bath, great. (1.) Rabbath of the children of Ammon, the chief city of the Ammonites, among the eastern hills, some 20 miles east of the Jordan, on the southern of the two streams which united with the Jabbok. Here the bedstead of Og was preserved (Deuteronomy 3:11), perhaps as a trophy of some victory gained by the Ammonites over the king of Bashan. After David had subdued all their allies in a great war, he sent Joab with a strong force to take their city. For two years it held out against its assailants. It was while his army was engaged in this protracted siege that David was guilty of that deed of shame which left a blot on his character and cast a gloom over the rest of his life. At length, having taken the royal city (or the city of waters, 2 Samuel 12:27 i.e., the lower city on the river, as distinguished from the citadel), Joab sent for David to direct the final assault (2 Samuel 11:1; 12:26-31. The city was given up to plunder, and the people were ruthlessly put to death, and thus did he with all the cities of the children of Ammon. The destruction of Rabbath was the last of David's conquests. His kingdom now reached its farthest limits (2 Samuel 8:1-15; 1 Chronicles 18:1-15. The capture of this city is referred to by Amos (Amos 1:14), Jeremiah (Jeremiah 49:2, 3), and Ezekiel (Ezekiel 21:20; 25:5).

(2.) A city in the hill country of Judah (Joshua 15:60), possibly the ruin Rubba, six miles north-east of Beit-Jibrin.

Rabbi

my master, a title of dignity given by the Jews to their doctors of the law and their distinguished teachers. It is sometimes applied to Christ (Matthew 23:7, 8; Mark 9:5 (R.V.); John 1:38, 49; 3:2; 6:25 etc.); also to John (John 3:26).

Rabboni

(id.) occurs only twice in the New Testament (Mark 10:51 A.V., Lord, R.V., Rabboni; John 20:16). It was the most honourable of all the titles.

Rabmag

Assyrian Rab-mugi, chief physician, who was attached to the king (Jeremiah 39:3, 13), the title of one of Sennacherib's officers sent with messages to Hezekiah and the people of Jerusalem (2 Kings 18:17-19:13; Isaiah 36:12-37:13) demanding the surrender of the city. He was accompanied by a great army; but his mission was unsuccessful.

Rabsaris

chief of the Heads, one of the three officers whom Sennacherib sent from Lachish with a threatening message to Jerusalem (2 Kings 18:17; Jeremiah 39:3, 13).

Rabshakeh

chief of the princes, the name given to the chief cup-bearer or the vizier of the Assyrian court; one of Sennacherib's messengers to Hezekiah. See the speech he delivered, in the Hebrew language, in the hearing of all the people, as he stood near the wall on the north side of the city (2 Kings 18:17-37. He and the other envoys returned to their master and reported that Hezekiah and his people were obdurate, and would not submit.

Raca

vain, empty, worthless, only found in Matthew 5:22. The Jews used it as a word of contempt. It is derived from a root meaning to spit.

Rachab

=Rahab, a name found in the genealogy of our Lord (Matthew 1:5).

Rachal

traffic, a town in the tribe of Judah, to which David sent presents from the spoils of his enemies (1 Samuel 30:29).

Rachel

ewe, the daughter , the somewhat petulant, peevish, and self-willed though beautiful younger daughter of Laban, and one of Jacob's wives (Genesis 29:6, 28). He served Laban fourteen years for her, so deep was Jacob's affection for her. She was the mother of Joseph (Genesis 30:22-24. Afterwards, on Jacob's departure from Mesopotamia, she took with her her father's teraphim (Genesis 31:34, 35). As they journeyed on from Bethel, Rachel died in giving birth to Benjamin (Genesis 35:18, 19), and was buried in the way to Ephrath, which is Bethlehem. And Jacob set a pillar upon her grave . Her sepulchre is still regarded with great veneration by the Jews. Its traditional site is about half a mile from Jerusalem.

This name is used poetically by Jeremiah (Jeremiah 31:15-17to denote God's people mourning under their calamities. This passage is also quoted by Matthew as fulfilled in the lamentation at Bethlehem on account of the slaughter of the infants there at the command of Herod (Matthew 2:17, 18).

Raguel

friend of God, (Numbers 10:29)=Reuel (q.v.), Exodus 2:18 the father-in-law of Moses, and probably identical with Jethro (q.v.).

Rahab

insolence; pride, a poetical name applied to Egypt in Psalms 87:4; 89:10; Isaiah 51:9 as the proud one.

Rahab, (Hebrews Rahab; i.e., broad, large ). When the Hebrews were encamped at Shittim, in the Arabah or Jordan valley opposite Jericho, ready to cross the river, Joshua, as a final preparation, sent out two spies to spy the land. After five days they returned, having swum across the river, which at this season, the month Abib, overflowed its banks from the melting of the snow on Lebanon. The spies reported how it had fared with them (Joshua 2:1-7. They had been exposed to danger in Jericho, and had been saved by the fidelity of Rahab the harlot, to whose house they had gone for protection. When the city of Jericho fell (Joshua 6:17-25, Rahab and her whole family were preserved according to the promise of the spies, and were incorporated among the Jewish people. She afterwards became the wife of Salmon, a prince of the tribe of Judah (Ruth 4:21; 1 Chronicles 2:11; Matthew 1:5). Rahab's being asked to bring out the spies to the soldiers (Joshua 2:3) sent for them, is in strict keeping with Eastern manners, which would not permit any man to enter a woman's house without her permission. The fact of her covering the spies with bundles of flax which lay on her house-roof (Joshua 2:6) is an 'undesigned coincidence' which strictly corroborates the narrative. It was the time of the barley harvest, and flax and barley are ripe at the same time in the Jordan valley, so that the bundles of flax stalks might have been expected to be drying just then (Geikie's Hours, etc., ii., 390).

Raham

merciful, one of the descendants of Caleb, the son of Hezron (1 Chronicles 2:44).

Rain

There are three Hebrew words used to denote the rains of different seasons, (1.) Yoreh (Hosea 6:3), or moreh (Joel 2:23), denoting the former or the early rain. (2.) Melqosh, the latter rain (Proverbs 16:15). (3.) Geshem, the winter rain, the rains. The heavy winter rain is mentioned in Genesis 7:12; Ezra 10:9; Song of Solomon 2:11. The early or former rains commence in autumn in the latter part of October or beginning of November (Deuteronomy 11:14; Joel 2:23; comp. Jeremiah 3:3), and continue to fall heavily for two months. Then the heavy winter rains fall from the middle of December to March. There is no prolonged fair weather in Palestine between October and March. The latter or spring rains fall in March and April, and serve to swell the grain then coming to maturity (Deuteronomy 11:14; Hosea 6:3). After this there is ordinarily no rain, the sky being bright and cloudless till October or November.

Rain is referred to symbolically in Deuteronomy 32:2; Psalms 72:6; Isaiah 44:3, 4; Hosea 10:12.

Rainbow

caused by the reflection and refraction of the rays of the sun shining on falling rain. It was appointed as a witness of the divine faithfulness (Genesis 9:12-17. It existed indeed before, but it was then constituted as a sign of the covenant. Others, however (as Delitzsch, Commentary on Pentateuch), think that it appeared then for the first time in the vault and clouds of heaven. It is argued by those holding this opinion that the atmosphere was differently constituted before the Flood. It is referred to three other times in Scripture (Ezekiel 1:27, 28; Revelation 4:1-3; 10:1).

Raisins

dried grapes; mentioned 1 Samuel 25:18; 30:12; 2 Samuel 16:1; 1 Chronicles 12:40.

Rakkath

shore-town, a fenced city of the tribe of Naphtali (Joshua 19:35). The old name of Tiberias, according to the Rabbins.

Rakkon

a place upon the shore, a town belonging to Dan (Joshua 19:46). It is now Tell er-Rakkeit, 6 miles north of Joppa, on the sea-shore, near the mouth of the river 'Aujeh, i.e., yellow water. (See KANAH.)

Ram

exalted. (1.) The son of Hezron, and one of the ancestors of the royal line (Ruth 4:19). The margin of 1 Chronicles 2:9 also Matthew 1:3, 4 and Luke 3:33 have Aram.

(2.) One of the sons of Jerahmeel (1 Chronicles 2:25, 27).

(3.) A person mentioned in Job 32:2 as founder of a clan to which Elihu belonged. The same as Aram of Genesis 22:21.

Rama

(Matthew 2:18), the Greek form of Ramah. (1.) A city first mentioned in Joshua 18:25 near Gibeah of Benjamin. It was fortified by Baasha, king of Israel (1 Kings 15:17-22; 2 Chronicles 16:1-6. Asa, king of Judah, employed Benhadad the Syrian king to drive Baasha from this city (1 Kings 15:18, 20). Isaiah (Isaiah 10:29) refers to it, and also Jeremiah, who was once a prisoner there among the other captives of Jerusalem when it was taken by Nebuchadnezzar (Jeremiah 39:8-12; 40:1). Rachel, whose tomb lies close to Bethlehem, is represented as weeping in Ramah (Jeremiah 31:15) for her slaughtered children. This prophecy is illustrated and fulfilled in the re-awakening of Rachel's grief at the slaughter of the infants in Bethlehem (Matthew 2:18). It is identified with the modern village of er-Ram, between Gibeon and Beeroth, about 5 miles due north of Jerusalem. (See SAMUEL.)

(2.) A town identified with Rameh, on the border of Asher, about 13 miles south-east of Tyre, on a solitary hill in the midst of a basin of green fields (Joshua 19:29).

(3.) One of the fenced cities of Naphtali (Joshua 19:36), on a mountain slope, about seven and a half miles west-south-west of Safed, and 15 miles west of the north end of the Sea of Galilee, the present large and well-built village of Rameh.

(4.) The same as Ramathaim-zophim (q.v.), a town of Mount Ephraim (1 Samuel 1:1, 19).

(5.) The same as Ramoth-gilead (q.v.), 2 Kings 8:29; 2 Chronicles 22:6.

Ramathaim-zophim

the two heights of the Zophites or of the watchers (only in 1 Samuel 1:1), in the land of Zuph (1 Samuel 9:5). Ramathaim is another name for Ramah (4).

One of the Levitical families descended from Kohath, that of Zuph or Zophai (1 Chronicles 6:26, 35), had a district assigned to them in Ephraim, which from this circumstance was called the land of Zuph, and hence the name of the town, Zophim. It was the birth-place of Samuel and the seat of his authority (1 Samuel 2:11; 7:17). It is frequently mentioned in the history of that prophet and of David (1 Samuel 15:34; 16:13; 19:18-23. Here Samuel died and was buried (1 Samuel 25:1).

This town has been identified with the modern Neby Samwil ( the prophet Samuel ), about 4 or 5 miles north-west of Jerusalem. But there is no certainty as to its precise locality. Some have supposed that it may be identical with Arimathea of the New Testament. (See MIZPAH).

Ramathite

the designation given to Shimei, the manager of David's vineyard (1 Chronicles 27:27).

Ramath-lehi

elevation of Lehi, or the jawbone height; i.e., the Ramah of Lehi (Judges 15:15-17. The phrase in the jaw, ver. 19, Authorized Version, is in the margin, also in the Revised Version, in Lehi. Here Samson slew a thousand Philistines with a jawbone.

Ramath-mizpeh

the height of Mizpeh or of the watch-tower (Joshua 13:26), a place mentioned as one of the limits of Gad. There were two Mizpehs on the east of the Jordan. This was the Mizpeh where Jacob and Laban made a covenant, Mizpeh of Gilead, called also Galeed and Jegar-sahadutha. It has been identified with the modern es-Salt, where the roads from Jericho and from Shechem to Damascus unite, about 25 miles east of the Jordan and 13 south of the Jabbok.

Ramath of the south

(Hebrews Ramath-negeb). The Hebrews negeb is the general designation for south or south-west of Judah. This was one of the towns of Simeon (Joshua 19:8). It is the same as south Ramoth (1 Samuel 30:27; R.V., Ramoth of the south ). Its site is doubtful. Some have thought it another name for Baalath-beer.

Rameses

the land of (Genesis 47:11), was probably the land of Goshen (q.v.) Genesis 45:10. After the Hebrews had built Rameses, one of the treasure cities, it came to be known as the land in which that city was built.

The city bearing this name (Exodus 12:37) was probably identical with Zoan, which Rameses II. ( son of the sun ) rebuilt. It became his special residence, and ranked next in importance and magnificance to Thebes. Huge masses of bricks, made of Nile mud, sun-dried, some of them mixed with stubble, possibly moulded by Jewish hands, still mark the site of Rameses. This was the general rendezvous of the Israelites before they began their march out of Egypt. Called also Raamses (Exodus 1:11).

Ramoth

heights. A Levitical city in the tribe of Issachar (1 Samuel 30:27; 1 Chronicles 6:73), the same as Jarmuth (Joshua 21:29) and Remeth (q.v.), Joshua 19:21.

Ramoth-gilead

heights of Gilead, a city of refuge on the east of Jordan; called Ramoth in Gilead (Deuteronomy 4:43; Joshua 20:8; 21:38). Here Ahab, who joined Jehoshaphat in an endeavour to rescue it from the hands of the king of Syria, was mortally wounded (1 Kings 22:1-36. A similar attempt was afterwards made by Ahaziah and Joram, when the latter was wounded (2 Kings 8:28). In this city Jehu, the son of Jehoshaphat, was anointed by one of the sons of the prophets (2 Kings 9:1, 4).

It has with probability been identified with Reimun, on the northern slope of the Jabbok, about 5 miles west of Jerash or Gerasa, one of the cities of Decapolis. Others identify it with Gerosh, about 25 miles north-east of es-Salt, with which also many have identified it. (See RAMATH-MIZPEH.)

Ranges

(1.) Leviticus 11:35. Probably a cooking furnace for two or more pots, as the Hebrew word here is in the dual number; or perhaps a fire-place fitted to receive a pair of ovens.

(2.) 2 Kings 11:8. A Hebrew word is here used different from the preceding, meaning ranks of soldiers. The Levites were appointed to guard the king's person within the temple (2 Chronicles 23:7), while the soldiers were his guard in the court, and in going from the temple to the palace. The soldiers are here commanded to slay any one who should break through the ranks (as rendered in the R.V.) to come near the king. In 2 Kings 11:15 the expression, Have her forth without the ranges, is in the Revised Version, Have her forth between the ranks; i.e., Jehoiada orders that Athaliah should be kept surrounded by his own guards, and at the same time conveyed beyond the precincts of the temple.

Ransom

the price or payment made for our redemption, as when it is said that the Son of man gave his life a ransom for many (Matthew 20:28; comp. Acts 20:28; Romans 3:23, 24; 1 Corinthians 6:19, 20; Galatians 3:13; 4:4, 5: Ephesians 1:7; Colossians 1:14; 1 Timothy 2:6; Titus 2:14; 1 Peter 1:18, 19. In all these passages the same idea is expressed). This word is derived from the Fr. rancon; Lat. redemptio. The debt is represented not as cancelled but as fully paid. The slave or captive is not liberated by a mere gratuitous favour, but a ransom price has been paid, in consideration of which he is set free. The original owner receives back his alienated and lost possession because he has bought it back with a price. This price or ransom (Gr. lutron) is always said to be Christ, his blood, his death. He secures our redemption by the payment of a ransom. (See REDEMPTION.)

Rapha

tall. (1.) A Benjamite, the son of Binea (1 Chronicles 8:2, 37), a descendant of Saul. (2.) Margin of 1 Chronicles 20:4, 6 where giant is given in the text.

Raphu

healed, a Benjamite, whose son Palti was one of the twelve spies (Numbers 13:9).

Raven

Hebrews 'orebh, from a root meaning to be black (comp. Song of Solomon 5:11); first mentioned as sent forth by Noah from the ark (Genesis 8:7). Every raven after his kind was forbidden as food (Leviticus 11:15; Deuteronomy 14:14). Ravens feed mostly on carrion, and hence their food is procured with difficulty (Job 38:41; Psalms 147:9). When they attack kids or lambs or weak animals, it is said that they first pick out the eyes of their victims (Proverbs 30:17). When Elijah was concealed by the brook Cherith, God commanded the ravens to bring him bread and flesh in the morning, and bread and flesh in the evening (1 Kings 17:3-6. (See ELIJAH.)

There are eight species of ravens in Palestine, and they are everywhere very numerous in that land.

Razor

The Nazarites were forbidden to make use of the razor (Numbers 6:5; Judges 13:5). At their consecration the Levites were shaved all over with a razor (Numbers 8:7; comp. Psalms 52:2; Ezekiel 5:1).

Reba

fourth, one of the Midianite chiefs slain by the Israelites in the wilderness (Numbers 31:8; Joshua 13:21).

Rebekah

a noose, the daughter of Bethuel, and the wife of Isaac (Genesis 22:23; 24:67). The circumstances under which Abraham's steward found her at the city of Nahor, in Padan-aram, are narrated in Genesis 24-27. She can hardly be regarded as an amiable woman. When we first see her she is ready to leave her father's house for ever at an hour's notice; and her future life showed not only a full share of her brother Laban's duplicity, but the grave fault of partiality in her relations to her children, and a strong will, which soon controlled the gentler nature of her husband. The time and circumstances of her death are not recorded, but it is said that she was buried in the cave of Machpelah (Genesis 49:31).

Rechab

horseman, or chariot. (1.) One of Ishbosheth's captains of bands or leaders of predatory troops (2 Samuel 4:2).

(2.) The father of Jehonadab, who was the father of the Rechabites (2 Kings 10:15, 23; Jeremiah 35:6-19.

Rechabites

the descendants of Rechab through Jonadab or Jehonadab. They belonged to the Kenites, who accompanied the children of Israel into Palestine, and dwelt among them. Moses married a Kenite wife (Judges 1:16), and Jael was the wife of Heber the Kenite (Judges 4:17). Saul also showed kindness to the Kenites (1 Samuel 15:6). The main body of the Kenites dwelt in cities, and adopted settled habits of life (1 Samuel 30:29); but Jehonadab forbade his descendants to drink wine or to live in cities. They were commanded to lead always a nomad life. They adhered to the law laid down by Jonadab, and were noted for their fidelity to the old-established custom of their family in the days of Jeremiah (35); and this feature of their character is referred to by the prophet for the purpose of giving point to his own exhortation. They are referred to in Nehemiah 3:14 and 1 Chronicles 2:55. Dr. Wolff (1839) found in Arabia, near Mecca, a tribe claiming to be descendants of Jehonadab; and recently a Bedouin tribe has been found near the Dead Sea who also profess to be descendants of the same Kenite chief.

Reconcilation

a change from enmity to friendship. It is mutual, i.e., it is a change wrought in both parties who have been at enmity.

(1.) In Colossians 1:21, 22 the word there used refers to a change wrought in the personal character of the sinner who ceases to be an enemy to God by wicked works, and yields up to him his full confidence and love. In 2 Corinthians 5:20 the apostle beseeches the Corinthians to be reconciled to God , i.e., to lay aside their enmity.

(2.) Romans 5:10 refers not to any change in our disposition toward God, but to God himself, as the party reconciled. Romans 5:11 teaches the same truth. From God we have received the reconciliation (R.V.), i.e., he has conferred on us the token of his friendship. So also 2 Corinthians 5:18, 19 speaks of a reconciliation originating with God, and consisting in the removal of his merited wrath. In Ephesians 2:16 it is clear that the apostle does not refer to the winning back of the sinner in love and loyalty to God, but to the restoration of God's forfeited favour. This is effected by his justice being satisfied, so that he can, in consistency with his own nature, be favourable toward sinners. Justice demands the punishment of sinners. The death of Christ satisfies justice, and so reconciles God to us. This reconciliation makes God our friend, and enables him to pardon and save us. (See ATONEMENT.)

Recorder

(Hebrews mazkir, i.e., the mentioner, rememberancer ), the office first held by Jehoshaphat in the court of David (2 Samuel 8:16), also in the court of Solomon (1 Kings 4:3). The next recorder mentioned is Joah, in the reign of Hezekiah (2 Kings 18:18, 37; Isaiah 36:3, 22). In the reign of Josiah another of the name of Joah filled this office (2 Chronicles 34:8). The recorder was the chancellor or vizier of the kingdom. He brought all weighty matters under the notice of the king, such as complaints, petitions, and wishes of subjects or foreigners. He also drew up papers for the king's guidance, and prepared drafts of the royal will for the scribes. All treaties came under his oversight; and he had the care of the national archives or records, to which, as royal historiographer, like the same state officer in Assyria and Egypt, he added the current annals of the kingdom.

Redeemer

Hebrews goel; i.e., one charged with the duty of restoring the rights of another and avenging his wrongs (Leviticus 25:48, 49; Numbers 5:8; Ruth 4:1; Job 19:25; Psalms 19:14; 78:35 etc.). This title is peculiarly applied to Christ. He redeems us from all evil by the payment of a ransom (q.v.). (See REDEMPTION.)

Redemption

the purchase back of something that had been lost, by the payment of a ransom. The Greek word so rendered is apolutrosis, a word occurring nine times in Scripture, and always with the idea of a ransom or price paid, i.e., redemption by a lutron (see Matthew 20:28; Mark 10:45). There are instances in the LXX. Version of the Old Testament of the use of lutron in man's relation to man (Leviticus 19:20; 25:51; Exodus 21:30; Numbers 35:31, 32; Isaiah 45:13; Proverbs 6:35), and in the same sense of man's relation to God (Numbers 3:49; 18:15).

There are many passages in the New Testament which represent Christ's sufferings under the idea of a ransom or price, and the result thereby secured is a purchase or redemption (comp. Acts 20:28; 1 Corinthians 6:19, 20; Galatians 3:13; 4:4, 5; Ephesians 1:7; Colossians 1:14; 1 Timothy 2:5, 6; Titus 2:14; Hebrews 9:12; 1 Peter 1:18, 19; Revelation 5:9). The idea running through all these texts, however various their reference, is that of payment made for our redemption. The debt against us is not viewed as simply cancelled, but is fully paid. Christ's blood or life, which he surrendered for them, is the ransom by which the deliverance of his people from the servitude of sin and from its penal consequences is secured. It is the plain doctrine of Scripture that Christ saves us neither by the mere exercise of power, nor by his doctrine, nor by his example, nor by the moral influence which he exerted, nor by any subjective influence on his people, whether natural or mystical, but as a satisfaction to divine justice, as an expiation for sin, and as a ransom from the curse and authority of the law, thus reconciling us to God by making it consistent with his perfection to exercise mercy toward sinners (Hodge's Systematic Theology).

Red Sea

The sea so called extends along the west coast of Arabia for about 1,400 miles, and separates Asia from Africa. It is connected with the Indian Ocean, of which it is an arm, by the Strait of Bab-el-Mandeb. At a point (Ras Mohammed) about 200 miles from its nothern extremity it is divided into two arms, that on the east called the AElanitic Gulf, now the Bahr el-'Akabah, about 100 miles long by 15 broad, and that on the west the Gulf of Suez, about 150 miles long by about 20 broad. This branch is now connected with the Mediterranean by the Suez Canal. Between these two arms lies the Sinaitic Peninsula.

The Hebrew name generally given to this sea is Yam Suph. This word suph means a woolly kind of sea-weed, which the sea casts up in great abundance on its shores. In these passages, Exodus 10:19; 13:18; 15:4, 22; 23:31; Numbers 14:25 etc., the Hebrew name is always translated Red Sea, which was the name given to it by the Greeks. The origin of this name (Red Sea) is uncertain. Some think it is derived from the red colour of the mountains on the western shore; others from the red coral found in the sea, or the red appearance sometimes given to the water by certain zoophytes floating in it. In the New Testament (Acts 7:36; Hebrews 11:29) this name is given to the Gulf of Suez.

This sea was also called by the Hebrews Yam-mitstraim, i.e., the Egyptian sea (Isaiah 11:15), and simply Ha-yam, the sea (Exodus 14:2, 9, 16, 21, 28; Joshua 24:6, 7; Isaiah 10:26 etc.).

The great historical event connected with the Red Sea is the passage of the children of Israel, and the overthrow of the Egyptians, to which there is frequent reference in Scripture (Exodus 14, 15; Numbers 33:8; Deuteronomy 11:4; Joshua 2:10; Judges 11:16; 2 Samuel 22:16; Nehemiah 9:9-11; Psalms 66:6; Isaiah 10:26; Acts 7:36 etc.).

Red Sea, Passage of

The account of the march of the Israelites through the Red Sea is given in Exodus 14:22-31. There has been great diversity of opinion as to the precise place where this occurred. The difficulty of arriving at any definite conclusion on the matter is much increased by the consideration that the head of the Gulf of Suez, which was the branch of the sea that was crossed, must have extended at the time of the Exodus probably 50 miles farther north than it does at present. Some have argued that the crossing took place opposite the Wady Tawarik, where the sea is at present some 7 miles broad. But the opinion that seems to be best supported is that which points to the neighbourhood of Suez. This position perfectly satisfies all the conditions of the stupendous miracle as recorded in the sacred narrative. (See EXODUS.)

Reed

(1.) Paper reeds (Isaiah 19:7; R.V., reeds ). Hebrews 'aroth, properly green herbage growing in marshy places.

(2.) Hebrews kaneh (1 Kings 14:15; Job 40:21; Isaiah 19:6), whence the Gr. kanna, a cane, a generic name for a reed of any kind.

The reed of Egypt and Palestine is the Arundo donax, which grows to the height of 12 feet, its stalk jointed like the bamboo, with a magnificent panicle of blossom at the top, and so slender and yielding that it will lie perfectly flat under a gust of wind, and immediately resume its upright position. It is used to illustrate weakness (2 Kings 18:21; Ezekiel 29:6), also fickleness or instability (Matthew 11:7; comp. Ephesians 4:14).

A bruised reed (Isaiah 42:3; Matthew 12:20) is an emblem of a believer weak in grace. A reed was put into our Lord's hands in derision (Matthew 27:29); and they took the reed and smote him on the head (30). The reed on which they put the sponge filled with vinegar (Matthew 27:48) was, according to John (John 19:29), a hyssop stalk, which must have been of some length, or perhaps a bunch of hyssop twigs fastened to a rod with the sponge. (See CANE.)

Refiner

The process of refining metals is referred to by way of illustrations in Isaiah 1:25; Jeremiah 6:29; Zechariah 13:9; Malachi 3:2, 3.

Refuge, Cities of

were six in number (Numbers 35). 1. On the west of Jordan were (1) Kadesh, in Naphtali; (2) Shechem, in Mount Ephraim; (3) Hebron, in Judah. 2. On the east of Jordan were, (1) Golan, in Bashan; (2) Ramoth-Gilead, in Gad; and (3) Bezer, in Reuben. (See under each of these names.)

Regem-melech

friend of the king, one of the two messengers sent by the exiled Jews to Jerusalem in the time of Darius (Zechariah 7:2) to make inquiries at the temple.

Regeneration

only found in Matthew 19:28 and Titus 3:5. This word literally means a new birth. The Greek word so rendered (palingenesia) is used by classical writers with reference to the changes produced by the return of spring. In Matthew 19:28 the word is equivalent to the restitution of all things (Acts 3:21). In Titus 3:5 it denotes that change of heart elsewhere spoken of as a passing from death to life (1 John 3:14); becoming a new creature in Christ Jesus (2 Corinthians 5:17); being born again (John 3:5); a renewal of the mind (Romans 12:2); a resurrection from the dead (Ephesians 2:6); a being quickened (Ephesians 2:1, 5).

This change is ascribed to the Holy Spirit. It originates not with man but with God (John 1:12, 13; 1 John 2:29; 5:1, 4).

As to the nature of the change, it consists in the implanting of a new principle or disposition in the soul; the impartation of spiritual life to those who are by nature dead in trespasses and sins.

The necessity of such a change is emphatically affirmed in Scripture (John 3:3; Romans 7:18; 8:7-9; 1 Corinthians 2:14; Ephesians 2:1; 4:21-24.

Rehabiah

enlargement of the Lord, the son of Eliezer, and grandson of Moses (1 Chronicles 23:17; 24:21).

Rehob

street; broad place. (1.) The father of Hadadezer, king of Tobah (2 Samuel 8:3, 12).

(2.) Nehemiah 10:11.

(3.) The same, probably, as Beth-rehob (2 Samuel 10:6, 8; Judges 18:28), a place in the north of Palestine (Numbers 13:21). It is now supposed to be represented by the castle of Hunin, south-west of Dan, on the road from Hamath into Coele-Syria.

(4.) A town of Asher (Joshua 19:28), to the east of Zidon.

(5.) Another town of Asher (Joshua 19:30), kept possession of by the Canaanites (Judges 1:31).

Rehoboam

he enlarges the people, the successor of Solomon on the throne, and apparently his only son. He was the son of Naamah the Ammonitess, some well-known Ammonitish princess (1 Kings 14:21; 2 Chronicles 12:13). He was forty-one years old when he ascended the throne, and he reigned seventeen years (B.C. 975-958). Although he was acknowledged at once as the rightful heir to the throne, yet there was a strongly-felt desire to modify the character of the government. The burden of taxation to which they had been subjected during Solomon's reign was very oppressive, and therefore the people assembled at Shechem and demanded from the king an alleviation of their burdens. He went to meet them at Shechem, and heard their demands for relief (1 Kings 12:4). After three days, having consulted with a younger generation of courtiers that had grown up around him, instead of following the advice of elders, he answered the people haughtily (6-15). The king hearkened not unto the people; for the cause was from the Lord (comp. 1 Kings 11:31). This brought matters speedily to a crisis. The terrible cry was heard (comp. 2 Samuel 20:1):

What portion have we in David? Neither have we inheritance in the son of Jesse: To your tents, O Israel: Now see to thine own house, David (1 Kings 12:16).

And now at once the kingdom was rent in twain. Rehoboam was appalled, and tried concessions, but it was too late (18). The tribe of Judah, Rehoboam's own tribe, alone remained faithful to him. Benjamin was reckoned along with Judah, and these two tribes formed the southern kingdom, with Jerusalem as its capital; while the northern ten tribes formed themselves into a separate kingdom, choosing Jeroboam as their king. Rehoboam tried to win back the revolted ten tribes by making war against them, but he was prevented by the prophet Shemaiah (21-24; 2 Chronicles 11:1-4 from fulfilling his purpose. (See JEROBOAM.)

In the fifth year of Rehoboam's reign, Shishak (q.v.), one of the kings of Egypt of the Assyrian dynasty, stirred up, no doubt, by Jeroboam his son-in-law, made war against him. Jerusalem submitted to the invader, who plundered the temple and virtually reduced the kingdom to the position of a vassal of Egypt (1 Kings 14:25, 26; 2 Chronicles 12:5-9. A remarkable memorial of this invasion has been discovered at Karnac, in Upper Egypt, in certain sculptures on the walls of a small temple there. These sculptures represent the king, Shishak, holding in his hand a train of prisoners and other figures, with the names of the captured towns of Judah, the towns which Rehoboam had fortified (2 Chronicles 11:5-12.

The kingdom of Judah, under Rehoboam, sank more and more in moral and spiritual decay. There was war between Rehoboam and Jeroboam all their days. At length, in the fifty-eighth year of his age, Rehoboam slept with his fathers, and was buried with his fathers in the city of David (1 Kings 14:31). He was succeeded by his son Abijah. (See EGYPT.)

Rehoboth

broad places. (1.) A well in Gerar dug by Isaac (Genesis 26:22), supposed to be in Wady er-Ruheibeh, about 20 miles south of Beersheba.

(2.) An ancient city on the Euphrates (Genesis 36:37; 1 Chronicles 1:48), Rehoboth by the river.

(3.) Named among the cities of Asshur (Genesis 10:11). Probably, however, the words rehoboth'ir are to be translated as in the Vulgate and the margin of A.V., the streets of the city, or rather the public square of the city , i.e., of Nineveh.

Rehum

merciful. (1.) One of the children of the province who returned from the Captivity (Ezra 2:2); the same as Nehum (Nehemiah 7:7).

(2.) The chancellor of Artaxerxes, who sought to stir him up against the Jews (Ezra 4:8-24 and prevent the rebuilding of the walls and the temple of Jerusalem.

(3.) A Levite (Nehemiah 3:17).

(4.) Nehemiah 10:25.

(5.) A priest (Nehemiah 12:3).

Rei

friendly, one who maintained true allegiance to king David (1 Kings 1:8) when Adonijah rebelled.

Reins

the kidneys, the supposed seat of the desires and affections; used metaphorically for heart. The reins and the heart are often mentioned together, as denoting the whole moral constitution of man (Psalms 7:9; 16:7; 26:2; 139:13; Jeremiah 17:10 etc.).

Rekem

embroidered; variegated. (1.) One of the five Midianite kings whom the Israelites destroyed (Numbers 31:8).

(2.) One of the sons of Hebron (1 Chronicles 2:43, 44).

(3.) A town of Benjamin (Joshua 18:27).

Remaliah

adorned by the Lord, the father of Pekah, who conspired successfully against Pekahiah (2 Kings 15:25, 27, 30, 32, 37; Isaiah 7:1, 4, 5, 9; 8:6).

Remeth

another form of Ramah (q.v.) or Ramoth (1 Chronicles 6:73; Joshua 19:21), and probably also of Jarmuth (Joshua 21:29).

Remmon-methoar

(Joshua 19:13), rendered correctly in the Revised Version, Rimmon, which stretcheth unto Neah, a landmark of Zebulun; called also Rimmon (1 Chronicles 6:77).

Remphan

(Acts 7:43; R.V., Rephan ). In Amos 5:26 the Hebrews Chiun (q.v.) is rendered by the LXX. Rephan, and this name is adopted by Luke in his narrative of the Acts. These names represent the star-God Saturn or Moloch.

Rent

(Isaiah 3:24), probably a rope, as rendered in the LXX. and Vulgate and Revised Version, or as some prefer interpreting the phrase, girdle and robe are torn [i.e., are 'a rent'] by the hand of violence.

Repentance

There are three Greek words used in the New Testament to denote repentance. (1.) The verb metamelomai is used of a change of mind, such as to produce regret or even remorse on account of sin, but not necessarily a change of heart. This word is used with reference to the repentance of Judas (Matthew 27:3).

(2.) Metanoeo, meaning to change one's mind and purpose, as the result of after knowledge. This verb, with (3) the cognate noun metanoia, is used of true repentance, a change of mind and purpose and life, to which remission of sin is promised.

Evangelical repentance consists of (1) a true sense of one's own guilt and sinfulness; (2) an apprehension of God's mercy in Christ; (3) an actual hatred of sin (Psalms 119:128; Job 42:5, 6; 2 Corinthians 7:10) and turning from it to God; and (4) a persistent endeavour after a holy life in a walking with God in the way of his commandments.

The true penitent is conscious of guilt (Psalms 51:4, 9), of pollution (Psalms 51:5, 7, 10), and of helplessness (Psalms 51:11; 109:21, 22). Thus he apprehends himself to be just what God has always seen him to be and declares him to be. But repentance comprehends not only such a sense of sin, but also an apprehension of mercy, without which there can be no true repentance (Psalms 51:1; 130:4).

Rephael

healed of God, one of Shemaiah's sons. He and his brethren, on account of their strength for service, formed one of the divisions of the temple porters (1 Chronicles 26:7, 8).

Rephaim

lofty men; giants, (Genesis 14:5; 2 Samuel 21:16, 18 marg. A.V., Rapha, marg. R.V., Raphah; Deuteronomy 3:13 R.V.; A.V., giants ). The aborigines of Palestine, afterwards conquered and dispossessed by the Canaanite tribes, are classed under this general title. They were known to the Moabites as Emim, i.e., fearful , (Deuteronomy 2:11), and to the Ammonites as Zamzummim. Some of them found refuge among the Philistines, and were still existing in the days of David. We know nothing of their origin. They were not necessarily connected with the giants (R.V., Nephilim ) of Genesis 6:4. (See GIANTS.)

Rephaim, Valley of

(Joshua 15:8; 18:16 R.V.). When David became king over all Israel, the Philistines, judging that he would now become their uncompromising enemy, made a sudden attack upon Hebron, compelling David to retire from it. He sought refuge in the hold at Adullam (2 Samuel 5:17-22and the Philistines took up their position in the valley of Rephaim, on the west and south-west of Jerusalem. Thus all communication between Bethlehem and Jerusalem was intercepted. While David and his army were encamped here, there occurred that incident narrated in 2 Samuel 23:15-17. Having obtained divine direction, David led his army against the Philistines, and gained a complete victory over them. The scene of this victory was afterwards called Baalperazim (q.v.).

A second time, however, the Philistines rallied their forces in this valley (2 Samuel 5:22). Again warned by a divine oracle, David led his army to Gibeon, and attacked the Philistines from the south, inflicting on them another severe defeat, and chasing them with great slaughter to Gezer (q.v.). There David kept in check these enemies of Israel. This valley is now called el-Bukei'a.

Rephidim

supports, one of the stations of the Israelites, situated in the Wady Feiran, near its junction with the Wady esh-Sheikh. Here no water could be found for the people to drink, and in their impatience they were ready to stone Moses, as if he were the cause of their distress. At the command of God Moses smote the rock in Horeb, and a copious stream flowed forth, enough for all the people. After this the Amalekites attacked the Israelites while they were here encamped, but they were utterly defeated (Exodus 17:1, 8-16. They were the first of the nations to make war against Israel (Numbers 24:20).

Leaving Rephidim, the Israelites advanced into the wilderness of Sinai (Exodus 19:1, 2; Numbers 33:14, 15), marching probably through the two passes of the Wady Solaf and the Wady esh-Sheikh, which converge at the entrance to the plain er-Rahah, the desert of Sinai, which is two miles long and about half a mile broad. (See SINAI; MERIBAH.)

Reprobate

that which is rejected on account of its own worthlessness (Jeremiah 6:30; Hebrews 6:8; Gr. adokimos, rejected ). This word is also used with reference to persons cast away or rejected because they have failed to make use of opportunities offered them (1 Corinthians 9:27; 2 Corinthians 13:5-7.

Rereward

(Joshua 6:9), the troops in the rear of an army on the march, the rear-guard. This word is a corruption of the French arriere-garde. During the wilderness march the tribe of Dan formed the rear-guard (Numbers 10:25; comp. 1 Samuel 29:2; Isaiah 52:12; 58:8).

Resen

head of the stream; bridle, one of Nimrod's cities (Genesis 10:12), between Nineveh and Calah. It has been supposed that the four cities named in this verse were afterwards combined into one under the name of Nineveh (q.v.). Resen was on the east side of the Tigris. It is probably identified with the mound of ruins called Karamless.

Rest

(1.) Gr. katapausis, equivalent to the Hebrew word noah (Hebrews 4:1).

(2.) Gr. anapausis, rest from weariness (Matthew 11:28).

(3.) Gr. anesis, relaxation (2 Thessalonians 1:7).

(4.) Gr. sabbatismos, a Sabbath rest, a rest from all work (Hebrews 4:9; R.V., sabbath ), a rest like that of God when he had finished the work of creation.

Resurrection of Christ

one of the cardinal facts and doctrines of the gospel. If Christ be not risen, our faith is vain (1 Corinthians 15:14). The whole of the New Testament revelation rests on this as an historical fact. On the day of Pentecost Peter argued the necessity of Christ's resurrection from the prediction in Psalms 16 (Acts 2:24-28. In his own discourses, also, our Lord clearly intimates his resurrection (Matthew 20:19; Mark 9:9; 14:28; Luke 18:33; John 2:19-22.

The evangelists give circumstantial accounts of the facts connected with that event, and the apostles, also, in their public teaching largely insist upon it. Ten different appearances of our risen Lord are recorded in the New Testament. They may be arranged as follows:

(1.) To Mary Magdalene at the sepulchre alone. This is recorded at length only by John (John 20:11-18, and alluded to by Mark (Mark 16:9-11.

(2.) To certain women, the other Mary, Salome, Joanna, and others, as they returned from the sepulchre. Matthew (Matthew 28:1-10alone gives an account of this. (Comp. Mark 16:1-8 and Luke 24:1-11.)

(3.) To Simon Peter alone on the day of the resurrection. (See Luke 24:34; 1 Corinthians 15:5.)

(4.) To the two disciples on the way to Emmaus on the day of the resurrection, recorded fully only by Luke (Luke 24:13-35. Comp. Mark 16:12, 13).

(5.) To the ten disciples (Thomas being absent) and others with them, at Jerusalem on the evening of the resurrection day. One of the evangelists gives an account of this appearance, John (John 20:19-24.

(6.) To the disciples again (Thomas being present) at Jerusalem (Mark 16:14-18; Luke 24:33-40; John 20:26-28. See also 1 Corinthians 15:5).

(7.) To the disciples when fishing at the Sea of Galilee. Of this appearance also John (John 21:1-23alone gives an account.

(8.) To the eleven, and above 500 brethren at once, at an appointed place in Galilee (1 Corinthians 15:6; comp. Matthew 28:16-20.

(9.) To James, but under what circumstances we are not informed (1 Corinthians 15:7).

(10.) To the apostles immediately before the ascension. They accompanied him from Jerusalem to Mount Olivet, and there they saw him ascend till a cloud received him out of their sight (Mark 16:19; Luke 24:50-52; Acts 1:4-10.

It is worthy of note that it is distinctly related that on most of these occasions our Lord afforded his disciples the amplest opportunity of testing the fact of his resurrection. He conversed with them face to face. They touched him (Matthew 28:9; Luke 24:39; John 20:27), and he ate bread with them (Luke 24:42, 43; John 21:12, 13).

(11.) In addition to the above, mention might be made of Christ's manifestation of himself to Paul at Damascus, who speaks of it as an appearance of the risen Saviour (Acts 9:3-9, 17; 1 Corinthians 15:8; 9:1).

It is implied in the words of Luke (Acts 1:3) that there may have been other appearances of which we have no record.

The resurrection is spoken of as the act (1) of God the Father (Psalms 16:10; Acts 2:24; 3:15; Romans 8:11; Ephesians 1:20; Colossians 2:12; Hebrews 13:20); (2) of Christ himself (John 2:19; 10:18); and (3) of the Holy Spirit (1 Peter 3:18).

The resurrection is a public testimony of Christ's release from his undertaking as surety, and an evidence of the Father's acceptance of his work of redemption. It is a victory over death and the grave for all his followers.

The importance of Christ's resurrection will be seen when we consider that if he rose the gospel is true, and if he rose not it is false. His resurrection from the dead makes it manifest that his sacrifice was accepted. Our justification was secured by his obedience to the death, and therefore he was raised from the dead (Romans 4:25). His resurrection is a proof that he made a full atonement for our sins, that his sacrifice was accepted as a satisfaction to divine justice, and his blood a ransom for sinners. It is also a pledge and an earnest of the resurrection of all believers (Romans 8:11; 1 Corinthians 6:14; 15:47-49; Phil. 3:21; 1 John 3:2). As he lives, they shall live also.

It proved him to be the Son of God, inasmuch as it authenticated all his claims (John 2:19; 10:17). If Christ did not rise, the whole scheme of redemption is a failure, and all the predictions and anticipations of its glorious results for time and for eternity, for men and for angels of every rank and order, are proved to be chimeras. 'But now is Christ risen from the dead, and become the first-fruits of them that slept.' Therefore the Bible is true from Genesis to Revelation. The kingdom of darkness has been overthrown, Satan has fallen as lightning from heaven, and the triumph of truth over error, of good over evil, of happiness over misery is for ever secured. Hodge.

With reference to the report which the Roman soldiers were bribed (Matthew 28:12-14 to circulate concerning Christ's resurrection, his disciples came by night and stole him away while we slept, Matthew Henry in his Commentary, under John 20:1-10 fittingly remarks, The grave-clothes in which Christ had been buried were found in very good order, which serves for an evidence that his body was not 'stolen away while men slept.' Robbers of tombs have been known to take away 'the clothes' and leave the body; but none ever took away 'the body' and left the clothes, especially when they were 'fine linen' and new (Mark 15:46). Any one would rather choose to carry a dead body in its clothes than naked. Or if they that were supposed to have stolen it would have left the grave-clothes behind, yet it cannot be supposed they would find leisure to 'fold up the linen.'

Resurrection of the dead

will be simultaneous both of the just and the unjust (Daniel 12:2; John 5:28, 29; Romans 2:6-16; 2 Thessalonians 1:6-10. The qualities of the resurrection body will be different from those of the body laid in the grave (1 Corinthians 15:53, 54; Philippians 3:21); but its identity will nevertheless be preserved. It will still be the same body (1 Corinthians 15:42-44 which rises again.

As to the nature of the resurrection body, (1) it will be spiritual (1 Corinthians 15:44), i.e., a body adapted to the use of the soul in its glorified state, and to all the conditions of the heavenly state; (2) glorious, incorruptible, and powerful (54); (3) like unto the glorified body of Christ (Phil. 3:21); and (4) immortal (Revelation 21:4).

Christ's resurrection secures and illustrates that of his people. (1.) Because his resurrection seals and consummates his redemptive power; and the redemption of our persons involves the redemption of our bodies (Romans 8:23). (2.) Because of our federal and vital union with Christ (1 Corinthians 15:21, 22; 1 Thessalonians 4:14). (3.) Because of his Spirit which dwells in us making our bodies his members (1 Corinthians 6:15; Romans 8:11). (4.) Because Christ by covenant is Lord both of the living and the dead (Romans 14:9). This same federal and vital union of the Christian with Christ likewise causes the resurrection of the believer to be similar to as well as consequent upon that of Christ (1 Corinthians 15:49; Phil. 3:21; 1 John 3:2). Hodge's Outlines of Theology.

Reuben

behold a son!, the eldest son of Jacob and Leah (Genesis 29:32). His sinful conduct, referred to in Genesis 35:22 brought down upon him his dying father's malediction (Genesis 48:4). He showed kindness to Joseph, and was the means of saving his life when his other brothers would have put him to death (Genesis 37:21,22). It was he also who pledged his life and the life of his sons when Jacob was unwilling to let Benjamin go down into Egypt. After Jacob and his family went down into Egypt (Genesis 46:8) no further mention is made of Reuben beyond what is recorded in Genesis 49:3,4.

Reuben, Tribe of

at the Exodus numbered 46,500 male adults, from twenty years old and upwards (Numbers 1:20, 21), and at the close of the wilderness wanderings they numbered only 43,730 (Numbers 26:7). This tribe united with that of Gad in asking permission to settle in the land of Gilead, on the other side of Jordan (Numbers 32:1-5. The lot assigned to Reuben was the smallest of the lots given to the trans-Jordanic tribes. It extended from the Arnon, in the south along the coast of the Dead Sea to its northern end, where the Jordan flows into it (Joshua 13:15-21, 23). It thus embraced the original kingdom of Sihon. Reuben is to the eastern tribes what Simeon is to the western. 'Unstable as water,' he vanishes away into a mere Arabian tribe. 'His men are few;' it is all he can do 'to live and not die.' We hear of nothing beyond the multiplication of their cattle in the land of Gilead, their spoils of 'camels fifty thousand, and of asses two thousand' (1 Chronicles 5:9, 10, 20, 21). In the great struggles of the nation he never took part. The complaint against him in the song of Deborah is the summary of his whole history. 'By the streams of Reuben,' i.e., by the fresh streams which descend from the eastern hills into the Jordan and the Dead Sea, on whose banks the Bedouin chiefs met then as now to debate, in the 'streams' of Reuben great were the 'desires' , i.e., resolutions which were never carried out, the people idly resting among their flocks as if it were a time of peace (Judges 5:15, 16). Stanley's Sinai and Palestine.

All the three tribes on the east of Jordan at length fell into complete apostasy, and the time of retribution came. God stirred up the spirit of Pul, king of Assyria, and the spirit of Tiglath-pileser, king of Assyria, to carry them away, the first of the tribes, into captivity (1 Chronicles 5:25, 26).

Reuel

friend of God. (1.) A son of Esau and Bashemath (Genesis 36:4, 10; 1 Chronicles 1:35). (2.) The priest of Midian, Moses' father-in-law (Exodus 2:18)=Raguel (Numbers 10:29). If he be identified with Jethro (q.v.), then this may be regarded as his proper name, and Jether or Jethro (i.e., excellency ) as his official title. (3.) Numbers 2:14 called also Deuel (Numbers 1:14; 7:42).

Revelation

an uncovering, a bringing to light of that which had been previously wholly hidden or only obscurely seen. God has been pleased in various ways and at different times (Hebrews 1:1) to make a supernatural revelation of himself and his purposes and plans, which, under the guidance of his Spirit, has been committed to writing. (See WORD OF GOD.) The Scriptures are not merely the record of revelation; they are the revelation itself in a written form, in order to the accurate presevation and propagation of the truth.

Revelation and inspiration differ. Revelation is the supernatural communication of truth to the mind; inspiration (q.v.) secures to the teacher or writer infallibility in communicating that truth to others. It renders its subject the spokesman or prophet of God in such a sense that everything he asserts to be true, whether fact or doctrine or moral principle, is true, infallibly true.

Revelation, Book of

=The Apocalypse, the closing book and the only prophetical book of the New Testament canon. The author of this book was undoubtedly John the apostle. His name occurs four times in the book itself (Revelation 1:1, 4, 9; 22:8), and there is every reason to conclude that the John here mentioned was the apostle. In a manuscript of about the twelfth century he is called John the divine, but no reason can be assigned for this appellation.

The date of the writing of this book has generally been fixed at A.D. 96, in the reign of Domitian. There are some, however, who contend for an earlier date, A.D. 68 or 69, in the reign of Nero. Those who are in favour of the later date appeal to the testimony of the Christian father Irenaeus, who received information relative to this book from those who had seen John face to face. He says that the Apocalypse was seen no long time ago.

As to the relation between this book and the Gospel of John, it has been well observed that the leading ideas of both are the same. The one gives us in a magnificent vision, the other in a great historic drama, the supreme conflict between good and evil and its issue. In both Jesus Christ is the central figure, whose victory through defeat is the issue of the conflict. In both the Jewish dispensation is the preparation for the gospel, and the warfare and triumph of the Christ is described in language saturated with the Old Testament. The difference of date will go a long way toward explaining the difference of style. Plummer's Gospel of St. John, Introd.

Revelation of Christ

the second advent of Christ. Three different Greek words are used by the apostles to express this, (1) apokalupsis (1 Corinthians 1;7; 2 Thessalonians 1:7; 1 Peter 1:7, 13); (2) parousia (Matthew 24:3, 27; 1 Thessalonians 2:19; James 5:7, 8); (3) epiphaneia (1 Timothy 6:14; 2 Timothy 1:10; 4:1-8; Titus 2:13). There existed among Christians a wide expectation, founded on Matthew 24:29, 30, 34 of the speedy return of Christ. (See MILLENNIUM.)

Rezeph

solid; a stone, (2 Kings 19:12; Isaiah 37:12), a fortress near Haran, probably on the west of the Euphrates, conquered by Sennacherib.

Rezin

firm; a prince, a king of Syria, who joined Pekah (q.v.) in an invasion of the kingdom of Judah (2 Kings 15:37; 16:5-9; Isaiah 7:1-8. Ahaz induced Tiglath-pileser III. to attack Damascus, and this caused Rezin to withdraw for the purpose of defending his own kingdom. Damascus was taken, and Rezin was slain in battle by the Assyrian king, and his people carried into captivity, B.C. 732 (2 Kings 16:9).

Rezon

prince, son of Eliadah. Abandoning the service of Hadadezer, the king of Zobah, on the occasion of his being defeated by David, he became the captain over a band of marauders, and took Damascus, and became king of Syria (1 Kings 11:23-25; 2 Samuel 8:3-8. For centuries after this the Syrians were the foes of Israel. He became an adversary to Israel all the days of Solomon.

Rhegium

breach, a town in the south of Italy, on the Strait of Messina, at which Paul touched on his way to Rome (Acts 28:13). It is now called Rheggio.

Rhesa

affection, son of Zorobabel, mentioned in the genealogy of our Lord (Luke 3:27).

Rhoda

a rose, the damsel in the house of Mary, the mother of John Mark. She came to hearken when Peter knocked at the door of the gate (Acts 12:12-15.

Rhodes

a rose, an island to the south of the western extremity of Asia Minor, between Coos and Patara, about 46 miles long and 18 miles broad. Here the apostle probably landed on his way from Greece to Syria (Acts 21:1), on returning from his third missionary journey.

Riblah

fruitful, an ancient town on the northern frontier of Palestine, 35 miles north-east of Baalbec, and 10 or 12 south of Lake Homs, on the eastern bank of the Orontes, in a wide and fertile plain. Here Nebuchadnezzar had his head-quarters in his campaign against Jerusalem, and here also Necho fixed his camp after he had routed Josiah's army at Megiddo (2 Kings 23:29-35; 25:6, 20, 21; Jeremiah 39:5; 52:10). It was on the great caravan road from Palestine to Carchemish, on the Euphrates. It is described (Numbers 34:11) as on the eastern side of Ain. A place still called el Ain, i.e., the fountain , is found in such a position about 10 miles distant. (See JERUSALEM.)

Riddle

(Hebrews hodah). The oldest and, strictly speaking, the only example of a riddle was that propounded by Samson (Judges 14:12-18. The parabolic prophecy in Ezekiel 17:2-18 is there called a riddle. It was rather, however, an allegory. The word darkly in 1 Corinthians 13:12 is the rendering of the Greek enigma; marg., in a riddle.

Righteousness

See JUSTIFICATION.

Rimmon

pomegranate. (1.) A man of Beeroth (2 Samuel 4:2), one of the four Gibeonite cities. (See Joshua 9:17.)

(2.) A Syrian idol, mentioned only in 2 Kings 5:18.

(3.) One of the uttermost cities of Judah, afterwards given to Simeon (Joshua 15:21, 32; 19:7; 1 Chronicles 4:32). In Joshua 15:32 Ain and Rimmon are mentioned separately, but in Joshua 19:7 and 1 Chronicles 4:32 (comp. Nehemiah 11:29) the two words are probably to be combined, as forming together the name of one place, Ain-Rimmon=the spring of the pomegranate. It has been identified with Um er-Rumamin, about 13 miles south-west of Hebron.

(4.) Rock of, to which the Benjamites fled (Judges 20:45, 47; 21:13), and where they maintained themselves for four months after the fearful battle at Gibeah, in which they were almost exterminated, 600 only surviving out of about 27,000. It is the present village of Rummon, on the very edge of the hill country, with a precipitous descent toward the Jordan valley, supposed to be the site of Ai.

Rimmon-parez

a pomegranate breach, or Rimmon of the breach, one of the stations of the Israelites in the wilderness (Numbers 33:19, 20).

Ring

Used as an ornament to decorate the fingers, arms, wrists, and also the ears and the nose. Rings were used as a signet (Genesis 38:18). They were given as a token of investment with authority (Genesis 41:42; Esther 3:8-10; 8:2), and of favour and dignity (Luke 15:22). They were generally worn by rich men (James 2:2). They are mentioned by Isiah (3:21) among the adornments of Hebrew women.

Riphath

a crusher, Gomer's second son (Genesis 10:3), supposed to have been the ancestor of the Paphlagonians.

Rissah

heap of ruins; dew, a station of the Israelites in the wilderness (Numbers 33:21, 22).

Rithmah

wild broom, a station in the wilderness (Numbers 33:18, 19), the broom valley, or valley of broombushes, the place apparently of the original encampment of Israel, near Kadesh.

River

(1.) Hebrews 'aphik, properly the channel or ravine that holds water (2 Samuel 22:16), translated brook, river, stream, but not necessarily a perennial stream (Ezekiel 6:3; 31:12; 32:6; 34:13).

(2.) Hebrews nahal, in winter a torrent, in summer a wady or valley (Genesis 32:23; Deuteronomy 2:24; 3:16; Isaiah 30:28; Lamentations 2:18; Ezekiel 47:9).

These winter torrents sometimes come down with great suddenness and with desolating force. A distinguished traveller thus describes his experience in this matter:, I was encamped in Wady Feiran, near the base of Jebel Serbal, when a tremendous thunderstorm burst upon us. After little more than an hour's rain, the water rose so rapidly in the previously dry wady that I had to run for my life, and with great difficulty succeeded in saving my tent and goods; my boots, which I had not time to pick up, were washed away. In less than two hours a dry desert wady upwards of 300 yards broad was turned into a foaming torrent from 8 to 10 feet deep, roaring and tearing down and bearing everything upon it, tangled masses of tamarisks, hundreds of beautiful palmtrees, scores of sheep and goats, camels and donkeys, and even men, women, and children, for a whole encampment of Arabs was washed away a few miles above me. The storm commenced at five in the evening; at half-past nine the waters were rapidly subsiding, and it was evident that the flood had spent its force. (Comp. Matthew 7:27; Luke 6:49.)

(3.) Nahar, a river continuous and full, a perennial stream, as the Jordan, the Euphrates (Genesis 2:10; 15:18; Deuteronomy 1:7; Psalms 66:6; Ezekiel 10:15).

(4.) Tel'alah, a conduit, or water-course (1 Kings 18:32; 2 Kings 18:17; 20:20; Job 38:25; Ezekiel 31:4).

(5.) Peleg, properly waters divided , i.e., streams divided, throughout the land (Psalms 1:3); the rivers [i.e., 'divisions'] of waters (Job 20:17; 29:6; Proverbs 5:16).

(6.) Ye'or, i.e., great river , probably from an Egyptian word (Aur), commonly applied to the Nile (Genesis 41:1-3but also to other rivers (Job 28:10; Isaiah 33:21).

(7.) Yubhal, a river (Jeremiah 17:8), a full flowing stream.

(8.) 'Ubhal, a river (Daniel 8:2).

River of Egypt

(1.) Hebrews nahar mitsraim, denotes in Genesis 15:18 the Nile, or its eastern branch (2 Chronicles 9:26). (2.) In Numbers 34:5 (R.V., brook of Egypt ) the Hebrew word is nahal, denoting a stream flowing rapidly in winter, or in the rainy season. This is a desert stream on the borders of Egypt. It is now called the Wady el-'Arish. The present boundary between Egypt and Palestine is about midway between this wady and Gaza. (See Numbers 34:5; Joshua 15:4, 47; 1 Kings 8:65; 2 Kings 24:7; Isaiah 27:12; Ezekiel 47:19. In all these passages the R.V. has brook and the A.V. river. )

River of Gad

probably the Arno (2 Samuel 24:5).

River of God

(Psalms 65:9), as opposed to earthly streams, denoting that the divine resources are inexhaustible, or the sum of all fertilizing streams that water the earth (Genesis 2:10).

Rivers of Babylon

(Psalms 137:1), i.e., of the whole country of Babylonia, e.g., the Tigris, Euphrates, Chalonas, the Ulai, and the numerous canals.

Rivers of Damascus

the Abana and Pharpar (2 Kings 5:12).

Rivers of Judah

(Joel 3:18), the watercourses of Judea.

Rizpah

coal; hot stone, the daughter of Aiah, and one of Saul's concubines. She was the mother of Armoni and Mephibosheth (2 Samuel 3:7; 21:8, 10, 11).

It happened that a grievous famine, which lasted for three years, fell upon the land during the earlier half of David's reign at Jerusalem. This calamity was sent for Saul and for his bloody house, because he slew the Gibeonites. David inquired of the Gibeonites what satisfaction they demanded, and was answered that nothing would compensate for the wrong Saul had done to them but the death of seven of Saul's sons. David accordingly delivered up to them the two sons of Rizpah and five of the sons of Merab (q.v.), Saul's eldest daughter, whom she bore to Adriel. These the Gibeonites put to death, and hung up their bodies before the Lord at the sanctuary at Gibeah. Rizpah thereupon took her place on the rock of Gibeah (q.v.), and for five months watched the suspended bodies of her children, to prevent them from being devoured by the beasts and birds of prey, till they were at length taken down and buried by David.

Her marriage to Abner was the occasion of a quarrel between him and Ishbosheth, which led to Abner's going over to the side of David (2 Samuel 3:17-21.

Road

(1 Samuel 27:10; R.V., raid ), an inroad, an incursion. This word is never used in Scripture in the sense of a way or path.

Robbery

Practised by the Ishmaelites (Genesis 16:12), the Chaldeans and Sabeans (Job 1:15, 17), and the men of Shechem (Judges 9:25. See also 1 Samuel 27:6-10; 30; Hosea 4:2; 6:9). Robbers infested Judea in our Lord's time (Luke 10:30; John 18:40; Acts 5:36, 37; 21:38; 2 Corinthians 11:26). The words of the Authorized Version, counted it not robbery to be equal, etc. (Phil. 2:6, 7), are better rendered in the Revised Version, counted it not a prize to be on an equality, etc., i.e., did not look upon equality with God as a prize which must not slip from his grasp = did not cling with avidity to the prerogatives of his divine majesty; did not ambitiously display his equality with God.

Robbers of churches should be rendered, as in the Revised Version, of temples. In the temple at Ephesus there was a great treasure-chamber, and as all that was laid up there was under the guardianship of the goddess Diana, to steal from such a place would be sacrilege (Acts 19:37).

Rock

(Hebrews tsur), employed as a symbol of God in the Old Testament (1 Samuel 2:2; 2 Samuel 22:3; Isaiah 17:10; Psalms 28:1; 31:2,3; 89:26; 95:1); also in the New Testament (Matthew 16:18; Romans 9:33; 1 Corinthians 10:4). In Daniel 2:45 the Chaldaic form of the Hebrew word is translated mountain. It ought to be translated rock, as in Habakkuk 1:12 in the Revised Version. The rock from which the stone is cut there signifies the divine origin of Christ. (See STONE.)

Roe

(Hebrews tsebi), properly the gazelle (Arab. ghazal), permitted for food (Deuteronomy 14:5; comp. Deuteronomy 12:15, 22; 15:22; 1 Kings 4:23), noted for its swiftness and beauty and grace of form (2 Samuel 2:18; 1 Chronicles 12:8; Song of Solomon 2:9; 7:3; 8:14).

The gazelle (Gazella dorcas) is found in great numbers in Palestine. Among the gray hills of Galilee it is still 'the roe upon the mountains of Bether,' and I have seen a little troop of gazelles feeding on the Mount of Olives close to Jerusalem itself (Tristram).

The Hebrew word ('ayyalah) in Proverbs 5:19 thus rendered (R.V., doe ), is properly the wild she-goat, the mountain goat, the ibex. (See 1 Samuel 24:2; Psalms 104:18; Job 39:1.)

Rogelim

fullers, a town of Gilead, the residence of Barzillai the Gileadite (2 Samuel 17:27; 19:31), probably near to Mahanaim.

Roll

the common form of ancient books. The Hebrew word rendered roll or volume is meghillah, found in Ezra 6:2; Psalms 40:7; Jeremiah 36:2, 6, 23, 28, 29; Ezekiel 2:9; 3:1-3; Zechariah 5:1, 2. Rolls (Chald. pl. of sephar, corresponding to Hebrews sepher) in Ezra 6:1 is rendered in the Revised Version archives. In the New Testament the word volume (Hebrews 10:7; R.V., roll ) occurs as the rendering of the Greek kephalis, meaning the head or top of the stick or cylinder on which the manuscript was rolled, and hence the manuscript itself. (See BOOK.)

Romamti-ezer

elevation of help, one of the sons of Heman, the king's seer in the words of God, to lift up the horn. He was head of the four-and-twentieth course of singers (1 Chronicles 25:4, 31).

Romans, Epistle to the

This epistle was probably written at Corinth. Phoebe (Romans 16:1) of Cenchrea conveyed it to Rome, and Gaius of Corinth entertained the apostle at the time of his writing it (Romans 16:23; 1 Corinthians 1:14), and Erastus was chamberlain of the city, i.e., of Corinth (2 Timothy 4:20).

The precise time at which it was written is not mentioned in the epistle, but it was obviously written when the apostle was about to go unto Jerusalem to minister unto the saints , i.e., at the close of his second visit to Greece, during the winter preceding his last visit to that city (Romans 15:25; comp. Acts 19:21; 20:2, 3, 16; 1 Corinthians 16:1-4early in A.D. 58.

It is highly probable that Christianity was planted in Rome by some of those who had been at Jerusalem on the day of Pentecost (Acts 2:10). At this time the Jews were very numerous in Rome, and their synagogues were probably resorted to by Romans also, who in this way became acquainted with the great facts regarding Jesus as these were reported among the Jews. Thus a church composed of both Jews and Gentiles was formed at Rome. Many of the brethren went out to meet Paul on his approach to Rome. There are evidences that Christians were then in Rome in considerable numbers, and had probably more than one place of meeting (Romans 16:14, 15).

The object of the apostle in writing to this church was to explain to them the great doctrines of the gospel. His epistle was a word in season. Himself deeply impressed with a sense of the value of the doctrines of salvation, he opens up in a clear and connected form the whole system of the gospel in its relation both to Jew and Gentile. This epistle is peculiar in this, that it is a systematic exposition of the gospel of universal application. The subject is here treated argumentatively, and is a plea for Gentiles addressed to Jews. In the Epistle to the Galatians, the same subject is discussed, but there the apostle pleads his own authority, because the church in Galatia had been founded by him.

After the introduction (Romans 1:1-15, the apostle presents in it divers aspects and relations the doctrine of justification by faith (Romans 1:16 through Romans 11:36) on the ground of the imputed righteousness of Christ. He shows that salvation is all of grace, and only of grace. This main section of his letter is followed by various practical exhortations (Romans 12:1 through Romans 15:13), which are followed by a conclusion containing personal explanations and salutations, which contain the names of twenty-four Christians at Rome, a benediction, and a doxology (Romans 15:14 through ch. 16).

Rome

the most celebrated city in the world at the time of Christ. It is said to have been founded B.C. 753. When the New Testament was written, Rome was enriched and adorned with the spoils of the world, and contained a population estimated at 1,200,000, of which the half were slaves, and including representatives of nearly every nation then known. It was distinguished for its wealth and luxury and profligacy. The empire of which it was the capital had then reached its greatest prosperity.

On the day of Pentecost there were in Jerusalem strangers from Rome, who doubtless carried with them back to Rome tidings of that great day, and were instrumental in founding the church there. Paul was brought to this city a prisoner, where he remained for two years (Acts 28:30, 31) in his own hired house. While here, Paul wrote his epistles to the Philippians, to the Ephesians, to the Colossians, to Philemon, and probably also to the Hebrews. He had during these years for companions Luke and Aristarchus (Acts 27:2), Timothy (Phil. 1:1; Colossians 1:1), Tychicus (Ephesians 6:21), Epaphroditus (Phil. 4:18), and John Mark (Colossians 4:10). (See PAUL.)

Beneath this city are extensive galleries, called catacombs, which were used from about the time of the apostles (one of the inscriptions found in them bears the date A.D. 71) for some three hundred years as places of refuge in the time of persecution, and also of worship and burial. About four thousand inscriptions have been found in the catacombs. These give an interesting insight into the history of the church at Rome down to the time of Constantine.

Rose

Many varieties of the rose proper are indigenous to Syria. The famed rose of Damascus is white, but there are also red and yellow roses. In Song of Solomon 2:1 and Isaiah 35:1 the Hebrew word habatstseleth (found only in these passages), rendered rose (R.V. marg., autumn crocus ), is supposed by some to mean the oleander, by others the sweet-scented narcissus (a native of Palestine), the tulip, or the daisy; but nothing definite can be affirmed regarding it.

The rose of Sharon is probably the cistus or rock-rose, several species of which abound in Palestine. Mount Carmel especially abounds in the cistus, which in April covers some of the barer parts of the mountain with a glow not inferior to that of the Scottish heather. (See MYRRH [2].)

Rosh

(Ezekiel 38:2, 3; 39:1) is rendered chief in the Authorized Version. It is left untranslated as a proper name in the Revised Version. Some have supposed that the Russians are here meant, as one of the three Scythian tribes of whom Magog was the prince. They invaded the land of Judah in the days of Josiah. Herodotus, the Greek historian, says: For twenty-eight years the Scythians ruled over Asia, and things were turned upside down by their violence and contempt. (See BETHSHEAN.)

Rosin

found only in Authorized Version, margin, Ezekiel 27:17 Hebrews tsori, uniformly rendered elsewhere balm (q.v.), as here in the text. The Vulgate has resinam, rendered rosin in the Douay Version. As used, however, by Jerome, the Lat. resina denotes some odoriferous gum or oil.

Ruby

(Hebrews peninim), only in plural (Lamentations 4:7). The ruby was one of the stones in the high priest's breastplate (Exodus 28:17). A comparison is made between the value of wisdom and rubies (Job 28:18; Proverbs 3:15; 8:11). The price of a virtuous woman is said to be far above rubies (Proverbs 31:10). The exact meaning of the Hebrew word is uncertain. Some render it red coral; others, pearl or mother-of-pearl.

Rudder bands

Ancient ships had two great broad-bladed oars for rudders. These, when not in use, were lifted out of the water and bound or tied up. When required for use, these bands were unloosed and the rudders allowed to drop into the water (Acts 27:40).

Rue

a garden herb (Ruta graveolens) which the Pharisees were careful to tithe (Luke 11:42), neglecting weightier matters. It is omitted in the parallel passage of Matthew 23:23. There are several species growing wild in Palestine. It is used for medicinal and culinary purposes. It has a powerful scent, and is a stimulant. (See MINT.)

Rufus

red, the son of Simon the Cyrenian (Mark 15:21), whom the Roman soldiers compelled to carry the cross on which our Lord was crucified. Probably it is the same person who is again mentioned in Romans 16:13 as a disciple at Rome, whose mother also was a Christian held in esteem by the apostle. Mark mentions him along with his brother Alexander as persons well known to his readers (Mark 15:21).

Ruhamah

having obtained mercy, a symbolical name given to the daughter of Hosea (Hosea 2:1).

Rumah

elevation, probably the same as Arumah (Judges 9:41; 2 Kings 23:36), near Shechem. Others identify it with Tell Rumeh, in Galilee, about 6 miles north of Nazareth.

Rush

the papyrus (Job 8:11). (See BULRUSH.) The expression branch and rush in Isaiah 9:14; 19:15 means utterly.

Ruth

a friend, a Moabitess, the wife of Mahlon, whose father, Elimelech, had settled in the land of Moab. On the death of Elimelech and Mahlon, Naomi came with Ruth, her daughter-in-law, who refused to leave her, to Bethlehem, the old home from which Elimelech had migrated. There she had a rich relative, Boaz, to whom Ruth was eventually married. She became the mother of Obed, the grandfather of David. Thus Ruth, a Gentile, is among the maternal progenitors of our Lord (Matthew 1:5). The story of the gleaner Ruth illustrates the friendly relations between the good Boaz and his reapers, the Jewish land system, the method of transferring property from one person to another, the working of the Mosaic law for the relief of distressed and ruined families; but, above all, handing down the unselfishness, the brave love, the unshaken trustfulness of her who, though not of the chosen race, was, like the Canaanitess Tamar (Genesis 38:29; Matthew 1:3) and the Canaanitess Rahab (Matthew 1:5), privileged to become the ancestress of David, and so of 'great David's greater Son' (Ruth 4:18-22.

Ruth The Book of

was originally a part of the Book of Judges, but it now forms one of the twenty-four separate books of the Hebrew Bible.

The history it contains refers to a period perhaps about one hundred and twenty-six years before the birth of David. It gives (1) an account of Naomi's going to Moab with her husband, Elimelech, and of her subsequent return to Bethlehem with her daughter-in-law; (2) the marriage of Boaz and Ruth; and (3) the birth of Obed, of whom David sprang.

The author of this book was probably Samuel, according to Jewish tradition.

Brief as this book is, and simple as is its story, it is remarkably rich in examples of faith, patience, industry, and kindness, nor less so in indications of the care which God takes of those who put their trust in him.

Rye

=Rie, (Hebrews kussemeth), found in Exodus 9:32; Isaiah 28:25 in all of which the margins of the Authorized and of the Revised Versions have spelt. This Hebrew word also occurs in Ezekiel 4:9 where the Authorized Version has fitches' (q.v.) and the Revised Version spelt. This, there can be no doubt, was the Triticum spelta, a species of hard, rough-grained wheat.

S

Sabachthani

thou hast forsaken me, one of the Aramaic words uttered by our Lord on the cross (Matthew 27:46; Mark 15:34).

Sabaoth

the transliteration of the Hebrew word tsebha'oth, meaning hosts, armies (Romans 9:29; James 5:4). In the LXX. the Hebrew word is rendered by Almighty. (See Revelation 4:8; comp. Isaiah 6:3.) It may designate Jehovah as either (1) God of the armies of earth, or (2) God of the armies of the stars, or (3) God of the unseen armies of angels; or perhaps it may include all these ideas.

Sabbath

(Hebrews verb shabbath, meaning to rest from labour ), the day of rest. It is first mentioned as having been instituted in Paradise, when man was in innocence (Genesis 2:2). The sabbath was made for man, as a day of rest and refreshment for the body and of blessing to the soul.

It is next referred to in connection with the gift of manna to the children of Israel in the wilderness (Exodus 16:23); and afterwards, when the law was given from Sinai (Exodus 20:11), the people were solemnly charged to remember the sabbath day, to keep it holy. Thus it is spoken of as an institution already existing.

In the Mosaic law strict regulations were laid down regarding its observance (Exodus 35:2, 3; Leviticus 23:3; 26:34). These were peculiar to that dispensation.

In the subsequent history of the Jews frequent references are made to the sanctity of the Sabbath (Isaiah 56:2, 4, 6, 7; 58:13, 14; Jeremiah 17:20-22; Nehemiah 13:19). In later times they perverted the Sabbath by their traditions. Our Lord rescued it from their perversions, and recalled to them its true nature and intent (Matthew 12:10-13; Mark 2:27; Luke 13:10-17.

The Sabbath, originally instituted for man at his creation, is of permanent and universal obligation. The physical necessities of man require a Sabbath of rest. He is so constituted that his bodily welfare needs at least one day in seven for rest from ordinary labour. Experience also proves that the moral and spiritual necessities of men also demand a Sabbath of rest. I am more and more sure by experience that the reason for the observance of the Sabbath lies deep in the everlasting necessities of human nature, and that as long as man is man the blessedness of keeping it, not as a day of rest only, but as a day of spiritual rest, will never be annulled. I certainly do feel by experience the eternal obligation, because of the eternal necessity, of the Sabbath. The soul withers without it. It thrives in proportion to its observance. The Sabbath was made for man. God made it for men in a certain spiritual state because they needed it. The need, therefore, is deeply hidden in human nature. He who can dispense with it must be holy and spiritual indeed. And he who, still unholy and unspiritual, would yet dispense with it is a man that would fain be wiser than his Maker (F. W. Robertson).

The ancient Babylonian calendar, as seen from recently recovered inscriptions on the bricks among the ruins of the royal palace, was based on the division of time into weeks of seven days. The Sabbath is in these inscriptions designated Sabattu, and defined as a day of rest for the heart and a day of completion of labour.

The change of the day. Originally at creation the seventh day of the week was set apart and consecrated as the Sabbath. The first day of the week is now observed as the Sabbath. Has God authorized this change? There is an obvious distinction between the Sabbath as an institution and the particular day set apart for its observance. The question, therefore, as to the change of the day in no way affects the perpetual obligation of the Sabbath as an institution. Change of the day or no change, the Sabbath remains as a sacred institution the same. It cannot be abrogated.

If any change of the day has been made, it must have been by Christ or by his authority. Christ has a right to make such a change (Mark 2:23-28. As Creator, Christ was the original Lord of the Sabbath (John 1:3; Hebrews 1:10). It was originally a memorial of creation. A work vastly greater than that of creation has now been accomplished by him, the work of redemption. We would naturally expect just such a change as would make the Sabbath a memorial of that greater work.

True, we can give no text authorizing the change in so many words. We have no express law declaring the change. But there are evidences of another kind. We know for a fact that the first day of the week has been observed from apostolic times, and the necessary conclusion is, that it was observed by the apostles and their immediate disciples. This, we may be sure, they never would have done without the permission or the authority of their Lord.

After his resurrection, which took place on the first day of the week (Matthew 28:1; Mark 16:2; Luke 24:1; John 20:1), we never find Christ meeting with his disciples on the seventh day. But he specially honoured the first day by manifesting himself to them on four separate occasions (Matthew 28:9; Luke 24:34, 18-33; John 20:19-23. Again, on the next first day of the week, Jesus appeared to his disciples (John 20:26).

Some have calculated that Christ's ascension took place on the first day of the week. And there can be no doubt that the descent of the Holy Ghost at Pentecost was on that day (Acts 2:1). Thus Christ appears as instituting a new day to be observed by his people as the Sabbath, a day to be henceforth known amongst them as the Lord's day. The observance of this Lord's day as the Sabbath was the general custom of the primitive churches, and must have had apostolic sanction (comp. Acts 20:3-7; 1 Corinthians 16:1, 2) and authority, and so the sanction and authority of Jesus Christ.

The words at her sabbaths (Lamentations 1:7 A.V.) ought probably to be, as in the Revised Version, at her desolations.

Sabbath day's journey

supposed to be a distance of 2,000 cubits, or less than half-a-mile, the distance to which, according to Jewish tradition, it was allowable to travel on the Sabbath day without violating the law (Acts 1:12; comp. Exodus 16:29; Numbers 35:5; Joshua 3:4).

Sabbatical year

every seventh year, during which the land, according to the law of Moses, had to remain uncultivated (Leviticus 25:2-7; comp. Exodus 23:10, 11, 12; Leviticus 26:34, 35). Whatever grew of itself during that year was not for the owner of the land, but for the poor and the stranger and the beasts of the field. All debts, except those of foreigners, were to be remitted (Deuteronomy 15:1-11. There is little notice of the observance of this year in Biblical history. It appears to have been much neglected (2 Chronicles 36:20, 21).

Sabeans

descendants of Seba (Genesis 10:7); Africans (Isaiah 43:3). They were men of stature, and engaged in merchandise (Isaiah 45:14). Their conversion to the Lord was predicted (Psalms 72:10). This word, in Ezekiel 23:42 should be read, as in the margin of the Authorized Version, and in the Revised Version, drunkards. Another tribe, apparently given to war, is mentioned in Job 1:15.

Sabtah

rest, the third son of Cush (Genesis 10:7; 1 Chronicles 1:9).

Sabtecha

the fifth son of Cush (id.).

Sachar

hire. (1.) One of David's heroes (1 Chronicles 11:35); called also Sharar (2 Samuel 23:33).

(2.) A son of Obed-edom the Gittite, and a temple porter (1 Chronicles 26:4).

Sackbut

(Chald. sabkha; Gr. sambuke), a Syrian stringed instrument resembling a harp (Daniel 3:5, 7, 10, 15); not the modern sackbut, which is a wind instrument.

Sackcloth

cloth made of black goats' hair, coarse, rough, and thick, used for sacks, and also worn by mourners (Genesis 37:34; 42:25; 2 Samuel 3:31; Esther 4:1, 2; Psalms 30:11 etc.), and as a sign of repentance (Matthew 11:21). It was put upon animals by the people of Nineveh (Jonah 3:8).

Sacrifice

The offering up of sacrifices is to be regarded as a divine institution. It did not originate with man. God himself appointed it as the mode in which acceptable worship was to be offered to him by guilty man. The language and the idea of sacrifice pervade the whole Bible.

Sacrifices were offered in the ante-diluvian age. The Lord clothed Adam and Eve with the skins of animals, which in all probability had been offered in sacrifice (Genesis 3:21). Abel offered a sacrifice of the firstlings of his flock (Genesis 4:4; Hebrews 11:4). A distinction also was made between clean and unclean animals, which there is every reason to believe had reference to the offering up of sacrifices (Genesis 7:2, 8), because animals were not given to man as food till after the Flood.

The same practice is continued down through the patriarchal age (Genesis 8:20; 12:7; 13:4, 18; 15:9-11; 22:1-18 etc.). In the Mosaic period of Old Testament history definite laws were prescribed by God regarding the different kinds of sacrifices that were to be offered and the manner in which the offering was to be made. The offering of stated sacrifices became indeed a prominent and distinctive feature of the whole period (Exodus 12:3-27; Leviticus 23:5-8; Numbers 9:2-14. (See ALTAR.)

We learn from the Epistle to the Hebrews that sacrifices had in themselves no value or efficacy. They were only the shadow of good things to come, and pointed the worshippers forward to the coming of the great High Priest, who, in the fullness of the time, was offered once for all to bear the sin of many. Sacrifices belonged to a temporary economy, to a system of types and emblems which served their purposes and have now passed away. The one sacrifice for sins hath perfected for ever them that are sanctified.

Sacrifices were of two kinds: 1. Unbloody, such as (1) first-fruits and tithes; (2) meat and drink-offerings; and (3) incense. 2. Bloody, such as (1) burnt-offerings; (2) peace-offerings; and (3) sin and trespass offerings. (See OFFERINGS.)

Sadducees

The origin of this Jewish sect cannot definitely be traced. It was probably the outcome of the influence of Grecian customs and philosophy during the period of Greek domination. The first time they are met with is in connection with John the Baptist's ministry. They came out to him when on the banks of the Jordan, and he said to them, O generation of vipers, who hath warned you to flee from the wrath to come? (Matthew 3:7.) The next time they are spoken of they are represented as coming to our Lord tempting him. He calls them hypocrites and a wicked and adulterous generation (Matthew 16:1-4; 22:23). The only reference to them in the Gospels of Mark (Mark 12:18-27and Luke (Luke 20:27-38is their attempting to ridicule the doctrine of the resurrection, which they denied, as they also denied the existence of angels. They are never mentioned in John's Gospel.

There were many Sadducees among the elders of the Sanhedrin. They seem, indeed, to have been as numerous as the Pharisees (Acts 23:6). They showed their hatred of Jesus in taking part in his condemnation (Matthew 16:21; 26:1-3, 59; Mark 8:31; 15:1; Luke 9:22; 22:66). They endeavoured to prohibit the apostles from preaching the resurrection of Christ (Acts 2:24, 31, 32; 4:1, 2; 5:17, 24-28. They were the deists or sceptics of that age. They do not appear as a separate sect after the destruction of Jerusalem.

Sadoc

just, mentioned in the genealogy of our Lord (Matthew 1:14).

Saffron

Hebrews karkom, Arab. zafran (i.e., yellow ), mentioned only in Song of Solomon 4:13, 14; the Crocus sativus. Many species of the crocus are found in Palestine. The pistils and stigmata, from the centre of its flowers, are pressed into saffron cakes, common in the East. We found, says Tristram, saffron a very useful condiment in travelling cookery, a very small pinch of it giving not only a rich yellow colour but an agreable flavour to a dish of rice or to an insipid stew.

Saint

one separated from the world and consecrated to God; one holy by profession and by covenant; a believer in Christ (Psalms 16:3; Romans 1:7; 8:27; Phil. 1:1; Hebrews 6:10).

The saints spoken of in Jude 1:14 are probably not the disciples of Christ, but the innumerable company of angels (Hebrews 12:22; Psalms 68:17), with reference to Deuteronomy 33:2.

This word is also used of the holy dead (Matthew 27:52; Revelation 18:24). It was not used as a distinctive title of the apostles and evangelists and of a spiritual nobility till the fourth century. In that sense it is not a scriptural title.

Sala

a shoot, a descendant of Arphaxed (Luke 3:35, 36); called also Shelah (1 Chronicles 1:18, 24).

Salamis

a city on the south-east coast of Cyprus (Acts 13:5), where Saul and Barnabas, on their first missionary journey, preached the word in one of the Jewish synagogues, of which there seem to have been several in that place. It is now called Famagusta.

Salathiel

whom I asked of God, the son of Jeconiah (Matthew 1:12; 1 Chronicles 3:17); also called the son of Neri (Luke 3:27). The probable explanation of the apparent discrepancy is that he was the son of Neri, the descendant of Nathan, and thus heir to the throne of David on the death of Jeconiah (comp. Jeremiah 22:30).

Salcah

wandering, a city of Bashan assigned to the half tribe of Manasseh (Deuteronomy 3:10; Joshua 12:5; 13:11), identified with Salkhad, about 56 miles east of Jordan.

Salem

peace, commonly supposed to be another name of Jerusalem (Genesis 14:18; Psalms 76:2; Hebrews 7:1, 2).

Salim

peaceful, a place near AEnon (q.v.), on the west of Jordan, where John baptized (John 3:23). It was probably the Shalem mentioned in Genesis 33:18 about 7 miles south of AEnon, at the head of the great Wady Far'ah, which formed the northern boundary of Judea in the Jordan valley.

Sallai

basket-maker. (1.) A Benjamite (Nehemiah 11:8).

(2.) A priest in the days of Joshua and Zerubbabel (Nehemiah 12:20).

Sallu

weighed. (1.) A priest (Nehemiah 12:7).

(2.) A Benjamite (1 Chronicles 9:7; Nehemiah 11:7).

Salmon

garment, the son of Nashon (Ruth 4:20; Matthew 1:4, 5), possibly the same as Salma in 1 Chronicles 2:51.

Salmon

shady; or Zalmon (q.v.), a hill covered with dark forests, south of Shechem, from which Abimelech and his men gathered wood to burn that city (Judges 9:48). In Psalms 68:14 the change from war to peace is likened to snow on the dark mountain, as some interpret the expression. Others suppose the words here mean that the bones of the slain left unburied covered the land, so that it seemed to be white as if covered with snow. The reference, however, of the psalm is probably to Joshua 11 and 12. The scattering of the kings and their followers is fitly likened unto the snow-flakes rapidly falling on the dark Salmon. It is the modern Jebel Suleiman.

Salmone

a promontory on the east of Crete, under which Paul sailed on his voyage to Rome (Acts 27:7); the modern Cape Sidero.

Salome

perfect. (1.) The wife of Zebedee and mother of James and John (Mat. 27:56), and probably the sister of Mary, the mother of our Lord (John 19:25). She sought for her sons places of honour in Christ's kingdom (Matthew 20:20, 21; comp. Matthew 19:28). She witnessed the crucifixion (Mark 15:40), and was present with the other women at the sepulchre (Matthew 27:56).

(2.) The daughter of Herodias, not named in the New Testament. On the occasion of the birthday festival held by Herod Antipas, who had married her mother Herodias, in the fortress of Machaerus, she came in and danced, and pleased Herod (Mark 6:14-29. John the Baptist, at that time a prisoner in the dungeons underneath the castle, was at her request beheaded by order of Herod, and his head given to the damsel in a charger, and the damsel gave it to her mother, whose revengeful spirit was thus gratified. A luxurious feast of the period (says Farrar, Life of Christ) was not regarded as complete unless it closed with some gross pantomimic representation; and doubtless Herod had adopted the evil fashion of his day. But he had not anticipated for his guests the rare luxury of seeing a princess, his own niece, a grand-daughter of Herod the Great and of Mariamne, a descendant, therefore, of Simon the high priest and the great line of Maccabean princes, a princess who afterwards became the wife of a tetrarch [Philip, tetrarch of Trachonitis] and the mother of a king, honouring them by degrading herself into a scenic dancer.

Salt

used to season food (Job 6:6), and mixed with the fodder of cattle (Isaiah 30:24 clean; in marg. of R.V. salted ). All meat-offerings were seasoned with salt (Leviticus 2:13). To eat salt with one is to partake of his hospitality, to derive subsistence from him; and hence he who did so was bound to look after his host's interests (Ezra 4:14 We have maintenance from the king's palace; A.V. marg., We are salted with the salt of the palace; R.V., We eat the salt of the palace ).

A covenant of salt (Numbers 18:19; 2 Chronicles 13:5) was a covenant of perpetual obligation. New-born children were rubbed with salt (Ezekiel 16:4). Disciples are likened unto salt, with reference to its cleansing and preserving uses (Matthew 5:13). When Abimelech took the city of Shechem, he sowed the place with salt, that it might always remain a barren soil (Judges 9:45). Sir Lyon Playfair argues, on scientific grounds, that under the generic name of salt, in certain passages, we are to understand petroleum or its residue asphalt. Thus in Genesis 19:26 he would read pillar of asphalt; and in Matthew 5:13 instead of salt, petroleum, which loses its essence by exposure, as salt does not, and becomes asphalt, with which pavements were made.

The Jebel Usdum, to the south of the Dead Sea, is a mountain of rock salt about 7 miles long and from 2 to 3 miles wide and some hundreds of feet high.

Salt Sea

(Joshua 3:16). See DEAD SEA.

Salt, The city of

one of the cities of Judah (Joshua 15:62), probably in the Valley of Salt, at the southern end of the Dead Sea.

Salt, Valley of

a place where it is said David smote the Syrians (2 Samuel 8:13). This valley (the' Arabah) is between Judah and Edom on the south of the Dead Sea. Hence some interpreters would insert the words, and he smote Edom, after the words, Syrians in the above text. It is conjectured that while David was leading his army against the Ammonites and Syrians, the Edomites invaded the south of Judah, and that David sent Joab or Abishai against them, who drove them back and finally subdued Edom. (Comp. title to Psalms 60.)

Here also Amaziah slew of Edom ten thousand men (2 Kings 14:7; comp. 8: 20-22 and 2 Chronicles 25:5-11.

Salutation

Eastern modes of salutation are not unfrequently so prolonged as to become wearisome and a positive waste of time. The profusely polite Arab asks so many questions after your health, your happiness, your welfare, your house, and other things, that a person ignorant of the habits of the country would imagine there must be some secret ailment or mysterious sorrow oppressing you, which you wished to conceal, so as to spare the feelings of a dear, sympathizing friend, but which he, in the depth of his anxiety, would desire to hear of. I have often listened to these prolonged salutations in the house, the street, and the highway, and not unfrequently I have experienced their tedious monotony, and I have bitterly lamented useless waste of time (Porter, Through Samaria, etc.). The work on which the disciples were sent forth was one of urgency, which left no time for empty compliments and prolonged greetings (Luke 10:4).

Salvation

This word is used of the deliverance of the Israelites from the Egyptians (Exodus 14:13), and of deliverance generally from evil or danger. In the New Testament it is specially used with reference to the great deliverance from the guilt and the pollution of sin wrought out by Jesus Christ, the great salvation (Hebrews 2:3). (See REDEMPTION; REGENERATION.)

Samaria

a watch-mountain or a watch-tower. In the heart of the mountains of Israel, a few miles north-west of Shechem, stands the hill of Shomeron, a solitary mountain, a great mamelon. It is an oblong hill, with steep but not inaccessible sides, and a long flat top. Omri, the king of Israel, purchased this hill from Shemer its owner for two talents of silver, and built on its broad summit the city to which he gave the name of Shomeron , i.e., Samaria, as the new capital of his kingdom instead of Tirzah (1 Kings 16:24). As such it possessed many advantages. Here Omri resided during the last six years of his reign. As the result of an unsuccessful war with Syria, he appears to have been obliged to grant to the Syrians the right to make streets in Samaria , i.e., probably permission to the Syrian merchants to carry on their trade in the Israelite capital. This would imply the existence of a considerable Syrian population. It was the only great city of Palestine created by the sovereign. All the others had been already consecrated by patriarchal tradition or previous possession. But Samaria was the choice of Omri alone. He, indeed, gave to the city which he had built the name of its former owner, but its especial connection with himself as its founder is proved by the designation which it seems Samaria bears in Assyrian inscriptions, Beth-khumri ('the house or palace of Omri'). , Stanley.

Samaria was frequently besieged. In the days of Ahab, Benhadad II. came up against it with thirty-two vassal kings, but was defeated with a great slaughter (1 Kings 20:1-21. A second time, next year, he assailed it; but was again utterly routed, and was compelled to surrender to Ahab (1 Kings 20:28-34, whose army, as compared with that of Benhadad, was no more than two little flocks of kids.

In the days of Jehoram this Benhadad again laid siege to Samaria, during which the city was reduced to the direst extremities. But just when success seemed to be within their reach, they suddenly broke up the seige, alarmed by a mysterious noise of chariots and horses and a great army, and fled, leaving their camp with all its contents behind them. The famishing inhabitants of the city were soon relieved with the abundance of the spoil of the Syrian camp; and it came to pass, according to the word of Elisha, that a measure of fine flour was sold for a shekel, and two measures of barely for a shekel, in the gates of Samaria (2 Kings 7:1-20.

Shalmaneser invaded Israel in the days of Hoshea, and reduced it to vassalage. He laid siege to Samaria (B.C. 723), which held out for three years, and was at length captured by Sargon, who completed the conquest Shalmaneser had begun (2 Kings 18:9-12; 17:3), and removed vast numbers of the tribes into captivity. (See SARGON.)

This city, after passing through various vicissitudes, was given by the emperor Augustus to Herod the Great, who rebuilt it, and called it Sebaste (Gr. form of Augustus) in honour of the emperor. In the New Testament the only mention of it is in Acts 8:5-14 where it is recorded that Philip went down to the city of Samaria and preached there.

It is now represented by the hamlet of Sebustieh, containing about three hundred inhabitants. The ruins of the ancient town are all scattered over the hill, down the sides of which they have rolled. The shafts of about one hundred of what must have been grand Corinthian columns are still standing, and attract much attention, although nothing definite is known regarding them. (Comp. Micah 1:6.)

In the time of Christ, Western Palestine was divided into three provinces, Judea, Samaria, and Galilee. Samaria occupied the centre of Palestine (John 4:4). It is called in the Talmud the land of the Cuthim, and is not regarded as a part of the Holy Land at all.

It may be noticed that the distance between Samaria and Jerusalem, the respective capitals of the two kingdoms, is only 35 miles in a direct line.

Samaritan Pentateuch

On the return from the Exile, the Jews refused the Samaritans participation with them in the worship at Jerusalem, and the latter separated from all fellowship with them, and built a temple for themselves on Mount Gerizim. This temple was razed to the ground more than one hundred years B.C. Then a system of worship was instituted similar to that of the temple at Jerusalem. It was founded on the Law, copies of which had been multiplied in Israel as well as in Judah. Thus the Pentateuch was preserved among the Samaritans, although they never called it by this name, but always the Law, which they read as one book. The division into five books, as we now have it, however, was adopted by the Samaritans, as it was by the Jews, in all their priests' copies of the Law, for the sake of convenience. This was the only portion of the Old Testament which was accepted by the Samaritans as of divine authority.

The form of the letters in the manuscript copies of the Samaritan Pentateuch is different from that of the Hebrew copies, and is probably the same as that which was in general use before the Captivity. There are other peculiarities in the writing which need not here be specified.

There are important differences between the Hebrew and the Samaritan copies of the Pentateuch in the readings of many sentences. In about two thousand instances in which the Samaritan and the Jewish texts differ, the LXX. agrees with the former. The New Testament also, when quoting from the Old Testament, agrees as a rule with the Samaritan text, where that differs from the Jewish. Thus Exodus 12:40 in the Samaritan reads, Now the sojourning of the children of Israel and of their fathers which they had dwelt in the land of Canaan and in Egypt was four hundred and thirty years (comp. Galatians 3:17). It may be noted that the LXX. has the same reading of this text.

Samaritans

the name given to the new and mixed inhabitants whom Esarhaddon (B.C. 677), the king of Assyria, brought from Babylon and other places and settled in the cities of Samaria, instead of the original inhabitants whom Sargon (B.C. 721) had removed into captivity (2 Kings 17:24; comp. Ezra 4:2, 9, 10). These strangers (comp. Luke 17:18) amalgamated with the Jews still remaining in the land, and gradually abandoned their old idolatry and adopted partly the Jewish religion.

After the return from the Captivity, the Jews in Jerusalem refused to allow them to take part with them in rebuilding the temple, and hence sprang up an open enmity between them. They erected a rival temple on Mount Gerizim, which was, however, destroyed by a Jewish king (B.C. 130). They then built another at Shechem. The bitter enmity between the Jews and Samaritans continued in the time of our Lord: the Jews had no dealings with the Samaritans (John 4:9; comp. Luke 9:52, 53). Our Lord was in contempt called a Samaritan (John 8:48). Many of the Samaritans early embraced the gospel (John 4:5-42; Acts 8:25; 9:31; 15:3). Of these Samaritans there still remains a small population of about one hundred and sixty, who all reside in Shechem, where they carefully observe the religious customs of their fathers. They are the smallest and oldest sect in the world.

Samgar-nebo

be gracious, O Nebo! or a cup-bearer of Nebo, probably the title of Nergal-sharezer, one of the princes of Babylon (Jeremiah 39:3).

Samos

an island in the AEgean Sea, which Paul passed on his voyage from Assos to Miletus (Acts 20:15), on his third missionary journey. It is about 27 miles long and 20 broad, and lies about 42 miles south-west of Smyrna.

Samothracia

an island in the AEgean Sea, off the coast of Thracia, about 32 miles distant. This Thracian Samos was passed by Paul on his voyage from Troas to Neapolis (Acts 16:11) on his first missionary journey. It is about 8 miles long and 6 miles broad. Its modern name is Samothraki.

Samson

of the sun, the son of Manoah, born at Zorah. The narrative of his life is given in Judges 13-16. He was a Nazarite unto God from his birth, the first Nazarite mentioned in Scripture (Judges 13:3-5; comp. Numbers 6:1-21. The first recorded event of his life was his marriage with a Philistine woman of Timnath (Judges 14:1-5. Such a marriage was not forbidden by the law of Moses, as the Philistines did not form one of the seven doomed Canaanite nations (Exodus 34:11-16; Deuteronomy 7:1-4. It was, however, an ill-assorted and unblessed marriage. His wife was soon taken from him and given to his companion (Judges 14:20). For this Samson took revenge by burning the standing corn of the Philistines (Judges 15:1-8, who, in their turn, in revenge burnt her and her father with fire. Her death he terribly avenged (Judges 15:7-19. During the twenty years following this he judged Israel; but we have no record of his life. Probably these twenty years may have been simultaneous with the last twenty years of Eli's life. After this we have an account of his exploits at Gaza (Judges 16:1-3, and of his infatuation for Delilah, and her treachery (Judges 16:4-20, and then of his melancholy death (Judges 16:21-31. He perished in the last terrible destruction he brought upon his enemies. So the dead which he slew at his death were more [in social and political importance=the elite of the people] than they which he slew in his life.

Straining all his nerves, he bowed: As with the force of winds and waters pent, When mountains tremble, those two massy pillars With horrible convulsion to and fro He tugged, he shook, till down they came, and drew The whole roof after them, with burst of thunder Upon the heads of all who sat beneath, Lords, ladies, captains, counsellors, or priests, Their choice nobility and flower. Milton's Samson Agonistes.

Samuel

heard of God. The peculiar circumstances connected with his birth are recorded in 1 Samuel 1:20. Hannah, one of the two wives of Elkanah, who came up to Shiloh to worship before the Lord, earnestly prayed to God that she might become the mother of a son. Her prayer was graciously granted; and after the child was weaned she brought him to Shiloh nd consecrated him to the Lord as a perpetual Nazarite (1 Samuel 1:23 through 1 Samuel 2:11). Here his bodily wants and training were attended to by the women who served in the tabernacle, while Eli cared for his religious culture. Thus, probably, twelve years of his life passed away. The child Samuel grew on, and was in favour both with the Lord, and also with men (1 Samuel 2:26; comp. Luke 2:52). It was a time of great and growing degeneracy in Israel (Judges 21:19-21; 1 Samuel 2:12-17, 22). The Philistines, who of late had greatly increased in number and in power, were practically masters of the country, and kept the people in subjection (1 Samuel 10:5; 13:3).

At this time new communications from God began to be made to the pious child. A mysterious voice came to him in the night season, calling him by name, and, instructed by Eli, he answered, Speak, Lord; for thy servant heareth. The message that came from the Lord was one of woe and ruin to Eli and his profligate sons. Samuel told it all to Eli, whose only answer to the terrible denunciations (1 Samuel 3:11-18 was, It is the Lord; let him do what seemeth him good , the passive submission of a weak character, not, in his case, the expression of the highest trust and faith. The Lord revealed himself now in divers manners to Samuel, and his fame and his influence increased throughout the land as of one divinely called to the prophetical office. A new period in the history of the kingdom of God now commenced.

The Philistine yoke was heavy, and the people, groaning under the wide-spread oppression, suddenly rose in revolt, and went out against the Philistines to battle. A fierce and disastrous battle was fought at Aphek, near to Ebenezer (1 Samuel 4:1, 2). The Israelites were defeated, leaving 4,000 dead in the field. The chiefs of the people thought to repair this great disaster by carrying with them the ark of the covenant as the symbol of Jehovah's presence. They accordingly, without consulting Samuel, fetched it out of Shiloh to the camp near Aphek. At the sight of the ark among them the people shouted with a great shout, so that the earth rang again. A second battle was fought, and again the Philistines defeated the Israelites, stormed their camp, slew 30,000 men, and took the sacred ark. The tidings of this fatal battle was speedily conveyed to Shiloh; and so soon as the aged Eli heard that the ark of God was taken, he fell backward from his seat at the entrance of the sanctuary, and his neck brake, and he died. The tabernacle with its furniture was probably, by the advice of Samuel, now about twenty years of age, removed from Shiloh to some place of safety, and finally to Nob, where it remained many years (1 Samuel 21:1).

The Philistines followed up their advantage, and marched upon Shiloh, which they plundered and destroyed (comp. Jeremiah 7:12; Psalms 78:59). This was a great epoch in the history of Israel. For twenty years after this fatal battle at Aphek the whole land lay under the oppression of the Philistines. During all these dreary years Samuel was a spiritual power in the land. From Ramah, his native place, where he resided, his influence went forth on every side among the people. With unwearied zeal he went up and down from place to place, reproving, rebuking, and exhorting the people, endeavouring to awaken in them a sense of their sinfulness, and to lead them to repentance. His labours were so far successful that all the house of Israel lamented after the Lord. Samuel summoned the people to Mizpeh, one of the loftiest hills in Central Palestine, where they fasted and prayed, and prepared themselves there, under his direction, for a great war against the Philistines, who now marched their whole force toward Mizpeh, in order to crush the Israelites once for all. At the intercession of Samuel God interposed in behalf of Israel. Samuel himself was their leader, the only occasion in which he acted as a leader in war. The Philistines were utterly routed. They fled in terror before the army of Israel, and a great slaughter ensued. This battle, fought probably about B.C. 1095, put an end to the forty years of Philistine oppression. In memory of this great deliverance, and in token of gratitude for the help vouchsafed, Samuel set up a great stone in the battlefield, and called it Ebenezer, saying, Hitherto hath the Lord helped us (1 Samuel 7:1-12. This was the spot where, twenty years before, the Israelites had suffered a great defeat, when the ark of God was taken.

This victory over the Philistines was followed by a long period of peace for Israel (1 Samuel 7:13, 14), during which Samuel exercised the functions of judge, going from year to year in circuit from his home in Ramah to Bethel, thence to Gilgal (not that in the Jordan valley, but that which lay to the west of Ebal and Gerizim), and returning by Mizpeh to Ramah. He established regular services at Shiloh, where he built an altar; and at Ramah he gathered a company of young men around him and established a school of the prophets. The schools of the prophets, thus originated, and afterwards established also at Gibeah, Bethel, Gilgal, and Jericho, exercised an important influence on the national character and history of the people in maintaining pure religion in the midst of growing corruption. They continued to the end of the Jewish commonwealth.

Many years now passed, during which Samuel exercised the functions of his judicial office, being the friend and counsellor of the people in all matters of private and public interest. He was a great statesman as well as a reformer, and all regarded him with veneration as the seer, the prophet of the Lord. At the close of this period, when he was now an old man, the elders of Israel came to him at Ramah (1 Samuel 8:4, 5, 19-22; and feeling how great was the danger to which the nation was exposed from the misconduct of Samuel's sons, whom he had invested with judicial functions as his assistants, and had placed at Beersheba on the Philistine border, and also from a threatened invasion of the Ammonites, they demanded that a king should be set over them. This request was very displeasing to Samuel. He remonstrated with them, and warned them of the consequences of such a step. At length, however, referring the matter to God, he acceded to their desires, and anointed Saul (q.v.) to be their king (1 Samuel 11:15). Before retiring from public life he convened an assembly of the people at Gilgal (ch. 12), and there solemnly addressed them with reference to his own relation to them as judge and prophet.

The remainder of his life he spent in retirement at Ramah, only occasionally and in special circumstances appearing again in public (1 Samuel 13, 15) with communications from God to king Saul. While mourning over the many evils which now fell upon the nation, he is suddenly summoned (1 Samuel 16) to go to Bethlehem and anoint David, the son of Jesse, as king over Israel instead of Saul. After this little is known of him till the time of his death, which took place at Ramah when he was probably about eighty years of age. And all Israel gathered themselves together, and lamented him, and buried him in his house at Ramah (1 Samuel 25:1), not in the house itself, but in the court or garden of his house. (Comp. 2 Kings 21:18; 2 Chronicles 33:20; 1 Kings 2:34; John 19:41.)

Samuel's devotion to God, and the special favour with which God regarded him, are referred to in Jeremiah 15:1 and Psalms 99:6.

Samuel, Books of

The LXX. translators regarded the books of Samuel and of Kings as forming one continuous history, which they divided into four books, which they called Books of the Kingdom. The Vulgate version followed this division, but styled them Books of the Kings. These books of Samuel they accordingly called the First and Second Books of Kings, and not, as in the modern Protestant versions, the First and Second Books of Samuel.

The authors of the books of Samuel were probably Samuel, Gad, and Nathan. Samuel penned the first twenty-four chapters of the first book. Gad, the companion of David (1 Samuel 22:5), continued the history thus commenced; and Nathan completed it, probably arranging the whole in the form in which we now have it (1 Chronicles 29:29).

The contents of the books. The first book comprises a period of about a hundred years, and nearly coincides with the life of Samuel. It contains (1) the history of Eli (1-4); (2) the history of Samuel (5-12); (3) the history of Saul, and of David in exile (13-31). The second book, comprising a period of perhaps fifty years, contains a history of the reign of David (1) over Judah (1-4), and (2) over all Israel (5-24), mainly in its political aspects. The last four chapters of Second Samuel may be regarded as a sort of appendix recording various events, but not chronologically. These books do not contain complete histories. Frequent gaps are met with in the record, because their object is to present a history of the kingdom of God in its gradual development, and not of the events of the reigns of the successive rulers. It is noticeable that the section (2 Samuel 11:2-12: 29 [27?]) containing an account of David's sin in the matter of Bathsheba is omitted in the corresponding passage in 1 Chronicles 20.

Sanballat

held some place of authority in Samaria when Nehemiah went up to Jerusalem to rebuild its ruined walls. He vainly attempted to hinder this work (Nehemiah 2:10, 19; 4:1-12; 6). His daughter became the wife of one of the sons of Joiada, a son of the high priest, much to the grief of Nehemiah (Nehemiah 13:28).

Sanctification

involves more than a mere moral reformation of character, brought about by the power of the truth: it is the work of the Holy Spirit bringing the whole nature more and more under the influences of the new gracious principles implanted in the soul in regeneration. In other words, sanctification is the carrying on to perfection the work begun in regeneration, and it extends to the whole man (Romans 6:13; 2 Corinthians 4:6; Colossians 3:10; 1 John 4:7; 1 Corinthians 6:19). It is the special office of the Holy Spirit in the plan of redemption to carry on this work (1 Corinthians 6:11; 2 Thessalonians 2:13). Faith is instrumental in securing sanctification, inasmuch as it (1) secures union to Christ (Galatians 2:20), and (2) brings the believer into living contact with the truth, whereby he is led to yield obedience to the commands, trembling at the threatenings, and embracing the promises of God for this life and that which is to come.

Perfect sanctification is not attainable in this life (1 Kings 8:46; Proverbs 20:9; Ecclesiastes 7:20; James 3:2; 1 John 1:8). See Paul's account of himself in Romans 7:14-25; Phil. 3:12-14; and 1 Timothy 1:15; also the confessions of David (Psalms 19:12, 13; 51), of Moses (Psalms 90:8), of Job (Job 42:5, 6), and of Daniel (Daniel 9:3-20. The more holy a man is, the more humble, self-renouncing, self-abhorring, and the more sensitive to every sin he becomes, and the more closely he clings to Christ. The moral imperfections which cling to him he feels to be sins, which he laments and strives to overcome. Believers find that their life is a constant warfare, and they need to take the kingdom of heaven by storm, and watch while they pray. They are always subject to the constant chastisement of their Father's loving hand, which can only be designed to correct their imperfections and to confirm their graces. And it has been notoriously the fact that the best Christians have been those who have been the least prone to claim the attainment of perfection for themselves. , Hodge's Outlines.

Sanctuary

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

Sandals

Mentioned only in Mark 6:9 and Acts 12:8. The sandal was simply a sole, made of wood or palm-bark, fastened to the foot by leathern straps. Sandals were also made of seal-skin (Ezekiel 16:10; lit. tahash, leather; A.V., badger's skin; R.V., sealskin, or marg., porpoise-skin ). (See SHOE.)

Sanhedrim

more correctly Sanhedrin (Gr. synedrion), meaning a sitting together, or a council. This word (rendered council, A.V.) is frequently used in the New Testament (Matthew 5:22; 26:59; Mark 15:1 etc.) to denote the supreme judicial and administrative council of the Jews, which, it is said, was first instituted by Moses, and was composed of seventy men (Numbers 11:16, 17). But that seems to have been only a temporary arrangement which Moses made. This council is with greater probability supposed to have originated among the Jews when they were under the domination of the Syrian kings in the time of the Maccabees. The name is first employed by the Jewish historian Josephus. This council is referred to simply as the chief priests and elders of the people (Matthew 26:3, 47, 57, 59; 27:1, 3, 12, 20 etc.), before whom Christ was tried on the charge of claiming to be the Messiah. Peter and John were also brought before it for promulgating heresy (Acts 4:1-23; 5:17-41; as was also Stephen on a charge of blasphemy (Acts 6:12-15, and Paul for violating a temple by-law (Acts 22:30; 23:1-10.

The Sanhedrin is said to have consisted of seventy-one members, the high priest being president. They were of three classes (1) the chief priests, or heads of the twenty-four priestly courses (1 Chronicles 24), (2) the scribes, and (3) the elders. As the highest court of judicature, in all causes and over all persons, ecclesiastical and civil, supreme, its decrees were binding, not only on the Jews in Palestine, but on all Jews wherever scattered abroad. Its jurisdiction was greatly curtailed by Herod, and afterwards by the Romans. Its usual place of meeting was within the precincts of the temple, in the hall Gazith, but it sometimes met also in the house of the high priest (Matthew 26:3), who was assisted by two vice-presidents.

Sansannah

a palm branch, or a thorn bush, a town in the south (the negeb) of Judah (Joshua 15:31); called also Hazarsusah (Joshua 19:5), or Hazar-susim (1 Chronicles 4:31).

Saph

extension, the son of the giant whom Sibbechai slew (2 Samuel 21:18); called also Sippai (1 Chronicles 20:4).

Saphir

beautiful, a town of Judah (Micah 1:11), identified with es-Suafir, 5 miles south-east of Ashdod.

Sapphira

beautiful, the wife of Ananias (q.v.). She was a partner in his guilt and also in his punishment (Acts 5:1-11.

Sapphire

Associated with diamonds (Exodus 28:18) and emeralds (Ezekiel 28:13); one of the stones in the high priest's breastplate. It is a precious stone of a sky-blue colour, probably the lapis lazuli, brought from Babylon. The throne of God is described as of the colour of a sapphire (Exodus 24:10; comp. Ezekiel 1:26).

Sarah

princess, the wife and at the same time the half-sister of Abraham (Genesis 11:29; 20:12). This name was given to her at the time that it was announced to Abraham that she should be the mother of the promised child. Her story is from her marriage identified with that of the patriarch till the time of her death. Her death, at the age of one hundred and twenty-seven years (the only instance in Scripture where the age of a woman is recorded), was the occasion of Abraham's purchasing the cave of Machpelah as a family burying-place.

In the allegory of Galatians 4:22-31 she is the type of the Jerusalem which is above. She is also mentioned as Sara in Hebrews 11:11 among the Old Testament worthies, who all died in faith. (See ABRAHAM.)

Sarai

my princess, the name originally borne by Sarah (Genesis 11:31; 17:15).

Sardine stone

(Revelation 4:3 R.V., sardius; Hebrews 'odhem; LXX., Gr. sardion, from a root meaning red ), a gem of a blood-red colour. It was called sardius because obtained from Sardis in Lydia. It is enumerated among the precious stones in the high priest's breastplate (Exodus 28:17; 39:10). It is our red carnelian.

Sardis

the metropolis of Lydia in Asia Minor. It stood on the river Pactolus, at the foot of mount Tmolus. Here was one of the seven Asiatic churches (Revelation 3:1-6. It is now a ruin called Sert-Kalessi.

Sardonyx

(Revelation 21:20), a species of the carnelian combining the sard and the onyx, having three layers of opaque spots or stripes on a transparent red basis. Like the sardine, it is a variety of the chalcedony.

Sarepta

(Luke 4:26). See ZAREPHATH.

Sargon

(In the inscriptions, Sarra-yukin [the God] has appointed the king; also Sarru-kinu, the legitimate king.) On the death of Shalmaneser (B.C. 723), one of the Assyrian generals established himself on the vacant throne, taking the name of Sargon, after that of the famous monarch, the Sargon of Accad, founder of the first Semitic empire, as well as of one of the most famous libraries of Chaldea. He forthwith began a conquering career, and became one of the most powerful of the Assyrian monarchs. He is mentioned by name in the Bible only in connection with the siege of Ashdod (Isaiah 20:1).

At the very beginning of his reign he besieged and took the city of Samaria (2 Kings 17:6; 18:9-12. On an inscription found in the palace he built at Khorsabad, near Nieveh, he says, The city of Samaria I besieged, I took; 27,280 of its inhabitants I carried away; fifty chariots that were among them I collected, etc. The northern kingdom he changed into an Assyrian satrapy. He afterwards drove Merodach-baladan (q.v.), who kept him at bay for twelve years, out of Babylon, which he entered in triumph. By a succession of victories he gradually enlarged and consolidated the empire, which now extended from the frontiers of Egypt in the west to the mountains of Elam in the east, and thus carried almost to completion the ambitious designs of Tiglath-pileser (q.v.). He was murdered by one of his own soldiers (B.C. 705) in his palace at Khorsabad, after a reign of sixteen years, and was succeeded by his son Sennacherib.

Satan

adversary; accuser. When used as a proper name, the Hebrew word so rendered has the article the adversary (Job 1:6-12; 2:1-7. In the New Testament it is used as interchangeable with Diabolos, or the devil, and is so used more than thirty times.

He is also called the dragon, the old serpent (Revelation 12:9; 20:2); the prince of this world (John 12:31; 14:30); the prince of the power of the air (Ephesians 2:2); the God of this world (2 Corinthians 4:4); the spirit that now worketh in the children of disobedience (Ephesians 2:2). The distinct personality of Satan and his activity among men are thus obviously recognized. He tempted our Lord in the wilderness (Matthew 4:1-11. He is Beelzebub, the prince of the devils (Matthew 12:24). He is the constant enemy of God, of Christ, of the divine kingdom, of the followers of Christ, and of all truth; full of falsehood and all malice, and exciting and seducing to evil in every possible way. His power is very great in the world. He is a roaring lion, seeking whom he may devour (1 Peter 5:8). Men are said to be taken captive by him (2 Timothy 2:26). Christians are warned against his devices (2 Corinthians 2:11), and called on to resist him (James 4:7). Christ redeems his people from him that had the power of death, that is, the devil (Hebrews 2:14). Satan has the power of death, not as Lord, but simply as executioner.

Satyr

hairy one. Mentioned in Greek mythology as a creature composed of a man and a goat, supposed to inhabit wild and desolate regions. The Hebrew word is rendered also goat (Leviticus 4:24) and devil , i.e., an idol in the form of a goat (Leviticus 17:7; 2 Chronicles 11:15). When it is said (Isaiah 13:21; comp. Isaiah 34:14) the satyrs shall dance there, the meaning is that the place referred to shall become a desolate waste. Some render the Hebrew word baboon, a species of which is found in Babylonia.

Saul

asked for. (1.) A king of Edom (Genesis 36:37, 38); called Shaul in 1 Chronicles 1:48.

(2.) The son of Kish (probably his only son, and a child of prayer, asked for ), of the tribe of Benjamin, the first king of the Jewish nation. The singular providential circumstances connected with his election as king are recorded in 1 Samuel 8 through 10. His father's she-asses had strayed, and Saul was sent with a servant to seek for them. Leaving his home at Gibeah (1 Samuel 10:5the hill of God, A.V.; lit., as in R.V. marg., Gibeah of God ), Saul and his servant went toward the north-west over Mount Ephraim, and then turning north-east they came to the land of Shalisha, and thence eastward to the land of Shalim, and at length came to the district of Zuph, near Samuel's home at Ramah (1 Samuel 9:5-10. At this point Saul proposed to return from the three days' fruitless search, but his servant suggested that they should first consult the seer. Hearing that he was about to offer sacrifice, the two hastened into Ramah, and behold, Samuel came out against them, on his way to the bamah , i.e., the height , where sacrifice was to be offered; and in answer to Saul's question, Tell me, I pray thee, where the seer's house is, Samuel made himself known to him. Samuel had been divinely prepared for his coming (1 Samuel 9:15-17, and received Saul as his guest. He took him with him to the sacrifice, and then after the feast communed with Saul upon the top of the house of all that was in his heart. On the morrow Samuel took a vial of oil and poured it on his head, and anointed Saul as king over Israel (1 Samuel 9:25 through 1 Samuel 10:8), giving him three signs in confirmation of his call to be king. When Saul reached his home in Gibeah the last of these signs was fulfilled, and the Sprit of God came upon him, and he was turned into another man. The simple countryman was transformed into the king of Israel, a remarkable change suddenly took place in his whole demeanour, and the people said in their astonishment, as they looked on the stalwart son of Kish, Is Saul also among the prophets? , a saying which passed into a proverb. (Comp. 1 Samuel 19:24.)

The intercourse between Saul and Samuel was as yet unknown to the people. The anointing had been in secret. But now the time had come when the transaction must be confirmed by the nation. Samuel accordingly summoned the people to a solemn assembly before the Lord at Mizpeh. Here the lot was drawn (1 Samuel 10:17-27, and it fell upon Saul, and when he was presented before them, the stateliest man in all Israel, the air was rent for the first time in Israel by the loud cry, God save the king! He now returned to his home in Gibeah, attended by a kind of bodyguard, a band of men whose hearts God had touched. On reaching his home he dismissed them, and resumed the quiet toils of his former life.

Soon after this, on hearing of the conduct of Nahash the Ammonite at Jabeshgilead (q.v.), an army out of all the tribes of Israel rallied at his summons to the trysting-place at Bezek, and he led them forth a great army to battle, gaining a complete victory over the Ammonite invaders at Jabesh (1 Samuel 11:1-11. Amid the universal joy occasioned by this victory he was now fully recognized as the king of Israel. At the invitation of Samuel all the people went to Gilgal, and there they made Saul king before the Lord in Gilgal. Samuel now officially anointed him as king (1 Samuel 11:15). Although Samuel never ceased to be a judge in Israel, yet now his work in that capacity practically came to an end.

Saul now undertook the great and difficult enterprise of freeing the land from its hereditary enemies the Philistines, and for this end he gathered together an army of 3,000 men (1 Samuel 13:1, 2). The Philistines were encamped at Geba. Saul, with 2,000 men, occupied Michmash and Mount Bethel; while his son Jonathan, with 1,000 men, occupied Gibeah, to the south of Geba, and seemingly without any direction from his father smote the Philistines in Geba. Thus roused, the Philistines, who gathered an army of 30,000 chariots and 6,000 horsemen, and people as the sand which is on the sea-shore in multitude, encamped in Michmash, which Saul had evacuated for Gilgal. Saul now tarried for seven days in Gilgal before making any movement, as Samuel had appointed (1 Samuel 10:8); but becoming impatient on the seventh day, as it was drawing to a close, when he had made an end of offering the burnt offering, Samuel appeared and warned him of the fatal consequences of his act of disobedience, for he had not waited long enough (1 Samuel 13:13, 14).

When Saul, after Samuel's departure, went out from Gilgal with his 600 men, his followers having decreased to that number (1 Samuel 13:15), against the Philistines at Michmash (q.v.), he had his head-quarters under a pomegrante tree at Migron, over against Michmash, the Wady esSuweinit alone intervening. Here at Gibeah-Geba Saul and his army rested, uncertain what to do. Jonathan became impatient, and with his armour-bearer planned an assault against the Philistines, unknown to Saul and the army (1 Samuel 14:1-15. Jonathan and his armour-bearer went down into the wady, and on their hands and knees climbed to the top of the narrow rocky ridge called Bozez, where was the outpost of the Philistine army. They surprised and then slew twenty of the Philistines, and immediately the whole host of the Philistines was thrown into disorder and fled in great terror. It was a very great trembling; a supernatural panic seized the host. Saul and his 600 men, a band which speedily increased to 10,000, perceiving the confusion, pursued the army of the Philistines, and the tide of battle rolled on as far as to Bethaven, halfway between Michmash and Bethel. The Philistines were totally routed. So the Lord saved Israel that day. While pursuing the Philistines, Saul rashly adjured the people, saying, Cursed be the man that eateth any food until evening. But though faint and weary, the Israelites smote the Philistines that day from Michmash to Aijalon (a distance of from 15 to 20 miles). Jonathan had, while passing through the wood in pursuit of the Philistines, tasted a little of the honeycomb which was abundant there (1 Samuel 14:27). This was afterwards discovered by Saul (ver. 42), and he threatened to put his son to death. The people, however, interposed, saying, There shall not one hair of his head fall to the ground. He whom God had so signally owned, who had wrought this great salvation in Israel, must not die. Then Saul went up from following the Philistines: and the Philistines went to their own place (1 Samuel 14:24-46; and thus the campaign against the Philistines came to an end. This was Saul's second great military success.

Saul's reign, however, continued to be one of almost constant war against his enemies round about (1 Samuel 14:47, 48), in all of which he proved victorious. The war against the Amalekites is the only one which is recorded at length (1 Samuel 15). These oldest and hereditary (Exodus 17:8; Numbers 14:43-45 enemies of Israel occupied the territory to the south and south-west of Palestine. Samuel summoned Saul to execute the ban which God had pronounced (Deuteronomy 25:17-19 on this cruel and relentless foe of Israel. The cup of their iniquity was now full. This command was the test of his moral qualification for being king. Saul proceeded to execute the divine command; and gathering the people together, marched from Telaim (1 Samuel 15:4) against the Amalekites, whom he smote from Havilah until thou comest to Shur, utterly destroying all the people with the edge of the sword , i.e., all that fell into his hands. He was, however, guilty of rebellion and disobedience in sparing Agag their king, and in conniving at his soldiers' sparing the best of the sheep and cattle; and Samuel, following Saul to Gilgal, in the Jordan valley, said unto him, Because thou hast rejected the word of the Lord, he also hath rejected thee from being king (1 Samuel 15:23). The kingdom was rent from Saul and was given to another, even to David, whom the Lord chose to be Saul's successor, and whom Samuel anointed (1 Samuel 16:1-13. From that day the spirit of the Lord departed from Saul, and an evil spirit from the Lord troubled him. He and Samuel parted only to meet once again at one of the schools of the prophets.

David was now sent for as a cunning player on an harp (1 Samuel 16:16, 18), to play before Saul when the evil spirit troubled him, and thus was introduced to the court of Saul. He became a great favourite with the king. At length David returned to his father's house and to his wonted avocation as a shepherd for perhaps some three years. The Philistines once more invaded the land, and gathered their army between Shochoh and Azekah, in Ephes-dammim, on the southern slope of the valley of Elah. Saul and the men of Israel went forth to meet them, and encamped on the northern slope of the same valley which lay between the two armies. It was here that David slew Goliath of Gath, the champion of the Philistines (1 Samuel 17:4-54, an exploit which led to the flight and utter defeat of the Philistine army. Saul now took David permanently into his service (1 Samuel 18:2); but he became jealous of him (ver. 9), and on many occasions showed his enmity toward him (ver. 10, 11), his enmity ripening into a purpose of murder which at different times he tried in vain to carry out.

After some time the Philistines gathered themselves together in the plain of Esdraelon, and pitched their camp at Shunem, on the slope of Little Hermon; and Saul gathered all Israel together, and pitched in Gilboa (1 Samuel 28:3-14. Being unable to discover the mind of the Lord, Saul, accompanied by two of his retinue, betook himself to the witch of Endor, some 7 or 8 miles distant. Here he was overwhelmed by the startling communication that was mysteriously made to him by Samuel (ver. 16-19), who appeared to him. He fell straightway all along on the earth, and was sore afraid, because of the words of Samuel (ver. 20). The Philistine host fought against Israel: and the men of Israel fled before the Philistines, and fell down slain in Mount Gilboa (1 Samuel 31:1). In his despair at the disaster that had befallen his army, Saul took a sword and fell upon it. And the Philistines on the morrow found Saul and his three sons fallen in Mount Gilboa. Having cut off his head, they sent it with his weapons to Philistia, and hung up the skull in the temple of Dagon at Ashdod. They suspended his headless body, with that of Jonathan, from the walls of Bethshan. The men of Jabesh-gilead afterwards removed the bodies from this position; and having burnt the flesh, they buried the bodies under a tree at Jabesh. The remains were, however, afterwards removed to the family sepulchre at Zelah (2 Samuel 21:13, 14). (See DAVID.)

(3.) Who is also called Paul (q.v.), the circumcision name of the apostle, given to him, perhaps, in memory of King Saul (Acts 7:58; 8:1; 9:1).

Saviour

one who saves from any form or degree of evil. In its highest sense the word indicates the relation sustained by our Lord to his redeemed ones, he is their Saviour. The great message of the gospel is about salvation and the Saviour. It is the gospel of salvation. Faith in the Lord Jesus Christ secures to the sinner a personal interest in the work of redemption. Salvation is redemption made effectual to the individual by the power of the Holy Spirit.

Scapegoat

Leviticus 16:8-26; R.V., the goat for Azazel (q.v.), the name given to the goat which was taken away into the wilderness on the day of Atonement (Leviticus 16:20-22. The priest made atonement over the scapegoat, laying Israel's guilt upon it, and then sent it away, the goat bearing upon him all their iniquities unto a land not inhabited.

At a later period an evasion or modification of the law of Moses was introduced by the Jews. The goat was conducted to a mountain named Tzuk, situated at a distance of ten Sabbath days' journey, or about six and a half English miles, from Jerusalem. At this place the Judean desert was supposed to commence; and the man in whose charge the goat was sent out, while setting him free, was instructed to push the unhappy beast down the slope of the mountain side, which was so steep as to insure the death of the goat, whose bones were broken by the fall. The reason of this barbarous custom was that on one occasion the scapegoat returned to Jerusalem after being set free, which was considered such an evil omen that its recurrence was prevented for the future by the death of the goat (Twenty-one Years' Work in the Holy Land). This mountain is now called el-Muntar.

Scarlet

This dye was obtained by the Egyptians from the shell-fish Carthamus tinctorius; and by the Hebrews from the Coccus ilicis, an insect which infests oak trees, called kermes by the Arabians.

This colour was early known (Genesis 38:28). It was one of the colours of the ephod (Exodus 28:6), the girdle (8), and the breastplate (15) of the high priest. It is also mentioned in various other connections (Joshua 2:18; 2 Samuel 1:24; Lamentations 4:5; Nahum 2:3). A scarlet robe was in mockery placed on our Lord (Matthew 27:28; Luke 23:11). Sins as scarlet (Isaiah 1:18), i.e., as scarlet robes glaring and habitual. Scarlet and crimson were the firmest of dyes, and thus not easily washed out.

Sceptre

(Hebrews shebet = Gr. skeptron), properly a staff or rod. As a symbol of authority, the use of the sceptre originated in the idea that the ruler was as a shepherd of his people (Genesis 49:10; Numbers 24:17; Psalms 45:6; Isaiah 14:5). There is no example on record of a sceptre having ever been actually handled by a Jewish king.

Sceva

an implement, a Jew, chief of the priests at Ephesus (Acts 19:13-16; i.e., the head of one of the twenty-four courses of the house of Levi. He had seven sons, who took upon them to call over them which had evil spirits the name of the Lord Jesus, in imitation of Paul. They tried their method of exorcism on a fierce demoniac, and failed. His answer to them was to this effect (Acts 19:15). The Jesus whom you invoke is One whose authority I acknowledge; and the Paul whom you name I recognize to be a servant or messenger of God; but what sort of men are ye who have been empowered to act as you do by neither? (Lindsay on the Acts of the Apostles.)

Schism

a separation, an alienation causing divisions among Christians, who ought to be united (1 Corinthians 12:25).

Schoolmaster

the law so designated by Paul (Galatians 3:24, 25). As so used, the word does not mean teacher, but pedagogue (shortened into the modern page), i.e., one who was intrusted with the supervision of a family, taking them to and from the school, being responsible for their safety and manners. Hence the pedagogue was stern and severe in his discipline. Thus the law was a pedagogue to the Jews, with a view to Christ, i.e., to prepare for faith in Christ by producing convictions of guilt and helplessness. The office of the pedagogue ceased when faith came , i.e., the object of that faith, the seed, which is Christ.

Schools of the Prophets

(1 Samuel 19:18-24; 2 Kings 2:3, 5, 7, 12, 15) were instituted for the purpose of training young men for the prophetical and priestly offices. (See PROPHET; SAMUEL.)

Scorpions

mentioned along with serpents (Deuteronomy 8:15). Used also figuratively to denote wicked persons (Ezekiel 2:6; Luke 10:19); also a particular kind of scourge or whip (1 Kings 12:11). Scorpions were a species of spider. They abounded in the Jordan valley.

Scourging

(1 Kings 12:11). Variously administered. In no case were the stripes to exceed forty (Deuteronomy 25:3; comp. 2 Corinthians 11:24). In the time of the apostles, in consequence of the passing of what was called the Porcian law, no Roman citizen could be scourged in any case (Acts 16:22-37. (See BASTINADO.) In the scourging of our Lord (Matthew 27:26; Mark 15:15) the words of prophecy (Isaiah 53:5) were fulfilled.

Scribes

anciently held various important offices in the public affairs of the nation. The Hebrew word so rendered (sopher) is first used to designate the holder of some military office (Judges 5:14; A.V., pen of the writer; R.V., the marshal's staff; marg., the staff of the scribe ). The scribes acted as secretaries of state, whose business it was to prepare and issue decrees in the name of the king (2 Samuel 8:17; 20:25; 1 Chronicles 18:16; 24:6; 1 Kings 4:3; 2 Kings 12:9-11; 18:18-37 etc.). They discharged various other important public duties as men of high authority and influence in the affairs of state.

There was also a subordinate class of scribes, most of whom were Levites. They were engaged in various ways as writers. Such, for example, was Baruch, who wrote from the mouth of Jeremiah all the words of the Lord (Jeremiah 36:4, 32).

In later times, after the Captivity, when the nation lost its independence, the scribes turned their attention to the law, gaining for themselves distinction by their intimate acquaintance with its contents. On them devolved the duty of multiplying copies of the law and of teaching it to others (Ezra 7:6, 10-12; Nehemiah 8:1, 4, 9, 13). It is evident that in New Testament times the scribes belonged to the sect of the Pharisees, who supplemented the ancient written law by their traditions (Matthew 23), thereby obscuring it and rendering it of none effect. The titles scribes and lawyers (q.v.) are in the Gospels interchangeable (Matthew 22:35; Mark 12:28; Luke 20:39 etc.). They were in the time of our Lord the public teachers of the people, and frequently came into collision with him. They afterwards showed themselves greatly hostile to the apostles (Acts 4:5; 6:12).

Some of the scribes, however, were men of a different spirit, and showed themselves friendly to the gospel and its preachers. Thus Gamaliel advised the Sanhedrin, when the apostles were before them charged with teaching in this name, to refrain from these men and let them alone (Acts 5:34-39; comp. Acts 23:9).

Scrip

a small bag or wallet usually fastened to the girdle (1 Samuel 17:40); a shepherd's bag.

In the New Testament it is the rendering of Gr. pera, which was a bag carried by travellers and shepherds, generally made of skin (Matthew 10:10; Mark 6:8; Luke 9:3; 10:4). The name scrip is meant to denote that the bag was intended to hold scraps, fragments, as if scraped off from larger articles, trifles.

Scripture

invariably in the New Testament denotes that definite collection of sacred books, regarded as given by inspiration of God, which we usually call the Old Testament (2 Timothy 3:15, 16; John 20:9; Galatians 3:22; 2 Peter 1:20). It was God's purpose thus to perpetuate his revealed will. From time to time he raised up men to commit to writing in an infallible record the revelation he gave. The Scripture, or collection of sacred writings, was thus enlarged from time to time as God saw necessary. We have now a completed Scripture, consisting of the Old and New Testaments. The Old Testament canon in the time of our Lord was precisely the same as that which we now possess under that name. He placed the seal of his own authority on this collection of writings, as all equally given by inspiration (Matthew 5:17; 7:12; 22:40; Luke 16:29, 31). (See BIBLE; CANON.)

Scythian

The Scythians consisted of all the pastoral tribes who dwelt to the north of the Black Sea and the Caspian, and were scattered far away toward the east. Of this vast country but little was anciently known. Its modern representative is Russia, which, to a great extent, includes the same territories. They were the descendants of Japheth (Genesis 9:27). It appears that in apostolic times there were some of this people that embraced Christianity (Colossians 3:11).

Seah

In land measure, a space of 50 cubits long by 50 broad. In measure of capacity, a seah was a little over one peck. (See MEASURE.)

Seal

commonly a ring engraved with some device (Genesis 38:18, 25). Jezebel wrote letters in Ahab's name, and sealed them with his seal (1 Kings 21:8). Seals are frequently mentioned in Jewish history (Deuteronomy 32:34; Nehemiah 9:38; 10:1; Esther 3:12; Song of Solomon 8:6; Isaiah 8:16; Jeremiah 22:24; 32:44 etc.). Sealing a document was equivalent to the signature of the owner of the seal. The use of a signet-ring by the monarch has recently received a remarkable illustration by the discovery of an impression of such a signet on fine clay at Koyunjik, the site of Ancient Jewish Seals the ancient Nineveh. This seal appears to have been impressed from the bezel of a metallic finger-ring. It is an oval, 2 inches in length by 1 inch wide, and bears the image, name, and titles of the Egyptian king Sabaco (Rawlinson's Hist. Illus. of the O.T., p. 46). The actual signet-rings of two Egyptian kings (Cheops and Horus) have been discovered. (See SIGNET.)

The use of seals is mentioned in the New Testament only in connection with the record of our Lord's burial (Matthew 27:66). The tomb was sealed by the Pharisees and chief priests for the purpose of making sure that the disciples would not come and steal the body away (ver. 63, 64). The mode of doing this was probably by stretching a cord across the stone and sealing it at both ends with sealing-clay. When God is said to have sealed the Redeemer, the meaning is, that he has attested his divine mission (John 6:27). Circumcision is a seal, an attestation of the covenant (Romans 4:11). Believers are sealed with the Spirit, as God's mark put upon them (Ephesians 1:13; 4:30). Converts are by Paul styled the seal of his apostleship, i.e., they are its attestation (1 Corinthians 9:2). Seals and sealing are frequently mentioned in the book of Revelation (Revelation 5:1; 6:1; 7:3; 10:4; 22:10).

Sea of glass

a figurative expression used in Revelation 4:6 and Revelation 15:2. According to the interpretation of some, this calm, glass-like sea, which is never in storm, but only interfused with flame, represents the counsels of God, those purposes of righteousness and love which are often fathomless but never obscure, always the same, though sometimes glowing with holy anger. (Comp. Psalms 36:6; 77:19; Romans 11:33-36.)

Sea of Jazer

(Jeremiah 48:32), a lake, now represented by some ponds in the high valley in which the Ammonite city of Jazer lies, the ruins of which are called Sar.

Seasons

(Genesis 8:22). See AGRICULTURE; MONTH.

Sea, The

(Hebrews yam), signifies (1) the gathering together of the waters, the ocean (Genesis 1:10); (2) a river, as the Nile (Isaiah 19:5), the Euphrates (Isaiah 21:1; Jeremiah 51:36); (3) the Red Sea (Exodus 14:16, 27; 15:4 etc.); (4) the Mediterranean (Exodus 23:31; Numbers 34:6, 7; Joshua 15:47; Psalms 80:11 etc.); (5) the sea of Galilee, an inland fresh-water lake, and (6) the Dead Sea or salt sea (Genesis 14:3; Numbers 34:3, 12 etc.). The word sea is used symbolically in Isaiah 60:5 where it probably means the nations around the Mediterranean. In Daniel 7:3Revelation 13:1 it may mean the tumultuous changes among the nations of the earth.

Sea, The molten

the great laver made by Solomon for the use of the priests in the temple, described in 1 Kings 7:23-26; 2 Chronicles 4:2-5. It stood in the south-eastern corner of the inner court. It was 5 cubits high, 10 in diameter from brim to brim, and 30 in circumference. It was placed on the backs of twelve oxen, standing with their faces outward. It was capable of containing two or three thousand baths of water (comp. 2 Chronicles 4:5), which was originally supplied by the Gibeonites, but was afterwards brought by a conduit from the pools of Bethlehem. It was made of brass Supposed Form Of The Molten Sea (copper), which Solomon had taken from the captured cities of Hadarezer, the king of Zobah (1 Chronicles 18:8). Ahaz afterwards removed this laver from the oxen, and placed it on a stone pavement (2 Kings 16:17). It was destroyed by the Chaldeans (2 Kings 25:13).

Seba

(1.) One of the sons of Cush (Genesis 10:7).

(2.) The name of a country and nation (Isaiah 43:3; 45:14) mentioned along with Egypt and Ethiopia, and therefore probably in north-eastern Africa. The ancient name of Meroe. The kings of Sheba and Seba are mentioned together in Psalms 72:10.

Sebat

the eleventh month of the Hebrew year, extending from the new moon of February to that of March (Zechariah 1:7). Assyrian sabatu, storm. (See MONTH.)

Secacah

enclosure, one of the six cities in the wilderness of Judah, noted for its great cistern (Joshua 15:61). It has been identified with the ruin Sikkeh, east of Bethany.

Sechu

a hill or watch-tower, a place between Gibeah and Ramah noted for its great well (1 Samuel 19:22); probably the modern Suweikeh, south of Beeroth.

Sect

(Gr. hairesis, usually rendered heresy , Acts 24:14; 1 Chronicles 11:19; Galatians 5:20 etc.), meaning properly a choice, then a chosen manner of life, and then a religious party, as the sect of the Sadducees (Acts 5:17), of the Pharisees (Acts 15:5), the Nazarenes, i.e., Christians (Acts 24:5). It afterwards came to be used in a bad sense, of those holding pernicious error, divergent forms of belief (2 Peter 2:1; Galatians 5:20).

Secundus

second, a Christian of Thessalonica who accompanied Paul into Asia (Acts 20:4).

Seer

a name sometimes applied to the prophets because of the visions granted to them. It is first found in 1 Samuel 9:9. It is afterwards applied to Zadok, Gad, etc. (2 Samuel 15:27; 24:11; 1 Chronicles 9:22; 25:5; 2 Chronicles 9:29; Amos 7:12; Micah 3:7). The sayings of the seers (2 Chronicles 33:18, 19) is rendered in the Revised Version the history of Hozai (marg., the seers; so the LXX.), of whom, however, nothing is known. (See PROPHET.)

Seethe

to boil (Exodus 16:23).

Seething pot

a vessel for boiling provisions in (Job 41:20; Jeremiah 1:13).

Segub

elevated. (1.) The youngest son of Hiel the Bethelite. His death is recorded in 1 Kings 16:34 (comp. Joshua 6:26).

(2.) A descendant of Judah (1 Chronicles 2:21, 22).

Seir

rough; hairy. (1.) A Horite; one of the dukes of Edom (Genesis 36:20-30.

(2.) The name of a mountainous region occupied by the Edomites, extending along the eastern side of the Arabah from the south-eastern extremity of the Dead Sea to near the Akabah, or the eastern branch of the Red Sea. It was originally occupied by the Horites (Genesis 14:6), who were afterwards driven out by the Edomites (Genesis 32:3; 33:14, 16). It was allotted to the descendants of Esau (Deuteronomy 2:4, 22; Joshua 24:4; 2 Chronicles 20:10; Isaiah 21:11; Ezekiel 25:8).

(3.) A mountain range (not the Edomite range, Genesis 32:3) lying between the Wady Aly and the Wady Ghurab (Joshua 15:10).

Seirath

woody district; shaggy, a place among the mountains of Ephraim, bordering on Benjamin, to which Ehud fled after he had assassinated Eglon at Jericho (Judges 3:26, 27).

Sela

=Se'lah, rock, the capital of Edom, situated in the great valley extending from the Dead Sea to the Red Sea (2 Kings 14:7). It was near Mount Hor, close by the desert of Zin. It is called the rock (Judges 1:36). When Amaziah took it he called it Joktheel (q.v.) It is mentioned by the prophets (Isaiah 16:1; Obad. 1:3) as doomed to destruction.

It appears in later history and in the Vulgate Version under the name of Petra. The caravans from all ages, from the interior of Arabia and from the Gulf of Persia, from Hadramaut on the ocean, and even from Sabea or Yemen, appear to have pointed to Petra as a common centre; and from Petra the tide seems again to have branched out in every direction, to Egypt, Palestine, and Syria, through Arsinoe, Gaza, Tyre, Jerusalem, and Damascus, and by other routes, terminating at the Mediterranean. (See EDOM [2].)

Selah

a word frequently found in the Book of Psalms, and also in Habakkuk 3:9, 13 about seventy-four times in all in Scripture. Its meaning is doubtful. Some interpret it as meaning silence or pause; others, end, a louder strain, piano, etc. The LXX. render the word by daplasma i.e., a division.

Sela-hammahlekoth

cliff of divisions the name of the great gorge which lies between Hachilah and Maon, south-east of Hebron. This gorge is now called the Wady Malaky. This was the scene of the interview between David and Saul mentioned in 1 Samuel 26:13. Each stood on an opposing cliff, with this deep chasm between.

Seleucia

the sea-port of Antioch, near the mouth of the Orontes. Paul and his companions sailed from this port on their first missionary journey (Acts 13:4). This city was built by Seleucus Nicator, the king of Syria. It is said of him that few princes have ever lived with so great a passion for the building of cities. He is reputed to have built in all nine Seleucias, sixteen Antiochs, and six Laodiceas. Seleucia became a city of great importance, and was made a free city by Pompey. It is now a small village, called el-Kalusi.

Semei

mentioned in the genealogy of our Lord (Luke 3:26).

Senaah

thorny, a place many of the inhabitants of which returned from Babylon with Zerubbabel (Ezra 2:35; Nehemiah 7:38).

Senate

(Acts 5:21), the elders of Israel who formed a component part of the Sanhedrin.

Seneh

the acacia; rock-thorn, the southern cliff in the Wady es-Suweinit, a valley south of Michmash, which Jonathan climbed with his armour-bearer (1 Samuel 14:4, 5). The rock opposite, on the other side of the wady, was called Bozez.

Senir

=Shenir, the name given to Hermon by the Amorites (Deuteronomy 3:9). It means coat of mail or breastplate, and is equivalent to Sirion. Some interpret the word as meaning the prominent or the snowy mountain. It is properly the name of the central of the three summits of Hermon (q.v.).

Sennacherib

Sin (the God) sends many brothers, son of Sargon, whom he succeeded on the throne of Assyria (B.C. 705), in the 23rd year of Hezekiah. Like the Persian Xerxes, he was weak and vainglorious, cowardly under reverse, and cruel and boastful in success. He first set himself to break up the powerful combination of princes who were in league against him. Among these was Hezekiah, who had entered into an alliance with Egypt against Assyria. He accordingly led a very powerful army of at least 200,000 men into Judea, and devastated the land on every side, taking and destroying many cities (2 Kings 18:13-16; comp. Isaiah 22, 24, 29, and 2 Chronicles 32:1-8. His own account of this invasion, as given in the Assyrian annals, is in these words: Because Hezekiah, king of Judah, would not submit to my yoke, I came up against him, and by force of arms and by the might of my power I took forty-six of his strong fenced cities; and of the smaller towns which were scattered about, I took and plundered a countless number. From these places I took and carried off 200,156 persons, old and young, male and female, together with horses and mules, asses and camels, oxen and sheep, a countless multitude; and Hezekiah himself I shut up in Jerusalem, his capital city, like a bird in a cage, building towers round the city to hem him in, and raising banks of earth against the gates, so as to prevent escape...Then upon Hezekiah there fell the fear of the power of my arms, and he sent out to me the chiefs and the elders of Jerusalem with 30 talents of gold and 800 talents of silver, and divers treasures, a rich and immense booty...All these things were brought to me at Nineveh, the seat of my government. (Comp. Isaiah 22:1-13 for description of the feelings of the inhabitants of Jerusalem at such a crisis.)

Hezekiah was not disposed to become an Assyrian feudatory. He accordingly at once sought help from Egypt (2 Kings 18:20-24. Sennacherib, hearing of this, marched a second time into Palestine (2 Kings 18:17, 37; 19; 2 Chronicles 32:9-23; Isaiah 36:2-22. Isaiah 37:25 should be rendered dried up all the Nile-arms of Matsor, i.e., of Egypt, so called from the Matsor or great fortification across the isthmus of Suez, which protected it from invasions from the east). Sennacherib sent envoys to try to persuade Hezekiah to surrender, but in vain. (See TIRHAKAH.) He next sent a threatening letter (2 Kings 19:10-14which Hezekiah carried into the temple and spread before the Lord. Isaiah again brought an encouraging message to the pious king (2 Kings 19:20-34. In that night the angel of the Lord went forth and smote the camp of the Assyrians. In the morning, behold, they were all dead corpses. The Assyrian army was annihilated.

This great disaster is not, as was to be expected, taken notice of in the Assyrian annals.

Though Sennacherib survived this disaster some twenty years, he never again renewed his attempt against Jerusalem. He was murdered by two of his own sons (Adrammelech and Sharezer), and was succeeded by another son, Esarhaddon (B.C. 681), after a reign of twenty-four years.

Seorim

barley, the chief of the forth priestly course (1 Chronicles 24:8).

Sephar

numbering, (Genesis 10:30), supposed by some to be the ancient Himyaritic capital, Shaphar, Zaphar, on the Indian Ocean, between the Persian Gulf and the Red Sea.

Sepharad

(Obad. 1:20), some locality unknown. The modern Jews think that Spain is meant, and hence they designate the Spanish Jews Sephardim, as they do the German Jews by the name Ashkenazim, because the rabbis call Germany Ashkenaz. Others identify it with Sardis, the capital of Lydia. The Latin father Jerome regarded it as an Assyrian word, meaning boundary, and interpreted the sentence, which is in Sepharad, by who are scattered abroad in all the boundaries and regions of the earth. Perowne says: Whatever uncertainty attaches to the word Sepharad, the drift of the prophecy is clear, viz., that not only the exiles from Babylon, but Jewish captives from other and distant regions, shall be brought back to live prosperously within the enlarged borders of their own land.

Sepharvaim

taken by Sargon, king of Assyria (2 Kings 17:24; 18:34; 19:13; Isaiah 37:13). It was a double city, and received the common name Sepharvaim, i.e., the two Sipparas, or the two booktowns. The Sippara on the east bank of the Euphrates is now called Abu-Habba; that on the other bank was Accad, the old capital of Sargon I., where he established a great library. (See SARGON.) The recent discovery of cuneiform inscriptions at Tel el-Amarna in Egypt, consisting of official despatches to Pharaoh Amenophis IV. and his predecessor from their agents in Palestine, proves that in the century before the Exodus an active literary intercourse was carried on between these nations, and that the medium of the correspondence was the Babylonian language and script. (See KIRJATH-SEPHER.)

Septuagint

See VERSIONS.

Sepulchre

first mentioned as purchased by Abraham for Sarah from Ephron the Hittite (Genesis 23:20). This was the cave of the field of Machpelah, where also Abraham and Rebekah and Jacob and Leah were burried (Genesis 49:29-32. In Acts 7:16 it is said that Jacob was laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor the father of Sychem. It has been proposed, as a mode of reconciling the apparent discrepancy between this verse and Genesis 23:20 to read Acts 7:16 thus: And they [i.e., our fathers] were carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor [the son] of Sychem. In this way the purchase made by Abraham is not to be confounded with the purchase made by Jacob subsequently in the same district. Of this purchase by Abraham there is no direct record in the Old Testament. (See TOMB.)

Serah

abundance; princess, the daughter of Asher and grand-daughter of Jacob (Genesis 46:17); called also Sarah (Numbers 26:46; R.V., Serah ).

Seraiah

soldier of Jehovah. (1.) The father of Joab (1 Chronicles 4:13, 14).

(2.) The grandfather of Jehu (1 Chronicles 4:35).

(3.) One of David's scribes or secretaries (2 Samuel 8:17).

(4.) A Netophathite (Jeremiah 40:8), a chief priest of the time of Zedekiah. He was carried captive by Nebuchadnezzar to Babylon, and there put to death (2 Kings 25:18, 23).

(5.) Ezra 2:2.

(6.) Father of Ezra the scribe (Ezra 7:1).

(7.) A ruler of the temple (Nehemiah 11:11).

(8.) A priest of the days of Jehoiakim (Nehemiah 12:1, 12).

(9.) The son of Neriah. When Zedekiah made a journey to Babylon to do homage to Nebuchadnezzar, Seraiah had charge of the royal gifts to be presented on that occasion. Jeremiah took advantage of the occasion, and sent with Seraiah a word of cheer to the exiles in Babylon, and an announcement of the doom in store for that guilty city. The roll containing this message (Jeremiah 50:1-8 Seraiah was to read to the exiles, and then, after fixing a stone to it, was to throw it into the Euphrates, uttering, as it sank, the prayer recorded in Jeremiah 51:59-64. Babylon was at this time in the height of its glory, the greatest and most powerful monarchy in the world. Scarcely seventy years elapsed when the words of the prophet were all fulfilled. Jeremiah 51:59 is rendered in the Revised Version, Now Seraiah was chief chamberlain, instead of was a quiet prince, as in the Authorized Version.

Seraphim

mentioned in Isaiah 6:2, 3, 6, 7. This word means fiery ones, in allusion, as is supposed, to their burning love. They are represented as standing above the King as he sat upon his throne, ready at once to minister unto him. Their form appears to have been human, with the addition of wings. (See ANGELS.) This word, in the original, is used elsewhere only of the fiery serpents (Numbers 21:6, 8; Deuteronomy 8:15; comp. Isaiah 14:29; 30:6) sent by God as his instruments to inflict on the people the righteous penalty of sin.

Sered

fear, one of the sons of Zebulun (Genesis 46:14).

Sergeants

Acts 16:35, 38 (R.V., lictors ), officers who attended the magistrates and assisted them in the execution of justice.

Sergius Paulus

a prudent man (R.V., man of understanding ), the deputy (R.V., proconsul ) of Cyprus (Acts 13:6-13. He became a convert to Christianity under Paul, who visited this island on his first mission to the heathen.

A remarkable memorial of this proconsul was recently (1887) discovered at Rome. On a boundary stone of Claudius his name is found, among others, as having been appointed (A.D. 47) one of the curators of the banks and the channel of the river Tiber. After serving his three years as proconsul at Cyprus, he returned to Rome, where he held the office referred to. As he is not saluted in Paul's letter to the Romans, he probably died before it was written.

Sermon on the mount

After spending a night in solemn meditation and prayer in the lonely mountain-range to the west of the Lake of Galilee (Luke 6:12), on the following morning our Lord called to him his disciples, and from among them chose twelve, who were to be henceforth trained to be his apostles (Mark 3:14, 15). After this solemn consecration of the twelve, he descended from the mountain-peak to a more level spot (Luke 6:17), and there he sat down and delivered the sermon on the mount (Matthew 5-7; Luke 6:20-49 to the assembled multitude. The mountain here spoken of was probably that known by the name of the Horns of Hattin (Kurun Hattin), a ridge running east and west, not far from Capernaum. It was afterwards called the Mount of Beatitudes.

Serpent

(Hebrews nahash; Gr. ophis), frequently noticed in Scripture. More than forty species are found in Syria and Arabia. The poisonous character of the serpent is alluded to in Jacob's blessing on Dan (Genesis 49:17; see Proverbs 30:18, 19; James 3:7; Jeremiah 8:17). (See ADDER.)

This word is used symbolically of a deadly, subtle, malicious enemy (Luke 10:19).

The serpent is first mentioned in connection with the history of the temptation and fall of our first parents (Genesis 3). It has been well remarked regarding this temptation: A real serpent was the agent of the temptation, as is plain from what is said of the natural characteristic of the serpent in the first verse of the chapter (Genesis 3:1), and from the curse pronounced upon the animal itself. But that Satan was the actual tempter, and that he used the serpent merely as his instrument, is evident (1) from the nature of the transaction; for although the serpent may be the most subtle of all the beasts of the field, yet he has not the high intellectual faculties which the tempter here displayed. (2.) In the New Testament it is both directly asserted and in various forms assumed that Satan seduced our first parents into sin (John 8:44; Romans 16:20; 2 Corinthians 11:3, 14; Revelation 12:9; 20:2). Hodge's System. Theol., ii. 127.

Serpent, Fiery

(LXX. deadly, Vulg. burning ), Numbers 21:6 probably the naja haje of Egypt; some swift-springing, deadly snake (Isaiah 14:29). After setting out from their encampment at Ezion-gaber, the Israelites entered on a wide sandy desert, which stretches from the mountains of Edom as far as the Persian Gulf. While traversing this region, the people began to murmur and utter loud complaints against Moses. As a punishment, the Lord sent serpents among them, and much people of Israel died. Moses interceded on their behalf, and by divine direction he made a brazen serpent, and raised it on a pole in the midst of the camp, and all the wounded Israelites who looked on it were at once healed. (Comp. John 3:14, 15.) (See ASP.) This brazen serpent was preserved by the Israelites till the days of Hezekiah, when it was destroyed (2 Kings 18:4). (See BRASS.)

Serug

branch, the father of Nahor (Genesis 11:20-23; called Saruch in Luke 3:35.

Servitor

occurs only in 2 Kings 4:43 Authorized Version (R.V., servant ). The Hebrew word there rendered servitor is elsewhere rendered minister, servant (Exodus 24:13; 33:11). Probably Gehazi, the personal attendant on Elisha, is here meant.

Seth

appointed; a substitute, the third son of Adam and Eve (Genesis 4:25; 5:3). His mother gave him this name, for God, said she, hath appointed me [i.e., compensated me with] another seed instead of Abel, whom Cain slew.

Sethur

hidden, one of the spies sent to search the Promised Land. He was of the tribe of Asher (Numbers 13:13).

Seven

This number occurs frequently in Scripture, and in such connections as lead to the supposition that it has some typical meaning. On the seventh day God rested, and hallowed it (Genesis 2:2, 3). The division of time into weeks of seven days each accounts for many instances of the occurrence of this number. This number has been called the symbol of perfection, and also the symbol of rest. Jacob's seven years' service to Laban; Pharaoh's seven fat oxen and seven lean ones; the seven branches of the golden candlestick; the seven trumpets and the seven priests who sounded them; the seven days' siege of Jericho; the seven churches, seven spirits, seven stars, seven seals, seven vials, and many others, sufficiently prove the importance of this sacred number (see Leviticus 25:4; 1 Samuel 2:5; Psalms 12:6; 79:12; Proverbs 26:16; Isaiah 4:1; Matthew 18:21, 22; Luke 17:4). The feast of Passover (Exodus 12:15, 16), the feast of Weeks (Deuteronomy 16:9), of Tabernacles (Deuteronomy 13:15), and the Jubilee (Leviticus 25:8), were all ordered by seven. Seven is the number of sacrifice (2 Chronicles 29:21; Job 42:8), of purification and consecration (Leviticus 4:6, 17; 8:11, 33; 14:9, 51), of forgiveness (Matthew 18:21, 22; Luke 17:4), of reward (Deuteronomy 28:7; 1 Samuel 2:5), and of punishment (Leviticus 26:21, 24, 28; Deuteronomy 28:25). It is used for any round number in such passages as Job 5:19; Proverbs 26:16, 25; Isaiah 4:1; Matthew 12:45. It is used also to mean abundantly (Genesis 4:15, 24; Leviticus 26:24; Psalms 79:12).

Seventy weeks

a prophetic period mentioned in Daniel 9:24 and usually interpreted on the year-day theory, i.e., reckoning each day for a year. This period will thus represent 490 years. This is regarded as the period which would elapse till the time of the coming of the Messiah, dating from the going forth of the commandment to restore and rebuild Jerusalem i.e., from the close of the Captivity.

Shaalabbin

or Shaal'bim, a place of foxes, a town of the tribe of Dan (Joshua 19:42; Judges 1:35). It was one of the chief towns from which Solomon drew his supplies (1 Kings 4:9). It is probably the modern village of Selbit, 3 miles north of Ajalon.

Shaaraim

two gates. (1.) A city in the plain of Judah (1 Samuel 17:52); called also Sharaim (Joshua 15:36).

(2.) A town in Simeon (1 Chronicles 4:31).

Shaashgaz

servant of the beautiful, a chief eunuch in the second house of the harem of king Ahasuerus (Esther 2:14).

Shabbethai

Sabbath-born, a Levite who assisted in expounding the law and investigating into the illegal marriages of the Jews (Ezra 10:15; Nehemiah 8:7; 11:16).

Shaddai

the Omnipotent, the name of God in frequent use in the Hebrew Scriptures, generally translated the Almighty.

Shadow

used in Colossians 2:17; Hebrews 8:5; 10:1 to denote the typical relation of the Jewish to the Christian dispensation.

Shadrach

Aku's command, the Chaldean name given to Hananiah, one of the Hebrew youths whom Nebuchadnezzar carried captive to Babylon (Daniel 1:6, 7; 3:12-30. He and his two companions refused to bow down before the image which Nebuchadnezzar had set up on the plains of Dura. Their conduct filled the king with the greatest fury, and he commanded them to be cast into the burning fiery furnace. Here, amid the fiery flames, they were miraculously preserved from harm. Over them the fire had no power, neither was a hair of their head singed, neither had the smell of fire passed on them. Thus Nebuchadnezzar learned the greatness of the God of Israel. (See ABEDNEGO.)

Shalem

perfect, a place (probably the village of Salim) some 2 miles east of Jacob's well. There is an abundant supply of water, which may have been the reason for Jacob's settling at this place (Genesis 33:18-20. The Revised Version translates this word, and reads, Jacob came in peace to the city of Shechem, thus not regarding it as a proper name at all.

Shalim, Land of

land of foxes, a place apparently to the north-west of Jerusalem (1 Samuel 9:4), perhaps in the neighbourhood of Shaalabbin in Dan (Joshua 19:42).

Shalisha, Land of

probably the district of Baal-shalisha (2 Kings 4:42), lying about 12 miles north of Lydda (1 Samuel 9:4).

Shallecheth, The gate of

i.e., the gate of casting out, hence supposed to be the refuse gate; one of the gates of the house of the Lord, by the causeway of the going up i.e., the causeway rising up from the Tyropoeon valley = valley of the cheesemakers (1 Chronicles 26:16).

Shallum

retribution. (1.) The son of Jabesh, otherwise unknown. He conspired against Zachariah, and smote him before the people, and slew him, and reigned in his stead (2 Kings 15:10). He reigned only a month of days in Samaria (2 Kings 15:13marg.). Menahem rose up against Shallum and put him to death (2 Kings 15:14, 15, 17), and became king in his stead.

(2.) Keeper of the temple vestments in the reign of Josiah (2 Kings 22:14).

(3.) One of the posterity of Judah (1 Chronicles 2:40, 41).

(4.) A descendant of Simeon (1 Chronicles 4:25).

(5.) One of the line of the high priests (1 Chronicles 6:13).

(6.) 1 Chronicles 7:13.

(7.) A keeper of the gate in the reign of David (1 Chronicles 9:17).

(8.) A Levite porter (1 Chronicles 9:19, 31; Jeremiah 35:4).

(9.) An Ephraimite chief (2 Chronicles 28:12).

(10.) The uncle of the prophet Jeremiah (Jeremiah 32:7).

(11.) A son of king Josiah (1 Chronicles 3:15; Jeremiah 22:11), who was elected to succeed his father on the throne, although he was two years younger than his brother Eliakim. He assumed the crown under the name of Jehoahaz (q.v.). He did not imitate the example of his father (2 Kings 23:32), but was a young lion, and it learned to catch the prey; it devoured men (Ezekiel 19:3). His policy was anti-Egyptian therefore. Necho, at that time at Riblah, sent an army against Jerusalem, which at once yielded, and Jehoahaz was carried captive to the Egyptian camp, Eliakim being appointed king in his stead. He remained a captive in Egypt till his death, and was the first king of Judah that died in exile.

Shalman

an Assyrian king (Hosea 10:14), identified with Shalmaneser II. (Sayce) or IV. (Lenormant), the successor of Pul on the throne of Assyria (B.C. 728). He made war against Hoshea, the king of Israel, whom he subdued and compelled to pay an annual tribute. Hoshea, however, soon after rebelled against his Assyrian conquerer. Shalmaneser again marched against Samaria, which, after a siege of three years, was taken (2 Kings 17:3-5; 18:9) by Sargon (q.v.). A revolution meantime had broken out in Assyria, and Shalmaneser was deposed. Sargon usurped the vacant throne. Schrader thinks that this is probably the name of a king of Moab mentioned on an inscription of Tiglath-pileser as Salamanu.

Shamgar

The Philistines from the maritime plain had made incursions into the Hebrew upland for the purposes of plunder, when one of this name, the son of Anath, otherwise unknown, headed a rising for the purpose of freeing the land from this oppression. He repelled the invasion, slaying 600 men with an ox goad (q.v.). The goad was a formidable sharpointed instrument, sometimes ten feet long. He was probably contemporary for a time with Deborah and Barak (Judges 3:31; 5:6).

Shamir

a sharp thorn. (1.) One of the sons of Michah (1 Chronicles 24:24).

(2.) A town among the mountains of Judah (Joshua 15:48); probably Somerah, 2 1/2 miles north-west of Debir.

(3.) The residence of Tola, one of the judges, on Mount Ephraim (Judges 10:1, 2).

Shammah

desert. (1.) One of the dukes of Edom (Genesis 36:13, 17).

(2.) One of the sons of Jesse (1 Samuel 16:9). He is also called Shimeah (2 Samuel 13:3) and Shimma (1 Chronicles 2:13).

(3.) One of David's three mighty men (2 Samuel 23:11, 12).

(4.) One of David's mighties (2 Samuel 23:25); called also Shammoth (1 Chronicles 11:27) and Shamhuth (1 Chronicles 27:8).

Shammua

heard. (1.) One of the spies sent out by Moses to search the land (Numbers 13:4). He represented the tribe of Reuben.

(2.) One of David's sons (1 Chronicles 14:4; 3:5 Shimea; 2 Samuel 5:14).

(3.) A Levite under Nehemiah (Nehemiah 11:17).

Shaphan

a coney, a scribe or secretary of king Josiah (2 Kings 22:3-7. He consulted Huldah concerning the newly-discovered copy of the law which was delivered to him by Hilkiah the priest (8-14). His grandson Gedaliah was governor of Judea (2 Kings 25:22).

Shaphat

judge. (1.) One of the spies. He represented the tribe of Simeon (Numbers 13:5).

(2.) The father of Elisha (1 Kings 19:16-19.

(3.) One of David's chief herdsmen (1 Chronicles 27:29).

Shapher

brightness, one of the stations where Israel encamped in the wilderness (Numbers 33:23, 24).

Sharaim

two gates (Joshua 15:36), more correctly Shaaraim (1 Samuel 17:52), probably Tell Zakariya and Kefr Zakariya, in the valley of Elah, 3 1/2 miles north-west of Socoh.

Sharezer

(God) protect the king!, a son of Sennacherib, king of Assyria. He and his brother Adrammelech murdered their father, and then fled into the land of Armenia (2 Kings 19:37).

Sharon, Saron

a plain, a level tract extending from the Mediterranean to the hill country to the west of Jerusalem, about 30 miles long and from 8 to 15 miles broad, celebrated for its beauty and fertility (1 Chronicles 27:29; Isaiah 33:9; 35:2; 65:10). The rose of Sharon is celebrated (Song of Solomon 2:1). It is called Lasharon (the article la being here a part of the word) in Joshua 12:18.

Shaveh-Kiriathaim

plain of Kirja-thaim where Chedorlaomer defeated the Emims, the original inhabitants (Genesis 14:5). Now Kureiyat, north of Dibon, in the land of Moab.

Shaveh, Valley of

valley of the plain the ancient name of the king's dale (q.v.), or Kidron, on the north side of Jerusalem (Genesis 14:17).

Shavsha

( Seraiah, 2 Samuel 8:17; Shisha, 1 Kings 4:3), one of David's secretaries (1 Chronicles 18:16).

Shealtiel

asked for of God, father of Zerubbabel (Ezra 3:2, 8; Nehemiah 12:1).

Shearing-house

(2 Kings 10:12, 14; marg., house of shepherds binding sheep. R.V., the shearing-house of the shepherds; marg., house of gathering ), some place between Samaria and Jezreel, where Jehu slew two and forty men of the royal family of Judah. The Hebrews word Beth-eked so rendered is supposed by some to be a proper name.

Shear-Jashub

a remnant shall escape or return (i.e., to God), a symbolical name which the prophet Isaiah gave to his son (Isaiah 7:3), perhaps his eldest son.

Sheba

an oath, seven. (1.) Hebrews shebha, the son of Raamah (Genesis 10:7), whose descendants settled with those of Dedan on the Persian Gulf.

(2.) Hebrews id. A son of Joktan (Genesis 10:28), probably the founder of the Sabeans.

(3.) Hebrews id. A son of Jokshan, who was a son of Abraham by Keturah (Genesis 25:3).

(4.) Hebrews id. A kingdom in Arabia Felix. Sheba, in fact, was Saba in Southern Arabia, the Sabaeans of classical geography, who carried on the trade in spices with the other peoples of the ancient world. They were Semites, speaking one of the two main dialects of Himyaritic or South Arabic. Sheba had become a monarchy before the days of Solomon. Its queen brought him gold, spices, and precious stones (1 Kings 10:1-13. She is called by our Lord the queen of the south (Matthew 12:42).

(5.) Hebrews shebha', seven or an oak. A town of Simeon (Joshua 19:2).

(6.) Hebrews id. A son of Bichri, of the family of Becher, the son of Benjamin, and thus of the stem from which Saul was descended (2 Samuel 20:1-22. When David was returning to Jerusalem after the defeat of Absalom, a strife arose between the ten tribes and the tribe of Judah, because the latter took the lead in bringing back the king. Sheba took advantage of this state of things, and raised the standard of revolt, proclaiming, We have no part in David. With his followers he proceeded northward. David seeing it necessary to check this revolt, ordered Abishai to take the gibborim, mighty men, and the body-guard and such troops as he could gather, and pursue Sheba. Joab joined the expedition, and having treacherously put Amasa to death, assumed the command of the army. Sheba took refuge in Abel-Bethmaachah, a fortified town some miles north of Lake Merom. While Joab was engaged in laying siege to this city, Sheba's head was, at the instigation of a wise woman who had held a parley with him from the city walls, thrown over the wall to the besiegers, and thus the revolt came to an end.

Shebaniah

whom Jehovah hides, or has made grow up. (1.) A Levite appointed to blow the trumpet before the ark of God (1 Chronicles 15:24).

(2.) Another Levite (Nehemiah 9:4, 5).

(3.) A priest (Nehemiah 10:12).

(4.) A Levite (Nehemiah 10:4).

Shebarim

breaks; ruins, a place near Ai (Joshua 7:5; R.V. marg., the quarries ).

Shebna

tender youth, treasurer over the house in the reign of Hezekiah, i.e., comptroller or governor of the palace. On account of his pride he was ejected from his office, and Eliakim was promoted to it (Isaiah 22:15-25. He appears to have been the leader of the party who favoured an alliance with Egypt against Assyria. It is conjectured that Shebna the scribe, who was one of those whom the king sent to confer with the Assyrian ambassador (2 Kings 18:18, 26, 37; 19:2; Isaiah 36:3, 11, 22; 37:2), was a different person.

Shebuel

captive of God. (1.) One of the descendants of Gershom, who had charge of the temple treasures in the time of David (1 Chronicles 23:16; 26:24).

(2.) One of the sons of Heman; one of those whose duty it was to lift up the horn in the temple service (1 Chronicles 25:4, 5); called also Shubael (ver. 20).

Shecaniah

one intimate with Jehovah. (1.) A priest to whom the tenth lot came forth when David divided the priests (1 Chronicles 24:11).

(2.) One of the priests who were set to give to their brethren by courses of the daily portion (2 Chronicles 31:15).

Shechani'ah, id. (1.) A priest whose sons are mentioned in 1 Chronicles 3:21, 22.

(2.) Ezra 8:5.

(3.) Ezra 10:2-4.

(4.) The father of Shemaiah, who repaired the wall of Jerusalem (Nehemiah 3:29).

(5.) The father-in-law of Tobiah (Nehemiah 6:18).

(6.) A priest who returned from the Captivity with Zerubbabel (Nehemiah 12:3; marg., or Shebaniah).

Shechem

shoulder. (1.) The son of Hamor the Hivite (Genesis 33:19; 34).

(2.) A descendant of Manasseh (Numbers 26:31; Joshua 17:2).

(3.) A city in Samaria (Genesis 33:18), called also Sichem (Genesis 12:6), Sychem (Acts 7:16). It stood in the narrow sheltered valley between Ebal on the north and Gerizim on the south, these mountains at their base being only some 500 yards apart. Here Abraham pitched his tent and built his first altar in the Promised Land, and received the first divine promise (Genesis 12:6, 7). Here also Jacob bought a parcel of a field at the hands of the children of Hamor after his return from Mesopotamia, and settled with his household, which he purged from idolatry by burying the teraphim of his followers under an oak tree, which was afterwards called the oak of the sorcerer (Genesis 33:19; 35:4; Judges 9:37). (See MEONENIM.) Here too, after a while, he dug a well, which bears his name to this day (John 4:5, 39-42. To Shechem Joshua gathered all Israel before God, and delivered to them his second parting address (Joshua 24:1-15. He made a covenant with the people that day at the very place where, on first entering the land, they had responded to the law from Ebal and Gerizim (Joshua 24:25), the terms of which were recorded in the book of the law of God , i.e., in the roll of the law of Moses; and in memory of this solemn transaction a great stone was set up under an oak (comp. Genesis 28:18; 31:44-48; Exodus 24:4; Joshua 4:3, 8, 9), possibly the old oak of Moreh, as a silent witness of the transaction to all coming time.

Shechem became one of the cities of refuge, the central city of refuge for Western Palestine (Joshua 20:7), and here the bones of Joseph were buried (Joshua 24:32). Rehoboam was appointed king in Shechem (1 Kings 12:1, 19), but Jeroboam afterwards took up his residence here. This city is mentioned in connection with our Lord's conversation with the woman of Samaria (John 4:5); and thus, remaining as it does to the present day, it is one of the oldest cities of the world. It is the modern Nablus, a contraction for Neapolis, the name given to it by Vespasian. It lies about a mile and a half up the valley on its southern slope, and on the north of Gerizim, which rises about 1,100 feet above it, and is about 34 miles north of Jerusalem. It contains about 10,000 inhabitants, of whom about 160 are Samaritans and 100 Jews, the rest being Christians and Mohammedans.

The site of Shechem is said to be of unrivalled beauty. Stanley says it is the most beautiful, perhaps the only very beautiful, spot in Central Palestine.

Gaza, near Shechem, only mentioned 1 Chronicles 7:28 has entirely disappeared. It was destroyed at the time of the Conquest, and its place was taken by Shechem. (See SYCHAR.)

Shechinah

a Chaldee word meaning resting-place, not found in Scripture, but used by the later Jews to designate the visible symbol of God's presence in the tabernacle, and afterwards in Solomon's temple. When the Lord led Israel out of Egypt, he went before them in a pillar of a cloud. This was the symbol of his presence with his people. For references made to it during the wilderness wanderings, see Exodus 14:20; 40:34-38; Leviticus 9:23, 24; Numbers 14:10; 16:19, 42.

It is probable that after the entrance into Canaan this glory-cloud settled in the tabernacle upon the ark of the covenant in the most holy place. We have, however, no special reference to it till the consecration of the temple by Solomon, when it filled the whole house with its glory, so that the priests could not stand to minister (1 Kings 8:10-13; 2 Chronicles 5:13, 14; 7:1-3. Probably it remained in the first temple in the holy of holies as the symbol of Jehovah's presence so long as that temple stood. It afterwards disappeared. (See CLOUD.)

Sheep

are of different varieties. Probably the flocks of Abraham and Isaac were of the wild species found still in the mountain regions of Persia and Kurdistan. After the Exodus, and as a result of intercourse with surrounding nations, other species were no doubt introduced into the herds of the people of Israel. They are frequently mentioned in Scripture. The care of a shepherd over his flock is referred to as illustrating God's care over his people (Psalms 23:1, 2; 74:1; 77:20; Isaiah 40:11; 53:6; John 10:1-5, 7-16.

The sheep of Palestine are longer in the head than ours, and have tails from 5 inches broad at the narrowest part to 15 inches at the widest, the weight being in proportion, and ranging generally from 10 to 14 lbs., but sometimes extending to 30 lbs. The tails are indeed huge masses of fat (Geikie's Holy Land, etc.). The tail was no doubt the rump so frequently referred to in the Levitical sacrifices (Exodus 29:22; Leviticus 3:9; 7:3; 9:19). Sheep-shearing was generally an occasion of great festivity (Genesis 31:19; 38:12, 13; 1 Samuel 25:4-8, 36; 2 Samuel 13:23-28.

Sheep-fold

a strong fenced enclosure for the protection of the sheep gathered within it (Numbers 32:24; 1 Chronicles 17:7; Psalms 50:9; 78:70). In John 10:16 the Authorized Version renders by fold two distinct Greek words, aule and poimne, the latter of which properly means a flock, and is so rendered in the Revised Version. (See also Matthew 26:31; Luke 2:8; 1 Corinthians 9:7.) (See FOLD.)

Sheep-gate

one of the gates of Jerusalem mentioned by Nehemiah (Nehemiah 3:1, 32; 12:39). It was in the eastern wall of the city.

Sheep-market

occurs only in John 5:2 (marg., also R.V., sheep-gate ). The word so rendered is an adjective, and it is uncertain whether the noun to be supplied should be gate or, following the Vulgate Version, pool.

Shekel

weight, the common standard both of weight and value among the Hebrews. It is estimated at 220 English grains, or a little more than half an ounce avoirdupois. The shekel of the sanctuary (Exodus 30:13; Numbers 3:47) was equal to twenty gerahs (Ezekiel 45:12). There were shekels of gold (1 Chronicles 21:25), of silver (1 Samuel 9:8), of brass (1 Samuel 17:5), and of iron (7). When it became a coined piece of money, the shekel of gold was equivalent to about 2 pound of our money. Six gold shekels, according to the later Jewish system, were equal in value to fifty silver ones.

The temple contribution, with which the public sacrifices were bought (Exodus 30:13; 2 Chronicles 24:6), consisted of one common shekel, or a sanctuary half-shekel, equal to two Attic drachmas. The coin, a stater (q.v.), which Peter found in the fish's mouth paid this contribution for both him and Christ (Matthew 17:24, 27). A zuza, or quarter of a shekel, was given by Saul to Samuel (1 Samuel 9:8).

Shelah

petition. (1.) Judah's third son (Genesis 38:2, 5, 11, 14).

(2.) A son of Arphaxad (1 Chronicles 1:18).

Shelemiah

whom Jehovah repays. (1.) Ezra 10:39.

(2.) The father of Hananiah (Nehemiah 3:30).

(3.) A priest in the time of Nehemiah (Nehemiah 13:13).

(4.) Father of one of those who accused Jeremiah to Zedekiah (Jeremiah 37:3; 38:1).

(5.) Father of a captain of the ward (Jeremiah 37:13).

(6.) Jeremiah 36:14.

Shem

a name; renown, the first mentioned of the sons of Noah (Genesis 5:32; 6:10). He was probably the eldest of Noah's sons. The words brother of Japheth the elder in Genesis 10:21 are more correctly rendered the elder brother of Japheth, as in the Revised Version. Shem's name is generally mentioned first in the list of Noah's sons. He and his wife were saved in the ark (Genesis 7:13). Noah foretold his preeminence over Canaan (Genesis 9:23-27. He died at the age of six hundred years, having been for many years contemporary with Abraham, according to the usual chronology. The Israelitish nation sprang from him (Genesis 11:10-26; 1 Chronicles 1:24-27.

Shema

rumour. (1.) A Reubenite (1 Chronicles 5:8).

(2.) A Benjamite (1 Chronicles 8:13).

(3.) One who stood by Ezra when he read the law (Nehemiah 8:4).

(4.) A town in the south of Judah (Joshua 15:26); the same as Sheba (ver. 5).

Shemaah

rumour, a Benjamite whose sons came to David to Ziklag (1 Chronicles 12:3).

Shemaiah

whom Jehovah heard. (1.) A prophet in the reign of Rehoboam (1 Kings 12:22-24.

(2.) Nehemiah 3:29.

(3.) A Simeonite (1 Chronicles 4:37).

(4.) A priest (Nehemiah 12:42).

(5.) A Levite (1 Chronicles 9:16).

(6.) 1 Chronicles 9:14; Nehemiah 11:15.

(7.) A Levite in the time of David, who with 200 of his brethren took part in the bringing up of the ark from Obed-edom to Hebron (1 Chronicles 15:8).

(8.) A Levite (1 Chronicles 24:6).

(9.) The eldest son of Obed-edom (1 Chronicles 26:4-8.

(10.) A Levite (2 Chronicles 29:14).

(11.) A false prophet who hindered the rebuilding of Jerusalem (Nehemiah 6:10).

(12.) A prince of Judah who assisted at the dedication of the wall of Jerusalem (Nehemiah 12:34-36.

(13.) A false prophet who opposed Jeremiah (Jeremiah 29:24-32.

(14.) One of the Levites whom Jehoshaphat appointed to teach the law (2 Chronicles 17:8).

(15.) A Levite appointed to distribute the oblations of the Lord (2 Chronicles 31:15).

(16.) A Levite (2 Chronicles 35:9).

(17.) The father of Urijah the prophet (Jeremiah 26:20).

(18.) The father of a prince in the reign of Jehoiakim (Jeremiah 36:12).

Shemariah

whom Jehovah guards. (1.) One who joined David at Ziklag (1 Chronicles 12:5).

(2.) Ezra 10:32, 41.

Shemeber

soaring on high, the king of Zeboiim, who joined with the other kings in casting off the yoke of Chedorlaomer. After having been reconquered by him, he was rescued by Abraham (Genesis 14:2).

Sheminith

eight; octave, a musical term, supposed to denote the lowest note sung by men's voices (1 Chronicles 15:21; Psalms 6; 12, title).

Shemiramoth

most high name. (1.) A Levite in the reign of Jehoshaphat (2 Chronicles 17:8).

(2.) A Levite in David's time (1 Chronicles 15:18, 20).

Shemuel

heard of God. (1.) The son of Ammihud. He represented Simeon in the division of the land (Numbers 34:20).

(2.) Used for Samuel (1 Chronicles 6:33 R.V.).

(3.) A prince of the tribe of Issachar (1 Chronicles 7:2).

Shen

a tooth, probably some conspicuous tooth-shaped rock or crag (1 Samuel 7:12), a place between which and Mizpeh Samuel set up his Ebenezer. In the Hebrew the word has the article prefixed, the Shen. The site is unknown.

Shenir

=Senir, (Deuteronomy 3:9; Song of Solomon 4:8), the name given to Mount Hermon (q.v.) by the Sidonians.

Sheol

(Hebrews , the all-demanding world = Gr. Hades, the unknown region ), the invisible world of departed souls. (See HELL.)

Shepham

a treeless place, Numbers 34:10, 11: The coast shall go down from Shepham to Riblah.

Shephatiah

judged of the Lord. (1.) A son of David by Abital (2 Samuel 3:4).

(2.) A Benjamite who joined David at Ziklag (1 Chronicles 12:5).

(3.) A Simeonite prince in David's time (1 Chronicles 27:16).

(4.) One of Jehoshaphat's sons (2 Chronicles 21:2).

(5.) Ezra 2:4.

(6.) Ezra 2:57; Nehemiah 7:59.

(7.) One of the princes who urged the putting of Jeremiah to death (Jeremiah 38:1-4.

Shepherd

a word naturally of frequent occurence in Scripture. Sometimes the word pastor is used instead (Jeremiah 2:8; 3:15; 10:21; 12:10; 17:16). This word is used figuratively to represent the relation of rulers to their subjects and of God to his people (Psalms 23:1; 80:1; Isaiah 40:11; 44:28; Jeremiah 25:34, 35; Nahum 3:18; John 10:11, 14; Hebrews 13:20; 1 Peter 2:25; 5:4).

The duties of a shepherd in an unenclosed country like Palestine were very onerous. In early morning he led forth the flock from the fold, marching at its head to the spot where they were to be pastured. Here he watched them all day, taking care that none of the sheep strayed, and if any for a time eluded his watch and wandered away from the rest, seeking diligently till he found and brought it back. In those lands sheep require to be supplied regularly with water, and the shepherd for this purpose has to guide them either to some running stream or to wells dug in the wilderness and furnished with troughs. At night he brought the flock home to the fold, counting them as they passed under the rod at the door to assure himself that none were missing. Nor did his labours always end with sunset. Often he had to guard the fold through the dark hours from the attack of wild beasts, or the wily attempts of the prowling thief (see 1 Samuel 17:34). , Deane's David.

Sherebiah

flame of the Lord, a priest whose name is prominent in connection with the work carried on by Ezra and Nehemiah at Jerusalem (Ezra 8:17, 18, 24-30; Nehemiah 8:7; 9:4, 5; 10:12).

Sheresh

root, a descendant of Manasseh (1 Chronicles 7:16).

Sherezer

one of the messengers whom the children of the Captivity sent to Jerusalem to pray for them before the Lord (Zechariah 7:2).

Sheriffs

(Daniel 3:2), Babylonian officers.

Sheshach

(Jeremiah 25:26), supposed to be equivalent to Babel (Babylon), according to a secret (cabalistic) mode of writing among the Jews of unknown antiquity, which consisted in substituting the last letter of the Hebrew alphabet for the first, the last but one for the second, and so on. Thus the letters sh, sh, ch become b, b, l, i.e., Babel. This is supposed to be confirmed by a reference to Jeremiah 51:41 where Sheshach and Babylon are in parallel clauses. There seems to be no reason to doubt that Babylon is here intended by this name. (See Streane's Jeremiah, l.c.)

Sheshai

whitish, one of the sons of Anak (Numbers 13:22). When the Israelites obtained possession of the country the sons of Anak were expelled and slain (Joshua 15:14; Judges 1:10).

Sheshbazzar

O sun-God, defend the Lord! (Ezra 1:8, 11), probably another name for Zerubbabel (q.v.), Ezra 2:2; Haggai 1:12, 14; Zechariah 4:6, 10.

Sheth

tumult. (1.) The children of Sheth (Numbers 24:17); R.V., the sons of tumult, which is probably the correct rendering, as there is no evidence that this is a proper name here.

(2.) The antediluvian patriarch (1 Chronicles 1:1).

Shethar

a star, a prince at the court of Ahasuerus (Esther 1:14).

Shethar-boznai

star of splendour, a Persian officer who vainly attempted to hinder the rebuilding of the temple (Ezra 5:3, 6; 6:6, 13).

Sheva

Hebrews Shebher. (1.) The son of Caleb (1 Chronicles 2:49).

(2.) Hebrews Sheva', one of David's scribes (2 Samuel 20:25).

Shewbread

Exodus 25:30 (R.V. marg., presence bread ); 1 Chronicles 9:32 (marg., bread of ordering ); Numbers 4:7: called hallowed bread (R.V., holy bread ) in 1 Samuel 21:1-6.

This bread consisted of twelve loaves made of the finest flour. They were flat and thin, and were placed in two rows of six each on a table in the holy place before the Lord. They were renewed every Sabbath (Leviticus 24:5-9and those that were removed to give place to the new ones were to be eaten by the priests only in the holy place (see 1 Samuel 21:3-6; comp. Matthew 12:3, 4).

The number of the loaves represented the twelve tribes of Israel, and also the entire spiritual Israel, the true Israel; and the placing of them on the table symbolized the entire consecration of Israel to the Lord, and their acceptance of God as their God. The table for the bread was made of acacia wood, 3 feet long, 18 inches broad, and 2 feet 3 inches high. It was plated with pure gold. Two staves, plated with gold, passed through golden rings, were used for carrying it.

Shibboleth

river, or an ear of corn. The tribes living on the east of Jordan, separated from their brethren on the west by the deep ravines and the rapid river, gradually came to adopt peculiar customs, and from mixing largely with the Moabites, Ishmaelites, and Ammonites to pronounce certain letters in such a manner as to distinguish them from the other tribes. Thus when the Ephraimites from the west invaded Gilead, and were defeated by the Gileadites under the leadership of Jephthah, and tried to escape by the passages of the Jordan, the Gileadites seized the fords and would allow none to pass who could not pronounce shibboleth with a strong aspirate. This the fugitives were unable to do. They said sibboleth, as the word was pronounced by the tribes on the west, and thus they were detected (Judges 12:1-6. Forty-two thousand were thus detected, and

Without reprieve, adjudged to death, For want of well-pronouncing shibboleth.

Shibmah

fragrance, a town of Reuben, east of Jordan (Numbers 32:38).

Shield

used in defensive warfare, varying at different times and under different circumstances in size, form, and material (1 Samuel 17:7; 2 Samuel 1:21; 1 Kings 10:17; 1 Chronicles 12:8, 24, 34; Isaiah 22:6; Ezekiel 39:9; Nahum 2:3).

Used figuratively of God and of earthly princes as the defenders of their people (Genesis 15:1; Deuteronomy 33:29; Psalms 33:20; 84:11). Faith is compared to a shield (Ephesians 6:16).

Shields were usually anointed (Isaiah 21:5), in order to preserve them, and at the same time make the missiles of the enemy glide off them more easily.

Shiggaion

from the verb shagah, to reel about through drink, occurs in the title of Psalms 7. The plural form, shigionoth, is found in Habakkuk 3:1. The word denotes a lyrical poem composed under strong mental emotion; a song of impassioned imagination accompanied with suitable music; a dithyrambic ode.

Shihon

overturning, a town of Issachar (Joshua 19:19).

Shihor

dark, (1 Chronicles 13:5), the southwestern boundary of Canaan, the Wady el-'Arish. (See SIHOR; NILE.)

Shihor-Libnath

black-white, a stream on the borders of Asher, probably the modern Nahr Zerka, i.e., the crocodile brook, or blue river , which rises in the Carmel range and enters the Mediterranean a little to the north of Caesarea (Joshua 19:26). Crocodiles are still found in the Zerka. Thomson suspects that long ages ago some Egyptians, accustomed to worship this ugly creature, settled here (viz., at Caesarea), and brought their gods with them. Once here they would not easily be exterminated (The Land and the Book).

Shilhim

aqueducts, a town in the south of Judah (Joshua 15:32); called also Sharuhen and Shaaraim (Joshua 19:6).

Shiloah, The waters of

=Siloah, (Nehemiah 3:15) and Siloam (q.v.)

Shiloh

generally understood as denoting the Messiah, the peaceful one, as the word signifies (Genesis 49:10). The Vulgate Version translates the word, he who is to be sent, in allusion to the Messiah; the Revised Version, margin, till he come to Shiloh; and the LXX., until that which is his shall come to Shiloh. It is most simple and natural to render the expression, as in the Authorized Version, till Shiloh come, interpreting it as a proper name (comp. Isaiah 9:6).

Shiloh, a place of rest, a city of Ephraim, on the north side of Bethel, from which it is distant 10 miles (Judges 21:19); the modern Seilun (the Arabic for Shiloh), a mass of shapeless ruins. Here the tabernacle was set up after the Conquest (Joshua 18:1-10where it remained during all the period of the judges till the ark fell into the hands of the Philistines. No spot in Central Palestine could be more secluded than this early sanctuary, nothing more featureless than the landscape around; so featureless, indeed, the landscape and so secluded the spot that from the time of St. Jerome till its re-discovery by Dr. Robinson in 1838 the very site was forgotten and unknown. It is referred to by Jeremiah (Jeremiah 7:12, 14; 26:4-9five hundred years after its destruction.

Shilonite

Ahijah the prophet, whose home was in Shiloh, is so designated (1 Kings 11:29; 15:29). The plural form occurs (1 Chronicles 9:5), denoting the descendants of Shelah, Judah's youngest son.

Shimea

the hearing prayer. (1.) One of David's sons by Bathsheba (1 Chronicles 3:5); called also Shammua (1 Chronicles 14:4).

(2.) A Levite of the family of Merari (1 Chronicles 6:30).

(3.) Another Levite of the family of Gershon (1 Chronicles 6:39).

(4.) One of David's brothers (1 Samuel 16:9 marg.).

Shimeah

(1.) One of David's brothers (2 Samuel 13:3); same as Shimea (4).

(2.) A Benjamite, a descendant of Gibeon (1 Chronicles 8:32); called also Shimeam (1 Chronicles 9:38).

Shimei

famous. (1.) A son of Gershon, and grandson of Levi (Numbers 3:18; 1 Chronicles 6:17, 29); called Shimi in Exodus 6:17.

(2.) A Benjamite of the house of Saul, who stoned and cursed David when he reached Bahurim in his flight from Jerusalem on the occasion of the rebellion of Absalom (2 Samuel 16:5-13. After the defeat of Absalom he came cringing to the king, humbly suing for pardon, bringing with him a thousand of his Benjamite tribesmen, and representing that he was heartily sorry for his crime, and had hurried the first of all the house of Israel to offer homage to the king (2 Samuel 19:16-23. David forgave him; but on his death-bed he gave Solomon special instructions regarding Shimei, of whose fidelity he seems to have been in doubt (1 Kings 2:8,9). He was put to death at the command of Solomon, because he had violated his word by leaving Jerusalem and going to Gath to recover two of his servants who had escaped (36-46).

(3.) One of David's mighty men who refused to acknowledge Adonijah as David's successor (1 Kings 1:8). He is probably the same person who is called elsewhere (1 Kings 4:18) the son of Elah.

(4.) A son of Pedaiah, the brother of Zerubbabel (1 Chronicles 3:19).

(5.) A Simeonite (1 Chronicles 4:26, 27).

(6.) A Reubenite (1 Chronicles 5:4).

(7.) A Levite of the family of Gershon (1 Chronicles 6:42).

(8.) A Ramathite who was over the vineyards of David (1 Chronicles 27:27).

(9.) One of the sons of Heman, who assisted in the purification of the temple (2 Chronicles 29:14).

(10.) A Levite (2 Chronicles 31:12, 13).

(11.) Another Levite (Ezra 10:23). The family of Shimei (Zechariah 12:13; R.V., the family of the Shimeites ) were the descendants of Shimei (1).

Shimeon

hearkening. Ezra 10:31.

Shimhi

famous, a Benjamite (1 Chronicles 8:21).

Shimrath

guardian, a Benjamite, one of Shimhi's sons (id.).

Shimri

watchman. (1.) A Simeonite (1 Chronicles 4:37).

(2.) The father of one of the valiant men of David's armies (1 Chronicles 11:45).

(3.) Assisted at the purification of the temple in the time of Hezekiah (2 Chronicles 29:13).

Shimrom

watchman, the fourth son of Issachar (Genesis 46:13; 1 Chronicles 7:1; R.V., correctly, Shimron ).

Shimron

watch-post, an ancient city of the Canaanites; with its villages, allotted to Zebulun (Joshua 19:15); now probably Semunieh, on the northern edge of the plain of Esdraelon, 5 miles west of Nazareth.

Shimron-meron

the same, probably, as Shimron (Joshua 12:20).

Shimshai

the shining one, or sunny, the secretary of Rehum the chancellor, who took part in opposing the rebuilding of the temple after the Captivity (Ezra 4:8, 9, 17-23.

Shinab

cooling, the king of Adamah, in the valley of Siddim, who with his confederates was conquered by Chedorlaomer (Genesis 14:2).

Shinar, The Land of

LXX. and Vulgate Senaar; in the inscriptions, Shumir; probably identical with Babylonia or Southern Mesopotamia, extending almost to the Persian Gulf. Here the tower of Babel was built (Genesis 11:1-6and the city of Babylon. The name occurs later in Jewish history (Isaiah 11:11; Zechariah 5:11). Shinar was apparently first peopled by Turanian tribes, who tilled the land and made bricks and built cities. Then tribes of Semites invaded the land and settled in it, and became its rulers. This was followed in course of time by an Elamite invasion; from which the land was finally delivered by Khammurabi, the son of Amarpel ( Amraphel, king of Shinar, Genesis 14:1), who became the founder of the new empire of Chaldea. (See AMRAPHEL.)

Shiphmite

probably the designation of Zabdi, who has charge of David's vineyards (1 Chronicles 27:27).

Shiphrah

beauty, one of the Egyptian midwives (Exodus 1:15).

Shiphtan

judicial, an Ephraimite prince at the time of the division of Canaan (Numbers 34:24).

Ships

early used in foreign commerce by the Phoenicians (Genesis 49:13). Moses (Deuteronomy 28:68) and Job (Job 9:26) make reference to them, and Balaam speaks of the ships of Chittim (Numbers 24:24). Solomon constructed a navy at Ezion-geber by the assistance of Hiram's sailors (1 Kings 9:26-28; 2 Chronicles 8:18). Afterwards, Jehoshaphat sought to provide himself with a navy at the same port, but his ships appear to have been wrecked before they set sail (1 Kings 22:48, 49; 2 Chronicles 20:35-37.

In our Lord's time fishermen's boats on the Sea of Galilee were called ships. Much may be learned regarding the construction of ancient merchant ships and navigation from the record in Acts 27, 28.

Shishak I

=Sheshonk I., king of Egypt. His reign was one of great national success, and a record of his wars and conquests adorns the portico of what are called the Bubastite kings at Karnak, the ancient Thebes. Among these conquests is a record of that of Judea. In the fifth year of Rehoboam's reign Shishak came up against the kingdom of Judah with a powerful army. He took the fenced cities and came to Jerusalem. He pillaged the treasures of the temple and of the royal palace, and carried away the shields of gold which Solomon had made (1 Kings 11:40; 14:25; 2 Chronicles 12:2). (See REHOBOAM.) This expedition of the Egyptian king was undertaken at the instigation of Jeroboam for the purpose of humbling Judah. Hostilities between the two kingdoms still continued; but during Rehoboam's reign there was not again the intervention of a third party.

Shittah-tree

(Isaiah 41:19; R.V., acacia tree ). Shittah wood was employed in making the various parts of the tabernacle in the wilderness, and must therefore have been indigenous in the desert in which the Israelites wandered. It was the acacia or mimosa (Acacia Nilotica and A. seyal). The wild acacia (Mimosa Nilotica), under the name of sunt, everywhere represents the seneh, or senna, of the burning bush. A slightly different form of the tree, equally common under the name of seyal, is the ancient 'shittah,' or, as more usually expressed in the plural form, the 'shittim,' of which the tabernacle was made. Stanley's Sinai, etc. (Exodus 25:10, 13, 23, 28).

Shittim

acacias, also called Abel-shittim (Numbers 33:49), a plain or valley in the land of Moab where the Israelites were encamped after their two victories over Sihon and Og, at the close of their desert wanderings, and from which Joshua sent forth two spies (q.v.) secretly to view the land and Jericho (Joshua 2:1).

Shoa

opulent, the mountain district lying to the north-east of Babylonia, anciently the land of the Guti, or Kuti, the modern Kurdistan. The plain lying between these mountains and the Tigris was called su-Edina, i.e., the border of the plain. This name was sometimes shortened into Suti and Su, and has been regarded as = Shoa (Ezekiel 23:23). Some think it denotes a place in Babylon. (See PEKOD.)

Shobab

apostate. (1.) One of David's sons by Bathseheba (2 Samuel 5:14).

(2.) One of the sons of Caleb (1 Chronicles 2:18), the son of Hezron.

Shobach

poured out, the captain of the host of Hadarezer when he mustered his vassals and tributaries from beyond the river Euphrates (2 Samuel 10:15-18; called also Shophach (1 Chronicles 19:16).

Shobai

captors (Ezra 2:42).

Shobal

pilgrim. (1.) The second son of Seir the Horite; one of the Horite dukes (Genesis 36:20).

(2.) One of the sons of Caleb, and a descendant of Hur (1 Chronicles 2:50, 52; 4:1, 2).

Shobi

captor, son of Nahash of Rabbah, the Ammonite. He showed kindness to David when he fled from Jerusalem to Mahanaim (2 Samuel 17:27).

Shocho

(2 Chronicles 28:18) = Shochoh (1 Samuel 17:1) = Shoco (2 Chronicles 11:7). See SOCOH.

Shoe

Of various forms, from the mere sandal (q.v.) to the complete covering of the foot. The word so rendered (A.V.) in Deuteronomy 33:25 min'al, a bar, is derived from a root meaning to bolt or shut fast, and hence a fastness or fortress. The verse has accordingly been rendered iron and brass shall be thy fortress, or, as in the Revised Version, thy bars [marg., shoes ] shall be iron and brass.

Shomer

watchman. (1.) The mother of Jehozabad, who murdered Joash (2 Kings 12:21); called also Shimrith, a Moabitess (2 Chronicles 24:26).

(2.) A man of Asher (1 Chronicles 7:32); called also Shamer (34).

Shophan

hidden, or hollow, a town east of Jordan (Numbers 32:35), built by the children of Gad. This word should probably be joined with the word preceding it in this passage, Atroth-Shophan, as in the Revised Version.

Shoshannim

lilies, the name of some musical instrument, probably like a lily in shape (Psalms 45; 69, title). Some think that an instrument of six strings is meant.

Shoshannim-Eduth

in title of Psalms 80 (R.V. marg., lilies, a testimony ), probably the name of the melody to which the psalm was to be sung.

Shrines, Silver

little models and medallions of the temple and image of Diana of Ephesus (Acts 19:24). The manufacture of these was a very large and profitable business.

Shua

wealth. (1.) A Canaanite whose daughter was married to Judah (1 Chronicles 2:3).

(2.) A daughter of Heber the Asherite (1 Chronicles 7:32).

Shuah

prostration; a pit. (1.) One of Abraham's sons by Keturah (Genesis 25:2; 1 Chronicles 1:32). (2.) 1 Chronicles 4:11.

Shual, The land of

land of the fox, a district in the tribe of Benjamin (1 Samuel 13:17); possibly the same as Shalim (1 Samuel 9:4), in the neighbourhood of Shaalabbin (Joshua 19:42).

Shuhite

a designation of Bildad (Job 2:11), probably because he was a descendant of Shuah.

Shulamite

the same, as some think, with Shunammite, from Shunem: otherwise, the import of the word is uncertain (Song of Solomon 6:13; R.V., Shulammite ).

Shunammite

a person of Shunem (1 Kings 1:3; 2 Kings 4:12). The Syr. and Arab. read Sulamite.

Shunem

two resting-places, a little village in the tribe of Issachar, to the north of Jezreel and south of Mount Gilboa (Joshua 19:18), where the Philistines encamped when they came against Saul (1 Samuel 28:4), and where Elisha was hospitably entertained by a rich woman of the place. On the sudden death of this woman's son she hastened to Carmel, 20 miles distant across the plain, to tell Elisha, and to bring him with her to Shunem. There, in the prophet's chamber, the dead child lay; and Elisha entering it, shut the door and prayed earnestly: and the boy was restored to life (2 Kings 4:8-37. This woman afterwards retired during the famine to the low land of the Philistines; and on returning a few years afterwards, found her house and fields in the possession of a stranger. She appealed to the king at Samaria, and had them in a somewhat remarkable manner restored to her (comp. 2 Kings 8:1-6.

Shur

an enclosure; a wall, a part, probably, of the Arabian desert, on the north-eastern border of Egypt, giving its name to a wilderness extending from Egypt toward Philistia (Genesis 16:7; 20:1; 25:18; Exodus 15:22). The name was probably given to it from the wall (or shur) which the Egyptians built to defend their frontier on the north-east from the desert tribes. This wall or line of fortifications extended from Pelusium to Heliopolis.

Shushan

a lily, the Susa of Greek and Roman writers, once the capital of Elam. It lay in the uplands of Susiana, on the east of the Tigris, about 150 miles to the north of the head of the Persian Gulf. It is the modern Shush, on the northwest of Shuster. Once a magnificent city, it is now an immense mass of ruins. Here Daniel saw one of his visions (Daniel 8); and here also Nehemiah (Nehemiah 1) began his public life. Most of the events recorded in the Book of Esther took place here. Modern explorers have brought to light numerous relics, and the ground-plan of the splendid palace of Shushan, one of the residences of the great king, together with numerous specimens of ancient art, which illustrate the statements of Scripture regarding it (Daniel 8:2). The great hall of this palace (Esther 1) consisted of several magnificent groups of columns, together with a frontage of 343 feet 9 inches, and a depth of 244 feet. These groups were arranged into a central phalanx of thirty-six columns (six rows of six each), flanked on the west, north, and east by an equal number, disposed in double rows of six each, and distant from them 64 feet 2 inches. The inscriptions on the ruins represent that the palace was founded by Darius and completed by Artaxerxes.

Shushan-Eduth

lily of the testimony, the title of Psalms 60. (See SHOSHANNIM.)

Sibbecai

the Lord sustains, one of David's heroes (1 Chronicles 11:29), general of the eighth division of the army (1 Chronicles 27:11). He slew the giant Saph in the battle of Gob (2 Samuel 21:18; R.V., Sibbechai ). Called also Mebunnai (2 Samuel 23:27).

Sibmah

coolness; fragrance, a town in Reuben, in the territory of Moab, on the east of Jordan (Joshua 13:19); called also Shebam and Shibmah (Numbers 32:3, 38). It was famous for its vines (Isaiah 16:9; Jeremiah 48:32). It has been identified with the ruin of Sumieh, where there are rock-cut wine-presses. This fact explains the words of the prophets referred to above. It was about 5 miles east of Heshbon.

Sichem

=She'chem, (q.v.), Genesis 12:6.

Sickle

of the Egyptians resembled that in modern use. The ears of corn were cut with it near the top of the straw. There was also a sickle used for warlike purposes, more correctly, however, called a pruning-hook (Deuteronomy 16:9; Jeremiah 50:16 marg., scythe; Joel 3:13; Mark 4:29).

Siddim, Vale of

valley of the broad plains, which is the salt sea (Genesis 14:3, 8, 10), between Engedi and the cities of the plain, at the south end of the Dead Sea. It was full of slime-pits (R.V., bitumen pits ). Here Chedorlaomer and the confederate kings overthrew the kings of Sodom and the cities of the plain. God afterwards, on account of their wickedness, overthrew those cities, and all the plain, and all the inhabitants of the cities; and the smoke of their destruction went up as the smoke of a furnace (Genesis 19:24-28, and was visible from Mamre, where Abraham dwelt.

Some, however, contend that the cities of the plain were somewhere at the north of the Dead Sea. (See SODOM.)

Sidon

fishing; fishery, Genesis 10:15, 19 (A.V. marg., Tzidon; R.V., Zidon); Matthew 11:21, 22; Luke 6:17. (See ZIDON.)

Signet

a seal used to attest documents (Daniel 6:8-10, 12). In Daniel 6:17this word properly denotes a ring. The impression of a signet ring on fine clay has recently been discovered among the ruins at Nineveh. It bears the name and title of an Egyptian king. Two actual signet rings of ancient Egyptian monarchs (Cheops and Horus) have also been discovered.

When digging a shaft close to the south wall of the temple area, the engineers of the Palestine Exploration Fund, at a depth of 12 feet below the surface, came upon a pavement of polished stones, formerly one of the streets of the city. Under this pavement they found a stratum of 16 feet of concrete, and among this concrete, 10 feet down, they found a signet stonebearing the inscription, in Old Hebrew characters, Haggai, son of Shebaniah. It has been asked, Might not this be the actual seal of Haggai the prophet? We know that he was in Jerusalem after the Captivity; and it is somewhat singular that he alone of all the minor prophets makes mention of a signet (Haggai 2:23). (See SEAL.)

Haggai's Seal

Sihon

striking down. The whole country on the east of Jordan, from the Arnon to the Jabbok, was possessed by the Amorites, whose king, Sihon, refused to permit the Israelites to pass through his territory, and put his army in array against them. The Israelites went forth against him to battle, and gained a complete victory. The Amorites were defeated; Sihon, his sons, and all his people were smitten with the sword, his walled towns were captured, and the entire country of the Amorites was taken possession of by the Israelites (Numbers 21:21-30; Deuteronomy 2:24-37.

The country from the Jabbok to Hermon was at this time ruled by Og, the last of the Rephaim. He also tried to prevent the progress of the Israelites, but was utterly routed, and all his cities and territory fell into the hands of the Israelites (comp. Numbers 21:33-35; Deuteronomy 3:1-14; Psalms 135:10-12; 136:17-22.

These two victories gave the Israelites possession of the country on the east of Jordan, from the Arnon to the foot of Hermon. The kingdom of Sihon embraced about 1,500 square miles, while that of Og was more than 3,000 square miles.

Sihor

(correctly Shi'hor) black; dark the name given to the river Nile in Isaiah 23:3; Jeremiah 2:18. In Joshua 13:3 it is probably the river of Egypt , i.e., the Wady el-Arish (1 Chronicles 13:5), which flows before Egypt , i.e., in a north-easterly direction from Egypt, and enters the sea about 50 miles south-west of Gaza.

Silas

wood, a prominent member of the church at Jerusalem; also called Silvanus. He and Judas, surnamed Barsabas, were chosen by the church there to accompany Paul and Barnabas on their return to Antioch from the council of the apostles and elders (Acts 15:22), as bearers of the decree adopted by the council. He assisted Paul there in his evangelistic labours, and was also chosen by him to be his companion on his second missionary tour (Acts 16:19-24. He is referred to in the epistles under the name of Silvanus (2 Corinthians 1:19; 1 Thessalonians 1:1; 2 Thessalonians 1:1; 1 Peter 5:12). There is no record of the time or place of his death.

Silk

Hebrews demeshek, damask, silk cloth manufactured at Damascus, Amos 3:12. A.V., in the corner of a bed, and in Damascus in a couch; R.V., in the corner of a couch, and on the silken cushions of a bed (marg., in Damascus on a bed ).

Hebrews meshi, (Ezekiel 16:10, 13 rendered silk ). In Genesis 41:42 (marg. A.V.), Proverbs 31:22 (R.V., fine linen ), the word silk ought to be fine linen.

Silk was common in New Testament times (Revelation 18:12).

Silla

a highway; a twig, only in 2 Kings 12:20. If taken as a proper name (as in the LXX. and other versions), the locality is unknown.

Siloah, The pool of

Hebrews shelah; i.e., the dart , Nehemiah 3:15; with the art. shiloah, sending, Isaiah 8:6 (comp. Isaiah 7:3) = Siloam (q.v.)

Siloam, Pool of

sent or sending. Here a notable miracle was wrought by our Lord in giving sight to the blind (John 9:7-11. It has been identified with the Birket Silwan in the lower Tyropoeon valley, to the south-east of the hill of Zion.

The water which flows into this pool intermittingly by a subterranean channel springs from the Fountain of the Virgin (q.v.). The length of this channel, which has several windings, is 1,750 feet, though the direct distance is only 1,100 feet. The pool is 53 feet in length from north to south, 18 feet wide, and 19 deep. The water passes from it by a channel cut in the rock into the gardens below. (See EN-ROGEL.)

Many years ago (1880) a youth, while wading up the conduit by which the water enters the pool, accidentally discovered an inscription cut in the rock, on the eastern side, about 19 feet from the pool. This is the oldest extant Hebrew record of the kind. It has with great care been deciphered by scholars, and has been found to be an account of the manner in which the tunnel was constructed. Its whole length is said to be twelve hundred cubits; and the inscription further notes that the workmen, like the excavators of the Mont Cenis Tunnel, excavated from both ends, meeting in the middle.

Some have argued that the inscription was cut in the time of Solomon; others, with more probability, refer it to the reign of Hezekiah. A more ancient tunnel was discovered in 1889 some 20 feet below the ground. It is of smaller dimensions, but more direct in its course. It is to this tunnel that Isaiah (Isaiah 8:6) probably refers.

The Siloam inscription above referred to was surreptitiously cut from the wall of the tunnel in 1891 and broken into fragments. These were, however, recovered by the efforts of the British Consul at Jerusalem, and have been restored to their original place.

Siloam, Tower of

mentioned only Luke 13:4. The place here spoken of is the village now called Silwan, or Kefr Silwan, on the east of the valley of Kidron, and to the north-east of the pool. It stands on the west slope of the Mount of Olives.

As illustrative of the movement of small bands of Canaanites from place to place, and the intermingling of Canaanites and Israelites even in small towns in earlier times, M.C. Ganneau records the following curious fact: Among the inhabitants of the village (of Siloam) there are a hundred or so domiciled for the most part in the lower quarter, and forming a group apart from the rest, called Dhiabrye, i.e., men of Dhiban. It appears that at some remote period a colony from the capital of king Mesha (Dibon-Moab) crossed the Jordan and fixed itself at the gates of Jerusalem at Silwan. The memory of this migration is still preserved; and I am assured by the people themselves that many of their number are installed in other villages round Jerusalem (quoted by Henderson, Palestine).

Silver

used for a great variety of purposes, as may be judged from the frequent references to it in Scripture. It first appears in commerce in Genesis 13:2; 23:15, 16. It was largely employed for making vessels for the sanctuary in the wilderness (Exodus 26:19; 27:17; Numbers 7:13, 19; 10:2). There is no record of its having been found in Syria or Palestine. It was brought in large quantities by foreign merchants from abroad, from Spain and India and other countries probably.

Silverling

(Isaiah 7:23). Literally the words are at a thousand of silver , i.e., pieces of silver, or shekels.

Simeon

hearing. (1.) The second son of Jacob by Leah (Genesis 29:33). He was associated with Levi in the terrible act of vengeance against Hamor and the Shechemites (Genesis 34:25, 26). He was detained by Joseph in Egypt as a hostage (Genesis 42:24). His father, when dying, pronounced a malediction against him (Genesis 49:5-7. The words in the Authorized Version (Genesis 49:6), they digged down a wall, ought to be, as correctly rendered in the Revised Version, they houghed an ox.

(2.) An aged saint who visited the temple when Jesus was being presented before the Lord, and uttered lofty words of thankgiving and of prophecy (Luke 2:29-35.

(3.) One of the ancestors of Joseph (Luke 3:30).

(4.) Surnamed Niger, i.e., black, perhaps from his dark complexion, a teacher of some distinction in the church of Antioch (Acts 13:1-3. It has been supposed that this was the Simon of Cyrene who bore Christ's cross. Note the number of nationalities represented in the church at Antioch.

(5.) James (Acts 15:14) thus designates the apostle Peter (q.v.).

Simeon, The tribe of

was divided and scattered according to the prediction in Genesis 49:5-7. They gradually dwindled in number, and sank into a position of insignificance among the other tribes. They decreased in the wilderness by about two-thirds (comp. Numbers 1:23; 26:14). Moses pronounces no blessing on this tribe. It is passed by in silence (Deuteronomy 33).

This tribe received as their portion a part of the territory already allotted to Judah (Joshua 19:1-9. It lay in the south-west of the land, with Judah on the east and Dan on the north; but whether it was a compact territory or not cannot be determined. The subsequent notices of this tribe are but few (1 Chronicles 4:24-43. Like Reuben on the east of Jordan, this tribe had little influence on the history of Israel.

Simon

the abbreviated form of Simeon. (1.) One of the twelve apostles, called the Canaanite (Matthew 10:4; Mark 3:18). This word Canaanite does not mean a native of Canaan, but is derived from the Syriac word Kanean or Kaneniah, which was the name of a Jewish sect. The Revised Version has Cananaean; marg., or Zealot He is also called Zelotes (Luke 6:15; Acts 1:13; R.V., the Zealot ), because previous to his call to the apostleship he had been a member of the fanatical sect of the Zealots. There is no record regarding him.

(2.) The father of Judas Iscariot (John 6:71; 13:2, 26).

(3.) One of the brothers of our Lord (Matthew 13:55; Mark 6:3).

(4.) A Pharisee in whose house a woman of the city which was a sinner anointed our Lord's feet with ointment (Luke 7:36-38.

(5.) A leper of Bethany, in whose house Mary anointed our Lord's head with ointment as he sat at meat (Matthew 26:6-13; Mark 14:3-9.

(6.) A Jew of Cyrene, in North Africa, then a province of Libya. A hundred thousand Jews from Palestine had been settled in this province by Ptolemy Soter (B.C. 323-285), where by this time they had greatly increased in number. They had a synagogue in Jerusalem for such of their number as went thither to the annual feasts. Simon was seized by the soldiers as the procession wended its way to the place of crucifixion as he was passing by, and the heavy cross which Christ from failing strength could no longer bear was laid on his shoulders. Perhaps they seized him because he showed sympathy with Jesus. He was the father of Alexander and Rufus (Matthew 27:32). Possibly this Simon may have been one of the men of Cyrene who preached the word to the Greeks (Acts 11:20).

(7.) A sorcerer of great repute for his magical arts among the Samaritans (Acts 8:9-11. He afterwards became a professed convert to the faith under the preaching of Philip the deacon and evangelist (12, 13). His profession was, however, soon found to be hollow. His conduct called forth from Peter a stern rebuke (Acts 8:18-23. From this moment he disappears from the Church's history. The term Simony, as denoting the purchase for money of spiritual offices, is derived from him.

(8.) A Christian at Joppa, a tanner by trade, with whom Peter on one occasion lodged (Acts 9:43).

(9.) Simon Peter (Matthew 4:18). See PETER.

Simri

watchman, a Levite of the family of Merari (1 Chronicles 26:10).

Sin

is any want of conformity unto or transgression of the law of God (1 John 3:4; Romans 4:15), in the inward state and habit of the soul, as well as in the outward conduct of the life, whether by omission or commission (Romans 6:12-17; 7:5-24. It is not a mere violation of the law of our constitution, nor of the system of things, but an offence against a personal lawgiver and moral governor who vindicates his law with penalties. The soul that sins is always conscious that his sin is (1) intrinsically vile and polluting, and (2) that it justly deserves punishment, and calls down the righteous wrath of God. Hence sin carries with it two inalienable characters, (1) ill-desert, guilt (reatus); and (2) pollution (macula). , Hodge's Outlines.

The moral character of a man's actions is determined by the moral state of his heart. The disposition to sin, or the habit of the soul that leads to the sinful act, is itself also sin (Romans 6:12-17; Galatians 5:17; James 1:14, 15).

The origin of sin is a mystery, and must for ever remain such to us. It is plain that for some reason God has permitted sin to enter this world, and that is all we know. His permitting it, however, in no way makes God the author of sin.

Adam's sin (Genesis 3:1-6 consisted in his yielding to the assaults of temptation and eating the forbidden fruit. It involved in it, (1) the sin of unbelief, virtually making God a liar; and (2) the guilt of disobedience to a positive command. By this sin he became an apostate from God, a rebel in arms against his Creator. He lost the favour of God and communion with him; his whole nature became depraved, and he incurred the penalty involved in the covenant of works.

Original sin. Our first parents being the root of all mankind, the guilt of their sin was imputed, and the same death in sin and corrupted nature were conveyed to all their posterity, descending from them by ordinary generation. Adam was constituted by God the federal head and representative of all his posterity, as he was also their natural head, and therefore when he fell they fell with him (Romans 5:12-21; 1 Corinthians 15:22-45. His probation was their probation, and his fall their fall. Because of Adam's first sin all his posterity came into the world in a state of sin and condemnation, i.e., (1) a state of moral corruption, and (2) of guilt, as having judicially imputed to them the guilt of Adam's first sin.

Original sin is frequently and properly used to denote only the moral corruption of their whole nature inherited by all men from Adam. This inherited moral corruption consists in, (1) the loss of original righteousness; and (2) the presence of a constant proneness to evil, which is the root and origin of all actual sin. It is called sin (Romans 6:12, 14, 17; 7:5-17the flesh (Galatians 5:17, 24), lust (James 1:14, 15), the body of sin (Romans 6:6), ignorance, blindness of heart, alienation from the life of God (Ephesians 4:18, 19). It influences and depraves the whole man, and its tendency is still downward to deeper and deeper corruption, there remaining no recuperative element in the soul. It is a total depravity, and it is also universally inherited by all the natural descendants of Adam (Romans 3:10-23; 5:12-21; 8:7). Pelagians deny original sin, and regard man as by nature morally and spiritually well; semi-Pelagians regard him as morally sick; Augustinians, or, as they are also called, Calvinists, regard man as described above, spiritually dead (Ephesians 2:1; 1 John 3:14).

The doctrine of original sin is proved, (1.) From the fact of the universal sinfulness of men. There is no man that sinneth not (1 Kings 8:46; Isaiah 53:6; Psalms 130:3; Romans 3:19, 22, 23; Galatians 3:22). (2.) From the total depravity of man. All men are declared to be destitute of any principle of spiritual life; man's apostasy from God is total and complete (Job 15:14-16; Genesis 6:5,6). (3.) From its early manifestation (Psalms 58:3; Proverbs 22:15). (4.) It is proved also from the necessity, absolutely and universally, of regeneration (John 3:3; 2 Corinthians 5:17). (5.) From the universality of death (Romans 5:12-20.

Various kinds of sin are mentioned, (1.) Presumptuous sins, or as literally rendered, sins with an uplifted hand , i.e., defiant acts of sin, in contrast with errors or inadvertencies (Psalms 19:13). (2.) Secret , i.e., hidden sins (Psalms 19:12); sins which escape the notice of the soul. (3.) Sin against the Holy Ghost (q.v.), or a sin unto death (Matthew 12:31, 32; 1 John 5:16), which amounts to a wilful rejection of grace.

Sin, a city in Egypt, called by the Greeks Pelusium, which means, as does also the Hebrew name, clayey or muddy, so called from the abundance of clay found there. It is called by Ezekel (Ezekiel 30:15) the strength of Egypt, thus denoting its importance as a fortified city. It has been identified with the modern Tineh, a miry place, where its ruins are to be found. Of its boasted magnificence only four red granite columns remain, and some few fragments of others.

Sinai

of Sin (the moon God), called also Horeb, the name of the mountain district which was reached by the Hebrews in the third month after the Exodus. Here they remained encamped for about a whole year. Their journey from the Red Sea to this encampment, including all the windings of the route, was about 150 miles. The last twenty-two chapters of Exodus, together with the whole of Leviticus and Numbers ch. 1-11, contain a record of all the transactions which occurred while they were here. From Rephidim (Exodus 17:8-13 the Israelites journeyed forward through the Wady Solaf and Wady esh-Sheikh into the plain of er-Rahah, the desert of Sinai, about 2 miles long and half a mile broad, and encamped there before the mountain. The part of the mountain range, a protruding lower bluff, known as the Ras Sasafeh (Sufsafeh), rises almost perpendicularly from this plain, and is in all probability the Sinai of history. Dean Stanley thus describes the scene:, The plain itself is not broken and uneven and narrowly shut in, like almost all others in the range, but presents a long retiring sweep, within which the people could remove and stand afar off. The cliff, rising like a huge altar in front of the whole congregation, and visible against the sky in lonely grandeur from end to end of the whole plain, is the very image of the 'mount that might be touched,' and from which the voice of God might be heard far and wide over the plain below. This was the scene of the giving of the law. From the Ras Sufsafeh the law was proclaimed to the people encamped below in the plain of er-Rahah. During the lengthened period of their encampment here the Israelites passed through a very memorable experience. An immense change passed over them. They are now an organized nation, bound by covenant engagement to serve the Lord their God, their ever-present divine Leader and Protector. At length, in the second month of the second year of the Exodus, they move their camp and march forward according to a prescribed order. After three days they reach the wilderness of Paran, the et-Tih , i.e., the desert , and here they make their first encampment. At this time a spirit of discontent broke out amongst them, and the Lord manifested his displeasure by a fire which fell on the encampment and inflicted injury on them. Moses called the place Taberah (q.v.), Numbers 11:1-3. The journey between Sinai and the southern boundary of the Promised Land (about 150 miles) at Kadesh was accomplished in about a year. (See MAP facing page 204.)

Sinaiticus codex

usually designated by the first letter of the Hebrew alphabet, is one of the most valuable of ancient MSS. of the Greek New Testament. On the occasion of a third visit to the convent of St. Catherine, on Mount Sinai, in 1859, it was discovered by Dr. Tischendorf. He had on a previous visit in 1844 obtained forty-three parchment leaves of the LXX., which he deposited in the university library of Leipsic, under the title of the Codex Frederico-Augustanus, after his royal patron the king of Saxony. In the year referred to (1859) the emperor of Russia sent him to prosecute his search for MSS., which he was convinced were still to be found in the Sinai convent. The story of his finding the manuscript of the New Testament has all the interest of a romance. He reached the convent on 31st January; but his inquiries appeared to be fruitless. On the 4th February he had resolved to return home without having gained his object. On that day, when walking with the provisor of the convent, he spoke with much regret of his ill-success. Returning from their promenade, Tischendorf accompanied the monk to his room, and there had displayed to him what his companion called a copy of the LXX., which he, the ghostly brother, owned. The MS. was wrapped up in a piece of cloth, and on its being unrolled, to the surprise and delight of the critic the very document presented itself which he had given up all hope of seeing. His object had been to complete the fragmentary LXX. of 1844, which he had declared to be the most ancient of all Greek codices on vellum that are extant; but he found not only that, but a copy of the Greek New Testament attached, of the same age, and perfectly complete, not wanting a single page or paragraph. This precious fragment, after some negotiations, he obtained possession of, and conveyed it to the Emperor Alexander, who fully appreciated its importance, and caused it to be published as nearly as possible in facsimile, so as to exhibit correctly the ancient handwriting. The entire codex consists of 346 1/2 folios. Of these 199 belong to the Old Testament and 147 1/2 to the New, along with two ancient documents called the Epistle of Barnabas and the Shepherd of Hermas. The books of the New Testament stand thus: the four Gospels, the epistles of Paul, the Acts of the Apostles, the Catholic Epistles, the Apocalypse of John. It is shown by Tischendorf that this codex was written in the fourth century, and is thus of about the same age as the Vatican codex; but while the latter wants the greater part of Matthew and sundry leaves here and there besides, the Sinaiticus is the only copy of the New Testament in uncial characters which is complete. Thus it is the oldest extant MS. copy of the New Testament. Both the Vatican and the Sinai codices were probably written in Egypt. (See VATICANUS.)

Sinim, The land of

(Isaiah 49:12), supposed by some to mean China, but more probably Phoenicia (Genesis 10:17) is intended.

Sinite

an inhabitant of Sin, near Arka (Genesis 10:17; 1 Chronicles 1:15). (See ARKITE.)

Sin-offering

(Hebrews hattath), the law of, is given in detail in Leviticus 4-6:13; 9:7-11, 22-24; 12:6-8; 15:2, 14, 25-30; 14:19, 31; Numbers 6:10-14. On the day of Atonement it was made with special solemnity (Leviticus 16:5, 11, 15). The blood was then carried into the holy of holies and sprinkled on the mercy-seat. Sin-offerings were also presented at the five annual festivals (Numbers 28, 29), and on the occasion of the consecration of the priests (Exodus 29:10-14, 36). As each individual, even the most private member of the congregation, as well as the congregation at large, and the high priest, was obliged, on being convicted by his conscience of any particular sin, to come with a sin-offering, we see thus impressively disclosed the need in which every sinner stands of the salvation of Christ, and the necessity of making application to it as often as the guilt of sin renews itself upon his conscience. This resort of faith to the perfect sacrifice of Christ is the one way that lies open for the sinner's attainment of pardon and restoration to peace. And then in the sacrifice itself there is the reality of that incomparable worth and preciousness which were so significantly represented in the sin-offering by the sacredness of its blood and the hallowed destination of its flesh. With reference to this the blood of Christ is called emphatically the precious blood, and the blood that cleanseth from all sin (1 John 1:7).

Sin, Wilderness of

lying between Elim and sinai (Exodus 16:1; comp. Numbers 33:11, 12). This was probably the narrow plain of el-Markha, which stretches along the eastern shore of the Red Sea for several miles toward the promontory of Ras Mohammed, the southern extremity of the Sinitic Peninsula. While the Israelites rested here for some days they began to murmur on account of the want of nourishment, as they had by this time consumed all the corn they had brought with them out of Egypt. God heard their murmurings, and gave them manna and then quails in abundance.

Sion

elevated. (1.) Denotes Mount Hermon in Deuteronomy 4:48; called Sirion by the Sidonians, and by the Amorites Shenir (Deuteronomy 3:9). (See HERMON.)

(2.) The Greek form of Zion (q.v.) in Matthew 21:5; John 12:15.

Siphmoth

fruitful places, some unknown place in the south, where David found friends when he fled from Saul (1 Samuel 30:28).

Sirah

retiring, a well from which Joab's messenger brought back Abner (2 Samuel 3:26). It is now called 'Ain Sarah, and is situated about a mile from Hebron, on the road to the north.

Sirion

a breastplate, the Sidonian name of Hermon (q.v.), Deuteronomy 3:9; Psalms 29:6.

Sisera

(Egypt. Ses-Ra, servant of Ra ). (1.) The captain of Jabin's army (Judges 4:2), which was routed and destroyed by the army of Barak on the plain of Esdraelon. After all was lost he fled to the settlement of Heber the Kenite in the plain of Zaanaim. Jael, Heber's wife, received him into her tent with apparent hospitality, and gave him butter (i.e., lebben, or curdled milk) in a lordly dish. Having drunk the refreshing beverage, he lay down, and soon sank into the sleep of the weary. While he lay asleep Jael crept stealthily up to him, and taking in her hand one of the tent pegs, with a mallet she drove it with such force through his temples that it entered into the ground where he lay, and at her feet he bowed, he fell; where he bowed, there he fell down dead. The part of Deborah's song (Judges 5:24-27 referring to the death of Sisera (which is a mere patriotic outburst, and is no proof that purer eyes would have failed to see gross sin mingling with Jael's service to Israel ) is thus rendered by Professor Roberts (Old Testament Revision):

Extolled above women be Jael, The wife of Heber the Kenite, Extolled above women in the tent. He asked for water, she gave him milk; She brought him cream in a lordly dish. She stretched forth her hand to the nail, Her right hand to the workman's hammer, And she smote Sisera; she crushed his head, She crashed through and transfixed his temples. At her feet he curled himself, he fell, he lay still; At her feet he curled himself, he fell; And where he curled himself, there he fell dead.

(2.) The ancestor of some of the Nethinim who returned with Zerubbabel (Ezra 2:53; Nehemiah 7:55).

Sitnah

strife, the second of the two wells dug by Isaac, whose servants here contended with the Philistines (Genesis 26:21). It has been identified with the modern Shutneh, in the valley of Gerar, to the west of Rehoboth, about 20 miles south of Beersheba.

Sitting

the attitude generally assumed in Palestine by those who were engaged in any kind of work. The carpenter saws, planes, and hews with his hand-adze, sitting on the ground or upon the plank he is planning. The washerwoman sits by the tub; and, in a word, no one stands when it is possible to sit. Shopkeepers always sit, and Levi sitting at the receipt of custom (Matthew 9:9) is the exact way to state the case. , Thomson, Land and Book.

Sivan

a Persian word (Assyr, sivanu, bricks ), used after the Captivity as the name of the third month of the Jewish year, extending from the new moon in June to the new moon in July (Esther 8:9).

Skin, Coats made of

(Genesis 3:21). Skins of rams and badgers were used as a covering for the tabernacle (Exodus 25:5; Numbers 4:8-14.

Skull, The place of a

See GOLGOTHA.

Slave

Jeremiah 2:14 (A.V.), but not there found in the original. In Revelation 18:13 the word slaves is the rendering of a Greek word meaning bodies. The Hebrew and Greek words for slave are usually rendered simply servant, bondman, or bondservant. Slavery as it existed under the Mosaic law has no modern parallel. That law did not originate but only regulated the already existing custom of slavery (Exodus 21:20, 21, 26, 27; Leviticus 25:44-46; Joshua 9:6-27. The gospel in its spirit and genius is hostile to slavery in every form, which under its influence is gradually disappearing from among men.

Slime

(Genesis 11:3; LXX., asphalt; R.V. marg., bitumen ). The vale of Siddim was full of slime pits (Genesis 14:10). Jochebed daubed the ark of bulrushes with slime (Exodus 2:3). (See PITCH.)

Sling

With a sling and a stone David smote the Philistine giant (1 Samuel 17:40, 49). There were 700 Benjamites who were so skilled in its use that with the left hand they could sling stones at a hair breadth, and not miss (Judges 20:16; 1 Chronicles 12:2). It was used by the Israelites in war (2 Kings 3:25). (See ARMS.)

The words in Proverbs 26:8 As he that bindeth a stone in a sling, etc. (Authorized Version), should rather, as in the Revised Version, be As a bag of gems in a heap of stones, etc.

Smith

The Hebrews were not permitted by the Philistines in the days of Samuel to have a smith amongst them, lest they should make them swords and spears (1 Samuel 13:19). Thus the Philistines sought to make their conquest permanent (comp. 2 Kings 24:16).

Smyrna

myrrh, an ancient city of Ionia, on the western coast of Asia Minor, about 40 miles to the north of Ephesus. It is now the chief city of Anatolia, having a mixed population of about 200,000, of whom about one-third are professed Christians. The church founded here was one of the seven addressed by our Lord (Revelation 2:8-11. The celebrated Polycarp, a pupil of the apostle John, was in the second century a prominent leader in the church of Smyrna. Here he suffered martyrdom, A.D. 155.

Snail

(1.) Hebrews homit, among the unclean creeping things (Leviticus 11:30). This was probably the sand-lizard, of which there are many species in the wilderness of Judea and the Sinai peninsula.

(2.) Hebrews shablul (Psalms 58:8), the snail or slug proper. Tristram explains the allusions of this passage by a reference to the heat and drought by which the moisture of the snail is evaporated. We find, he says, in all parts of the Holy Land myriads of snail-shells in fissures still adhering by the calcareous exudation round their orifice to the surface of the rock, but the animal of which is utterly shrivelled and wasted, 'melted away.'

Snare

The expression (Amos 3:5), Shall one take up a snare from the earth? etc. (Authorized Version), ought to be, as in the Revised Version, Shall a snare spring up from the ground? etc. (See GIN.)

Snow

Common in Palestine in winter (Psalms 147:16). The snow on the tops of the Lebanon range is almost always within view throughout the whole year. The word is frequently used figuratively by the sacred writers (Job 24:19; Psalms 51:7; 68:14; Isaiah 1:18). It is mentioned only once in the historical books (2 Samuel 23:20). It was carried to Tyre, Sidon, and Damascus as a luxury, and labourers sweltering in the hot harvest-fields used it for the purpose of cooling the water which they drank (Proverbs 25:13; Jeremiah 18:14). No doubt Herod Antipas, at his feasts in Tiberias, enjoyed also from this very source the modern luxury of ice-water.

So

(Nubian, Sabako), an Ethiopian king who brought Egypt under his sway. He was bribed by Hoshea to help him against the Assyrian monarch Shalmaneser (2 Kings 17:4). This was a return to the policy that had been successful in the reign of Jeroboam I.

Soap

(Jeremiah 2:22; Malachi 3:2; Hebrews borith), properly a vegetable alkali, obtained from the ashes of certain plants, particularly the salsola kali (saltwort), which abounds on the shores of the Dead Sea and of the Mediterranean. It does not appear that the Hebrews were acquainted with what is now called soap, which is a compound of alkaline carbonates with oleaginous matter. The word purely in Isaiah 1:25 (R.V., throughly; marg., as with lye ) is lit. as with bor. This word means clearness, and hence also that which makes clear, or pure, alkali. The ancients made use of alkali mingled with oil, instead of soap (Job 9:30), and also in smelting metals, to make them melt and flow more readily and purely (Gesenius).

Socho

a fence; hedge, (1 Chronicles 4:18; R.V., Soco)=So'choh (1 Kings 4:10; R.V., Socoh), Sho'choh (1 Samuel 17:1; R.V., Socoh), Sho'co (2 Chronicles 11:7; R.V., Soco), Sho'cho (2 Chronicles 28:18; R.V., Soco), a city in the plain or lowland of Judah, where the Philistines encamped when they invaded Judah after their defeat at Michmash. It lay on the northern side of the valley of Elah (Wady es-Sunt). It has been identified with the modern Khurbet Shuweikeh, about 14 miles south-west of Jerusalem. In this campaign Goliath was slain, and the Philistines were completely routed.

Sodom

burning; the walled, a city in the vale of Siddim (Genesis 13:10; 14:1-16. The wickedness of its inhabitants brought down upon it fire from heaven, by which it was destroyed (Genesis 18:16-33; 19:1-29; Deuteronomy 23:17). This city and its awful destruction are frequently alluded to in Scripture (Deuteronomy 29:23; 32:32; Isaiah 1:9, 10; 3:9; 13:19; Jeremiah 23:14; Ezekiel 16:46-56; Zephaniah 2:9; Matthew 10:15; Romans 9:29; 2 Peter 2:6 etc.). No trace of it or of the other cities of the plain has been discovered, so complete was their destruction. Just opposite the site of Zoar, on the south-west coast of the Dead Sea, is a range of low hills, forming a mass of mineral salt called Jebel Usdum, the hill of Sodom. It has been concluded, from this and from other considerations, that the cities of the plain stood at the southern end of the Dead Sea. Others, however, with much greater probability, contend that they stood at the northern end of the sea. [in 1897].

Sodoma

(Romans 9:29; R.V., Sodom ), the Greek form for Sodom.

Sodomites

those who imitated the licentious wickedness of Sodom (Deuteronomy 23:17; 1 Kings 14:24; Romans 1:26, 27). Asa destroyed them out of the land (1 Kings 15:12), as did also his son Jehoshaphat (1 Kings 22:46).

Solemn meeting

(Isaiah 1:13), the convocation on the eighth day of the Feast of Tabernacles (Leviticus 23:36; Numbers 29:35 R.V., solemn assembly; marg., closing festival ). It is the name given also to the convocation held on the seventh day of the Passover (Deuteronomy 16:8).

Solomon

peaceful, (Hebrews Shelomoh), David's second son by Bathsheba, i.e., the first after their legal marriage (2 Samuel 12). He was probably born about B.C. 1035 (1 Chronicles 22:5; 29:1). He succeeded his father on the throne in early manhood, probably about sixteen or eighteen years of age. Nathan, to whom his education was intrusted, called him Jedidiah, i.e., beloved of the Lord (2 Samuel 12:24, 25). He was the first king of Israel born in the purple. His father chose him as his successor, passing over the claims of his elder sons: Assuredly Solomon my son shall reign after me. His history is recorded in 1 Kings 1-11 and 2 Chronicles 1-9. His elevation to the throne took place before his father's death, and was hastened on mainly by Nathan and Bathsheba, in consequence of the rebellion of Adonijah (1 Kings 1:5-40. During his long reign of forty years the Hebrew monarchy gained its highest splendour. This period has well been called the Augustan age of the Jewish annals. The first half of his reign was, however, by far the brighter and more prosperous; the latter half was clouded by the idolatries into which he fell, mainly from his heathen intermarriages (1 Kings 11:1-8; 14:21, 31).

Before his death David gave parting instructions to his son (1 Kings 2:1-9; 1 Chronicles 22:7-16; 28). As soon as he had settled himself in his kingdom, and arranged the affairs of his extensive empire, he entered into an alliance with Egypt by the marriage of the daughter of Pharaoh (1 Kings 3:1), of whom, however, nothing further is recorded. He surrounded himself with all the luxuries and the external grandeur of an Eastern monarch, and his government prospered. He entered into an alliance with Hiram, king of Tyre, who in many ways greatly assisted him in his numerous undertakings. (See HIRAM.)

For some years before his death David was engaged in the active work of collecting materials (1 Chronicles 29:6-9; 2 Chronicles 2:3-7 for building a temple in Jerusalem as a permanent abode for the ark of the covenant. He was not permitted to build the house of God (1 Chronicles 22:8); that honour was reserved to his son Solomon. (See TEMPLE.)

After the completion of the temple, Solomon engaged in the erection of many other buildings of importance in Jerusalem and in other parts of his kingdom. For the long space of thirteen years he was engaged in the erection of a royal palace on Ophel (1 Kings 7:1-12. It was 100 cubits long, 50 broad, and 30 high. Its lofty roof was supported by forty-five cedar pillars, so that the hall was like a forest of cedar wood, and hence probably it received the name of The House of the Forest of Lebanon. In front of this house was another building, which was called the Porch of Pillars, and in front of this again was the Hall of Judgment, or Throne-room (1 Kings 7:7; 10:18-20; 2 Chronicles 9:17-19the King's Gate, where he administered justice and gave audience to his people. This palace was a building of great magnificence and beauty. A portion of it was set apart as the residence of the queen consort, the daughter of Pharaoh. From the palace there was a private staircase of red and scented sandal wood which led up to the temple.

Solomon also constructed great works for the purpose of securing a plentiful supply of water for the city (Ecclesiastes 2:4-6. He then built Millo (LXX., Acra ) for the defence of the city, completing a line of ramparts around it (1 Kings 9:15, 24; 11:27). He erected also many other fortifications for the defence of his kingdom at various points where it was exposed to the assault of enemies (1 Kings 9:15-19; 2 Chronicles 8:2-6. Among his great undertakings must also be mentioned the building of Tadmor (q.v.) in the wilderness as a commercial depot, as well as a military outpost.

During his reign Palestine enjoyed great commercial prosperity. Extensive traffic was carried on by land with Tyre and Egypt and Arabia, and by sea with Spain and India and the coasts of Africa, by which Solomon accumulated vast stores of wealth and of the produce of all nations (1 Kings 9:26-28; 10:11, 12; 2 Chronicles 8:17, 18; 9:21). This was the golden age of Israel. The royal magnificence and splendour of Solomon's court were unrivalled. He had seven hundred wives and three hundred concubines, an evidence at once of his pride, his wealth, and his sensuality. The maintenance of his household involved immense expenditure. The provision required for one day was thirty measures of fine flour, and threescore measures of meal, ten fat oxen, and twenty oxen out of the pastures, and an hundred sheep, beside harts, and roebucks, and fallow-deer, and fatted fowl (1 Kings 4:22, 23).

Solomon's reign was not only a period of great material prosperity, but was equally remarkable for its intellectual activity. He was the leader of his people also in this uprising amongst them of new intellectual life. He spake three thousand proverbs: and his songs were a thousand and five. And he spake of trees, from the cedar tree that is in Lebanon even unto the hyssop that springeth out of the wall: he spake also of beasts, and of fowl, and of creeping things, and of fishes (1 Kings 4:32, 33).

His fame was spread abroad through all lands, and men came from far and near to hear the wisdom of Solomon. Among others thus attracted to Jerusalem was the queen of the south (Matthew 12:42), the queen of Sheba, a country in Arabia Felix. Deep, indeed, must have been her yearning, and great his fame, which induced a secluded Arabian queen to break through the immemorial custom of her dreamy land, and to put forth the energy required for braving the burdens and perils of so long a journey across a wilderness. Yet this she undertook, and carried it out with safety. (1 Kings 10:1-13; 2 Chronicles 9:1-12.) She was filled with amazement by all she saw and heard: there was no more spirit in her. After an interchange of presents she returned to her native land.

But that golden age of Jewish history passed away. The bright day of Solomon's glory ended in clouds and darkness. His decline and fall from his high estate is a sad record. Chief among the causes of his decline were his polygamy and his great wealth. As he grew older he spent more of his time among his favourites. The idle king living among these idle women, for 1,000 women, with all their idle and mischievous attendants, filled the palaces and pleasure-houses which he had built (1 Kings 11:3), learned first to tolerate and then to imitate their heathenish ways. He did not, indeed, cease to believe in the God of Israel with his mind. He did not cease to offer the usual sacrifices in the temple at the great feasts. But his heart was not right with God; his worship became merely formal; his soul, left empty by the dying out of true religious fervour, sought to be filled with any religious excitement which offered itself. Now for the first time a worship was publicly set up amongst the people of the Lord which was not simply irregular or forbidden, like that of Gideon (Judges 8:27), or the Danites (Judges 18:30, 31), but was downright idolatrous. (1 Kings 11:7; 2 Kings 23:13.)

This brought upon him the divine displeasure. His enemies prevailed against him (1 Kings 11:14-22, 23-25, 26-40and one judgment after another fell upon the land. And now the end of all came, and he died, after a reign of forty years, and was buried in the city of David, and with him was buried the short-lived glory and unity of Israel. He leaves behind him but one weak and worthless son, to dismember his kingdom and disgrace his name.

The kingdom of Solomon, says Rawlinson, is one of the most striking facts in the Biblical history. A petty nation, which for hundreds of years has with difficulty maintained a separate existence in the midst of warlike tribes, each of which has in turn exercised dominion over it and oppressed it, is suddenly raised by the genius of a soldier-monarch to glory and greatness. An empire is established which extends from the Euphrates to the borders of Egypt, a distance of 450 miles; and this empire, rapidly constructed, enters almost immediately on a period of peace which lasts for half a century. Wealth, grandeur, architectural magnificence, artistic excellence, commercial enterprise, a position of dignity among the great nations of the earth, are enjoyed during this space, at the end of which there is a sudden collapse. The ruling nation is split in twain, the subject-races fall off, the pre-eminence lately gained being wholly lost, the scene of struggle, strife, oppression, recovery, inglorious submission, and desperate effort, re-commences. , Historical Illustrations.

Solomon, Song of

called also, after the Vulgate, the Canticles. It is the song of songs (Song of Solomon 1:1), as being the finest and most precious of its kind; the noblest song, das Hohelied, as Luther calls it. The Solomonic authorship of this book has been called in question, but evidences, both internal and external, fairly establish the traditional view that it is the product of Solomon's pen. It is an allegorical poem setting forth the mutual love of Christ and the Church, under the emblem of the bridegroom and the bride. (Compare Matthew 9:15; John 3:29; Ephesians 5:23, 27, 29; Revelation 19:7-9; 21:2, 9; 22:17. Compare also Psalms 45; Isaiah 54:4-6; 62:4, 5; Jeremiah 2:2; 3:1, 20; Ezekiel 16; Hosea 2:16, 19, 20.)

Solomon's Porch

(John 10:23; Acts 3:11; 5:12), a colonnade, or cloister probably, on the eastern side of the temple. It is not mentioned in connection with the first temple, but Josephus mentions a porch, so called, in Herod's temple (q.v.).

Songs

of Moses (Exodus 15; Numbers 21:17; Deuteronomy 32; Revelation 15:3), Deborah (Judges 5), Hannah (1 Samuel 2), David (2 Samuel 22, and Psalms), Mary (Luke 1:46-55Zacharias (Luke 1:68-79the angels (Luke 2:13), Simeon (Luke 2:29), the redeemed (Revelation 5:9; 19), Solomon (see SOLOMON, SONGS OF).

Son of God

The plural, sons of God, is used (Genesis 6:2, 4) to denote the pious descendants of Seth. In Job 1:6; 38:7 this name is applied to the angels. Hosea uses the phrase (Hosea 1:10) to designate the gracious relation in which men stand to God.

In the New Testament this phrase frequently denotes the relation into which we are brought to God by adoption (Romans 8:14, 19; 2 Corinthians 6:18; Galatians 4:5, 6; Phil. 2:15; 1 John 3:1, 2). It occurs thirty-seven times in the New Testament as the distinctive title of our Saviour. He does not bear this title in consequence of his miraculous birth, nor of his incarnation, his resurrection, and exaltation to the Father's right hand. This is a title of nature and not of office. The sonship of Christ denotes his equality with the Father. To call Christ the Son of God is to assert his true and proper divinity. The second Person of the Trinity, because of his eternal relation to the first Person, is the Son of God. He is the Son of God as to his divine nature, while as to his human nature he is the Son of David (Romans 1:3, 4. Comp. Galatians 4:4; John 1:1-14; 5:18-25; 10:30-38 which prove that Christ was the Son of God before his incarnation, and that his claim to this title is a claim of equality with God).

When used with reference to creatures, whether men or angels, this word is always in the plural. In the singular it is always used of the second Person of the Trinity, with the single exception of Luke 3:38 where it is used of Adam.

Son of man

(1.) Denotes mankind generally, with special reference to their weakness and frailty (Job 25:6; Psalms 8:4; 144:3; 146:3; Isaiah 51:12 etc.).

(2.) It is a title frequently given to the prophet Ezekiel, probably to remind him of his human weakness.

(3.) In the New Testament it is used forty-three times as a distinctive title of the Saviour. In the Old Testament it is used only in Psalms 80:17 and Daniel 7:13 with this application. It denotes the true humanity of our Lord. He had a true body (Hebrews 2:14; Luke 24:39) and a rational soul. He was perfect man.

Soothsayer

one who pretends to prognosticate future events. Baalam is so called (Joshua 13:22; Hebrews kosem, a diviner, as rendered 1 Samuel 6:2; rendered prudent, Isaiah 3:2). In Isaiah 2:6 and Micah 5:12 (Hebrews yonenim, i.e., diviners of the clouds ) the word is used of the Chaldean diviners who studied the clouds. In Daniel 2:27; 5:7 the word is the rendering of the Chaldee gazrin, i.e., deciders or determiners , here applied to Chaldean astrologers, who, by casting nativities from the place of the stars at one's birth, and by various arts of computing and divining, foretold the fortunes and destinies of individuals. , Gesenius, Lex. Hebrews (See SORCERER.)

Sop

a morsel of bread (John 13:26; comp. Ruth 2:14). Our Lord took a piece of unleavened bread, and dipping it into the broth of bitter herbs at the Paschal meal, gave it to Judas. (Comp. Ruth 2:14.)

Sopater

the father who saves, probably the same as Sosipater, a kinsman of Paul (Romans 16:21), a Christian of the city of Berea who accompanied Paul into Asia (Acts 20:4-6.

Sorcerer

from the Latin sortiarius, one who casts lots, or one who tells the lot of others. (See DIVINATION.)

In Daniel 2:2 it is the rendering of the Hebrew mekhashphim, i.e., mutterers, men who professed to have power with evil spirits. The practice of sorcery exposed to severest punishment (Malachi 3:5; Revelation 21:8; 22:15).

Sorek

choice vine, the name of a valley, i.e., a torrent-bed, now the Wady Surar, valley of the fertile spot, which drains the western Judean hills, and flowing by Makkedah and Jabneel, falls into the sea some eight miles south of Joppa. This was the home of Deliah, whom Samson loved (Judges 16:4).

Sosipater

(See SOPATER.)

Sosthenes

safe in strength, the chief ruler of the synagogue at Corinth, who was seized and beaten by the mob in the presence of Gallio, the Roman governor, when he refused to proceed against Paul at the instigation of the Jews (Acts 18:12-17. The motives of this assault against Sosthenes are not recorded, nor is it mentioned whether it was made by Greeks or Romans. Some identify him, but without sufficient grounds, with one whom Paul calls Sosthenes our brother, a convert to the faith (1 Corinthians 1:1).

South

Hebrews Negeb, that arid district to the south of Palestine through which lay the caravan route from Central Palestine to Egypt (Genesis 12:9; 13:1, 3; 46:1-6. The Negeb comprised a considerable but irregularly-shaped tract of country, its main portion stretching from the mountains and lowlands of Judah in the north to the mountains of Azazemeh in the south, and from the Dead Sea and southern Ghoron the east to the Mediterranean on the west. In Ezekiel 20:46 (21:1 in Heb.) three different Hebrew words are all rendered south. (1) Set thy face toward the south (Teman, the region on the right, 1 Samuel 33:24[?]); (2) Drop thy word toward the south (Negeb, the region of dryness, Joshua 15:4); (3) Prophesy against the forest of the south field (Darom, the region of brightness, Deuteronomy 33:23). In Job 37:9 the word south is literally chamber, used here in the sense of treasury (comp. Job 38:22; Psalms 135:7). This verse is rendered in the Revised Version out of the chamber of the south.

Sovereignty

of God, his absolute right to do all things according to his own good pleasure (Daniel 4:25, 35; Romans 9:15-23; 1 Timothy 6:15; Revelation 4:11).

Spain

Paul expresses his intention (Romans 15:24, 28) to visit Spain. There is, however, no evidence that he ever carried it into effect, although some think that he probably did so between his first and second imprisonment. (See TARSHISH.)

Sparrow

Mentioned among the offerings made by the very poor. Two sparrows were sold for a farthing (Matthew 10:29), and five for two farthings (Luke 12:6). The Hebrew word thus rendered is tsippor, which properly denotes the whole family of small birds which feed on grain (Leviticus 14:4; Psalms 84:3; 102:7). The Greek word of the New Testament is strouthion (Matthew 10:29-31which is thus correctly rendered.

Spicery

Hebrews nechoth, identified with the Arabic naka'at, the gum tragacanth, obtained from the astralagus, of which there are about twenty species found in Palestine. The tragacanth of commerce is obtained from the A. tragacantha. The gum exudes plentifully under the heat of the sun on the leaves, thorns, and exteremity of the twigs.

Spices

aromatic substances, of which several are named in Exodus 30. They were used in the sacred anointing oil (Exodus 25:6; 35:8; 1 Chronicles 9:29), and in embalming the dead (2 Chronicles 16:14; Luke 23:56; 24:1; John 19:39, 40). Spices were stored by Hezekiah in his treasure-house (2 Kings 20:13; Isaiah 39:2).

Spider

The trust of the hypocrite is compared to the spider's web or house (Job 8:14). It is said of the wicked by Isaiah that they weave the spider's web (Isaiah 59:5), i.e., their works and designs are, like the spider's web, vain and useless. The Hebrew word here used is 'akkabish, a swift weaver.

In Proverbs 30:28 a different Hebrew word (semamith) is used. It is rendered in the Vulgate by stellio, and in the Revised Version by lizard. It may, however, represent the spider, of which there are, it is said, about seven hundred species in Palestine.

Spies

When the Israelites reached Kadesh for the first time, and were encamped there, Moses selected twelve spies from among the chiefs of the divisions of the tribes, and sent them forth to spy the land of Canaan (Numbers 13), and to bring back to him a report of its actual condition. They at once proceeded on their important errand, and went through the land as far north as the district round Lake Merom. After about six weeks' absence they returned. Their report was very discouraging, and the people were greatly alarmed, and in a rebellious spirit proposed to elect a new leader and return to Egypt. Only two of the spies, Caleb and Joshua, showed themselves on this occasion stout-hearted and faithful. All their appeals and remonstrances were in vain. Moses announced that as a punishment for their rebellion they must now wander in the wilderness till a new generation should arise which would go up and posses the land. The spies had been forty days absent on their expedition, and for each day the Israelites were to be wanderers for a year in the desert. (See ESHCOL.)

Two spies were sent by Joshua secretly i.e., unknown to the people (Joshua 2:1), to view the land and Jericho after the death of Moses, and just before the tribes under his leadership were about to cross the Jordan. They learned from Rahab (q.v.), in whose house they found a hiding-place, that terror had fallen on all the inhabitants of the land because of the great things they had heard that Jehovah had done for them (Exodus 15:14-16; comp. Exodus 23:27; Deuteronomy 2:25; 11:25). As the result of their mission they reported: Truly Jehovah hath delivered into our hands all the land; for even all the inhabitants of the country do faint because of us.

Spikenard

(Hebrews nerd), a much-valued perfume (Song of Solomon 1:12; 4:13, 14). It was very precious , i.e., very costly (Mark 14:3; John 12:3,5). It is the root of an Indian plant, the Nardostachys jatamansi, of the family of Valeriance, growing on the Himalaya mountains. It is distinguished by its having many hairy spikes shooting out from one root. It is called by the Arabs sunbul Hindi, the Indian spike. In the New Testament this word is the rendering of the Greek nardos pistike. The margin of the Revised Version in these passages has pistic nard, pistic being perhaps a local name. Some take it to mean genuine, and others liquid. The most probable opinion is that the word pistike designates the nard as genuine or faithfully prepared.

Spirit

(Hebrews ruah; Gr. pneuma), properly wind or breath. In 2 Thessalonians 2:8 it means breath, and in Ecclesiastes 8:8 the vital principle in man. It also denotes the rational, immortal soul by which man is distinguished (Acts 7:59; 1 Corinthians 5:5; 6:20; 7:34), and the soul in its separate state (Hebrews 12:23), and hence also an apparition (Job 4:15; Luke 24:37, 39), an angel (Hebrews 1:14), and a demon (Luke 4:36; 10:20). This word is used also metaphorically as denoting a tendency (Zechariah 12:10; Luke 13:11).

In Romans 1:4, 1 Timothy 3:16, 2 Corinthians 3:17, 1 Peter 3:18 it designates the divine nature.

Spirit, Holy

See HOLY GHOST.

Sponge

occurs only in the narrative of the crucifixion (Matthew 27:48; Mark 15:36; John 19:29). It is ranked as a zoophyte. It is found attached to rocks at the bottom of the sea.

Spouse

(Song of Solomon 4:8-12; Hosea 4:13, 14) may denote either husband or wife, but in the Scriptures it denotes only the latter.

Spring

(Hebrews 'ain, the bright open source, the eye of the landscape ). To be carefully distinguished from well (q.v.). Springs mentioned in Joshua 10:40 (Hebrews 'ashdoth) should rather be declivities or slopes (R.V.), i.e., the undulating ground lying between the lowlands (the shephelah) and the central range of hills.

Stachys

spike; an ear of corn, a convert at Rome whom Paul salutes (Romans 16:9).

Stacte

(Hebrews nataph), one of the components of the perfume which was offered on the golden altar (Exodus 30:34; R.V. marg., opobalsamum ). The Hebrew word is from a root meaning to distil, and it has been by some interpreted as distilled myrrh. Others regard it as the gum of the storax tree, or rather shrub, the Styrax officinale. The Syrians value this gum highly, and use it medicinally as an emulcent in pectoral complaints, and also in perfumery.

Stargazers

(Isaiah 47:13), those who pretend to tell what will occur by looking upon the stars. The Chaldean astrologers divined by the rising and setting, the motions, aspects, colour, degree of light, etc., of the stars.

Star, Morning

a name figuratively given to Christ (Revelation 22:16; comp. 2 Peter 1:19). When Christ promises that he will give the morning star to his faithful ones, he promises that he will give to them himself, that he will give to them himself, that he will impart to them his own glory and a share in his own royal dominion; for the star is evermore the symbol of royalty (Matthew 2:2), being therefore linked with the sceptre (Numbers 24:17). All the glory of the world shall end in being the glory of the Church. Trench's Comm.

Stars

The eleven stars (Genesis 37:9); the seven (Amos 5:8); wandering (Jude 1:13); seen in the east at the birth of Christ, probably some luminous meteors miraculously formed for this specific purpose (Matthew 2:2-10; stars worshipped (Deuteronomy 4:19; 2 Kings 17:16; 21:3; Jeremiah 19:13); spoken of symbolically (Numbers 24:17; Revelation 1:16, 20; 12:1). (See ASTROLOGERS.)

Stater

Greek word rendered piece of money (Matthew 17:27 A.V.; and shekel in R.V.). It was equal to two didrachmas ( tribute money, Matthew 17:24), or four drachmas, and to about 2s. 6d. of our money. (See SHEKEL.)

Stealing

See THEFT.

Steel

The bow of steel in (A.V.) 2 Samuel 22:35; Job 20:24; Psalms 18:34 is in the Revised Version bow of brass (Hebrews kesheth-nehushah). In Jeremiah 15:12 the same word is used, and is also rendered in the Revised Version brass. But more correctly it is copper (q.v.), as brass in the ordinary sense of the word (an alloy of copper and zinc) was not known to the ancients.

Stephanas

crown, a member of the church at Corinth, whose family were among those the apostle had baptized (1 Corinthians 1:16; 16:15, 17). He has been supposed by some to have been the jailer of Philippi (comp. Acts 16:33). The First Epistle to the Corinthians was written from Philippi some six years after the jailer's conversion, and he was with the apostle there at that time.

Stephen

one of the seven deacons, who became a preacher of the gospel. He was the first Christian martyr. His personal character and history are recorded in Acts 6. He fell asleep with a prayer for his persecutors on his lips (Acts 7:60). Devout men carried him to his grave (Acts 8:2).

It was at the feet of the young Pharisee, Saul of Tarsus, that those who stoned him laid their clothes (comp. Deuteronomy 17:5-7 before they began their cruel work. The scene which Saul then witnessed and the words he heard appear to have made a deep and lasting impression on his mind (Acts 22:19, 20).

The speech of Stephen before the Jewish ruler is the first apology for the universalism of the gospel as a message to the Gentiles as well as the Jews. It is the longest speech contained in the Acts, a place of prominence being given to it as a defence.

Stoics

a sect of Greek philosophers at Athens, so called from the Greek word stoa i.e., a porch or portico, where they have been called the Pharisees of Greek paganism. The founder of the Stoics was Zeno, who flourished about B.C. 300. He taught his disciples that a man's happiness consisted in bringing himself into harmony with the course of the universe. They were trained to bear evils with indifference, and so to be independent of externals. Materialism, pantheism, fatalism, and pride were the leading features of this philosophy.

Stomacher

(Isaiah 3:24), an article of female attire, probably some sort of girdle around the breast.

Stone

Stones were commonly used for buildings, also as memorials of important events (Genesis 28:18; Joshua 24:26, 27; 1 Samuel 7:12 etc.). They were gathered out of cultivated fields (Isaiah 5:2; comp. 2 Kings 3:19). This word is also used figuratively of believers (1 Peter 2:4, 5), and of the Messiah (Psalms 118:22; Isaiah 28:16; Matthew 21:42; Acts 4:11 etc.). In Daniel 2:45 it refers also to the Messiah. He is there described as cut out of the mountain. (See ROCK.)

A heart of stone denotes great insensibility (1 Samuel 25:37).

Stones were set up to commemorate remarkable events, as by Jacob at Bethel (Genesis 28:18), at Padan-aram (Genesis 35:4), and on the occasion of parting with Laban (Genesis 31:45-47; by Joshua at the place on the banks of the Jordan where the people first lodged after crossing the river (Joshua 6:8), and also in the midst of Jordan, where he erected another set of twelve stones (Joshua 4:1-9; and by Samuel at Ebenezer (1 Samuel 7:12).

Stones, Precious

Frequently referred to (1 Kings 10:2; 2 Chronicles 3:6; 9:10; Revelation 18:16; 21:19). There are about twenty different names of such stones in the Bible. They are figuratively introduced to denote value, beauty, durability (Song of Solomon 5:14; Isa 54:11, 12; Lamentations 4:7).

Stoning

a form of punishment (Leviticus 20:2; 24:14; Deuteronomy 13:10; 17:5; 22:21) prescribed for certain offences. Of Achan (Joshua 7:25), Naboth (1 Kings 21), Stephen (Acts 7:59), Paul (Acts 14:19; 2 Corinthians 11:25).

Stork

Hebrews hasidah, meaning kindness, indicating thus the character of the bird, which is noted for its affection for its young. It is in the list of birds forbidden to be eaten by the Levitical law (Leviticus 11:19; Deuteronomy 14:18). It is like the crane, but larger in size. Two species are found in Palestine, the white, which are dispersed in pairs over the whole country; and the black, which live in marshy places and in great flocks. They migrate to Palestine periodically (about the 22nd of March). Jeremiah alludes to this (Jeremiah 8:7). At the appointed time they return with unerring sagacity to their old haunts, and re-occupy their old nests. There is a well-authenticated account of the devotion of a stork which, at the burning of the town of Delft, after repeated and unsuccessful attempts to carry off her young, chose rather to remain and perish with them than leave them to their fate. Well might the Romans call it the pia avis!

In Job 39:13 (A.V.), instead of the expression or wings and feathers unto the ostrich (marg., the feathers of the stork and ostrich ), the Revised Version has are her pinions and feathers kindly (marg., instead of kindly, reads like the stork's ). The object of this somewhat obscure verse seems to be to point out a contrast between the stork, as distinguished for her affection for her young, and the ostrich, as distinguished for her indifference.

Zechariah (Zechariah 5:9) alludes to the beauty and power of the stork's wings.

Strain at

Simply a misprint for strain out (Matthew 23:24).

Stranger

This word generally denotes a person from a foreign land residing in Palestine. Such persons enjoyed many privileges in common with the Jews, but still were separate from them. The relation of the Jews to strangers was regulated by special laws (Deuteronomy 23:3; 24:14-21; 25:5; 26:10-13. A special signification is also sometimes attached to this word. In Genesis 23:4 it denotes one resident in a foreign land; Exodus 23:9 one who is not a Jew; Numbers 3:10 one who is not of the family of Aaron; Psalms 69:8 an alien or an unknown person. The Jews were allowed to purchase strangers as slaves (Leviticus 25:44, 45), and to take usury from them (Deuteronomy 23:20).

Straw

Used in brick-making (Exodus 5:7-18. Used figuratively in Job 41:27; Isaiah 11:7; 25:10; 65:25.

Stream of Egypt

(Isaiah 27:12), the Wady el-'Arish, called also the river of Egypt, R.V., brook of Egypt (Numbers 34:5; Joshua 15:4; 2 Kings 24:7). It is the natural boundary of Egypt. Occasionally in winter, when heavy rains have fallen among the mountains inland, it becomes a turbulent rushing torrent. The present boundary between Egypt and Palestine is about midway between el-'Arish and Gaza.

Street

The street called Straight at Damascus (Acts 9:11) is a long broad street, running from east to west, about a mile in length, and forming the principal thoroughfare in the city. In Oriental towns streets are usually narrow and irregular and filthy (Psalms 18:42; Isaiah 10:6). It is remarkable, says Porter, that all the important cities of Palestine and Syria Samaria, Caesarea, Gerasa, Bozrah, Damascus, Palmyra, had their 'straight streets' running through the centre of the city, and lined with stately rows of columns. The most perfect now remaining are those of Palmyra and Gerasa, where long ranges of the columns still stand. , Through Samaria, etc.

Stripes

as a punishment were not to exceed forty (Deuteronomy 25:1-3and hence arose the custom of limiting them to thirty-nine (2 Corinthians 11:24). Paul claimed the privilege of a Roman citizen in regard to the infliction of stripes (Acts 16:37, 38; 22:25-29. Our Lord was beaten with stripes (Matthew 27:26).

Subscriptions

The subscriptions to Paul's epistles are no part of the original. In their present form they are ascribed to Euthalius, a bishop of the fifth century. Some of them are obviously incorrect.

Suburbs

the immediate vicinity of a city or town (Numbers 35:3, 7; Ezekiel 45:2). In 2 Kings 23:11 the Hebrew word there used (parvarim) occurs nowhere else. The Revised Version renders it precincts. The singular form of this Hebrew word (parvar) is supposed by some to be the same as Parbar (q.v.), which occurs twice in 1 Chronicles 26:18.

Succoth

booths. (1.) The first encampment of the Israelites after leaving Ramesses (Exodus 12:37); the civil name of Pithom (q.v.).

(2.) A city on the east of Jordan, identified with Tell Dar'ala, a high mound, a mass of debris, in the plain north of Jabbok and about one mile from it (Joshua 13:27). Here Jacob (Genesis 32:17, 30; 33:17), on his return from Padan-aram after his interview with Esau, built a house for himself and made booths for his cattle. The princes of this city churlishly refused to afford help to Gideon and his 300 men when faint yet pursuing they followed one of the bands of the fugitive Midianites after the great victory at Gilboa. After overtaking and routing this band at Karkor, Gideon on his return visited the rulers of the city with severe punishment. He took the elders of the city, and thorns of the wilderness and briers, and with them he taught the men of Succoth (Judges 8:13-16. At this place were erected the foundries for casting the metal-work for the temple (1 Kings 7:46).

Succoth-benoth

tents of daughters, supposed to be the name of a Babylonian deity, the goddess Zir-banit, the wife of Merodach, worshipped by the colonists in Samaria (2 Kings 17:30).

Sukkiims

dwellers in tents, (Vulg. and LXX., troglodites; i.e., cave-dwellers in the hills along the Red Sea). Shiskak's army, with which he marched against Jerusalem, was composed partly of this tribe (2 Chronicles 12:3).

Sun

(Hebrews shemesh), first mentioned along with the moon as the two great luminaries of heaven (Genesis 1:14-18. By their motions and influence they were intended to mark and divide times and seasons. The worship of the sun was one of the oldest forms of false religion (Job 31:26,27), and was common among the Egyptians and Chaldeans and other pagan nations. The Jews were warned against this form of idolatry (Deuteronomy 4:19; 17:3; comp. 2 Kings 23:11; Jeremiah 19:13).

Suph

(Deuteronomy 1:1 R.V.; marg., some ancient versions have the Red Sea, as in the A.V.). Some identify it with Suphah (Numbers 21:14 marg., A.V.) as probably the name of a place. Others identify it with es-Sufah = Maaleh-acrabbim (Joshua 15:3), and others again with Zuph (1 Samuel 9:5). It is most probable, however, that, in accordance with the ancient versions, this word is to be regarded as simply an abbreviation of Yam-suph, i.e., the Red Sea.

Suphah

(Numbers 21:14 marg.; also R.V.), a place at the south-eastern corner of the Dead Sea, the Ghor es-Safieh. This name is found in an ode quoted from the Book of the Wars of the Lord, probably a collection of odes commemorating the triumphs of God's people (comp. Numbers 21:14, 17, 18, 27-30.

Supper

the principal meal of the day among the Jews. It was partaken of in the early part of the evening (Mark 6:21; John 12:2; 1 Corinthians 11:21). (See LORD'S SUPPER.)

Surety

one who becomes responsible for another. Christ is the surety of the better covenant (Hebrews 7:22). In him we have the assurance that all its provisions will be fully and faithfully carried out. Solomon warns against incautiously becoming security for another (Proverbs 6:1-5; 11:15; 17:18; 20:16).

Susanchites

the inhabitants of Shushan, who joined the other adversaries of the Jews in the attempt to prevent the rebuilding of the temple (Ezra 4:9).

Susanna

lily, with other pious women, ministered to Jesus (Luke 8:3).

Susi

the father of Gaddi, who was one of the twelve spies (Numbers 13:11).

Swallow

(1.) Hebrews sis (Isaiah 38:14; Jeremiah 8:7), the Arabic for the swift, which is a regular migrant, returning in myriads every spring, and so suddenly that while one day not a swift can be seen in the country, on the next they have overspread the whole land, and fill the air with their shrill cry. The swift (cypselus) is ordinarily classed with the swallow, which it resembles in its flight, habits, and migration.

(2.) Hebrews deror, i.e., the bird of freedom (Psalms 84:3; Proverbs 26:2), properly rendered swallow, distinguished for its swiftness of flight, its love of freedom, and the impossibility of retaining it in captivity. In Isaiah 38:14 and Jeremiah 8:7 the word thus rendered ('augr) properly means crane (as in the R.V.).

Swan

mentioned in the list of unclean birds (Leviticus 11:18; Deuteronomy 14:16), is sometimes met with in the Jordan and the Sea of Galilee.

Swelling

of Jordan (Jeremiah 12:5), literally the pride of Jordan (as in R.V.), i.e., the luxuriant thickets of tamarisks, poplars, reeds, etc., which were the lair of lions and other beasts of prey. The reference is not to the overflowing of the river banks. (Comp. Jeremiah 49:19; 50:44; Zechariah 11:3).

Swine

(Hebrews hazir), regarded as the most unclean and the most abhorred of all animals (Leviticus 11:7; Isaiah 65:4; 66:3, 17; Luke 15:15, 16). A herd of swine were drowned in the Sea of Galilee (Luke 8:32, 33). Spoken of figuratively in Matthew 7:6 (see Proverbs 11:22). It is frequently mentioned as a wild animal, and is evidently the wild boar (Arab. khanzir), which is common among the marshes of the Jordan valley (Psalms 80:13).

Sword

of the Hebrew was pointed, sometimes two-edged, was worn in a sheath, and suspended from the girdle (Exodus 32:27; 1 Samuel 31:4; 1 Chronicles 21:27; Psalms 149:6: Proverbs 5:4; Ezekiel 16:40; 21:3-5.

It is a symbol of divine chastisement (Deuteronomy 32:25; Psalms 7:12; 78:62), and of a slanderous tongue (Psalms 57:4; 64:3; Proverbs 12:18). The word of God is likened also to a sword (Hebrews 4:12; Ephesians 6:17; Revelation 1:16). Gideon's watchword was, The sword of the Lord (Judges 7:20).

Sycamine tree

mentioned only in Luke 17:6. It is rendered by Luther mulberry tree (q.v.), which is most probably the correct rendering. It is found of two species, the black mulberry (Morus nigra) and the white mulberry (Mourea), which are common in Palestine. The silk-worm feeds on their leaves. The rearing of them is one of the chief industries of the peasantry of Lebanon and of other parts of the land. It is of the order of the fig-tree. Some contend, however, that this name denotes the sycamore-fig of Luke 19:4.

Sycamore

more properly sycomore (Hebrews shikmoth and shikmim, Gr. sycomoros), a tree which in its general character resembles the fig-tree, while its leaves resemble those of the mulberry; hence it is called the fig-mulberry (Ficus sycomorus). At Jericho, Zacchaeus climbed a sycomore-tree to see Jesus as he passed by (Luke 19:4). This tree was easily destroyed by frost (Psalms 78:47), and therefore it is found mostly in the vale (1 Kings 10:27; 2 Chronicles 1:15: in both passages the R.V. has properly lowland ), i.e., the low country, the shephelah, where the climate is mild. Amos (Amos 7:14) refers to its fruit, which is of an inferior character; so also probably Jeremiah (Jeremiah 24:2). It is to be distinguished from our sycamore (the Acer pseudo-platanus), which is a species of maple often called a plane-tree.

Sychar

liar or drunkard (see Isaiah 28:1, 7), has been from the time of the Crusaders usually identified with Sychem or Shechem (John 4:5). It has now, however, as the result of recent explorations, been identified with 'Askar, a small Samaritan town on the southern base of Ebal, about a mile to the north of Jacob's well.

Sychem

See SHECHEM.

Syene

opening (Ezekiel 29:10; 30:6), a town of Egypt, on the borders of Ethiopia, now called Assouan, on the right bank of the Nile, notable for its quarries of beautiful red granite called syenite. It was the frontier town of Egypt in the south, as Migdol was in the north-east.

Synagogue

(Gr. sunagoge, i.e., an assembly ), found only once in the Authorized Version of Psalms 74:8 where the margin of Revised Version has places of assembly, which is probably correct; for while the origin of synagogues is unknown, it may well be supposed that buildings or tents for the accommodation of worshippers may have existed in the land from an early time, and thus the system of synagogues would be gradually developed.

Some, however, are of opinion that it was specially during the Babylonian captivity that the system of synagogue worship, if not actually introduced, was at least reorganized on a systematic plan (Ezekiel 8:1; 14:1). The exiles gathered together for the reading of the law and the prophets as they had opportunity, and after their return synagogues were established all over the land (Ezra 8:15; Nehemiah 8:2). In after years, when the Jews were dispersed abroad, wherever they went they erected synagogues and kept up the stated services of worship (Acts 9:20; 13:5; 17:1; 17:17; 18:4). The form and internal arrangements of the synagogue would greatly depend on the wealth of the Jews who erected it, and on the place where it was built. Yet there are certain traditional pecularities which have doubtless united together by a common resemblance the Jewish synagogues of all ages and countries. The arrangements for the women's place in a separate gallery or behind a partition of lattice-work; the desk in the centre, where the reader, like Ezra in ancient days, from his 'pulpit of wood,' may 'open the book in the sight of all of people and read in the book of the law of God distinctly, and give the sense, and cause them to understand the reading' (Nehemiah 8:4, 8); the carefully closed ark on the side of the building nearest to Jerusalem, for the preservation of the rolls or manuscripts of the law; the seats all round the building, whence 'the eyes of all them that are in the synagogue' may 'be fastened' on him who speaks (Luke 4:20); the 'chief seats' (Matthew 23:6) which were appropriated to the 'ruler' or 'rulers' of the synagogue, according as its organization may have been more or less complete; , these were features common to all the synagogues.

Where perfected into a system, the services of the synagogue, which were at the same hours as those of the temple, consisted, (1) of prayer, which formed a kind of liturgy, there were in all eighteen prayers; (2) the reading of the Scriptures in certain definite portions; and (3) the exposition of the portions read. (See Luke 4:15, 22; Acts 13:14.)

The synagogue was also sometimes used as a court of judicature, in which the rulers presided (Matthew 10:17; Mark 5:22; Luke 12:11; 21:12; Acts 13:15; 22:19); also as public schools.

The establishment of synagogues wherever the Jews were found in sufficient numbers helped greatly to keep alive Israel's hope of the coming of the Messiah, and to prepare the way for the spread of the gospel in other lands. The worship of the Christian Church was afterwards modelled after that of the synagogue.

Christ and his disciples frequently taught in the synagogues (Matthew 13:54; Mark 6:2; John 18:20; Acts 13:5, 15, 44; 14:1; 17:2-4, 10, 17; 18:4, 26; 19:8).

To be put out of the synagogue, a phrase used by John (John 9:22; 12:42; 16:2), means to be excommunicated.

Syntyche

fortunate; affable, a female member of the church at Philippi, whom Paul beseeches to be of one mind with Euodias (Phil. 4:2,3).

Syracuse

a city on the south-east coast of Sicily, where Paul landed and remained three days when on his way to Rome (Acts 28:12). It was distinguished for its magnitude and splendour. It is now a small town of some 13,000 inhabitants.

Syria

(Hebrews Aram), the name in the Old Testament given to the whole country which lay to the north-east of Phoenicia, extending to beyond the Euphrates and the Tigris. Mesopotamia is called (Genesis 24:10; Deuteronomy 23:4) Aram-naharain (=Syria of the two rivers), also Padan-aram (Genesis 25:20). Other portions of Syria were also known by separate names, as Aram-maahah (1 Chronicles 19:6), Aram-beth-rehob (2 Samuel 10:6), Aram-zobah (2 Samuel 10:6, 8). All these separate little kingdoms afterwards became subject to Damascus. In the time of the Romans, Syria included also a part of Palestine and Asia Minor.

From the historic annals now accessible to us, the history of Syria may be divided into three periods: The first, the period when the power of the Pharaohs was dominant over the fertile fields or plains of Syria and the merchant cities of Tyre and Sidon, and when such mighty conquerors as Thothmes III. and Rameses II. could claim dominion and levy tribute from the nations from the banks of the Euphrates to the borders of the Libyan desert. Second, this was followed by a short period of independence, when the Jewish nation in the south was growing in power, until it reached its early zenith in the golden days of Solomon; and when Tyre and Sidon were rich cities, sending their traders far and wide, over land and sea, as missionaries of civilization, while in the north the confederate tribes of the Hittites held back the armies of the kings of Assyria. The third, and to us most interesting, period is that during which the kings of Assyria were dominant over the plains of Syria; when Tyre, Sidon, Ashdod, and Jerusalem bowed beneath the conquering armies of Shalmaneser, Sargon, and Sennacherib; and when at last Memphis and Thebes yielded to the power of the rulers of Nineveh and Babylon, and the kings of Assyria completed with terrible fulness the bruising of the reed of Egypt so clearly foretold by the Hebrew prophets. , Boscawen.

Syriac

(2 Kings 18:26; Ezra 4:7; Daniel 2:4), more correctly rendered Aramaic, including both the Syriac and the Chaldee languages. In the New Testament there are several Syriac words, such as Eloi, Eloi, lama sabachthani? (Mark 15:34; Matthew 27:46 gives the Hebrews form, Eli, Eli ), Raca (Matthew 5:22), Ephphatha (Mark 7:34), Maran-atha (1 Corinthians 16:22).

A Syriac version of the Old Testament, containing all the canonical books, along with some apocryphal books (called the Peshitto, i.e., simple translation, and not a paraphrase), was made early in the second century, and is therefore the first Christian translation of the Old Testament. It was made directly from the original, and not from the LXX. Version. The New Testament was also translated from Greek into Syriac about the same time. It is noticeable that this version does not contain the Second and Third Epistles of John, 2 Peter, Jude, and the Apocalypse. These were, however, translated subsequently and placed in the version. (See VERSION.)

Syrophenician

a Greek, a Syrophenician by nation (Mark 7:26), i.e., a Gentile born in the Phoenician part of Syria. (See PHENICIA.)

When our Lord retired into the borderland of Tyre and Sidon (Matthew 15:21), a Syro-phoenician woman came to him, and earnestly besought him, in behalf of her daughter, who was grievously afflicted with a demon. Her faith in him was severely tested by his silence (Matthew 15:23), refusal (24), and seeming reproach that it was not meet to cast the children's bread to dogs (26). But it stood the test, and her petition was graciously granted, because of the greatness of her faith (28).

T

Taanach

a sandy place, an ancient royal city of the Canaanites, on the south-western border of the plain of Esdraelon, 4 miles south of Megiddo. Its king was conquered by Joshua (Joshua 12:21). It was assigned to the Levites of the family of Kohath (Joshua 17:11-18; 21:25). It is mentioned in the song of Deborah (Judges 5:19). It is identified with the small modern village of Ta'annuk.

Taanath-shiloh

approach to Shiloh, a place on the border of Ephraim (Joshua 16:6), probably the modern T'ana, a ruin 7 miles south-east of Shechem, on the ridge east of the Mukhnah plain.

Tabbaoth

impressions; rings, the children of, returned from the Captivity (Ezra 2:43).

Tabbath

famous, a town in the tribe of Ephraim (Judges 7:22), to the south of Bethshean, near the Jordan.

Tabeal

goodness of God, the father of one whom the kings of Syria and Samaria in vain attempted to place on the throne of Ahaz (Isaiah 7:6).

Tabeel

a Persian governor of Samaria, who joined others in the attempt to prevent the rebuilding of Jerusalem (Ezra 4:7).

Taberah

burning, a place in the wilderness of Paran, where the fire of the Lord consumed the murmuring Israelites (Numbers 11:3; Deuteronomy 9:22). It was also called Kibroth-hattaavah (q.v.).

Tabering

playing on a small drum or tabret. In Nahum 2:7 where alone it occurs, it means beating on the breast, as players beat on the tabret.

Tabernacle

(1.) A house or dwelling-place (Job 5:24; 18:6 etc.).

(2.) A portable shrine (comp. Acts 19:24) containing the image of Moloch (Amos 5:26; marg. and R.V., Siccuth ).

(3.) The human body (2 Corinthians 5:1, 4); a tent, as opposed to a permanent dwelling.

(4.) The sacred tent (Hebrews mishkan, the dwelling-place ); the movable tent-temple which Moses erected for the service of God, according to the pattern which God himself showed to him on the mount (Exodus 25:9; Hebrews 8:5). It is called the tabernacle of the congregation, rather of meeting , i.e., where God promised to meet with Israel (Exodus 29:42); the tabernacle of the testimony (Exodus 38:21; Numbers 1:50), which does not, however, designate the whole structure, but only the enclosure which contained the ark of the testimony (Exodus 25:16, 22; Numbers 9:15); the tabernacle of witness (Numbers 17:8); the house of the Lord (Deuteronomy 23:18); the temple of the Lord (Joshua 6:24); a sanctuary (Exodus 25:8).

A particular account of the materials which the people provided for the erection and of the building itself is recorded in Exodus 25-40. The execution of the plan mysteriously given to Moses was intrusted to Bezaleel and Aholiab, who were specially endowed with wisdom and artistic skill, probably gained in Egypt, for this purpose (Exodus 35:30-35. The people provided materials for the tabernacle so abundantly that Moses was under the necessity of restraining them (Exodus 36:6). These stores, from which they so liberally contributed for this purpose, must have consisted in a great part of the gifts which the Egyptians so readily bestowed on them on the eve of the Exodus (Exodus 12:35, 36).

The tabernacle was a rectangular enclosure, in length about 45 feet (i.e., reckoning a cubit at 18 inches) and in breadth and height about 15. Its two sides and its western end were made of boards of acacia wood, placed on end, resting in sockets of brass, the eastern end being left open (Exodus 26:22). This framework was covered with four coverings, the first of linen, in which figures of the symbolic cherubim were wrought with needlework in blue and purple and scarlet threads, and probably also with threads of gold (Exodus 26:1-6; 36:8-13. Above this was a second covering of twelve curtains of black goats'-hair cloth, reaching down on the outside almost to the ground (Exodus 26:7-11. The third covering was of rams' skins dyed red, and the fourth was of badgers' skins (Hebrews tahash, i.e., the dugong, a species of seal), Exodus 25:5; 26:14; 35:7, 23; 36:19; 39:34.

Internally it was divided by a veil into two chambers, the exterior of which was called the holy place, also the sanctuary (Hebrews 9:2) and the first tabernacle (6); and the interior, the holy of holies, the holy place, the Holiest, the second tabernacle (Exodus 28:29; Hebrews 9:3, 7). The veil separating these two chambers was a double curtain of the finest workmanship,

The Tabernacle In The Wilderness which was never

A. The Tabernacle covered | C. Alter of Burnt-Offerings passed except by the

B. Brazen Laver | D. Court of the Tabernacle high priest once a year, on the great Day of Atonement. The holy place was separated from the outer court which enclosed the tabernacle by a curtain, which hung over the six pillars which stood at the east end of the tabernacle, and by which it was entered.

The order as well as the typical character of the services of the tabernacle are recorded in Hebrews 9; 10:19-22.

The holy of holies, a cube of 10 cubits, contained the ark of the testimony , i.e., the oblong chest containing the two tables of stone, the pot of manna, and Aaron's rod that budded.

The holy place was the western and larger chamber of the tabernacle. Here were placed the table for the shewbread, the golden candlestick, and the golden altar of incense.

Round about the tabernacle was a court, enclosed by curtains hung upon sixty pillars (Exodus 27:9-18. This court was 150 feet long and 75 feet broad. Within it were placed the altar of burnt offering, which measured 7 1/2 feet in length and breadth and 4 1/2 feet high, with horns at the four corners, and the laver of brass (Exodus 30:18),

The Tabernacle Unveiled which stood

H. The Holy of Holies, containing the Ark (A) of the Covenant between the altar

with the Shechinah (G) and the tabernacle.

V. The Veil separating the Holy of Holies from the Holy Place.

H.P. The Holy Place, containing the Golden Candlestick (C);

the Table of Shewbread (T); and the Altar of the Incense.

The whole tabernacle was completed in seven months. On the first day of the first month of the second year after the Exodus, it was formally set up, and the cloud of the divine presence descended on it (Exodus 39:22-43; 40:1-38. It cost 29 talents 730 shekels of gold, 100 talents 1,775 shekels of silver, 70 talents 2,400 shekels of brass (Exodus 38:24-31.

The tabernacle was so constructed that it could easily be taken down and conveyed from place to place during the wanderings in the wilderness. The first encampment of the Israelites after crossing the Jordan was at Gilgal, and there the tabernacle remained for seven years (Joshua 4:19). It was afterwards removed to Shiloh (Joshua 18:1), where it remained during the time of the Judges, till the days of Eli, when the ark, having been carried out into the camp when the Israelites were at war with the Philistines, was taken by the enemy (1 Samuel 4), and was never afterwards restored to its place in the tabernacle. The old tabernacle erected by Moses in the wilderness was transferred to Nob (1 Samuel 21:1), and after the destruction of that city by Saul (1 Samuel 22:9; 1 Chronicles 16:39, 40), to Gibeon. It is mentioned for the last time in 1 Chronicles 21:29. A new tabernacle was erected by David at Jerusalem (2 Samuel 6:17; 1 Chronicles 16:1), and the ark was brought from Perez-uzzah and deposited in it (2 Samuel 6:8-17; 2 Chronicles 1:4).

The word thus rendered ('ohel) in Exodus 33:7 denotes simply a tent, probably Moses' own tent, for the tabernacle was not yet erected.

Tabernacles, Feast of

the third of the great annual festivals of the Jews (Leviticus 23:33-43. It is also called the feast of ingathering (Exodus 23:16; Deuteronomy 16:13). It was celebrated immediately after the harvest, in the month Tisri, and the celebration lasted for eight days (Leviticus 23:33-43. During that period the people left their homes and lived in booths formed of the branches of trees. The sacrifices offered at this time are mentioned in Numbers 29:13-38. It was at the time of this feast that Solomon's temple was dedicated (1 Kings 8:2). Mention is made of it after the return from the Captivity. This feast was designed (1) to be a memorial of the wilderness wanderings, when the people dwelt in booths (Leviticus 23:43), and (2) to be a harvest thanksgiving (Nehemiah 8:9-18. The Jews, at a later time, introduced two appendages to the original festival, viz., (1) that of drawing water from the Pool of Siloam, and pouring it upon the altar (John 7:2, 37), as a memorial of the water from the rock in Horeb; and (2) of lighting the lamps at night, a memorial of the pillar of fire by night during their wanderings.

The feast of Tabernacles, the harvest festival of the Jewish Church, was the most popular and important festival after the Captivity. At Jerusalem it was a gala day. It was to the autumn pilgrims, who arrived on the 14th (of the month Tisri, the feast beginning on the 15th) day, like entrance into a silvan city. Roofs and courtyards, streets and squares, roads and gardens, were green with boughs of citron and myrtle, palm and willow. The booths recalled the pilgrimage through the wilderness. The ingathering of fruits prophesied of the spiritual harvest. , Valling's Jesus Christ, p. 133.

Tabitha

(in Greek called Dorcas), gazelle, a disciple at Joppa. She was distinguished for her alms-deeds and good works. Peter, who was sent for from Lydda on the occasion of her death, prayed over the dead body, and said, Tabitha, arise. And she opened her eyes and sat up; and Peter gave her his hand, and raised her up; and calling the saints and widows, he presented her alive (Acts 9:36-43.

Tables

(Mark 7:4) means banqueting-couches or benches, on which the Jews reclined when at meals. This custom, along with the use of raised tables like ours, was introduced among the Jews after the Captivity. Before this they had, properly speaking, no table. That which served the purpose was a skin or piece of leather spread out on the carpeted floor. Sometimes a stool was placed in the middle of this skin. (See ABRAHAM'S BOSOM; BANQUET; MEALS.)

Tablet

probably a string of beads worn round the neck (Exodus 35:22; Numbers 31:50). In Isaiah 3:20 the Hebrew word means a perfume-box, as it is rendered in the Revised Version.

Tabor

a height. (1.) Now Jebel et-Tur, a cone-like prominent mountain, 11 miles west of the Sea of Galilee. It is about 1,843 feet high. The view from the summit of it is said to be singularly extensive and grand. This is alluded to in Psalms 89:12; Jeremiah 46:18. It was here that Barak encamped before the battle with Sisera (q.v.) Judges 4:6-14. There is an old tradition, which, however, is unfounded, that it was the scene of the transfiguration of our Lord. (See HERMON.) The prominence and isolation of Tabor, standing, as it does, on the border-land between the northern and southern tribes, between the mountains and the central plain, made it a place of note in all ages, and evidently led the psalmist to associate it with Hermon, the one emblematic of the south, the other of the north. There are some who still hold that this was the scene of the transfiguration (q.v.).

(2.) A town of Zebulum (1 Chronicles 6:77).

(3.) The plain of Tabor (1 Samuel 10:3) should be, as in the Revised Version, the oak of Tabor. This was probably the Allon-bachuth of Genesis 35:8.

Tabret

(Hebrews toph), a timbrel (q.v.) or tambourine, generally played by women (Genesis 31:27; 1 Samuel 10:5; 18:6). In Job 17:6 the word (Hebrews topheth) tabret should be, as in the Revised Version, an open abhorring (marg., one in whose face they spit; lit., a spitting in the face ).

Tabrimon

good is Rimmon, the father of Benhadad, king of Syria (1 Kings 15:18).

Taches

hooks or clasps by which the tabernacle curtains were connected (Exodus 26:6, 11, 33; 35:11).

Tachmonite

=Hach'monite, a name given to Jashobeam (2 Samuel 23:8; comp. 1 Chronicles 11:11).

Tackling

(Isaiah 33:23), the ropes attached to the mast of a ship. In Acts 27:19 this word means generally the furniture of the ship or the gear (Acts 27:17), all that could be removed from the ship.

Tadmor

palm, a city built by Solomon in the wilderness (2 Chronicles 8:4). In 1 Kings 9:18 where the word occurs in the Authorized Version, the Hebrew text and the Revised Version read Tamar, which is properly a city on the southern border of Palestine and toward the wilderness (comp. Ezekiel 47:19; 48:28). In 2 Chronicles 8:14 Tadmor is mentioned in connection with Hamath-zobah. It is called Palmyra by the Greeks and Romans. It stood in the great Syrian wilderness, 176 miles from Damascus and 130 from the Mediterranean and was the centre of a vast commercial traffic with Western Asia. It was also an important military station. (See SOLOMON.) Remains of ancient temples and palaces, surrounded by splendid colonnades of white marble, many of which are yet standing, and thousands of prostrate pillars, scattered over a large extent of space, attest the ancient magnificence of this city of palms, surpassing that of the renowned cities of Greece and Rome.

Tahapanes

=Tahpanhes=Tehaphnehes, (called Daphne by the Greeks, now Tell Defenneh), an ancient Egyptian city, on the Tanitic branch of the Nile, about 16 miles from Pelusium. The Jews from Jerusalem fled to this place after the death of Gedaliah (q.v.), and settled there for a time (Jeremiah 2:16; 43:7; 44:1; 46:14). A platform of brick-work, which there is every reason to believe was the pavement at the entry of Pharaoh's palace, has been discovered at this place. Here, says the discoverer, Mr. Petrie, the ceremony described by Jeremiah (Jeremiah 43:8-10; brick-kiln , i.e., pavement of brick) took place before the chiefs of the fugitives assembled on the platform, and here Nebuchadnezzar spread his royal pavilion (R.V., brickwork ).

Tahpenes

the wife of Pharaoh, who gave her sister in marriage to Hadad the Edomite (1 Kings 11:19, 20).

Tahtim-hodshi

the land of the newly inhabited, (2 Samuel 24:6). It is conjectured that, instead of this word, the reading should be, the Hittites of Kadesh, the Hittite capital, on the Orontes. It was apparently some region east of the Jordan and north of Gilead.

Tale

(1.) Hebrews tokhen, a task, as weighed and measured out = tally, i.e., the number told off; the full number (Exodus 5:18; see 1 Samuel 18:27; 1 Chronicles 9:28). In Ezekiel 45:11 rendered measure.

(2.) Hebrews hegeh, a thought; meditation (Psalms 90:9); meaning properly as a whisper of sadness, which is soon over, or as a thought. The LXX. and Vulgate render it spider; the Authorized Version and Revised Version, as a tale that is told. In Job 37:2 this word is rendered sound; Revised Version margin, muttering; and in Ezekiel 2:10 mourning.

Talent

of silver contained 3,000 shekels (Exodus 38:25, 26), and was equal to 94 3/7 lbs. avoirdupois. The Greek talent, however, as in the LXX., was only 82 1/4 lbs. It was in the form of a circular mass, as the Hebrew name kikkar denotes. A talent of gold was double the weight of a talent of silver (2 Samuel 12:30). Parable of the talents (Matthew 18:24; 25:15).

Talitha cumi

(Mark 5:41), a Syriac or Aramaic expression, meaning, Little maid, arise. Peter, who was present when the miracle was wrought, recalled the actual words used by our Lord, and told them to Mark.

Talmai

abounding in furrows. (1.) One of the Anakim of Hebron, who were slain by the men of Judah under Caleb (Numbers 13:22; Joshua 15:14; Judges 1:10).

(2.) A king of Geshur, to whom Absalom fled after he had put Amnon to death (2 Samuel 3:3; 13:37). His daughter, Maachah, was one of David's wives, and the mother of Absalom (1 Chronicles 3:2).

Talmon

oppressed. (1.) A Levite porter (1 Chronicles 9:17; Nehemiah 11:19).

(2.) One whose descendants returned with Zerubbabel to Jerusalem (Ezra 2:42; Nehemiah 7:45); probably the same as (1).

Tamar

palm. (1.) A place mentioned by Ezekiel (Ezekiel 47:19; 48:28), on the southeastern border of Palestine. Some suppose this was Tadmor (q.v.).

(2.) The daughter-in-law of Judah, to whose eldest son, Er, she was married (Genesis 38:6). After her husband's death, she was married to Onan, his brother (8), and on his death, Judah promised to her that his third son, Shelah, would become her husband. This promise was not fulfilled, and hence Tamar's revenge and Judah's great guilt (Genesis 38:12-30.

(3.) A daughter of David (2 Samuel 13:1-32; 1 Chronicles 3:9), whom Amnon shamefully outraged and afterwards hated exceedingly, thereby illustrating the law of human nature noticed even by the heathen, Proprium humani ingenii est odisse quem laeseris , i.e., It is the property of human nature to hate one whom you have injured.

(4.) A daughter of Absalom (2 Samuel 14:27).

Tamarisk

Hebrews 'eshel (Genesis 21:33; 1 Samuel 22:6; 31:13 in the R.V.; but in A.V., grove, tree ); Arab. asal. Seven species of this tree are found in Palestine. It is a very graceful tree, with long feathery branches and tufts closely clad with the minutest of leaves, and surmounted in spring with spikes of beautiful pink blosoms, which seem to envelop the whole tree in one gauzy sheet of colour (Tristram's Nat. Hist.).

Tammuz

a corruption of Dumuzi, the Accadian sun-God (the Adonis of the Greeks), the husband of the goddess Ishtar. In the Chaldean calendar there was a month set apart in honour of this God, the month of June to July, the beginning of the summer solstice. At this festival, which lasted six days, the worshippers, with loud lamentations, bewailed the funeral of the God, they sat weeping for Tammuz (Ezekiel 8:14).

The name, also borrowed from Chaldea, of one of the months of the Hebrew calendar.

Tanhumeth

consolation, a Netophathite; one of the captains who supported Gedaliah (2 Kings 25:23; Jeremiah 40:8).

Tanis

(Ezekiel 30:14 marg.). See ZOAN.

Tappuah

apple-region. (1.) A town in the valley or lowland of Judah; formerly a royal city of the Canaanites (Joshua 12:17; 15:34). It is now called Tuffuh, about 12 miles west of Jerusalem.

(2.) A town on the border of Ephraim (Joshua 16:8). The land of Tappuah fell to Manasseh, but the city to Ephraim (Joshua 17:8).

(3.) En-tappuah, the well of the apple, probably one of the springs near Yassuf (Joshua 17:7).

Tarah

stopping; station, an encampment of the Hebrews in the wilderness (Numbers 33:27, 28).

Tares

the bearded darnel, mentioned only in Matthew 13:25-30. It is the Lolium temulentum, a species of rye-grass, the seeds of which are a strong soporific poison. It bears the closest resemblance to wheat till the ear appears, and only then the difference is discovered. It grows plentifully in Syria and Palestine.

Target

(1 Samuel 17:6 A.V., after the LXX. and Vulg.), a kind of small shield. The margin has gorget, a piece of armour for the throat. The Revised Version more correctly renders the Hebrew word (kidon) by javelin. The same Hebrew word is used in Joshua 8:18 (A.V., spear; R.V., javelin ); Job 39:23 (A.V., shield; R.V., javelin ); Job 41:29 (A.V., spear; R.V., javelin ).

Tarshish

a Sanscrit or Aryan word, meaning the sea coast. (1.) One of the sons of Javan (Genesis 10:4; 1 Chronicles 1:7).

(2.) The name of a place which first comes into notice in the days of Solomon. The question as to the locality of Tarshish has given rise to not a little discussion. Some think there was a Tarshish in the East, on the Indian coast, seeing that ships of Tarshish sailed from Eziongeber, on the Red Sea (1 Kings 9:26; 22:48; 2 Chronicles 9:21). Some, again, argue that Carthage was the place so named. There can be little doubt, however, that this is the name of a Phoenician port in Spain, between the two mouths of the Guadalquivir (the name given to the river by the Arabs, and meaning the great wady or water-course). It was founded by a Carthaginian colony, and was the farthest western harbour of Tyrian sailors. It was to this port Jonah's ship was about to sail from Joppa. It has well been styled the Peru of Tyrian adventure; it abounded in gold and silver mines.

It appears that this name also is used without reference to any locality. Ships of Tarshish is an expression sometimes denoting simply ships intended for a long voyage (Isaiah 23:1, 14), ships of a large size (sea-going ships), whatever might be the port to which they sailed. Solomon's ships were so styled (1 Kings 10:22; 22:49).

Tarsus

the chief city of Cilicia. It was distinguished for its wealth and for its schools of learning, in which it rivalled, nay, excelled even Athens and Alexandria, and hence was spoken of as no mean city. It was the native place of the Apostle Paul (Acts 21:39). It stood on the banks of the river Cydnus, about 12 miles north of the Mediterranean. It is said to have been founded by Sardanapalus, king of Assyria. It is now a filthy, ruinous Turkish town, called Tersous. (See PAUL.)

Tartak

prince of darkness, one of the gods of the Arvites, who colonized part of Samaria after the deportation of Israel by Shalmaneser (2 Kings 17:31).

Tartan

an Assyrian word, meaning the commander-in-chief. (1.) One of Sennacherib's messengers to Hezekiah (2 Kings 18:17). (2.) One of Sargon's generals (Isaiah 20:1).

Tatnai

gift, a Persian governor (Hebrews pehah, i.e., satrap; modern pasha ) on this side the river , i.e., of the whole tract on the west of the Euphrates. This Hebrew title pehah is given to governors of provinces generally. It is given to Nehemiah (Nehemiah 5:14) and to Zerubbabel (Haggai 1:1). It is sometimes translated captain (1 Kings 20:24; Daniel 3:2, 3), sometimes also deputy (Esther 8:9; 9:3). With others, Tatnai opposed the rebuilding of the temple (Ezra 5:6); but at the command of Darius, he assisted the Jews (Ezra 6:1-13.

Taverns, The three

a place on the great Appian Way, about 11 miles from Rome, designed for the reception of travellers, as the name indicates. Here Paul, on his way to Rome, was met by a band of Roman Christians (Acts 28:15). The Tres Tabernae was the first mansio or mutatio, that is, halting-place for relays, from Rome, or the last on the way to the city. At this point three roads run into the Via Appia, that from Tusculum, that from Alba Longa, and that from Antium; so necessarily here would be a halting-place, which took its name from the three shops there, the general store, the blacksmith's, and the refreshment-house...Tres Tabernae is translated as Three Taverns, but it more correctly means three shops (Forbes's Footsteps of St. Paul, p.20).

Taxes

first mentioned in the command (Exodus 30:11-16 that every Jew from twenty years and upward should pay an annual tax of half a shekel for an offering to the Lord. This enactment was faithfully observed for many generations (2 Chronicles 24:6; Matthew 17:24).

Afterwards, when the people had kings to reign over them, they began, as Samuel had warned them (1 Samuel 8:10-18to pay taxes for civil purposes (1 Kings 4:7; 9:15; 12:4). Such taxes, in increased amount, were afterwards paid to the foreign princes that ruled over them.

In the New Testament the payment of taxes, imposed by lawful rulers, is enjoined as a duty (Romans 13:1-7; 1 Peter 2:13, 14). Mention is made of the tax (telos) on merchandise and travellers (Matthew 17:25); the annual tax (phoros) on property (Luke 20:22; 23:2); the poll-tax (kensos, tribute, Matthew 17:25; 22:17; Mark 12:14); and the temple-tax ( tribute money = two drachmas = half shekel, Matthew 17:24-27; comp. Exodus 30:13). (See TRIBUTE.)

Taxing

(Luke 2:2; R.V., enrolment ), when Cyrenius was governor of Syria, is simply a census of the people, or an enrolment of them with a view to their taxation. The decree for the enrolment was the occasion of Joseph and Mary's going up to Bethlehem. It has been argued by some that Cyrenius (q.v.) was governor of Cilicia and Syria both at the time of our Lord's birth and some years afterwards. This decree for the taxing referred to the whole Roman world, and not to Judea alone. (See CENSUS.)

Tebeth

(Esther 2:16), a word probably of Persian origin, denoting the cold time of the year; used by the later Jews as denoting the tenth month of the year. Assyrian tebituv, rain.

Teil tree

(an old name for the lime-tree, the tilia), Isaiah 6:13 the terebinth, or turpentine-tree, the Pistacia terebinthus of botanists. The Hebrew word here used (elah) is rendered oak (q.v.) in Genesis 35:4; Judges 6:11, 19; Isaiah 1:29 etc. In Isaiah 61:3 it is rendered in the plural trees; Hosea 4:13 elm (R.V., terebinth ). Hosea 4:13 elm (R.V., terebinth ). In 1 Samuel 17:2, 19 it is taken as a proper name, Elah (R.V. marg., terebinth ).

The terebinth of Mamre, or its lineal successor, remained from the days of Abraham till the fourth century of the Christian era, and on its site Constantine erected a Christian church, the ruins of which still remain.

This tree is seldom seen in clumps or groves, never in forests, but stands isolated and weird-like in some bare ravine or on a hill-side where nothing else towers above the low brushwood (Tristram).

Tekel

weighed (Daniel 5:27).

Tekoa, Tekoah

pitching of tents; fastening down, a town of Judah, about 12 miles south of Jerusalem, and visible from the city. From this place Joab procured a wise woman, who pretended to be in great affliction, and skilfully made her case known to David. Her address to the king was in the form of an apologue, similar to that of Nathan (2 Samuel 12:1-6. The object of Joab was, by the intervention of this woman, to induce David to bring back Absalom to Jerusalem (2 Samuel 14:2, 4, 9).

This was also the birth-place of the prophet Amos (Amos 1:1).

It is now the village of Teku'a, on the top of a hill among ruins, 5 miles south of Bethlehem, and close to Beth-haccerem ( Herod's mountain ).

Tel-abib

hill of corn, a place on the river Chebar, the residence of Ezekiel (Ezekiel 3:15). The site is unknown.

Telaim

young lambs, a place at which Saul gathered his army to fight against Amalek (1 Samuel 15:4); probably the same as Telem (2).

Telassar

or Thelasar, (Isaiah 37:12; 2 Kings 19:12), a province in the south-east of Assyria, probably in Babylonia. Some have identified it with Tel Afer, a place in Mesopotamia, some 30 miles from Sinjar.

Telem

oppression. (1.) A porter of the temple in the time of Ezra (Ezra 10:24).

(2.) A town in the southern border of Judah (Joshua 15:24); probably the same as Telaim.

Tel-haresha

hill of the wood, a place in Babylon from which some captive Jews returned to Jerusalem (Ezra 2:59; Nehemiah 7:61).

Tel-melah

hill of salt, a place in Babylon from which the Jews returned (id.).

Tema

south; desert, one of the sons of Ishmael, and father of a tribe so called (Genesis 25:15; 1 Chronicles 1:30; Job 6:19; Isaiah 21:14; Jeremiah 25:23) which settled at a place to which he gave his name, some 250 miles south-east of Edom, on the route between Damascus and Mecca, in the northern part of the Arabian peninsula, toward the Syrian desert; the modern Teyma'.

Teman

id. (1.) A grandson of Esau, one of the dukes of Edom (Genesis 36:11, 15, 42).

(2.) A place in Southern Idumea, the land of the sons of the east, frequently mentioned in the Old Testament. It was noted for the wisdom of its inhabitants (Amos 1:12; Obad. 1:8; Jeremiah 49:7; Ezekiel 25:13). It was divided from the hills of Paran by the low plain of Arabah (Habakkuk 3:3).

Temanite

a man of Teman, the designation of Eliphaz, one of Job's three friends (Job 2:11; 22:1).

Temeni

one of the sons of Ashur, the father of Tekoa (1 Chronicles 4:6).

Temple

first used of the tabernacle, which is called the temple of the Lord (1 Samuel 1:9). In the New Testament the word is used figuratively of Christ's human body (John 2:19, 21). Believers are called the temple of God (1 Corinthians 3:16, 17). The Church is designated an holy temple in the Lord (Ephesians 2:21). Heaven is also called a temple (Revelation 7:5). We read also of the heathen temple of the great goddess Diana (Acts 19:27).

This word is generally used in Scripture of the sacred house erected on the summit of Mount Moriah for the worship of God. It is called the temple (1 Kings 6:17); the temple [R.V., 'house'] of the Lord (2 Kings 11:10); thy holy temple (Psalms 79:1); the house of the Lord (2 Chronicles 23:5, 12); the house of the God of Jacob (Isaiah 2:3); the house of my glory (Isaiah 60:7); an house of prayer (Isaiah 56:7; Matthew 21:13); an house of sacrifice (2 Chronicles 7:12); the house of their sanctuary (2 Chronicles 36:17); the mountain of the Lord's house (Isaiah 2:2); our holy and our beautiful house (Isaiah 64:11); the holy mount (Isaiah 27:13); the palace for the Lord God (1 Chronicles 29:1); the tabernacle of witness (2 Chronicles 24:6); Zion (Psalms 74:2; 84:7). Christ calls it my Father's house (John 2:16).

Temple, Herod's

The temple erected by the exiles on their return from Babylon had stood for about five hundred years, when Herod the Great became king of Judea. The building had suffered considerably from natural decay as well as from the assaults of hostile armies, and Herod, desirous of gaining the favour of the Jews, proposed to rebuild it. This offer was accepted, and the work was begun (B.C. 18), and carried out at great labour and expense, and on a scale of surpassing splendour. The main part of the building was completed in ten years, but the erection of the outer courts and the embellishment of the whole were carried on during the entire period of our Lord's life on earth (John 2:16, 19-21and the temple was completed only A.D. 65. But it was not long permitted to exist. Within forty years after our Lord's crucifixion, his prediction of its overthrow was accomplished (Luke 19:41-44). The Roman legions took the city of Jerusalem by storm, and notwithstanding the strenuous efforts Titus made to preserve the temple, his soldiers set fire to it in several places, and it was utterly destroyed (A.D. 70), and was never rebuilt.

Several remains of Herod's stately temple have by recent explorations been brought to light. It had two courts, one intended for the Israelites only, and the other, a large outer court, called the court of the Gentiles, intended for the use of strangers of all nations. These two courts were separated by a low wall, as Josephus states, some 4 1/2 feet high, with thirteen openings. Along the top of this dividing wall, at regular intervals, were placed pillars bearing in Greek an inscription to the effect that no stranger was, on the pain of death, to pass from the court of the Gentiles into that of the Jews. At the entrance to a graveyard at the north-western angle of the Haram wall, a stone was discovered by M. Ganneau in 1871, built into the wall, bearing the following inscription in Greek capitals: No stranger is to enter within the partition wall and enclosure around the sanctuary. Whoever is caught will be responsible to himself for his death, which will ensue.

There can be no doubt that the stone thus discovered was one of those originally placed on the boundary wall which separated the Jews from the Gentiles, of which Josephus speaks.

It is of importance to notice that the word rendered sanctuary in the inscription was used in a specific sense of the inner court, the court of the Israelites, and is the word rendered temple in John 2:15 and Acts 21:28, 29. When Paul speaks of the middle wall of partition (Ephesians 2:14), he probably makes allusion to this dividing wall. Within this partition wall stood the temple proper, consisting of, (1) the court of the women, 8 feet higher than the outer court; (2) 10 feet higher than this court was the court of Israel; (3) the court of the priests, again 3 feet higher; and lastly (4) the temple floor, 8 feet above that; thus in all 29 feet above the level of the outer court.

The summit of Mount Moriah, on which the temple stood, is now occupied by the Haram esh-Sherif, i.e., the sacred enclosure. This enclosure is about 1,500 feet from north to south, with a breadth of about 1,000 feet, covering in all a space of about 35 acres. About the centre of the enclosure is a raised platform, 16 feet above the surrounding space, and paved with large stone slabs, on which stands the Mohammedan mosque called Kubbet es-Sahkra i.e., the Dome of the Rock, or the Mosque of Omar. This mosque covers the site of Solomon's temple. In the centre of the dome there is a bare, projecting rock, the highest part of Moriah (q.v.), measuring 60 feet by 40, standing 6 feet above the floor of the mosque, called the sahkra, i.e., rock. Over this rock the altar of burnt-offerings stood. It was the threshing-floor of Araunah the Jebusite. The exact position on this sacred enclosure which the temple occupied has not been yet definitely ascertained. Some affirm that Herod's temple covered the site of Solomon's temple and palace, and in addition enclosed a square of 300 feet at the south-western angle. The temple courts thus are supposed to have occupied the southern portion of the enclosure, forming in all a square of more than 900 feet. It is argued by others that Herod's temple occupied a square of 600 feet at the south-west of the enclosure.

Temple, Solomon's

Before his death David had with all his might provided materials in great abundance for the building of the temple on the summit of Mount Moriah (1 Chronicles 22:14; 29:4; 2 Chronicles 3:1), on the east of the city, on the spot where Abraham had offered up Isaac (Genesis 22:1-14. In the beginning of his reign Solomon set about giving effect to the desire that had been so earnestly cherished by his father, and prepared additional materials for the building. From subterranean quarries at Jerusalem he obtained huge blocks of stone for the foundations and walls of the temple. These stones were prepared for their places in the building under the eye of Tyrian master-builders. He also entered into a compact with Hiram II., king of Tyre, for the supply of whatever else was needed for the work, particularly timber from the forests of Lebanon, which was brought in great rafts by the sea to Joppa, whence it was dragged to Jerusalem (1 Kings 5). As the hill on which the temple was to be built did not afford sufficient level space, a huge wall of solid masonry of great height, in some places more than 200 feet high, was raised across the south of the hill, and a similar wall on the eastern side, and in the spaces between were erected many arches and pillars, thus raising up the general surface to the required level. Solomon also provided for a sufficient water supply for the temple by hewing in the rocky hill vast cisterns, into which water was conveyed by channels from the pools near Bethlehem. One of these cisterns, the great sea, was capable of containing three millions of gallons. The overflow was led off by a conduit to the Kidron.

In all these preparatory undertakings a space of about three years was occupied; and now the process of the erection of the great building began, under the direction of skilled Phoenician builders and workmen, in the fourth year of Solomon's reign, 480 years after the Exodus (1 Kings 6; 2 Chronicles 3). Many thousands of labourers and skilled artisans were employed in the work. Stones prepared in the quarries underneath the city (1 Kings 5:17, 18) of huge dimension (see QUARRIES) were gradually placed on the massive walls, and closely fitted together without any mortar between, till the whole structure was completed. No sound of hammer or axe or any tool of iron was heard as the structure arose (1 Kings 6:7). Like some tall palm the noiseless fabric sprang. The building was 60 cubits long, 20 cubits wide, and 30 cubits high. The engineers of the Palestine Exploration Fund, in their explorations around the temple area, discovered what is believed to have been the chief corner stone of the temple, the most interesting stone in the world. It lies at the bottom of the south-eastern angle, and is 3 feet 8 inches high by 14 feet long. It rests on the solid rock at a depth of 79 feet 3 inches below the present surface. (See PINNACLE.) In examining the walls the engineers were struck with admiration at the vastness of the blocks and the general excellence of the workmanship.

At length, in the autumn of the eleventh year of his reign, seven and a half years after it had been begun, the temple was completed in all its architectural magnificence and beauty. For thirteen years there it stood, on the summit of Moriah, silent and unused. The reasons for this strange delay in its consecration are unknown. At the close of these thirteen years preparations for the dedication of the temple were made on a scale of the greatest magnificence. The ark was solemnly brought from the tent in which David had deposited it to the place prepared for it in the temple, and the glory-cloud, the symbol of the divine presence, filled the house. Then Solomon ascended a platform which had been erected for him, in the sight of all the people, and lifting up his hands to heaven poured out his heart to God in prayer (1 Kings 8; 2 Chronicles 6, 7). The feast of dedication, which lasted seven days, followed by the feast of tabernacles, marked a new era in the history of Israel. On the eighth day of the feast of tabernacles, Solomon dismissed the vast assemblage of the people, who returned to their homes filled with joy and gladness, Had Solomon done no other service beyond the building of the temple, he would still have influenced the religious life of his people down to the latest days. It was to them a perpetual reminder and visible symbol of God's presence and protection, a strong bulwark of all the sacred traditions of the law, a witness to duty, an impulse to historic study, an inspiration of sacred song.

The temple consisted of, (1.) The oracle or most holy place (1 Kings 6:19; 8:6), called also the inner house (1 Kings 6:27), and the holiest of all (Hebrews 9:3). It was 20 cubits in length, breadth, and height. It was floored and wainscotted with cedar (1 Kings 6:16), and its walls and floor were overlaid with gold (1 Kings 6:20, 21, 30). There was a two-leaved door between it and the holy place overlaid with gold (2 Chronicles 4:22); also a veil of blue purple and crimson and fine linen (2 Chronicles 3:14; comp. Exodus 26:33). It had no windows (1 Kings 8:12). It was indeed the dwelling-place of God. (2.) The holy place (q.v.), 1 Kings 8:8-10 called also the greater house (2 Chronicles 3:5) and the temple (1 Kings 6:17). (3.) The porch or entrance before the temple on the east (1 Kings 6:3; 2 Chronicles 3:4; 29:7). In the porch stood the two pillars Jachin and Boaz (1 Kings 7:21; 2 Kings 11:14; 23:3). (4.) The chambers, which were built about the temple on the southern, western, and northern sides (1 Kings 6:5-10. These formed a part of the building.

Round about the building were, (1.) The court of the priests (2 Chronicles 4:9), called the inner court (1 Kings 6:36). It contained the altar of burnt-offering (2 Chronicles 15:8), the brazen sea (2 Chronicles 4:2-5, 10), and ten lavers (1 Kings 7:38, 39). (2.) The great court, which surrounded the whole temple (2 Chronicles 4:9). Here the people assembled to worship God (Jeremiah 19:14; 26:2).

This temple erected by Solomon was many times pillaged during the course of its history, (1) 1 Kings 14:25, 26; (2) 2 Kings 14:14; (3) 2 Kings 16:8, 17, 18; (4) 2 Kings 18:15, 16. At last it was pillaged and destroyed by Nebuchadnezzar (2 Kings 24:13; 2 Chronicles 36:7). He burned the temple, and carried all its treasures with him to Babylon (2 Kings 25:9-17; 2 Chronicles 36:19; Isaiah 64:11). These sacred vessels were at length, at the close of the Captivity, restored to the Jews by Cyrus (Ezra 1:7-11.

Temple, the Second

After the return from captivity, under Zerubbabel (q.v.) and the high priest Jeshua, arrangements were almost immediately made to reorganize the long-desolated kingdom. The body of pilgrims, forming a band of 42,360, including children, having completed the long and dreary journey of some four months, from the banks of the Euphrates to Jerusalem, were animated in all their proceeding by a strong religious impulse, and therefore one of their first cares was to restore their ancient worship by rebuilding the temple. On the invitation of Zerubbabel, the governor, who showed them a remarkable example of liberality by contributing personally 1,000 golden darics (probably about $6,000), besides other gifts, the people with great enthusiasm poured their gifts into the sacred treasury (Ezra 2). First they erected and dedicated the altar of Jehovah on the exact spot where it had formerly stood, and they then cleared away the charred heaps of debris which occupied the site of the old temple; and in the second month of the second year (B.C. 535), amid great public excitement and rejoicing (Psalms 116; 117; 118), the foundations of the second temple were laid. A wide interest was felt in this great movement, although it was regarded with mingled feelings by the spectators (Haggai 2:3; Zechariah 4:10). The Samaritans made proposals for a co-operation in the work. Zerubbabel and Jeshua and the elders, however, declined all such cooperation: Judah must build the temple without help. Immediately evil reports were spread regarding the Jews. The Samaritans sought to frustrate their purpose (Ezra 4:5), and sent messengers to Ecbatana and Susa, with the result that the work was suspended. Seven years after this Cyrus died ingloriously, having killed himself in Syria when on his way back from Egypt to the east, and was succeeded by his son Cambyses (B.C. 529-522), on whose death the false Smerdis, an imposter, occupied the throne for some seven or eight months, and then Darius Hystaspes became king (B.C. 522). In the second year of this monarch the work of rebuilding the temple was resumed and carried forward to its completion (Ezra 5:6-17; 6:1-15, under the stimulus of the earnest counsels and admonitions of the prophets Haggai and Zechariah. It was ready for consecration in the spring of B.C. 516, twenty years after the return from captivity.

This second temple had not the ark, the Urim and Thummim, the holy oil, the sacred fire, the tables of stone, the pot of manna, and Aaron's rod. As in the tabernacle, there was in it only one golden lamp for the holy place, one table of shewbread, and the incense altar, with golden censers, and many of the vessels of gold that had belonged to Solomon's temple that had been carried to Babylon but restored by Cyrus (Ezra 1:7-11.

This second temple also differed from the first in that, while in the latter there were numerous trees planted in the courts of the Lord, there were none in the former. The second temple also had for the first time a space, being a part of the outer court, provided for proselytes who were worshippers of Jehovah, although not subject to the laws of Judaism.

The temple, when completed, was consecrated amid great rejoicings on the part of all the people (Ezra 6:16), although there were not wanting outward evidences that the Jews were no longer an independent people, but were subject to a foreign power.

Haggai 2:9 is rightly rendered in the Revised Version, The latter glory of this house shall be greater than the former, instead of, The glory of this latter house, etc., in the Authorized Version. The temple, during the different periods of its existence, is regarded as but one house, the one only house of God (comp. Haggai 2:3). The glory here predicted is spiritual glory and not material splendour. Christ himself, present bodily in the temple on Mount Zion during his life on earth, present spiritually in the Church now, present in the holy city, the heavenly Jerusalem, of which he is the temple, calling forth spiritual worship and devotion is the glory here predicted (Perowne).

Temptation

(1.) Trial; a being put to the test. Thus God tempted [Genesis 22:1; R.V., 'did prove'] Abraham; and afflictions are said to tempt, i.e., to try, men (James 1:2, 12; comp. Deuteronomy 8:2), putting their faith and patience to the test. (2.) Ordinarily, however, the word means solicitation to that which is evil, and hence Satan is called the tempter (Matthew 4:3). Our Lord was in this way tempted in the wilderness. That temptation was not internal, but by a real, active, subtle being. It was not self-sought. It was submitted to as an act of obedience on his part. Christ was led, driven. An unseen personal force bore him a certain violence is implied in the words (Matthew 4:1-11.

The scene of the temptation of our Lord is generally supposed to have been the mountain of Quarantania (q.v.), a high and precipitous wall of rock, 1,200 or 1,500 feet above the plain west of Jordan, near Jericho.

Temptation is common to all (Daniel 12:10; Zechariah 13:9; Psalms 66:10; Luke 22:31, 40; Hebrews 11:17; James 1:12; 1 Peter 1:7; 4:12). We read of the temptation of Joseph (Genesis 39), of David (2 Samuel 24; 1 Chronicles 21), of Hezekiah (2 Chronicles 32:31), of Daniel (Daniel 6), etc. So long as we are in this world we are exposed to temptations, and need ever to be on our watch against them.

Tent

(1.) Hebrews 'ohel (Genesis 9:21, 27). This word is used also of a dwelling or habitation (1 Kings 8:66; Isaiah 16:5; Jeremiah 4:20), and of the temple (Ezekiel 41:1). When used of the tabernacle, as in 1 Kings 1:39 it denotes the covering of goat's hair which was placed over the mishcan.

(2.) Hebrews mishcan (Song of Solomon 1:8), used also of a dwelling (Job 18:21; Psalms 87:2), the grave (Isaiah 22:16; comp. Isaiah 14:18), the temple (Psalms 46:4; 84:2; 132:5), and of the tabernacle (Exodus 25:9; 26:1; 40:9; Numbers 1:50, 53; 10:11). When distinguished from 'ohel, it denotes the twelve interior curtains which lay upon the framework of the tabernacle (q.v.).

(3.) Hebrews kubbah (Numbers 25:8), a dome-like tent devoted to the impure worship of Baal-peor.

(4.) Hebrews succah (2 Samuel 11:11), a tent or booth made of green boughs or branches (see Genesis 33:17; Leviticus 23:34, 42; Psalms 18:11; Jonah 4:5; Isaiah 4:6; Nehemiah 8:15-17 where the word is variously rendered).

Jubal was the father of such as dwell in tents (Genesis 4:20). The patriarchs were dwellers in tents (Genesis 9:21, 27; 12:8; 13:12; 26:17); and during their wilderness wanderings all Israel dwelt in tents (Exodus 16:16; Deuteronomy 33:18; Joshua 7:24). Tents have always occupied a prominent place in Eastern life (1 Samuel 17:54; 2 Kings 7:7; Psalms 120:5; Song of Solomon 1:5). Paul the apostle's occupation was that of a tent-maker (Acts 18:3); i.e., perhaps a maker of tent cloth.

Tenth deal

i.e., the tenth part of an ephah (as in the R.V.), equal to an omer or six pints. The recovered leper, to complete his purification, was required to bring a trespass, a sin, and a burnt offering, and to present a meal offering, a tenth deal or an omer of flour for each, with oil to make it into bread or cakes (Leviticus 14:10, 21; comp. Exodus 16:36; 29:40).

Terah

the wanderer; loiterer, for some unknown reason emigrated with his family from his native mountains in the north to the plains of Mesopotamia. He had three sons, Haran, Nahor, and Abraham, and one daughter, Sarah. He settled in Ur of the Chaldees, where his son Haran died, leaving behind him his son Lot. Nahor settled at Haran, a place on the way to Ur. Terah afterwards migrated with Abraham (probably his youngest son) and Lot (his grandson), together with their families, from Ur, intending to go with them to Canaan; but he tarried at Haran, where he spent the remainder of his days, and died at the age of two hundred and five years (Genesis 11:24-32; Joshua 24:2). What a wonderful part the descendants of this Chaldean shepherd have played in the history of the world!

Teraphim

givers of prosperity, idols in human shape, large or small, analogous to the images of ancestors which were revered by the Romans. In order to deceive the guards sent by Saul to seize David, Michal his wife prepared one of the household teraphim, putting on it the goat's-hair cap worn by sleepers and invalids, and laid it in a bed, covering it with a mantle. She pointed it out to the soldiers, and alleged that David was confined to his bed by a sudden illness (1 Samuel 19:13-16. Thus she gained time for David's escape. It seems strange to read of teraphim, images of ancestors, preserved for superstitious purposes, being in the house of David. Probably they had been stealthily brought by Michal from her father's house. Perhaps, says Bishop Wordsworth, Saul, forsaken by God and possessed by the evil spirit, had resorted to teraphim (as he afterwards resorted to witchcraft); and God overruled evil for good, and made his very teraphim (by the hand of his own daughter) to be an instrument for David's escape. , Deane's David, p. 32. Josiah attempted to suppress this form of idolatry (2 Kings 23:24). The ephod and teraphim are mentioned together in Hosea 3:4. It has been supposed by some (Cheyne's Hosea) that the ephod here mentioned, and also in Judges 8:24-27 was not the part of the sacerdotal dress so called (Exodus 28:6-14but an image of Jehovah overlaid with gold or silver (comp. Judges 17, 18; 1 Samuel 21:9; 23:6, 9; 30:7, 8), and is thus associated with the teraphim. (See THUMMIM.)

Terebinth

(R.V. marg. of Deuteronomy 11:30 etc.), the Pistacia terebinthus of botanists; a tree very common in the south and east of Palestine. (See OAK.)

Teresh

severe, a eunuch or chamberlain in the palace of Ahasuerus, who conspired with another to murder him. The plot was detected by Mordecai, and the conspirators were put to death (Esther 2:21; 6:2).

Tertius

the third, a Roman Christian whom Paul employed as his amanuensis in writing his epistle to the Romans (Romans 16:22).

Tertullus

a modification of Tertius; a Roman advocate, whom the Jews employed to state their case against Paul in the presence of Felix (Acts 24:1-9. The charges he adduced against the apostle were, First, that he created disturbances among the Romans throughout the empire, an offence against the Roman government (crimen majestatis). Secondly, that he was a ringleader of the sect of the Nazarenes; disturbed the Jews in the exercise of their religion, guaranteed by the state; introduced new gods, a thing prohibited by the Romans. And thirdly, that he attempted to profane the temple, a crime which the Jews were permitted to punish.

Testament

occurs twelve times in the New Testament (Hebrews 9:15 etc.) as the rendering of the Gr. diatheke, which is twenty times rendered covenant in the Authorized Version, and always so in the Revised Version. The Vulgate translates incorrectly by testamentum, whence the names Old and New Testament, by which we now designate the two sections into which the Bible is divided. (See BIBLE.)

Testimony

(1.) Witness or evidence (2 Thessalonians 1:10).

(2.) The Scriptures, as the revelation of God's will (2 Kings 11:12; Psalms 19:7; 119:88; Isaiah 8:16, 20).

(3.) The altar raised by the Gadites and Reubenites (Joshua 22:10).

Testimony, Tabernacle of

the tabernacle, the great glory of which was that it contained the testimony , i.e., the two tables (Exodus 38:21). The ark in which these tables were deposited was called the ark of the testimony (Exodus 40:3), and also simply the testimony (Exodus 27:21; 30:6).

Tetrarch

strictly the ruler over the fourth part of a province; but the word denotes a ruler of a province generally (Matthew 14:1; Luke 3:1, 19; 9:7; Acts 13:1). Herod and Phasael, the sons of Antipater, were the first tetrarchs in Palestine. Herod the tetrarch had the title of king (Matthew 14:9).

Thaddaeus

breast, the name of one of the apostles (Mark 3:18), called Lebbaeus in Matthew 10:3 and in Luke 6:16 Judas the brother of James; while John (John 14:22), probably referring to the same person, speaks of Judas, not Iscariot. These different names all designate the same person, viz., Jude or Judas, the author of the epistle.

Thahash

a badger, a son of Nahor, Abraham's brother (Genesis 22:24).

Tharshish

(1 Kings 10:22; 22:48). See TARSHISH.

Theatre

only mentioned in Acts 19:29, 31. The ruins of this theatre at Ephesus still exist, and they show that it was a magnificent structure, capable of accommodating some 56,700 persons. It was the largest structure of the kind that ever existed. Theatres, as places of amusement, were unknown to the Jews.

Thebez

brightness, a place some 11 miles north-east of Shechem, on the road to Scythopolis, the modern Tabas. Abimelech led his army against this place, because of its participation in the conspiracy of the men of Shechem; but as he drew near to the strong tower to which its inhabitants had fled for safety, and was about to set fire to it, a woman cast a fragment of millstone at him, and all to brake his skull i.e., altogether brake, etc. His armourbearer thereupon thrust him through, and he died (Judges 9:50-55.

Theft

Punished by restitution, the proportions of which are noted in 2 Samuel 12:6. If the thief could not pay the fine, he was to be sold to a Hebrew master till he could pay (Exodus 22:1-4. A night-thief might be smitten till he died, and there would be no blood-guiltiness for him (Exodus 22:2). A man-stealer was to be put to death (Exodus 21:16). All theft is forbidden (Exodus 20:15; 21:16; Leviticus 19:11; Deuteronomy 5:19; 24:7; Psalms 50:18; Zechariah 5:3; Matthew 19:18; Romans 13:9; Ephesians 4:28; 1 Peter 4:15).

Theocracy

a word first used by Josephus to denote that the Jews were under the direct government of God himself. The nation was in all things subject to the will of their invisible King. All the people were the servants of Jehovah, who ruled over their public and private affairs, communicating to them his will through the medium of the prophets. They were the subjects of a heavenly, not of an earthly, king. They were Jehovah's own subjects, ruled directly by him (comp. 1 Samuel 8:6-9.

Theophilus

lover of God, a Christian, probably a Roman, to whom Luke dedicated both his Gospel (Luke 1:3) and the Acts of the Apostles (Acts 1:1). Nothing beyond this is known of him. From the fact that Luke applies to him the title most excellent , the same title Paul uses in addressing Felix (Acts 23:26; 24:3) and Festus (Acts 26:25), it has been concluded that Theophilus was a person of rank, perhaps a Roman officer.

Thessalonians, Epistles to the

The first epistle to the Thessalonians was the first of all Paul's epistles. It was in all probability written from Corinth, where he abode a long time (Acts 18:11, 18), early in the period of his residence there, about the end of A.D. 52.

The occasion of its being written was the return of Timotheus from Macedonia, bearing tidings from Thessalonica regarding the state of the church there (Acts 18:1-5; 1 Thessalonians 3:6). While, on the whole, the report of Timothy was encouraging, it also showed that divers errors and misunderstandings regarding the tenor of Paul's teaching had crept in amongst them. He addresses them in this letter with the view of correcting these errors, and especially for the purpose of exhorting them to purity of life, reminding them that their sanctification was the great end desired by God regarding them.

The subscription erroneously states that this epistle was written from Athens.

The second epistle to the Thessalonians was probably also written from Corinth, and not many months after the first.

The occasion of the writing of this epistle was the arrival of tidings that the tenor of the first epistle had been misunderstood, especially with reference to the second advent of Christ. The Thessalonians had embraced the idea that Paul had taught that the day of Christ was at hand , that Christ's coming was just about to happen. This error is corrected (2 Thessalonians 2:1-12, and the apostle prophetically announces what first must take place. The apostasy was first to arise. Various explanations of this expression have been given, but that which is most satisfactory refers it to the Church of Rome.

Thessalonica

a large and populous city on the Thermaic bay. It was the capital of one of the four Roman districts of Macedonia, and was ruled by a praetor. It was named after Thessalonica, the wife of Cassander, who built the city. She was so called by her father, Philip, because he first heard of her birth on the day of his gaining a victory over the Thessalians. On his second missionary journey, Paul preached in the synagogue here, the chief synagogue of the Jews in that part of Macedonia, and laid the foundations of a church (Acts 17:1-4; 1 Thes. 1:9). The violence of the Jews drove him from the city, when he fled to Berea (Acts 17:5-10. The rulers of the city before whom the Jews drew Jason, with whom Paul and Silas lodged, are in the original called politarchai, an unusual word, which was found, however, inscribed on an arch in Thessalonica. This discovery confirms the accuracy of the historian. Paul visited the church here on a subsequent occasion (Acts 20:1-3. This city long retained its importance. It is the most important town of European Turkey, under the name of Saloniki, with a mixed population of about 85,000.

Theudas

thanksgiving, referred to by Gamaliel in his speech before the council at Jerusalem (Acts 5:36). He headed an insurrection against the Roman authority. Beyond this nothing is known of him.

Thick clay

(Habakkuk 2:6) is correctly rendered in the Revised Version pledges. The Chaldean power is here represented as a rapacious usurer, accumulating the wealth that belonged to others.

Thieves, The two

(Luke 23:32, 39-43robbers, rather brigands, probably followers of Barabbas. Our Lord's cross was placed between those of the malefactors, to add to the ignominy of his position. According to tradition, Demas or Dismas was the name of the penitent thief hanging on the right, and Gestas of the impenitent on the left.

Thistle

(1.) Hebrews hoah (2 Kings 14:9; Job 31:40). In Job 41:2 the Hebrew word is rendered thorn, but in the Revised Version hook. It is also rendered thorn in 2 Chronicles 33:11; Proverbs 26:9; Song of Solomon 2:2; brambles in Isaiah 34:13. It is supposed to be a variety of the wild plum-tree, but by some it is regarded as the common thistle, of which there are many varieties in Palestine.

(2.) Hebrews dardar, meaning a plant growing luxuriantly (Genesis 3:18; Hosea 10:8); Gr. tribolos, a triple point (Matthew 7:16; Hebrews 6:8 brier, R.V. thistle ). This was probably the star-thistle, called by botanists Centaurea calcitropa, or caltrops, a weed common in corn-fields. (See THORNS.)

Thomas

twin, one of the twelve (Matthew 10:3; Mark 3:18 etc.). He was also called Didymus (John 11:16; 20:24), which is the Greek equivalent of the Hebrew name. All we know regarding him is recorded in the fourth Gospel (John 11:15, 16; 14:4, 5; 20:24, 25, 26-29. From the circumstance that in the lists of the apostles he is always mentioned along with Matthew, who was the son of Alphaeus (Mark 3:18), and that these two are always followed by James, who was also the son of Alphaeus, it has been supposed that these three, Matthew, Thomas, and James, were brothers.

Thorn

(1.) Hebrews hedek (Proverbs 15:19), rendered brier in Micah 7:4. Some thorny plant, of the Solanum family, suitable for hedges. This is probably the so-called apple of Sodom, which grows very abundantly in the Jordan valley. It is a shrubby plant, from 3 to 5 feet high, with very branching stems, thickly clad with spines, like those of the English brier, with leaves very large and woolly on the under side, and thorny on the midriff.

(2.) Hebrews kotz (Genesis 3:18; Hosea 10:8), rendered akantha by the LXX. In the New Testament this word akantha is also rendered thorns (Matthew 7:16; 13:7; Hebrews 6:8). The word seems to denote any thorny or prickly plant (Jeremiah 12:13). It has been identified with the Ononis spinosa by some.

(3.) Hebrews na'atzutz (Isaiah 7:19; 55:13). This word has been interpreted as denoting the Zizyphus spina Christi, or the jujube-tree. It is supposed by some that the crown of thorns placed in wanton cruelty by the Roman soldiers on our Saviour's brow before his crucifixion was plaited of branches of this tree. It overruns a great part of the Jordan valley. It is sometimes called the lotus-tree. The thorns are long and sharp and recurved, and often create a festering wound. It often grows to a great size. (See CROWN OF THORNS.)

(4.) Hebrews atad (Psalms 58:9) is rendered in the LXX. and Vulgate by Rhamnus, or Lycium Europoeum, a thorny shrub, which is common all over Palestine. From its resemblance to the box it is frequently called the box-thorn.

Thorn in the flesh

(2 Corinthians 12:7-10. Many interpretations have been given of this passage. (1.) Roman Catholic writers think that it denotes suggestions to impiety.

(2.) Luther, Calvin, and other Reformers interpret the expression as denoting temptation to unbelief.

(3.) Others suppose the expression refers to a pain in the ear or head, epileptic fits, or, in general, to some severe physical infirmity, which was a hindrance to the apostle in his work (comp. 1 Corinthians 2:3; 2 Corinthians 10:10; 11:30; Galatians 4:13, 14; 6:17). With a great amount of probability, it has been alleged that his malady was defect of sight, consequent on the dazzling light which shone around him at his conversion, acute opthalmia. This would account for the statements in Galatians 4:14; 2 Corinthians 10:10; also Acts 23:5 and for his generally making use of the help of an amanuensis (comp. Romans 16:22 etc.).

(4.) Another view which has been maintained is that this thorn consisted in an infirmity of temper, to which he occasionally gave way, and which interfered with his success (comp. Acts 15:39; 23:2-5. If we consider the fact, which the experience of God's saints in all ages has conclusively established, of the difficulty of subduing an infirmity of temper, as well as the pain, remorse, and humiliation such an infirmity is wont to cause to those who groan under it, we may be inclined to believe that not the least probable hypothesis concerning the 'thorn' or 'stake' in the flesh is that the loving heart of the apostle bewailed as his sorest trial the misfortune that, by impatience in word, he had often wounded those for whom he would willingly have given his life (Lias's Second Corinthians , Introd.).

Thousands

(Micah 5:2), another name for families or clans (see Numbers 1:16; 10:4; Joshua 22:14, 21). Several thousands or families made up a tribe.

Threshing

See AGRICULTURE.

Threshold

(1.) Hebrews miphtan, probably a projecting beam at a higher point than the threshold proper (1 Samuel 5:4,5; Ezekiel 9:3; 10:4,18; 46:2; 47:1); also rendered door and door-post.

(2.) 'Asuppim, pl. (Nehemiah 12:25), rendered correctly storehouses in the Revised Version. In 1 Chronicles 26:15, 17 the Authorized Version retains the word as a proper name, while in the Revised Version it is translated storehouses.

Throne

(Hebrews kiss'e), a royal chair or seat of dignity (Deuteronomy 17:18; 2 Samuel 7:13; Psalms 45:6); an elevated seat with a canopy and hangings, which cover it. It denotes the seat of the high priest in 1 Samuel 1:9; 4:13 and of a provincial governor in Nehemiah 3:7 and Psalms 122:5. The throne of Solomon is described at length in 1 Kings 10:18-20.

Thummim

perfection (LXX., truth; Vulg., veritas ), Exodus 28:30; Deuteronomy 33:8; Judges 1:1; 20:18; 1 Samuel 14:3,18; 23:9; 2 Samuel 21:1. What the Urim and Thummim were cannot be determined with any certainty. All we certainly know is that they were a certain divinely-given means by which God imparted, through the high priest, direction and counsel to Israel when these were needed. The method by which this was done can be only a matter of mere conjecture. They were apparently material objects, quite distinct from the breastplate, but something added to it after all the stones had been set in it, something in addition to the breastplate and its jewels. They may have been, as some suppose, two small images, like the teraphim (comp. Judges 17:5; 18:14, 17, 20; Hosea 3:4), which were kept in the bag of the breastplate, by which, in some unknown way, the high priest could give forth his divinely imparted decision when consulted. They were probably lost at the destruction of the temple by Nebuchadnezzar. They were never seen after the return from captivity.

Thunder

often referred to in Scripture (Job 40:9; Psalms 77:18; 104:7). James and John were called by our Lord sons of thunder (Mark 3:17). In Job 39:19 instead of thunder, as in the Authorized Version, the Revised Version translates (ra'amah) by quivering main (marg., shaking ). Thunder accompanied the giving of the law at Sinai (Exodus 19:16). It was regarded as the voice of God (Job 37:2; Psalms 18:13; 81:7; comp. John 12:29). In answer to Samuel's prayer (1 Samuel 12:17, 18), God sent thunder, and all the people greatly feared, for at such a season (the wheat-harvest) thunder and rain were almost unknown in Palestine.

Thyatira

a city of Asia Minor, on the borders of Lydia and Mysia. Its modern name is Ak-hissar, i.e., white castle. Here was one of the seven churches (Revelation 1:11; 2:18-28. Lydia, the seller of purple, or rather of cloth dyed with this colour, was from this city (Acts 16:14). It was and still is famous for its dyeing. Among the ruins, inscriptions have been found relating to the guild of dyers in that city in ancient times.

Thyine wood

mentioned only in Revelation 18:12 among the articles which would cease to be purchased when Babylon fell. It was called citrus, citron wood, by the Romans. It was the Callitris quadrivalvis of botanists, of the cone-bearing order of trees, and of the cypress tribe of this order. The name of this wood is derived from the Greek word thuein, to sacrifice, and it was so called because it was burnt in sacrifices, on account of its fragrance. The wood of this tree was reckoned very valuable, and was used for making articles of furniture by the Greeks and Romans. Like the cedars of Lebanon, it is disappearing from the forests of Palestine.

Tiberias

a city, the modern Tubarich, on the western shore of the Sea of Tiberias. It is said to have been founded by Herod Antipas (A.D. 16), on the site of the ruins of an older city called Rakkath, and to have been thus named by him after the Emperor Tiberius. It is mentioned only three times in the history of our Lord (John 6:1,23; 21:1).

In 1837 about one-half of the inhabitants perished by an earthquake. The population of the city is now about six thousand, nearly the one-half being Jews. We do not read that our Lord ever entered this city. The reason of this is probably to be found in the fact that it was practically a heathen city, though standing upon Jewish soil. Herod, its founder, had brought together the arts of Greece, the idolatry of Rome, and the gross lewdness of Asia. There were in it a theatre for the performance of comedies, a forum, a stadium, a palace roofed with gold in imitation of those in Italy, statues of the Roman gods, and busts of the deified emperors. He who was not sent but to the lost sheep of the house of Israel might well hold himself aloof from such scenes as these (Manning's Those Holy Fields).

After the fall of Jerusalem (A.D. 70), Tiberias became one of the chief residences of the Jews in Palestine. It was for more than three hundred years their metropolis. From about A.D. 150 the Sanhedrin settled here, and established rabbinical schools, which rose to great celebrity. Here the Jerusalem (or Palestinian) Talmud was compiled about the beginning of the fifth century. To this same rabbinical school also we are indebted for the Masora, a body of traditions which transmitted the readings of the Hebrew text of the Old Testament, and preserved, by means of the vowel-system, the pronunciation of the Hebrew. In its original form, and in all manuscripts, the Hebrew is written without vowels; hence, when it ceased to be a spoken language, the importance of knowing what vowels to insert between the consonants. This is supplied by the Masora, and hence these vowels are called the Masoretic vowel-points.

Tiberias, Sea of

called also the Sea of Galilee (q.v.) and of Gennesaret. In the Old Testament it is called the Sea of Chinnereth or Chinneroth. John (John 21:1) is the only evangelist who so designates this lake. His doing so incidentally confirms the opinion that he wrote after the other evangelists, and at a period subsequent to the taking of Jerusalem (A.D. 70). Tiberias had by this time become an important city, having been spared by the Romans, and made the capital of the province when Jerusalem was destroyed. It thus naturally gave its name to the lake.

Tiberius Caesar

i.e., as known in Roman history, Tiberius Claudius Nero, only mentioned in Luke 3:1. He was the stepson of Augustus, whom he succeeded on the throne, A.D. 14. He was noted for his vicious and infamous life. In the fifteenth year of his reign John the Baptist entered on his public ministry, and under him also our Lord taught and suffered. He died A.D. 37. He is frequently referred to simply as Caesar (Matthew 22:17, 21; Mark 12:14, 16, 17; Luke 20:22, 24, 25; 23:2; John 19:12, 15).

Tibni

building of Jehovah, the son of Ginath, a man of some position, whom a considerable number of the people chose as monarch. For the period of four years he contended for the throne with Omri (1 Kings 16:21, 22), who at length gained the mastery, and became sole monarch of Israel.

Tidal

(in the LXX. called Thorgal ), styled the king of nations (Genesis 14:1-9. Mentioned as Tudkhula on Arioch's brick (see facing page 139). Goyyim, translated nations, is the country called Gutium, east of Tigris and north of Elam.

Tiglath-Pileser I.

(not mentioned in Scripture) was the most famous of the monarchs of the first Assyrian empire (about B.C. 1110). After his death, for two hundred years the empire fell into decay. The history of David and Solomon falls within this period. He was succeeded by his son, Shalmaneser II.

Tiglath-Pileser III.

or Tilgath-Pil-neser, the Assyrian throne-name of Pul (q.v.). He appears in the Assyrian records as gaining, in the fifth year of his reign (about B.C. 741), a victory over Azariah (= Uzziah in 2 Chronicles 26:1), king of Judah, whose achievements are described in 2 Chronicles 26:6-15. He is first mentioned in Scripture, however, as gaining a victory over Pekah, king of Israel, and Rezin of Damascus, who were confederates. He put Rezin to death, and punished Pekah by taking a considerable portion of his kingdom, and carrying off (B.C. 734) a vast number of its inhabitants into captivity (2 Kings 15:29; 16:5-9; 1 Chronicles 5:6, 26), the Reubenites, the Gadites, and half the tribe of Manasseh whom he settled in Gozan. In the Assyrian annals it is further related that, before he returned from Syria, he held a court at Damascus, and received submission and tribute from the neighbouring kings, among whom were Pekah of Samaria and Yahu-khazi [i.e., Ahaz], king of Judah (comp. 2 Kings 16:10-16.

He was the founder of what is called the second Assyrian empire, an empire meant to embrace the whole world, the centre of which should be Nineveh. He died B.C. 728, and was succeeded by a general of his army, Ulula, who assumed the name Shalmaneser IV.

Timaeus

defiled, the father of blind Bartimaeus (Mark 10:46).

Timbrel

(Hebrews toph), a small drum or tambourine; a tabret (q.v.). The antiquity of this musical instrument appears from the scriptural allusions to it (Genesis 31:27; Exodus 15:20; Judges 11:34 etc.) (See MUSIC.)

Timnah

a portion. (1.) A town of Judah (Joshua 15:10). The Philistines took possession of it in the days of Ahaz (2 Chronicles 28:18). It was about 20 miles west of Jerusalem. It has been identified with Timnatha of Dan (Joshua 19:43), and also with Timnath (Judges 14:1,5).

(2.) A city in the mountains of Judah (Joshua 15:57)= Tibna near Jeba'.

(3.) A duke or sheik of Edom (Genesis 36:40).

Timnath

Genesis 38:12,14. (1.) Hebrews Timnathah, which is appropriately rendered in the Revised Version, Timnah, a town in Judah.

(2.) The town where Samson sojourned, probably identical with Timnah (1) (Judges 14:1-18.

Timnath-heres

portion of the sun, where Joshua was buried (Judges 2:9). It was in the mount of Ephraim, in the north side of the hill Gaash, 10 miles south-west of Shechem. The same as the following.

Timnath-serah

remaining portion, the city of Joshua in the hill country of Ephraim, the same as Timnath-heres (Joshua 19:50; 24:30). Of all sites I have seen, says Lieut. Colossians Conder, none is so striking as that of Joshua's home, surrounded as it is with deep valleys and wild, rugged hills. Opposite the town is a hill, on the northern side of which there are many excavated sepulchres. Among these is the supposed tomb of Joshua, which is said to be the most striking monument in the country. It is a square chamber with five excavations in three of its sides, the central one forming a passage leading into a second chamber beyond. A great number of lamp-niches cover the walls of the porch, upwards of two hundred, arranged in vertical rows. A single cavity with a niche for a lamp has been thought to be the resting-place of the warrior-chief of Israel. The modern Kefr Haris, 10 miles south-west of Shechem.

Timnite

a man of Timnah. Samson's father-in-law is so styled (Judges 15:6).

Timon

honouring, one of the seven deacons at Jerusalem (Acts 6:5). Nothing further is known of him.

Timotheus

the Greek form of the name of Timothy (Acts 16:1 etc.; the R.V. always Timothy ).

Timothy

honouring God, a young disciple who was Paul's companion in many of his journeyings. His mother, Eunice, and his grandmother, Lois, are mentioned as eminent for their piety (2 Timothy 1:5). We know nothing of his father but that he was a Greek (Acts 16:1). He is first brought into notice at the time of Paul's second visit to Lystra (Acts 16:2), where he probably resided, and where it seems he was converted during Paul's first visit to that place (1 Timothy 1:2; 2 Timothy 3:11). The apostle having formed a high opinion of his own son in the faith, arranged that he should become his companion (Acts 16:3), and took and circumcised him, so that he might conciliate the Jews. He was designated to the office of an evangelist (1 Timothy 4:14), and went with Paul in his journey through Phrygia, Galatia, and Mysia; also to Troas and Philippi and Berea (Acts 17:14). Thence he followed Paul to Athens, and was sent by him with Silas on a mission to Thessalonica (Acts 17:15; 1 Thessalonians 3:2). We next find him at Corinth (1 Thessalonians 1:1; 2 Thessalonians 1:1) with Paul. He passes now out of sight for a few years, and is again noticed as with the apostle at Ephesus (Acts 19:22), whence he is sent on a mission into Macedonia. He accompanied Paul afterwards into Asia (Acts 20:4), where he was with him for some time. When the apostle was a prisoner at Rome, Timothy joined him (Phil. 1:1), where it appears he also suffered imprisonment (Hebrews 13:23). During the apostle's second imprisonment he wrote to Timothy, asking him to rejoin him as soon as possible, and to bring with him certain things which he had left at Troas, his cloak and parchments (2 Timothy 4:13). According to tradition, after the apostle's death he settled in Ephesus as his sphere of labour, and there found a martyr's grave.

Timothy, First Epistle to

Paul in this epistle speaks of himself as having left Ephesus for Macedonia (1 Timothy 1:3), and hence not Laodicea, as mentioned in the subscription; but probably Philippi, or some other city in that region, was the place where this epistle was written. During the interval between his first and second imprisonments he probably visited the scenes of his former labours in Greece and Asia, and then found his way into Macedonia, whence he wrote this letter to Timothy, whom he had left behind in Ephesus.

It was probably written about A.D. 66 or 67.

The epistle consists mainly, (1) of counsels to Timothy regarding the worship and organization of the Church, and the responsibilities resting on its several members; and (2) of exhortation to faithfulness in maintaining the truth amid surrounding errors.

Timothy, Second Epistle to

was probably written a year or so after the first, and from Rome, where Paul was for a second time a prisoner, and was sent to Timothy by the hands of Tychicus. In it he entreats Timothy to come to him before winter, and to bring Mark with him (comp. Phil. 2:22). He was anticipating that the time of his departure was at hand (2 Timothy 4:6), and he exhorts his son Timothy to all diligence and steadfastness, and to patience under persecution (2 Timothy 1:6-15, and to a faithful discharge of all the duties of his office (2 Timothy 4:1-5, with all the solemnity of one who was about to appear before the Judge of quick and dead.

Tin

Hebrews bedil (Numbers 31:22; Ezekiel 22:18, 20), a metal well known in ancient times. It is the general opinion that the Phoenicians of Tyre and Sidon obtained their supplies of tin from the British Isles. In Ezekiel 27:12 it is said to have been brought from Tarshish, which was probably a commercial emporium supplied with commodities from other places. In Isaiah 1:25 the word so rendered is generally understood of lead, the alloy with which the silver had become mixed (ver. 22). The fire of the Babylonish Captivity would be the means of purging out the idolatrous alloy that had corrupted the people.

Tinkling ornaments

(Isaiah 3:18), anklets of silver or gold, etc., such as are still used by women in Syria and the East.

Tiphsah

passing over; ford, one of the boundaries of Solomon's dominions (1 Kings 4:24), probably Thapsacus, a great and wealthy town on the western bank of the Euphrates, about 100 miles north-east of Tadmor. All the land traffic between the east and the west passed through it. Menahem undertook an expedition against this city, and smote Tiphsah and all that were therein (2 Kings 15:16). This expedition implied a march of some 300 miles from Tirzah if by way of Tadmor, and about 400 if by way of Aleppo; and its success showed the strength of the Israelite kingdom, for it was practically a defiance to Assyria. Conder, however, identifies this place with Khurbet Tafsah, some 6 miles west of Shechem.

Tiras

the youngest of the sons of Japheth (Genesis 10:2; 1 Chronicles 1:5).

Tires

To tire the head is to adorn it (2 Kings 9:30). As a noun the word is derived from tiara, and is the rendering of the Hebrews p'er, a turban or an ornament for the head (Ezekiel 24:17; R.V., headtire; Ezekiel 24:23). In Isaiah 3:18 the word saharonim is rendered round tires like the moon, and in Judges 8:21, 26 ornaments, but in both cases crescents in the Revised Version.

Tirhakah

the last king of Egypt of the Ethiopian (the fifteenth) dynasty. He was the brother-in-law of So (q.v.). He probably ascended the throne about B.C. 692, having been previously king of Ethiopia (2 Kings 19:9; Isaiah 37:9), which with Egypt now formed one nation. He was a great warrior, and but little is known of him. The Assyrian armies under Esarhaddon, and again under Assur-bani-pal, invaded Egypt and defeated Tirhakah, who afterwards retired into Ethiopia, where he died, after reigning twenty-six years.

Tirshatha

a word probably of Persian origin, meaning severity, denoting a high civil dignity. The Persian governor of Judea is so called (Ezra 2:63; Nehemiah 7:65, 70). Nehemiah is called by this name in Nehemiah 8:9; 10:1 and the governor (pehah) in Nehemiah 5:18. Probably, therefore, tirshatha=pehah=the modern pasha.

Tirza

pleasantness. (1.) An old royal city of the Canaanites, which was destroyed by Joshua (Joshua 12:24). Jeroboam chose it for his residence, and he removed to it from Shechem, which at first he made the capital of his kingdom. It remained the chief residence of the kings of Israel till Omri took Samaria (1 Kings 14:17; 15:21; 16:6, 8 etc.). Here Zimri perished amid the flames of the palace to which in his despair he had set fire (1 Kings 16:18), and here Menahem smote Shallum (2 Kings 15:14, 16). Solomon refers to its beauty (Song of Solomon 6:4). It has been identified with the modern mud hamlet Teiasir, 11 miles north of Shechem. Others, however, would identify it with Telluza, a village about 6 miles east of Samaria.

(2.) The youngest of Zelophehad's five daughters (Numbers 26:33; Joshua 17:3).

Tishbite

Elijah the prophet was thus named (1 Kings 17:1; 21:17, 28 etc.). In 1 Kings 17:1 the word rendered inhabitants is in the original the same as that rendered Tishbite, hence that verse may be read as in the LXX., Elijah the Tishbite of Tishbi in Gilead. Some interpret this word as meaning stranger, and read the verse, Elijah the stranger from among the strangers in Gilead. This designation is probably given to the prophet as denoting that his birthplace was Tishbi, a place in Upper Galilee (mentioned in the apocryphal book of Tobit), from which for some reason he migrated into Gilead. Josephus, the Jewish historian (Ant. 8:13, 2), however, supposes that Tishbi was some place in the land of Gilead. It has been identified by some with el-Ishtib, a some place 22 miles due south of the Sea of Galilee, among the mountains of Gilead.

Tisri

the first month of the civil year, and the seventh of the ecclesiastical year. See ETHANIM (1 Kings 8:2). Called in the Assyrian inscriptions Tasaritu, i.e. beginning.

Tithe

a tenth of the produce of the earth consecrated and set apart for special purposes. The dedication of a tenth to God was recognized as a duty before the time of Moses. Abraham paid tithes to Melchizedek (Genesis 14:20; Hebrews 7:6); and Jacob vowed unto the Lord and said, Of all that thou shalt give me I will surely give the tenth unto thee.

The first Mosaic law on this subject is recorded in Leviticus 27:30-32. Subsequent legislation regulated the destination of the tithes (Numbers 18:21-24, 26-28; Deuteronomy 12:5, 6, 11, 17; 14:22, 23). The paying of the tithes was an important part of the Jewish religious worship. In the days of Hezekiah one of the first results of the reformation of religion was the eagerness with which the people brought in their tithes (2 Chronicles 31:5, 6). The neglect of this duty was sternly rebuked by the prophets (Amos 4:4; Malachi 3:8-10. It cannot be affirmed that the Old Testament law of tithes is binding on the Christian Church, nevertheless the principle of this law remains, and is incorporated in the gospel (1 Corinthians 9:13, 14); and if, as is the case, the motive that ought to prompt to liberality in the cause of religion and of the service of God be greater now than in Old Testament times, then Christians outght to go beyond the ancient Hebrew in consecrating both themselves and their substance to God.

Every Jew was required by the Levitical law to pay three tithes of his property (1) one tithe for the Levites; (2) one for the use of the temple and the great feasts; and (3) one for the poor of the land.

Tittle

a point, (Matthew 5:18; Luke 16:17), the minute point or stroke added to some letters of the Hebrew alphabet to distinguish them from others which they resemble; hence, the very least point.

Titus

honourable, was with Paul and Barnabas at Antioch, and accompanied them to the council at Jerusalem (Galatians 2:1-3; Acts 15:2), although his name nowhere occurs in the Acts of the Apostles. He appears to have been a Gentile, and to have been chiefly engaged in ministering to Gentiles; for Paul sternly refused to have him circumcised, inasmuch as in his case the cause of gospel liberty was at stake. We find him, at a later period, with Paul and Timothy at Ephesus, whence he was sent by Paul to Corinth for the purpose of getting the contributions of the church there in behalf of the poor saints at Jerusalem sent forward (2 Corinthians 8:6; 12:18). He rejoined the apostle when he was in Macedonia, and cheered him with the tidings he brought from Corinth (2 Corinthians 7:6-15. After this his name is not mentioned till after Paul's first imprisonment, when we find him engaged in the organization of the church in Crete, where the apostle had left him for this purpose (Titus 1:5). The last notice of him is in 2 Timothy 4:10 where we find him with Paul at Rome during his second imprisonment. From Rome he was sent into Dalmatia, no doubt on some important missionary errand. We have no record of his death. He is not mentioned in the Acts.

Titus, Epistle to

was probably written about the same time as the first epistle to Timothy, with which it has many affinities. Both letters were addressed to persons left by the writer to preside in their respective churches during his absence. Both letters are principally occupied in describing the qualifications to be sought for in those whom they should appoint to offices in the church; and the ingredients of this description are in both letters nearly the same. Timothy and Titus are likewise cautioned against the same prevailing corruptions, and in particular against the same misdirection of their cares and studies. This affinity obtains not only in the subject of the letters, which from the similarity of situation in the persons to whom they were addressed might be expected to be somewhat alike, but extends in a great variety of instances to the phrases and expressions. The writer accosts his two friends with the same salutation, and passes on to the business of his letter by the same transition (comp. 1 Timothy 1:2, 3 with Titus 1:4, 5; 1 Timothy 1:4 with Titus 1:13, 14; 3:9; 1 Timothy 4:12 with Titus 2:7, 15). , Paley's Horae Paulinae.

The date of its composition may be concluded from the circumstance that it was written after Paul's visit to Crete (Titus 1:5). That visit could not be the one referred to in Acts 27:7 when Paul was on his voyage to Rome as a prisoner, and where he continued a prisoner for two years. We may warrantably suppose that after his release Paul sailed from Rome into Asia and took Crete by the way, and that there he left Titus to set in order the things that were wanting. Thence he went to Ephesus, where he left Timothy, and from Ephesus to Macedonia, where he wrote First Timothy, and thence to Nicopolis in Epirus, from which place he wrote to Titus, about A.D. 66 or 67.

In the subscription to the epistle it is said to have been written from Nicopolis of Macedonia, but no such place is known. The subscriptions to the epistles are of no authority, as they are not authentic.

Tob-adonijah

good is Jehovah, my Lord, a Levite sent out by Jehoshaphat to instruct the people of Judah in the law (2 Chronicles 17:8).

Tobiah

pleasing to Jehovah, the servant, the Ammonite, who joined with those who opposed the rebuilding of Jerusalem after the Exile (Nehemiah 2:10). He was a man of great influence, which he exerted in opposition to the Jews, and sent letters to Nehemiah to put him in fear (Nehemiah 6:17-19. Eliashib the priest prepared for him during Nehemiah's absence a chamber in the courts of the house of God, which on his return grieved Nehemiah sore, and therefore he cast forth all the household stuff of Tobiah out of the chamber (Nehemiah 13:7, 8).

Tobijah

id., a Levite sent out through Judah by Jehoshaphat to teach the people (2 Chronicles 17:8).

Tob, The land of

a district on the east of Jodan, about 13 miles south-east of the Sea of Galilee, to which Jephthah fled from his brethren (Judges 11:3, 5). It was on the northern boundary of Perea, between Syria and the land of Ammon (2 Samuel 10:6, 8). Its modern name is Taiyibeh.

Tochen

measured, a town of Simeon (1 Chronicles 4:32).

Togarmah

(1.) A son of Gomer, and grandson of Japheth (Genesis 10:3).

(2.) A nation which traded in horses and mules at the fairs of Tyre (Ezekiel 27:14; 38:6); probably an Armenian or a Scythian race; descendants of (1).

Tohu

one of Samuel's ancestors (1 Samuel 1:1).

Toi

a king of Hamath, who sent Joram his son unto King David to salute him, when he heard that David had smitten all the host of Hadadezer (2 Samuel 8:9, 10). Called Tou (1 Chronicles 18:9, 10).

Tola

a scarlet worm. (1.) Eldest son of Issachar (Genesis 46:13).

(2.) A judge of the tribe of Issachar who judged Israel twenty-three years (Judges 10:1, 2), when he died, and was buried in Shamir. He was succeeded by Jair.

Tolad

productive, a town of Simeon, in the south of Judah (1 Chronicles 4:29).

Tolaites

descendants of Tola (Numbers 26:23; 1 Chronicles 7:1, 2).

Toll

one of the branches of the king of Persia's revenues (Ezra 4:13; 7:24), probably a tax levied from those who used the bridges and fords and highways.

Tombs

of the Hebrews were generally excavated in the solid rock, or were natural caves. Mention is made of such tombs in Judges 8:32; 2 Samuel 2:32; 2 Kings 9:28; 23:30. They were sometimes made in gardens (2 Kings 21:26; 23:16; Matthew 27:60). They are found in great numbers in and around Jerusalem and all over the land. They were sometimes whitewashed (Matthew 23:27, 29). The body of Jesus was laid in Joseph's new rock-hewn tomb, in a garden near to Calvary. All evidence is in favour of the opinion that this tomb was somewhere near the Damascus gate, and outside the city, and cannot be identified with the so-called holy sepulchre. The mouth of such rocky tombs was usually closed by a large stone (Hebrews golal), which could only be removed by the united efforts of several men (Matthew 28:2; comp. John 11:39). (See GOLGOTHA.)

Tongues, Confusion of

at Babel, the cause of the early separation of mankind and their division into nations. The descendants of Noah built a tower to prevent their dispersion; but God confounded their language (Genesis 11:1-8and they were scattered over the whole earth. Till this time the whole earth was of one language and of one speech. (See SHINAR.)

Tongues, Gift of

granted on the day of Pentecost (Acts 2:4), in fulfilment of a promise Christ had made to his disciples (Mark 16:17). What this gift actually was has been a subject of much discussion. Some have argued that it was merely an outward sign of the presence of the Holy Spirit among the disciples, typifying his manifold gifts, and showing that salvation was to be extended to all nations. But the words of Luke (Acts 2:9) clearly show that the various peoples in Jerusalem at the time of Pentecost did really hear themselves addressed in their own special language with which they were naturally acquainted (comp. Joel 2:28, 29).

Among the gifts of the Spirit the apostle enumerates in 1 Corinthians 12:10-14:30 divers kinds of tongues and the interpretation of tongues. This gift was a different manifestation of the Spirit from that on Pentecost, although it resembled it in many particulars. Tongues were to be a sign to them that believe not.

Tooth

one of the particulars regarding which retaliatory punishment was to be inflicted (Exodus 21:24; Leviticus 24:20; Deuteronomy 19:21). Gnashing of teeth =rage, despair (Matthew 8:12; Acts 7:54); cleanness of teeth =famine (Amos 4:6); children's teeth set on edge =children suffering for the sins of their fathers (Ezekiel 18:2).

Topaz

Hebrews pitdah (Ezekiel 28:13; Revelation 21:20), a golden yellow or green stone brought from Cush or Ethiopia (Job 28:19). It was the second stone in the first row in the breastplate of the high priest, and had the name of Simeon inscribed on it (Exodus 28:17). It is probably the chrysolite of the moderns.

Tophel

lime, a place in the wilderness of Sinai (Deuteronomy 1:1), now identified with Tafyleh or Tufileh, on the west side of the Edomitish mountains.

Tophet

=Topheth, from Hebrews toph a drum, because the cries of children here sacrificed by the priests of Moloch were drowned by the noise of such an instrument; or from taph or toph, meaning to burn, and hence a place of burning, the name of a particular part in the valley of Hinnom. Fire being the most destructive of all elements, is chosen by the sacred writers to symbolize the agency by which God punishes or destroys the wicked. We are not to assume from prophetical figures that material fire is the precise agent to be used. It was not the agency employed in the destruction of Sennacherib, mentioned in Isaiah 30:33...Tophet properly begins where the Vale of Hinnom bends round to the east, having the cliffs of Zion on the north, and the Hill of Evil Counsel on the south. It terminates at Beer 'Ayub, where it joins the Valley of Jehoshaphat. The cliffs on the southern side especially abound in ancient tombs. Here the dead carcasses of beasts and every offal and abomination were cast, and left to be either devoured by that worm that never died or consumed by that fire that was never quenched. Thus Tophet came to represent the place of punishment. (See HINNOM.)

Torches

On the night of his betrayal, when our Lord was in the garden of Gethsemane, Judas, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons (John 18:1-3. Although it was the time of full moon, yet in the valley of the Kidron there fell great, deep shadows from the declivity of the mountain and projecting rocks; there were there caverns and grottos, into which a fugitive might retreat; finally, there were probably a garden-house and tower, into whose gloom it might be necessary for a searcher to throw light around. Lange's Commentary. (Nahum 2:3 torches, Revised Version, steel, probably should be scythes for war-chariots.)

Torment

Gr. basanos (Matthew 4:24), the touch-stone of justice; hence inquisition by torture, and then any disease which racks and tortures the limbs.

Tortoise

(Hebrews tsabh). Ranked among the unclean animals (Leviticus 11:29). Land tortoises are common in Syria. The LXX. renders the word by land crocodile. The word, however, more probably denotes a lizard, called by the modern Arabs dhabb.

Tow

(Judges 16:9). See FLAX.

Tower of the furnaces

(Nehemiah 3:11; 12:38), a tower at the north-western angle of the second wall of Jerusalem. It was probably so named from its contiguity to the bakers' street (Jeremiah 37:21).

Towers

of Babel (Genesis 11:4), Edar (Genesis 35:21), Penuel (Judges 8:9, 17), Shechem (Judges 9:46), David (Song of Solomon 4:4), Lebanon (Song of Solomon 7:4), Syene (Ezekiel 29:10), Hananeel (Zechariah 14:10), Siloam (Luke 13:4). There were several towers in Jerusalem (2 Chronicles 26:9; Psalms 48:12). They were erected for various purposes, as watch-towers in vineyard (Isaiah 5:2; Matthew 21:33) and towers for defence.

Trachonitis

a rugged region, corresponds to the Hebrews Argob (q.v.), the Greek name of a region on the east of Jordan (Luke 3:1); one of the five Roman provinces into which that district was divided. It was in the tetrarchy of Philip, and is now called the Lejah.

Tradition

any kind of teaching, written or spoken, handed down from generation to generation. In Mark 7:3, 9, 13Colossians 2:8 this word refers to the arbitrary interpretations of the Jews. In 2 Thessalonians 2:15; 3:6 it is used in a good sense. Peter (1 Peter 1:18) uses this word with reference to the degenerate Judaism of the strangers scattered whom he addresses (comp. Acts 15:10; Matthew 15:2-6; Galatians 1:14).

Trance

(Gr. ekstasis, from which the word ecstasy is derived) denotes the state of one who is out of himself. Such were the trances of Peter and Paul, Acts 10:10; 11:5; 22:17 ecstasies, a preternatural, absorbed state of mind preparing for the reception of the vision , (comp. 2 Corinthians 12:1-4. In Mark 5:42 and Luke 5:26 the Greek word is rendered astonishment, amazement (comp. Mark 16:8; Acts 3:10).

Transfiguration, the

of our Lord on a high mountain apart, is described by each of the three evangelists (Matthew 17:1-8; Mark 9:2-8; Luke 9:28-36. The fullest account is given by Luke, who, no doubt, was informed by Peter, who was present on the occasion. What these evangelists record was an absolute historical reality, and not a mere vision. The concurrence between them in all the circumstances of the incident is exact. John seems to allude to it also (John 1:14). Forty years after the event Peter distinctly makes mention of it (2 Peter 1:16-18. In describing the sanctification of believers, Paul also seems to allude to this majestic and glorious appearance of our Lord on the holy mount (Romans 12:2; 2 Corinthians 3:18).

The place of the transfiguration was probably Mount Hermon (q.v.), and not Mount Tabor, as is commonly supposed.

Treasure cities

store cities which the Israelites built for the Egyptians (Exodus 1:11). (See PITHOM.) Towns in which the treasures of the kings of Judah were kept were so designated (1 Chronicles 27:25).

Treasure houses

the houses or magazines built for the safe keeping of treasure and valuable articles of any kind (Ezra 5:17; 7:20; Nehemiah 10:38; Daniel 1:2).

Treasury

(Matthew 27:6; Mark 12:41; John 8:20). It does not appear that there was a separate building so called. The name was given to the thirteen brazen chests, called trumpets, from the form of the opening into which the offerings of the temple worshippers were put. These stood in the outer court of the women. Nine chests were for the appointed money-tribute and for the sacrifice-tribute, i.e., money-gifts instead of the sacrifices; four chests for freewill-offerings for wood, incense, temple decoration, and burnt-offerings (Lightfoot's Hor. Hebrews ).

Tree of life

stood also in the midst of the garden of Eden (Genesis 2:9; 3:22). Some writers have advanced the opinion that this tree had some secret virtue, which was fitted to preserve life. Probably the lesson conveyed was that life was to be sought by man, not in himself or in his own power, but from without, from Him who is emphatically the Life (John 1:4; 14:6). Wisdom is compared to the tree of life (Proverbs 3:18). The tree of life spoken of in the Book of Revelation (Revelation 2:7; 22:2, 14) is an emblem of the joys of the celestial paradise.

Tree of the knowledge of good and evil

stood in the midst of the garden of Eden, beside the tree of life (Genesis 2, 3). Adam and Eve were forbidden to take of the fruit which grew upon it. But they disobeyed the divine injunction, and so sin and death by sin entered our world and became the heritage of Adam's posterity. (See ADAM.)

Trespass offering

(Hebrews 'asham, debt ), the law concerning, given in Leviticus 5:14-6:7; also in Numbers 5:5-8. The idea of sin as a debt pervades this legislation. The asham, which was always a ram, was offered in cases where sins were more private. (See OFFERING.)

Tribe

a collection of families descending from one ancestor. The twelve tribes of the Hebrews were the twelve collections of families which sprang from the sons of Jacob. In Matthew 24:30 the word has a wider significance. The tribes of Israel are referred to as types of the spiritual family of God (Revelation 7). (See ISRAEL, KINGDOM OF; JUDAH, KINGDOM OF.)

Tribulation

trouble or affiction of any kind (Deuteronomy 4:30; Matthew 13:21; 2 Corinthians 7:4). In Romans 2:9 tribulation and anguish are the penal sufferings that shall overtake the wicked. In Matthew 24:21, 29 the word denotes the calamities that were to attend the destruction of Jerusalem.

Tribute

a tax imposed by a king on his subjects (2 Samuel 20:24; 1 Kings 4:6; Romans 13:6). In Matthew 17:24-27 the word denotes the temple rate (the didrachma, the half-shekel, as rendered by the R.V.) which was required to be paid for the support of the temple by every Jew above twenty years of age (Exodus 30:12; 2 Kings 12:4; 2 Chronicles 24:6, 9). It was not a civil but a religious tax.

In Matthew 22:17Mark 12:14Luke 20:22 the word may be interpreted as denoting the capitation tax which the Romans imposed on the Jewish people. It may, however, be legitimately regarded as denoting any tax whatever imposed by a foreign power on the people of Israel. The tribute money shown to our Lord (Matthew 22:19) was the denarius, bearing Caesar's superscription. It was the tax paid by every Jew to the Romans. (See PENNY.)

Trinity

a word not found in Scripture, but used to express the doctrine of the unity of God as subsisting in three distinct Persons. This word is derived from the Gr. trias, first used by Theophilus (A.D. 168-183), or from the Lat. trinitas, first used by Tertullian (A.D. 220), to express this doctrine. The propositions involved in the doctrine are these: 1. That God is one, and that there is but one God (Deuteronomy 6:4; 1 Kings 8:60; Isaiah 44:6; Mark 12:29, 32; John 10:30). 2. That the Father is a distinct divine Person (hypostasis, subsistentia, persona, suppositum intellectuale), distinct from the Son and the Holy Spirit. 3. That Jesus Christ was truly God, and yet was a Person distinct from the Father and the Holy Spirit. 4. That the Holy Spirit is also a distinct divine Person.

Troas

a city on the coast of Mysia, in the north-west of Asia Minor, named after ancient Troy, which was at some little distance from it (about 4 miles) to the north. Here Paul, on his second missionary journey, saw the vision of a man of Macedonia, who appeared to him, saying, Come over, and help us (Acts 16:8-11. He visited this place also on other occasions, and on one of these visits he left his cloak and some books there (2 Corinthians 2:12; 2 Timothy 4:13). The ruins of Troas extend over many miles, the site being now mostly covered with a forest of oak trees. The modern name of the ruins is Eski Stamboul i.e., Old Constantinople.

Trogyllium

a town on the western coast of Asia Minor, where Paul tarried when on his way from Assos to Miletus, on his third missionary journey (Acts 20:15).

Trophimus

a foster-child, an Ephesian who accompanied Paul during a part of his third missionary journey (Acts 20:4; 21:29). He was with Paul in Jerusalem, and the Jews, supposing that the apostle had brought him with him into the temple, raised a tumult which resulted in Paul's imprisonment. (See TEMPLE, HEROD'S.) In writing to Timothy, the apostle says, Trophimus have I left at Miletum sick (2 Timothy 4:20). This must refer to some event not noticed in the Acts.

Trumpets

were of a great variety of forms, and were made of divers materials. Some were made of silver (Numbers 10:2), and were used only by the priests in announcing the approach of festivals and in giving signals of war. Some were also made of rams' horns (Joshua 6:8). They were blown at special festivals, and to herald the arrival of special seasons (Leviticus 23:24; 25:9; 1 Chronicles 15:24; 2 Chronicles 29:27; Psalms 81:3; 98:6).

Trumpets are among the symbols used in the Book of Revelation (Revelation 1:10; 8:2). (See HORN.)

Trumpets, Feast of

was celebrated at the beginning of the month Tisri, the first month of the civil year. It received its name from the circumstances that the trumpets usually blown at the commencement of each month were on that occasion blown with unusual solemnity (Leviticus 23:23-25; Numbers 10:10; 29:1-6. It was one of the seven days of holy convocation. The special design of this feast, which is described in these verses, is not known.

Truth

Used in various senses in Scripture. In Proverbs 12:17, 19 it denotes that which is opposed to falsehood. In Isaiah 59:14, 15Jeremiah 7:28 it means fidelity or truthfulness. The doctrine of Christ is called the truth of the gospel (Galatians 2:5), the truth (2 Timothy 3:7; 4:4). Our Lord says of himself, I am the way, and the truth (John 14:6).

Tryphena and Tryphosa

two female Christians, active workers, whom Paul salutes in his epistle to the Romans (Romans 16:12).

Tubal

(1.) The fifth son of Japheth (Genesis 10:2).

(2.) A nation, probably descended from the son of Japheth. It is mentioned by Isaiah (Isaiah 66:19), along with Javan, and by Ezekiel (Ezekiel 27:13), along with Meshech, among the traders with Tyre, also among the confederates of Gog (Ezekiel 38:2, 3; 39:1), and with Meshech among the nations which were to be destroyed (Ezekiel 32:26). This nation was probably the Tiberini of the Greek historian Herodotus, a people of the Asiatic highland west of the Upper Euphrates, the southern range of the Caucasus, on the east of the Black Sea.

Tubal-cain

the son of Lamech and Zillah, an instructor of every artificer in brass and iron (Genesis 4:22; R.V., the forger of every cutting instrument of brass and iron ).

Turtle, Turtle-dove

Its peculiar peaceful and gentle habit its often referred to in Scripture. A pair was offered in sacrifice by Mary at her purification (Luke 2:24). The pigeon and the turtle-dove were the only birds permitted to be offered in sacrifice (Leviticus 1:14; 5:7; 14:22; 15:14, 29 etc.). The Latin name of this bird, turtur, is derived from its note, and is a repetition of the Hebrew name tor. Three species are found in Palestine, (1) the turtle-dove (Turtur auritus), (2) the collared turtle (T. risorius), and (3) the palm turtle (T. Senegalensis). But it is to the first of these species which the various passages of Scripture refer. It is a migratory bird (Jeremiah 8:7; Song of Solomon 2:11, 12). Search the glades and valleys, even by sultry Jordan, at the end of March, and not a turtle-dove is to be seen. Return in the second week of April, and clouds of doves are feeding on the clovers of the plain. They overspread the whole face of the land. Immediately on its arrival it pours forth from every garden, grove, and wooded hill its melancholy yet soothing ditty unceasingly from early dawn till sunset. It is from its plaintive and continuous note, doubtless, that David, pouring forth his heart's sorrow to God, compares himself to a turtle-dove (Psalms 74:19).

Tychicus

chance, an Asiatic Christian, a faithful minister in the Lord (Ephesians 6:21, 22), who, with Trophimus, accompanied Paul on a part of his journey from Macedonia to Jerusalem (Acts 20:4). He is alluded to also in Colossians 4:7Titus 3:12 and 2 Timothy 4:12 as having been with Paul at Rome, whence he sent him to Ephesus, probably for the purpose of building up and encouraging the church there.

Type

occurs only once in Scripture (1 Corinthians 10:11 A.V. marg.). The Greek word tupos is rendered print (John 20:25), figure (Acts 7:43; Romans 5:14), fashion (Acts 7:44), manner (Acts 23:25), form (Romans 6:17), example or ensample (1 Corinthians 10:6, 11; Phil. 3:17; 1 Thessalonians 1:7; 2 Thessalonians 3:9; 1 Timothy 4:12). It properly means a model or pattern or mould into which clay or wax was pressed, that it might take the figure or exact shape of the mould. The word type is generally used to denote a resemblance between something present and something future, which is called the antitype.

Tyrannus

prince, a Greek rhetorician, in whose school at Ephesus Paul disputed daily for the space of two years with those who came to him (Acts 19:9). Some have supposed that he was a Jew, and that his school was a private synagogue.

Tyre

a rock, now es-Sur; an ancient Phoenician city, about 23 miles, in a direct line, north of Acre, and 20 south of Sidon. Sidon was the oldest Phoenician city, but Tyre had a longer and more illustrious history. The commerce of the whole world was gathered into the warehouses of Tyre. Tyrian merchants were the first who ventured to navigate the Mediterranean waters; and they founded their colonies on the coasts and neighbouring islands of the AEgean Sea, in Greece, on the northern coast of Africa, at Carthage and other places, in Sicily and Corsica, in Spain at Tartessus, and even beyond the pillars of Hercules at Gadeira (Cadiz) (Driver's Isaiah). In the time of David a friendly alliance was entered into between the Hebrews and the Tyrians, who were long ruled over by their native kings (2 Samuel 5:11; 1 Kings 5:1; 2 Chronicles 2:3).

Tyre consisted of two distinct parts, a rocky fortress on the mainland, called Old Tyre, and the city, built on a small, rocky island about half-a-mile distant from the shore. It was a place of great strength. It was besieged by Shalmaneser, who was assisted by the Phoenicians of the mainland, for five years, and by Nebuchadnezzar (B.C. 586-573) for thirteen years, apparently without success. It afterwards fell under the power of Alexander the Great, after a siege of seven months, but continued to maintain much of its commercial importance till the Christian era. It is referred to in Matthew 11:21 and Acts 12:20. In A.D. 1291 it was taken by the Saracens, and has remained a desolate ruin ever since.

The purple dye of Tyre had a worldwide celebrity on account of the durability of its beautiful tints, and its manufacture proved a source of abundant wealth to the inhabitants of that city.

Both Tyre and Sidon were crowded with glass-shops, dyeing and weaving establishments; and among their cunning workmen not the least important class were those who were celebrated for the engraving of precious stones. (2 Chronicles 2:7,14).

The wickedness and idolatry of this city are frequently denounced by the prophets, and its final destruction predicted (Isaiah 23:1; Jeremiah 25:22; Ezekiel 26; 28:1-19; Amos 1:9, 10; Zechariah 9:2-4.

Here a church was founded soon after the death of Stephen, and Paul, on his return from his third missionary journey spent a week in intercourse with the disciples there (Acts 21:4). Here the scene at Miletus was repeated on his leaving them. They all, with their wives and children, accompanied him to the sea-shore. The sea-voyage of the apostle terminated at Ptolemais, about 38 miles from Tyre. Thence he proceeded to Caesarea (Acts 21:5-8.

It is noticed on monuments as early as B.C. 1500, and claiming, according to Herodotus, to have been founded about B.C. 2700. It had two ports still existing, and was of commercial importance in all ages, with colonies at Carthage (about B.C. 850) and all over the Mediterranean. It was often attacked by Egypt and Assyria, and taken by Alexander the Great after a terrible siege in B.C. 332. It is now a town of 3,000 inhabitants, with ancient tombs and a ruined cathedral. A short Phoenician text of the fourth century B.C. is the only monument yet recovered.

Tyropoeon Valley

(i.e., Valley of the Cheesemongers ), the name given by Josephus the historian to the valley or rugged ravine which in ancient times separated Mount Moriah from Mount Zion. This valley, now filled up with a vast accumulation of rubbish, and almost a plain, was spanned by bridges, the most noted of which was Zion Bridge, which was probably the ordinary means of communication between the royal palace on Zion and the temple. A fragment of the arch (q.v.) of this bridge (called Robinson's Arch ), where it projects from the sanctuary wall, was discovered by Robinson in 1839. This arch was destroyed by the Romans when Jerusalem was taken.

The western wall of the temple area rose up from the bottom of this valley to the height of 84 feet, where it was on a level with the area, and above this, and as a continuance of it, the wall of Solomon's cloister rose to the height of about 50 feet, so that this section of the wall would originally present to view a stupendous mass of masonry scarcely to be surpassed by any mural masonry in the world.

U

Ucal

the name of a person to whom Agur's words are addressed (Proverbs 30:1).

Ulai

the Eulaus of the Greeks; a river of Susiana. It was probably the eastern branch of the Choasper (Kerkhan), which divided into two branches some 20 miles above the city of Susa. Hence Daniel (Daniel 8:2,16) speaks of standing between the banks of Ulai , i.e., between the two streams of the divided river. Propiedad de Pacardo

Ummah

vicinity, a town of Asher (Joshua 19:30).

Unction

(1 John 2:20,27; R.V., anointing ). Kings, prophets, and priests were anointed, in token of receiving divine grace. All believers are, in a secondary sense, what Christ was in a primary sense, the Lord's anointed.

Unicorn

described as an animal of great ferocity and strength (Numbers 23:22 R.V., wild ox, marg., ox-antelope; Numbers 24:8; Isaiah 34:7 R.V., wild oxen ), and untamable (Job 39:9). It was in reality a two-horned animal; but the exact reference of the word so rendered (reem) is doubtful. Some have supposed it to be the buffalo; others, the white antelope, called by the Arabs rim. Most probably, however, the word denotes the Bos primigenius ( primitive ox ), which is now extinct all over the world. This was the auerochs of the Germans, and the urus described by Caesar (Galatians Bel., vi.28) as inhabiting the Hercynian forest. The word thus rendered has been found in an Assyrian inscription written over the wild ox or bison, which some also suppose to be the animal intended (comp. Deuteronomy 33:17; Psalms 22:21; 29:6; 92:10).

Unni

afficted. (1.) A Levite whom David appointed to take part in bringing the ark up to Jerusalem from the house of Obed-edom by playing the psaltery on that occasion (1 Chronicles 15:18, 20).

(2.) A Levite who returned with Zerubbabel from the Captivity (Nehemiah 12:9).

Upharsin

and they divide, one of the words written by the mysterious hand on the wall of Belshazzar's palace (Daniel 5:25). It is a pure Chaldean word. Peres is only a simple form of the same word.

Uphaz

probably another name for Ophir (Jeremiah 10:9). Some, however, regard it as the name of an Indian colony in Yemen, southern Arabia; others as a place on or near the river Hyphasis (now the Ghana), the south-eastern limit of the Punjaub.

Ur

light, or the moon city, a city of the Chaldees, the birthplace of Haran (Genesis 11:28,31), the largest city of Shinar or northern Chaldea, and the principal commercial centre of the country as well as the centre of political power. It stood near the mouth of the Euphrates, on its western bank, and is represented by the mounds (of bricks cemented by bitumen) of el-Mugheir, i.e., the bitumined, or the town of bitumen, now 150 miles from the sea and some 6 miles from the Euphrates, a little above the point where it receives the Shat el-Hie, an affluent from the Tigris. It was formerly a maritime city, as the waters of the Persian Gulf reached thus far inland. Ur was the port of Babylonia, whence trade was carried on with the dwellers on the gulf, and with the distant countries of India, Ethiopia, and Egypt. It was abandoned about B.C. 500, but long continued, like Erech, to be a great sacred cemetery city, as is evident from the number of tombs found there. (See ABRAHAM.)

The oldest king of Ur known to us is Ur-Ba'u (servant of the goddess Ba'u), as Hommel reads the name, or Ur-Gur, as others read it. He lived some twenty-eight hundred years B.C., and took part in building the famous temple of the moon-God Sin in Ur itself. The illustration here given represents his cuneiform inscription, written in the Sumerian language, and stamped upon every brick of the temple in Ur. It reads: Ur-Ba'u, king of Ur, who built the temple of the moon-God.

Ur was consecrated to the worship of Sin, the Babylonian moon-God. It shared this honour, however, with another city, and this city was Haran, or Harran. Harran was in Mesopotamia, and took its name from the highroad which led through it from the east to the west. The name is Babylonian, and bears witness to its having been founded by a Babylonian king. The same witness is still more decisively borne by the worship paid in it to the Babylonian moon-God and by its ancient temple of Sin. Indeed, the temple of the moon-God at Harran was perhaps even more famous in the Assyrian and Babylonian world than the temple of the moon-God at Ur.

Between Ur and Harran there must, consequently, have been a close connection in early times, the record of which has not yet been recovered. It may be that Harran owed its foundation to a king of Ur; at any rate the two cities were bound together by the worship of the same deity, the closest and most enduring bond of union that existed in the ancient world. That Terah should have migrated from Ur to Harran, therefore, ceases to be extraordinary. If he left Ur at all, it was the most natural place to which to go. It was like passing from one court of a temple into another.

Such a remarkable coincidence between the Biblical narrative and the evidence of archaeological research cannot be the result of chance. The narrative must be historical; no writer of late date, even if he were a Babylonian, could have invented a story so exactly in accordance with what we now know to have been the truth. For a story of the kind to have been the invention of Palestinian tradition is equally impossible. To the unprejudiced mind there is no escape from the conclusion that the history of the migration of Terah from Ur to Harran is founded on fact (Sayce).

Uriah

the Lord is my light. (1.) A Hittite, the husband of Bathsheba, whom David first seduced, and then after Uriah's death married. He was one of the band of David's mighty men. The sad story of the curel wrongs inflicted upon him by David and of his mournful death are simply told in the sacred record (2 Samuel 11:2-12:26). (See BATHSHEBA; DAVID.)

(2.) A priest of the house of Ahaz (Isaiah 8:2).

(3.) The father of Meremoth, mentioned in Ezra 8:33.

Uriel

God is my light. (1.) A Levite of the family of Kohath (1 Chronicles 6:24).

(2.) The chief of the Kohathites at the time when the ark was brought up to Jerusalem (1 Chronicles 15:5, 11).

(3.) The father of Michaiah, one of Rehoboam's wives, and mother of Abijah (2 Chronicles 13:2).

Urijah

the Lord is my light. (1.) A high priest in the time of Ahaz (2 Kings 16:10-16at whose bidding he constructed an idolatrous altar like one the king had seen at Damascus, to be set up instead of the brazen altar.

(2.) One of the priests who stood at the right hand of Ezra's pulpit when he read and expounded the law (Nehemiah 8:4).

(3.) A prophet of Kirjath-jearim in the reign of Jehoiakim, king of Judah (Jeremiah 26:20-23. He fled into Egypt from the cruelty of the king, but having been brought back he was beheaded and his body cast into the graves of the common people.

Urim

lights (Vulg. doctrina; LXX. revelation ). See THUMMIM.

Usury

the sum paid for the use of money, hence interest; not, as in the modern sense, exorbitant interest. The Jews were forbidden to exact usury (Leviticus 25:36, 37), only, however, in their dealings with each other (Deuteronomy 23:19, 20). The violation of this law was viewed as a great crime (Psalms 15:5; Proverbs 28:8; Jeremiah 15:10). After the Return, and later, this law was much neglected (Nehemiah 5:7, 10).

Uz

fertile land. (1.) The son of Aram, and grandson of Shem (Genesis 10:23; 1 Chronicles 1:17).

(2.) One of the Horite dukes in the land of Edom (Genesis 36:28).

(3.) The eldest son of Nahor, Abraham's brother (Genesis 22:21 R.V.).

Uzal

a wanderer, a descendant of Joktan (Genesis 10:27; 1 Chronicles 1:21), the founder apparently of one of the Arab tribes; the name also probably of the province they occupied and of their chief city.

Uz, The land of

where Job lived (Job 1:1; Jeremiah 25:20; Lamentations 4:21), probably somewhere to the east or south-east of Palestine and north of Edom. It is mentioned in Scripture only in these three passages.

Uzza

strengh, a garden in which Manasseh and Amon were buried (2 Kings 21:18, 26). It was probably near the king's palace in Jerusalem, or may have formed part of the palace grounds. Manasseh may probably have acquired it from some one of this name.

Uzzah

strength, a son of Abinadab, in whose house the men of Kirjath-jearim placed the ark when it was brought back from the land of the Philistines (1 Samuel 7:1). He with his brother Ahio drove the cart on which the ark was placed when David sought to bring it up to Jerusalem. When the oxen stumbled, Uzzah, in direct violation of the divine law (Numbers 4:15), put forth his hand to steady the ark, and was immediately smitten unto death. The place where this occurred was henceforth called Perez-uzzah (1 Chronicles 13:11). David on this feared to proceed further, and placed the ark in the house of Obed-edom the Gittite (2 Samuel 6:2-11; 1 Chronicles 13:6-13.

Uzzen-sherah

a town probably near Beth-horon. It derived its name from the daughter of Ephraim (1 Chronicles 7:24).

Uzzi

the Lord is my strength. (1.) The son of Bukki, and a descendant of Aaron (1 Chronicles 6:5, 51; Ezra 7:4).

(2.) A grandson of Issachar (1 Chronicles 7:2, 3).

(3.) A son of Bela, and grandson of Benjamin (1 Chronicles 7:7).

(4.) A Benjamite, a chief in the tribe (1 Chronicles 9:8).

(5.) A son of Bani. He had the oversight of the Levites after the return from captivity (Nehemiah 11:22).

(6.) The head of the house of Jedaiah, one of the chief of the priests (Nehemiah 12:19).

(7.) A priest who assisted in the dedication of the walls of Jerusalem (Nehemiah 12:42).

Uzziah

a contracted form of Azari'ah the Lord is my strength. (1.) One of Amaziah's sons, whom the people made king of Judah in his father's stead (2 Kings 14:21; 2 Chronicles 26:1). His long reign of about fifty-two years was the most prosperous excepting that of Jehosaphat since the time of Solomon. He was a vigorous and able ruler, and his name spread abroad, even to the entering in of Egypt (2 Chronicles 26:8, 14). In the earlier part of his reign, under the influence of Zechariah, he was faithful to Jehovah, and did that which was right in the sight of the Lord (2 Kings 15:3; 2 Chronicles 26:4, 5); but toward the close of his long life his heart was lifted up to his destruction, and he wantonly invaded the priest's office (2 Chronicles 26:16), and entering the sanctuary proceeded to offer incense on the golden altar. Azariah the high priest saw the tendency of such a daring act on the part of the king, and with a band of eighty priests he withstood him (2 Chronicles 26:17), saying, It appertaineth not unto thee, Uzziah, to burn incense. Uzziah was suddenly struck with leprosy while in the act of offering incense (2 Chronicles 26:19-21, and he was driven from the temple and compelled to reside in a several house to the day of his death (2 Kings 15:5, 27; 2 Chronicles 26:3). He was buried in a separate grave in the field of the burial which belonged to the kings (2 Kings 15:7; 2 Chronicles 26:23). That lonely grave in the royal necropolis would eloquently testify to coming generations that all earthly monarchy must bow before the inviolable order of the divine will, and that no interference could be tolerated with that unfolding of the purposes of God, which, in the fulness of time, would reveal the Christ, the true High Priest and King for evermore (Dr. Green's Kingdom of Israel, etc.).

(2.) The father of Jehonathan, one of David's overseers (1 Chronicles 27:25).

Uzziel

strength of God. (1.) One of the sons of Kohath, and uncle of Aaron (Exodus 6:18; Leviticus 10:4).

(2.) A Simeonite captain (1 Chronicles 4:39-43.

(3.) A son of Bela, and grandson of Benjamin (1 Chronicles 7:7).

(4.) One of the sons of Heman (1 Chronicles 25:4); called also Azareel (18).

(5.) A son of Jeduthan (2 Chronicles 29:14).

(6.) The son of Harhaiah (Nehemiah 3:8).

V

Vagabond

from Lat. vagabundus, a wanderer, a fugitive; not used opprobriously (Genesis 4:12 R.V., wanderer; Psalms 109:10; Acts 19:13 R.V., strolling ).

Vajezatha

purity; worthy of honour, one of Haman's sons, whom the Jews slew in the palace of Shushan (Esther 9:9).

Valley

(1.) Hebrews bik'ah, a cleft of the mountains (Deuteronomy 8:7; 11:11; Psalms 104:8; Isaiah 41:18); also a low plain bounded by mountains, as the plain of Lebanon at the foot of Hermon around the sources of the Jordan (Joshua 11:17; 12:7), and the valley of Megiddo (2 Chronicles 35:22).

(2.) 'Emek, deep; a long, low plain (Job 39:10, 21; Psalms 65:13; Song of Solomon 2:1), such as the plain of Esdraelon; the valley of giants (Joshua 15:8), usually translated valley of Rephaim (2 Samuel 5:18); of Elah (1 Samuel 17:2), of Berachah (2 Chronicles 20:26); the king's dale (Genesis 14:17); of Jehoshaphat (Joel 3:2, 12), of Achor (Joshua 7:24; Isaiah 65:10), Succoth (Psalms 60:6), Ajalon (Joshua 10:12), Jezreel (Hosea 1:5).

(3.) Ge, a bursting, a flowing together, a narrow glen or ravine, such as the valley of the children of Hinnom (2 Kings 23:10); of Eshcol (Deuteronomy 1:24); of Sorek (Judges 16:4), etc.

The valley of vision (Isaiah 22:1) is usually regarded as denoting Jerusalem, which may be so called, says Barnes (Com. on Isaiah ), either (1) because there were several valleys within the city and adjacent to it, as the vale between Mount Zion and Moriah, the vale between Mount Moriah and Mount Ophel, between these and Mount Bezetha, and the valley of Jehoshaphat, the valley of the brook Kidron, etc., without the walls of the city; or (2) more probably it was called the valley in reference to its being compassed with hills rising to a considerable elevation above the city (Psalms 125:2; comp. also Jeremiah 21:13 where Jerusalem is called a valley ).

(4.) Hebrews nahal, a wady or water-course (Genesis 26:19; Song of Solomon 6:11).

Vashti

beautiful, the queen of Ahasuerus, who was deposed from her royal dignity because she refused to obey the king when he desired her to appear in the banqueting hall of Shushan the palace (Esther 1:10-12. (See ESTHER.)

Vaticanus, Codex

is said to be the oldest extant vellum manuscript. It and the Codex Sinaiticus are the two oldest uncial manuscripts. They were probably written in the fourth century. The Vaticanus was placed in the Vatican Library at Rome by Pope Nicolas V. in 1448, its previous history being unknown. It originally consisted in all probability of a complete copy of the Septuagint and of the New Testament. It is now imperfect, and consists of 759 thin, delicate leaves, of which the New Testament fills 142. Like the Sinaiticus, it is of the greatest value to Biblical scholars in aiding in the formation of a correct text of the New Testament. It is referred to by critics as Codex B.

Veil, vail

(1.) Hebrews mitpahath (Ruth 3:15; marg., sheet or apron; R.V., mantle ). In Isaiah 3:22 this word is plural, rendered wimples; R.V., shawls i.e., wraps.

(2.) Massekah (Isaiah 25:7; in Isaiah 28:20 rendered covering ). The word denotes something spread out and covering or concealing something else (comp. 2 Corinthians 3:13-15.

(3.) Masveh (Exodus 34:33, 35), the veil on the face of Moses. This verse should be read, And when Moses had done speaking with them, he put a veil on his face, as in the Revised Version. When Moses spoke to them he was without the veil; only when he ceased speaking he put on the veil (comp. 2 Corinthians 3:13 etc.).

(4.) Paroheth (Exodus 26:31-35the veil of the tabernacle and the temple, which hung between the holy place and the most holy (2 Chronicles 3:14). In the temple a partition wall separated these two places. In it were two folding-doors, which are supposed to have been always open, the entrance being concealed by the veil which the high priest lifted when he entered into the sanctuary on the day of Atonement. This veil was rent when Christ died on the cross (Matthew 27:51; Mark 15:38; Luke 23:45).

(5.) Tza'iph (Genesis 24:65). Rebekah took a vail and covered herself. (See also Genesis 38:14, 19.) Hebrew women generally appeared in public without veils (Genesis 12:14; 24:16; 29:10; 1 Samuel 1:12).

(6.) Radhidh (Song of Solomon 5:7R.V. mantle; Isaiah 3:23). The word probably denotes some kind of cloak or wrapper.

(7.) Masak, the veil which hung before the entrance to the holy place (Exodus 26:36, 37).

Version

a translation of the holy Scriptures. This word is not found in the Bible, nevertheless, as frequent references are made in this work to various ancient as well as modern versions, it is fitting that some brief account should be given of the most important of these. These versions are important helps to the right interpretation of the Word. (See SAMARITAN PENTATEUCH.)

1. The Targums. After the return from the Captivity, the Jews, no longer familiar with the old Hebrew, required that their Scriptures should be translated for them into the Chaldaic or Aramaic language and interpreted. These translations and paraphrases were at first oral, but they were afterwards reduced to writing, and thus targums, i.e., versions or translations , have come down to us. The chief of these are, (1.) The Onkelos Targum, i.e., the targum of Akelas=Aquila, a targum so called to give it greater popularity by comparing it with the Greek translation of Aquila mentioned below. This targum originated about the second century after Christ. (2.) The targum of Jonathan ben Uzziel comes next to that of Onkelos in respect of age and value. It is more a paraphrase on the Prophets, however, than a translation. Both of these targums issued from the Jewish school which then flourished at Babylon.

2. The Greek Versions. (1.) The oldest of these is the Septuagint, usually quoted as the LXX. The origin of this the most important of all the versions is involved in much obscurity. It derives its name from the popular notion that seventy-two translators were employed on it by the direction of Ptolemy Philadelphus, king of Egypt, and that it was accomplished in seventy-two days, for the use of the Jews residing in that country. There is no historical warrant for this notion. It is, however, an established fact that this version was made at Alexandria; that it was begun about 280 B.C., and finished about 200 or 150 B.C.; that it was the work of a number of translators who differed greatly both in their knowledge of Hebrew and of Greek; and that from the earliest times it has borne the name of The Septuagint , i.e., The Seventy.

of a number of translators who differed greatly both in their knowledge of Hebrew and of Greek; and that from the earliest times it has borne the name of The Septuagint , i.e., The Seventy.

This version, with all its defects, must be of the greatest interest, (a) as preserving evidence for the text far more ancient than the oldest Hebrew manuscripts; (b) as the means by which the Greek Language was wedded to Hebrew thought; (c) as the source of the great majority of quotations from the Old Testament by writers of the New Testament.

(2.) The New Testament manuscripts fall into two divisions, Uncials, written in Greek capitals, with no distinction at all between the different words, and very little even between the different lines; and Cursives, in small Greek letters, and with divisions of words and lines. The change between the two kinds of Greek writing took place about the tenth century. Only five manuscripts of the New Testament approaching to completeness are more ancient than this dividing date. The first, numbered A, is the Alexandrian manuscript. Though brought to this country by Cyril Lucar, patriarch of Constantinople, as a present to Charles I., it is believed that it was written, not in that capital, but in Alexandria; whence its title. It is now dated in the fifth century A.D. The second, known as B, is the Vatican manuscript. (See VATICANUS.) The Third, C, or the Ephraem manuscript, was so called because it was written over the writings of Ephraem, a Syrian theological author, a practice very common in the days when writing materials were scarce and dear. It is believed that it belongs to the fifth century, and perhaps a slightly earlier period of it than the manuscript A. The fourth, D, or the manuscript of Beza, was so called because it belonged to the reformer Beza, who found it in the monastery of St. Irenaeus at Lyons in 1562 A.D. It is imperfect, and is dated in the sixth century. The fifth (called Aleph) is the Sinaitic manuscript. (See SINAITICUS.)

3. The Syriac Versions. (See SYRIAC.)

4. The Latin Versions. A Latin version of the Scriptures, called the Old Latin, which originated in North Africa, was in common use in the time of Tertullian (A.D. 150). Of this there appear to have been various copies or recensions made. That made in Italy, and called the Itala, was reckoned the most accurate. This translation of the Old Testament seems to have been made not from the original Hebrew but from the LXX.

This version became greatly corrupted by repeated transcription, and to remedy the evil Jerome (A.D. 329-420) was requested by Damasus, the bishop of Rome, to undertake a complete revision of it. It met with opposition at first, but was at length, in the seventh century, recognized as the Vulgate version. It appeared in a printed from about A.D. 1455, the first book that ever issued from the press. The Council of Trent (1546) declared it authentic. It subsequently underwent various revisions, but that which was executed (1592) under the sanction of Pope Clement VIII. was adopted as the basis of all subsequent editions. It is regarded as the sacred original in the Roman Catholic Church. All modern European versions have been more or less influenced by the Vulgate. This version reads ipsa instead of ipse in Genesis 3:15 She shall bruise thy head.

5. There are several other ancient versions which are of importance for Biblical critics, but which we need not mention particularly, such as the Ethiopic, in the fourth century, from the LXX.; two Egyptian versions, about the fourth century, the Memphitic, circulated in Lower Egypt, and the Thebaic, designed for Upper Egypt, both from the Greek; the Gothic, written in the German language, but with the Greek alphabet, by Ulphilas (died A.D. 388), of which only fragments of the Old Testament remain; the Armenian, about A.D. 400; and the Slavonic, in the ninth century, for ancient Moravia. Other ancient versions, as the Arabic, the Persian, and the Anglo-Saxon, may be mentioned.

6. The history of the English versions begins properly with Wyckliffe. Portions, however, of the Scriptures were rendered into Saxon (as the Gospel according to John, by Bede, A.D. 735), and also into English (by Orme, called the Ormulum, a portion of the Gospels and of the Acts in the form of a metrical paraphrase, toward the close of the seventh century), long before Wyckliffe; but it is to him that the honour belongs of having first rendered the whole Bible into English (A.D. 1380). This version was made from the Vulgate, and renders Genesis 3:15 after that Version, She shall trede thy head.

This was followed by Tyndale's translation (1525-1531); Miles Coverdale's (1535-1553); Thomas Matthew's (1537), really, however, the work of John Rogers, the first martyr under the reign of Queen Mary. This was properly the first Authorized Version, Henry VIII. having ordered a copy of it to be got for every church. This took place in less than a year after Tyndale was martyred for the crime of translating the Scriptures. In 1539 Richard Taverner published a revised edition of Matthew's Bible. The Great Bible, so called from its great size, called also Cranmer's Bible, was published in 1539 and 1568. In the strict sense, the Great Bible is the only authorized version; for the Bishops' Bible and the present Bible [the A.V.] never had the formal sanction of royal authority. Next in order was the Geneva version (1557-1560); the Bishops' Bible (1568); the Rheims and Douai versions, under Roman Catholic auspices (1582, 1609); the Authorized Version (1611); and the Revised Version of the New Testament in 1880 and of the Old Testament in 1884.

Villages

(Judges 5:7, 11). The Hebrew word thus rendered (perazon) means habitations in the open country, unwalled villages (Deuteronomy 3:5; 1 Samuel 6:18). Others, however, following the LXX. and the Vulgate versions, render the word rulers.

Vine

one of the most important products of Palestine. The first mention of it is in the history of Noah (Genesis 9:20). It is afterwards frequently noticed both in the Old and New Testaments, and in the ruins of terraced vineyards there are evidences that it was extensively cultivated by the Jews. It was cultivated in Palestine before the Israelites took possession of it. The men sent out by Moses brought with them from the Valley of Eshcol a cluster of grapes so large that they bare it between two upon a staff (Numbers 13:23). The vineyards of En-gedi (Song of Solomon 1:14), Heshbon, Sibmah, Jazer, Elealeh (Isaiah 16:8-10; Jeremiah 48:32, 34), and Helbon (Ezekiel 27:18), as well as of Eshcol, were celebrated.

The Church is compared to a vine (Psalms 80:8), and Christ says of himself, I am the vine (John 15:1). In one of his parables also (Matthew 21:33) our Lord compares his Church to a vineyard which a certain householder planted, and hedged round about, etc.

Hosea 10:1 is rendered in the Revised Version, Israel is a luxuriant vine, which putteth forth his fruit, instead of Israel is an empty vine, he bringeth forth fruit unto himself, of the Authorized Version.

Vinegar

Hebrews hometz, Gr. oxos, Fr. vin aigre; i.e., sour wine. The Hebrew word is rendered vinegar in Psalms 69:21 a prophecy fulfilled in the history of the crucifixion (Matthew 27:34). This was the common sour wine (posea) daily made use of by the Roman soldiers. They gave it to Christ, not in derision, but from compassion, to assuage his thirst. Proverbs 10:26 shows that there was also a stronger vinegar, which was not fit for drinking. The comparison, vinegar upon nitre, probably means vinegar upon soda (as in the marg. of the R.V.), which then effervesces.

Vine of Sodom

referred to only in Deuteronomy 32:32. Among the many conjectures as to this tree, the most probable is that it is the 'osher of the Arabs, which abounds in the region of the Dead Sea. Its fruit are the so-called apples of Sodom, which, though beautiful to the eye, are exceedingly bitter to the taste. (See EN-GEDI.) The people of Israel are referred to here by Moses as being utterly corrupt, bringing forth only bitter fruit.

Viol

Hebrews nebel (Isaiah 5:12 R.V., lute; Isaiah 14:11), a musical instrument, usually rendered psaltery (q.v.)

Viper

In Job 20:16Isaiah 30:6; 59:5 the Hebrews word eph'eh is thus rendered. The Hebrew word, however, probably denotes a species of poisonous serpents known by the Arabic name of 'el ephah. Tristram has identified it with the sand viper, a species of small size common in sandy regions, and frequently found under stones by the shores of the Dead Sea. It is rapid in its movements, and highly poisonous. In the New Testament echidne is used (Matthew 3:7; 12:34; 23:33) for any poisonous snake. The viper mentioned in Acts 28:3 was probably the vipera aspis, or the Mediterranean viper. (See ADDER.)

Virgin

In a prophecy concerning our Lord, Isaiah (Isaiah 7:14) says, A virgin [R.V. marg., 'the virgin'] shall conceive, and bear a son (comp. Luke 1:31-35. The people of the land of Zidon are thus referred to by Isaiah (Isaiah 23:12), O thou oppressed virgin, daughter of Zidon; and of the people of Israel, Jeremiah (Jeremiah 18:13) says, The virgin of Israel hath done a very horrible thing.

Vision

(Luke 1:22), a vivid apparition, not a dream (comp. Luke 24:23; Acts 26:19; 2 Corinthians 12:1).

Vows

voluntary promises which, when once made, were to be kept if the thing vowed was right. They were made under a great variety of circumstances (Genesis 28:18-22; Leviticus 7:16; Numbers 30:2-13; Deuteronomy 23:18; Judges 11:30, 39; 1 Samuel 1:11; Jonah 1:16; Acts 18:18; 21:23).

Vulture

(1.) Hebrews da'ah (Leviticus 11:14). In the parallel passage (Deuteronomy 14:13) the Hebrew word used is ra'ah, rendered glede; LXX., gups; Vulg., milvus. A species of ravenous bird, distinguished for its rapid flight. When used without the epithet 'red,' the name is commonly confined to the black kite. The habits of the bird bear out the allusion in Isaiah 34:15 for it is, excepting during the winter three months, so numerous everywhere in Palestine as to be almost gregarious. (See EAGLE.)

(2.) In Job 28:7 the Hebrews 'ayyah is thus rendered. The word denotes a clamorous and a keen-sighted bird of prey. In Leviticus 11:14 and Deuteronomy 14:13 it is rendered kite (q.v.).

W

Wafers

thin cakes (Exodus 16:31; 29:2, 23; Leviticus 2:4; 7:12; 8:26; Numbers 6:15, 19) used in various offerings.

Wages

Rate of (mention only in Matthew 20:2); to be punctually paid (Leviticus 19:13; Deuteronomy 24:14, 15); judgements threatened against the withholding of (Jeremiah 22:13; Malachi 3:5; comp. James 5:4); paid in money (Matthew 20:1-14; to Jacob in kind (Genesis 29:15, 20; 30:28; 31:7, 8, 41).

Wagon

Hebrews aghalah; so rendered in Genesis 45:19, 21, 27; 46:5; Numbers 7:3, 7,8 but elsewhere rendered cart (1 Samuel 6:7 etc.). This vehicle was used for peaceful purposes. In Ezekiel 23:24 however, it is the rendering of a different Hebrew word, and denotes a war-chariot.

Wailing-place, Jews'

a section of the western wall of the temple area, where the Jews assemble every Friday afternoon to bewail their desolate condition (Psalms 79:1, 4, 5). The stones in this part of the wall are of great size, and were placed, as is generally believed, in the position in which they are now found in the time of Solomon. The congregation at the wailing-place is one of the most solemn gatherings left to the Jewish Church, and as the writer gazed at the motley concourse he experienced a feeling of sorrow that the remnants of the chosen race should be heartlessly thrust outside the sacred enclosure of their fathers' holy temple by men of an alien race and an alien creed. Many of the elders, seated on the ground, with their backs against the wall, on the west side of the area, and with their faces turned toward the eternal house, read out of their well-thumbed Hebrew books passages from the prophetic writings, such as Isaiah 64:9-12King's Recent Discoveries, etc.). The wailing-place of the Jews, viewed in its past spiritual and historic relations, is indeed the saddest nook in this vale of tears. (See LAMENTATIONS, BOOK OF.)

Wall

Cities were surrounded by walls, as distinguished from unwalled villages (Ezekiel 38:11; Leviticus 25:29-34. They were made thick and strong (Numbers 13:28; Deuteronomy 3:5). Among the Jews walls were built of stone, some of those in the temple being of great size (1 Kings 6:7; 7:9-12; 20:30; Mark 13:1, 2). The term is used metaphorically of security and safety (Isaiah 26:1; 60:18; Revelation 21:12-20. (See FENCE.)

Wandering

of the Israelites in the wilderness in consequence of their rebellious fears to enter the Promised Land (Numbers 14:26-35. They wandered for forty years before they were permitted to cross the Jordan (Joshua 4:19; 5:6).

The record of these wanderings is given in Numbers 33:1-49. Many of the stations at which they camped cannot now be identified.

Questions of an intricate nature have been discussed regarding the Wanderings, but it is enough for us to take the sacred narrative as it stands, and rest assured that He led them forth by the right way (Psalms 107:1-7, 33-35. (See WILDERNESS.)

War

The Israelites had to take possession of the Promised Land by conquest. They had to engage in a long and bloody war before the Canaanitish tribes were finally subdued. Except in the case of Jericho and Ai, the war did not become aggressive till after the death of Joshua. Till then the attack was always first made by the Canaanites. Now the measure of the iniquity of the Canaanites was full, and Israel was employed by God to sweep them away from off the face of the earth. In entering on this new stage of the war, the tribe of Judah, according to divine direction, took the lead.

In the days of Saul and David the people of Israel engaged in many wars with the nations around, and after the division of the kingdom into two they often warred with each other. They had to defend themselves also against the inroads of the Egyptians, the Assyrians, and the Babylonians. The whole history of Israel from first to last presents but few periods of peace.

The Christian life is represented as a warfare, and the Christian graces are also represented under the figure of pieces of armour (Ephesians 6:11-17; 1 Thessalonians 5:8; 2 Timothy 2:3, 4). The final blessedness of believers is attained as the fruit of victory (Revelation 3:21).

Ward

a prison (Genesis 40:3, 4); a watch-station (Isaiah 21:8); a guard (Nehemiah 13:30).

Wars of the Lord, The Book of the

(Numbers 21:14, 15), some unknown book so called (comp. Genesis 14:14-16; Exodus 17:8-16; Numbers 14:40-45; 21:1-3, 21-25, 33-35; 31. The wars here recorded might be thus designated).

Washing

(Mark 7:1-9. The Jews, like other Orientals, used their fingers when taking food, and therefore washed their hands before doing so, for the sake of cleanliness. Here the reference is to the ablutions prescribed by tradition, according to which the disciples ought to have gone down to the side of the lake, washed their hands thoroughly, 'rubbing the fist of one hand in the hollow of the other, then placed the ten finger-tips together, holding the hands up, so that any surplus water might flow down to the elbow, and thence to the ground.' To neglect to do this had come to be regarded as a great sin, a sin equal to the breach of any of the ten commandments. Moses had commanded washings oft, but always for some definite cause; but the Jews multiplied the legal observance till they formed a large body of precepts. To such precepts about ceremonial washing Mark here refers. (See ABLUTION.)

Watches

the periods into which the time between sunset and sunrise was divided. They are so called because watchmen relieved each other at each of these periods. There are frequent references in Scripture to the duties of watchmen who were appointed to give notice of the approach of an enemy (2 Samuel 18:24-27; 2 Kings 9:17-20; Isaiah 21:5-9. They were sometimes placed for this purpose on watch-towers (2 Kings 17:9; 18:8). Ministers or teachers are also spoken of under this title (Jeremiah 6:17; Ezekiel 33:2-9; Hebrews 13:17).

The watches of the night were originally three in number, (1) the beginning of the watches (Lamentations 2:19); (2) the middle watch (Judges 7:19); and (3) the morning watch (Exodus 14:24; 1 Samuel 11:11), which extended from two o'clock to sunrise. But in the New Testament we read of four watches, a division probably introduced by the Romans (Matthew 14:25; Mark 6:48; Luke 12:38). (See DAY.)

Watchings

(2 Corinthians 6:5), lit. sleeplessnesses, the result of manual labour, teaching, travelling, meditating, praying, cares, and the like (Meyer's Com.).

Water of jealousy

a phrase employed (not, however, in Scripture) to denote the water used in the solemn ordeal prescribed by the law of Moses (Numbers 5:11-31 in cases of jealousy.

Water of purification

used in cases of ceremonial cleansings at the consecration of the Levites (Numbers 8:7). It signified, figuratively, that purifying of the heart which must characterize the servants of God.

Water of separation

used along with the ashes of a red heifer for the ceremonial cleansing of persons defiled by contact with a dead body (Numbers 19).

Waterspouts

(Psalms 42:7; marg. R.V., cataracts ). If we regard this psalm as descriptive of David's feelings when banished from Jerusalem by the revolt of Absalom, this word may denote waterfalls, inasmuch as Mahanaim, where he abode, was near the Jabbok, and the region abounded with rapids and falls.

Wave offerings

parts of peace-offerings were so called, because they were waved by the priests (Exodus 29:24, 26, 27; Leviticus 7:20-34; 8:27; 9:21; 10:14, 15 etc.), in token of a solemn special presentation to God. They then became the property of the priests. The first-fruits, a sheaf of barley, offered at the feast of Pentecost (Leviticus 23:17-20and wheat-bread, the first-fruits of the second harvest, offered at the Passover (10-14), were wave-offerings.

Wax

Made by melting the combs of bees. Mentioned (Psalms 22:14; 68:2; 97:5; Micah 1:4) in illustration.

Wean

Among the Hebrews children (whom it was customary for the mothers to nurse, Exodus 2:7-9; 1 Samuel 1:23; Song of Solomon 8:1) were not generally weaned till they were three or four years old.

Weasel

(Hebrews holedh), enumerated among unclean animals (Leviticus 11:29). Some think that this Hebrew word rather denotes the mole (Spalax typhlus) common in Palestine. There is no sufficient reason, however, to depart from the usual translation. The weasel tribe are common also in Palestine.

Weaving, weavers

Weaving was an art practised in very early times (Exodus 35:35). The Egyptians were specially skilled in it (Isaiah 19:9; Ezekiel 27:7), and some have regarded them as its inventors.

In the wilderness, the Hebrews practised it (Exodus 26:1, 8; 28:4, 39; Leviticus 13:47). It is referred to in subsequent times as specially the women's work (2 Kings 23:7; Proverbs 31:13, 24). No mention of the loom is found in Scripture, but we read of the shuttle (Job 7:6), the pin of the beam (Judges 16:14), the web (13, 14), and the beam (1 Samuel 17:7; 2 Samuel 21:19). The rendering, with pining sickness, in Isaiah 38:12 (A.V.) should be, as in the Revised Version, from the loom, or, as in the margin, from the thrum. We read also of the warp and woof (Leviticus 13:48, 49, 51-53, 58, 59), but the Revised Version margin has, instead of warp, woven or knitted stuff.

Week

From the beginning, time was divided into weeks, each consisting of six days of working and one of rest (Genesis 2:2, 3; 7:10; 8:10, 12; 29:28). The references to this division of days becomes afterwards more frequent (Exodus 34:22; Leviticus 12:5; Numbers 28:26; Deuteronomy 16:16; 2 Chronicles 8:13; Jeremiah 5:24; Daniel 9:24-27; 10:2, 3). It has been found to exist among almost all nations.

Weeks, Feast of

See PENTECOST.

Weights

Reduced to English troy-weight, the Hebrew weights were: (1.) The gerah (Leviticus 27:25; Numbers 3:47), a Hebrew word, meaning a grain or kernel, and hence a small weight. It was the twentieth part of a shekel, and equal to 12 grains.

(2.) Bekah (Exodus 38:26), meaning a half i.e., half a shekel, equal to 5 pennyweight.

(3.) Shekel, a weight, only in the Old Testament, and frequently in its original form (Genesis 23:15, 16; Exodus 21:32; 30:13, 15; 38:24-29 etc.). It was equal to 10 pennyweight.

(4.) Ma'neh, a part or portion (Ezekiel 45:12), equal to 60 shekels, i.e., to 2 lbs. 6 oz.

(5.) Talent of silver (2 Kings 5:22), equal to 3,000 shekels, i.e., 125 lbs.

(6.) Talent of gold (Exodus 25:39), double the preceding, i.e., 250 lbs.

Well

(Hebrews beer), to be distinguished from a fountain (Hebrews 'ain). A beer was a deep shaft, bored far under the rocky surface by the art of man, which contained water which percolated through the strata in its sides. Such wells were those of Jacob and Beersheba, etc. (see Genesis 21:19, 25, 30, 31; 24:11; 26:15, 18-25, 32 etc.). In the Pentateuch this word beer, so rendered, occurs twenty-five times.

Westward

sea-ward, i.e., toward the Mediterranean (Deuteronomy 3:27).

Whale

The Hebrew word tan (plural, tannin) is so rendered in Job 7:12 (A.V.; but R.V., sea-monster ). It is rendered by dragons in Deuteronomy 32:33; Psalms 91:13; Jeremiah 51:34; Psalms 74:13 (marg., whales; and marg. of R.V., sea-monsters ); Isaiah 27:1; and serpent in Exodus 7:9 (R.V. marg., any large reptile, and so in ver. 10, 12). The words of Job (Job 7:12), uttered in bitter irony, where he asks, Am I a sea or a whale? simply mean, Have I a wild, untamable nature, like the waves of the sea, which must be confined and held within bounds, that they cannot pass? The serpent of the sea, which was but the wild, stormy sea itself, wound itself around the land, and threatened to swallow it up...Job inquires if he must be watched and plagued like this monster, lest he throw the world into disorder (Davidson's Job).

The whale tribe are included under the general Hebrew name tannin (Genesis 1:21; Lamentations 4:3). Even the sea-monsters [tanninim] draw out the breast. The whale brings forth its young alive, and suckles them.

It is to be noticed of the story of Jonah's being three days and three nights in the whale's belly, as recorded in Matthew 12:40 that here the Gr. ketos means properly any kind of sea-monster of the shark or the whale tribe, and that in the book of Jonah (Jonah 1:17) it is only said that a great fish was prepared to swallow Jonah. This fish may have been, therefore, some great shark. The white shark is known to frequent the Mediterranean Sea, and is sometimes found 30 feet in length.

Wheat

one of the earliest cultivated grains. It bore the Hebrew name hittah, and was extensively cultivated in Palestine. There are various species of wheat. That which Pharaoh saw in his dream was the Triticum compositum, which bears several ears upon one stalk (Genesis 41:5). The fat of the kidneys of wheat (Deuteronomy 32:14), and the finest of the wheat (Psalms 81:16; 147:14), denote the best of the kind. It was exported from Palestine in great quantities (1 Kings 5:11; Ezekiel 27:17; Acts 12:20).

Parched grains of wheat were used for food in Palestine (Ruth 2:14; 1 Samuel 17:17; 2 Samuel 17:28). The disciples, under the sanction of the Mosaic law (Deuteronomy 23:25), plucked ears of corn, and rubbing them in their hands, ate the grain unroasted (Matthew 12:1; Mark 2:23; Luke 6:1). Before any of the wheat-harvest, however, could be eaten, the first-fruits had to be presented before the Lord (Leviticus 23:14).

Wheel

(Hebrews galgal; rendered wheel in Psalms 83:13 and a rolling thing in Isaiah 17:13; R.V. in both, whirling dust ). This word has been supposed to mean the wild artichoke, which assumes the form of a globe, and in autumn breaks away from its roots, and is rolled about by the wind in some places in great numbers.

White

a symbol of purity (2 Chronicles 5:12; Psalms 51:7; Isaiah 1:18; Revelation 3:18; 7:14). Our Lord, at his transfiguration, appeared in raiment white as the light (Matthew 17:2 etc.).

Widows

to be treated with kindness (Exodus 22:22; Deuteronomy 14:29; 16:11, 14; 24:17, 19-21; 26:12; 27:19 etc.). In the New Testament the same tender regard for them is inculcated (Acts 6:1-6; 1 Timothy 5:3-16 and exhibited.

Wife

The ordinance of marriage was sanctioned in Paradise (Genesis 2:24; Matthew 19:4-6. Monogamy was the original law under which man lived, but polygamy early commenced (Genesis 4:19), and continued to prevail all down through Jewish history. The law of Moses regulated but did not prohibit polygamy. A man might have a plurality of wives, but a wife could have only one husband. A wife's legal rights (Exodus 21:10) and her duties (Proverbs 31:10-31; 1 Timothy 5:14) are specified. She could be divorced in special cases (Deuteronomy 22:13-21but could not divorce her husband. Divorce was restricted by our Lord to the single case of adultery (Matthew 19:3-9. The duties of husbands and wives in their relations to each other are distinctly set forth in the New Testament (1 Corinthians 7:2-5; Ephesians 5:22-33; Colossians 3:18, 19; 1 Peter 3:1-7.

Wilderness

(1.) Hebrews midhbar, denoting not a barren desert but a district or region suitable for pasturing sheep and cattle (Psalms 65:12; Isaiah 42:11; Jeremiah 23:10; Joel 1:19; 2:22); an uncultivated place. This word is used of the wilderness of Beersheba (Genesis 21:14), on the southern border of Palestine; the wilderness of the Red Sea (Exodus 13:18); of Shur (Exodus 15:22), a portion of the Sinaitic peninsula; of Sin (Exodus 17:1), Sinai (Leviticus 7:38), Moab (Deuteronomy 2:8), Judah (Judges 1:16), Ziph, Maon, En-gedi (1 Samuel 23:14, 24; 24:1), Jeruel and Tekoa (2 Chronicles 20:16, 20), Kadesh (Psalms 29:8).

The wilderness of the sea (Isaiah 21:1). Principal Douglas, referring to this expression, says: A mysterious name, which must be meant to describe Babylon (see especially ver. 9), perhaps because it became the place of discipline to God's people, as the wilderness of the Red Sea had been (comp. Ezekiel 20:35). Otherwise it is in contrast with the symbolic title in Isaiah 22:1. Jerusalem is the valley of vision, rich in spiritual husbandry; whereas Babylon, the rival centre of influence, is spiritually barren and as restless as the sea (comp. Isaiah 57:20). A Short Analysis of the O.T.

(2.) Jeshimon, a desert waste (Deuteronomy 32:10; Psalms 68:7).

(3.) 'Arabah, the name given to the valley from the Dead Sea to the eastern branch of the Red Sea. In Deuteronomy 1:1; 2:8 it is rendered plain (R.V., Arabah ).

(4.) Tziyyah, a dry place (Psalms 78:17; 105:41).

(5.) Tohu, a desolate place, a place waste or unoccupied (Deuteronomy 32:10; Job 12:24; comp. Genesis 1:2 without form ). The wilderness region in the Sinaitic peninsula through which for forty years the Hebrews wandered is generally styled the wilderness of the wanderings. This entire region is in the form of a triangle, having its base toward the north and its apex toward the south. Its extent from north to south is about 250 miles, and at its widest point it is about 150 miles broad. Throughout this vast region of some 1,500 square miles there is not a single river. The northern part of this triangular peninsula is properly the wilderness of the wanderings (et-Tih). The western portion of it is called the wilderness of Shur (Exodus 15:22), and the eastern the wilderness of Paran.

The wilderness of Judea (Matthew 3:1) is a wild, barren region, lying between the Dead Sea and the Hebron Mountains. It is the Jeshimon mentioned in 1 Samuel 23:19.

Willows

(1.) Hebrews 'arabim (Leviticus 23:40; Job 40:22; Isaiah 15:7; 44:3, 4; Psalms 137:1, 2). This was supposed to be the weeping willow, called by Linnaeus Salix Babylonica, from the reference in Psalms 137. This tree is frequently found on the coast, overhanging wells and pools. There is a conspicuous tree of this species over a pond in the plain of Acre, and others on the Phoenician plain. There are several species of the salix in Palestine, but it is not indigenous to Babylonia, nor was it cultivated there. Some are of opinion that the tree intended is the tamarisk or poplar.

(2.) Hebrews tzaphtzaphah (Ezekiel 17:5), called by the Arabs the safsaf, the general name for the willow. This may be the Salix AEgyptica of naturalists.

Tristram thinks that by the willow by the water-courses, the Nerium oleander, the rose-bay oleander, is meant. He says, It fringes the Upper Jordan, dipping its wavy crown of red into the spray in the rapids under Hermon, and is nutured by the oozy marshes in the Lower Jordan nearly as far as to Jericho...On the Arnon, on the Jabbok, and the Yarmuk it forms a continuous fringe. In many of the streams of Moab it forms a complete screen, which the sun's rays can never penetrate to evaporate the precious moisture. The wild boar lies safely ensconced under its impervious cover.

Wimple

Isaiah 3:22(R.V., shawls ), a wrap or veil. The same Hebrew word is rendered vail (R.V., mantle ) in Ruth 3:15.

Window

properly only an opening in a house for the admission of light and air, covered with lattice-work, which might be opened or closed (2 Kings 1:2; Acts 20:9). The spies in Jericho and Paul at Damascus were let down from the windows of houses abutting on the town wall (Joshua 2:15; 2 Corinthians 11:33). The clouds are metaphorically called the windows of heaven (Genesis 7:11; Malachi 3:10). The word thus rendered in Isaiah 54:12 ought rather to be rendered battlements (LXX., bulwarks; R.V., pinnacles ), or as Gesenius renders it, notched battlements, i.e., suns or rays of the sun = having a radiated appearance like the sun.

Winds

blowing from the four quarters of heaven (Jeremiah 49:36; Ezekiel 37:9; Daniel 8:8; Zechariah 2:6). The east wind was parching (Ezekiel 17:10; 19:12), and is sometimes mentioned as simply denoting a strong wind (Job 27:21; Isaiah 27:8). This wind prevails in Palestine from February to June, as the west wind (Luke 12:54) does from November to February. The south was a hot wind (Job 37:17; Luke 12:55). It swept over the Arabian peninsula. The rush of invaders is figuratively spoken of as a whirlwind (Isaiah 21:1); a commotion among the nations of the world as a striving of the four winds (Daniel 7:2). The winds are subject to the divine power (Psalms 18:10; 135:7).

Wine

The common Hebrew word for wine is yayin, from a root meaning to boil up, to be in a ferment. Others derive it from a root meaning to tread out, and hence the juice of the grape trodden out. The Greek word for wine is oinos, and the Latin vinun. But besides this common Hebrew word, there are several others which are thus rendered.

(1.) Ashishah (2 Samuel 6:19; 1 Chronicles 16:3; Song of Solomon 2:5; Hosea 3:1), which, however, rather denotes a solid cake of pressed grapes, or, as in the Revised Version, a cake of raisins.

(2.) 'Asis, sweet wine, or new wine, the product of the same year (Song of Solomon 8:2; Isaiah 49:26; Joel 1:5; 3:18; Amos 9:13), from a root meaning to tread, hence juice trodden out or pressed out, thus referring to the method by which the juice is obtained. The power of intoxication is ascribed to it.

(3.) Hometz. See VINEGAR.

(4.) Hemer, Deuteronomy 32:14 (rendered blood of the grape ) Isaiah 27:2 ( red wine ), Ezra 6:9; 7:22; Daniel 5:1, 2, 4. This word conveys the idea of foaming, as in the process of fermentation, or when poured out. It is derived from the root hamar, meaning to boil up, and also to be red, from the idea of boiling or becoming inflamed.

(5.) 'Enabh, a grape (Deuteronomy 32:14). The last clause of this verse should be rendered as in the Revised Version, and of the blood of the grape ['enabh] thou drankest wine [hemer]. In Hosea 3:1 the phrase in Authorized Version, flagons of wine, is in the Revised Version correctly cakes of raisins. (Comp. Genesis 49:11; Numbers 6:3; Deuteronomy 23:24 etc., where this Hebrew word is rendered in the plural grapes. )

(6.) Mesekh, properly a mixture of wine and water with spices that increase its stimulating properties (Isaiah 5:22). Psalms 75:8 The wine [yayin] is red; it is full of mixture [mesekh]; Proverbs 23:30 mixed wine; Isaiah 65:11 drink offering (R.V., mingled wine ).

(7.) Tirosh, properly must, translated wine (Deuteronomy 28:51); new wine (Proverbs 3:10); sweet wine (Micah 6:15; R.V., vintage ). This Hebrew word has been traced to a root meaning to take possession of and hence it is supposed that tirosh is so designated because in intoxicating it takes possession of the brain. Among the blessings promised to Esau (Genesis 27:28) mention is made of plenty of corn and tirosh. Palestine is called a land of corn and tirosh (Deuteronomy 33:28; comp. Isaiah 36:17). See also Deuteronomy 28:51; 2 Chronicles 32:28; Joel 2:19; Hosea 4:11( wine [yayin] and new wine [tirosh] take away the heart ).

(8.) Sobhe (root meaning to drink to excess, to suck up, absorb ), found only in Isaiah 1:22Hos. 4:18 ( their drink; Gesen. and marg. of R.V., their carouse ), and Nahum 1:10 ( drunken as drunkards; lit., soaked according to their drink; R.V., drenched, as it were, in their drink , i.e., according to their sobhe).

(9.) Shekar, strong drink, any intoxicating liquor; from a root meaning to drink deeply, to be drunken , a generic term applied to all fermented liquors, however obtained. Numbers 28:7 strong wine (R.V., strong drink ). It is sometimes distinguished from wine, c.g., Leviticus 10:9 Do not drink wine [yayin] nor strong drink [shekar]; Numbers 6:3; Judges 13:4, 7; Isaiah 28:7 (in all these places rendered strong drink ). Translated strong drink also in Isaiah 5:11; 24:9; 29:9; 56:12; Proverbs 20:1; 31:6; Micah 2:11.

(10.) Yekebh (Deuteronomy 16:13 but in R.V. correctly wine-press ), a vat into which the new wine flowed from the press. Joel 2:24 their vats; Joel 3:13the fats; Proverbs 3:10 Thy presses shall burst out with new wine [tirosh]; Haggai 2:16; Jeremiah 48:33 wine-presses; 2 Kings 6:27; Job. 24:11.

(11.) Shemarim (only in plural), lees or dregs of wine. In Isaiah 25:6 it is rendered wines on the lees , i.e., wine that has been kept on the lees, and therefore old wine.

(12.) Mesek, a mixture, mixed or spiced wine, not diluted with water, but mixed with drugs and spices to increase its strength, or, as some think, mingled with the lees by being shaken (Psalms 75:8; Proverbs 23:30).

In Acts 2:13 the word gleukos, rendered new wine, denotes properly sweet wine. It must have been intoxicating.

In addition to wine the Hebrews also made use of what they called debash, which was obtained by boiling down must to one-half or one-third of its original bulk. In Genesis 43:11 this word is rendered honey. It was a kind of syrup, and is called by the Arabs at the present day dibs. This word occurs in the phrase a land flowing with milk and honey (debash), Exodus 3:8, 17; 13:5; 33:3; Leviticus 20:24; Numbers 13:27. (See HONEY.)

Our Lord miraculously supplied wine at the marriage feast in Cana of Galilee (John 2:1-11. The Rechabites were forbidden the use of wine (Jeremiah 35). The Nazarites also were to abstain from its use during the period of their vow (Numbers 6:1-4; and those who were dedicated as Nazarites from their birth were perpetually to abstain from it (Judges 13:4, 5; Luke 1:15; 7:33). The priests, too, were forbidden the use of wine and strong drink when engaged in their sacred functions (Leviticus 10:1, 9-11. Wine is little used now in the East, from the fact that Mohammedans are not allowed to taste it, and very few of other creeds touch it. When it is drunk, water is generally mixed with it, and this was the custom in the days of Christ also. The people indeed are everywhere very sober in hot climates; a drunken person, in fact, is never seen , (Geikie's Life of Christ). The sin of drunkenness, however, must have been not uncommon in the olden times, for it is mentioned either metaphorically or literally more than seventy times in the Bible.

A drink-offering of wine was presented with the daily sacrifice (Exodus 29:40, 41), and also with the offering of the first-fruits (Leviticus 23:13), and with various other sacrifices (Numbers 15:5, 7, 10). Wine was used at the celebration of the Passover. And when the Lord's Supper was instituted, the wine and the unleavened bread then on the paschal table were by our Lord set apart as memorials of his body and blood.

Several emphatic warnings are given in the New Testament against excess in the use of wine (Luke 21:34; Romans 13:13; Ephesians 5:18; 1 Timothy 3:8; Titus 1:7).

Winefat

(Mark 12:1). The original word (hypolenion) so rendered occurs only here in the New Testament. It properly denotes the trough or lake (lacus), as it was called by the Romans, into which the juice of the grapes ran from the trough above it. It is here used, however, of the whole apparatus. In the parallel passage in Matthew 21:33 the Greek word lenos is used. This properly denotes the upper one of the two vats. (See WINE-PRESS.)

Wine-press

Consisted of two vats or receptacles, (1) a trough (Hebrews gath, Gr. lenos) into which the grapes were thrown and where they were trodden upon and bruised (Isaiah 16:10; Lamentations 1:15; Joel 3:13); and (2) a trough or vat (Hebrews yekebh, Gr. hypolenion) into which the juice ran from the trough above, the gath (Nehemiah 13:15; Job 24:11; Isaiah 63:2, 3; Haggai 2:16; Joel 2:24). Wine-presses are found in almost every part of Palestine. They are the only sure relics we have of the old days of Israel before the Captivity. Between Hebron and Beersheba they are found on all the hill slopes; they abound in southern Judea; they are no less common in the many valleys of Carmel; and they are numerous in Galilee. The treading of the wine-press is emblematic of divine judgment (Isaiah 63:2; Lamentations 1:15; Revelation 14:19, 20).

Winnow

Corn was winnowed, (1.) By being thrown up by a shovel against the wind. As a rule this was done in the evening or during the night, when the west wind from the sea was blowing, which was a moderate breeze and fitted for the purpose. The north wind was too strong, and the east wind came in gusts. (2.) By the use of a fan or van, by which the chaff was blown away (Ruth 3:2; Isaiah 30:24; Jeremiah 4:11, 12; Matthew 3:12).

Wise men

mentioned in Daniel 2:12 included three classes, (1) astrologers, (2) Chaldeans, and (3) soothsayers. The word in the original (hakamim) probably means medicine men. In Chaldea medicine was only a branch of magic. The wise men of Matthew 2:7 who came from the East to Jerusalem, were magi from Persia or Arabia.

Wise, wisdom

a moral rather than an intellectual quality. To be foolish is to be godless (Psalms 14:1; comp. Judges 19:23; 2 Samuel 13:13). True wisdom is a gift from God to those who ask it (Job 28:12-28; Proverbs 3:13-18; Romans 1:22; 16:27; 1 Corinthians 1:17-21; 2:6-8; James 1:5). Wisdom in Proverbs 1:20; 8:1; 9:1-5 may be regarded not as a mere personification of the attribute of wisdom, but as a divine person, Christ the power of God and the wisdom of God (1 Corinthians 1:24). In Matthew 11:19 it is the personified principle of wisdom that is meant.

Witch

Occurs only in Exodus 22:18 as the rendering of mekhashshepheh, the feminine form of the word, meaning enchantress (R.V., sorceress ), and in Deuteronomy 18:10 as the rendering of mekhashshepheth, the masculine form of the word, meaning enchanter.

Witchcraft

(1 Samuel 15:23; 2 Kings 9:22; 2 Chronicles 33:6; Micah 5:12; Nahum 3:4; Galatians 5:20). In the popular sense of the word no mention is made either of witches or of witchcraft in Scripture.

The witch of En-dor (1 Samuel 28) was a necromancer, i.e., one who feigned to hold converse with the dead. The damsel with a spirit of divination (Acts 16:16) was possessed by an evil spirit, or, as the words are literally rendered, having a spirit, a pithon. The reference is to the heathen God Apollo, who was regarded as the God of prophecy.

Witness

More than one witness was required in criminal cases (Deuteronomy 17:6; 19:15). They were the first to execute the sentence on the condemned (Deuteronomy 13:9; 17:7; 1 Kings 21:13; Matthew 27:1; Acts 7:57, 58). False witnesses were liable to punishment (Deuteronomy 19:16-21. It was also an offence to refuse to bear witness (Leviticus 5:1).

Witness of the Spirit

(Romans 8:16), the consciousness of the gracious operation of the Spirit on the mind, a certitude of the Spirit's presence and work continually asserted within us , manifested in his comforting us, his stirring us up to prayer, his reproof of our sins, his drawing us to works of love, to bear testimony before the world, etc.

Wizard

a pretender to supernatural knowledge and power, a knowing one, as the original Hebrew word signifies. Such an one was forbidden on pain of death to practise his deceptions (Leviticus 19:31; 20:6, 27; 1 Samuel 28:3; Isaiah 8:19; 19:3).

Wolf

Hebrews zeeb, frequently referred to in Scripture as an emblem of treachery and cruelty. Jacob's prophecy, Benjamin shall ravin as a wolf (Genesis 49:27), represents the warlike character of that tribe (see Judges 19-21). Isaiah represents the peace of Messiah's kingdom by the words, The wolf also shall dwell with the lamb (Isaiah 11:6). The habits of the wolf are described in Jeremiah 5:6; Habakkuk 1:8; Zephaniah 3:3; Ezekiel 22:27; Matthew 7:15; 10:16; Acts 20:29. Wolves are still sometimes found in Palestine, and are the dread of shepherds, as of old.

Woman

was taken out of man (Genesis 2:23), and therefore the man has the preeminence. The head of the woman is the man; but yet honour is to be shown to the wife, as unto the weaker vessel (1 Corinthians 11:3, 8, 9; 1 Peter 3:7). Several women are mentioned in Scripture as having been endowed with prophetic gifts, as Miriam (Exodus 15:20), Deborah (Judges 4:4, 5), Huldah (2 Kings 22:14), Noadiah (Nehemiah 6:14), Anna (Luke 2:36, 37), and the daughters of Philip the evangelist (Acts 21:8, 9). Women are forbidden to teach publicly (1 Corinthians 14:34, 35; 1 Timothy 2:11, 12). Among the Hebrews it devolved upon women to prepare the meals for the household (Genesis 18:6; 2 Samuel 13:8), to attend to the work of spinning (Exodus 35:26; Proverbs 31:19), and making clothes (1 Samuel 2:19; Proverbs 31:21), to bring water from the well (Genesis 24:15; 1 Samuel 9:11), and to care for the flocks (Genesis 29:6; Exodus 2:16).

The word woman, as used in Matthew 15:28; John 2:4; and John 20:13, 15implies tenderness and courtesy and not disrespect. Only where revelation is known has woman her due place of honour assigned to her.

Wood

See FOREST.

Wood-offering

(Nehemiah 10:34; 13:31). It would seem that in the time of Nehemiah arrangements were made, probably on account of the comparative scarcity of wood, by which certain districts were required, as chosen by lot, to furnish wood to keep the altar fire perpetually burning (Leviticus 6:13).

Wool

one of the first material used for making woven cloth (Leviticus 13:47, 48, 52, 59; 19:19). The first-fruit of wool was to be offered to the priests (Deuteronomy 18:4). The law prohibiting the wearing of a garment of divers sorts, as of woollen and linen together (Deuteronomy 22:11) may, like some other laws of a similar character, have been intended to express symbolically the separateness and simplicity of God's covenant people. The wool of Damascus, famous for its whiteness, was of great repute in the Tyrian market (Ezekiel 27:18).

Word of God

(Hebrews 4:12 etc.). The Bible so called because the writers of its several books were God's organs in communicating his will to men. It is his word, because he speaks to us in its sacred pages. Whatever the inspired writers here declare to be true and binding upon us, God declares to be true and binding. This word is infallible, because written under the guidance of the Holy Spirit, and therefore free from all error of fact or doctrine or precept. (See INSPIRATION; BIBLE.) All saving knowledge is obtained from the word of God. In the case of adults it is an indispensable means of salvation, and is efficacious thereunto by the gracious influence of the Holy Spirit (John 17:17; 2 Timothy 3:15, 16; 1 Peter 1:23).

Word, The

(Gr. Logos), one of the titles of our Lord, found only in the writings of John (John 1:1-14; 1 John 1:1; Revelation 19:13). As such, Christ is the revealer of God. His office is to make God known. No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him (John 1:18). This title designates the divine nature of Christ. As the Word, he was in the beginning and became flesh. The Word was with God and was God, and was the Creator of all things (comp. Psalms 33:6; 107:20; 119:89; 147:18; Isaiah 40:8).

Works, Covenant of

entered into by God with Adam as the representative of the human race (comp. Genesis 9:11, 12; 17:1-21so styled because perfect obedience was its condition, thus distinguishing it from the covenant of grace. (See COVENANT OF WORKS.)

Works, Good

The old objection against the doctrine of salvation by grace, that it does away with the necessity of good works, and lowers the sense of their importance (Romans 6), although it has been answered a thousand times, is still alleged by many. They say if men are not saved by works, then works are not necessary. If the most moral of men are saved in the same way as the very chief of sinners, then good works are of no moment. And more than this, if the grace of God is most clearly displayed in the salvation of the vilest of men, then the worse men are the better.

The objection has no validity. The gospel of salvation by grace shows that good works are necessary. It is true, unchangeably true, that without holiness no man shall see the Lord. Neither adulterers, nor thieves, nor covetous, nor drunkards shall inherit the kingdom of God.

Works are good only when, (1) they spring from the principle of love to God. The moral character of an act is determined by the moral principle that prompts it. Faith and love in the heart are the essential elements of all true obedience. Hence good works only spring from a believing heart, can only be wrought by one reconciled to God (Ephesians 2:10; James 2:18-22. (2.) Good works have the glory of God as their object; and (3) they have the revealed will of God as their only rule (Deuteronomy 12:32; Revelation 22:18, 19).

Good works are an expression of gratitude in the believer's heart (John 14:15, 23; Galatians 5:6). They are the fruits of the Spirit (Titus 2:10-12and thus spring from grace, which they illustrate and strengthen in the heart.

Good works of the most sincere believers are all imperfect, yet like their persons they are accepted through the mediation of Jesus Christ (Colossians 3:17), and so are rewarded; they have no merit intrinsically, but are rewarded wholly of grace.

Worm

(1.) Hebrews sas (Isaiah 51:8), denotes the caterpillar of the clothes-moth.

(2.) The manna bred worms (tola'im), but on the Sabbath there was not any worm (rimmah) therein (Exodus 16:20, 24). Here these words refer to caterpillars or larvae, which feed on corrupting matter.

These two Hebrew words appear to be interchangeable (Job 25:6; Isaiah 14:11). Tola'im in some places denotes the caterpillar (Deuteronomy 28:39; Jonah 4:7), and rimmah, the larvae, as bred from putridity (Job 17:14; 21:26; 24:20). In Micah 7:17 where it is said, They shall move out of their holes like worms, perhaps serpents or creeping things, or as in the Revised Version, crawling things, are meant.

The word is used figuratively in Job 25:6; Psalms 22:6; Isaiah 41:14; Mark 9:44, 46, 48; Isaiah 66:24.

Wormwood

Hebrews la'anah, the Artemisia absinthium of botanists. It is noted for its intense bitterness (Deuteronomy 29:18; Proverbs 5:4; Jeremiah 9:15; Amos 5:7). It is a type of bitterness, affliction, remorse, punitive suffering. In Amos 6:12 this Hebrew word is rendered hemlock (R.V., wormwood ). In the symbolical language of the Apocalypse (Revelation 8:10, 11) a star is represented as falling on the waters of the earth, causing the third part of the water to turn wormwood.

The name by which the Greeks designated it, absinthion, means undrinkable. The absinthe of France is distilled from a species of this plant. The southernwood or old man, cultivated in cottage gardens on account of its fragrance, is another species of it.

Worship

homage rendered to God which it is sinful (idolatry) to render to any created being (Exodus 34:14; Isaiah 2:8). Such worship was refused by Peter (Acts 10:25,26) and by an angel (Revelation 22:8,9).

Worshipper

(Gr. neocoros = temple-sweeper (Acts 19:35) of the great goddess Diana). This name neocoros appears on most of the extant Ephesian coins

Wrestle

(Ephesians 6:12). See GAMES.

Writing

The art of writing must have been known in the time of the early Pharaohs. Moses is commanded to write for a memorial in a book (Exodus 17:14) a record of the attack of Amalek. Frequent mention is afterwards made of writing (Exodus 28:11, 21, 29, 36; 31:18; 32:15, 16; 34:1, 28; 39:6, 14, 30). The origin of this art is unknown, but there is reason to conclude that in the age of Moses it was well known. The inspired books of Moses are the most ancient extant writings, although there are written monuments as old as about B.C. 2000. The words expressive of writing, book, and ink, are common to all the branches or dialects of the Semitic language, and hence it has been concluded that this art must have been known to the earliest Semites before they separated into their various tribes, and nations, and families.

The Old Testament and the discoveries of Oriental archaeology alike tell us that the age of the Exodus was throughout the world of Western Asia an age of literature and books, of readers and writers, and that the cities of Palestine were stored with the contemporaneous records of past events inscribed on imperishable clay. They further tell us that the kinsfolk and neighbours of the Israelites were already acquainted with alphabetic writing, that the wanderers in the desert and the tribes of Edom were in contact with the cultured scribes and traders of Ma'in [Southern Arabia], and that the 'house of bondage' from which Israel had escaped was a land where the art of writing was blazoned not only on the temples of the gods, but also on the dwellings of the rich and powerful. , Sayce. (See DEBIR; PHOENICIA.)

The Book of the Dead was a collection of prayers and formulae, by the use of which the souls of the dead were supposed to attain to rest and peace in the next world. It was composed at various periods from the earliest time to the Persian conquest. It affords an interesting glimpse into the religious life and system of belief among the ancient Egyptians. We learn from it that they believed in the existence of one Supreme Being, the immortality of the soul, judgement after death, and the resurrection of the body. It shows, too, a high state of literary activity in Egypt in the time of Moses. It refers to extensive libraries then existing. That of Ramessium, in Thebes, e.g., built by Rameses II., contained 20,000 books.

When the Hebrews entered Canaan it is evident that the art of writing was known to the original inhabitants, as appears, e.g., from the name of the city Debir having been at first Kirjath-sepher, i.e., the city of the book, or the book town (Joshua 10:38; 15:15; Judges 1:11).

The first mention of letter-writing is in the time of David (2 Samuel 11:14, 15). Letters are afterwards frequently spoken of (1 Kings 21:8, 9, 11; 2 Kings 10:1, 3, 6, 7; 19:14; 2 Chronicles 21:12-15; 30:1, 6-9 etc.).

Y

Yarn

Found only in 1 Kings 10:28, 2 Chronicles 1:16. The Hebrews word mikveh, i.e., a stringing together, so rendered, rather signifies a host, or company, or a string of horses. The Authorized Version has: And Solomon had horses brought out of Egypt, and linen yarn: the king's merchants received the linen yarn at a price; but the Revised Version correctly renders: And the horses which Solomon had were brought out of Egypt; the king's merchants received them in droves, each drove at a price.

Year

Hebrews shanah, meaning repetition or revolution (Genesis 1:14; 5:3). Among the ancient Egyptians the year consisted of twelve months of thirty days each, with five days added to make it a complete revolution of the earth round the sun. The Jews reckoned the year in two ways, (1) according to a sacred calendar, in which the year began about the time of the vernal equinox, with the month Abib; and (2) according to a civil calendar, in which the year began about the time of the autumnal equinox, with the month Nisan. The month Tisri is now the beginning of the Jewish year.

Yeshebi

the Hebrew word rendered inhabitants in Joshua 17:7 but probably rather the name of the village Yeshepheh, probably Yassuf, 8 miles south of Shechem.

Yoke

(1.) Fitted on the neck of oxen for the purpose of binding to them the traces by which they might draw the plough, etc. (Numbers 19:2; Deuteronomy 21:3). It was a curved piece of wood called 'ol.

(2.) In Jeremiah 27:2; 28:10, 12 the word in the Authorized Version rendered yoke is motah, which properly means a staff, or as in the Revised Version, bar.

These words in the Hebrew are both used figuratively of severe bondage, or affliction, or subjection (Leviticus 26:13; 1 Kings 12:4; Isaiah 47:6; Lamentations 1:14; 3:27). In the New Testament the word yoke is also used to denote servitude (Matthew 11:29, 30; Acts 15:10; Galatians 5:1).

(3.) In 1 Samuel 11:7, 1 Kings 19:21Job 1:3 the word thus translated is tzemed, which signifies a pair, two oxen yoked or coupled together, and hence in 1 Samuel 14:14 it represents as much land as a yoke of oxen could plough in a day, like the Latin jugum. In Isaiah 5:10 this word in the plural is translated acres.

Yoke-fellow

(Phil. 4:3), one of the apostle's fellow-labourers. Some have conjectured that Epaphroditus is meant. Wyckliffe renders the phrase the german felowe , i.e., thee, germane [=genuine] comrade.

Z

Zaanaim

wanderings; the unloading of tents, so called probably from the fact of nomads in tents encamping amid the cities and villages of that region, a place in the north-west of Lake Merom, near Kedesh, in Naphtali. Here Sisera was slain by Jael, the wife of Heber the Kenite, who had pitched his tent in the plain [R.V., 'as far as the oak'] of Zaanaim (Judges 4:11).

It has been, however, suggested by some that, following the LXX. and the Talmud, the letter b, which in Hebrew means in, should be taken as a part of the word following, and the phrase would then be unto the oak of Bitzanaim, a place which has been identified with the ruins of Bessum, about half-way between Tiberias and Mount Tabor.

Zaanan

place of flocks, mentioned only in Micah 1:11. It may be identified with Zenan, in the plain country of Judah (Joshua 15:37).

Zaanannim

=Zaanaim, (Joshua 19:33).

Zaavan

terror, one of the dukes of Edom (Genesis 36:27); called also Zavan (1 Chronicles 1:42).

Zabad

gift. (1.) One of David's valiant men (1 Chronicles 11:41), the descendant of Ahlai, of the children of Sheshan (1 Chronicles 2:31).

(2.) A descendant of Tahath (1 Chronicles 7:21).

(3.) The son of Shemath. He conspired against Joash, king of Judah, and slew him (2 Chronicles 24:25, 26). He is called also Jozachar (2 Kings 12:21).

(4.) Ezra 10:27.

(5.) Ezra 10:33.

(6.) Ezra 10:43.

Zabbai

wanderer; pure. (1.) Ezra 10:28.

(2.) The father of Baruch, who earnestly repaired part of the wall of Jerusalem (Nehemiah 3:20; marg., Zaccai ).

Zabbud

gift, Ezra 8:14.

Zabdi

gift of Jehovah. (1.) An ancestor of Achan (Joshua 7:1, 17, 18). He is probably the Zimri of 1 Chronicles 2:6.

(2.) A Benjamite (1 Chronicles 8:19).

(3.) Called the Shiphmite, one of David's officers, who had charge of his vineyards (1 Chronicles 27:27).

(4.) A Levite, one of the sons of Asaph (Nehemiah 11:17); probably the same as Zichri (1 Chronicles 9:15), and Zaccur (Nehemiah 12:35).

Zabdiel

gift of God. (1.) The father of Jashobeam, who was one of David's officers (1 Chronicles 27:2).

(2.) An overseer of the priests after the Captivity (Nehemiah 11:14).

Zabud

gift, the son of Nathan, who was king's friend in the court of Solomon (1 Kings 4:5).

Zabulon

(Matthew 4:13, 15; Revelation 7:8). See ZEBULUN.

Zaccai

pure, one whose sons returned with Zerubbabel to Jerusalem (Ezra 2:9; Nehemiah 7:14). (See ZABBAI.)

Zacchaeus

pure, a superintendant of customs; a chief tax-gather (publicanus) at Jericho (Luke 19:1-10. The collection of customs at Jericho, which at this time produced and exported a considerable quantity of balsam, was undoubtedly an important post, and would account for Zacchaeus being a rich man. Being short of stature, he hastened on before the multitude who were thronging about Christ as he passed through Jericho on his way to Jerusalem, and climbed up a sycamore tree that he might be able to see him. When our Lord reached the spot he looked up to the publican among the branches, and addressing him by name, told him to make haste and come down, as he intended that day to abide at his house. This led to the remarkable interview recorded by the evangelist, and to the striking parable of the ten pounds (Luke 19:12-27. At Er-riha (Jericho) there is a large, venerable looking square tower, which goes by the traditional name of the House of Zacchaeus.

Zaccur

mindful. (1.) Father of Shammua, who was one of the spies sent out by Moses (Numbers 13:4).

(2.) A Merarite Levite (1 Chronicles 24:27).

(3.) A son of Asaph, and chief of one of the courses of singers as arranged by David (1 Chronicles 25:2, 10).

(4.) Son of Imri (Nehemiah 3:2).

(5.) A Levite (Nehemiah 10:12).

(6.) The son of Mattaniah (Nehemiah 13:13).

Zachariah

remembered by the Lord. (1.) Son of Jeroboam II., king of Israel. On the death of his father there was an interregnum of ten years, at the end of which he succeeded to the throne, which he occupied only six months, having been put to death by Shallum, who usurped the throne. He did that which was evil in the sight of the Lord, as his fathers had done (2 Kings 14:29; 15:8-12. In him the dynasty of Jehu came to an end.

(2.) The father of Abi, who was the mother of Hezekiah (2 Kings 18:2).

Zacharias

(1.) A priest of the course of Abia, the eighth of the twenty-four courses into which the priests had been originally divided by David (1 Chronicles 23:1-19. Only four of these courses or families of the priests returned from the Exile (Ezra 2:36-39; but they were then re-distributed under the old designations. The priests served at the temple twice each year, and only for a week each time. Zacharias's time had come for this service. During this period his home would be one of the chambers set apart for the priests on the sides of the temple ground. The offering of incense was one of the most solemn parts of the daily worship of the temple, and lots were drawn each day to determine who should have this great honour, an honour which no priest could enjoy more than once during his lifetime.

While Zacharias ministered at the golden altar of incense in the holy place, it was announced to him by the angel Gabriel that his wife Elisabeth, who was also of a priestly family, now stricken in years, would give birth to a son who was to be called John, and that he would be the forerunner of the long-expected Messiah (Luke 1:12-17. As a punishment for his refusing to believe this message, he was struck dumb and not able to speak until the day that these things should be performed (20). Nine months passed away, and Elisabeth's child was born, and when in answer to their inquiry Zacharias wrote on a writing tablet, His name is John, his mouth was opened, and he praised God (60-79). The child (John the Baptist), thus born out of due time, waxed strong in spirit (Luke 1:80).

(2.) The son of Barachias, mentioned as having been slain between the temple and the altar (Matthew 23:35; Luke 11:51). Barachias here may be another name for Jehoiada, as some think. (See ZECHARIAH.)

Zacher

memorial, a son of Jehiel (1 Chronicles 8:31; 9:35); called Zechariah (9:37).

Zadok

righteous. (1.) A son of Ahitub, of the line of Eleazer (2 Samuel 8:17; 1 Chronicles 24:3), high priest in the time of David (2 Samuel 20:25) and Solomon (1 Kings 4:4). He is first mentioned as coming to take part with David at Hebron (1 Chronicles 12:27, 28). He was probably on this account made ruler over the Aaronites (1 Chronicles 27:17). Zadok and Abiathar acted as high priests on several important occasions (1 Chronicles 15:11; 2 Samuel 15:24-29, 35, 36); but when Adonijah endeavoured to secure the throne, Abiathar went with him, and therefore Solomon thrust him out from being high priest, and Zadok, remaining faithful to David, became high priest alone (1 Kings 2:27, 35; 1 Chronicles 29:22). In him the line of Phinehas resumed the dignity, and held it till the fall of Jerusalem. He was succeeded in his sacred office by his son Azariah (1 Kings 4:2; comp. 1 Chronicles 6:3-9.

(2.) The father of Jerusha, who was wife of King Uzziah, and mother of King Jotham (2 Kings 15:33; 2 Chronicles 27:1).

(3.) The scribe set over the treasuries of the temple by Nehemiah along with a priest and a Levite (Nehemiah 13:13).

(4.) The sons of Baana, one of those who assisted in rebuilding the wall of Jerusalem (Nehemiah 3:4).

Zair

little, a place probably east of the Dead Sea, where Joram discomfited the host of Edom who had revolted from him (2 Kings 8:21).

Zalmon

shady. (1.) One of David's warriors, called the Ahohite (2 Samuel 23:28); called also Ilai (1 Chronicles 11:29).

(2.) A wood near Shechem, from which Abimelech and his party brought boughs and put them to the hold of Shechem, and set the hold on fire (Judges 9:48). Probably the southern peak of Gerizim, now called Jebel Sulman. (See SALMON.)

Zalmonah

shady, one of the stations of the Israelites in the wilderness (Numbers 33:41, 42).

Zalmunna

one of the two kings of Midian whom the Lord delivered into the hands of Gideon. He was slain afterwards with Zebah (Judges 8:5-21. (See ZEBAH.)

Zamzummims

a race of giants; a people great, and many, and tall, as the Anakims (Deuteronomy 2:20, 21). They were overcome by the Ammonites, who called them Zamzummims. They belonged to the Rephaim, and inhabited the country afterwards occupied by the Ammonites. It has been conjectured that they might be Ham-zuzims, i.e., Zuzims dwelling in Ham, a place apparently to the south of Ashteroth (Genesis 14:5), the ancient Rabbath-ammon.

Zanoah

marsh. (1.) A town in the low country or shephelah of Judah, near Zorah (Joshua 15:34). It was re-occupied after the return from the Captivity (Nehemiah 11:30). Zanu'ah in Wady Ismail, 10 miles west of Jerusalem, occupies probably the same site.

(2.) A town in the hill country of Judah, some 10 miles to the south-west of Hebron (Joshua 15:56).

Zaphnath-paaneah

the name which Pharaoh gave to Joseph when he raised him to the rank of prime minister or grand vizier of the kingdom (Genesis 41:45). This is a pure Egyptian word, and has been variously explained. Some think it means creator, or preserver of life. Brugsch interprets it as governor of the district of the place of life , i.e., of Goshen, the chief city of which was Pithom, the place of life. Others explain it as meaning a revealer of secrets, or the man to whom secrets are revealed.

Zarephath

smelting-shop, a workshop for the refining and smelting of metals , a small Phoenician town, now Surafend, about a mile from the coast, almost midway on the road between Tyre and Sidon. Here Elijah sojourned with a poor widow during the great famine, when the heaven was shut up three years and six months (Luke 4:26; 1 Kings 17:10). It is called Sarepta in the New Testament (Luke 4:26).

Zaretan

When the Hebrews crossed the Jordan, as soon as the feet of the priests were dipped in the water, the flow of the stream was arrested. The point of arrest was the city of Adam beside Zaretan, probably near Succoth, at the mouth of the Jabbok, some 30 miles up the river from where the people were encamped. There the water stood and rose upon an heap. Thus the whole space of 30 miles of the river-bed was dry, that the tribes might pass over (Joshua 3:16, 17; comp. Psalms 104:3).

Zareth-shahar

the splendour of the dawn, a city in the mount of the valley (Joshua 13:19). It is identified with the ruins of Zara, near the mouth of the Wady Zerka Main, on the eastern shore of the Dead Sea, some 3 miles south of the Callirrhoe. Of this town but little remains. A few broken basaltic columns and pieces of wall about 200 yards back from the shore, and a ruined fort rather nearer the sea, about the middle of the coast line of the plain, are all that are left (Tristram's Land of Moab).

Zarthan

a place near Succoth, in the plain of the Jordan, in the clay ground, near which Hiram cast the brazen utensils for the temple (1 Kings 7:46); probably the same as Zartan. It is also called Zeredathah (2 Chronicles 4:17). (See ZEREDA.)

Zatthu

a sprout, Nehemiah 10:14.

Zattu

id., one whose descendants returned from the Captivity with Zerubbabel (Ezra 2:8; Nehemiah 7:13); probably the same as Zatthu.

Zaza

plenty, a descendant of Judah (1 Chronicles 2:33).

Zeal

an earnest temper; may be enlightened (Numbers 25:11-13; 2 Corinthians 7:11; 9:2), or ignorant and misdirected (Romans 10:2; Phil. 3:6). As a Christian grace, it must be grounded on right principles and directed to right ends (Galatians 4:18). It is sometimes ascribed to God (2 Kings 19:31; Isaiah 9:7; 37:32; Ezekiel 5:13).

Zealots

a sect of Jews which originated with Judas the Gaulonite (Acts 5:37). They refused to pay tribute to the Romans, on the ground that this was a violation of the principle that God was the only king of Israel. They rebelled against the Romans, but were soon scattered, and became a lawless band of mere brigands. They were afterwards called Sicarii, from their use of the sica, i.e., the Roman dagger.

Zebadiah

gift of Jehovah. (1.) A son of Asahel, Joab's brother (1 Chronicles 27:7).

(2.) A Levite who took part as one of the teachers in the system of national education instituted by Jehoshaphat (2 Chronicles 17:7, 8).

(3.) The son of Ishmael, the ruler of the house of Judah in all the king's matters (2 Chronicles 19:8-11.

(4.) A son of Beriah (1 Chronicles 8:15).

(5.) A Korhite porter of the Lord's house (1 Chronicles 26:2). Three or four others of this name are also mentioned.

Zebah

man-killer, or sacrifice, one of the two kings who led the vast host of the Midianites who invaded the land of Israel, and over whom Gideon gained a great and decisive victory (Judges 8). Zebah and Zalmunna had succeeded in escaping across the Jordan with a remnant of the Midianite host, but were overtaken at Karkor, probably in the Hauran, and routed by Gideon. The kings were taken alive and brought back across the Jordan; and confessing that they had personally taken part in the slaughter of Gideon's brothers, they were put to death (comp. 1 Samuel 12:11; Isaiah 10:26; Psalms 83:11).

Zebaim

(Ezra 2:57; Nehemiah 7:59). Pochereth of Zebaim should be read as in the Revised Version, Pochereth-hazzebaim ( snaring the antelopes ), probably the name of some hunter.

Zebedee

a Galilean fisherman, the husband of Salome (q.v.), and the father of James and John, two of our Lord's disciples (Matthew 4:21; 27:56; Mark 15:40). He seems to have been a man of some position in Capernaum, for he had two boats (Luke 5:4) and hired servants (Mark 1:20) of his own. No mention is made of him after the call of his two sons by Jesus.

Zeboim

gazelles or roes. (1.) One of the five cities of the plain of Sodom, generally coupled with Admah (Genesis 10:19; 14:2; Deuteronomy 29:23; Hosea 11:8). It had a king of its own (Shemeber), and was therefore a place of some importance. It was destroyed along with the other cities of the plain.

(2.) A valley or rugged glen somewhere near Gibeah in Benjamin (1 Samuel 13:18). It was probably the ravine now bearing the name Wady Shakh-ed-Dub'a, or ravine of the hyena, north of Jericho.

(3.) A place mentioned only in Nehemiah 11:34 inhabited by the Benjamites after the Captivity.

Zebudah

given, the wife of Josiah and mother of Jehoiakim (2 Kings 23:36).

Zebul

habitation, the governor of Shechem under Abimelech (Judges 9:28, 30, 36). He informed his master of the intention of the people of Shechem to transfer their allegiance to the Hivite tribe of Hamor. This led to Abimelech's destroying the city, when he put its entire population to the sword, and sowed the ruins with salt (Judges 9:28-45.

Zebulonite

the designation of Elon, the judge who belonged to the tribe of Zebulun (Judges 12:11, 12).

Zebulun

dwelling, the sixth and youngest son of Jacob and Leah (Genesis 30:20). Little is known of his personal history. He had three sons (Genesis 46:14).

Zebulun, Lot of

in Galilee, to the north of Issachar and south of Asher and Naphtali (Joshua 19:10-16and between the Sea of Galilee and the Mediterranean. According to ancient prophecy this part of Galilee enjoyed a large share of our Lord's public ministry (Isaiah 9:1, 2; Matthew 4:12-16.

Zebulun, Tribe of

numbered at Sinai (Numbers 1:31) and before entering Canaan (Numbers 26:27). It was one of the tribes which did not drive out the Canaanites, but only made them tributary (Judges 1:30). It took little interest in public affairs. It responded, however, readily to the summons of Gideon (Judges 6:35), and afterwards assisted in enthroning David at Hebron (1 Chronicles 12:33, 40). Along with the other northern tribes, Zebulun was carried away into the land of Assyria by Tiglath-pileser (2 Kings 15:29).

In Deborah's song the words, Out of Zebulun they that handle the pen of the writer (Judges 5:14) has been rendered in the R.V., They that handle the marshal's staff. This is a questionable rendering. The word sopher ('scribe' or 'writer') defines the word shebhet ('rod' or 'pen') with which it is conjoined. The 'rod of the scribe' on the Assyrian monuments was the stylus of wood or metal, with the help of which the clay tablet was engraved, or the papyrus inscribed with characters. The scribe who wielded it was the associate and assistant of the 'lawgivers.' (Sayce).

Zechariah

Jehovah is renowned or remembered. (1.) A prophet of Judah, the eleventh of the twelve minor prophets. Like Ezekiel, he was of priestly extraction. He describes himself (Ezekiel 1:1) as the son of Berechiah. In Ezra 5:1 and Ezra 6:14 he is called the son of Iddo, who was properly his grandfather. His prophetical career began in the second year of Darius (B.C. 520), about sixteen years after the return of the first company from exile. He was contemporary with Haggai (Ezra 5:1).

His book consists of two distinct parts, (1) chapters 1 to 8, inclusive, and (2) 9 to the end. It begins with a preface (Zechariah 1:1-6, which recalls the nation's past history, for the purpose of presenting a solemn warning to the present generation. Then follows a series of eight visions (Zechariah 1:7-6:8), succeeding one another in one night, which may be regarded as a symbolical history of Israel, intended to furnish consolation to the returned exiles and stir up hope in their minds. The symbolical action, the crowning of Joshua (Joshua 6:9-15, describes how the kingdoms of the world become the kingdom of God's Christ.

Chapters 7 and 8, delivered two years later, are an answer to the question whether the days of mourning for the destruction of the city should be any longer kept, and an encouraging address to the people, assuring them of God's presence and blessing.

The second part of the book (ch. 9-14) bears no date. It is probable that a considerable interval separates it from the first part. It consists of two burdens.

The first burden (ch. 9-11) gives an outline of the course of God's providential dealings with his people down to the time of the Advent.

The second burden (ch. 12-14) points out the glories that await Israel in the latter day , the final conflict and triumph of God's kingdom.

(2.) The son or grandson of Jehoiada, the high priest in the times of Ahaziah and Joash. After the death of Jehoiada he boldly condemned both the king and the people for their rebellion against God (2 Chronicles 24:20), which so stirred up their resentment against him that at the king's commandment they stoned him with stones, and he died in the court of the house of the Lord (2 Chronicles 24:21). Christ alludes to this deed of murder in Matthew 23:35; Luke 11:51. (See ZACHARIAS [2].)

(3.) A prophet, who had understanding in the seeing of God, in the time of Uzziah, who was much indebted to him for his wise counsel (2 Chronicles 26:5).

Besides these, there is a large number of persons mentioned in Scripture bearing this name of whom nothing is known.

(4.) One of the chiefs of the tribe of Reuben (1 Chronicles 5:7).

(5.) One of the porters of the tabernacle (1 Chronicles 9:21).

(6.) 1 Chronicles 9:37.

(7.) A Levite who assisted at the bringing up of the ark from the house of Obededom (1 Chronicles 15:20-24.

(8.) A Kohathite Levite (1 Chronicles 24:25).

(9.) A Merarite Levite (1 Chronicles 27:21).

(10.) The father of Iddo (1 Chronicles 27:21).

(11.) One who assisted in teaching the law to the people in the time of Jehoshaphat (2 Chronicles 17:7).

(12.) A Levite of the sons of Asaph (2 Chronicles 20:14).

(13.) One of Jehoshaphat's sons (2 Chronicles 21:2).

(14.) The father of Abijah, who was the mother of Hezekiah (2 Chronicles 29:1).

(15.) One of the sons of Asaph (2 Chronicles 29:13).

(16.) One of the rulers of the house of God (2 Chronicles 35:8).

(17.) A chief of the people in the time of Ezra, who consulted him about the return from captivity (Ezra 8:16); probably the same as mentioned in Nehemiah 8:4

(18.) Nehemiah 11:12.

(19.) Nehemiah 12:16.

(20.) Nehemiah 12:35,41.

(21.) Isaiah 8:2.

Zedad

side; sloping place, a town in the north of Palestine, near Hamath (Numbers 34:8; Ezekiel 47:15). It has been identified with the ruins of Sudud, between Emesa (Hums) and Baalbec, but that is uncertain.

Zedekiah

righteousness of Jehovah. (1.) The last king of Judah. He was the third son of Josiah, and his mother's name was Hamutal, the daughter of Jeremiah of Libnah, and hence he was the brother of Jehoahaz (2 Kings 23:31; 24:17, 18). His original name was Mattaniah; but when Nebuchadnezzar placed him on the throne as the successor to Jehoiachin he changed his name to Zedekiah. The prophet Jeremiah was his counsellor, yet he did evil in the sight of the Lord (2 Kings 24:19, 20; Jeremiah 52:2, 3). He ascended the throne at the age of twenty-one years. The kingdom was at that time tributary to Nebuchadnezzar; but, despite the strong remonstrances of Jeremiah and others, as well as the example of Jehoiachin, he threw off the yoke of Babylon, and entered into an alliance with Hophra, king of Egypt. This brought up Nebuchadnezzar, with all his host (2 King 25:1), against Jerusalem. During this siege, which lasted about eighteen months, every worst woe befell the devoted city, which drank the cup of God's fury to the dregs (2 Kings 25:3; Lamentations 4:4, 5, 10). The city was plundered and laid in ruins. Zedekiah and his followers, attempting to escape, were made captive and taken to Riblah. There, after seeing his own children put to death, his own eyes were put out, and, being loaded with chains, he was carried captive (B.C. 588) to Babylon (2 Kings 25:1-7; 2 Chronicles 36:12; Jeremiah 32:4,5; 34:2, 3; 39:1-7; 52:4-11; Ezekiel 12:12), where he remained a prisoner, how long is unknown, to the day of his death.

After the fall of Jerusalem, Nebuzaraddan was sent to carry out its complete destruction. The city was razed to the ground. Only a small number of vinedressers and husbandmen were permitted to remain in the land (Jeremiah 52:16). Gedaliah, with a Chaldean guard stationed at Mizpah, ruled over Judah (2 Kings 25:22, 24; jer. 40:1, 2, 5, 6).

(2.) The son of Chenaanah, a false prophet in the days of Ahab (1 Kings 22:11, 24; 2 Chronicles 18:10, 23).

(3.) The son of Hananiah, a prince of Judah in the days of Jehoiakim (Jeremiah 36:12).

Zeeb

the wolf, one of the two leaders of the great Midianite host which invaded Israel and was utterly routed by Gideon. The division of that host, which attempted to escape across the Jordan, under Oreb and Zeeb, was overtaken by the Ephraimites, who, in a great battle, completely vanquished them, their leaders being taken and slain (Judges 7:25; Psalms 83:11; Isaiah 10:26).

Zelah

slope; side, a town in Benjamin, where Saul and his son Jonathan were buried (2 Samuel 21:14). It was probably Saul's birthplace.

Zelek

cleft, an Ammonite; one of David's valiant men (2 Samuel 23:37).

Zelophehad

first-born, of the tribe of Manasseh, and of the family of Gilead; died in the wilderness. Having left no sons, his daughters, concerned lest their father's name should be done away from among his family, made an appeal to Moses, who, by divine direction, appointed it as a statute of judgment in Israel that daughters should inherit their father's portion when no sons were left (Numbers 27:1-11. But that the possession of Zelophehad might not pass away in the year of jubilee from the tribe to which he belonged, it was ordained by Moses that his daughters should not marry any one out of their father's tribe; and this afterwards became a general law (Numbers 36).

Zelotes

(Luke 6:15). See SIMON; ZEALOTS.

Zemaraim

(1.) A town of Benjamin (Joshua 18:22); now the ruin, rather two ruins, es-Sumrah, 4 miles north of Jericho.

(2.) A mount in the highlands of Ephraim, to the north of Jerusalem (2 Chronicles 13:4-20. Here the armies of Abijah and Jeroboam engaged in a bloody battle, which issued in the total defeat of the king of Israel, who never recovered strength again, and soon after died.

Zemarite

the designation of one of the Phoenician tribes (Genesis 10:18) who inhabited the town of Sumra, at the western base of the Lebanon range. In the Amarna tablets (B.C. 1400) Zemar, or Zumur, was one of the most important of the Phoenician cities, but it afterwards almost disappears from history.

Zemira

vine-dresser, a Benjamite; one of the sons of Becher (1 Chronicles 7:8).

Zenas

a disciple called the lawyer, whom Paul wished Titus to bring with him (Titus 3:13). Nothing more is known of him.

Zephaniah

Jehovah has concealed, or Jehovah of darkness. (1.) The son of Cushi, and great-grandson of Hezekiah, and the ninth in the order of the minor prophets. He prophesied in the days of Josiah, king of Judah (B.C. 641-610), and was contemporary with Jeremiah, with whom he had much in common. The book of his prophecies consists of:

(a) An introduction (Zephaniah 1:1-6, announcing the judgment of the world, and the judgment upon Israel, because of their transgressions.

(b) The description of the judgment (Zephaniah 1:7-18.

(c) An exhortation to seek God while there is still time (Zephaniah 2:1-3.

(d) The announcement of judgment on the heathen (Zephaniah 2:4-15.

(e) The hopeless misery of Jerusalem (Zephaniah 3:1-7.

(f) The promise of salvation (Zephaniah 3:8-20.

(2.) The son of Maaseiah, the second priest in the reign of Zedekiah, often mentioned in Jeremiah as having been sent from the king to inquire (Jeremiah 21:1) regarding the coming woes which he had denounced, and to entreat the prophet's intercession that the judgment threatened might be averted (Jeremiah 29:25, 26, 29; 37:3; 52:24). He, along with some other captive Jews, was put to death by the king of Babylon at Riblah in the land of Hamath (2 Kings 25:21).

(3.) A Kohathite ancestor of the prophet Samuel (1 Chronicles 6:36).

(4.) The father of Josiah, the priest who dwelt in Jerusalem when Darius issued the decree that the temple should be rebuilt (Zechariah 6:10).

Zephath

beacon; watch-tower, a Canaanite town; called also Hormah (q.v.), Judges 1:17. It has been identified with the pass of es-Sufah, but with greater probability with S'beita.

Zephathah

a valley in the west of Judah, near Mareshah; the scene of Asa's conflict with Zerah the Ethiopian (2 Chronicles 14:9-13. Identified with the Wady Safieh.

Zerah

sunrise. (1.) An Ethiopian, probably Osorkon II., the successor of Shishak on the throne of Egypt. With an enormous army, the largest we read of in Scripture, he invaded the kingdom of Judah in the days of Asa (2 Chronicles 14:9-15. He reached Zephathah, and there encountered the army of Asa. This is the only instance in all the annals of Judah of a victorious encounter in the field with a first-class heathen power in full force. The Egyptian host was utterly routed, and the Hebrews gathered exceeding much spoil. Three hundred years elapsed before another Egyptian army, that of Necho (B.C. 609), came up against Jerusalem.

(2.) A son of Tamar (Genesis 38:30); called also Zara (Matthew 1:3).

(3.) A Gershonite Levite (1 Chronicles 6:21, 41).

Zered

=Zared, luxuriance; willow bush, a brook or valley communicating with the Dead Sea near its southern extremity (Numbers 21:12; Deuteronomy 2:14). It is called the brook of the willows (Isaiah 15:7) and the river of the wilderness (Amos 6:14). It has been identified with the Wady el-Aksy.

Zereda

the fortress, a city on the north of Mount Ephraim; the birthplace of Jeroboam (1 Kings 11:26). It is probably the same as Zaretan (Joshua 3:16), Zererath (Judges 7:22), Zartanah (1 Kings 4:12), or the following.

Zeredathah

a place in the plain of Jordan; the same as Zarthan (2 Chronicles 4:17; 1 Kings 7:46). Here Solomon erected the foundries in which Hiram made the great castings of bronze for the temple.

Zererath

(Judges 7:22), perhaps identical with Zereda or Zeredathah. Some identify it with Zahrah, a place about 3 miles west of Beth-shean.

Zeresh

star of Venus, the wife of Haman, whom she instigated to prepare a gallows for Mordecai (Esther 5:10).

Zeruah

stricken, mother of Jeroboam, the first king of the ten tribes (1 Kings 11:26).

Zerubbabel

the seed of Babylon, the son of Salathiel or Shealtiel (Haggai 1:1; Zorobabel, Matthew 1:12); called also the son of Pedaiah (1 Chronicles 3:17-19i.e., according to a frequent usage of the word son; the grandson or the nephew of Salathiel. He is also known by the Persian name of Sheshbazzar (Ezra 1:8, 11). In the first year of Cyrus, king of Persia, he led the first band of Jews, numbering 42,360 (Ezra 2:64), exclusive of a large number of servants, who returned from captivity at the close of the seventy years. In the second year after the Return, he erected an altar and laid the foundation of the temple on the ruins of that which had been destroyed by Nebuchadnezzar (Ezra 3:8-13; Ezra 4 through 6). All through the work he occupied a prominent place, inasmuch as he was a descendant of the royal line of David.

Zeruiah

stricken of the Lord, David's sister, and the mother of Abishai, Joab, and Asahel (1 Chronicles 2:16), who were the three leading heroes of David's army, and being his nephews, they were admitted to the closest companionship with him.

Zetham

olive planter, a Levite (1 Chronicles 23:8).

Zethan

a Benjamite (1 Chronicles 7:10).

Zia

fear, a Gadite (1 Chronicles 5:13).

Ziba

post; statue, a servant of the house of Saul (2 Samuel 9:2), who informed David that Mephibosheth, a son of Jonathan, was alive. He afterwards dealt treacherously toward Mephibosheth, whom he slanderously misrepresented to David.

Zibeon

robber; or dyed. (1.) A Hivite (Genesis 36:2).

(2.) A Horite, and son of Seir (Genesis 36:20).

Zibia

gazelle, a Benjamite (1 Chronicles 8:9).

Zibiah

the mother of King Joash (2 Kings 12:1; 2 Chronicles 24:1).

Zichri

remembered; illustrious. (1.) A Benjamite chief (1 Chronicles 8:19).

(2.) Another of the same tribe (1 Chronicles 8:23).

Ziddim

sides, a town of Naphtali (Joshua 19:35), has been identified with Kefr-Hattin, the village of the Hittites, about 5 miles west of Tiberias.

Zidkijah

the Lord is righteous, one who sealed the covenant with Nehemiah (Nehemiah 10:1).

Zidon

a fishery, a town on the Mediterranean coast, about 25 miles north of Tyre. It received its name from the first-born of Canaan, the grandson of Noah (Genesis 10:15, 19). It was the first home of the Phoenicians on the coast of Palestine, and from its extensive commercial relations became a great city (Joshua 11:8; 19:28). It was the mother city of Tyre. It lay within the lot of the tribe of Asher, but was never subdued (Judges 1:31). The Zidonians long oppressed Israel (Judges 10:12). From the time of David its glory began to wane, and Tyre, its virgin daughter (Isaiah 23:12), rose to its place of pre-eminence. Solomon entered into a matrimonial alliance with the Zidonians, and thus their form of idolatrous worship found a place in the land of Israel (1 Kings 11:1, 33). This city was famous for its manufactures and arts, as well as for its commerce (1 Kings 5:6; 1 Chronicles 22:4; Ezekiel 27:8). It is frequently referred to by the prophets (Isaiah 23:2, 4, 12; Jeremiah 25:22; 27:3; 47:4; Ezekiel 27:8; 28:21, 22; 32:30; Joel 3:4). Our Lord visited the coasts of Tyre and Zidon = Sidon (q.v.), Matthew 15:21; Mark 7:24; Luke 4:26; and from this region many came forth to hear him preaching (Mark 3:8; Luke 6:17). From Sidon, at which the ship put in after leaving Caesarea, Paul finally sailed for Rome (Acts 27:3, 4).

This city is now a town of 10,000 inhabitants, with remains of walls built in the twelfth century A.D. In 1855, the sarcophagus of Eshmanezer was discovered. From a Phoenician inscription on its lid, it appears that he was a king of the Sidonians, probably in the third century B.C., and that his mother was a priestess of Ashtoreth, the goddess of the Sidonians. In this inscription Baal is mentioned as the chief God of the Sidonians.

Zif

brightness; splendour; i.e., the flower month, mentioned only in 1 Kings 6:1, 37 as the second month. It was called Iyar by the later Jews. (See MONTH.)

Ziha

drought. (1.) The name of a family of Nethinim (Ezra 2:43; Nehemiah 7:46). (2.) A ruler among the Nethinim (Nehemiah 11:21).

Ziklag

a town in the Negeb, or south country of Judah (Joshua 15:31), in the possession of the Philistines when David fled to Gath from Ziph with all his followers. Achish, the king, assigned him Ziklag as his place of residence. There he dwelt for over a year and four months. From this time it pertained to the kings of Judah (1 Samuel 27:6). During his absence with his army to join the Philistine expedition against the Israelites (1 Samuel 29:11), it was destroyed by the Amalekites (1 Samuel 30:1, 2), whom David, however, pursued and utterly routed, returning all the captives (1 Samuel 30:26-31. Two days after his return from this expedition, David received tidings of the disastrous battle of Gilboa and of the death of Saul (2 Samuel 1:1-16. He now left Ziklag and returned to Hebron, along with his two wives, Ahinoam and Abigail, and his band of 600 men. It has been identified with 'Asluj, a heap of ruins south of Beersheba. Conder, however, identifies it with Khirbet Zuheilikah, ruins found on three hills half a mile apart, some seventeen miles north-west of Beersheba, on the confines of Philistia, Judah, and Amalek.

Zillah

shadow, one of the wives of Lamech, of the line of Cain, and mother of Tubal-cain (Genesis 4:19, 22).

Zilpah

drooping, Leah's handmaid, and the mother of Gad and Asher (Genesis 30:9-13.

Zilthai

shadow (i.e., protection) of Jehovah. (1.) A Benjamite (1 Chronicles 8:20). (2.) One of the captains of the tribe of Manasseh who joined David at Ziklag (1 Chronicles 12:20).

Zimmah

mischief. (1.) A Gershonite Levite (1 Chronicles 6:20).

(2.) Another Gershonite Levite (1 Chronicles 6:42).

(3.) The father of Joah (2 Chronicles 29:12).

Zimran

vine-dressers; celebrated, one of the sons of Abraham by Keturah (Genesis 25:2).

Zimri

praise-worthy. (1.) A son of Salu, slain by Phinehas, the son of Eleazar, because of his wickedness in bringing a Midianitish woman into his tent (Numbers 25:6-15.

(2.) Murdered Elah at Tirzah, and succeeded him on the throne of Israel (1 Kings 16:8-10. He reigned only seven days, for Omri, whom the army elected as king, laid siege to Tirzah, whereupon Zimri set fire to the palace and perished amid its ruins (11-20). Omri succeeded to the throne only after four years of fierce war with Tibni, another claimant to the throne.

Zin

a low palm-tree, the south-eastern corner of the desert et-Tih, the wilderness of Paran, between the Gulf of Akabah and the head of the Wady Guraiyeh (Numbers 13:21). To be distinguished from the wilderness of Sin (q.v.).

Zina

ornament, one of the sons of Shimei (1 Chronicles 23:10).

Zion

sunny; height, one of the eminences on which Jerusalem was built. It was surrounded on all sides, except the north, by deep valleys, that of the Tyropoeon (q.v.) separating it from Moriah (q.v.), which it surpasses in height by 105 feet. It was the south-eastern hill of Jerusalem.

When David took it from the Jebusites (Joshua 15:63; 2 Samuel 5:7) he built on it a citadel and a palace, and it became the city of David (1 Kings 8:1; 2 Kings 19:21, 31; 1 Chronicles 11:5). In the later books of the Old Testament this name was sometimes used (Psalms 87:2; 149:2; Isaiah 33:14; Joel 2:1) to denote Jerusalem in general, and sometimes God's chosen Israel (Psalms 51:18; 87:5).

In the New Testament (see SION) it is used sometimes to denote the Church of God (Hebrews 12:22), and sometimes the heavenly city (Revelation 14:1).

Zior

littleness, a city in the mountains of Judah (Joshua 15:54); the modern Si'air, 4 1/2 miles north-north-east of Hebron.

Ziph

flowing. (1.) A son of Jehaleleel (1 Chronicles 4:16).

(2.) A city in the south of Judah (Joshua 15:24), probably at the pass of Sufah.

(3.) A city in the mountains of Judah (Joshua 15:55), identified with the uninhabited ruins of Tell ez-Zif, about 5 miles south-east of Hebron. Here David hid himself during his wanderings (1 Samuel 23:19; Psalms 54, title).

Ziphah

a descendant of Judah (1 Chronicles 4:16).

Ziphron

sweet odour, a city on the northern border of Palestine (Numbers 34:9), south-east of Hamath.

Zippor

a little bird, the father of Balak, king of Moab (Numbers 22:2, 4).

Zipporah

a female bird. Reuel's daughter, who became the wife of Moses (Exodus 2:21). In consequence of the event recorded in Exodus 4:24-26 she and her two sons, Gershom and Eliezer, when so far on the way with Moses toward Egypt, were sent back by him to her own kinsfolk, the Midianites, with whom they sojourned till Moses afterwards joined them (Exodus 18:2-6.

Zithri

the Lord protects, a Levite, son of Uzziel (Exodus 6:22).

Ziz

projecting; a flower, a cleft or pass, probably that near En-gedi, which leads up from the Dead Sea (2 Chronicles 20:16) in the direction of Tekoa; now Tell Hasasah.

Ziza

splendour; abundance. (1.) A Simeonite prince (1 Chronicles 4:37-43.

(2.) A son of Rehoboam (2 Chronicles 11:20).

Zizah

a Gershonite Levite (1 Chronicles 23:11).

Zoan

(Old Egypt. Sant= stronghold, the modern San). A city on the Tanitic branch of the Nile, called by the Greeks Tanis. It was built seven years after Hebron in Palestine (Numbers 13:22). This great and important city was the capital of the Hyksos, or Shepherd kings, who ruled Egypt for more than 500 years. It was the frontier town of Goshen. Here Pharaoh was holding his court at the time of his various interviews with Moses and Aaron. No trace of Zoan exists; Tanis was built over it, and city after city has been built over the ruins of that (Harper, Bible and Modern Discovery). Extensive mounds of ruins, the wreck of the ancient city, now mark its site (Isaiah 19:11, 13; 30:4; Ezekiel 30:14). The whole constitutes one of the grandest and oldest ruins in the world.

This city was also called the Field of Zoan (Psalms 78:12, 43) and the Town of Rameses (q.v.), because the oppressor rebuilt and embellished it, probably by the forced labour of the Hebrews, and made it his northern capital.

Zoar

small, a town on the east or south-east of the Dead Sea, to which Lot and his daughters fled from Sodom (Genesis 19:22, 23). It was originally called Bela (Genesis 14:2, 8). It is referred to by the prophets Isaiah (Genesis 15:5) and Jeremiah (48:34). Its ruins are still seen at the opening of the ravine of Kerak, the Kir-Moab referred to in 2 Kings 3, the modern Tell esh-Shaghur.

Zobah

=Aram-Zobah, (Psalms 60, title), a Syrian province or kingdom to the south of Coele-Syria, and extending from the eastern slopes of Lebanon north and east toward the Euphrates. Saul and David had war with the kings of Zobah (1 Samuel 14:47; 2 Samuel 8:3; 10:6).

Zohar

brightness. (1.) The father of Ephron the Hittite (Genesis 23:8).

(2.) One of the sons of Simeon (Genesis 46:10; Exodus 6:15).

Zoheleth

the serpent-stone, a rocky plateau near the centre of the village of Siloam, and near the fountain of En-rogel, to which the women of the village resort for water (1 Kings 1:5-9. Here Adonijah (q.v.) feasted all the royal princess except Solomon and the men who took part with him in his effort to succeed to the throne. While they were assembled here Solomon was proclaimed king, through the intervention of Nathan. On hearing this, adonijah fled and took refuge in the sanctuary (1 Kings 1:49-53. He was afterwards pardoned.

Zoheleth projects into or slightly over-hangs the Kidron valley. It is now called ez-Zehwell or Zahweileh.

Zoheth

snatching (?), one of the sons of Ishi (1 Chronicles 4:20).

Zophah

spreading out, a son of Helem (1 Chronicles 7:35), a chief of Asher.

Zophar

chirping, one of Job's friends who came to condole with him in his distress (Job 2:11. The LXX. render here king of the Mineans = Ma'in, Maonites, Judges 10:12 in Southern Arabia). He is called a Naamathite, or an inhabitant of some unknown place called Naamah.

Zophim, Field of

field of watchers, a place in Moab on the range of Pisgah (Numbers 23:14). To this place Balak brought Balaam, that he might from thence curse the children of Israel. Balaam could only speak the word of the Lord, and that was blessing. It is the modern Tal'at-es-Safa. (See PISGAH.)

Zorah

place of wasps, a town in the low country of Judah, afterwards given to Dan (Joshua 19:41; Judges 18:2), probably the same as Zoreah (Joshua 15:33). This was Samson's birthplace (Judges 13:2, 25), and near it he found a grave (Judges 16:31). It was situated on the crest of a hill overlooking the valley of Sorek, and was fortified by Rehoboam (2 Chronicles 11:10). It has been identified with Sur'ah, in the Wady Surar, 8 miles west of Jerusalem. It is noticed on monuments in the fifteenth century B.C. as attacked by the Abiri or Hebrews.

Zuph

honeycomb, a Kohathite Levite, ancestor of Elkanah and Samuel (1 Samuel 1:1); called also Zophai (1 Chronicles 6:26).

Zuph, Land of

(1 Samuel 9:5, 6), a district in which lay Samuel's city, Ramah. It was probably so named after Elkanah's son, Zuph (1 Chronicles 6:26 marg.).

Zur

rock. (1.) One of the five Midianite kings whom the Israelites defeated and put to death (Numbers 31:8).

(2.) A Benjamite (1 Chronicles 8:30).

Zuriel

rock of God, chief of the family of the Merarites (Numbers 3:35) at the time of the Exodus.

Zurishaddai

rock of the Almighty, the father of Shelumiel, who was chief of the tribe of Simeon when Israel was encamped at Sinai (Numbers 1:6; 2:12).

Zuzims

restless; sprouting, were smitten in Ham by Chedorlaomer and his allies (Genesis 14:5). Some have identified this tribe with the Zamzummims (q.v.).

APPENDIX

I. - CHRONOLOGICAL TABLES

II. - MIRACLES RECORDED IN THE OLD TESTAMENT

III. MIRACLES RECORDED IN THE GOSPELS

IV. - PARABLES RECORDED IN THE OLD TESTAMENT.

V. - PARABLES RECORDED IN THE GOSPELS

VI. - WEIGHTS, MEASURES, AND MONEY

I. - CHRONOLOGICAL TABLES

1. The Old Testament to the Death of Solomon,

(According to Usher. See Chronology. )

b.c.

4004..The creation.

3874..Birth of Seth.

3882..Birth of Enoch, the seventh from Adam.

3317..Birth of Methuselah.

3130..Birth of Lamech.

3074..Death of Adam, aged 930 years

3017..Translation of Enoch in the three hundred and sixty-fifth year of his age.

2948..Birth of Noah.

2348..The deluge.

2233..Dispersion of mankind; confusion of tongues at Babel.

2126..Birth of Terah, Abram's father.

1998..Death of Noah, aged 950 years, 350 years after the flood.

1996..Birth of Abram. He was 75 years old when his father Terah died.

1922..Terah, with his family, leaves Ur of the Chaldees, and dwells in Haran.

1921..Abram enters the land of Canaan.

1913..Abram rescues Lot, who had been taken prisoner by Chedorlaomer (Genesis 14:4-20.

1910..Birth of Ishmael,

1897..Destruction of Sodom and Gomorrah.

1896 Issac born Abraham being 100 years old.

1859..Sarah died at Hebron, in the one hundred and twenty-seventh year of her age.

1821..Abraham died, aged 175 years, 100 years after his entrance into the land of Canaan.

1773..Ishmael died, aged 137 years.

1760..Jacob fled into Mesopotamia to escape his brother's rage.

1739..Jacob returns to Canaan from Mesopotamia.

1729..Joseph is sold to the Midianites.

1716..Isaac died, aged 180 years.

1715..Joseph made governor over the whole of Egypt.

1708..The seven years of famine begin.

1706..Jacob, with his family, goes down into Egypt.

B.C.

1689..Death of Jacob.

1635..Joseph dies, aged 110 years

1571..Birth of Moses.

1531..Moses flees into the land of Midian.

1491..Moses returns to Egypt at the command of God.

1451..Exodus.

1451..Death of Miriam, Moses' sister.

1444..The first Sabbatical year. From hence the year of jubilee is to be reckoned.

1444..The Tabernacle set up in Shiloh, where it remained 328 years.

1427..Joshua dies, aged 110 years. then follows a period of anarchy and confusion. The people sink into idolatry, and are brought under subjection to Cushan, king of Mesopotamia, for 8 years.

1400..Othniel, the first of the judges, delivers Israel. Israel continued to be governed by judges for about 450 years, to the time of Samuel.

1091..Saul anointed king by Samuel.

1085..David, the son of Jesse, born.

1065..David anointed king (1 Samuel 16:13).

1055..Death of Saul at Gilboa.

1055..David goes to Hebron, and is there anointed king by the men of Judah, and there he reigns 7 1/2 years.

1048..The captains and elders of all the tribes coming to hebron anoint David as king over all Israel. Jerusalem now becomes the seat of his kingdom. Here he reigned 33 years.

1023..Rebellion of Absalom.

1015..Solomon anointed king by the command of his father David.

1012..Solomon begins to build the temple, which was finished in 7 1/2 years.

1004..The temple dedicated at the Feast of Tabernacles.

976..Death of Solomon, after reigning 40 years, The kingdom is now divided.

2. The Kingdoms of Judah and Israel to the Close of the Old Testament.

Relations of the Two Kingdoms to each other. Kingdom of

Judah. B.C. Kingdom of

Israel. Contemporaneous Persons and Events in Heathen Countries.

I. Mutual hostility from B.C. 976 to B.C. 918. Rehoboam.

Son of Solomon and Naamah. Reigned 17 years. 976 Jeroboam.

Son of Nebat. Reigned 22 years.

Prophet: Ahijah.

Land invaded and Jerusalem plundered by Shishak, and Rehoboam made tributary (1 Kings 14:25, 25).

Prophets: Shemaiah and Iddo. 973 Shishak, king of Egypt.

Abijah or Abijam.

Son of Rehoboam and Maachah. Reigned 3 years (1 Kings 15:1, 2). 959

Asa (1 Kings 15:9).

Son of Abijah. Cushite invasion. War with Zerah the Ethiopian (2 Chronicles 14:9). Alliance with Ben-hadad I. (1 Kings 15:18). Reigned 41 years

Prophets: Oded, Azariah, Hanani, and Jehu. 956

955

Nadab (1 Kings 15:25).

Son of Jeroboam. Murdered by Baasha, after a brief reign. Osorkon II.

(= probably Zerah), king of Egypt, the invader of Judah (2 Chronicles 14:9).

953 Baasha (1 Kings 15:28).

Son of Ahijah of Issachar, He exterminated the entire house of Jeroboam (1 Kings 11:29-39; 15:29). Reigned 24 years.

Prophet: Jehu Ben-hadad I., king of Syria.

944 The poet Hesiod in

Greece

931 Elah (1 King 16:8).

Son of Baasha. Was assassinated, after reigning 2 years, by Zimri, one of his captains, who destroyed all the house of Baasha (1 Kings 16:11).

929 Zimri.

Reigned only 7 days (1 Kings 16:10).

925 Omri.

Reigned alone 6 years (1 Kings 16:23).

924 Samaria made the capital (1 Kings 16:24).

Invaded by the Syrians (1 Kings 20:34).

II. Alliance between the kingdoms, and common hostility to Syria, from B.C. 918 to B.C. 883. 918 Ahab (1 Kings 16:29,31). Son of Omri. He changed the state religion, and so made a prodigious step downwards by introducing the impure and debasing worship of the Phoenician gods. Reigned 22 years.

Prophets: Elijah and Micaiah. Ethbaal, king of Tyre and Sidon.

Ben-hadad II., king of Damascus.

Johoshaphat (1 Kings 22:41). Son of Asa and Azubah. Joined affinity with Ahab (2 Chronicles 18:1) associated with him his son Jehoram, when 16 years of age, the two reigning conjointly for 8 years.

Prophets: Eliezer and Jahaziel. 915

900 Homer flourished.

900 Battle at Ramoth-gilead, in which Ahab was slain (1 Kings 22:37).

898 Ahaziah (1 Kings 22:51, 52).

Son of Ahab. Reigned 2 years.

Prophet: Elisha. Lycurgus in Sparta.

897 Jehoram or Joram.

Son of Ahab (2 Kings 3:2). The last king of the house of Omri. War against Mesha (2 Kings 3:4-27. Was put to death by Jehu (2 Kings 9:1-23; comp. 1 Kings 21:21), after reigning 12 years.

Jehoram (2 Kings 8:16; 2 Chronicles 21:11-13. Son of Jehoshaphat. His reign was one of the darkest and most unfortunate in Judean history (2 Chronicles 21:12-20. reigned as sole ruler 8 years. 892

Ahaziah.

Youngest son of Jehoram and Athalia (2 Kings 8:25; 2 Chronicles 22:1-3. Was put to death by Jehu (2 Kings 9:24; comp. 2 Chronicles 22:9), after reigning 1 year. 884 Hazael of Syria.

III. Renewal of mutual hostilities, and gradual decline of both kingdoms (B.C. 993 to B.C. 588). Athaliah (2 Kings 11:3). Daughter of Ahab and Jezebel. Usurped the throne, and reigned 6 years. The last survivor of the house of Omri. Was put to death by Jehoiada. 883 Jehu (2 Kings 10:36).

Son of Nimshi. With him began the most powerful and the longest lived of all the Israelite dynasties. Reigned 28 years.

Prophet: Jonah.

Joash or Jehoash (2 Kings 11:4; 12:1).

Son of Ahaziah and Zibia. Was slain on his sick-bed in the castle of Milo. reigned 40 years.

Prophet : Joel 877 Pygmalion, king of Tyre.

869 Carthage founded by Dido, the Phoenician queen, 143 years after the building of the temple.

855 Jehoahaz (2 Kings 13:1).

Eldest son of Jehu. ravages of the Syrians. Reigned 17 years.

Syrians invade Judah. 840

839 Joash or Joash (2 Kings 13:10)

Defeats the Syrians thrice. Conquers Judah. Reigned 16 years.

Amaziah (2 Kings 14:1).

Son of Joash and Jehoaddan. Conquers Edom. Defeat at Beth-shemesh (2 Kings 14:13). Reigned 29 years. 838 Death of Elisha (2 Kings 13:14). Ben-hadad III., king of Syria.

823 Jeroboam II. (2 Kings 14:23).

Son of Joash. The greatest of all the kings of Samaria. Reigned 41 years.

820 Empire of the Medes founded by Arbaces.

814 Kingdom of Macedon founded by Caranus.

Uzziah or Azariah (2 Kings 15:1, 2).

Son of Amaziah and Jecholiah. Reigned 52 years.

Prophet: Amos. 809

784 Interregnum.

A period of anarchy of 11 years and some months.

Prophet: Hosea.

776 The Grecian era. Computation by Olympiads, periods of 4 years, begins.

771 Zachariah (2 Kings 15:8).

Son of Jeroboam II. Slain by Shallum, Reigned 6 months.

770 Shallum (2 Kings 15:13).

Reigned 1 month. Pul, king of Assyria.

770 Menahem (2 Kings 15:17).

Israel invaded by Pul. Menahem becomes a vassal of Assyria (2 Kings 15:19).

761 Pekahiah.

Son of Menahem (2 Kings 15:23-26. Reigned 2 years.

Jotham (2 Kings 15:32, 33).

Son of Uzziah and Jerusha. Reigned 16 years.

Prophets: Micah and Isaiah. 759 Pekah (2 Kings 15:27, 28).

Forms an alliance with Rezin. War with Judah. The kingdom attacked by Tiglath-pileser. Reigned 20 years.

752 Foundation of Rome

747 Nabonassar, king of Babylon.

Rezin, king of Syria.

Ahaz (2 Kings 16:1).

Son of Jatham. The party in Jerusalem in favor of an alliance with Assyria predominates (2 Kings 16:7). Reigned 16 years.

Prophets: Isaiah and Oded. 742 Tiglath-pileser, king of Assyria.

740 Interregnum of 9 years.

735 Syracuse founded.

747 Nabonassar, king of Babylon.

Rezin, king of Syrain.

Ahaz (2 Kings 16:1).

Son of Jotham. The party in Jerusalem in favor of an alliance with Assyria predominates (2 Kings 16:7). reigned 16 years.

Prophets: Isaiah and Oded. 742 Tiglath-pileser, king of Assyria.

740 Interregnum of 9 years.

734 Syracuse founded.

730 Hosea (2 Kings 17:1).

Son of Elah. Enters into an alliance with So, king of Egypt. The last and best king of Israel. Reigned 9 years.

727 Shalmaneser IV. succeeds Tiglath-pileser, and besieges Samaria, making Hoshea tributary.

Manasseh (2 Kings 21:1)

Son of Hezekiah. Great national apostasy. Carried captive to Babylon (2 Chronicles 33:11). His repentance and restoration. Reigned 55 years.

Prophets: Micah, Isaiah, and probably Nahum.

Sargon seizes the throne of Assyria, and takes Samaria, the siege of which was begun by Shalmaneser. Merodach Baladan conquers Babylon.

Kingdom of Judah Contemporaneous Persons and Events in Heathen Countries

705 Sargon murdered, and succeeded by his son Sennacherib.

681 Sennacherib murdered and succeeded by his son Esarhaddon (2 Kings 19:37).

608-626 Assur-bani-pal, king of Egypt, was succeeded by his son Necho II.

666-612 Psammetichus I., king of Egypt, was succeeded by his son Necho II.

Amon (2 Kings 21:19).

Was murdered after a reign of 2 years.

Prophet: Nahum. 642

Joshiah (2 Kings 22:11).

National revival of religion. 640

629

625 Fall of Nineveh. Nabopolassar. father of Nebuchadnezzar, independent in Babylon.

Finding of the book of the law Slain at Megiddo. Reigned 31 years.

Prophets: Jeremiah, Zephaniah, Habakkuk, and Huldah. 621

Jehoahaz or Shallum (2 Chronicles 3:15).

Josiah's third son. Did evil in the sight of the Lord. Reigned 3 months, when he was deposed by Necho, who took him to Egypt (2 Kings 23:33). 612-596

609 Necho II., king of Egypt.

Necho II. on his way to assail the Babylonians at Carchemish, encountered and defeated the army of Josiah near Megiddo (q.v.). Josiah was fatally wounded (2 Chronicles 35:24), and Palestine became tributary to Egypt.

Jehoiakim or Eliakim.

Josiah's second son. Made king by Necho (2 Kings 23:36). Judah becomes tributary to Nebuchadnezzar (2 Kings 24:1). 609

Commencement of the 70 year's captivity. 606 Nebuchadnezzar overcame the powerful army of the Egyptians, under Necho II., at Carchemish (Jeremiah 46:8-21on the Middle Euphrates. Syria and Palestine now became tributary to Babylon (2 Kings 24:1). Daniel and other noble and royal youths are taken captive to Babylon.

Jehoiakim, despite the warnings of Jeremiah, rebelled against Nebuchadnezzar who marched at the head of a large army into Syria and besieged Jerusalem. Jehoiakim was put to death, and Jehoiachin was placed on the throne by Nebuchadnezzar. 602

Jehoiachin (Jeconiah or Coniah).

Being suspicious of Jehoiachin's loyalty, Nebuchadnezzar led an army against Jerusalem and plundered it, carrying away many captives (2 Kings 24:10-16among whom were the king and all his household. He placed Mattaniah on the vacant throne, giving him the name of Zedekiah. Second conquest of Jerusalem. Reigned 3 months. 599

Mattaniah (Zedekiah).

He rebelled against Nebuchadnezzar, his suzerain, and formed an alliance with Hopra, king of Egypt (2 Kings 24:20; Jeremiah 44:30; Ezekiel 17:15). Nebuchadnezzar came with all his host against Jerusalem (2 Kings 25:1). Egypt proved again for the Jews a bruised reed (2 Kings 18:21), and failed to help them. Jerusalem was besieged for a year and a half, and was visited with dire distress, famine, and pestilence. The defenses of the city gave way, and the Babylonian army entered it. The doomed city drank the cup of God's fury to the dregs. The king and all his followers were taken captive, and brought to Riblah. There his son was put to death in his presence, and his own eyes were than put out, and he became a captive in Babylon to the day of his death. (Jeremiah 52:11). The second captivity. Reigned 11 years.

Prophet: Ezekiel. 599

596-591 Psammetichus II., king of Egypt.

594 Solon at Athens

591-572 Hophra, king of Egypt.

Gedaliah.

Appointed governor by Nebuchadnezzar (2 Kings 25:22). Was killed by Ishmael. Jerusalem destroyed. Many of the people carried captive to Babylon. The third captivity. The rest fled to Egypt (2 Kings 25:26). Judah lies desolate (2 Chronicles 36:21; Zechariah 7:14). 588

Palestine. Rome

562 Nebuchadnezzar dies, after a reign of 43 years, and is succeeded by his son Evil-merodach.

558 Media and Persia united into one kingdom under Cyrus.

559 Neriglissar (probably = Nergal - Sharezer), Nebuchadnezzar's son-in-law, succeeds Evil-merodach.

555 Nabonidus, the last king of Babylon. Belshazzar, his son, latterly associated with him as king. Belshazzar commanded at Babylon while his father Nabonidus took the field against Cyrus.

538 During the siege of Babylon by Cyrus, Belshazzar made a great feast, and that night the city was taken, and Belshazzar was slain, the empire passing to the Medes and Persians. Then Darius the Mede took the kingdom, Cyrus making him governor of the Medo-Persian empire, with the title of King. Daniel cast into the den of lions.

Palestine becomes a province of the Persian empire. Return of the first caravan of the children of the province - i.e., of Judea - under Zerubbabel, whom Cyrus made tirshatha or governor of Judea. Only about 50,000 Jews returned on this occasion. 536 Cyrus's first year, on the death of Darius, Issues his edict in favor of the Jewish captives (Ezra 1:1-4; 6:3-5; comp Isaiah 44:28).

Rebuilding of the temple begun. 535

Daniel sees the vision recorded in ch. 10-12. The Samaritans oppose the building of the temple. 534

529 Tarquinius Superbus at Rome. Ahasuerus (Cambyses, Cyrus's son) succeeds Cyrus as king of Persia (Ezra 4:6).

The temple completed and dedicated in the sixth year of Darius. 515

490 Battle of Marathon.

486 Xerxes I. (Ahasuerus of Esther).

483 In the third year of his reign, he holds a great assembly previous to his invasion of Greece, and divorces Queen Vashti. Probably not till after his return from the disastrous invasion did he marry Hadassa (Esther).

480 Battles of Thermopylae and Salamis.

The Jews are under persian governors. Many abuses appear among them. 479 Battle of Platea. Sea-fight of Mycale.

478 Esther made queen.

466 Xerxes slain by two of his courtiers, succeeded by his son Artaxerxes (Longimanus).

Ezra obtains a commission from Artaxerxes (Longimanus) and leads a second company of exiles back to Jerusalem (Ezra 7:8). 457

Nehemiah, cupbearer of Artaxerxes, appointed governor of Jerusalem Is opposed by Sanballat and Tobiah. 446

Nehemiah returns to persia. 433

Nehemiah revisits Jerusalem, and reforms many abuses. 432

431 Peloponnesian War begins.

432 Socrates, Xenophon, and Thucydides at Athens.

Death of Nehemiah 413

Ezra and the Great Synagogue, including the prophets Haggai, Zechariah, and Malachi, probably gathered together the several books which form the Old Testament cannon. 354 Demosthenes.

Temple built on Gerizim by the Samaritans 322 Alexander the Great takes the city of Tyre.

3. Chronology According to the Assyrian Inscriptions.

The following dates, as given by Sayce from the Assyrian Inscriptions, may be compared with those in Ussher's Chronology: -

b.c.

858-823..Shalman-eser II., king of Assyria, succeeded his father assur-natsir-pal. His long reign was one continuous history of campaigns against his neighbors, his chief object of attack being the growing power of Damascus.

853..Ahab, son of Omri, as ally of Damascus against Shalmaneser (1 Kings 20:34). In the time of Ahab the Assyrians first became acquainted with the kingdom of Israel. Samaria was ever afterwards called by them Beth-Omri.

851..Death of Ahab

850..Shalmaneser's second campaign against Hadadezer.

843..Hadadezer murdered by Hazael, king of Syria (2 Kings 13:22).

841..Jehu pays tribute to Assyria.

840..Shalmaneser's campaign against Hazael proved disastrous to the Syrians.

840..Shalmaneser's campaign against Hazael proved disastrous to the Syrians.

843..Shalmaneser's campaign against

Hazael of the country of Damascus, and captured four of his cities, after which he made no further incursions into the west.

823..Samas-Rimmon II. on the Assyrian throne.

810-781..rimmon-nirarl, grandson of Shalmaneser, ascended the throne.

804..Damascus taken by the Assyrians and reduced to a condition of vassalage.

781..Shalmaneser III. ascends the throne of Assyria.

773..Assyrian campaign against Damascus.

771..Assur-dab III, becomes king of Assyria

756..Jotham made regent with his father Uzziah.

753..Assur-nirari king of Assyria

B.C.

745..The first Assyrian empire came to an end partly through the attacks of its Armenian neighbors. The last representative (Assurnirari) of the old dynasty died or was slain in the same year. Pulu (Pul), a military captain of obscure origin, seized the vacant throne. He founded the second Assyrian empire, taking the name of Tiglath-pileser (III.), after the name of one of the most famous monarchs of the older dynasty some four centuries before.

743-40..Tiglath-pileser II. wars against Hamath, Submission of Uzziah.

742..Uzziah sends help to Hamath.

741..Death of Jotham and accession of Ahaz.

738..Azariah (= Uzziah) defeated by Tiglath-pileser, who exacts tribute from Menahem of Samaria and Rezin of Damascus.

734..Damascus besieged by the Assyrians. The tribes beyond Jordan are carried away captive. Jehoahaz of Judah becomes a vassal of Tiglath-pileser.

732..Damascus taken and Rezin slain.

729..Pekah put to death. Hoshea ascends the throne.

728..Ulula of Tinu, a usurper, takes the name of Shalman-eser (IV.) (2 Kings 17:3), and ascends the Assyrian throne.

723..Samaria besieged by Shalmaneser V. The siege lasted three years.

722..On the death of Shalmaneser one of his captains, a soldier of fortune, seized the vacant throne, and took the name of Sargon.

721..Merodach-baladan of Chaldea conquers Babylon.

B.C.

712-11..Embassy sent by Merodach-baladan to Hezekiah with the view of exciting trouble in the west, so as to divide the forces of Sargon, who was now threatening an invasion of Babylonia. The illness of Hezekiah was only the pretext for this embassy.

711..Capture of Jerusalem and Ashdod by Sargon.

705..Sennacherib, Sargon's son, king of Assyria.

701..Sennacherib's disastrous campaign against Judah.

697..Death of Hezekiah, and accession of his son Manasseh. The name of Manasseh king of Judah twice occurs on the Assyrian monuments.

691..Babylon razed to the ground by Sennacherib.

681..Sennacherib murdered, and was succeeded by his son Esarhaddon, who rebuilt Babylon, and sought to win over the Babylonians by residing in it during half the year.

B.C.

676..Manasseh appears among the Assyrian tributaries.

668..Esarhaddon dies, and is succeeded by his son Assur-bani-pal (Sardanapalos).

665..Destruction of Thebes (= No Amon = Ni of the inscriptions) by the Assyrians. This city was swept like a deluge because Egypt, under Urduman, son of Tirhakah, had revolted from Assyria (Nahum 3:8, 10).

609..Josiah of Judah, in the name of his suzerain, The king of Assyria, opposed the march of Pharaoh. He was slain in battle (2 Kings 23:29).

606 (?)..Fall of Nineveh, Esarhad-don II. (Sarakos) being the last king. The bloody city became a heap of ruins. The Assyrian empire vanished from the earth, and its very existence soon became little more than a name. The Oriental ground over which it had tyrannized became the fighting ground of three rival powers the Babylonians, the Egyptians, and the so called Medes (Sayce).

4. Between the Testaments.

From the death of Nehemiah to the fall of the Medo-Persian empire before the Macedonian little is known of the Jews. The high priests were practically the rulers of the people. They were assisted by a council of one hundred and twenty members, called the great synagogue. The royal house of David sank into oblivion, prophecy was suspended, and the Jews gradually became more and more exclusive and austere, both religiously and socially.

(1) The Hellenistic Domination.

b.c.

Alexander the Great defeated Darius (Codo-mannus) and founded the Macedonian empire-the Greek empire in Asia

.............................331-167

Death of Alexander the Great at Babylon.....................................................323

Alexander's four generals (the diadochi) divide his empire between them. Palestine becomes a part of Syra..............................323

Judea is annexed to Egypt when the Graeco-Egyptian kingdom is founded, and the Jews came under the dominion of the Ptolemies. The Jews are scattered over the heathen world....................................301-221

The Old Testament began to be translated into Greek by learned Jews in Alexandria for the use of the African Jews. The translation was probably completed during the next century. It is called the Septuagint (q.v.) Version.........................291

Antiochus III., the Great, overruns Palestine ..................................219

Ptolemy IV. of Egypt recovers Palestine...................................................217

The Jews submit to Antiochus the Great 205

Antiochus the Great defeats the Etgyptians, and Palestine becomes a part of the Graeco-Syrian kingdom................197

Antichus IV. (Epiphanies) usurps the Graeco-Syrian throne.............................175

Antiochus cruelly persecutes the Jews, ordering all his subjects on pain of death to adopt the Graeco-Syrian religion and customs ..........................170-167

(2.) The Period of the Maccabees and the

Ashmonaean Kings. B.C.

A band of Patriotic Jews, headed by Matthias the Ashmonaean, rebel against the tyranny of Antiochus.......................166

Antiochus dies at Tabae in Persia, being stricken with a loathsome disease (comp. Acts 12:23), which he recognizes as a judgment sent upon him for his treatment of the Jews..............................................164

After a period of varying success, the Maccabean commonwealth, introducing the era of Jewish independence, is established.............................................143

The Ashmonaean kings rule over Judea 106-65

Pompey annexes Syria to Rome, and Judea becomes from this time a Roman dependency ...................................63

Julius Caesar appoints Anipater, son of Antipas, an Idumaean chief, first procurator of Judea, Samaria, and Galilee, and henceforward the Herodian family supplants the Ashmonaean........................47

Antipater makes his son Herod joint (with his brother Phasael) tetrarch of Judea and Galilee .....................................41

(3.) The Herodian Kindom.

Herod the Great takes Jerusalem, and becomes the founder of the Herodian kingdom. End of the Ashmonaean line...37

Battle of Actium.....................................31

Egypt becomes a Roman province, and is the chief seat of the Jewish Dispersion...30

Herod rebuilds Samaria, and attempts to introduce among the Jews Greek and Roman customs.......................................27

Augustus emperor of Rome..b.c. 27-a.d. 14

Herod founds the Graeco-Roman city and port of Caes-area .................................22

Erects a temple to Augustus at Paneas...20

Begins the rebuilding of the temple.......18

b.c.

Building of Caesarea finished. It is dedicated to Augustus.............................10

Birth of John the Baptist...........................5

Birth of our Lord, as now generally received. Death of Herod the Great at Jerico. Archelaus becomes king in his stead ...................................4

5. The New Testament History.

Palestine. B.C. Rome.

Nativity of Christ. See above Antipater murdered by his father. 4

2 Cyrenius (Quirinus) perfect (legatus) of Syria-the first time (Luke 2:2).

Nativity of Christ, according to Tertullian and Eusebius. A.D.

1

Judea becomes a Roman Province, and is annexed to the province of Syria. 6

Jesus at the age of twelve visits the temple. 8 Cyrenius again legatus of Syria. Completes the taxing (Acts 5:37).

14 Tiberius succeeds Augustus.

Caiaphas made high priest. 17

Pontius Pilate fifth procurator. 26

Palestine B.C. Rome

John the Baptist imprisoned and beheaded by Herod Antipas. 30

Crucifixion of our Lord. The Pentecostal effusion. 33

Martydom of Stephen. Conversion of Asaul of Tarsus. 36

Herod Agrippa I, succeeded his uncle Herod Philip II, in the tetrarchy of Trachonitis and Ituraea. 37 Death of Tiberius. Accession of Caligula.

Saul's first visit to Jerusalem (Galatians 1:18). Herod Antipas, tetrarch of Galilee and Peraea, deposed and banished. Was succeeded by Herod Agrippa. 40

Herod Agrippa I. gained Judea and Samaria; conversion of Cornelius. 41 Death of Caligula. Accession of Claudius.

The first Gentile church at Antioch. 43

Herod Agrippa I., King of Judea and Samaria, beheaded James (Zebedee's son) Acts 12:2,23. Herod Agrippa dies at Caesarea (Acts 12:1, 6, 11, 19, 23). 44

Palestine. B.C. Rome.

Paul's first mis-sionary journey (about 3 years) óActs 13-14. Saul, who is also called Paul (Acts 13:9). 47

Council at Jerusa-lem (Acts 15:1-35. The epistle of the council to the Gentile Christians in Syria and Cilicia is probably the oldest written document of the Christian Church 50

Felix procurator. Paul's second missionary journey (more than 3 years) óActs 15:36-18; 23. 51

Wrote from Cor-inth the epistles to the Thessalon-ians (1 Thessalonians 1:7, 8; Acts 18:5. 52 Decree of Claud-isu banishing the Jews from Rome.

54-68

Nero emperor, successor of Claudius.

Paul's third mis-sionary journey (about 4 years) óActs 18:23-21; 14. 54

During his stay at Ephesus (Acts 19) wrote epistle to the Galatians (Acts 20:2; Galatians 6:11), and probably First Corinthians 1 Corinthians 1:23; 7:5). 57 or 58

Palestine B.C. Rome.

Wrote from Macedonia Second Corinthians (2 Corinthians 1:23; 7:5. 57

Wrote from Corinth epistle to Romans at close of his stay there (Acts 20:3; 1 Corinthians 16:6) 58

Paul visits Jerusalem. Is brought before Felix, and imprisoned for two years at Caesarea (Acts 21:17-26. 58

Paul before the procurator Porcius Festus. Is sent a prisoner to Rome 60

Arrives at Rome in spring of 61

Paul writes from Rome his epistles to the Ephesians, Colossians, Philemon, and the Philippians and probably Hebrews. 61-63

Paul probably released. 63

Paul's movements after his release are uncertain. Some think that at Corinth he wrote the first Epistle to Timothy and the Epistle to Titus. 64 Great fire at Rome. First general persecu-tion of the Christ-ians.

Palestine. B.C. Rome.

Arrested at Ephesus, and sent prisoner to Rome. 65

Wrote Second Epistle to Timothy from Rome. Was Martyred (?) 66

Others think that Paul wrote First Epistle to Timothy from Macedonia, and the Epistle to Titus from Ephesus, and that he spent the winter of this year at Nicopolis, where he was taken prisoner and sent to Rome, whence he wrote the second Epistle to Timothy. Suffered martyrdom (?). 67

68 Nero killed by his secretary, Epaphroditus, In the thirtieth year of his age and in the fourteenth of his reign.

69 Vespasian emperor.

Destruction of Jerusalem by Titus, the Roman general. 70

John probably writes his Gospel and Epistles. 80-90

91 Titus emperor.

Palestine. B.C. Rome.

John writes the book of Revelation. 95

96 Second general persecution of Christians.

97 Nerva emperor.

Death of John 98 Trajan emperor.

II. - MIRACLES RECORDED IN THE OLD TESTAMENT

1. The flood..................................Genesis 7, 8.

2. Destruction of Sodom and Gomorrah.............................................Genesis 19:24.

3. Lot's wife turned into a pillar of salt .....................................................Genesis 19:26.

4. Birth of Isaac at Gerar........................Genesis 21:1.

5. The burning bush not consumed......................................Exodus 3:3.

6. Aaron's rod changed into a serpent...............................................Exodus 7:10-12.

7. The ten plagues of Egypt - .(1) waters become blood, (2) frogs, (3) lice, (4) flies, (5) murrain, (6) boils, (7) thunder and hail, (8) ocusts, (9) darkness, (10) death of the first-born .........................Exodus 7:20 through Exodus 12:30.

8. the Red Sea divided; Israel passes through ............................Exodus 14:21-31

9. the waters of Marah sweetened...........................Exodus 15:23-25

10. Manna sent daily, except on Sabbath...........................................Exodus 16:14-35

11. Water from the rock at Rephidim Exodus 17:5-7

12. Nadab and Abihu consumed for offering strange fire ........Leviticus 10:1,2.

13. Some of the people consumed by fire at Taberah .................Numbers 11:1-3

14. The earth opens and swallows up Korah and his company fire and plague follow at Kadesh .............................Numbers 16:32

15. Aaron's rod budding at Kadesh.....Numbers 17:8

16. Water from the rock smitten twice by Moses, Desert of Zin.......................Numbers 20:7-11.

17. The brazen serpent in the Desert of Zin......................................Numbers 21:8, 9.

18. Balaam's ass speaks..................Numbers 22:21-35

19. The Jordan divided, so that Israel passed over dryshod............Joshua 3:14-17

20. The walls of Jericho fall down....Joshua 6:6-20

21. The sun and moon stayed. Hailstorm.....................................Joshua 10:12-14

22. The strength of Samson....Judges 14-16

23. Water from a hollow place that is in Lehi .............................Judges 15:19.

24. Dagon falls twice before the ark. Emerods on the Philistines............1 Samuel 5:1-12.

25. Men of Beth-shemesh smitten for looking into the ark............................1 Samuel 6:19

26. Thunderstorm causes a panic among the Philistines at Eben-ezer...........1 Samuel 7:10-12.

27. Thunder and rain in harvest at Gilagal................................................1 Samuel 12:18.

28. Sound in the mulberry trees at Rephaim..........................2 Samuel 5:23-25.

29. Uzzah smitten for touching the ark at Perez-uzzah.......................................2 Samuel 6:6, 7

30. Jeroboam's hand withered. His new altar destroyed at Bethel ....1 Kings 13:4-6.

31. Widow of Zarephath's meal and oil increased.....................................1 Kings 17:17-16.

32 Widow's son raised from the dead.............................................1 Kings 17:17-24.

33. Drought, fire, and rain at Elijah's prayer, and Elijah fed by ravens.......1 Kings 17, 18.

34. Ahaziah's captains consumed by fire near Samaria......................2 Kings 1:10-12.

35. Jordan divided by Elijah and Elisha near Jerico...................................2 Kings 2:7, 8, 14.

36. Elijah carried up into heaven........2 Kings 2:11.

37. Waters of Jericho healed by Elisha's casting salt into them.......2 Kings 2:21, 22

38. Bears out of the wood destroy forty-two young men ................................2 Kings 2:24.

39. Water provided for Jehoshaphat and the allied army...............................2 Kings 3:16-20

40. The widow's oil multiplied.....2 Kings 3:16-20.

41. The Shunam-mite's son given and raised form the dead at Shunem......2 Kings 4:32-27.

42. The deadly pottage cured with meal at Gilgal..............................................2 Kings 4:38-41

43. An hundred men fed with twenty loaves a Gilgal...................................2 Kings 4:38-41

44. Naaman cured of leprosy. Gehazi afflicted with it..................................2 Kings 5:10-27.

45. The iron axe-had made to swim, river Jordan...................................................2 Kings 6:5-7

46. Ben-hadad's plans discovered. Hazael's thoughts, etc............................2 Kings 6:12

47. The Syrian army smitten with blindness at Dothan................................2 Kings 6:18

48. The Syrian army cured of blindness at Samaria....................................................2 Kings 6:20

49. Elisha's bones revive the dead........................................................2 Kings 13:21

50. Sennacherib's army destroyed, Jerusalem................................................2 Kings 19:35

51. Shadow of sun goes back ten degrees on the sun-dial of Ahaz, Jerusalem..............................................2 Kings 20:9-11

52. Uzziah struck with leprosy, Jerusalem....................................................................................................2 Chronicles 26:16-21

53. Shadrach, Meshach, and abed-nego delivered from the fiery furnace, Babylon...................................Daniel 3:10-27

54. Daniel saved in the lions den.....................................................Daniel 6:16-23.

55. Jonah in the whale's belly, Safely landed..........................................Jonah 2:1-10

III. MIRACLES RECORDED IN THE GOSPELS

1. Peculiar to Matthew.

(1.) Cure of two blind men................Matthew 9:27-3

(2.) Piece of money in the fish's mouth Matthew 17:24-27.

2. Peculiar of Mark

(1.) The deaf and dumb man..............Mark 7:31-37

(2.) The blind man of Bethsaida .....Mark 8:22-26

3. Peculiar of Luke

(1.) Jesus passes unseen through the crowd ...........................Luke 4:28-30

(2.) The miraculous draught of fishes..................................................Luke 5:4-11

(3.) the raising of the widow's son at Nain..................................................Luke 7:11-18

(4.) The woman with the spirit of infirmity........................................Luke 13:11-17.

(5.) The man with the dropsy............Luke 14:1-6.

(6.) The ten lepers.........................Luke 17:11-19

(7.) The healing of Malchus .........Luke 22:50,51.

4. Peculiar to John.

(1.) Water made wine .............................John 2:1-11 | (4.) Man born blind cured .................John 9:1-17

(2.) Cure of nobleman's son, Capernaum John 4:46-54(5.) Lazarus raised from the dead ....John 11:38-44

(3.) Impotent man at Bethsaida cured.......John 5:1-9. | (6.) Draught of fishes......................... John 21:1-14

5. Common to Matthew and Mark.

(1.) Syrophoenician Woman's daughter cured Matthew 15:28. Mark 7:24

(2.) Four thousand feed Matthew 15:3; Mark 8:1.

(3.) Fig-tree blasted Matthew 21:18; Mark 11:12

6. Common to Matthew and Luke.

(1.) Centurion's servant healed Matthew 8:5 Luke 7:1

(2.) Blind and dumb demoniac cured Matthew 8:5. Luke 7:1

(7.) Common to Mark and Luke

Demoniac cured in synagogue at Capernaum Mark 1:23. Luke 4:33

8. Common to Matthew, Mark, and Luke.

(1.) Peter's wife's mother cured Matthew 8:14. Mark 1:30. Luke 4:38

(2.) The tempest stilled Matthew 8:23. Mark 4:37 Luke 8:22

(3.) Demoniacs of Gadara cured Luke 8:38. Mark 5:1. Luke 8:26.

(4.) Leper healed Matthew 8:2 Mark 1:40. Luke 5:12

(5.) Jairus's daughter raised Matthew 9:23 Mark 5:23 Luke 8:41.

(6.) Woman's issue of blood cured Matthew 9:20 Mark 5:25 Luke 8:43

(7.) Man sick of the palsy cured Matthew 9:2 Mark 2:3 Luke 5:18.

(8.) Man's withered hand cured Matthew 12:1. Mark 2:1. Luke 6:6.

(9.) A lunatic child cured Matthew 17:14. Mark 9:14. Luke 9:37

(10.) Two blind men cured Matthew 20:29. Mark 10:46 Luke 18:35.

9. Common to Matthew, Mark, and John.

Jesus walks on the sea Matthew 14:25 | Mark 6:48 | John 6:15.

10. Common to all the evangelists.

Jesus feeds 5, 000 in a desert place Matthew 14:15 | Mark 6:30 | Luke 9:10 | John 6:1-14.

In addition to the above miracles wrought by Christ there are four miraculous events connected with his life: -

1. The conception by the Holy ghost Luke 1:35.

2. The transfiguration Matthew 17:1-8

3. The resurrection John 21:1-14

4. The ascension Luke 2:42-51

IV. - PARABLES RECORDED IN THE OLD TESTAMENT.

Spoken by...........Concerning Spoken at Recorded

Balaam The Moabites and Israelites Mount Pisgah Numbers 23:24

Jotham Trees making a king Mount Gerizim Judges 9:7-15

Samsom Sweetness coming forth from the strong. Timnath Judges 14:14

Nathan The poor man's ewe lamb Jerusalem 2 Samuel 12:1-4

Woman of Tekoah

Two brothers striving Jerusalem 2 Samuel 14:1.

One of the sons of the prophets The escaped prisoner Near Samaria 1 Kings 20:35-49

Johoash, king of Israel The thistle and the cedar Jerusalem 2 Kings 14:9

Israel The vineyard yielding wild grapes Jerusalem Isaiah 5:1-6

Ezekiel Lion's whelps Babylon Ezekiel 19:2-9

The great eagles and the vine Babylon Ezekiel 17:3-10

The boiling pot Babylon Ezekiel 24:3-5

V. - PARABLES RECORDED IN THE GOSPELS

1. Peculiar to Matthew

(1.) The tares Matthew 13:24-30

(2.) The hid treasure Matthew 13:44.

(3.) The pearl of great price Matthew 13:45, 46.

(4.) The drag net Matthew 13:47-50.

(5.) The unmerciful servant Matthew 18:23-35.

(6.) The laborers in the vineyard Matthew 20:1-16.

(7.) The two sons Matthew 21:28-32.

(8.) Marriage of the king's son Matthew 22:1-14.

(9.) The ten virgins Matthew 25:1-13.

(10.) The talents Matthew 25:14-30.

(11.) Sheep and goats Matthew 25:31-46

.

2. Peculiar to Mark

(1.) the seed growing secretly....... Mark 4:20-29.

(2) Watchfulness............ Mark 13:34, 35. Peculiar to Luke.

(1.) The two debtors........................ Luke 7:41-43.

(2.) The good Samaritan................ Luke 10:25-37.

(3.) The importunate friend at mid-night................................Luke 11:5-8.

(4.) The rich fool ..........................Luke 12:16-21.

(5.) The servants watching ..........Luke 12:35-40.

(6.) The steward ..........................Luke 12:42-48.

(7.) Barren fig tree ...........................Luke 13:6-9.

(8.) The great supper ....................Luke 14:16-24.

(9.) Building a tower, and a king going to war.................................Luke 14:28-33.

(10.) The lost piece of silver 1...........Luke 5:8-10.

(11.) The prodigal son..................Luke 15:11-32.

(12.) The unjust steward..................Luke 16:1-13.

(13.) The rich man and Lazarus ....Luke 16:19-31.

(14.) The master and servant ...........Luke 17:7-10.

(15.) The unjust judge and the importunate widow.................Luke 18:1-8.

(16.) The Pharisee and publican. Luke 18:10-14.

(17.) The pounds..........................Luke 19:12-27.

4. There are no parables, as a special form of allegory found in John. The word rendered parable in John 10:6 is not the word so rendered in the Synoptics. The word which John uses (paroimia) is better translated allegory. It occurs elsewhere only in John 16:25, 29 and 2 Peter 2:22 where it is rendered proverb.

5. Common to Matthew and Luke.

(1.) The house on the rock and on the sand. Matthew 7:24-27 Luke 6:46-49.

(2.) Leaven Matthew 13:33, 34; Luke 13:18-21

(3.) The lost sheep Matthew 18:12-14; Luke 15:1-10

6. Common to Matthew, Mark, and Luke.

(1.) Candle under a bushel Matthew 15:15; Mark 4:21.; Luke 8:16.

(2.) New cloth and an old garment Matthew 9:16..; Mark 2:21., Luke 5:36.

(3.) New wine in old bottles Matthew 9:17., Mark 2:22., Luke 5:37, 38.

(4.) The sower Matthew 13:1-23., Mark 4:1-9., Luke 8:4-15

(5.) The mustard seed Matthew 13:31, 32., Mark 4:30, 34., Luke 13:18-20

(6.) The vineyard Matthew 21:33-46., Mark 12:1-12. Luke 20:9-19.

(7.) The fig tree Matthew 24:32-35., Mark 13:28., Luke 21:29-33.

VI. - WEIGHTS, MEASURES, AND MONEY

-----

1. Hebrews Measures of Weight.

Equivalents

in Troy Weight.

lb. oz. dwt. grs.

Gerah 0 0 0 12

Bekah = 10 gerahs 0 0 5 0

Shekel = 2 bekahs 0 0 10 0

Maneh (silver = 60 shekels 2 6 0 0

Talent 125 0 0 0

2. Measures of Length

English Equivalents

ft. in.

Digit (Jeremiah) 0 0.912

Palm = 4 digits (Exodus 25:25) 0 3.648

Span =3 palms (Exodus 28:16) 0 10.944

Cubit = 2 spans (Genesis 6:15) 1 9.888

Pace (2 Samuel 6:13) 3 0

Fathom (Acts 27:28) 6 0.8

Reed (Ezekiel 40:3-5; 42:16) = 6 cubits 10 11.328

Furlong or stadium = 600 Greek feet (58 1/4) feet less than an

English furlong) 606 9

Mile (Roman) = 1,000 roman paces = 1,618 English yards.

Day's Journey (Numbers 11:31; Luke 2:44), ordinarily about 25 to 30 miles, but when the Jews traveled in company, about 10 miles.

3. Measures of Capacity for Liquids.

Equivalents in

English Wine Measure.

galls pints

A caph 0 0.625

A log (Leviticus 14:10 etc. 0 0.833

A cab (mentioned only 2 Kings 6:25) 0 3.33

A hin (Exodus 29:40; 30:24; Numbers 15:4, 7, 9) 1 2

A seah ( measure, 2 Kings 6:1, 16), called also (Heb.) shalish - i. e.

a third, as being the third part of

an ephah (Isaiah 40:12; Psalms 80:5) 2 4

A bath, the largest liquid measure (1 King 7:26, 38; 2 Chronicles 2:10;

Ezra 7:22; Isaiah 5:10). Same as an ephah (Exodus 16:36; Leviticus 5:11; 6:10; Numbers 5:14 etc) 7 4.5

A kor, Which is an homer: (Isaiah 5:10; Ezekiel 45:14) =

10 ephahs 75 5

Firkin (John 2:6) 9 0

4. Dry Measures

Equivalent in

English Corn Measure.

pecks galls. pints.

Cab (2 Kings 6:25 = Choenix, measure ; Revelation 6:6 0 0 2.833

Omer (Exodus 16:36) = tenth deal = 1/10 of an

ephah (Exodus 29:40; Leviticus 23:13) 0 0 5.1

Seah (plural, measures, Genesis 18:6; 1 Samuel 25:18; Matthew 13:33) 1 0 1

Ephah = 3 seahs (Ezekiel 45:11) 3 0 3

Letek = 5 ephas (half-homer, Hosea 3:2) 16 0 0

Homer, called also kor = 2 leteks (Numbers 11:32; Hosea 3:2) 32 0 0

5, Jewish Money.

English Equivalents

£ s. d.

Gerah = 1/20 part of a Shekel (Exodus 30:13) 0 0 1.3687

Beech = 1/2 shekel (Exodus 38:26) 0 1 1.6875

Shekel (silver at 5s. per oz, Exodus 30:13; Isaiah 7:23;

Matthew 17:27) 0 2 3.375

Shekel of gold 1 16 6

Mane ( pound, 1 Kings 10:17) = 50 shekels 5 14 0.75

Talent of silver = 60 mannish 342 3 9

Talent of gold 5475 0 0

6. Roman Money.

English Equivalents.

£. s. d.

Mite (lepton) - Mark 12:42 - the smallest

copper coin = about .46875

of an English farthing.

Farthing (quadroons; Gr.

quadrants) -Matthew 5:26;

Mark 12:42 = 2 mites = the fourth of an as. 0 0 0 3/4

Penny (deaneries = drachma) - Matthew 22:19 0 0 7 1/2

Pound (myna) Luke 19:13, 16, 18 etc., = 100 drachmae 3 2 6

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Smith's Bible Dictionary

Table Of Contents

A

B

C

D

E

F

G

H

I

J

K

L

M

N

O

P

Q

R

S

T

U

V

W

Y

Z

Smith's Bible Dictionary

Table Of Contents

A

A

Aaron

Aar'onites

Ab

Ab

Abad'don

Abag'tha

Ab'ana

Ab'arim

Ab'ba

Ab'da

Ab'de-el

Ab'di

Ab'di-el

Ab'don

Abed'nego

A'bel

A'bel

A'bel, Stone of

A'bel-beth-ma'achah

A'bel-ma'im

A'bel-meho'lah

A'bel-mizra'im

Abel-shit'tim

A'bez

A'bi

Abi'a, Course of

Abi'a, Abi'ah, or Abi'jah

A'bi-ai'bon

Abi'asaph

Abi'athar

Abib

Abi'da, or Abi'dah

Abi'dan

A'bi-el or Ab'i-el

Abi-e'zer

Ab'igail

Abiha'il

Abi'hu

Abi'hud

Abi'jah or Abi'jam

Abi'jam

Ab'ila

Abile'ne

Abim'a-el

Abim'elech

Abin'adab

Ab'iner

Abin'o-am

Abi'ram

Ab'ishag

Abisha'i, or Abish'a-I

Abish'alom

Abishu'a, or Abish'u-a

Ab'ishur

Ab'ital

Ab'itub

Abi'ud

Ablution

Ab'ner

Abomination of Desolation

A'braham

A'bram

Ab'salom

Absalom's Pillar, or Place

Ac'cad

Ac'caron

Ac'cho

Acel'dama

Acha'ia

Acha'icus

A'chan

A'char or A'chan

A'chaz or A'haz

Ach'bor

A'chim

A'chish

Ach'metha

A'chor, Valley of

Ach'sa

Ach'sah

Ach'shaph

Ach'zib

Acrab'bim

Acts of the Apostles

Ad'adah

A'dah

Ada'iah

Adali'a

Ad'am

Ad'am

Ad'am

Ad'amah

Adamant

Ad'ami

A'dar

A'dar

Ad'asa

Ad'be-el

Ad'dan

Ad'dar

Ad'der

Ad'di

Ad'don

A'der

Ad'ida

A'di-el

A'din

Ad'ina

Adi'no, or Ad'ino

Aditha'im

Adla'i or Ad'la-I

Ad'mah

Ad'matha

Ad'na

Ad'nah

Adon'i-be'zek

Adoni'jah

Adoni'kam, or Adon'ikam

Adoni'ram

Adonize'dek

Adoption

A'dor, or Ado'ra

Adora'im

Ado'ram

Adram'melech

Adramyt'tium

A'dria

A'dri-el

Adul'lam

Adultery

Adum'mim

Advocate or Paraclete

Ae'gypt

Aene'as

Ae'non

Ae'ra

Aethio'pi-a

Affinity

Ag'abus

A'gag

A'gagite

A'gar

Agate

Age, Old

Ag'ee, or A'gee

Agriculture

Agrip'pa

A'gur

A'hab

Ahar'ah

Ahar'hel

Ahas'a-I

Ahas'ba-I

Ahashve'rosh

Ahasue'rus

Aha'va

A'haz

Ahazi'ah

Ah'ban

A'her

A'hi

Ahi'ah, or Ahi'jah

Ahi'am

Ahi'an

Ahi-e'zer

Ahi'hud

Ahi'jah

Ahi'kam

Ahi'lud

Ahim'a-az

Ahi'man

Ahim'elech

Ahi'moth

Ahin'adab

Ahin'o-am

Ahi'o

Ahi'ra

Ahi'ram

Ahis'amach

Ahish'ahar

Ahi'shar

Ahith'ophel

Ahi'tub

Ah'lab

Ahla'i, or Ah'la-i

Aho'ah

Aho'hite

Aho'lah and Aho'libah

Aho'li-ab

Aholiba'mah or Abolib'amah

Ahuma'i

Ahu'zam

Ahuz'zath

A'i

A-i'ah

A-i'ath

A-i'ja

Aij'alon, or Aj'alon

Aij'eleth Sha'har

Aj 'alon

A'jah or Ai'ah

A'kan

Akel'dama

Akkub

Akrab'bim

Alabaster

Alam'melech

Al'amoth

Al'emeth

Alexan'der

Alexan'der III

Alexan'dria, or Alexandri'a

Alexan'drians

Algum or Almug Trees

Ali'ah

Ali'an

Allegory

Alleluia

Alliances

Allon

Al'lon

Almo'dad

Al'mon

Almond Tree; Almond

Al'mon-diblatha'im

Alms

Almug Trees

Aloes, Lign Aloes

A'loth

Alpha

Alphabet

Alphae'us

Altar

Al-taschith

A'lush

Al'vah

Al'van

A'mad

A'mal

Am'alek

Am'alekites

Am'alekites, Mount of

A'mam

A'man

Am'ana

Amari'ah

Am'asa

Amasa'i, or Amas'a-i

Amasha'i or Amash'a-i

Amasi'ah

A'math

Amazi'ah

Ambassador

Ambassage

Amber

Amen

Amethyst

A'mi

Amit'ta-i

Am'mi

Am'mi-el

Am'mihud

Ammin'adab

Ammiz'abad

Am'mon

Ammoni'tess

Am'mon-no

Amnin'adab

Am'non

A'mok

A'mon, or A'men

A'mon

Am'orite, the Am'orites

A'mos

A'mos, Book of

A'moz

Amphip'olis

Am'plias

Amplia'tus

Am'ram

Am'ramites

Am'raphel

Am'zi

A'nab

A'nah

Anah'arath

Anai'ah

An'akim

An'amim

Anam'melech

A'nan

Ana'ni

Anani'ah

Anani'ah

Anani'as

A'nath

Anathema

Anathoth

An'athoth

Anchor

An'drew

Androni'cus

A'nem

A'ner

A'ner

Angel of the Lord

Angels

A'niam

A'nim

Anise

Anklet

An'na

Annas

Anointing

Ant

An'tichrist

An'tioch

Anti'ochus

An'tipas

An'tipas

Antipa'tris, or Antip'atris

Anto'nia

Antothi'jah

An'tothite

A'nub

Apel'les

Apes

Aphar'sathchites, Aphar'sites, Aphar'sacites

A'phek

Aphe'kah

Aphi'ah

A'phik

Aph'rah

Aph'ses

Apoc'alypse

Apoc'rypha

Apollo'nia

Apol'los

Apol'lyon

Apostle

Appeal

Ap'phia

Ap'pii Fo'rum

Apple Tree, Apple

Aq'uila

Ar

A'ra

A'rab

Ar'abah

Ara'bia

Ara'bians

A'rad

A'rad

A'rah

A'ram

Arami'tess

Aram-nahata'im

A'ram-zo'bah

A'ran

Ar'arat

Arau'nah

Ar'ba

Ar'bah Hebron, or Kirjath-Arba

Ar'bathite

Ar'bite

Arch of Titus

Archela'us

Archery

Ar'chevites

Ar'chi

Archip'pus

Ar'chite, The

Architecture

Arctu'rus

Ard

Ard'ites

Ar'don

Are'li

Areop'agite

Areop'agus

Are'tas, or Ar'etas

Ar'gob

Ar'gob

Arid'a-i

Arid'atha

Ari'eh

A'riel

Arimathea

A'rioch

Aris'a-i

Aristar'chus

Aristobu'lus

Ark, Noah's

Ark of Moses

Ark of the Covenant

Ar'kite, The

Armaged'don

Arme'nia

Armlet

Armo'ni

Arms, Armor

Army

Ar'nan

Ar'ni

Ar'non

A'rod

Ar'odi

Ar'odites

Ar'oer

Aro'erite

Ar'pad, or Ar'phad

Arphax'ad

Arrows

Artaxerx'es

Ar'temas

Ar'uboth

Aru'mah

Ar'vad

Ar'vadite

Ar'za

A'sa

As'ahel

Asahi'ah

Asai'ah

A'saph

A'saph, Sons of

Asar'e-el

Asare'lah

As'calon

As'enath

A'ser

Ash

A'shan

Ash'bea

Ash'bel

Ash'chenaz

Ash'dod, or Azo'tus

Ashdodites

Ash'doth-pis'gah

Ash'er

Ash'er

Ash'erah

Ash'erites

Ashes

Ash'ima

Ash'kenaz

Ash'nah

Ash'penaz

Ashte'rathite

Ash'teroth Karna'im

Ash'toreth

Ash'ur

Ashu'rim

Ash'urites, The

Ash'vath

A'sia

Asiar'chae

A'siel

As'nah

Asnap'per

Asp

Aspal'athus

As'patha

As'phar

As'riel

Ass

As'shur

As'sir

As'sos, or As'sus

As'sur

Assyr'ia, As'shur

As'taroth

Astar'te

Asup'pim, and House of

Asyn'critus

At'arah

At'aroth

A'ter

A'thach

Athai'ah

Athali'ah

Athe'nians

Ath'ens

Ath'la-i

Atonement, The day of

At'roth

At'ta-i

Attali'a

Augus'tus Band

A'va

A'ven

A'vith

Awl

A'zal

Azali'ah

Azani'ah

Azar'a-el

Aza're-el, or Azar'e-el

Azari'ah

A'zaz

Azazi'ah

Az'buk

Aze'kah

Azel

A'zem

Az'gad

A'ziel

Azi'za

Az'maveth

Az'maveth

Az'mon

Az'noth-ta'bor

A'zor

Azo'tus

Az'riel

Az'rikam

Azu'bah

A'zur

Az'zah

Az'zan

Az'zur

B

Ba'al

Ba'al

Ba'al

Ba'alah

Ba'alath

Ba'ale

Ba'ali

Ba'alim

Ba'alis

Ba'ana

Ba'anah

Ba'ara

Ba-asei'ah, or Basse'iah

Ba'asha

Bab'ylon

Babylo'nians

Babylonish

Bach'rites, The

Badger

Bag

Baha'rumite, The

Bahu'rim

Ba'jith

Bakbak'kar

Bak'buk

Bakbuki'ah

Bake

Ba'laam

Ba'lac

Bal'adan

Ba'lah

Ba'lak

Bal'amo

Balances

Baldness

Balm

Ba'mah

Ba'moth-ba'al

Band

Ba'ni

Banner

Banquets

Baptism

Barab'bas

Bar'achel

Barachi'as

Ba'rak

Barbarian

Barhu'mite, The

Bari'ah

Bar-je'sus

Bar-jo'na

Bar'kos

Barley

Bar'nabas

Bar'sabas

Barsab'bas

Barthol'omew

Bartimae'us

Ba'ruch

Ba'ruch, Book of

Barzil'la-i

Ba'shan

Ba'shan-ha'voth-ja'ir

Bash'emath

Basin

Basket

Bas'math

Bastard

Bat

Bath

Bath, Bathing

Bath'-sheba, or Bath-she'ba

Bath-shu'a

Battering-ram

Battle-axe

Battlement

Bav'a-i

Bay

Baz'lith

Baz'luth

Bdellium

Beacon

Beali'ah

Be'aloth

Beans

Bear

Be-ar'bel

Beard

Beb'a-i

Be'cher

Becho'rath

Bed The

Be'dad

Be'dan

Bede-i'ah

Bee

Beeli'ada

Be-el'zebub

Be-el'zebul

Be'er

Be-e'ra

Be-e'rah

Be-er-e'lim

Be-e'ri

Be-er-laha'i-roi

Be-e'roth

Be-e'roth

Be-er'-sheba

Be-esh-terah

Beetle

Beeves

Beggar, Begging

Be'hemoth

Be'kah

Bel

Be'la

Be'lah

Be'la-ites, The

Be'lial

Bellows

Bells

Belshaz'zar

Belteshaz'zar

Ben

Bena'iah

Ben-am'mi

Ben-eb'erak

Bene-ja'akan

Bene-ke'dem

Ben-ha'dad

Ben-ha'il

Ben-ha'nan

Beni'nu

Ben'jamin, The

Ben'jamin

Ben'jamin, The

Be'no

Ben'on

Ben-o'ni

Ben-zo'heth

Be'or

Be'ra

Bera'a

Ber'achah

Ber'achah, Valley of

Berachi'ah

Berai'ah

Berechi'ah

Be'red

Bereni'ce

Be'ri

Beri'ah

Beri'ites, The

Be'rith

Berni'ce, or Bereni'ce

Bero'thite, The

Beryl

Be'sa-i

Besode'iah

Be'som

Be'sor, The

Be'tah

Be'ten

Beth

Bethab'ara

Beth'-anath

Beth'-anoth

Beth'any

Beth'any

Beth-ar'abah

Beth'-aram

Beth-a'ven

Beth-baalmaveth

Beth-baal-me'on

Beth-ba'rah

Beth-bir'e-i

Beth'-car

Beth-da'gon

Beth-diblatha'im

Beth'el

Beth-e'mek

Bethes'da

Bethe'zel

Beth-ga'der

Beth-ga'mul

Beth-gil'gal

Beth-hac'cerem

Beth-ha'ran

Beth-ho'ron

Beth-leb'aoth

Beth'lehem

Bethlo'mon

Beth-ma'achah

Beth-mar'caboth

Beth-me'on

Beth-nim'rah

Beth-pa'let

Beth-paz'zez

Beth-pe'or

Beth-pha-ge

Beth-phe'let

Beth'rapha

Beth-re'hob

Bethsa'ida

Beth-she'an

Beth-she'mesh

Beth-shit'tah

Beth-tap'puah

Be'thuel

Be'thul

Beth'zur

Bet'onim

Betrothing

Beu'lah

Be'za-i

Bezal'e-el

Be'zek

Be'zer

Be'zer

Bi'ble

Bich'ri

Bid'kar

Bier

Big'tha

Big'than, or Big'thana

Big'va-i

Bil'dad

Bil'eam

Bil'gah

Bil'ga-i

Bil'hah

Bil'han

Bil'shan

Bim'hal

Bin'ea

Bin'nu-i

Birds

Bir'sha

Birthday

Birthright

Bir'zavith

Bishop

Bishopric

Bithi'ah

Bithyn'ia

Bitter

Bittern

Bizjoth'jah

Biz'tha

Blains

Blasphemy

Blas'tus

Blindness

Blood

Blood, Revenger of

Boaner'ges

Boar

Bo'az

Boch'eru

Bo'chim

Bo'han, Stone of

Bo'han

Boil

Bondage

Book

Booths

Booty

Bo'oz

Bos'cath

Bo'sor

Bottle

Bow

Boxtree

Bo'zes

Boz'kath

Boz'rah

Bracelet

Bramble

Brass

Brazen

Bread

Breastplate

Brethren

Brick

Bride, Bridegroom

Brigandine

Brimstone

Buk'ki

Bukki'ah

Bul

Bull, Bullock

Bulrush

Bu'nah

Bu'nah

Bun'ni

Burial, Sepulchres

Burnt

Bush

Bushel

Butler

Buz

Bu'zi

C

Cab

Cab'bon

Ca'bul

Cae'sar

Caesare'a

Caesare'a

Cage

Ca'iaphas, or Ca-i'aphas

Cain

Cain

Cain'an

Ca'lah

Calamus

Cal'col

Caldron

Ca'leb

Calf

Cal'vary

Camel

Ca'mon

Camp

Camphire

Ca'naan

Ca'naan, The

Ca'naanite, The

Ca'naanites, The

Cananae'an

Canda'ce, or Can'da-ce

Candlestick

Candlestick

Cane

Cankerworm

Can'neh

Canon

Canopy

Canticles

Caper'naum

Caphar

Cappado'cia, Cappado'cians

Captain

Captive

Captivities

Carbuncle

Car'cas

Car'chemish

Care'ah

Ca'ria

Car'mel

Car'mi

Carpenter

Car'pus

Carriage

Carshe'na

Cart

Carving

Casiph'ia

Cas'luhim

Cassia

Castle

Cas'tor

Caterpillar

Cattle

Cau'da

Caul

Cave

Cedar

Ce'dron

Ceiling

Celosyria

Censer

Census

Centurion

Ce'phas

Chaff

Chain

Chalcedony

Chal'col

Chalde'ans, or Chaldees'

Chaldees', or Chal'dees

Chalk stones

Chamber

Chamberlain

Chameleon

Chamois

Cha'naan

Chapiter

Chapman

Char'ashim, The valley of

Char'chemish

Charger

Chariot

Char'ran

Chase

Che'ani

Che'bar

Che'bel

Chedorlao'mer, or Chedorla'omer

Cheese

Che'lal

Chel'luh

Che'lub

Chelu'bai

Chem'arim, The

Che'mosh

Chena'anah

Chenani'ah

Che'phar-Haam'monai

Chephi'rah

Che'ran

Cher'ethim

Cher'ethites

Che'rith, The brook

Cherub, Cherubim

Cher'ub

Ches'alon

Che'sed

Che'sil

Chest

Chestnut tree

Chesul'loth

Che'zib

Chi'don

Children

Chil'eab

Chil'lon

Chil'mad

Chim'ham

Chim'han

Chin'nereth

Chin'nereth, Sea of

Chin'neroth

Chi'os

Chis'leu

Chis'lon

Chis'loth-ta'bor

Chit'tim, Kit'tim

Chi'un

Chlo'e

Chora'shan

Chora'zin

Choze'ba

Christ

Christian

Chron'icles, First and Second Books of

Chronology

Chryoprase

Chrysolite

Chrysprasus

Chub

Chun

Church

Chu'shan-rishatha'im

Cic'car

Cilic'ia

Cinnamon

Cin'neroth

Circumcision

Cis

Cistern

Cities

Cities

Cit'ims

Citizenship

Citron

Clau'da

Clau'dia

Clau'dius

Clau'dius Lys'ias

Clay

Clem'ent

Cle'opas

Clothing

Cloud

Cloud, Pillar of

Clouted

Cni'dus

Coal

Coast

Coat

Cock

Cockatrice

Cockle

Coele-Syr'ia

Coffer

Coffin

Col-ho'zeh

Collar

College, The

Colony

Colors

Colos'se

Colos'sians, The

Comforter

Commerce

Conani'ah

Concubine

Conduit

Coney

Congregation

Coni'ah

Cononi'ah

Consecration

Convocation

Cooking

Co'os

Copper

Coral

Corban

Cord

Co're

Coriander

Cor'inth

Corinth'ians, First Epistle to the

Corinth'ians, Second Epistle to the

Cormorant

Corn

Corne'lius

Corner

Corner-stone

Cornet

Cos, or Co'os

Co'sam

Cotton

Couch

Council

Court

Covenant

Cow

Coz

Coz'bi

Crane

Create

Creation

Creditor

Cres'cens

Crete

Cretes

Crisping

Cris'pus

Cross

Crown

Crown

Crucifixion

Cruse

Crystal

Cubit

Cuckoo

Cucumbers

Cummin

Cup

Cupbearer

Cush

Cush

Cu'shan

Cu'shi

Cuth, or Cu'thah

Cuttings

Cymbal, Cymbals

Cypress

Cy'prus

Cyre'ne

Cyre'nius

Cy'rus

D

Dab'areh

Dab'basheth

Dab'erath

Da'gon

Dala-i'ah

Dalmanu'tha

Dalma'tia

Dal'phon

Dam'aris

Damas'cus

Dan

Dance

Dance

Dan'iel, The book of

Dan'iel, Apocryphal additions to

Dan'iel

Dan'ites, The

Dan-ja'an

Dan'nah

Da'ra

Daric

Dari'us

Darkness

Dar'kon

Dates

Da'than

Daughter

Da'vid

Da'vid, City of

Day

Daysman

Deacon

Deaconess

Dead Sea

Dearth

De'bir

De'bir

Deb'orah

Debtor

De'dan

Ded'anim

Dedication, Feast of the

Deer

Degrees, Songs of

De'havites

De'kar

Delai'ah

Del'ilah, or Deli'lah

Deluge

De'mas

Deme'trius

Demon

Demoniacs

Denarius

Deputy

Der'be

Desert

De'uel, or De-u'el

Deuteronomy

Devil

Dew

Diadem

Dial

Diamond

Dia'na

Dibla'im

Dib'lath

Di'bon

Di'bon-gan

Dib'ri

Didrachmon

Did'ymus

Dik'lah

Dil'ean

Dim'nah

Dimo'nah

Di'nah

Di'naites

Din'habah

Diot'rephes

Disciple

Diseases

Di'shan

Di'shon

Dispersion, The Jews of the

Divination

Divorce

Diz'ahab

Dod'a-i

Dod'anim

Dod'avah

Do'do

Do'eg

Dog

Doors

Doph'kah

Dor

Dor'cas

Dosith'eus

Do'tha-im

Do'than

Dove

Dove's

Dowry

Drachm

Dragon

Dram

Dreams

Dress

Drink, Strong

Dromedary

Drusil'la

Dulcimer

Du'mah

Dung

Dungeon

Du'ra

Dust

E

Eagle

Earing

Earnest

Earrings

Earth

Earthenware

Earthquake

East

Easter

E'bal, Mount

E'bal

E'bed

E'bed-me'lech

Eben-e'zer

E'ber

Ebi'asaph

Ebony

Ebro'nah

Ecclesias'tes

Ecclesias'ticus

Eclipse

Ed

E'dar, Tower of

E'den

E'den

E'der

E'dom, Idumae'a or Idume'a

E'domites

Ed'rei

Education

Eg'lah

Egla'im

Eg'lon

E'gypt

Egyp'tian, Egyp'tians

E'hi

E'hud

E'ker

Ek'ron

El'ada

E'lah

E'lah

E'lah, The valley of

E'lam

E'lamites

El'asah

E'lath, E'loth

El-beth'el

El'daah

Elder

El'ead

Elea'leh

Ele'asah

Elea'zar

El-Elo'he-Is'rael

E'leph

Elha'nan

E'li

E'li, E'li, lama sabachthani

Eli'ab

Eli'ada

Eli'adah

Eli'ah

Eli'ahba

Eli'akim

Eli'am

Eli'as

Eli'asaph

Eli'ashib

Eli'athah

Eli'dad

Eli'el

Elie'na-i

Elie'zar

Elihoe'na-i

Eliho'reph

Eli'hu

Eli'jah

El'ika

E'lim

Elim'elech

Elio-e'na-i

El'iphal

El'iphalet

El'iphaz

Eliph'eleh

Eliph'elet

Elis'abeth

Elise'us

Eli'sha

Eli'shah

Elish'ama

Elish'aphat

Elish'eba

Elish'ua

Eli'ud

Eliz'aphan

Eli'zur

El'kanah, or El'konah

El'kosh

El'lasar

Elm

Elma'dam

Elmo'dam

El'naam

El'nathan, or Elna'than

E'lon

E'lon-beth'-hanan

E'lonites, The

E'loth

Elpa'al

El'palet

El-pa'ran

El-tekeh

El'teknon

El-tolad

E'lul

Elu'za-i

El'ymas

El'zabad

El'zaphan

Embalming

Embroiderer

Emerald

Emerods

E'mims

Emman'uel

Em'ma-us, or Emma'us

Em'mor

En at

E'nam

E'nan

Encampment

Enchantments

En'-dor

En-egla'im

En-gan'nim

En'-gedi or En-ge'di

Engine

Engraver

En-had'dah

En-hak'ko-re

En-ha'zor

En-mish'pat

E'noch

E'noch, The book of

E'non

E'nos

E'nosh

En-rim'mon

En-ro'gel

En-she'mesh

Ensign

En-tap'puah

E'pah

Ep'aphras

Epaphrodi'tus

Epene'tus

Epene'tus

E'phah

Ephah

E'pha-i

E'pher

E'pher

E'phes-dam'mim

Ephe'sians, The Epistle to the

Eph'esus

Eph'lal

E'phod

Ephod

E'phra-im

E'phra-im, The wood of

E'phra-im, Mount

E'phra-im, Gate of

E'phra-im

E'phra-im

E'phra-im

E'phra-imite

E'phra-in

Eph'ratah, or Eph'rath

Eph'rathite

Eph'ron

Eph'ron, Mount

E'ran

E'ranites, The

Eras'tus

E'rech

E'ri

Esa'ias

E'sar-had'don

E'sau

Esdra-e'lon

Es'dras

Es'dras, The Second Book of

E'sek

Esh-ba'al

Esh'ban

Esh'col, The valley

Esh'col

Esh'e-an

E'shek

Esh'kalonites, The

Esh'taol

Esh'taulites, The

Eshtem'o-a and in shorter form Eshtemoh

Esh'ton

Es'li

Es'ril

Es'rom

Essenes'

Es'ther

Es'ther, Book of

E'tam

E'tam, The rock

E'tham

E'than

Eth'anim

Ethba'al

E'ther

Ethio'pia

Ethio'pian

Ethio'pian eunuch, The

Ethio'pian

Eth'nan

Eth'ni

Eubu'lus

Euni'ce

Eunuch

Euo'dia

Euo'dias

Euphra'tes

Eurc'quila

Euroc'lydon

Eu'tychus

Evangelist

Eve

E'vi

E'vil-mero'dach

Excommunication

Executioner

Exodus'odus

Exodus, The

Exorcist

Expiation

Eye

Ez'ba-i

Ez'bon

Ezeki'as

Eze'ki-el

E'zem

E'zer

E'zion-ga'ber, or E'zion-ge'ber

Ez'nite, The

Ez'ra

Ez'ra, Book of

Ez'rahite, The

Ez'ri

F

Fable

Fair Ha'vens

Fairs

Fallow deer

Famine

Fan

Farthing

Fasts

Fat

Fat

Father

Fathom

Feasts

Fe'lix

Fenced

Ferret

Festivals

Fes'tus, Por'cius

Fetters

Field

Fig, Fig tree

Fir

Fire

Firepan

Firkin

Firmament

First-born

First-fruits

Fish

Fitches

Flag

Flagon

Flax

Flea

Flint

Flood

Floor

Flour

Flute

Fly, Flies

Food

Footman

Forehead

Forest

Fortifications

Fortuna'tus

Fountain

Fowl

Fox

Frankincense

Frog

Frontlets, or Phylacteries

Fuller

Fuller's

Funerals

Furlong

Furnace

G

Ga'al

Ga'ash

Ga'ba

Gab'atha

Gab'ba-i

Gabbatha

Ga'briel

Gad

Gad, The tribe of

Gad'ara

Gadarenes', Girgesenes', Gerasenes'

Gad'di

Gad'diel

Ga'di

Gad'ites, The

Ga'ham

Ga'har

Gai'us

Gal'a-ad

Ga'lal

Gala'tia

Gala'tians, The Epistle to the

Galbanum

Gal'e-ed

Gal'e-ed

Galileans

Gal'ilee

Gal'ilee, Sea of

Gall

Gallery

Galley

Gal'lim

Gal'lio

Gallows

Gama'liel

Games

Gam'madim

Ga'mul

Garden

Ga'reb

Ga'reb, The hill

Garlic

Garment

Gar'mite, The

Garrison

Gash'mu

Ga'tam

Gate

Ben'jamin, High

Gath

Gath-he'pher, or Git'tah-he'pher

Gath-rim'mon

Ga'za

Ga'zathites, The

Ga'zer

Ga'zez

Ga'zites, The

Gaz'zam

Ge'ba

Ge'bal

Ge'ber

Ge'bim

Gedali'ah

Ged'eon

Ge'der

Gede'rah

Gede'rathite, The

Ged'erite, The

Gede'roth

Gederotha'im

Ge'dor

Geha'zi

Gehen'na

Gel'iloth

Gemal'li

Gemari'ah

Gems

Genealogy

Genealogy of Jesus Christ

Generation

Gen'esis

Gennes'aret, Sea of

Gennes'areth

Gen'tiles

Gen'ubath

Ge'ra

Gerah

Ge'rar

Gerasenes'

Gergesenes'

Ger'izim

Ger'izites

Ger'shom

Ger'shon

Ger'shonites, The

Ge'sham

Ge'shur

Gesh'uri

Ge'ther

Gethsem'a-ne

Geu'el

Ge'zer

Gez'rites, The

Gi'ah

Giants

Gib'bar

Gib'bethon

Gib'e-a

Gib'e-ah

Gib'e-ath

Gib'eon

Gib'eonites, The

Gib'lites, The

Giddal'ti

Gid'del

Gid'eon

Gideo'ni

Gi'dom

Gier-eagle

Gift

Gi'hon

Gil'ala-i

Gilbo'a

Gil'e-ad

Gil'gal

Gi'loh

Gi'lonite, The

Gim'zo

Gin

Gi'nath

Gin'netho

Gin'nethon

Girdle

Gir'gashites

Gir'gasite, The

Gis'pa

Git'tah-he'pher

Gitta'im

Git'tites

Gittith

Gi'zonites, The

Glass

Gleaning

Glede

Gli'e-adites, The

Gnat

Goad

Goat

Goat, Scape

Go'ath

Gob

Goblet

God

Gog

Go'lan

Gold

Gol'gotha

Goli'ath

Go'mer

Gomor'rah

Gopher

Goshen

Gos'pels

Gourd

Governor

Go'zan

Grape

Grasshopper

Grave

Greaves

Gre'cian

Greece, Greeks, Gre'cians

Greyhound

Grinding

Grove

Gud'godah

Guest

Gu'ni

Gu'nites, The

Gur-ba'al

H

Haahash'tari

Habai'ah, or Haba'jah

Hab'akkuk or Habakkuk

Hab'akkuk, Prophecy of

Habazini'ah

Habergeon

Ha'bor

Hachali'ah

Hach'ilah, The hill

Ha'dad

Hadade'zer

Ha'dad-rim'mon

Ha'dar

Hadare'zer

Had'ashah

Hadas'sah

Hadat'tah

Ha'des

Ha'did

Had'la-i

Hado'ram

Ha'drach

Hag'a bah

Ha'gab

Hag'aba

Ha'gar

Hagarenes', Ha'garites

Ha'gerite, The

Hag'ga-i

Hag'gai, Prophecy of

Hag'geri

Hag'gi

Haggi'ah

Hag'gites, The

Hag'gith

Ha'i

Hair

Hak'katan

Hak'koz

Haku'pha

Ha'lah

Hal'hul

Ha'li

Hall

Hallelujah

Hallo'hesh

Halo'hesh Shallum, son of

Hal'til

Ham

Ha'man

Ha'math

Ham'athite, The

Ha'math-zo'bah

Ham'math

Hammed'atha

Ham'melech

Hammol'eketh

Ham'mon

Ham'moth-dor

Ham'onah

Ha'mor

Hamu'el

Ha'mul

Ha'mulites, The

Hamu'tal

Hanam'e-el

Ha'nan

Hana'ni

Hanani'ah

Hananiel

Handicraft

Handkerchief, Napkin, Apron

Ha'nes

Hanging, Hangings

Han'iel

Han'nah

Han'nathon

Ha'noch

Ha'nun

Haphra'im

Ha'ra

Har'adah

Ha'ran

Ha'rarite

Har'bona

Har'bonah

Hare

Harem

Ha'reph

Harhai'ah

Har'hur

Ha'rim

Ha'riph

Harlot

Har'-magedon

Har'nepher

Ha'rodite, The

Har'oeh

Harp

Harrow

Har'sha

Hart

Ha'rum

Haru'maph

Ha'ruz

Harvest

Hasadi'ah

Hasenu'ah

Hashabi'ah

Hashab'nah

Hashabni'ah

Hashbad'ana

Ha'shem

Hashmo'nah

Ha'shub

Hashu'bah

Ha'shum

Hashu'pha

Has'rah

Hassena'ah

Has'shub

Hasu'pha

Ha'tach

Ha'thath

Hat'ipha

Hat'ita

Hat'tuph

Hau'ran

Hav'ilah

Hav'ilah

Havoth-ja'ir

Hawk

Hay

Haz'a-el

Haza'iah

Ha'zar-ad'ar

Hazarma'veth

Hazel

Hazelelpo'ni

Ha'zer

Haze'rim

Haze'roth

Ha'zi-el

Ha'zo

Ha'zor

Head-dress

Hearth

Heath

Hea'then

Heaven

He'ber

He'brew

He'brew

He'brews, Epistle to the

He'bron

He'bronites, The

Hedge

Hega'i

He'ge

Heifer

Heir

He'lah

He'lam

Hel'bah

Hel'bon

Hel'da-i

He'lek

He'lem

He'leph

He'lez

Hel'hath

He'li

Heliop'olis

Hel'kath-haz'zurim

Hell

Hel'lenist

Helmet

He'lon

Hem

He'mam

He'man

He'math

Hem'dan

Hemlock

Hen

Hen

He'na

Hen'adad

He'noch

He'pher

He'pher

Hepherites, The

Heph'zi-bah

Herald

He'res

He'resh

Her'mas

Her'mes

Hermog'enes

Her'mon

Her'monites, The

Her'od

Hero'dians

Hero'dias

Hero'dion

H'eron

He'sed

Hesh'bon

Hesh'mon

Hes'ron, Hez'ron

Heth

Heth'lon

Hez'eki

Hezeki'ah

He'zion

He'zir

Hez'ra-i

Hez'ron

Hez'ronites

Hid'da-i

Hid'dekel

Hi'el

Hi-erap'olis

Higga'ion

High

Highways

Hi'len

Hilki'ah

Hil'lel

Hills

Hin

Hind

Hinge

Hippopotamus

Hi'rah

Hi'ram, or Hu'ram

Hit'tits

Hizki'ah

Hizkl'jah

Ho'bab

Ho'bah

Hod

Hoda'iah

Hodavi'ah

Ho'desh

Hode'vah

Hodi'ah

Hodi'jah

Hog'lah

Ho'ham

Holofer'nes

Ho'lon

Ho'mam

Homer

Honey

Hook, Hooks

Hoph'ni

Hor

Ho'ram

Ho'reb

Ho'rem

Hor-hagid'gad

Ho'ri

Hor'mah

Horn

Hornet

Horona'im

Horse

Horse-leech

Ho'sah

Ho'sah

Hosanna

Hose'a

Hose'a, Prophecies of

Hoshai'ah

Ho'sham

Hosh'ama

Hoshe'a

Hospitality

Ho'tham

Ho'than

Ho'thir

Hour

House

How

Huk'kok

Hu'kok

Hul

Hul'dah

Hum'tah

Hunting

Hu'pham

Huphamites, The

Hup'pah

Hup'pim

Hu'ra-i, or Hura'i

Hu'ram

Hur'hai

Hu'ri

Husband

Hu'shah

Hu'sha-i, or Husha'i

Hu'shathite

Hu'shim

Husks

Huz

Huz'zab

Hyacinth

Hyaena

Hymenae'us

Hymn

Hyssop

I

Ib'har

Ib'le-am

Ibne'iah

Ibni'jah

Ib'ri

Ib'zan

Ich'abod

Ico'nium

Id'alah

Id'bash

Id'do

Idol

Idolatry

Idume'a

I'gal

Igdali'ah

Ig'e-al

I'im

I'je-ab'arim

I'jon

Ik'kesh

I'la-i

Illyr'icum

Image

Im'la

Imman'uel

Im'mer

Im'na

Im'nah

Im'rah

Incense

In'dia

Inheritance

Ink, Inkhorn

Inn

Inspiration

Instant, Instantly

Iphede'iah

Ir

I'ra

I'rad

I'ram

Iri'jah

Ir'nahash

I'ron

Iron

Ir'pe-el

Ir-she'mesh

I'ru

I'saac

Isa'iah, Book of

Isa'iah

Is'cah

Iscar'iot

Ish'bah

Ish'bak

Ish'bi-be'nob

Ish-bo'sheth

I'shi

I'shi

Ishi'ah

Ishi'jah

Ish'ma

Ish'mael

Ish'maelite

Ishma'iah

Ish'mera-i

I'shod

Ish'pan

Ish'tob

Ish'uah

Ish'ua-i

Ish'ui

Isle

Ismachi'ah

Ismachi'ah

Is'pah

Israel, Kingdom of

Is'rael

Is'raelite

Is'sachar

Isshi'ab

Issue, Running

Is'uah

Is'ui

Ital'ian band

It'aly

Ith'a-i

Ith'amar

Ith'i-el

Ith'mah

Ith'nan

Ith'ra

Ith'ran

Ith're-am

It'tah-ka'zin

It'ta-i

Iturae'a

I'vah

Ivory

Iz'ehar

Iz'har

Iz'rahiah

Iz'ri

J

Ja'akan

Ja-ak'obah

Ja-a'la

Ja-a'lah

Ja-a'lam

Ja'ana-i

Ja'are-or'egim

Ja-a'sau

Ja-a'si-el

Ja-azani'ah

Ja-a'zer, or Ja'zer

Ja-azi'ah

Ja-a'zi-el

Ja'bal

Jab'bok

Ja'besh

Ja'bez

Ja'bin

Jab'ne-el

Jab'neh

Ja'chan

Ja'chin

Jacinth

Ja'cob

Ja'cob's Well

Ja'da

Jada'u

Jaddu'a

Ja'don

Ja'el

Ja'gur

Jah

Ja'hath

Ja'haz, also Jaha'za, Jaha'zah and Juh'zah

Jaha'za

Jaha'zah

Jaha'zi-el

Jah'da-i

Jah'di-el

Jah'do

Jah'le-el

Jah'ma-i

Jahnzi'ah

Jah'zah

Jah'ze-el

Jahze'rah

Jah'zi-el

Ja'ir

Ja'irite

Ja'irus

Jakame'an

Ja'kan

Ja'keh

Ja'kim

Ja'lon

Jam'bres

James, The General Epistle of

James the Less

Ja'min

Jam'lech

Jam'nin

Jan'na

Jano'ah

Jano'hah

Ja'num

Ja'pheth

Japhi'a

Japhi'a

Japh'leli

Japh'let

Ja'pho

Ja'rah

Ja'reb

Ja'red

Jaresi'ah

Jar'ha

Ja'rib

Jar'imoth

Jar'muth

Jaro'ah

Ja'shen

Ja'sher

Jasho'be-am

Ja'shub

Jash'ubi-le'hem

Ja'si-el

Ja'son

Jasper

Jath'ni-el

Jat'tir

Ja'van

Javelin

Ja'zer

Ja'ziz

Je-at'era-i

Jeberechi'ah

Je'bus

Jebu'si

Jeb'usites

Jecami'ah

Jecholi'ah

Jecoli'ah

Jeconi'ah

Jeconi'as

Jeda'iah

Jedai'ah

Jedi'a-el

Jed'idah

Jed'uthun

Je-e'zer

Je'gar-sahadu'tha

Jehal'ele-el

Jehal'elel

Jehde'iah

Jehez'ekel

Jehi'ah

Jehi'el

Jehi'el

Jehi'eli

Jehizki'ah

Jeho'adah

Jeho-ad'dan

Jeho'ahaz

Jeho'ash

Jeho'hanan

Jeho-i'achin

Jeho-i'ada

Jeho-i'akim

Jeho-i'arib

Jehon'adab

Jehon'athan

Jeho'ram

Jehoshab'e-ath

Jehosh'aphat, Valley of

Jehosh'aphat

Jehosh'eba

Jehosh'ua

Jehosh'uah

Jeho'vah

Jeho'vah-ji'reh

Jeho'vah-nis'si

Jeho'vah-sha'lom

Jehoz'abad

Jehoz'adak

Je'hu

Jehub'bah

Je'hucal

Je'hud

Jehu'di

Jehudi'jah

Je'hush

Je-i'el

Jekab'ze-el

Jekami'ah

Jeku'thi-el

Jemi'ma

Jemu'el

Jeph'thae

Jeph'thah

Jephun'neh

Je'rah

Jerah'me-el

Je'red

Jer'ema-i

Jeremi'ah

Jeremi'ah

Jeremi'ah, Book of

Jeremi'as

Jer'emoth

Jer'emy

Jeri'ah

Jer'iba-i

Jer'icho

Je'ri-el

Jeri'jah

Jer'imoth

Jer'ioth

Jerobo'am

Jer'oham

Jerubba'al, or Jerub'ba-al

Jerub'besheth

Jeru'salem

Jeru'sha

Jeru'shah

Jesa'iah

Jesha'iah

Jesh'anah

Jeshar'elah

Jesheb'e-ab

Je'sher

Jesh'imon

Jeshish'a-i

Jeshoha'iah

Jesh'ua

Jesh'ua

Jesh'uah

Jesh'urun

Jesi'ah

Jesim'iel

Jes'se

Jes'ui

Jes'urun

Je'sus

Je'sus Christ

Je'sus the son of Sirach

Je'ther

Je'theth

Jeth'lah

Je'thro

Je'tur

Je'uel

Je'ush

Je'uz

Jew

Jewel

Jew'ess

Jewish

Jew'ry

Jezani'ah

Jez'ebel

Je'zer

Jezi'ah

Je'zi-el

Jezli'ah

Jez'o-ar

Jezrahi'ah

Jez're-el

Jez're-el

Jez're-elitess

Jib'sam

Jid'laph

Jim'na

Jim'nah

Jim'nites, The descendants of

Ji'nah

Jiph'tah

Jirjatha'im

Jo-a'ada

Jo'ab

Jo'ah

Jo'ahaz

Jo-a'nan

Jo-an'na

Jo'ash

Jo'atham

Job

Job

Job, Book of

Jo'bab

Joch'ebed

Jo'da

Jo'ed

Jo'el

Jo-e'lah

Jo-e'zer

Jog'behah

Jog'li

Jo'ha

Joha'nan

John, The First Epistle General of

John, The Second and Third Epistles of

John, Gospel of

John

John the apostle

John the Baptist

Jo-i'akim

Jo-i'arib

Jok'de-an

Jo'kim

Jok'me-am

Jok'ne-am

Jok'shan

Jok'tan

Jok'the-el

Jo'na

Jon'adab

Jo'nah

Jo'nam

Jo'nan

Jo'nas

Jon'athan

Jonath-elem-rechokim

Jop'pa, or Japho

Jo'rah

Jor'a-i

Jo'ram

Jor'dan

Jo'rim

Jor'ko-am

Jos'abad

Jos'aphat

Jo'se

Jo'sech

Jos'edech or JEHOZADAK

Jo'seph

Jo'ses

Jo'shah

Josh'aphat

Joshavi'ah

Joshbek'ashah

Josh'ua

Josh'ua, Book of

Josi'ah

Josi'as

Josibi'ah

Josiphi'ah

Jot

Jot'bah

Jot'bath, or Jot'bathah

Jo'tham

Joz'abad

Joz'achar

Joz'adak

Ju'bal

Jubilee, The

Ju'cal

Ju'da

Judae'a, or Jude'a

Ju'dah

Judah, Kingdom of

Ju'das

Ju'das

Ju'das, the Lord's brother

Ju'das Iscar'iot

Ju'das Maccabae'us

Ju'das of Galilee

Jude, Epistle of

Jude, or Ju'das

Judges

Judges, Book of

Judgment

Ju'dith

Ju'dith, The book of

Ju'lia

Ju'lius

Ju'nia

Ju'nias

Juniper

Ju'piter

Ju'shab-he'sed

Jus'tus

Jut'tah

K

Kab'ze-el

Ka'desh, Ka'desh-bar'ne-a

Kad'mi-el

Kal'la-i

Ka'nah

Kare'ah

Karka'a, or Kar'ka-a

Kar'kor

Kar'tah

Kar'tan

Kat'tath

Ke'dar

Ked'emah

Ked'emoth

Ke'desh

Ked'ron

Kefr Kenna

Kehela'thah

Kei'lah

Kei'lah

Kela'iah

Kel'ita

Kem'uel

Ke'nan

Ke'nath

Ke'naz

Ken'ezite or Ken'izzite

Ken'ite, The

Ken'izzite

Ke'ren-hap'puch

Ke'rioth

Ke'ros

Kettle

Ketu'rah

Key

Kezi'a

Kib'roth-hatta-avah

Kibza'im

Kid

Kid'ron, or Ked'ron

Kine

King

Kings of Judah and Israel

Kings, First and Second Books of

Kir

Kir of Moab

Kir'iah

Kiriatha'im

Kir'ioth

Kir'jath

Kir'jath-ar'ba

Kir'jath-a'rim

Kir'jath-ba'al

Kir'jath-hu'zoth

Kir'jath-je'arim

Kir'jath-san'nah

Kir'jath-se'pher

Kish

Kish'i

Kish'ion

Ki'son

Kiss

Kite

Kith'lish

Kit'ron

Kit'tim

Kneading-troughs

Knife

Knop

Ko'a

Ko'hath

Kola'iah

Ko'rah

Ko're

Koz

Kusha'iah

L

La'adah

La'adan

La'ban

Lacedaemo'nians

Lachet

La'chish

La'el

La'had

Laha'i-ro'i

Lah'mam

Lah'mi

La'ish

Lakes

La'kum

Lambs

La'mech

Lamentations of Jeremiah

Lamp

Lancet

Language

Lantern

Laodice'a

Laodice'ans

Lap'idoth

Lapwing

Lase'a

La'sha

Lasha'ron

Lat'in

Lat'in Versions

Lattice

Laver

Law

Law of Moses

Lawyer

Laying on of hands

Laz'arus

Lead

Leaf, Leaves

Le'ah

Leasing

Leather

Leaven

Leb'ana

Leb'anah

Leb'anon

Leb'aoth

Lebbae'us

Lebo'nah

Le'cah

Leech

Leeks

Lees

Legion

Le'habim

Le'hi

Lem'uel

Lentils

Leopard

Leper, Leprosy

Le'shem

Letu'shim

Leum'mim

Le'vi

Leviathan

Le'vites

Levit'icus

Lib'anus

Lib'ertines

Lib'nah

Lib'ni

Lib'ya

Lice

Lieutenants

Lign aloes

Ligure

Lik'hi

Lily

Lime

Linen

Lintel

Li'nus

Lion

L'ish

Lizard

lm'ri

Lo-am'mi

Loan

Loaves

Lock

Locust

Lod

Lo-de'bar

Lodge, To

Log

Lo'is

Looking-glasses

Lord

Lord's day, The

Lord's Prayer

Lord's Supper

Lo-ruha'mah

Lot

Lot

Lo'tan

Lots, Feats of

Love feasts

Lu'bim

Lu'cas

Lu'cifer

Lu'cius

Lud

Lu'dim

Luke

Luke, Gospel of

Lunatics

Luz

Lycao'nia

Lyc'ia

Lyd'da

Lyd'ia

Lyd'ia

Lysa'nias

Lys'ias

Lys'ias Clau'dius

Lysim'achus

Lys'tra

M

Ma'acah

Ma'achah

Ma-ada'i, or Ma-ad'a-i

Ma-adi'ah

Ma-a'i

Ma-al'eh-acrab'bim

Ma-ase'iah

Ma-asi'ai

Ma'ath

Ma-azi'ah

Macae'rus

Mac'cabees, Books of

Macedo'nia

Mach-bana-i

Mach'benah

Ma'chi

Ma'chir

Ma'chirites, The

Machna-de'ba-i

Machpe'lah

Mad'a-i

Ma'dian

Madman'nah

Mad'men

Madme'nah

Madness

Ma'don

Mag'adan

Mag'bish

Mag'dala

Mag'di-el

Ma'gi

Magic, Magicians

Ma'gog

Ma'gor-mis'sabib

Mag'piash

Ma'halah

Mahal'ale-el

Ma'halath

Ma'halath

Mahana'im

Ma'haneh-dan

Mahar'a-i

Ma'hath

Ma'havite, The

Maha'zioth

Ma'her-shal'al-hash'-baz

Mah'lah

Mah'li

Mah'lon

Ma'hol

Ma'kaz

Makhe'loth

Makke'dah

Mak'tesh

Mal'chi-shu'a

Mal'chus

Ma-le'le-el, or Mahal'ale-el

Mal'lothi

Mallows

Mal'luch

Mama'ias

Mammon

Mam're

Man

Man'aen

Man'ahath

Man'ahath

Manas'seh

Manas'seh

Manas'ses

Manas'sites, The

Mandrakes

Maneh

Manger

Manna

Mano'ah

Manslayer

Mantle

Ma'och

Ma'on

Ma'onites, The

Ma'ra

Ma'rah

Mar'alah

Maranath'a

Marble

Marcheshvan

Mar'cus

Mar'eshah, or Mare'shah

Mark, Gospel of

Mark

Market of Ap'pius

Market-places

Ma'roth

Marriage

Mars' Hill

Mar'sena

Mar'tha

Ma'ry

Ma'ry, sister of Lazarus

Ma'ry, mother of Mark

Ma'ry Magdalene

Ma'ry the virgin

Mas'chil

Mash

Ma'shal

Mas'sa

Mas'sah

Mass'rekah

Mathu'sala

Matithi'ah

Ma'tred

Ma'tri

Mat'tan

Mat'tanah

Mattani'ah

Mat'tathah

Mattathi'as

Mattena'i

Mat'than

Mat'that

Mat'thew

Mat'thew, Gospel of

Matthi'as

Mattock

Maul

Mauzzim

Mazzaroth

Meadow

Meals

Mea'rah

Measures

Meat

Meat

Mebun'na-i

Mech'erathite, The

Me'dad

Me'dan

Med'eba

Medes, Me'dia

Me'dian, The

Medicine

Megid'do

Mehet'abel

Mehet'able-el

Mehi'da

Me'hir

Mehol'athite, The

Mehu'jael

Mehu'man

Mehu'nim

Mehu'nims, The

Me-jar'kon

Mek'onah

Melati'ah

Mel'chi

Melchi'ah

Melchis'edec

Mel'chi-shu'a

Melchiz'edek

Mele'a

Me'lech

Mel'icu

Mel'ita

Melons

Melzar

Mem'phis

Memu'can

Men'ahem

Me'nan

Mene

Me'ni

Men'na

Meon'otha-i

Meph'a-ath

Mephib'osheth

Me'rab

Mera'iah

Mera'ioth

Mer'arath

Mer'ari, Mer'arites

Mercu'rius

Mer'cury

Mercy-seat

Me'red

Mer'emoth

Me'res

Mer'ibah

Merib'ba-a

Mero'dach

Mero'dach-bal'adan

Meron'othithe, The

Me'roz

Me'sech, Me'shech

Me'sha

Me'shach

Meshelemi'ah

Meshez'abe-el

Meshil'lemith

Meshil'lemoth

Meshul'lam

Meshul'lemeth

Mes'oba-ite, The

Mesopota'mia

Messi'ah

Metals

Me'theg-am'mah

Methu'sael

Methu'selah

Meu'nim

Meu'zai

Mez'ahab

Mi'amin

Mib'har

Mib'sam

Mib'zar

Mi'cah

Mi'cah, The book of

Mica'iah

Mi'cha

Mi'chael

Mi'chah

Micha'iah

Mi'chal

Mich'mas

Mich'methah

Mich'ri

Michtam

Mid'din

Mid'ian

Mig'dal-el

Mig'dal-gad

Mig'dol

Mig'ron

Mij'amin

Mik'loth

Mikne'iah

Milala'i

Mil'cah

Mil'com

Mile

Mile'tus

Milk

Mill

Millet

Mil'lo

Mil'lo, The house of

Mines, Mining

Mini'amin

Minister

Min'ni

Min'nith

Minstrel

Mint

Miracles

Mir'iam

Mir'ma

Mirror

Mis'gab

Mish'ael

Mi'shal, or Mi'sheal

Mi'sham

Mish'ma

Mishman'nah

Mish'raites, The

Mis'pereth

Mis'rephoth-ma'im

Mite

Mith'cah

Mith'nite, The

Mith'redath

Mitre

Mityle'ne

Mixed

Miz'pah

Miz'par

Miz'peh

Miz'ra-im, or Mizra'im

Miz'zah

Mna'son

Mo'ab

Mo'abite Stone, The

Mo-adi'ah

Mo'din

Mol'adah

Mole

Mo'lech

Mo'li

Mo'lid

Mo'loch

Money

Money-changers

Month

Moon

Moon, New

Mor'asthite, The

Mor'deca-i

Mo'reh

Mor'esheth-gath

Mori'ah

Mortar

Mortar

Mo'serah

Mo'ses

Moth

Mother

Moun

Mount, Mountain

Mountain of the Amorites

Mourning

Mowing

Mo'za

Mo'zah

Mu'az

Mulbury trees

Mule

Mup'pim

Murder

Mu'shi

Music

Musical instruments of the Hebrews

Mustard

Muth-labben

My'ra

Myrrh

Myrtle

Mys'ia

N

Na'am

Na'amah

Na'amah

Na'aman

Na'amathite the Gentile

Na'amites, The

Na'arah

Na'ara-i

Na'aran

Na'arath

Na-ash'on

Na-as'son

Na'bal

Na'both

Nabuchodon'osor

Na'chor

Na'dab

Nag'ga-i

Nag'ge

Nahal'al, or Na'halal

Naha'liel

Na'halol

Na'ham

Naham'aai

Nahar'a-i

Na'hari

Na'hash

Na'hath

Nah'bi

Na'hor

Nah'shon, or Na-ash'on

Na'hum

Nail

Na'in

Na'ioth

Names

Na'phish

Naph'tali, Mount

Naph'tali

Naph'tuhim

Narcis'sus

Nard

Na'than

Nathan'ael

Na'than-me'lech

Na'um

Nave

Nazarene'

Naz'areth

Naz'arite

Ne'ah

Ne-ap'olis

Ne-ari'ah

Neba'i

Neba'ioth, Neba'joth

Nebal'lat

Ne'bat

Ne'bo

Ne'bo

Nebuchadnez'zar, or Nebuchadrez'zar

Nebushas'ban

Nebuzar-a'dan

Ne'cho

Nedabi'ah

Neginah

Neginoth

Nehel'amite, The

Nehemi'ah

Nehemi'ah, The book of

Nehiloth

Ne'hum

Nehush'ta

Nehush'tan

Ne'i-el

Ne'keb

Neko'da

Nemu'el

Ne'pheg

Ne'phish

Nephish'esim

Neph'thalim

Nephu'sim

Ner

Ne'reus

Ner'gal

Ner'gal-share'zer

Ne'ri

Neri'ah

Net

Nethan'e-el

Nethani'ah

Neth'inim

Neto'phah

Netoph'athite

Nettle

New Moon

New Testament

New Year

Nezi'ah

Ne'zib

Nib'haz

Nib'shan

Nica'nor

Nicode'mus

Nicola'itans

Nic'olas

Nicop'olis

Ni'ger

Night

Night-hawk

Nile

Nim'rah

Nim'rod

Nim'shi

Nin'eveh

Nin'evites

Ni'san

Nis'roch

Nitre

No

No-adi'ah

No'ah

No'ah

No-a'mon

Nob

No'bah

Nod

No'dab

No'gah

No'hah

Non

Noph

No'pha

Nose-jewel

Number

Num'bers

Nun

Nurse

Nuts

Nym 'phas

O

Oak

Oath

Obadi'ah

O'bal

O'bed

O'bed-e'dom

O'bil

Oblation

O'both

Oc'ran

O'ded

Odol'lam

Offerings

Officer

Og

Oil

Oil tree

Ointment

Old Testament

Olive

Olives, Mount of

Ol'ivet

Olym'pas

O'mar

Ome'ga, or o'mega

Omer

Om'ri

On

On the son of Peleth

O'nam

O'nan

Ones'imus

Onesiph'orus

Oni'as

Onion

O'no

Onycha

Onyx

O'phel

O'phir

Oph'ni

Oph'rah

Orator

Orchard

O'reb, The rock

O'reb

O'ren

Organ

Ori'on

Ornaments, Personal

Or'nan

Or'pah

O'she-a

Osprey

Ossifrage

Ostrich

Oth'ni

Oth'ni-el

Oven

Owl

Ox

O'zem

Ozi'as

Oz'ni

P

Pa'ara-i

Pa'dan

Pa'dan-a'ram

Pa'don

Pa'gi-el

Pa'hath-mo'ab

Pa'i

Pa'ial

Paint

Palace

Palesti'na and Pal'estine

Pal'lu

Palm tree

Palmer-worm

Palsy

Pal'ti

Pal-ti-el

Pamphyl'ia

Pan

Pannag

Paper

Pa'phos

Parable

Par'adise

Pa'rah

Pa'ran, El-pa'ran

Par'bar

Parchment

Parlor

Parmash'ta

Par'menas

Par'naeh

Parshan'datha

Par'thians

Partridge

Par'uah

Parva'im

Pa'sach

Pas-dam'mim

Pase'ah

Pash'ur

Passage

Pass'over

Pat'ara

Path'ros

Pathru'sim

Pat'mos

Patriarch

Pat'robas

Pau

Paul

Pavement

Pavilion

Peacocks

Pearl

Ped'ahel

Peda'iah

Pedarh'zur

Pe'kah

Pekahi'ah

Pe'kod

Pela'iah

Pelali'ah

Pelati'ah

Pe'leg

Pe'let

Pe'leth

Pe'lethites

Pelican

Pel'onite, The

Pen

Peni'el

Penin'nah

Penny, Pennyworth

Pen'tecost

Pe'or

Pe'resh

Pe'rez

Pe'rez-uz'za

Perfumes

Per'ga

Per'gamos

Per'gamum

Peri'da

Persep'olis

Per'sia

Peru'da

Pestilence

Pe'ter

Peter, First Epistle of

Peter, Second Epistle of

Pethahi'ah

Pe'thor

Pethu'el

Peultha'i

Pha'lec

Phal'lu

Phal'ti

Phal'ti-el

Phanu'el

Pha'raoh

Pharaoh, The wife of

Pharaoh's daughter

Pha'res, Pha'rez or Pe'rez

Pha'rez

Phar'isees

Pha'rosh

Phar'par

Phar'zites

Pha'seah

Phase'lis

Phe'be

Pheni'ce

Phi'chol

Philemon, The Epistle of Paul to

Phile'mon

Phile'tus

Phil'ip

Phil'ip

Philip'pi

Philippians, Epistle to

Philis'tia

Philis'tines

Philol'ogus

Philosophy

Phin'ehas

Phle'gon

Phoe'be

Phoeni'ce, Phoenic'ia

Phryg'ia

Phu'rah

Phu'rim

Phut, Put

Phu'vah

Phygel'lus

Phyge'lus

Phylactery

Pi-be'seth

Picture

Piece of gold

Piece of silver

Piety

Pigeon

Pi-hahi'roth

Pil'dash

Pil'eha

Pillar

Pillar, Plain of the

Pilled

Pil'ta-i, or Pilta'i

Pine tree

Pinnacle

Pi'non

Pipe

Pi'ram

Pir'athon

Pir'athonite

Pis'gah

Pisid'ia

Pi'son

Pitch

Pitcher

Pi'thom

Pi'thon

Plague, The

Plagues, The ten

Plains

Pledge

Ple'iades

Plough

Poch'ereth

Poetry, Hebrew

Pol'lux

Polygamy

Pomegranate

Pommels

Pond

Pon'tius Pi'late

Pon'tus

Pool

Poor

Poplar

Por'atha

Porch

Por'cius Fes'tus

Porter

Possession

Post

Pot

Pot'iphar

Potiph'erah, or Potiphe'rah

Potsherd

Pottage

Potter's field, The

Pottery

Pound

Praeto'rium

Pral'tite, The

Prayer

Presents

President

Priest

Prince, Princess

Principality

Pris'ca

Prison

Proch'orus

Proconsul

Procurator

Prophet

Proselyte

Prov'erbs, Book of

Province

Psalms, Book of

Psaltery

Ptolemae'us, or Ptolemy

Ptolema'is

Ptol'emee, or Ptoleme'us

Pu'a

Pu'ah

Publican

Pub'lius

Pu'dens

Pu'hites, The

Pul

Pul

Pulse

Punishments

Pu'nites, The

Pu'non

Purification

Pu'rim

Pu'rosh

Purse

Put

Pute'oli

Pu'ti-el

Pygarg

Pyr'rhus

Q

Quails

Quar'tus

Quaternion

Queen

Queen of heaven

Quicksands, The

Quiver

R

Ra'amah

Ra-ami'ah

Ra-am'ses

Rab'bah

Rab'bath-moab

Rabbi

Rab'bith

Rabbo'ni

Rab-mag

Rab'saris

Rab'shakeh

Raca

Race

Ra'chab

Ra'chal

Ra'chel

Rad'da-i

Ra'gau

Ra'ges

Ragu'el, or Re-u'el

Ra'hab

Ra'hab, or Ra'chab

Ra'ham

Ra'hel

Rain

Rainbow

Raisins

Ra'kem

Rak'kath

Rak'kon

Ram

Ram

Ra'ma

Ra'mah

Ra'math

Ramatha'im-zo'phim

Ra'mathite, The

Ra'math-le'hi

Ra'math-miz'peh

Rame'ses, or Ra-am'ses

Rami'ah

Ra'moth-gil'ead

Ram's

Ra'pha

Ra'phael

Ra'phon

Ra'phu

Raven

Razor

Reai'a

Reai'ah

Re'ba

Rebec'ca

Rebek'ah

Re'chab

Re'chabites

Re'chah

Recorder

Red Sea

Reed

Re-ela'iah

Refiner

Refuges

Re'gem

Re'gem-me'lech

Rehabi'ah

Re'hob

Rehobo'am

Reho'both

Re'hum

Re'i

Reins

Re'kem

Re'kem

Remali'ah

Re'meth

Rem'mon

Rem'mon-meth'o-ar

Re'phael

Re'phah

Reph'aiah

Reph'a-im, The valley of

Reph'a-im

Rephan

Reph'idim

Re'sen

Re'sheph

Re'u

Reu'ben

Reu'el

Reu'mah

Revela'tion of St. John

Re'zeph

Rezi'a

Re'zin

Re'zon

Rhe'gium

Rhe'sa

Rho'da

Rhodes

Ri'ba-i, or Riba'i

Rib-lah

Riddle

Rim'mon

Rim'mon

Ring

Rin'nah

Ri'phath

Rith'mah

Riu'sah

River

River

Riz'pah

Road

Robbery

Roe, Roebuck

Roge'lim

Roh'gah

Roll

Romam'ti-e'zer

Roman empire

Romans, Epistle to the

Rome

Roof

Room

Rose

Rosh

Rosh

Rosin

Rubies

Rue

Ru'fus

Ru'hamah, or Ruha'mah

Ru'mah

Ruth

Ruth, Book of

Rye

S

Sabachtha'ni, or Sabach'thani

Sab'aoth, The Lord of

Sabbath

Sabbath-day's journey

Sabbatical

Sabe'ans

Sab'tah

Sab'techa, or Sab'techah

Sa'car

Sackbut

Sackcloth

Sacrifice

Sad'ducees

Sa'doc

Saffron

Sa'la, or Sa'lah

Sal'amis

Sala'thi-el

Sal'cah, or Sal'chah

Sa'lem

Sa'lim

Sal'ma, or Sal'mon

Sal'mon

Sal'mon

Salmo'ne

Salo'me

Salt

Salt, City of

Salt, Valley of

Salt Sea, or Dead Sea

Sa'lu

Salutation

Sama'ria

Sama'ria, Country of

Samaritan

Samar'itans

Sam'gar-ne'bo

Sam'lah

Samos

Samothra'ce

Samothra'cia

Sam'son

Sam'uel

Samuel, Books of

Sanbal'lat

Sandal

San'hedrin

Sansan'nah

Saph

Saph'ir

Sapphi'ra

Sapphire

Sa'ra

Sa'rah

Sa'ra-i

Sa'raph

Sardine, Sardius

Sar'dis

Sar'dites, The

Sardonyx

Sarep'ta

Sar'gon

Sa'rid

Sa'ron

Saro'thie

Sarse'chim

Sa'ruch

Sa'tan

Satyr

Saul

Saw

Scapegoat

Scarlet

Sceptre

Sce'va

Schools

Scorpion

Scourging

Scribes

Scrip

Scripture

Scyth'ian

Scythop'olis

Sea, Molten

Sea, The Salt

Seal

Se'ba

Se'bat

Sec'acah, or Seca'cah

Se'chu

Secun'dus

Se'gub

Se'ir

Se'irath

Se'la, or Se'lah

Se'lah

Se'la-Hammahle'koth

Se'led

Sele-u'cia, or Sele-uci'a

Sele-u'cus

Sele-u'cus

Sem

Semachi'ah

Sem'ei

Sem'ein

Semit'ic Languages

Sen'a-ah

Se'neh

Se'nir

Sennach'erib, or Sennache'rib

Sen'uah

Seo'rim

Se'phar

Seph'arad

Sepharva'im

Sephe'la

Sep'tuagint

Sepulchre

Se'rah

Sera'iah

Seraphim

Se'red

Ser'gius Pau'lus

Serpent

Se'rug

Servant

Seth

Se'thur

Seven

Sha-al'bim, or Sha-alab'bin

Sha-al'bonite, The

Sha'aph

Sha-ara'im

Sha-as'gaz

Shabbetha'i

Shachi'a

Shad'da-i

Sha'drach

Sha'ge

Shahara'im

Shahaz'imah

Sha'lem

Sha'lim, The land of

Shal'isha, The land of

Shal'lum

Shal'lun

Shalma'i

Shal'man

Shalmane'ser

Sha'ma

Shamari'ah

Sha'med

Sha'mer

Sham'gar

Sham'huth

Sha'mir

Sham'ma

Sham'mah

Sham'ma-i

Sham'moth

Shammu'a

Shammu'ah

Shamshera'i

Sha'pham

Sha'phan

Sha'phat

Sha'pher

Shar'a-i

Shar'a-im

Sha'rar

Share'zer

Sha'ron

Sha'ronite

Sharu'hen

Shash'a-i

Sha'shak

Sha'ul

Sha'veh Kiriatha'im

Shav'sha

Shawm

She'al

She-al'ti-el

She-ari'ah

Shearing-house, The

She'ar-ja'shub

She'ba

She'ba

She'ba

She'bah

She'bam

Shebani'ah

Sheb'arim

She'ber

Sheb'na

Sheb'uel, or Shebu'el

Shechani'ah

Shechani'ah

She'chem

She'chemites, The

Shechi'nah

Shed'eur

Sheep

Sheep-gate, The

Sheep-market, The

Shehari'ah

Shekel

She'lah

She'lanites, The

Shelemi'ah

She'leph

She'lesh

Shel'omi

Shel'omith

Shel'omoth

Shelu'mi-el

Shem

She'ma

Shem'a-ah

Shemai'ah

Shemari'ah

Sheme'ber

She'mer

Shemi'da

Shemi'dah

Shemida'ites, The

Shem'inith

Shemit'ic

Shemu'el

Shen

Shena'zar

She'nir

She'pham

Shephathi'ah

Shephati'ah

Shepherd

She'phi

She-pho

Shephu'phan

She'rah

Sherebi'ah

She'resh

Shere'zer

She'shach

She'sha-i

She'shan

Sheshbazzar

Sheth

She'thar

She'thar-boz'na-i

She'va

Shew-bread

Shibboleth

Shib'mah

Shi'cron

Shield

Shigga'ion

Shi'hon

Shi'hor

Shi'hor-lib'nath

Shil'hi

Shil'him

Shil'lem

Shil'lemites, The

Shilo'ah, The waters of

Shi'loh

Shi'loh

Shilo'ni

Shi'lonite, The

Shi'lonites, The

Shil'shah

Shim'ea

Shim'eah

Shim'eam

Shim'eath

Shim'ei

Shim'eon

Shim'hi

Shi'mi

Shim'ites, The

Shi'mon

Shim'rath

Shim'ri

Shim'rith

Shim'rom

Shim'ron

Shim'ronites, The

Shim'ron-me'ron

Shim'sha-i, or Shimsha'i

Shi'nab

Shi'nar

Ship

Shi'phi

Shiph'mite

Shiph'rah

Shiph'tan

Shir'amoth

Shi'sha

Shi'shak

Shittah tree, Shittim

Shit'tim

Shi'za

Sho'a

Sho'bab

Sho'bach

Sho'ba-i

Sho'bal

Sho'bek

Sho'bi

Sho'cho

Sho'choh

Shoe

Sho'ham

Sho'mer

Sho'phach

Sho'phan

Shoshan'nim

Shu'ah

Shu'al

Shu'al, The land of

Shu'bael

Shu'ham

Shu'hamites, The

Shu'hite

Shu'lamite, The

Shu'mathites, The

Shu'nammite, The

Shu'nem

Shu'ni

Shu'nites, The

Shu'pham

Shu'phamites, The

Shup'pim

Shur

Shu'shan, or Su'sa

Shu'shan-e'duth

Shu'thalhites, The

Shu'thelah

Si'a

Si'aha

Sib'beca-i

Sib'becha-i

Sibboleth

Sib'mah

Sibra'im

Si'chem

Sic'yon

Sid'dim

Si'de

Si'don

Sido'nians

Sihim'ma

Si'hon

Si'las

Silk

Sil'la

Sil'oah, The pool of

Sil'oam

Siloam, Tower

Silva'nus

Silver

Silverlings

Sim'eon

Sim'eon Niger

Si'mon

Sim'ri

Sin, Wilderness of

Sin

Si'na, Mount

Si'na-i, or Sin'a-i

Si'nim

Sin'ite

Si'on

Siph'moth

Sip'pa-i

Si'rach

Sir'ion

Sisam'a-i

Sis'era

Sit'nah

Sivan

Slave

Slime

Sling

Smith

Smyr'na

Snail

Snow

So

Soap

So'cho

So'choh

So'coh

So'di

Sod'om

Sodoma

Sod'omites

Sol'omon

Solomon, Wisdom of

Wisdom, The, of Solomon

Solomon's Porch

Solomon's servants

Solomon's Song

Son

Soothsayer

Sop

Sop'ater

Soph'ereth

Sorcerer

Sosip'ater

Sos'thenes

So'ta-i

South Ra'moth

Sow

Sower, Sowing

Spain

Sparrow

Spar'ta

Spear

Spearmen

Spice, Spices

Spider

Spikenard

Spinning

Sponge

Spouse

Sta'chys

Sta-cte

Standards

Star of the wise men

Stater

Steel

Steph'anas

Ste'phen

Stocks

Sto'ics

Stomacher

Stones

Stones, Precious

Stoning

Stork

Strain

Stranger

Straw

Stream of Egypt

Street

Stripes

Su'ah

Suc'coth

Suc'coth-be'noth

Su'chathites

Suk'kiim

Sun

Suretyship

Su'sa

Su'sanchites

Susan'na

Su'si

Swallow

Swan

Swearing

Sweat, Bloody

Swine

Sword

Sycamine tree

Sycamore

Sy'char

Sy'chem

Sye'ne

Sym'eon

Synagogue

Synagogue, The Great

Syn'tyche

Syr'acuse

Syr'ia

Sy'ro-phoeni'cian

Syr'tis, The

T

Ta'anach

Ta'anath-shi'loh

Tab'baoth

Tab'bath

Tabe'al

Ta'bel-el

Tab'erah

Tabering

Tabernacle

Tab'itha

Ta'bor

Ta'bor

Tabor, The plain of

Tabret

Tab'rimon

Tache

Tach'monite, The

Tad'mor

Ta'han

Ta'hanites, The

Ta'hath

Ta'hath

Tah'panhes, Tehaph'nehes, Tahap'anes

Tah'penes

Tah'rea

Talent

Talitha cumi

Tal'ma-i

Tal'mon

Tal'mud

Ta'mah

Ta'mar

Tam'muz

Ta'nach

Tan'humeth

Ta'phath

Ta'phon

Tap'push

Ta'rah

Tar'alah

Tare'a

Tares

Tar'gum

Tar'pelites, The

Tar'shish

Tar'sus

Tar'tak

Tar'tan

Tat'na-i

Taverns, The

Taxes

Taxing

Te'bah

Tebali'ah

Te'beth

Tehin'nah

Teil tree

Teko'a, or Teko'ah

Teko'ite, The

Tel-a'bib

Te'lah

Tel'a-im

Telas'ear

Te'lem

Tel-har'sa, or Tel-hare'sha

Tel-me'lah

Te'ma

Te'man

Tem'ani

Te'manite

Tem'eni

Temple

Ten Commandments

Tent

Te'rah

Teraphim

Te'resh

Ter'tius

Tertul'lus

Tes'tament, New

Tes'tament, Old

Tetrarch

Thadde'us

Tha'mah

Tha'mar

Thank offering, or Peace offering

Tha'ra

Thar'ra

Thar'shish

Theatre

Thebes

The'bez

Thel'asar

Theoph'ilus

Thessalo'nians, Second Epistle to the

Thessalo'nians, First Epistle to the

Thessaloni'ca

Theu'das

Thieves, The two

Thim'nathah

Thistle

Thom'as

Three Taverns

Threshing

Threshold

Thresholds, The

Throne

Thu'hash

Thummim

Thunder

Thyati'ra

Thyine wood

Tibe'rias, The Sea of

Tibe'rias

Tibe'rius

Tib'hath

Tib'ni

Ti'dal

Tig'lath-pile'ser

Ti'gris

Tik'vah

Tik'vath

Til'gath-pilne'ser

Ti'lon

Timae'us

Timbrel, tabret

Tim'na, or Tim'nah

Tim'nah

Tim'nath

Tim'nathah

Tim'nath-he'res

Tim'nath-se'rah

Tim'nite, The

Ti'mon

Timo'theus

Tim'othy

Timothy, Epistles of Paul to

Tin

Tiph'sah

Ti'rathites, The

Tire

Tir'hakah, or Tirha'kah

Tir'hanah

Tir'ia

Tir'ras

Tirshatha

Tir'zah

Tir'zah

Tish'bite, The

Tithe or tenth

Ti'tus

Titus, Epistle to

Ti'tus Jus'tus

Ti'zite, The

To'ah

Tob-adoni'jah

Tobi'ah

Tobi'jah

To'bit, Book of

To'chen

Togar'mah

To'hu

To'i

To'la

To'lad

To'laites, The

Tomb

Tongues, Confusion of

Tongues, Gift of

Topaz

To'phel

To'pheth

Tor'mah

Tortoise

To'u, or To'i

Tower

Town clerk

Trachoni'tis

Trance

Transfiguration, The

Treasure-cities

Treasury

Trespass offering

Trial

Tribute

Tribute money

Tro'as

Trogyl'l-ium

Troop, Band

Troph'imus

Trumpet

Trumpets, Feast of

Try'phon

Trypho'sa

Tu'bal

Tu'bal-cain

Turpentine

Turtle, Turtle-dove Turtur auritus

Twin Brothers

Tyran'nus

Tyre

Ty'rus

U

U'cal

U'el

Uk'naz

U'la-i

U'lam

Ul'la

Um'mah

Unclean meats

Uncleanness

Undergirding

Unicorn

Un'ni

U'phaz

Ur

Ur'bane, or Ur'ba-ne

Ur'banus

U'ri

Uri'ah

Uri'as

U'ri-el

U'ri-el

Uri'jah

U'rim and Thum'mim

Usury

Ut

U'tha-i

U'thii

U'za-i

U'zal

Uz'za, or Uz'zah

Uz'za

Uz'za, The garden of

Uz'zen-she'rah

Uz'zi

Uzzi'a

Uzzi'ah

Uzzi'el

Uzzi'elites, The

V

Vajez'atha

Vale, Valley

Vani'ah

Vash'ni

Vash'ti

Veil

Veil of the tabernacle and temple

Versions, Ancient, of the Old and New Testaments

Versions, Authorized

Village

Vine

Vine of Sodom

Vinegar

Vineyards, Plain of the

Viol

Viper

Voph'si

Vows

Vul'gate, The

Vulture

W

Wages

Wagon

Walls

Wandering in the Wilderness

War

Washing the hands and feet

Watches of night

Water of jealousy

Water of separation

Wave offering

Weapons

Weasel

Weaving

Wedding

Week

Weights and Measures

Whale

Wheat

Widow

Wife

Wilderness of the Wandering

Willows

Willows, The brook of the

Wills

Wimple

Window

Winds

Wine

Wine-press

Winnowing

Wisdom of Jesus, Son of Sirach

Wise men

Witch, Witchcrafts

Witness

Wizard

Wolf

Women

Wood

Wool

Worm

Wormwood

Worshipper

Wrestling

Writing

Y

Yarn

Year

Year, Sabbatical

Year of Jubilee

Yoke

Z

Za-ana'im

Za'anan

Za'avan, or Za'van

Za'bad

Zabade'ans

Zab'ba-i

Zab'bud

Zab'di

Zab'di-el

Za'bud

Zab'ulon

Zac'ca-i

Zacchae'us

Zac'chur

Zac'cur

Zachari'ah

Zachari'as

Za'cher

Za'dok

Za'ham

Za'ir

Za'laph

Zal'mon

Zal'mon, Mount

Zalmo'nah

Zalmun'na

Zamzum'mim

Zano'ah

Zaph'nath-pa-ane'ah

Za'phon

Za'ra, or Za'rah

Za'rah, or Ze'rah

Za'reah

Za'reathites, The

Za'red, The valley of

Zar'ephath

Zar'etan, or Zar'than

Za'reth-sha'har

Zar'hites, The

Zar'tanah

Zar'than

Zat'tu

Za'van

Za'za

Zebadi'ah

Zeba'im

Zeb'edee

Zebi'na

Zebo'im

Zebu'dah

Ze'bul

Zeb'ulonite

Zeb'ulun

Zeb'ulunites, The

Zechariah, The book of

Zechari'ah

Ze'dad

Zedeki'ah

Ze'eb

Ze'lah

Ze'lok

Zelo'phehad

Zelo'tes

Zel'zah

Zemara'im

Zem'arite, The

Zemi'ra

Ze'nan

Ze'nas

Zephani'ah

Ze'phath

Ze'phi

Ze'pho

Ze'phon

Zer

Ze'rah

Zerahi'ah

Zer'eda

Zered'athah

Zer'erath

Ze'resh

Ze'reth

Ze'ri

Ze'ror

Zeru'ah

Zerub'babel

Zeru'iah

Ze'tham

Ze'than

Ze'thar

Zi'a

Zi'ba

Zib'eon

Zib'ia

Zib'iah

Zich'ri

Zid'dim

Zidki'jah

Zi'don, or Si'don

Zido'nians

Zif

Zi'ha

Zik'lag

Zil'lah

Zil'pah

Zil'tha-i

Zim'mah

Zim'ran

Zim'ri

Zin

Zi'na

Zi'on

Zi'or

Ziph

Zi'phah

Zi'phim, The

Ziph'ion

Ziph'ran

Zip'por

Zip'porah, or Zippo'rah

Zith'ri

Ziz

Zi'za

Zi'zah

Zo'an

Zo'ar

Zo'ba, or Zo'bah

Zobe'bah

Zo'har

Zo'heth

Zo'phah

Zo'pha-i

Zo'phar

Zo'rah

Zo'rathites, The

Zo'reah

Zo'rites, The

Zorob'abel

Zu'ar

Zuph

Zur

Zu'ri-el

Zurishad'da-i

SMITH'S BIBLE DICTIONARY

by William Smith

A

A

See ALPHA

Aaron

(a teacher, or lofty), the son of Amram and Jochebed, and the older brother of Moses and Miriam. Numbers 26:59; Numbers 33:39; (B.C. 1573.) He was a Levite, and is first mentioned in Exodus 4:14; He was appointed by Jehovah to be the interpreter, Exodus 4:16; of his brother Moses, who was "slow of speech;" and accordingly he was not only the organ of communication with the Israelites and with Pharaoh, Exodus 4:30; Exodus 7:2; but also the actual instrument of working most of the miracles of the Exodus. Exodus 7:19; etc. On the way to Mount Sinai, during the battle with Amalek, Aaron with Hur stayed up the weary hands of Moses when they were lifted up for the victory of Israel. Exodus 17:9; He is mentioned as dependent upon his brother and deriving all his authority from him. Left, on Moses' departure into Sinai, to guide the people, Aaron is tried for a moment on his own responsibility, and he fails from a weak inability to withstand the demand of the people for visible "gods to go before them," by making an image of Jehovah, in the well-known form of Egyptian idolatry (Apis or Mnevis). He repented of his sin, and Moses gained forgiveness for him. Deuteronomy 9:20; Aaron was not consecrated by Moses to the new office of the high priesthood. Exodus 29:9; From this time the history of Aaron is almost entirely that of the priesthood, and its chief feature is the great rebellion of Korah and the Levites. Leaning, as he seems to have done, wholly on Moses, it is not strange that he should have shared his sin at Meribah and its punishment. See MOSES. Numbers 20:10-12; Aaron's death seems to have followed very speedily. It took place on Mount Hor, after the transference of his robes and office to Eleazar. Numbers 20:28; This mount is still called the "Mountain of Aaron." See HOR. The wife of Aaron was Elisheba, Exodus 6:23; and the two sons who survived him, Eleazar and Ithamar. The high priesthood descended to the former, and to his descendants until the time of Eli, who, although of the house of Ithamar, received the high priesthood and transmitted it to his children; with them it continued till the accession of Solomon, who took it from Abiathar and restored it to Zadok (of the house of Eleazar). See ABIATHAR

Aar'onites

1 Chronicles 12:27; priests of the family of Aaron.

Ab

(father), an element in the composition of many proper names, of which Abba is a Chaldaic form, having the sense of "endowed with," "possessed of."

Ab

See MONTH

Abad'don

See APOLLYON

Abag'tha

(God-given), one of the seven eunuchs in the Persian court of Ahasuerus. Esther 1:10.

Ab'ana

(perennial, stony), one of the "rivers of Damascus." 2 Kings 5:12; The Barada and the Awaj are now the chief streams of Damascus, the former representing the Abana and the latter the Pharpar of the text. The Barada (Abana) rises in the Antilibanus, at about 23 miles from the city, after flowing through which it runs across the plain, of whose fertility it is the chief source, till it loses itself in the lake or marsh Bahret-el-Kibliyeh.

Ab'arim

(regions beyond), a mountain or range of highlands on the east of the Jordan, in the land of Moab, facing Jericho, and forming the eastern wall of the Jordan valley at that part. Its most elevated spot was "the Mount Nebo, 'head' of 'the' Pisgah," from which Moses viewed the Promised Land before his death. These mountains are mentioned in Numbers 27:12; Numbers 33:47, 48; and Deuteronomy 32:49.

Ab'ba

See AB

Ab'da

1. Father of Adoniram. 1 Kings 4:6;

2. Son of Shammua, Nehemiah 11:17; called Obadiah in 1 Chronicles 9:16.

Ab'de-el

father of Shelemiah. Jeremiah 36:26.

Ab'di

(my servant). 1. A Merarite, and ancestor of Ethan the singer. 1 Chronicles 6:44; (B.C. before 1015.)

2. The father of Kish, a Merarite, in the reign of Hezekiah. 2 Chronicles 29:12; (B.C. before 736.)

3. One of the Bene-Elam in the time of Ezra, who had married a foreign wife. Ezra 10:26; (B.C. 659.)

Ab'di-el

(the servant of God), son of Guni and father of Ahi, one of the Gadites who were settled in the land of Bashan, 1 Chronicles 5:15; , in the days of Jotham king of Judah. (B.C. 758.)

Ab'don

(servile). 1. A judge of Israel, Judges 12:13, 15; perhaps the same person as Bedan, in 1 Samuel 12:11; (B.C. 1233-1225).

2. Son of Shashak. 1 Chronicles 8:23;

3. First-born son of Jehiel, son of Gideon. 1 Chronicles 8:30; 1 Chronicles 9:35, 36; ).

4. Son of Micah, a contemporary of Josiah, 2 Chronicles 34:20; called Achbor in 2 Kings 22:12; (B.C. 628.)

5. A city in the tribe if Asher, given to the Gershonites, Joshua 21:30; 1 Chronicles 6:74; the modern Abdeh, 10 miles northeast of Accho.

Abed'nego

(i.e. servant of Nego, perhaps the same as Nebo), the Chaldean name given to Azariah, one of the three friends of Daniel, miraculously save from the fiery furnace. Dan. 3. (B.C. about 600.)

A'bel

the name of several places in Palestine, probably signifies a meadow.

A'bel

(i.e., breath, vapor, transitoriness, probably so called from the shortness of his life), the second son of Adam, murdered by his brother Cain, Genesis 4:1-16; he was a keeper or feeder of sheep. Our Lord spoke of Abel as the first martyr, Matthew 23:35; so did the early Church subsequently. The traditional site of his murder and his grave are pointed out near Damascus.

A'bel, Stone of

(the great abel), the place where the ark rested in the field of Joshua at Beth-shemesh. 1 Samuel 6:18.

A'bel-beth-ma'achah

(meadow of the house of oppression), a town of some importance, 2 Samuel 20:15; in the extreme north of Palestine, which fell an early prey to the invading kings of Syria, 1 Kings 15:20; and Assyria. 2 Kings 15:29.

A'bel-ma'im

(Abel on the waters), also called simply Abel, 2 Samuel 20:14, 18; another name for Abel-bethmaachah. 2 Chronicles 16:4.

A'bel-meho'lah

(meadow of the dance), in the northern pat of the Jordan valley, 1 Kings 4:12; to which the routed Bedouin host fled from Gideon, Judges 7:22; Here Elisha was found at his plough by Elijah returning up the valley from Horeb. 1 Kings 19:16-19.

A'bel-mizra'im

(meadow of Egypt), the name given by the Canaanites to the floor of Atad, at which Joseph, his brothers and the Egyptians made their mourning for Jacob. Genesis 50:11; It was beyond (on the east of) Jordan. See ATAD. (Schaff and others say it was on the west bank, for the writer was on the east of Jordan. It was near Jericho, or perhaps Hebron.)

Abel-shit'tim

(the meadow of the acacias), in the "plains" of Moab, on the low level of the Jordan valley, opposite Jericho. The last resting-place of Israel before crossing the Jordan. Numbers 33:49; The place is most frequently mentioned by its shorter name of Shittim. See SHITTIM

A'bez

(lofty), a town in the possession of Issachar, named between Kishion and Remeth in Joshua 19:20; only.

A'bi

mother of King Hezekiah, 2 Kings 18:2; written ABIJAH in 2 Chronicles 29:1.

Abi'a, Course of

the eighth of the 24 courses or classes into which the priests were divided for serving at the altar. 1 Chronicles 24; Luke 1:5; See ABIJAH, 4.

Abi'a, Abi'ah, or Abi'jah

1. Son of Becher, the son of Benjamin. 1 Chronicles 7:8;

2. Wife of Hezron. 1 Chronicles 2:24;

3. Second son of Samuel. 1 Samuel 8:2; 1 Chronicles 7:28;

4. The son of Rehoboam. 1 Chronicles 3:10; Matthew 1:7; See ABIJAH, 1.

5. Mother of King Hezekiah. [ABI]

6. Same as ABIJAH, 4.

A'bi-ai'bon

(father of strength). See ABIEL

Abi'asaph

(father of gathering, i.e. gathered), Exodus 6:24; otherwise written Ebi'asaph. 1 Chronicles 6:23, 37; 1 Chronicles 9:19; one of the descendants of Korah, and head of the Korhites. Among the remarkable descendants of Abiasaph were Samuel the prophet, 1 Samuel 1:11; and Heman the singer.

Abi'athar

(father of abundance, i.e. liberal), High priest and fourth in descent from Eli. (B.C. 1060-1012.) Abiathar was the only one of the all the sons of Ahimelech the high priest who escaped the slaughter inflicted upon his father's house by Saul, in revenge for his father's house by Saul, in revenge of his having inquired of the Lord for David and given him the shew-bread to eat. 1 Samuel 22:1;... Abiathar having become high priest fled to David, and was thus enabled to inquire of the Lord for him. 1 Samuel 23:9; 1 Samuel 30:7; 2 Samuel 2:1; 2 Samuel 5:19; etc. He adhered to David in his wanderings while pursued by Saul; he was with him while he reigned in Hebron, and afterwards in Jerusalem. 2 Samuel 2:1-3; He continued faithful to him in Absalom's rebellion. 2 Samuel 15; 24, 29, 35, 36; 2 Samuel 17:15-17; 2 Samuel 19:11; When, however, Adonijah set himself up fro David's successor on the throne, in opposition to Solomon, Abiathar sided with him, while Zadok was on Solomon's side. For this Abiathar was deprived of the high priesthood. Zadok had joined David at Hebron, 1 Chronicles 12:28; so that there was henceforth who high priests in the reign of David, and till the deposition of Abiathar by Solomon, when Zadok became the sole high priest.

Abib

(green fruits). See MONTH

Abi'da, or Abi'dah

(father of knowledge), a son of Midian. Genesis 25:4; 1 Chronicles 1:33.

Abi'dan

(father of the judge), chief of the tribe of Benjamin at the time of the Exodus. (B.C. 1491.) Numbers 1:11; Numbers 2:22; Numbers 7:60, 65; Numbers 10:24.

A'bi-el or Ab'i-el

(father of strength, i.e. strong). 1. Father of Kish, and consequently grandfather of Saul, 1 Samuel 9:1; as well as of Abner, Saul's commander-in-chief. 1 Samuel 14:51; (B.C. 1093-1055.)

2. One of David's mighty men. 1 Chronicles 11:32; In 2 Samuel 23:31; he is called ABI-ALBON. (B.C. 1053.)

Abi-e'zer

(father of help, helpful). 1. Eldest son of Gilead, and descendant of Manasseh. Joshua 17:2; 1 Chronicles 7:18; (B.C. 1450.) He was the ancestor of the great judge Gideon. [GIDEON]

2. One of David's mighty men. 2 Samuel 23:27; 1 Chronicles 11:28; 1 Chronicles 27:12; (B.C. 1014.)

Ab'igail

(father, i.e. source, of joy). 1. The beautiful wife of Nabal, a wealthy owner of goats and sheep in Carmel. (B.C. 1060.) When David's messengers were slighted by Nabal, Abigail supplies David and his followers with provisions, and succeeded in appeasing his anger. The days after this Nabal died, and David sent for Abigail and made her his wife. 1 Samuel 25:14; etc. By her he had a son, called Chileab in 2 Samuel 3:3; but Daniel in 1 Chronicles 3:1;

2. A sister of David, married to Jether the Ishmaelite, and mother, by him , of Amasa. 1 Chronicles 2:17; In 2 Samuel 17:25; for Israelite read Ishmaelite (B.C. 1068.)

Abiha'il

(father of, i.e. possessing, strength). 1. Father of Zuriel, chief of the Levitical father of Merari, a contemporary of Moses. Numbers 3:35; (B.C. 1490.)

2. Wife of Abishur. 1 Chronicles 2:29;

3. Son of Huri, of the tribe of Gad. 1 Chronicles 5:14;

4. Wife of Rehoboam. She is called the daughter, i.e. descendant, of Eliab, the elder brother of David. 2 Chronicles 11:18; (B.C. 972.)

5. Father of Esther and uncle of Mordecai. Esther 2:15; Esther 9:29.

Abi'hu

(he (God) is my father), the second son, Numbers 3:2; of Aaron by Elisheba. Exodus 6:23; Being, together with his elder brother Nadab, guilty of offering strange fire to the lord, he was consumed by fire from heaven. Leviticus 10:1, 2.

Abi'hud

(father of renown, famous), son of Bela and grandson of Benjamin. 1 Chronicles 8:3.

Abi'jah or Abi'jam

(my father is Jehovah). 1. Son and successor of Rehoboam on the throne of Judah. 1 Kings 4:21; 2 Chronicles 12:16; He is called ABIJAH in Chronicles, ABIJAM in Kings. He began to reign B.C. 959, and reigned three years. He endeavored to recover the kingdom of the Ten Tribes, and made war on Jeroboam. He was successful in battle, and took several of the cities of Israel. We are told that he walked in all the sins of Rehoboam. 1 Kings 14:23, 24;

2. The second son of Samuel, called ABIAH in our version. [ABIA, ABIAH, No. 3]

3. Son of Jeroboam I., king of Israel; died in his childhood. 1 Kings 14:1;...

4. A descendant of Eleazar, who gave his name to the eighth of the 24 courses into which the priests were divided by David. 1 Chronicles 24:10; 2 Chronicles 8:14; Nehemiah 12:4, 17;

5. One of the priests who entered into a covenant with Nehemiah to walk in God's law, Nehemiah 10:7; unless the name is rather that of a family, and the same with the preceding.

Abi'jam

See ABIJAH

Ab'ila

See ABILENE

Abile'ne

(land of meadows), Luke 3:1; a city situated on the eastern slope of Antilibanus, in a district fertilized by the river Barada (Abana). The city was 18 miles from Damascus, and stood in a remarkable gorge called Suk Wady Barada.

Abim'a-el

(father of Mael), a descendant of Joktan, Genesis 10:28; 1 Chronicles 1:22; and probably the progenitor of an Arab tribe (Mali).

Abim'elech

(father of the king), the name of several Philistine kings, was probably a common title of these kings, like that of Pharaoh among the Egyptians and that of Caesar and Augustus among the Romans. Hence in the title of Psalms 34:1;... the name of Abimelech is given to the king, who is called Achish in 1 Samuel 21:11; 1. A Philistine, king of Gerar, Gene 20, 21, who, exercising the right claimed by Eastern princes of collecting all the beautiful women of their dominions into their harem, Genesis 12:15; Esther 2:3; sent for and took Sarah. A similar account is given of Abraham's conduct of this occasion to that of his behavior towards Pharaoh. [ABRAHAM] (B.C. 1920.)

2. Another king of Gerar int he time of Isaac, of whom a similar narrative is recorded in relation to Rebekah. Genesis 26:1; etc. (B.C. 1817.)

3. Son of the judge Gideon by his Shechemite concubine. Judges 8:31; (B.C. 1322-1319.) After his father's death he murdered all his brethren, 70 in number, with the exception of Jotham, the youngest, who concealed himself; and he then persuaded the Shechemites to elect him king. Shechem now became an independent state. After Abimelech had reigned three years, the citizens of Shechem rebelled. He was absent at the time, but he returned and quelled the insurrection. Shortly after he stormed and took Thebez, but was struck on the head by a woman with the fragment of a millstone, comp. 2 Samuel 11:21; and lest he should be said to have died by a woman, he bade his armor-bearer slay him.

4. A son of Abiathar. 1 Chronicles 18:16.

Abin'adab

1. A Levite, a native of Kirjath-jearim, in whose house the ark remained 20 years. 1 Samuel 7:1, 2; 1 Chronicles 13:7; (B.C. 1124.)

2. Second son of Jesse, who followed Saul to his war against the Philistines, 1 Samuel 16:8; 1 Samuel 17:13; (B.C. 1063.)

3. A son of Saul, who was slain with his brothers at the fatal battle on Mount Gilboa. 1 Samuel 31:2; (B.C. 1053.)

4. Father of one of the twelve chief officers of Solomon. 1 Kings 4:11; (B.C. before 1014.)

Ab'iner

(father of light). Same as ABNER. 1 Samuel 14:50; margin.

Abin'o-am

the father of Barak. Judges 4:6, 12; Judges 5:1, 12; (B.C. 1300.)

Abi'ram

1. A Reubenite, son of Eliab, who with Korah, a Levite, organized a conspiracy against Moses and Aaron. Numbers 16:1;... [For details, see KORAH] (B.C. 1490.)

2. Eldest son of Hiel the bethelite, who died when his father laid the foundations of Jericho, 1 Kings 16:34; and thus accomplished the first part of the curse of Joshua. Joshua 6:26; (B.C. after 905.)

Ab'ishag

a beautiful Shunammite (from Shunem, in the tribe of Issachar), taken into David's harem to comfort him in his extreme old age. 1 Kings 1:1-4.

Abisha'i, or Abish'a-I

(father of a gift), The eldest of the three sons of Zeruiah, David's sister, and brother to Joab and Asahel. 1 Chronicles 2:16; Like his two brothers he was the devoted follower of David. He was his companion in the desperate night expedition to the camp of Saul. 1 Samuel 26:6-9; (B.C. 1055.) On the outbreak of Absalom's rebellion he remained true to the king,a nd commanded a third part of the army in the decisive battle against Absalom. He rescued David from the hands of the gigantic Philistine, Ishbi-benob. 2 Samuel 21:17; His personal prowess on this, as on another occasion, when he fought singlehanded against three hundred, won for him a place as captain of the second three of David's mighty men. 2 Samuel 23:18; 1 Chronicles 11:20.

Abish'alom

(father of peace), father or grandfather of Maachah, who was the wife of Rehoboam and mother of Abijah. 1 Kings 15:2, 10; He is called Absalom in 2 Chronicles 11:20, 21; This person must be David's son. See LXX.; 2 Samuel 14:27.

Abishu'a, or Abish'u-a

(father of deliverance). 1. Son of Bela, of the tribe of Benjamin. 1 Chronicles 8:4;

2. Son of Phinehas, the son of Eleazar, and father of Bukki, in the genealogy of the high priests. 1 Chronicles 6:4, 5, 50, 51; Ezra 7:4, 5.

Ab'ishur

(father of the wall), son of Shammai. 1 Chronicles 2:28.

Ab'ital

(father of the dew), one of David's wives. 2 Samuel 3:4; 1 Chronicles 3:3.

Ab'itub

(father of goodness), son of Shaharaim by Hushim. 1 Chronicles 8:11.

Abi'ud

(father of praise), descendant of Zorobabel in the genealogy of Jesus Christ. Matthew 1:13.

Ablution

See PURIFICATION

Ab'ner

(father of light). 1. Son of Ner, who was the brother of Kish, 1 Chronicles 9:36; the father of Saul. (B.C. 1063.) Abner, therefore, was Saul's first cousin, and was made by him commander-in-chief of his army. 1 Samuel 14:51; 1 Samuel 17:57; 1 Samuel 26:5-14; After the death of Saul David was proclaimed king of Judah; and some time subsequently Abner proclaimed Ish-bosheth, Saul's son, king of Israel. War soon broke out between the two rival kings, and a "very sore battle" was fought at Gibeon between the men of Israel under Abner and the men of Judah under Joab. 1 Chronicles 2:16; Abner had married Rizpah, Saul's concubine, and this, according to the views of Oriental courts, might be so interpreted as to imply a design upon the throne. Rightly or wrongly, Ish-bosheth so understood it, and he even ventured to reproach Abner with it. Abner, incensed at his ingratitude, opened negotiations with David, by whom he was most favorably received at Hebron. He then undertook to procure his recognition throughout Israel; but after leaving his presence for the purpose was enticed back by Joab, and treacherously murdered by him and his brother Abishai, at the gate of the city, partly, no doubt, from fear lest so distinguished a convert to their cause should gain too high a place in David's favor, but ostensibly in retaliation for the death of Asahel. David in sorrow and indignation, poured forth a simple dirge over the slain hero. 2 Samuel 3:33, 34;

2. The father of Jaasiel, chief of the Benjamites in David's reign, 1 Chronicles 27:21; probably the same as the preceding.

Abomination of Desolation

Mentioned by our Saviour, Matthew 24:15; as a sign of the approaching destruction of Jerusalem, with reference to Daniel 9:27; Daniel 11:31; Daniel 12:11; The prophecy referred ultimately to the destruction of Jerusalem by the Romans, and consequently the "abomination" must describe some occurrence connected with that event. It appears most probable that the profanities of the Zealots constituted the abomination, which was the sign of the impending ruin; but most people refer it to the standards or banners of the Roman army. They were abomination because there were idolatrous images upon them.

A'braham

(father of a multitude) was the son of Terah, and founder of the great Hebrew nation. (B.C. 1996-1822.) His family, a branch of the descendants of Shem, was settled in Ur of the Chaldees, beyond the Euphrates, where Abraham was born. Terah had two other sons, Nahor and Haran. Haran died before his father in Ur of the Chaldees, leaving a son, Lot; and Terah, taking with him Abram, with Sarai his wife and his grandson Lot, emigrated to Haran in Mesopotamia, where he died. On the death of his father, Abram, then in the 75th year of his age, with Sarai and Lot, pursued his course to the land of Canaan, whither he was directed by divine command, Genesis 12:5; when he received the general promise that he should become the founder of a great nation, and that all the families of the earth should be blessed in him. He passed through the heart of the country by the great highway to Shechem, and pitched his tent beneath the terebinth of Moreh. Genesis 12:6; Here he received in vision from Jehovah the further revelation that this was the land which his descendants should inherit. Genesis 12:7; The next halting-place of the wanderer was on a mountain between Bethel and Ai, Genesis 12:8; but the country was suffering from famine, and Abram journeyed still southward to the rich cornlands of Egypt. There, fearing that the great beauty of Sarai might tempt the powerful monarch of Egypt and expose his own life to peril, he arranged that Sarai should represent herself as his sister, which her actual relationship to him, as probably the daughter of his brother Haran, allowed her to do with some semblance of truth. But her beauty was reported to the king, and she was taken into the royal harem. The deception was discovered, and Pharaoh with some indignation dismissed Abram from the country. Genesis 12:10-20; He left Egypt with great possessions, and, accompanied by Lot, returned by the south of Palestine to his former encampment between Bethel and Ai. The increased wealth of the two kinsmen was the ultimate cause of their separation. Lot chose the fertile plain of the Jordan near Sodom, while Abram pitched his tent among the groves of Mamre, close to Hebron. Genesis 13:1;... Lot with his family and possessions having been carried away captive by Chedorlaomer king of Elam, who had invaded Sodom, Abram pursued the conquerors and utterly routed them not far from Damascus. The captives and plunder were all recovered, and Abram was greeted on his return by the king of Sodom, and by Melchizedek king of Salem, priest of the most high God, who mysteriously appears upon the scene to bless the patriarch and receive from him a tenth of the spoil. Genesis 14:1;... After this the thrice-repeated promise that his descendants should become a mighty nation and possess the land in which he was a stranger was confirmed with all the solemnity of a religious ceremony. Genesis 15:1;... Ten years had passed since he had left his father's house, and the fulfillment of the promise was apparently more distant than at first. At the suggestion of Sarai, who despaired of having children of her own, he took as his concubine Hagar, her Egyptian main, who bore him Ishmael in the 86th year of his age. Genesis 16:1;... [HAGAR; ISHMAEL] But this was not the accomplishment of the promise. Thirteen years elapsed, during which Abram still dwelt in Hebron, when the covenant was renewed, and the rite of circumcision established as its sign. This most important crisis in Abram's life, when he was 99 years old, is marked by the significant change of his name to Abraham, "father of a multitude;" while his wife's from Sarai became Sarah. The promise that Sarah should have a son was repeated in the remarkable scene described in ch. 18. Three men stood before Abraham as he sat in his tent door in the heat of the day. The patriarch, with true Eastern hospitality, welcomed the strangers, and bade them rest and refresh themselves. The meal ended, they foretold the birth of Isaac, and went on their way to Sodom. Abraham accompanied them, and is represented as an interlocutor in a dialogue with Jehovah, in which he pleaded in vain to avert the vengeance threatened to the devoted cities of the plain.eL Genesis 18:17-33; In remarkable contrast with Abraham's firm faith with regard to the magnificent fortunes of his posterity stand the incident which occurred during his temporary residence among the Philistines in Gerar, whither he had for some cause removed after the destruction of Sodom. It was almost a repetition of what took place in Egypt a few years before. At length Isaac, the long-looked for child, was born. Sarah's jealousy aroused by the mockery of Ishmael at the "great banquet" which Abram made to celebrate the weaning of her son, Genesis 21:9; demanded that, with his mother Hagar, he should be driven out. Genesis 21:10; But the severest trial of his faith was yet to come. For a long period the history is almost silent. At length he receives the strange command to take Isaac, his only son, and offer him for a burnt offering at an appointed place Abraham hesitated not to obey. His faith, hitherto unshaken, supported him in this final trial, "accounting that God was able to raise up his son, even from the dead, from whence also he received him in a figure." Hebrews 11:19; The sacrifice was stayed by the angel of Jehovah, the promise of spiritual blessing made for the first time, and Abraham with his son returned to Beersheba, and for a time dwelt there. Genesis 22:1;... But we find him after a few years in his original residence at Hebron, for there Sarah died, Genesis 23:2; and was buried in the cave of Machpelah. The remaining years of Abraham's life are marked by but few incidents. After Isaac's marriage with Rebekah and his removal to Lahai-roi, Abraham took to wife Keturah, by whom he had six children, Zimran, Jokshan, Medan, Midian, Ishbok and Shuah, who became the ancestors of nomadic tribes inhabiting the countries south and southeast of Palestine. Abraham lived to see the gradual accomplishment of the promise in the birth of his grandchildren Jacob and Esau, and witnessed their growth to manhood. Genesis 25:26; At the goodly age of 175 he was "gathered to his people," and laid beside Sarah in the tomb of Machpelah by his sons Isaac and Ishmael. Genesis 25:7-10.

A'bram

(a high father), the earlier name of Abraham.

Ab'salom

(father of peace),third son of David by Maachah, daughter of Tamai king of Geshur, a Syrian district adjoining the northeast frontier of the Holy Land. (Born B.C. 1050.) Absalom had a sister, Tamar, who was violated by her half-brother Amnon. The natural avenger of such an outrage would be Tamar's full brother Absalom. He brooded over the wrong for two years, and then invited all the princes to a sheep-shearing feast at his estate in Baalhazor, on the borders of Ephraim and Benjamin. Here he ordered his servants to murder Amnon, and then fled for safety to his grandfather's court at Geshur, where he remained for three years. At the end of that time he was brought back by an artifice of Joab. David, however, would not see Absalom for two more years; but at length Joab brought about a reconciliation. Absalom now began at once to prepare for rebellion. He tried to supplant his father by courting popularity, standing in the gate, conversing with every suitor, and lamenting the difficulty which he would find in getting a hearing. He also maintained a splendid retinue, 2 Samuel 15:1; and was admired for his personal beauty. It is probable too that the great tribe of Judah had taken some offence at David's government. Absalom raised the standard of revolt at Hebron, the old capital of Judah, now supplanted by Jerusalem. The revolt was at first completely successful; David fled from his capital over the Jordan to Mahanaim in Gilead, and Absalom occupied Jerusalem. At last, after being solemnly anointed king at Jerusalem, 2 Samuel 19:10; Absalom crossed the Jordan to attack his father, who by this time had rallied round him a considerable force. A decisive battle was fought in Gilead, in the wood of Ephraim. Here Absalom's forces were totally defeated, and as he himself was escaping his long hair was entangled in the branches of a terebinth, where he was left hanging while the mule on which he was riding ran away from under him. He was dispatched by Joab in spite of the prohibition of David, who, loving him to the last, had desired that his life might be spared. He was buried in a great pit in the forest, and the conquerors threw stones over his grave, an old proof of bitter hostility. Joshua 7:26.

Absalom's Pillar, or Place

A monument of tomb which Absalom had built during his lifetime in the king's dale, i.e. the valley of the Kedron, at the foot of Mount Olivet, near Jerusalem, 2 Samuel 18:18; comp. with 2 Samuel 14:27 for his three sons, and where he probably expected to be buried. The tomb there now, and called by Absalom's name was probably built at a later date.

Ac'cad

one of the cities in the land of Shinar. Genesis 10:10; Its position is quite uncertain.

Ac'caron

See EKRON

Ac'cho

(the PTOLEMAIS of the Maccabees and New Testament), Now called Acca, or more usually by Europeans St. Jean d'Acre, the most important seaport town on the Syrian coast, about 30 miles south of Tyre. It was situated on a slightly projecting headland, at the northern extremity of that spacious bay which is formed by the bold promontory of Carmel on the opposite side. Later it was named Ptolemais, after one of the Ptolemies, probably Soter. The only notice of it in the New Testament is in Acts 21:7; where it is called Ptolemais.

Acel'dama

(the field of blood) (Akeldama in the Revised Version), the name given by the Jews of Jerusalem to a field near Jersalem purchased by Judas with the money which he received for the betrayal of Christ, and so called from his violent death therein. Acts 1:19. The "field of blood" is now shown on the steep southern face of the valley or ravine of Hinnom, "southwest of the supposed pool of Siloam."

Acha'ia

(trouble) signifies in the New Testament a Roman province which included the whole of the Peloponnesus and the greater part of Hellas proper, with the adjacent islands. This province, with that of Macedonia, comprehended the while of Greece; hence Achaia and Macedonia are frequently mentioned together in the New Testament to indicate all Greece. Acts 18:12; Acts 19:21; Romans 15:26; Romans 16:5; 1 Cor. 16:15; 2 Cor. 7:5; 2 Cor. 9:2; 2 Cor. 11:10; 1 Thessalonians 1:7, 8; In the time of the emperor Claudius it was governed by a proconsul, translated in the Authorized Version "deputy," of Achaia. Acts 18:12.

Acha'icus

(belonging to Achaia), a name of a Christian. 1 Cor. 16:17.

A'chan

(troubler), an Israelite of the tribe of Judah, who, when Jericho and all that it contained were accursed and devoted to destruction, secreted a portion of the spoil in his tent. For this sin he was stoned to death with his whole family by the people, in a valley situated between Ai and Jericho, and their remains, together with his property, were burnt. Joshua 7:19-26; From this event the valley received the name of Achor (i.e. trouble). [ACHOR] (B.C. 1450.)

A'char or A'chan

1 Chronicles 2:7.

A'chaz or A'haz

king of Judah, Matthew 1:9.

Ach'bor

(mouse). 1. Father of Baalhanan king of Edom. Genesis 36:38, 39; 1 Chronicles 1:49;

2. Son of Michaiah, a contemporary of Josiah, 2 Kings 22:12, 14; Jeremiah 26:22; Jeremiah 36:12; called ABDON in 2 Chronicles 34:20; (B.C. 623.)

A'chim

son of Sadoc and father of Eliud in our Lord's genealogy. Matthew 1:14; The Hebrew form of the name would be Jachin, which is a short form of Jehoiachin, the Lord will establish.

A'chish

(angry), a Philistine king of Gath, who in the title of the 34th Psalm is called Abimelech. David twice found a refuge with him when he fled from Saul. (B.C. 1061.) On the first occasion he was alarmed for his safety, feigned madness, and was sent away.

Ach'metha

See ECBATANA

A'chor, Valley of

(valley of trouble), the spot at which Achan was stoned. Joshua 7:24, 26; On the northern boundary of Judah, Joshua 15:7; near Jericho.

Ach'sa

1 Chronicles 2:49; See ACHSAH

Ach'sah

(ankle-chain, anklet), daughter of Caleb. Her father promised her in marriage to whoever should take Debir. Othniel, her father's younger brother, took that city, and accordingly received the hand of Achsah as his reward. Caleb added to her dowry the upper and lower springs. (B.C. 1450-1426.) Joshua 15:15-19; Judges 1:11-15.

Ach'shaph

(fascination), a city within the territory of Asher, named between Beten and Alammelech, Joshua 19:25; originally the seat of a Canaanite king. Joshua 11:1; Joshua 12:20.

Ach'zib

(lying, false). 1. A city in the lowlands of Judah, named with Keilah and Mareshah. Joshua 15:44; Micah 1:14; It is probably the same with CHEZIB and CHOZEBA, which see.

2. A town belonging to Asher, Joshua 19:29; from which the Canaanites were not expelled, Judges 1:31; afterwards Ecdippa. It is now es-Zib, on the seashore, 2h. 20m. north of Acre.

Acrab'bim

See MAALEH-ACRABBIM, Joshua 15:3; in the margin.

Acts of the Apostles

the fifth book in the New testament and the second treatise by the author of the third Gospel, traditionally known as Luke. The book commences with an inscription to one Theophilus, who was probably a man of birth and station. The readers were evidently intended to be the members of the Christian Church, whether Jews or Gentiles; for its contents are such as are of the utmost consequence to the whole Church. They are the fulfillment of the promise of the Father by the descent of the Holy Spirit, and the results of that outpouring by the dispersion of the gospel among the Jews and Gentiles. Under these leading heads all the personal and subordinate details may be arranged. First St. Peter becomes the prime actor under God int he founding of the Church. He is the centre of the first group of sayings and doings. The opening of the door to Jews, ch. 2, and Gentiles, ch. 10, is his office, and by him, in good time, is accomplished. Then the preparation of Saul of Tarsus for the work to be done, the progress, in his hand, of that work, his journeyings, preachings and perils, his stripes and imprisonments, his testifying in Jerusalem and being brought to testify in Rome,-these are the subjects of the latter half of the book, of which the great central figure is the apostle Paul. The history given in the Acts occupies about 33 years, and the reigns of the Roman emperors Tiberius, Caligula, Claudius and Nero. It seems most probable that the place of writing was Roma, and the time about two years from the date of St. Paul's arrival there, as related in Acts 28:30; This would give us fro the publication about 63 A.D.

Ad'adah

(festival or boundary), one of the cities in the extreme south of Judah, named with Dimonah and Kedesh. Joshua 15:22.

A'dah

(ornament, beauty). 1. The first of the two wives of Lamech, by whom were borne to him Jabal and Jubal. Genesis 4:19; (B.C. 3600).

2. A Hittitess, one of the three wives of Esau, mother of Eliphaz. Genesis 36:2, 10, 12, 16; In Genesis 26:34; she is called BASHEMATH. (B.C. 1797.)

Ada'iah

(adorned by Jehovah). 1. Maternal grandfather of King Josiah, and native of Boscath in the lowlands of Judah. 2 Kings 22:1; (B.C. 648.)

2. A Levite of the Gershonite branch, and ancestor of Asaph. 1 Chronicles 6:41; In v. 1 Chronicles 6:21;Hebrews Isaiah called IDDO.

3. A Benjamite, son of Shimhi, 1 Chronicles 8:21; who is apparently the same as Shema in v. 1 Chronicles 8:13;

4. A priest, son of Jehoram. 1 Chronicles 9:12; Nehemiah 11:12;

5. Ancestor of Maaseiah, one of the captains who supported Jehoiada. 2 Chronicles 23:1;

6. One of the descendants of Bani, who had married a foreign wife after the return from Babylon. Ezra 10:29; (B.C. 459).

7. The descendant of another Bani, who had also taken a foreign wife. Ezra 10:39;

8. A man of Judah, of the line of Pharez. Nehemiah 11:5.

Adali'a

(a fire-god), the fifth son of Haman. Esther 9:8.

Ad'am

a city on the Jordan, "beside Zaretan," in the time of Joshua. Joshua 3:16.

Ad'am

Man, generically, for the name Adam was not confined to the father of the human race, but like homo was applicable to woman as well as to man. Genesis 5:2.

Ad'am

(red earth), the name given in Scripture to the first man. It apparently has reference to the ground from which he was formed, which is called in Hebrew Adamah. The idea of redness of color seems to be inherent in either word. The creation of man was the work of the sixth day-the last and crowning act of creation. Adam was created (not born) a perfect man in body and spirit, but as innocent and completely inexperienced as a child. The man Adam was placed in a garden which the Lord God had planted "eastward in Eden," for the purpose of dressing it and keeping it. [EDEN] Adam was permitted to eat of the fruit of every tree in the garden but one, which was called ("the tree of the knowledge of good and evil." The prohibition to taste the fruit of this tree was enforced by the menace of death. There was also another tree which was called "the tree of life." While Adam was in the garden of Eden, the beasts of the field and the fowls of the air were brought to him to be named. After this the Lord God caused a deep sleep to fall upon him, and took one of his ribs from him, which he fashioned into a woman and brought her to the man. At this time they were both described as being naked without the consciousness of shame. By the subtlety of the serpent the woman who was given to be with Adam was beguiled into a violation of the one command which had been imposed upon them. She took of the fruit of the forbidden tree and gave it to her husband. The propriety of its name was immediately shown in the results which followed; self-consciousness was the first-fruits of sin their eyes were opened and they knew that they were naked. Though the curse of Adam's rebellion of necessity fell upon him, yet the very prohibition to eat of the tree of life after his transgression was probably a manifestation of divine mercy, because the greatest malediction of all would have been to have the gift of indestructible life super-added to a state of wretchedness and sin. The divine mercy was also shown in the promise of a deliverer given at the very promise of a deliverer given at the very time the curse was imposed, Genesis 3:15; and opening a door of hope to Paradise, regained for him and his descendants. Adam is stated to have lived 930 years. His sons mentioned in Scripture are Cain, Abel and Seth; it is implied, however, that he had others.

Ad'amah

(red earth), one of the "fenced cities" of Naphtali, named between Chinnereth and Ramah. Joshua 19:36.

Adamant

the translation of the Hebrew word Shamir in Ezekiel 3:9; and Zechariah 7:12 In Jeremiah 17:1; it is translated "diamond." In these three passages the word is the representative of some stone of excessive hardness, and is used metaphorically. It is very probable that by Shamir is intended emery, a variety of corundum, a mineral inferior, only to the diamond in hardness.

Ad'ami

(my man, earth), a place on the border of Naphtali. Joshua 19:33.

A'dar

See MONTH

A'dar

(high), a place on the south boundary of Judah. Joshua 15:3.

Ad'asa

(new), a place in Judea, about four miles from Beth-horon. 1Ma 7:40, 45 See HADASHAH

Ad'be-el

(offspring of God), a son of Ishmael, Genesis 25:13; 1 Chronicles 1:29; and probably the progenitor of an Arab tribe. (B.C. about 1850.)

Ad'dan

(strong or stony), one of the places from which some of the captivity returned with Zerubbabel to Judea who could not show their pedigree as Israelites. Ezra 2:59; Called ADDON Nehemiah 7:61.

Ad'dar

(mighty one), son of Bela, 1 Chronicles 8:3; called ARD in Numbers 26:40.

Ad'der

This word is used for any poisonous snake, and is applied in this general sense by the translators of the Authorized Version. The word adder occurs five times in the text of the Authorized Version (see below), and three times int he margin as synonymous with cockatrice, viz., Isaiah 11:8; Isaiah 14:29; Isaiah 59:5; It represents four Hebrew words: 1. Acshub is found only in Psalms 140:3; and may be represented by the Toxicoa of Egypt and North Africa.

2. Pethen. [ASP]

3. Tsepha, or Tsiphoni, occurs five times in the Hebrew Bible. In Proverbs 23:32; it is it is translated adder, and in Isaiah 11:8; Isaiah 14:29; Isaiah 59:5; Jeremiah 8:17; it is rendered cockatrice. From Jeremiah we learn that it was of a hostile nature, and from the parallelism of Isaiah 11:8; it appears that the Tsiphoni was considered even more dreadful than the Pethen.

4. Shephipon occurs only in Genesis 49:17; where it is used to characterize the tribe of Dan. The habit of lurking int he sand and biting at the horse's heels here alluded to suits the character of a well-known species of venomous snake, and helps to identify it with the celebrated horned viper, the asp of Cleopatra (Cerastes), which is found abundantly in the dry sandy deserts of Egypt, Syria and Arabia. The cerastes is extremely venomous. Bruce compelled a specimen to scratch eighteen pigeons upon the thigh as quickly as possible, and they all died in nearly the same interval of time.

Ad'di

(ornament). Luke 3:28; Son of Cosam, and father of Melchi in our Lord's genealogy; the third above Salathiel.

Ad'don

(lord). See ADDAN

A'der

(flock), a Benjamites, son of Beriah, chief of the inhabitants of Aijalon. 1 Chronicles 8:15; The name is more correctly Eder.

Ad'ida

a fortified town near Jerusalem, probably the HADID of Ezra 2:33; and referred to in 1Ma 12:38.

A'di-el

(ornament of God). 1. A prince of the tribe of Simeon, descended from the prosperous family of Shimei. 1 Chronicles 4:36; He took part in the murderous raid made by his tribe upon the peaceable Hamite shepherds of the valley of Gedor in the reign of Hezekiah. (B.C. about 711.)

2. A priest, ancestor of Maasiai. 1 Chronicles 9:12;

3. Ancestor of Azmaveth, David's treasurer. 1 Chronicles 27:25; (B.C. 1050.)

A'din

(dainty, delicate), ancestor of a family who returned form Babylon with Zerubbabel~, to the number of 454, Ezra 2:15; or 655 according to the parallel list in Nehemiah 7:20; (B.C. 536.) They joined with Nehemiah in a covenant to separate themselves from the heathen. Nehemiah 10:16; (B.C. 410.)

Ad'ina

(slender), one of David's captains beyond the Jordan, and a chief of the Reubenites. 1 Chronicles 11:42.

Adi'no, or Ad'ino

the Eznite 2 Samuel 23:8; See JASHOBEAM

Aditha'im

(double ornament), a town belonging to Judah, lying in the low country, and named, between Sharaim and hag-Gederah, in Joshua 15:36; only.

Adla'i or Ad'la-I

(justice of Jehovah), Ancestor of Shaphat, the overseer of David's herds that fed in the broad valleys. 1 Chronicles 27:29; (B.C. before 1050.)

Ad'mah

(earthy, fortress), one of the "cities of the plain," always coupled with Zeboim. Genesis 10:19; Genesis 14:2, 8; Deuteronomy 29:23; Hosea 11:8.

Ad'matha

(given by the highest), one of the seven princes of Persia. Esther 1:14.

Ad'na

(rest, pleasure). 1. One of the family of Pahath-moab, who returned with Ezra and married a foreign wife. Ezra 10:30; (B.C. 459.)

2. A priest, descendant of Harim in the days of Joiakim, the son of Jeshua. Nehemiah 12:15; (B.C. 500.)

Ad'nah

(pleasure). 1. A Manassite who deserted from Saul and joined the fortunes of David on his road to Ziklag from the camp of the Philistines. He was captain of a thousand of his tribe, and fought at David's side in the pursuit of the Amalekites. 1 Chronicles 12:20; (B.C. 1054.)

2. The captain of over 300,000 men of Judah who were in Jehoshaphat's army. 2 Chronicles 17:14; (B.C. 908.)

Adon'i-be'zek

(lord of Bezek), king of Bezek, a city of the Canaanites. [BEZEK] This chieftain was vanquished by the tribe of Judah, Judges 1:3-7; who cut off his thumbs and great toes, and brought him prisoner to Jerusalem, where he died. He confessed that he had inflicted the same cruelty upon 70 petty kings whom he had conquered. (B.C. 1425).

Adoni'jah

(my Lord is Jehovah). 1. The fourth son of David by Haggith, born at Hebron while his father was king of Judah. 2 Samuel 3:4; (B.C. about 1050.) After the death of his three brothers, Amnon, Chileab and Absalom, he became eldest son; and when his father's strength was visibly declining, put forward his pretensions to the crown. Adonijah's cause was espoused by Abiathar and by Joab the famous commander of David's army. [JOAB] His name and influence secured a large number of followers among the captains of the royal army belonging to the tribe of Judah, comp. 1 Kings 1:5; and these, together with all the princes except Solomon, were entertained by Adonijah at the great sacrificial feast held "by the stone Zoheleth, which is by En-rogel." [EN-ROGEL] Apprised of these proceedings, David immediately caused Solomon to be proclaimed king, 1 Kings 1:33, 34; at Gihon. [GIHON] This decisive measure struck terror into the opposite party, and Adonijah fled to the sanctuary, but was pardoned by Solomon on condition that he should "show himself a worthy man." 1 Kings 1:52; The death of David quickly followed on these events; and Adonijah begged Bath-sheba to procure Solomon's consent to his marriage with Abishag, who had been the wife of David in his old age. 1 Kings 1:3; This was regarded as equivalent to a fresh attempt on the throne [ABSALOM; ABNER]; and therefore Solomon ordered him to be put to death by Benaiah. 1 Kings 2:25;

2. A Levite in the reign of Jehoshaphat. 2 Chronicles 17:8;

3. The same as Adonikam. Nehemiah 10:16; See ADONIKAM

Adoni'kam, or Adon'ikam

The sons of Adonikam, 666 in number, were among those who returned from Babylon with Zerubbabel. Ezra 2:13; Nehemiah 7:18; 1 Esdras 5:14 (B.C. 506-410.) The name is given as ADONIJAH in Nehemiah 10:16.

Adoni'ram

(lord of heights), 1 Kings 4:6; by an unusual contraction ADORAM, 2 Samuel 20:24; and 1 Kings 12:18 also HADORAM, 2 Chronicles 10:18; chief receiver of the tribute during the reigns of David, 2 Samuel 20:24; Solomon, 1 Kings 4:6; and Rehoboam. 1 Kings 12:18; This last monarch sent him to collect the tribute from the rebellious Israelites, by whom he was stoned to death, (B.C. 1014-973.)

Adonize'dek

(lord of justice), the Amorite king of Jerusalem who organized a league with four other Amorite princes against Joshua. The confederate kings having laid siege to Gibeon, Joshua marched to the relief of his new allies and put the besiegers to flight. The five kings took refuge in a cave at Makkedah, whence they were taken and slain, their bodies hung on trees, and then buried in the place of their concealment. Joshua 10:1-27; (B.C. 1450.)

Adoption

an expression used by St. Paul in reference to the present and prospective privileges of Christians. Romans 8:15, 23; Galatians 4:5; Ephesians 1:5; He probably alludes to the Roman custom by which a person not having children of his own might adopt as his son one born of other parents. The relationship was to all intents and purposes the same as existed between a natural father and son. The term is used figuratively to show the close relationship to God of the Christian. Galatians 4:4, 5; Romans 8:14-17; He is received into God's family from the world, and becomes a child and heir of God.

A'dor, or Ado'ra

See ADORAIM

Adora'im

(double mound), a fortified city built by Rehoboam, 2 Chronicles 11:9; in Judah. Adoraim is probably the same place with Adora, 1Ma 13:20 unless that be Dor, on the seacoast below Carmel. Robinson identifies it with Dura, a "large village" on a rising ground west of Hebron.

Ado'ram

See ADONIRAM; HADORAM

Adoration The acts and postures by which the Hebrews expressed adoration bear a great similarity to those still in use among Oriental nations. To rise up and suddenly prostrate the body was the most simple method; but, generally speaking, the prostration was conducted in a more formal manner, the person falling upon the knee and then gradually inclining the body until the forehead touched the ground. Such prostration was usual in the worship of Jehovah, Genesis 17:3; Psalms 95:6; it was the formal mode of receiving visitors, Genesis 18:2; of doing obeisance to one of superior station, 2 Samuel 14:4; and of showing respect to equals. 1 Kings 2:19; It was accompanied by such acts as a kiss, Exodus 18:7; laying hold of the knees or feet of the person to whom the adoration was paid, Matthew 28:9; and kissing the ground on which he stood. Psalms 72:9; Micah 7:17; Similar adoration was paid to idols, 1 Kings 19:18; sometimes, however, the act consisted simply in kissing the hand to the object of reverence, Job 31:27; and in kissing the statue itself. Hosea 13:2.

Adram'melech

(splendor of the king). 1. The name of an idol introduced into Samaria by the colonists from Sepharvaim. 2 Kings 17:31; He was worshipped with rites resembling those of Molech, children being burnt in his honor. Adrammelech was probably the male power of the sun, and ANAMMELECH, who is mentioned with Adrammelech as a companion god, the female power of the sun.

2. Son of the Assyrian king Sennacherib, who, with his brother Sharezer, murdered their father in the temple of Nisroch at Nineveh, after the failure of the Assyrian attack on Jerusalem. The parricides escaped into Armenia. 2 Kings 19:37; 2 Chronicles 32:21; Isaiah 37:38.

Adramyt'tium

named form Adramys, brother of Croesus king of Lydia, a seaport in the province of Asia [ASIA], situated on a bay of the Aegean Sea, about 70 miles north of Smyrna, in the district anciently called Aeolis, and also Mysia. See Acts 16:7; [MITYLENE] Acts 27:2; The modern Adramyti is a poor village.

A'dria

more properly A'drias, the Adriatic Sea. Acts 27:27. The word seems to have been derived from the town of Adria, near the Po. In Paul's time it included the whole sea between Greece and Italy, reaching south from Crete to Sicily. See MELITA

A'dri-el

(flock of God), son of Barzillai, to whom Saul gave his daughter Merab, although he had previously promised her to David. 1 Samuel 18:19; (B.C. about 1062.) His five sons were amongst the seven descendants of Saul whom David surrendered to the Gibeonites. 2 Samuel 21:8.

Adul'lam

(justice of the people), Apocr. ODOLLAM, a city of Judah int he lowland of the Shefelah, Joshua 15:35; the seat of a Canaanite king, Joshua 12:15; and evidently a place of great antiquity. Genesis 38:1, 12, 20; Fortified by Rehoboam, 2 Chronicles 11:7; it was one of the towns reoccupied by the Jews after their return from Babylon, Nehemiah 11:30; and still a city in the time of the Macabees. 2Ma 12:38 Adullam was probably near Deir Dubban, five or six miles north of Eleutheropolis. The limestone cliffs of the whole of that locality are pierced with extensive excavations, some one of which is doubtless the "cave of Adullam," the refuge of David. 1 Samuel 22:1; 2 Samuel 23:13; 1 Chronicles 11:15.

Adultery

Exodus 20:14; The parties to this crime, according to Jewish law, were a married woman and a man who was not her husband. The Mosaic penalty was that both the guilty parties should be stoned, and it applied as well to the betrothed as to the married woman, provided she were free. Deuteronomy 22:22-24; A bondwoman so offending was to be scourged, and the man was to make a trespass offering. Leviticus 19:20-22; At a later time, and when owing, to Gentile example, the marriage tie became a looser bond of union, public feeling in regard to adultery changed, and the penalty of death was seldom or never inflicted. The famous trial by the waters of jealousy, Numbers 5:11-29; was probably an ancient custom, which Moses found deeply seated-(But this ordeal was wholly in favor of the innocent, and exactly opposite to most ordeals. For the water which the accused drank was perfectly harmless, and only by a miracle could it produce a bad effect; while in most ordeals the accused must suffer what naturally produces death, and be proved innocent only by a miracle. Symbolically adultery is used to express unfaithfulness to covenant vows to God, who is represented as the husband of his people.)

Adum'mim

(the going up to), a rising ground or pass over against Gilgal," and "on the south side of the 'torrent'" Joshua 15:7; Joshua 18:17; which is the position still occupied by the road leading up from Jericho and the Jordan valley to Jerusalem, on the south face of the gorge of the Wady Kelt. Luke 10:30-36.

Advocate or Paraclete

one that pleads the cause of another. 1 John 2:1; Used by Christ, John 14:16; John 15:26; John 16:7; to describe the office and work of the Holy Spirit, and translated Comforter, i.e. (see margin of Revised Version) Advocate, Helper, Intercessor. This use of the word is derived from the fact that the Jews, being largely ignorant of the Roman law and the Roman language, had to employ Roman advocates in their trials before Roman courts. Applied to Christ, 1 John 2:1.

Ae'gypt

See EGYPT

Aene'as

(laudable), a paralytic at Lydda healed by St. Peter. Acts 9:33, 34.

Ae'non

(springs) a place "near to Salim," at which John baptized. John 3:23; It was evidently west of the Jordan, comp. John 3:22; with John 3:26 and with John 1:28 and abounded in water. It is given in the Omomasticon as eight miles south of Scythopolis "near Salem and the Jordan."

Ae'ra

See CHRONOLOGY

Aethio'pi-a

See ETHIOPIA

Affinity

See MARRIAGE

Ag'abus

(a locust), a Christian prophet in the apostolic age, mentioned in Acts 11:28; and Acts 21:10 He predicted, Acts 11:28; that a famine would take place in the reign of Claudius. Josephus mentions a famine which prevailed in Judea in the reign of Claudius, and swept away many of the inhabitants. (In Acts 21:10; we learn that Agabus and Paul met at Caesarea some time after this.)

A'gag

(flame), possibly the title of the kings of Amalek, like Pharaoh of Egypt. One king of this name is mentioned in Numbers 24:7; and another in 1 Samuel 15:8, 9, 20, 32 The latter was the king of the Amalekites, whom Saul spared contrary to Jehovah's well-known will. Exodus 17:14; Deuteronomy 25:17; For this act of disobedience Samuel was commissioned to declare to Saul his rejection, and he himself sent for Agag and cut him in pieces. (B.C. about 1070.) [SAMUEL]. Haman is called the AGAGITE in Esther 3:1, 10; 8:3, 5; The Jews consider him a descendant of Agag the Amalekite.

A'gagite

See AGAG

A'gar

See HAGAR

Agate

a beautifully-veined semi-transparent precious stone, a variety of quartz. Its colors are delicately arranged in stripes or bands or blended in clouds. It is mentioned four times in the text of the Authorized Version, viz., in Exodus 28:19; Exodus 39:12; Isaiah 54:12; Ezekiel 27:16; In the two former passages; where it is represented by the Hebrew word shebo it is spoken of as forming the second stone in the third row of the high priest's breastplate; in each of the two latter places the original word is cadced, by which, no doubt, is intended a different stone. [RUBY] Our English agate derives its name from the Achates, on the banks of which it was first found.

Age, Old

The aged occupied a prominent place in the social and political system of the Jews. In private life they were looked up to as the depositaries of knowledge, Job 15:10; the young were ordered to rise up in their presence, Leviticus 19:32; they allowed them to give their opinion first, Job 32:4; they were taught to regard gray hair as a "crown of glory," Proverbs 16:31; Proverbs 20:29; The attainment of old age was regarded as a special blessing. Job 5:26; In pubic main qualification of those who acted as the representatives of the people in all matter of difficulty and deliberation. See ELDERS

Ag'ee, or A'gee

(fugitive), a Hararite, father of Shammah, one of David's three mightiest heroes. 2 Samuel 23:11; (B.C. 1050.)

Agriculture

This was little cared for by the patriarchs. The pastoral life, however, was the means of keeping the sacred race, whilst yet a family, distinct from mixture and locally unattached, especially whilst in Egypt. When grown into a nation it supplied a similar check on the foreign intercourse, and became the basis of the Mosaic commonwealth. "The land is mine," Leviticus 25:23; was a dictum which made agriculture likewise the basis of the theocratic relation. Thus every family felt its own life with intense keenness, and had its divine tenure which it was to guard from alienation. The prohibition of culture in the sabbatical year formed a kind of rent reserved by the divine Owner. Landmarks were deemed sacred, Deuteronomy 19:14; and the inalienability of the heritage was insured by its reversion to the owner in the year of jubilee; so that only so many years of occupancy could be sold. Leviticus 25:8-16, 23-35; Rain.-Water was abundant in Palestine from natural sources. Deuteronomy 8:7; Deuteronomy 11:8-12; Rain was commonly expected soon after the autumnal equinox. The period denoted by the common scriptural expressions of the "early" and the "latter rain," Deuteronomy 11:14; Jeremiah 5:24; Hosea 6:3; Zechariah 10:1; Jas 5:7; generally reaching from November to April, constituted the "rainy season," and the remainder of the year the "dry season." Crops.-The cereal crops of constant mention are wheat and barley, and more rarely rye and millet(?). Of the two former, together with the vine, olive and fig, the use of irrigation, the plough and the harrow, mention is made ln the book of Job 31:40; Job 15:33; Job 24:6; Job 29:19; Job 39:10; Two kinds of cumin (the black variety called fitches), Isaiah 28:27; and such podded plants as beans and lentils may be named among the staple produce. Ploughing and Sowing.-The plough was probably very light, one yoke of oxen usually sufficing to draw it. Mountains and steep places were hoed. Isaiah 7:25; New ground and fallows, Jeremiah 4:3; Hosea 10:12; were cleared of stones and of thorns, Isaiah 5:2; early in the year, sowing or gathering from "among thorns" being a proverb for slovenly husbandry. Job 5:5; Proverbs 24:30, 31; Sowing also took place without previous ploughing, the seed being scattered broad cast and ploughed in afterwards. The soil was then brushed over with a light harrow, often of thorn bushes. In highly-irrigated spots the seed was trampled by cattle. Isaiah 32:20; Seventy days before the passover was the time prescribed for sowing. The oxen were urged on by a goad like a spear. Judges 3:31; The proportion of harvest gathered to seed sown was often vast; a hundred fold is mentioned, but in such a way as to signify that it was a limit rarely attained. Genesis 26:12; Matthew 13:8; Sowing a field with divers seed was forbidden. Deuteronomy 22:9; Reaping and Threshing.-The wheat etc., was reaped by the sickle or pulled by the roots. It was bound in sheaves. The sheaves or heaps were carted, Amos 2:13; to the floor-a circular spot of hard ground, probably, as now, from 50 to 80 or 100 feet in diameter. Genesis 1:10, 11; 2 Samuel 24:16, 18; On these the oxen, etc., forbidden to be muzzled, Deuteronomy 25:4; trampled out the grain. At a later time the Jews used a threshing sledge called morag, Isaiah 41:15; 2 Samuel 24:22; 1 Chronicles 21:23; probably resembling the noreg, still employed in Egypt-a stage with three rollers ridged with iron, which, aided by the driver's weight crushed out, often injuring, the grain, as well as cut or tore the straw, which thus became fit for fodder. Lighter grains were beaten out with a stick. Isaiah 28:27; The use of animal manure was frequent. Psalms 83:10; 2 Kings 9:37; Jeremiah 8:2; etc. Winnowing.-The shovel and fan, Isaiah 30:24; indicate the process of winnowing-a conspicuous part of ancient husbandry. Psalms 35:5; Job 21:18; Isaiah 17:13; Evening was the favorite time, Ruth 3:2; when there was mostly a breeze. The fan, Matthew 3:12; was perhaps a broad shovel which threw the grain up against the wind. The last process was the shaking in a sieve to separate dirt and refuse. Amos 9:9; Fields and floors were not commonly enclosed; vineyard mostly were, with a tower and other buildings. Numbers 22:24; Psalms 80:13; Isaiah 5:5; Matthew 21:33; comp. Judges 6:11 The gardens also and orchards were enclosed, frequently by banks of mud from ditches. With regard to occupancy, a tenant might pay a fixed money rent, So 8:11; or a stipulated share of the fruits. 2 Samuel 9:10; Matthew 21:34; A passer by might eat any quantity of corn or grapes, but not reap or carry off fruit. Deuteronomy 23:24, 25; Matthew 12:1; The rights of the corner to be left, and of gleaning [CORNER; GLEANING], formed the poor man's claim on the soil for support. For his benefit, too, a sheaf forgotten in carrying to the floor was to be left; so also with regard to the vineyard' and the olive grove. Leviticus 19:9, 10; Deuteronomy 24:19.

Agrip'pa

See HEROD

A'gur

(a gatherer, i.e. together of wise men), The son of Jakeh, an unknown Hebrew sage who uttered or collected the sayings of wisdom recorded in Prov 30.

A'hab

(uncle). 1. Son of Omri, seventh king of Israel, reigned B.C. 919-896. He married Jezebel, daughter of Ethbaal king of Tyre; and in obedience to her wishes, caused temple to be built to Baal in Samaria itself; and an oracular grove to be consecrated to Astarte. See 1 Kings 18:19; One of Ahab's chief tastes was for splendid architecture which he showed by building an ivory house and several cities. Desiring to add to his pleasure-grounds at Jezreel the vineyard of his neighbor Naboth, he proposed to buy it or give land in exchange for it; and when this was refused by Naboth in accordance with the Levitical law, Leviticus 25:23; a false accusation of blasphemy was brought against him, and he was murdered, and Ahab took possession of the coveted fields. 2 Kings 9:26; Thereupon Elijah declared that the entire extirpation of Ahab's house was the penalty appointed for his long course of wickedness. [ELIJAH] The execution, however, of the sentence was delayed in consequence of Ahab's deep repentance. 1 Kings 21:1;... Ahab undertook three campaigns against Ben-hadad II. king of Damascus, two defensive and one offensive. In the first Ben-hadad laid siege to Samaria, but was repulsed with great loss. 1 Kings 20:1-21; Next year Ben-hadad again invaded Israel by way of Aphek, on the east of Jordan; yet Ahab's victory was so complete that Ben-hadad himself fell into his hands, but was released contrary to God's will, 1 Kings 20:22-34; on condition of restoring the cities of Israel, and admitting Hebrew commissioners into Damascus. After this great success Ahab enjoyed peace for three years, when he attacked Ramoth in Gilead, on the east of Jordan, in conjunction with Jehoshaphat king of Judah, which town he claimed as belonging to Israel. Being told by the prophet Micaiah that he would fall, he disguised himself, but was slain by "a certain man who drew a bow at a venture." When buried in Samaria, the dogs licked up his blood as a servant was washing his chariot; a partial fulfillment of Elijah's prediction, 1 Kings 21:19; which was more literally accomplished in the case of his son. 2 Kings 9:26;

2. A lying prophet, who deceived the captive Israelites in Babylon, and was burnt to death by Nebuchadnezzar. Jeremiah 29:21.

Ahar'ah

(after the brother), third son of Benjamin. 1 Chronicles 8:1; See AHER; AHIRAM

Ahar'hel

(behind the breastwork), a name occurring in an obscure fragment of the genealogies of Judah. 1 Chronicles 4:8.

Ahas'a-I

(whom Jehovah holds), a priest, ancestor of Maasiai, Nehemiah 11:13; called JAHZERAH in 1 Chronicles 9:12.

Ahas'ba-I

(blooming), father of Eli-phelet, one of David's thirty-seven captains. 2 Samuel 23:34; In the corrupt list in 1 Chronicles 11:35; Eliphelet appears as "Eliphal the son of Ur." (B.C. about 1050.)

Ahashve'rosh

Another (the Hebrew) form of AHASUERIUS. Ezra 4:6; in margin.

Ahasue'rus

(lion-king), the name of one Median and two Persian kings mentioned in the Old Testament. 1. In Daniel 9:1; Ahasuerus is said to be the father of Darius the Mede. [DARIUS] This first Ahasuerus is Cyaxares, the conqueror of Nineveh. (Began to reign B.C. 634.)

2. The Ahasuerus king of Persia, referred to in Ezra 4:6; must be Cambyses, thought to be Cyrus' successor, and perhaps his son. (B.C. 529.)

3. The third is the Ahasuerus of the book of Esther. This Ahasuerus is probably Xerxes of history, Esther 1:1; (B.C. 485), and this conclusion is fortified by the resemblance of character and by certain chronological indications, the account of his life and character agreeing with the book of Esther In the third year of Ahaseuerus was held a great feast and assembly in Shushan the palace, Esther 1:3; following a council held to consider the invasion of Greece. He divorced his queen Vashti for refusing to appear in public at this banquet, and married, four years afterwards, the Jewess Esther, cousin and ward of Mordecai. Five years after this, Haman, one of his counsellors, having been slighted by Mordecai, prevailed upon the king to order the destruction of all the Jews in the empire. But before the day appointed for the massacre, Esther and Mordecai influenced the king to put Haman to death and to give the Jews the right of self-Defence.

Aha'va

(water), a place, Ezra 8:15; or a river, Ezra 8:21 on the banks of which Ezra collected the second expedition which returned with him from Babylon to Jerusalem. Perhaps it is the modern Hit, on the Euphrates due east of Damascus.

A'haz

(possessor), eleventh king of Judah, son of Jotham, reigned 741-726, about sixteen years. At the time of his accession, Rezin king of Damascus and Pekah king of Israel had recently formed a league against Judah, and they proceeded to lay siege to Jerusalem. Upon this Isaiah hastened to give advice and encouragement to Ahaz, and the allies failed in their attack on Jerusalem. Isaiah 7, 8, 9. But, the allies inflicted a most severe injury on Judah by the capture of Elath, a flourishing port on the Red Sea, while the Philistines invaded the west and south. 2 Kings 16; 2 Chronicles 28. Ahaz, having forfeited God's favor by his wickedness, sought deliverance from these numerous troubles by appealing to Tiglath-pileser king of Assyria, who forced him from his most formidable enemies. But Ahaz had to purchase this help at a costly price; he became tributary to Tiglath-pileser. He was weak, a gross idolater, and sought safety in heathen ceremonies, making his son pass through the fire to Molech, consulting wizards and necromancers. Isaiah 8:19; and other idolatrous practices. 2 Kings 23:12; His only service of permanent value was the introduction of the sun-dial. He died at the age of 36, but was refused a burial with the kings his ancestors. 2 Chronicles 28:27;

2. Son of Micah. 1 Chronicles 8:35, 36; 1 Chronicles 9:42.

Ahazi'ah

(sustained by the Lord). 1. Son of Ahab and Jezebel eighth king of Israel, reigned B.C. 896-895. After the battle of Ramoth in Gilead, in which Ahab perished [AHAB], the vassal king of Moab refused his yearly tribute; comp. Isaiah 16:1; Before Ahaziah could take measures for enforcing his claim, he was seriously injured by a fall through a lattice in his palace at Samaria. Being an idolater, he sent to inquire of the oracle of Baalzebub in the Philistine city of Ekron whether he should recover his health. But Elijah, who now for the last time exercised the prophetic office, rebuked him for this impiety, and announced to him his approaching death. The only other recorded transaction of his reign, his endeavor to join the king of Judah in trading to Ophir, is related under JEHOSHAPHAT. 1 Kings 22:49-53; 2 Kings 1:1; 2 Chronicles 20:35-37;

2. Fifth king of Judah, son of Jehoram and Athaliah (daughter of Ahab), and therefore nephew of the preceding Ahaziah, reigned one year, B.C. 884. He is Galled AZARIAH, 2 Chronicles 22:2; probably by a copyist's error, and JEHOAHAZ. 2 Chronicles 21:17; He was 22 years old at his accession. 2 Kings 8:26; (his age 42, in 2 Chronicles 22:2;Isaiah a copyist's error). Ahaziah was an idolater, and he allied himself with his uncle Jehoram king of Israel against Hazael, the new king of Syria. the two kings were, however defeated at Ramoth, where Jehoram was severely wounded. The revolution carried out in Israel by Jehu under the guidance of Elisha broke out while Ahaziah was visiting his uncle at Jezreel. As Jehu approached the town, Jehoram and Ahaziah went out to meet him; the former was shot through the heart by Jehu, and Ahaziah was pursued and mortally wounded. He died when he reached Megiddo.

Ah'ban

(brother of the wise, discreet), son of Abishur by his wife Abihail. 1 Chronicles 2:29; He was of the tribe of Judah.

A'her

(following), ancestor of Hushim a Benjamite. The name occurs in the genealogy of Benjamin. 1 Chronicles 7:12; It is not improbable that Aher and Ahiram, Numbers 26:38; are the same.

A'hi

(a brother). 1. A Gadite, chief of a family who lived in Gilead in Bashan, 1 Chronicles 5:15; in the days of Jotham and of Judah. (B.C. 758.)

2. A descendant of Shamer, of the tribe of Asher. 1 Chronicles 7:34.

Ahi'ah, or Ahi'jah

(friend of Jehovah). 1. Son of Ahitub, grandson of Phinehas and great-grandson of Eli, succeeded his father as high priest in the reign of Saul. 1 Samuel 14:3, 18; Ahiah is probably the same person as Ahimelech the son of Ahitub. (B.C. 980.)

2. One of Solomon's princes. 1 Kings 4:3;

3. A prophet of Shiloh, 1 Kings 14:2; hence called the Shilonite, 1 Kings 11:29; of whom we have two remarkable prophecies extant, the one in 1 Kings 11:30-39; addressed to Jeroboam, announcing the rending of the ten tribes from Solomon; the other in 1 Kings 14:6-16; in which he foretold the death of Abijah, the king's son, who was sick, and the destruction of Jeroboam's house on account of the images which he had set up. 1 Kings 14:2, 3; (B.C. about 956.)

4. Father of Baasha king of Israel. 1 Kings 15:27, 33;

5. Son of Jerahmeel. 1 Chronicles 2:25;

6. Son of Bela. 1 Chronicles 8:7;

7. One of David's mighty men. 1 Chronicles 11:36;

8. A Levite in David's reign. 1 Chronicles 26:20;

9. One of the "heads of the people" who joined in the covenant with Nehemiah. Nehemiah 10:26.

Ahi'am

son of Sharar the Hararite (or of Sacar,) 1 Chronicles 11:35; one of David's thirty mighty men. 2 Samuel 23:33; (B.C. 1050.)

Ahi'an

a Manassite of the family of Shemidah. 1 Chronicles 7:19.

Ahi-e'zer

(brother of help). 1. Son of Ammishaddai, hereditary chieftain of the tribe of Dan. Numbers 1:12; Numbers 2:25; Numbers 7:66; (B.C. 1490).

2. The Benjamite chief of a body of archers in the time of David. 1 Chronicles 12:3; (B.C. 1050.)

Ahi'hud

(brother of renown). 1. The son of Shelomi and prince of the tribe of Asher. Numbers 34:27;

2. Chieftain of the tribe of Benjamin. 1 Chronicles 8:7.

Ahi'jah

See AHIAH

Ahi'kam

(a brother who raises up), son of Shaphan the scribe, an influential officer at the court of Josiah, was one of the delegates sent by Hilkaih to consult Huldah. 2 Kings 22:12-14; In the reign of Jehoiakim he successfully used his influence to protect the prophet Jeremiah. Jeremiah 26:24; He was the father of Gedaliah. [GEDALIAH] (B.C. 641).

Ahi'lud

(a brother of one born, i.e. before him). 1. Father of Jehoshaphat, the recorder or chronicler of the kingdom in the reigns of David and Solomon. 2 Samuel 8:16; 2 Samuel 20:24; 1 Kings 4:3; 1 Chronicles 18:15; (B.C. before 1015.)

2. The father of Baana, one of Solomon's twelve commissariat officers. 1 Kings 4:12; It is uncertain whether he is the same with the foregoing.

Ahim'a-az

(brother of anger). 1. Son of Zadok the high priest in David's reign, and celebrated for his swiftness of foot. During Absalom's rebellion he carried to David the important intelligence that Ahithophel had counselled an immediate attack upon David and his followers. 2 Samuel 15:24-37; 2 Samuel 17:15-22; Shortly afterwards he was the first to bring to the king the good news of Absalom's defeat. 2 Samuel 18:19-33; (B.C. 972-956.)

2. Saul's wife's father. 1 Samuel 14:50; (B.C. before 1093.)

3. Solomon's son-in-law. 1 Kings 4:15; (B.C. after 1014.)

Ahi'man

(brother of the right hand). 1. One of the three giant Anakim who inhabited Mount Hebron, Numbers 13:22, 23; seen by Caleb and the spies. (B.C. 1490.) The whole race was cut off by Joshua, Joshua 11:21; and the three brothers were slain by the tribe of Judah. Judges 1:10;

2. A Levite porter. 1 Chronicles 9:17.

Ahim'elech

(brother of the king). 1. Son of Ahitub, 1 Samuel 22:11, 12; and high priest of Nob in the days of Saul. He gave David the shew bread to eat, and the sword of Goliath; and for so doing was put to death, with his whole house, by Saul's order. Abiathar alone escaped. [ABIATHAR] (B.C. 1085-1060.)

2. A Hittite. 1 Samuel 26:6.

Ahi'moth

(brother of death), a Levite apparently in the time of David. 1 Chronicles 6:25; In v. 1 Chronicles 6:35; for Ahimoth we find MAHATH, as in Luke 3:26.

Ahin'adab

(brother the noble, i.e. a noble brother), Son of Iddo, one of Solomon's twelve commissaries who supplied provisions for the royal household. 1 Kings 4:14; (B.C. 1014-975.)

Ahin'o-am

(brother of grace, i.e. gracious). 1. The daughter of Ahimaaz and wife of Saul. 1 Samuel 14:50; (B.C. about 1090.)

2. A native of Jezreel who was married to David during his wandering life. 1 Samuel 25:43; (B.C. 1060.) She lived with him and his other wife Abigail at the court of Achish, 1 Samuel 27:3; was taken prisoner with her by the Amalekites when they plundered Ziklag, 1 Samuel 30:5; but was rescued by David. 1 Samuel 30:18.

Ahi'o

(brotherly). 1. Son of Abinadab, who accompanied the ark when it was brought out of his father's house. 2 Samuel 6:3, 4; 1 Chronicles 13:7; (B.C.1043.)

2. A Benjamite, one of the sons of Beriah. 1 Chronicles 8:14;

3. A Benjamite, Son of Jehiel. 1 Chronicles 8:31; 1 Chronicles 9:37.

Ahi'ra

(brother of evil, i.e. unlucky), Chief of the tribe of Naphtali. Numbers 1:15; Numbers 2:29; Numbers 7:78, 83; Numbers 10:27.

Ahi'ram

(brother of height, lofty), one of the sons of Benjamin, and ancestor of the AHIRAMITES Numbers 26:38; In Genesis 46:21; the name appears as "Ehi and Rosh." It is uncertain whether Ahiram is the same as AHER, 1 Chronicles 7:12; or AHARAH, 1 Chronicles 8:1.

Ahis'amach

(brother of help), a Danite, father of Aholiab one of the architects of the tabernacle. Exodus 31:6; Exodus 35:34; Exodus 38:23; (B.C. 1490)

Ahish'ahar

(brother of the dawn), one of the sons of Bilhan, the grandson of Benjamin. 1 Chronicles 7:10.

Ahi'shar

the controller of Solomon's household. 1 Kings 4:6.

Ahith'ophel

(brother of foolishness), a native of Giloh, was a privy councillor of David, whose wisdom was highly esteemed, though his name had an exactly opposite signification. 2 Samuel 16:23; (B.C. 1055-1023.) He was the grandfather of Bathsheba. Comp. 2 Samuel 11:3; with 2 Samuel 23:34 Ahithophel joined the conspiracy of Absalom~ against David, and persuaded him to take possession of the royal harem, 2 Samuel 16:21; and recommended an immediate pursuit of David. His advice was wise; but Hushai advised otherwise. When Ahithophel saw that Hushai's advice prevailed, he despaired of success, and returning to his own home "put his household in order and hanged himself." 2 Samuel 17:1-23.

Ahi'tub

(brother of goodness). 1. The son of Phinehas and grandson of Eli, and therefore of the family of Ithamar. 1 Samuel 14:3; 1 Samuel 22:9, 11; (B.C. 1125.) He was succeeded by his son Ahijah (AHIMELECH). (B.C. 1085.)

2. Son of Amariah, and father of Zadok the high priest, 1 Chronicles 6:7, 8; 2 Samuel 8:17; of the house of Eleazar. (B.C. before 1045.)

Ah'lab

(fertile), a city of Asher from which the Canaanites were not driven out. Judges 1:31.

Ahla'i, or Ah'la-i

(ornamental) daughter of Sheshan, whom, having no issue, he gave in marriage to his Egyptian slave Jarha. 1 Chronicles 2:31, 35; From her were descended Zabad, one of David's mighty men, 1 Chronicles 11:41; and Aza-riah, one of the captains of hundreds in the reign of Joash. 2 Chronicles 23:1.

Aho'ah

(brothely), son of Bela the son of Benjamin. 1 Chronicles 8:4; In 1 Chronicles 8:7; he is called AHIAH. The patronymic, AHOHITE, is found in 2 Samuel 23:9, 28; 1 Chronicles 11:12, 29; 1 Chronicles 27:4.

Aho'hite

See AHOAH

Aho'lah and Aho'libah

(my tabernacle) two symbolical names, are described as harlots, the former representing Samaria and the latter Judah. Ezek. 23.

Aho'li-ab

a Danite of great skill as a weaver and embroiderer, whom Moses appointed with Bezaleel to erect the tabernacle. Exodus 35:30-35; (B.C. 1490.)

Aholiba'mah or Abolib'amah

(my tabernacle is exulted), One of the three wives of Esau. (B.C. 1797.) She was the daughter of Anah. Genesis 36:2, 26; In the earlier narrative, Genesis 26:34; Aholi-bamah is called Judith, which may have been her original name.

Ahuma'i

(brother of water, i.e. cowardly), Son of Jabath, a descendant of Judah, and head of one of the families of the Zorathites. 1 Chronicles 4:2.

Ahu'zam

(possession), properly Ahuzzam son of Ashur, the father or founder of Tekoa, by his wife Naarah. 1 Chronicles 4:6.

Ahuz'zath

(possesions) one of the friends of the Philistine king Abimelech, who accompanied him at his interview with Isaac. Genesis 26:26; (B.C. about 1877.)

A'i

(heap of ruins). 1. A city lying east of Bethel and "beside Bethaven." Joshua 7:2; Joshua 8:9; It was the second city taken by Israel after the passage of the Jordan, and was "utterly destroyed." Joshua 7:3-5; Joshua 8:1; Joshua 9:3; Joshua 10:1, 2; Joshua 12:9;

2. A city of the Ammonites, apparently attached to Heshbon. Jeremiah 49:3.

A-i'ah

(clamor). 1. Son of Zibeon, a descendant of Seir and ancestor of one of the wives of Esau, 1 Chronicles 1:40; called in Genesis 36:24; AJAH. He probably died before his father, as the succession fell to his brother Anah.

2. Father of Rizpah, the concubine of Saul. 2 Samuel 3:7; 2 Samuel 21:8, 10, 11; (B.C. before 1040.)

A-i'ath

(feminine of Ai), a place named by Isaiah, Isaiah 10:28; in connection with Migron and Michmash probably the same as Ai.

A-i'ja

like Aiath probably a variation of the name Ai, mentioned with Michmash and Bethel. Nehemiah 11:31.

Aij'alon, or Aj'alon

(place of gazelles). 1. A city of the Kohathites. Joshua 21:24; 1 Chronicles 6:69; It was a Levitical city and a city of refuge. It was originally allotted to the tribe of Dan, Joshua 19:42; Authorized Version, AJALON, which tribe, however, was unable to dispossess the Amorites of the place. Judges 1:35; Aijalon was one of the towns fortified by Reheboam, 2 Chronicles 11:10; and the last we hear of it is being in the hands of the Philistines. 2 Chronicles 28:18; Being on the very frontier of the two kingdoms, we can understand how Aijalon should be spoken of sometimes, 1 Chronicles 6:69; comp. with 1 Chronicles 6:66 as in Ephraim and sometimes, 2 Chronicles 11:10; 1 Samuel 14:31; as in Judah and Benjamin. It is represented by the modern Yalo, a little to the north of the Jaffa road, about 14 miles out of Jerusalem.

2. A broad and beautiful valley near the city of Aijalon over which Joshua commanded the moon to stand still during the pursuit after the battle of Gibeon. Joshua 10:12;

3. A place in Zebulon, mentioned as the burial-place of Elon, one of the Judges. Judges 12:12.

Aij'eleth Sha'har

(the hind of the morning dawn), found once only in the Bible, in the title of Psalms 22:1; It probably describes to the musician the melody to which the psalm was to be played.

Aj 'alon

See AIJALON

A'jah or Ai'ah

1. Genesis 36:24.

A'kan

(sharp sighted), son of Ezer, one of the "dukes" or chieftains of the Horites, and descendant of Seir. Genesis 36:27; He is called JAKAN in 1 Chronicles 1:42.

Akel'dama

Revised Version of Acts 1:19; for ACELDAMA.

Akkub

(insidious). 1. A descendant of Zerubbabel and son of Elioenai. 1 Chronicles 3:24;

2. One of the porters or doorkeepers at the east gate of the temple. (B.C. 636-440.)

3. One of the Nethinim, whole family returned with Zerubbabel. Ezra 2:45; (B.C. 536.)

4. A Levite who assisted Ezra in expounding the law to the people. Nehemiah 8:7.

Akrab'bim

(the ascent of, or the going up to); also MAALEH-ACRABBIM (the scorpion pass), a pass between the south end of the Dead Sea and Zin, forming one of the landmarks on the south boundary at once of Judah, Joshua 15:3; and of the Holy Land. Numbers 34:4; Also the boundary of the Amorites. Judges 1:36; As to the name, scorpions abound in the whole of this district.

Alabaster

from the Arabic al bastraton, a whitish stone or from Alabastron, the place in Egypt where it is found. It occurs only in Matthew 26:7; Mark 14:3; Luke 7:37; The ancients considered alabaster to be the best material in which to preserve their ointments. The Oriental alabaster (referred to in the Bible) is a translucent carbonate of lime, formed on the floors of limestone caves by the percolation of water. It is of the same material as our marbles, but differently formed. It is usually clouded or banded like agate, hence sometimes called onyx marble. Our common alabaster is different from this, being a variety of gypsum or sulphate of lime, used In its finer forms for vases, etc.; in the coarser it is ground up for plaster of Paris. The noted sculptured slabs from Nineveh are made of this material.

Alam'melech

(king's oak), a place within the limits of Asher, named between Achshaph and Amad. Joshua 19:26; only.

Al'amoth

(virgins), Psalms 46:1; title; 1 Chronicles 15:20; Some interpret it to mean a musical instrument, and others a melody.

Al'emeth

(covering), a Benjamite, son of Jehoadah or Jarah, 1 Chronicles 8:36; 1 Chronicles 9:42; and descended from Jonathan the son of Saul. (B.C after 1077.)

Alexan'der

1. Son of Simon the Cyrenian, who was compelled to bear the cross for our Lord. Mark 15:21;

2. One of the kindred of Annas the high priest. Acts 4:6;

3. A Jew at Ephesus whom his countrymen put forward during the tumult raised by Demetrius the silversmith, Acts 19:33; to plead their cause with the mob.

4. An Ephesian Christian reprobated by St. Paul in 1 Timothy 1:20; as having, together with one Hymenaeus, put from him faith and a good conscience, and so made shipwreck concerning the faith. This may be the same with

5. Alexander the coppersmith, mentioned by the same apostle, 2 Timothy 4:14; as having done him many mischiefs.

Alexan'der III

(helper of men-brave) king of Macedon, surnamed the Great, the son of Philip and Olympias, was born at Pella B.C. 356, and succeeded his father B.C. 336. Two years afterwards he crossed the Hellespont (B.C. 334) to carry out the plans of his fathers and execute the mission of (Greece to the civilized world. He subjugated Syria and Palestine B.C. 334-332. Egypt next submitted to him B.C. 332, and in this year he founded Alexandria. In the same year he finally defeated Darius at Gaugamela, who in B.C. 330 was murdered. The next two years were occupied by Alexander in the consolidation of his Persian conquests and the reduction of Bactria. In B.C. 327 he crossed the Indus; turning westward he reached Susa B.C. 325, and proceeded to Babylon B.C. 324, which he chose as the capital of his empire. In the next year (B.C. 323) he died there of intemperance, at the early age of 32, in the midst of his gigantic plans; and those who inherited his conquests left his designs unachieved and unattempted. cf. Daniel 7:6; Daniel 8:5; 11:3; Alexander is intended in Daniel 2:39; and also Daniel 7:6; 8:5-7; 11:3, 4 the latter indicating the rapidity of his conquests and his power. He ruled with great dominion, and did according to his will, Daniel 11:3; "and there was none that could deliver... out of his hand." Daniel 8:7.

Alexan'dria, or Alexandri'a

(from Alexander), 3 Ma 3:1; Acts 18:24; Acts 6:9; the Hellenic, Roman and Christian capital of Egypt. Situation.-(Alexandria was situated on the Mediterranean Sea directly opposite the island of Pharos, 12 miles west of the Canopic branch of the Nile and 120 miles from the present city of Cairo.) It was founded by Alexander the Great, B.C. 332, who himself traced the ground plan of the city. The work thus begun was continued after the death of Alexander by the Ptolemies. Description.-Under the despotism of the later Ptolemies the trade of Alexandria declined, but its population and wealth were enormous. Its importance as one of the chief corn-ports of Rome secured for it the general favor of the first emperors. Its population was mixed from the first. According to Josephus Alexander himself assigned to the Jews a place in his new city. Philo estimated the number of the Alexandrine Jews in his time at a little less than 1,000,000 and adds that two of the five districts of Alexandria were called "Jewish districts," and that many Jews lived scattered in the remaining three. "For a long period Alexandria was the greatest of known cities." After Rome became the chief city of the world, Alexandria ranked second to Rome in wealth and importance, and second to Athens only in literature and science. Its collection of books grew to be the greatest library of ancient times, and contained at one time 700,000 rolls or volumes. Here was made the Septuagint translation of the Old Testament into Greek, begun about B.C. 285, especially in grain, was very great. According to the common legend, St. Mark first "preached the gospel in Egypt, and founded the first church in Alexandria." At the beginning of the second century the number of Christians at Alexandria must have been very large, and the great leaders of Gnosticism who arose there (Basilides, Valentinus) exhibit an exaggeration of the tendency of the Church. PRESENT CONDITION. The city still bears the same name and is a thriving metropolis, with inhabitants from nearly every European and Oriental nation. Cleopatra's needle, set up by Thotmes in 1500 B.C., was found in Alexandria.

Alexan'drians

the Jewish colonists of Alexandria, who were admitted to the privileges of citizenship and had a synagogue at Jerusalem. Acts 6:9.

Algum or Almug Trees

the former occurring in 2 Chronicles 2:8; 2 Chronicles 9:10, 11; the latter in 1 Kings 10:11, 12; These words are identical. From 1 Kings 10:11, 12; 2 Chronicles 9:10, 11; we learn that the almug was brought in great plenty from Ophir for Solomon's temple and house, and for the construction of musical instruments. It is probable that this tree is the red sandle wood, which is a native of India and Ceylon. The wood is very heavy, hard and fine grained, and of a beautiful garnet color.

Ali'ah

See ALVAH

Ali'an

See ALVAN

Allegory

a figure of speech, which has been defined by Bishop Marsh, in accordance with its etymology as, "a representation of one thing which is intended to excite the representation of another thing." ("A figurative representation containing a meaning other than and in addition to the literal." "A fable or parable; is a short allegory with one definite moral."-Encyc. Brit.) In every allegory there is a twofold sense-the immediate or historic, which is understood from the words, and the ultimate, which is concerned with the things signified by the words. The allegorical interpretation is not of the words, but of the thing signified by them, and not only may, but actually does, coexist with the literal interpretation in every allegory, whether the narrative in which it is conveyed be of things possible or real. An illustration of this may be seen in Galatians 4:24; where the apostle gives an allegorical interpretation to the historical narrative of Hagar and Sarah, not treating that narrative as an allegory in itself; as our Authorized Version would lead us to suppose, but drawing from it a deeper sense than is conveyed by the immediate representation. (Addison's Vision of Mirza and Bunyan's Pilgrim's Progress are among the best allegories in all literature.)

Alleluia

so written in Revelation 19:6; foll., or more properly HALLELUJAH, praise ye Jehovah, as it is found in the margin of Psalms 104:35; Psalms 105:45; Psalms 106; Psalms 111:1; Psalms 112:1; Psalms 113:1; comp. Psalms 113:9; 115:18; 116:19; 117:2; The literal meaning of "hallelujah" sufficiently indicates the character of the Psalms in which it occurs as hymns of praise and thanksgiving.

Alliances

On the first establishment of the Hebrews in Palestine no connections were formed between them and the surrounding nations. But with the extension of their power under the kings alliances became essential to the security of their commerce. Solomon concluded two important treaties exclusively for commercial purposes the first with Hiram king of Tyre 1 Kings 5:2-12; 1 Kings 9:27; the second with a Pharaoh, king of Egypt. 1 Kings 10:28, 29; When war broke out between Amaziah I and Jeroboam II, a coalition was formed between Rezin, king of Syria, and Pekah on the one side, and Ahaz and Tiglath-pileser, king of Assyria, on the other. 2 Kings 16:5-9; The formation of an alliance was attended with various religious rites. A victim was slain and divided into two parts, between which the contracting parties passed. Genesis 15:10; Generally speaking the oath alone is mentioned in the contracting of alliances, either between nations, Joshua 9:15; or individuals. Genesis 25:28; Genesis 31:53; 1 Samuel 20:17; 2 Kings 11:4; The event was celebrated by a feast. Gene l.c.; Exodus 24:11; 2 Samuel 3:12, 20; Salt, as symbolical of fidelity, was used on these occasions. Occasionally a pillar or a heap of stones was set up as a memorial of the alliance. Genesis 31:52; Presents were also sent by the parties soliciting the alliance. 1 Kings 15:18; Isaiah 30:6; ; 1 Maccabees 16:18. The fidelity of the Jews to their engagements was conspicuous at all periods of their history, Joshua 9:18; and any breach of covenant was visited with very severe punishment. 2 Samuel 21:1; Ezekiel 17:16.

Allon

a large strong tree of some description probably an oak.

1. ALLON more accurately ELON, a place named among the cities of Naphtali. Joshua 19:33; Probably the more correct construction is to take it with the following word, i.e., "the oak by Zaanannim. [ELON]

2. ALLON BACHUTH (oak of weeping) the tree under which Rebekah's nurse, Deborah, was buried. Genesis 35:8.

Al'lon

(an oak) a Simeonite, ancestor of Ziza, a prince of his tribe in the reign of Hezekiah 1 Chronicles 4:37; (B.C. 727.)

Almo'dad

(measure) the first in order of the descendants of Joktan. Genesis 10:26; 1 Chronicles 1:20.

Al'mon

(concealed) a city within the tribe of Benjamin, with "suburbs" given to the priests. Joshua 21:18; See ALEMETH

Almond Tree; Almond

This word is found in Genesis 43:11; Exodus 25:33, 34; Exodus 37:19, 20; Numbers 17:8; Ecclesiastes 12:5; Jeremiah 1:11; in the text of the Authorized Version. It is invariably represented by the same Hebrew word, shaked meaning hasten. Jeremiah 1:11, 12; The almond tree is a native of Asia and North Africa, but it is cultivated in the milder parts of Europe." It resembles the peach tree in form, blossom and fruit. It is in fact only another species of the same genus." The height of the tree is about 12 or 14 feet; the flowers are pink, and arranged for the most part in pairs, the leaves are long, ovate, with a serrated margin and an acute point. The covering of the fruit is down and succulent, enclosing the hard shell which contains the kernel. It is this but for which the tree is chiefly valued. It is curious to observe, in connection with the almond bowls of the golden candlestick, that, in the language of lapidaries, almonds are pieces of rock crystal, even now used in adorning branch candlesticks.

Al'mon-diblatha'im

(concealing the two cakes), one of the latest stations of the Israelites between Dibon-gad and the mountains of Abarim Numbers 33:46, 47; It is probably identical with Beth-diblathaim.

Alms

The duty of alms-giving, especially in kind, consisting chiefly in portions to be left designedly from produce of the field, the vineyard and the oliveyard, Leviticus 19:9, 10; Leviticus 23:22; Deuteronomy 15:11; Deuteronomy 24:19; Deuteronomy 26:2-13; Ruth 2:2; is strictly enjoined by the law. Every third year also, Deuteronomy 14:28; each proprietor was directed to share the tithe of his produce with "the Levite, the stranger, the fatherless and the widow." The theological estimate of alms-giving among the Jews is indicated in the following passages: Job 31:17; Proverbs 10:2; Proverbs 11:4; Esther 9:22; Psalms 112:9 Acts 9:36; the case of Dorcas; Acts 10:2; of Cornelius; to which may be added Tobit 4:10, 11; 14:10, 11, and Ecclus. 3:30; 40:24. The Pharisees were zealous in almsgiving, but too ostentatious their mode of performance, for which our Lord finds fault with them. Matthew 6:2; The duty of relieving the poor was not neglected by the Christians. Matthew 6:1-4; Luke 14:13; Acts 20:35; Galatians 2:10; Regular proportionate giving was expected. Acts 11:30; Romans 15:25-27; 1 Cor. 16:1-4.

Almug Trees

See ALGUM TREES

Aloes, Lign Aloes

(in Heb. Ahalim, Ahaloth), The name of a costly and sweet-smelling wood which is mentioned in Numbers 24:6; Psalms 45:8; Proverbs 7:17; So 4:14; John 19:39; It is usually identified with the Aquilaria agollochum, an aromatic wood much valued in India. This tree sometimes grows to the height of 120 feet, being 12 feet in girth.

A'loth

a place or district, forming with Asher the jurisdiction of the ninth of Solomon's commissariat officers. 1 Kings 4:16.

Alpha

(A), the first letter of the Greek alphabet. With Omega, the last letter, it is used in the Old Testament and in the New to express the eternity of God, as including both the beginning and the end. Revelation 1:8, 11; Revelation 21:6; Revelation 22; Revelation 13; Isaiah 41:4; Isaiah 44:6; hence these letters became a favorite symbol of the eternal divinity of our Lord, and were used for this purpose in connection with the cross, or the monogram of Christ (i.e. the first two letters, ch and r, of Christ's name in Greek). Both Greeks and Hebrews employed the letters of the alphabet as numerals.

Alphabet

See WRITING

Alphae'us

(changing) the father of the apostle James the Less, Matthew 10:3; Mark 3:18; Luke 6:15; Acts 1:13; and husband of Mary. John 19:25; [MARY] In this latter place he is called Clopas (not, as in the Authorized Version, Cleophas).

Altar

The first altar of which we have any account is that built by Noah when he left the ark. Genesis 8:20; In the early times altars were usually built in certain spots hallowed by religious associations, e.g., where God appeared. Genesis 12:7; Genesis 13:18, 26:25; Genesis 35:1; Though generally erected for the offering of sacrifice, in some instances they appear to have been only memorials. Genesis 12:7; Exodus 17:15, 16; Altars were most probably originally made of earth. The law of Moses allowed them to be made of either earth or unhewn stones. Exodus 20:24, 25; I. The Altar of Burnt Offering. It differed in construction at different times. (1) In the tabernacle, Exodus 27:1; ff.; Exodus 38:1 ff., it was comparatively small and portable. In shape it was square. It as five cubits in length, the same in breadth, and three cubits high. It was made of planks of shittim (or acacia) wood overlaid with brass. The interior was hollow. Exodus 27:8; At the four corners were four projections called horns made, like the altar itself, of shittim wood overlaid with brass, Exodus 27:2; and to them the victim was bound when about to be sacrificed. Psalms 118:27; Round the altar, midway between the top and bottom, ran a projecting ledge, on which perhaps the priest stood when officiating. To the outer edge of this, again, a grating or network of brass was affixed, and reached to the bottom of the altar. At the four corners of the network were four brazen rings, into which were inserted the staves by which the altar was carried. These staves were of the same material as the altar itself. As the priests were forbidden to ascend the altar by steps, Exodus 20:26; it has been conjectured that a slope of earth led gradually up to the ledge from which they officiated. The place of the altar was at the door of the tabernacle of the congregation.)" Exodus 40:29; (2) In Solomon's temple the altar was considerably larger in its dimensions. It differed too in the material of which it was made, being entirely of brass. 1 Kings 8:64; 2 Chronicles 7:7; It had no grating, and instead of a single gradual slope, the ascent to it was probably made by three successive platforms, to each of which it has been supposed that steps led. The altar erected by Herod in front of the temple was 15 cubits in height and 50 cubits in length and breadth. According to Leviticus 6:12, 13; a perpetual fire was to be kept burning on the altar. II. The Altar of Incense, called also the golden altar to distinguish it from the altar of burnt offering which was called the brazen altar. Exodus 38:30; (a) That in the tabernacle was made of acacia wood, overlaid with pure gold. In shape it was square, being a cubit in length and breadth and two cubits in height. Like the altar of burnt offering it had horns at the four corners, which were of one piece with the rest of the altar. This altar stood in the holy place, "before the vail that is by the ark of the testimony." Exodus 30:6; Exodus 40:5; (b) The altar of Solomon's temple was similar, 1 Kings 7:48; 1 Chronicles 28:18; but was made of cedar overlaid with gold. III. Other Altars. In Acts 17:23; reference is made to an alter to an unknown God. There were several altars in Athens with this inscription, erected during the time of a plague. Since they knew not what god was offended and required to be propitiated.

Al-taschith

(destroy not), found in the introductory verse to Psalms 57, 58, 59, 75. It was probably the beginning of some song or poem to the tune of which those psalms were to be chanted.

A'lush

(a crowd of men) one of the stations of the Israelites on their journey to Sinai, the last before Rephidim. Numbers 33:13, 14.

Al'vah

(evil), a duke of Edom, Genesis 36:40; written ALIAH in 1 Chronicles 1:51.

Al'van

(tall), a Horite, son of Shobal, Genesis 36:23; written ALIAN in 1 Chronicles 1:40.

A'mad

(enduring), an unknown place in Asher, between Alammelech and Misheal. Joshua 19:26; only.

A'mal

(labor), an Asherite, son of Helem. 1 Chronicles 7:35.

Am'alek

(dweller in a valley), a son of Eliphaz by his concubine Timnah grandson of Esau, and chieftain ("duke," Authorized Version) of Edom. Genesis 36:12, 16; 1 Chronicles 1:36; (B.C. about 1700.)

Am'alekites

a nomadic tribe of uncertain origin, which occupied the peninsula of Sinai and the wilderness intervening between the southern hill-ranges of Palestine and the border of Egypt. Numbers 13:29; 1 Samuel 15:7; 1 Samuel 27:8; Their wealth consisted in flocks and herds. Mention is made of a "town" 1 Samuel 15:5; but their towns could have been little more than stations or nomadic enclosures. The Amalekites first came in contact with the Israelites at Rephidim, but were signally defeated. Exodus 17:8-16; In union with the Canaanites they again attacked the Israelites on the borders of Palestine, and defeated them near Hormah. Numbers 14:45; Saul undertook an expedition against them. 1 Samuel 14:48; Their power was thenceforth broken, and they degenerated into a horde of banditti. Their destruction was completed by David. 1 Samuel 30:1-17.

Am'alekites, Mount of

a mountain in Ephraim, Judges 12:15; probably so named because the Amalekites once held possession of it.

A'mam

(gathering place), a city in the south of Judah named with Shema and Moladah in Joshua 15:26; only.

A'man

[HAMAN] Esther 3:7; Esther 3:3, 12; Esther 4:7; Esther 8:10, 17.

Am'ana

(a covenant), apparently a mountain in or near Lebanon. So 4:8; It is commonly assumed that this is the mountain in which the river Abana, 2 Kings 5:12; has its source.

Amari'ah

(the Lord says, i.e. promises). 1. Father of Ahitub according to 1 Chronicles 6:7, 52; and son of Meraioth, in the line of the high priests.

2. The high priest in the reign of Jehoshaphat. 2 Chronicles 19:11; He was the son of Azariah.

3. The head of a Levitical house of the Kohathites. 1 Chronicles 23:13; 1 Chronicles 24:23;

4. The head of one of the twenty-four courses of priest. 2 Chronicles 31:15; Nehemiah 10:3; Nehemiah 12:2, 13;

5. One of the sons of Bani in the time of Ezra. Ezra 10:42;

6. A priest who returned with Zerubbabel. Nehemiah 10:3; Nehemiah 12:2, 13;

7. A descendant of Pharez. Nehemiah 11:4;

8. An ancestor of Zephaniah the prophet. Zeph. 1:1.

Am'asa

(a burden). 1. Son of Ithra, or Jether, by Abigail, David's sister. 2 Samuel 17:25; He joined in Absalom's rebellion, B.C. 1023, was appointed commander-in-chief and suffered defeat by Joab. 2 Samuel 18:6; David, incensed against Joab for killing Absalom, forgave Amasa and appointed him Joab's successor. 2 Samuel 19:13; Joab afterwards, when they were both in pursuit of the rebel Sheba, pretending to salute Amasa stabbed him with his sword. 2 Samuel 20:10;

2. A prince of Ephraim, son of Hadlai, in the reign of Ahaz. 2 Chronicles 28:12.

Amasa'i, or Amas'a-i

(burdensome) 1. A Kohathite, father of Mahath and ancestor of Samuel 1 Chronicles 6:25, 35;

2. Chief of the captains of Judah and Benjamin, who deserted to David while an outlaw at Ziklag. 1 Chronicles 12:18; (B.C. 1060.)

3. One of the priests who blew trumpets before the ark. 1 Chronicles 15:24;

4. Another Kohathite, in the reign of Hezekiah. 2 Chronicles 29:12.

Amasha'i or Amash'a-i

(burdensome), son of Azareel, a priest in the time of Nehemiah, Nehemiah 11:13; apparently the same as MAASIAI. 1 Chronicles 9:12; (B.C. 440.)

Amasi'ah

(whom Jehovah bears), son of Zichri and captain of 200,000 warriors of Judah in the reign of Jehoshaphat. 2 Chronicles 17:16; (B.C. 910.)

A'math

See HAMATH

Amazi'ah

(the strength of the Lord). 1. Son of Joash, and eighth king of Judah, reigned B.C. 837-809. He succeeded to the throne at the age of 25, on the murder of his father, and punished the murderers. In order to restore his kingdom to the greatness of Jehoshaphat's days, he made war on the Edomites, defeated them in the Valley of Salt, south of the Dead Sea, and took their capital, Selah or Petra, to which he gave the name of Jokteel, i.e. "God-subdued." Flushed with his success, he challenged Joash king of Israel to battle, but was completely defeated, and himself was taken prisoner and conveyed by Joash to Jerusalem, which opened its gates to the conqueror. Amaziah lived 15 years after the death of Joash; and in the 29th year of his reign was murdered by conspirators at Lachish, whither he had retired from Jerusalem for safety. 2 Chronicles 25:27;

2. A descendant of Simeon 1 Chronicles 4:34;

3. A Levite. 1 Chronicles 6:45;

4. Priest of the golden calf at Bethel who endeavored to drive the prophet Amos from Israel into Judah. Amos 7:11, 12, 14.

Ambassador

a person of high rank employed by a government to represent it and transact its business at the seat of government of some other power. The earliest examples of ambassadors employed occur in Numbers 20:14; Numbers 21:21 Judges 11:7-19; afterwards in that of the fraudulent Gibeonites, Joshua 9:4; etc., and in the instances of civic strife mentioned Judges 11:12; and Judges 20:12 Ambassadors are found to have been employed not only on occasions of hostile challenge or insolent menace, 1 Kings 20:2, 6; 2 Kings 14:8; but of friendly compliment, of request for alliance or other aid, of submissive deprecation and of curious inquiry. 2 Kings 14:8; 2 Kings 16:7; 2 Kings 18:14; 2 Chronicles 32:31; Ministers are called ambassadors of Christ.

Ambassage

embassy, a message of a public nature brought by ambassadors. The word also sometimes includes the ambassadors themselves. Luke 14:32.

Amber

(Heb. chasmal) occurs only in Ezekiel 1:4, 27; Ezekiel 8:2; It is usually supposed that the Hebrew word chasmal (denotes a metal) and not the fossil resin called amber.

Amen

literally "true" and used as a substantive, "that which is true," "truth," Isaiah 65:16; a word used in strong asseverations, fixing, as it were, the stamp of truth upon the assertion which it accompanied, and making it binding as an oath. Comp. Numbers 5:22; In the synagogues and private houses it was customary for the people or members of the family who were present to say "amen" to the prayers which were offered. Matthew 6:13; 1 Cor. 14:16; And not only public prayers, but those offered in private, and doxologies, were appropriately concluded with "amen." Romans 9:5; Romans 11:36; Romans 15:33; Romans 16:27; 2 Cor. 13:14; etc.

Amethyst

(Heb. achlamah) a subspecies of quartz of a bluish-violet color. Mention is made of this precious stone, which formed the third in the third row of the high priestly breastplate, in Exodus 28:19; Exodus 39:12; It occurs also in Revelation 21:20.

A'mi

(builder), one of Solomon's servants, Ezra 2:57; called AMON in Nehemiah 7:59.

Amit'ta-i

(true), father of the prophet Jonah. 2 Kings 14:25; Jonah 1:1.

Am'mi

i.e., as explained in the margin of the Authorized Version, my people. Hosea 2:1.

Am'mi-el

(people of God). 1. The spy from the tribe of Dan. Numbers 13:12; (B.C. 1490.) He perished by the plague for his evil report.

2. Father of Machir of Lo-debar. 2 Samuel 9:4; 2 Samuel 17:27;

3. Father of Bath-sheba, 1 Chronicles 3:5; called ELIAM in 2 Samuel 11:3;

4. The sixth son of Obed-edom, 1 Chronicles 26:5; and one of the doorkeepers of the temple. (B.C. 1014.)

Am'mihud

(people of praise). 1. An Ephraimite father of Elishama, the chief of the tribe at the time of the Exodus. Numbers 1:10; Numbers 2:18; Numbers 7:48, 53; Numbers 10:22; 1 Chronicles. 7:26; and, through him, ancestor of Joshua. (B.C. 1491.)

2. A Simeonite, father of Shemuel. Numbers 34:20;

3. The father of Pedahel, prince of the tribe of Naphtali. Numbers 34:28;

4. The father-of Talmai king of Geshur. 2 Samuel 13:37;

5. A descendant of Pharez, son of Judah. 1 Chronicles 9:4.

Ammin'adab

(one of the prince's people). 1. Son of Ram or Aram, and father of Nahshon, or NAASSON (as it is written) Matthew 1:4; Luke 3:32; ; Numbers 1:7; Numbers 2:3; Ruth 4:19, 20; 1 Chronicles 2:10; One of the ancestors of Jesus Christ.

2. The chief of the 112 sons of Uzziel, a Junior Levitical house of the family of the Kohathites. Exodus 6:23; 1 Chronicles 15:10, 11;

3. In 1 Chronicles 6:22; Izhar, the son of Kohath, is called AMMINADIB; probably a clerical error.

Ammiz'abad

(people of the Giver, i.e. God), the son of Benaiah, who commanded the third division of David's army. 1 Chronicles 27:6; (B.C. 1050.)

Am'mon

The Ammonites are frequently mentioned with the Moabites (descendants of Ben-ammi's half-brother), and sometimes under the same name. Comp. Judges 10:6; 2 Chronicles 20:1; Zeph. 2:8; etc. The precise position of the territory of the Ammonites is not ascertainable. In the earliest mention of them, Deuteronomy 2:20; they are said to have dwelt in their place, Jabbok being their border. Numbers 21:24; Deuteronomy 2:37; Deuteronomy 3:16; (i.e. Land or country is, however, but rarely ascribed to them. Their capital city was Rabbath, called also Rabbath Ammon on the Jabbok. We find everywhere traces of the fierce habits of maranders in their incursions.) 1 Samuel 11:2; Amos 1:13; and a very high degree of crafty cruelty to their toes. Jeremiah 41:6, 7; Judges 17:11, 12; Moab was the settled and civilized half of the nation of Lot, and Ammon formed its predatory and Bedouin section. On the west of Jordan they never obtained a footing. The hatred in which the Ammonites were held by Israel is stated to have arisen partly from their denial of assistance, Deuteronomy 23:4; to the Israelites on their approach to Canaan. But whatever its origin the animosity continued in force to the latest date. The tribe was governed by a king, Judges 11:12; etc.; 1 Samuel 12:12; 2 Samuel 10:1; Jeremiah 40:14; and by "princes." 2 Samuel 10:3; 1 Chronicles 19:3; The divinity of the tribe was Molech [MOLECH], and they were gross idolaters.

Ammoni'tess

a woman of Ammonite race. 1 Kings 14:21, 31; 2 Chronicles 12:13.

Am'mon-no

See NO-AMON.

Amnin'adab

Matthew 1:4; Luke 3:33; See AMMINADAB, 1

Am'non

(faithful). 1. Eldest son of David. (B.C. 1052.) He dishonored his half-sister Tamar, and was in consequence murdered by her brother. 2 Samuel 13:1-29;

2. Son of Shimon. 1 Chronicles 4:20.

A'mok

a priest who returned with Zerubbabel. Nehemiah 12:7, 20; (B.C. 536.)

A'mon, or A'men

(the mysterious), an Egyptian divinity, whose name occurs in that of No-amon. Nahum 3:8; Amen was one of the eight gods of the first order and chief of the triad of Thebes. He was worshipped at that city as Amen-Ra, or "Amen the Sun."

A'mon

(builder). 1. One of Ahab's governors. 1 Kings 22:26; 2 Chronicles 18:25;

2. King of Judah, son and successor of Manasseh, reigned two years, from B.C. 642 to 640. Amon devoted himself wholly to the service of false gods, but was killed in a conspiracy, and was succeeded by his son Josiah.

Am'orite, the Am'orites

(dwellers on the summits, mountaineers), one of the chief nations who possessed the land of Canaan before its conquest by the Israelites. As dwelling on the elevated portions of the country, they are contrasted with the Canaanites, who were the dwellers in the lowlands; and the two thus formed the main broad divisions of the Holy Land, Numbers 13:29; and see Gene 14:7; Deuteronomy 1:7, 20 "mountain of the Amorites;" Deuteronomy 1:44; Joshua 5:1; Joshua 10:6; Joshua 11:3; They first occupied the barren heights west of the Dead Sea, at the place called afterwards Engedi. From this point they stretched west to Hebron. At the date of the invasion of the country, Sihon, their then king, had taken the rich pasture land south of the Jabbok. This rich tract, bounded by the Jabbok on the north, the Arnon on the south, the Jordan on the west and "the wilderness" on the east, Judges 11:21, 22; was, perhaps in the most special sense the "land of the Amorites," Numbers 21:31; Joshua 12:2, 3; Joshua 13:10; Judges 11:21, 22; but their possessions are distinctly stated to have extended to the very foot of Hermon, Deuteronomy 3:8; Deuteronomy 4:48; embracing "Gilead and all Bashan," Deuteronomy 3:10; with the Jordan valley on the east of the river. Deuteronomy 4:49; After the conquest of Canaan nothing of importance is heard of the Amorites in the Bible.

A'mos

(burden), native of Tekoa in Judah, about six miles south of Bethlehem, originally a shepherd and dresser of sycamore trees, who was called by God s Spirit to be a prophet, although not trained in any of the regular prophetic schools. Amos 1:1; Amos 7:14, 15; He travelled from Judah into the northern kingdom of Israel or Ephraim, and there exercised his ministry, apparently not for any long time. (His date cannot be later than B.C. 808 for he lived in the reigns of Uzziah king of Judah and Jeroboam king of Israel; but his ministry probably took place at an earlier date, perhaps about the middle of Jeroboam's reign Nothing is known of the time or manner of his death.-ED.)

A'mos, Book of

The book of the prophecies of Amos seems to be divided into four principal portions closely connected together. (1) From 1:1 to 2:3 he denounces the sins of the nations bordering on Israel and Judah. (2) From 2:4 to 6:14 he describes the state of those two kingdoms, especially, the former. (3) From 7:1 to 9:10 he relates his visit to Bethel, and sketches the impending punishment of Israel. At last he promises blessings. The chief peculiarity of the style consists in the number of allusions to natural objects and agricultural occupations, as might be expected from the early life of the author.

A'moz

(strong), father of the prophet Isaiah, and, according to rabbinical tradition, brother of Amaziah king of Judah. 2 Kings 19:2, 20; 2 Kings 20:1; Isaiah 1:1; (B.C. before 756.)

Amphip'olis

(a city surrounded by the sea), a city of Macedonia, through which Paul and Silas passed on their way from Philippi to Thessalonica Acts 17:1; It was distant 33 Roman miles from Philippi, to the southwest, and about three miles from the sea. Its site is now occupied by a village called Neokhorio; in Turkish Jeni-Keni, or "New Town."

Am'plias

(large), a Christian at Rome. Romans 16:8; (A.D. 55.)

Amplia'tus

(Revised Version,) Romans 16:8; (the full name of which AMPLIAS, above, is the contraction. The name in this form is "common in the sepulchral inscriptions of persons connected with Caesar's household." (A.D. 55.)-ED.)

Am'ram

(an exalted people). 1. A Levite of the family of the Kohathites, and father of Moses. Exodus 6:18, 20; (B.C. 1571.)

2. A son of Dishon and descendant of Seir, 1 Chronicles 1:41; properly "Hamram" or HEMDAN in Genesis 36:26;

3. One of the sons of Bani in the time of Ezra, who had married a foreign wife. Ezra 10:34; (B.C. 459).

Am'ramites

A branch of the great Kohathite family of the tribe of Levi, Numbers 3:27; 1 Chronicles 26:23; descended from Amram, the father of Moses.

Am'raphel

(keeper of the gods) perhaps a Hamite king of Shinar or Babylonia, who joined the victorious incursion of the Elamite Chedorlaomer against the kings of Sodom and Gomorrah and the cities of the plain. Gen. 14. (B.C. 1898.)

Amulets were ornaments, gems, scrolls. etc.. worn as preservatives against the power of enchantments, and generally inscribed with mystic forms or characters. The "earrings" in Genesis 35:4; were obviously connected with idolatrous worship and were probably amulets taken from the bodies of the slain Shechemites. They are subsequently mentioned among the spoils of Midian. Judges 8:24; In Hosea 2:13; is another like reference. The "earrings" in Isaiah 3:20; were also amulets.

Am'zi

(strong). 1. A Levite of the family of Merari. 1 Chronicles 6:46;

2. A priest. Nehemiah 11:12.

A'nab

(grape-town), a town in the mountains of Judah, Joshua 15:50; named with Debir and Hebron as once belonging to the Anakim. Joshua 11:21.

A'nah

(one who answers), the son of Zibeon and father of Aholibamah, one of Esau's wives. Genesis 36:2, 14, 25; He is supposed to have discovered the "hot springs" (not "mules," as in the Authorized Version) in the desert as he fed the asses of Zibeon his father. (B.C. 1797.)

Anah'arath

(gorge or pass), a place within the border of Issachar, named with Shihon and Rabbith. Joshua 19:19.

Anai'ah

(whom Jehovah answers). 1. Probably a priest. Nehemiah 8:4;

2. One of the "heads of the people" who signed the covenant with Nehemiah. Nehemiah 10:22.

An'akim

(long-necked), a race of giants, descendants of Arba, Joshua 15:13; Joshua 21:11; dwelling in the southern part of Canaan, and particularly at Hebron, which from their progenitor received the name of "city of Arba." Anak was the name of the race rather than that of an individual. Joshua 14:15; The race appears to have been divided into three tribes or families, bearing the names Sheshai, Ahiman and Talmai. Though the war-like appearance of the Anakim had struck the Israelites with terror in the time of Moses, Numbers 13:28; Deuteronomy 9:2; they were nevertheless dispossessed by Joshua, Joshua 11:21, 22; and their chief city, Hebron, became the possession of Caleb. Joshua 15:14; Judges 1:20; After this time they vanish from history.

An'amim

a Mizraite people or tribe. Genesis 10:13; 1 Chronicles 1:11.

Anam'melech

(image of the king), one of the idols worshipped by the colonists introduced into Samaria from Sepharvaim. 2 Kings 17:31; He was worshipped with rites resembling those of Molech, and is the companion-god to Adrammelech.

A'nan

(a cloud), one of the "heads of the people" who signed the covenant with Nehemiah. Nehemiah 10:26; (B.C. 410.)

Ana'ni

(Protected by Jehovah), the seventh son of Elioenai, descended from the royal line of Judah. 1 Chronicles 3:24.

Anani'ah

(protected by Jehovah) probably a priest, and ancestor of Azariah, who assisted in rebuilding the city wall in the days of Nehemiah. Nehemiah 3:23; (B.C. before 446.)

Anani'ah

a place, named between Nob and Hazor, in which the Benjamites lived after their return from captivity. Nehemiah 11:32.

Anani'as

(whom Jehovah has graciously given) 1. A high priest in Acts 23:2-5; Acts 24:1; He was the son of Nebedaeus. He was nominated to the office by Herod king of Chalcis in A.D. 48; was deposed shortly before Felix left the province and assassinated by the Sicarii at the beginning of the last Jewish war.

2. A disciple at Jerusalem, husband of Sapphira. Acts 5:1-11; having sold his goods for the benefit of the church he kept back a part of the price, bringing to the apostles the remainder as if it was the whole, his wife being privy to the scheme. St. Peter denounced the fraud, and Ananias fell down and expired.

3. A Jewish disciple at Damascus, Acts 9:10-17; of high repute, Acts 22:12; who sought out Saul during the period of blindness which followed his conversion, and announced to him his future commission as a preacher of the gospel. Tradition makes him to have been afterwarded bishop of Damascus, and to have died by martyrdom.

A'nath

(answer), father of Shamgar. Judges 3:31; Judges 5:6.

Anathema

which literally means a thing suspended, is the equivalent of the Hebrew word signifying a thing or person voted. Any object so devoted to Jehovah was irredeemable. If an inanimate object, it was to be given to the priests, Numbers 18:14; if a living creature or even a man, it was to be slain. Leviticus 27:28, 29; The word anathema frequently occurs in St. Paul's writings, and is generally translated accused. An examination of the passages in which it occurs shows that it had acquired a more general sense as expressive either of strong feeling, Romans 9:3; or of dislike and condemnation. 1 Cor. 12:3; 1 Cor. 16:22; Galatians 1:9.

Anathoth

(answers to prayer). 1. Son of Becher, a son of Benjamin. 1 Chronicles 7:8;

2. One of the "heads of the people" who signed the covenant in the time of Nehemiah. Nehemiah 10:19; (B.C. 410.)

An'athoth

a priests' city belonging to the tribe of Benjamin, with "suburbs." Joshua 21:18; 1 Chronicles 6:60; Anathoth lay about three miles from Jerusalem. Isaiah 10:30; The cultivation of the priests survives in tilled fields of grain, with figs and olives. There are the remains of walls and strong foundations, and the quarries still supply Jerusalem with building stones.

Anchor

Acts 27:29.

An'drew

(manly), one of the apostles of our Lord, John 1:40; Matthew 4:18; brother of Simon Peter. He was of Bethsaida, and had been a disciple of John the Baptist, leaving him to follow our Lord. By his means his brother Simon was brought to Jesus. John 1:41; His place among the apostles seems to have been fourth, next after the three Peter, James and John, and in company with Philip. Mark 3:18; Acts 1:13; The traditions about him are various. He is said to have preached in Scythia, in Greece, in Asia Minor and Thrace, and to have been crucified at Patrae in Achaia.

Androni'cus

(man-conqueror). 1. An officer left as viceroy, 2 Macc. 4:31, in Antioch by Antiochus Epiphanes during his absence. 2 Macc. 4:31-38. (B.C. 171.)

2. Another officer of Antiochus Epiphanes who was left by him on Garizem. 2 Macc. 5:23.

3. A Christian at Rome, saluted by St. Paul, Romans 16:7; together with Junia.

A'nem

(two springs), a city of Issachar, with "suburbs," belonging to the (Gershonites). 1 Chronicles 6:70.

A'ner

(boy), a city of Manasseh, west of Jordan, with "suburbs," given to the Kohathites. 1 Chronicles 6:70.

A'ner

one of the three Amorite chiefs of Hebron who aided Abraham in the pursuit after the four invading kings. Genesis 14:13, 24.

Angel of the Lord

Genesis 16:7; etc. (The special form in which God manifested himself to man, and hence Christ's visible form before the incarnation. Compare Acts 7:30-38; with the corresponding Old-Testament history; and Genesis 18:1, 13, 14, 33; and Gene 19:1 )

Angels

By the word "angels" (i.e. "messengers" of God) we ordinarily understand a race of spiritual beings of a nature exalted far above that of man, although infinitely removed from that of God-whose office is "to do him service in heaven, and by his appointment to succor and defend men on earth. I. Scriptural use of the word.-There are many passages in which the expression "angel of God" is certainly used for a manifestation of God himself Genesis 22:11; with Gene 22:12 and Exodus 3:2 with Exodus 3:6 and Exodus 3:14 It is to be observed, also, that side by side with these expressions we read of God's being manifested in the form of man-as to Abraham at Mamre, Genesis 18:2, 22; comp. Gene 19:1 to Jacob at Penuel, Genesis 32:24, 30; to Joshua at Gilgal, Joshua 5:13, 15; etc. Besides this, which is the highest application of the word angel, we find the phrase used of any messengers of God, such as the prophets, Isaiah 42:19; Haggai 1:13; Malachi 3:1; the priests, Malachi 2:7; and the rulers of the Christian churches. Revelation 1:20; II. Nature of angels-Angels are termed "spirits," as in Hebrews 1:14;-but it is not asserted that the angelic nature is incorporeal. The contrary seems expressly implied in Luke 20:36; Philip. 3:21; The angels are revealed to us as beings such as man might be, and will be when the power of sin and death is removed, because always beholding his face, Matthew 18:10; and therefore being "made like him." 1 John 3:2; Their number must be very large, 1 Kings 22:19; Matthew 26:53; Hebrews 12:22; their strength is great, Psalms 103:20; Revelation 5:2; Revelation 18:21; their activity marvelous Isaiah 6:2-6; Matthew 26:53; Revelation 8:13; their appearance varied according to circumstances, but was often brilliant and dazzling. Matthew 28:2-7; Revelation 10:1, 2; Of the nature of "fallen angels," the circumstances and nature of the temptation by which they fell, we know absolutely nothing. All that is certain is that they "left their first estate" and that they are now "angels of the devil." Matthew 25:41; Revelation 12:7, 9; On the other hand the title especially assigned to the angels of God-that of the "holy ones," see Daniel 4:13, 23; Daniel 8:13; Matthew 25:31;-is precisely the one which is given to those men who are renewed in Christ's image. Comp. Hebrews 2:10; Hebrews 5:9; Hebrews 12:23; III. Office of the angels. Of their office in heaven we have only vague prophetic glimpses as in 1 Kings 22:19; Isaiah 6:1-3; Daniel 7:9, 10; Revelation 6:11; , etc., which show us nothing but a never-ceasing adoration. They are represented as being, in the widest sense, agents of God's providence, natural and supernatural, to the body and to the soul. In one word, they are Christ's ministers of grace now, and they shall be of judgment hereafter. Matthew 13:39, 41, 49; Matthew 16:27; Matthew 24:31; etc. That there are degrees of the angelic nature, both fallen and unfallen, and special titles and agencies belonging to each, is clearly declared by St. Paul, Ephesians 1:21; Romans 8:38; but what their general nature is it is useless to speculate.

A'niam

(sighing of the people), a Manassite, son of Shemidah 1 Chronicles 7:19.

A'nim

(fountains), a city in the mountains of Judah, named with Eshtemoh and Goshen. Joshua 15:50.

Anise

This word occurs only in Matthew 23:23; It is by no means a matter of certainty whether the anise (Pimpinella anisum, Lin.) or the dill (Anethum graveolens) is here intended though the probability is more in favor of the latter plant. "Anise is an annual plant growing to the height of one foot, carries a white flower, and blooms from June till August. The seeds are imported and used in large quantities on account of their aromatic and carminative properties. It grows wild in Egypt, in Syria, Palestine and all parts of the Levant. Among the ancients anise seems to have been a common pot-herb in every garden. Although it is less used in medicine by the moderns than by the ancients, it still retains its former reputation as an excellent stomachic, particularly for delicate women and young children. The Romans chewed it in order to keep up an agreeable moisture in the mouth and to sweeten the breath, while some Orientals still do the same." Dill, a somewhat similar plant, is an annual, bearing small aromatic seeds, used also for cookery and medicine.

Anklet

This word does not occur in the Authorized Version; but anklets are referred to in Isaiah 3:16, 18, 20; They were fastened to the ankle band of each leg; were as common as bracelets and armlets and made of much the same material. The pleasant jingling and tinkling which they made as they knocked against each other was no doubt one of the reasons why they were admired, They are still worn in the East.

An'na

(grace), a "prophetess" in Jerusalem at the time of our Lord's Presentation in the temple. Luke 2:36; She was of the tribe of Asher.

Annas

(humble), the son of one Seth was appointed high priest A.D. 7 by Quirinus, the imperial governor of Syria, but was obliged by Valerius Gratus, procurator of Judea, to give way to Ismael, son of Phabi, at the beginning of the reign of Tiberius, A.D. 14. About A.D. 25 Joseph Caiaphas, son-in-law of An-nas, became high priest, John 18:13; but in Luke 3:2 Annas and Caiaphas are both called high priests. Our Lord's first hearing, John 18:13; was before Annas, who then sent him bound to Caiaphas. Some maintain that the two, Annas and Caiaphas, were together at the head of the Jewish people,-Caiaphas as actual high priest, Annas as resident of the Sanhedrin- Acts 4:6; Others again suppose that Annas held the office of sagin, or substitute of the high priest; others still that Annas held the title and was really the ruling power. He lived to old age, having had five sons high priests.

Anointing

in Holy Scripture, is either, I. Material-with oil-or II. Spiritual-with the Holy Ghost. I. MATERIAL.- 1. Ordinary. Anointing the body or head with oil was a common practice with the Jews, as with other Oriental nations. Deuteronomy 28:40; Ruth 3:3; Micah 6:15; Anointing the head with oil or ointment seems also to have been a mark of respect sometimes paid by a host to his guests. Luke 7:46; and Psalms 23:5

2. Official. It was a rite of inauguration into each of the three typical offices of the Jewish commonwealth. a. Prophets were occasionally anointed to their office, 1 Kings 19:16; and were called messiahs, or anointed. 1 Chronicles 16:22; Psalms 105:15; b. Priests, at the first institution of the Levitical priesthood, were all anointed to their offices, Exodus 40:15; Numbers 3:3; but afterwards anointing seems to have been specially reserved for the high priest, Exodus 29:29; Leviticus 16:32; so that "the priest that is anointed," Leviticus 4:3; is generally thought to mean the high priest. c. Kings. Anointing was the principal and divinely-appointed ceremony in the inauguration of the Jewish Kings. 1 Samuel 9:16; 1 Samuel 10:1; 1 Kings 1:34, 39; The rite was sometimes performed more than once. David was thrice anointed. d. Inanimate objects also were anointed with oil, in token of their being set apart for religious service. Thus Jacob anointed a pillar at Bethel. ( Genesis 31:13; Exodus 30:26-28;

3. Ecclesiastical. Anointing with oil is prescribed by St. James to be used for the recovery of the sick. Jas 5:14; Analogous to this is the anointing with oil practiced by the twelve. Mark 6:13; II. SPIRITUAL.- 1. In the Old Testament a Deliverer is promised under the title of Messiah, or Anointed, Psalms 2:2; Daniel 9:25, 26; and the nature of his anointing is described to be spiritual, with the Holy Ghost. Isaiah 61:1; see Luke 4:18 In the New Testament Jesus of Nazareth is shown to be the Messiah, or Christ or Anointed, of the Old Testament, John 1:41; Acts 9:22; Acts 17:2, 3; Acts 18:4, 28; and the historical fact of his being anointed with the Holy Ghost is asserted and recorded. John 1:32, 33; Acts 4:27; Acts 10:38; Christ was anointed as prophet priest and king.

2. Spiritual anointing with the Holy Ghost is conferred also upon Christians by God. 2 Cor. 1:21; " Anointing "expresses the sanctifying influences of the Holy Spirit upon Christians who are priests and kings unto God.

Ant

(Heb. nemalah). This insect is mentioned twice in the Old Testament: in Proverbs 6:6; Proverbs 30:25; In the former of these passages the diligence of this insect is instanced by the wise man as an example worthy of imitation; in the second passage the ant's wisdom is especially alluded to; for these insects "though they be little on the earth, are exceeding wise." (For a long time European commentators and naturalists denied that ants stored up grain for future use, as was asserted in Proverbs but while this is true of most of the 104 European species, two of those species do lay up food, and are called harvesting ants. Like species have been found in Texas and South America, and are known to exist in Palestine. They show many other proofs of their skill. Some of them build wonderful houses; these are often several stories high, sometimes five hundred times the height of the builders, with rooms, corridors, and vaulted roofs supported by pillars. Some species keep a kind of cows; others have a regular army of soldiers; some keep slaves-"No closer imitation of the ways of man could be found in the entire animal economy." (See Encyc. Brit.) McCook's "The Honey Ants" gives many curious facts about the habits of this peculiar kind of ant, and of the harvesting ants of the American plains.-ED.)

An'tichrist

This term is employed by the apostle John alone, and is defined by him in a manner which leaves no doubt as to its intrinsic meaning. With regard to its application there is less certainty. In the first passage-1 John 2:18;-in which it occurs, the apostle makes direct reference to the false Christs whose coming, it had been fore-told, should mark the last days. In v. 22 we find, "he is antichrist, that denieth the Father and the Son;" and still more positively, "every spirit that confesseth not that Jesus Christ is come in the flesh is of antichrist." Comp. 2 John 1:7; From these emphatic and repeated definitions it has been supposed that the object of the apostle in his first epistle was to combat the errors of Cerinthus, the Docetae and the Gnostics on the subject of the Incarnation. (They denied the union of the divine and human in Christ.) The coming of Antichrist was (believed to be foretold in the "vile person" of Daniel's prophecy, Daniel 11:21; which received its first accomplishment in Antiochus Epiphanes but of which the complete fulfillment was reserved for the last times. He is identified with "the man of sin, the son of perdition." 2 Thessalonians 2:3; This interpretation brings Antichrist into close connection with the gigantic power of evil, symbolized by the "beast," Revelation 13:1;... who received his power from the dragon (i.e. the devil, the serpent of Genesis), continued for forty and two months, and was invested with the kingdom of the ten kings who destroyed the harlot Babylon, Revelation 17:12, 17; the city of seven hills. The destruction of Babylon is to be followed by the rule of Antichrist for a short period, Revelation 17:10; to be in his turn overthrown in "the battle of that great day of God Almighty," Revelation 16:14; with the false prophet and all his followers. Rev. 19. The personality of Antichrist is to be inferred as well from the personality of his historical precursor as from that of him to whom he stands opposed. Such an interpretation is to be preferred to that which regards Antichrist as the embodiment and personification of all powers and agencies inimical to Christ, or of the Antichristian might of the world.

An'tioch

(from Antiochus)- 1. IN SYRIA. The capital of the Greek kings of Syria, and afterwards the residence of the Roman governors of the province which bore the same name. Situation.-This metropolis was situated where the chain of Lebanon, running northward, and the chain of Taurus, running eastward. are brought to an abrupt meeting. Here the Orontes breaks through the mountains; and Antioch was placed at a bend of the river, 16 1/2 miles from the Mediterranean, partly on an island, partly on the levee which forms the left bank, and partly on the steep and craggy ascent of Mount Silpius, which, rose abruptly on the south. It is about 300 miles north of Jerusalem. In the immediate neighborhood was Daphne the celebrated sanctuary of Apollo 2 Macc. 4:33; whence the city was sometimes called Antioch by Daphne, to distinguish it from other cities of the same name. Destruction.-The city was founded in the year 300 B.C., by Seleucus Nicator. It grew under the successive Seleucid kings till it became a city of great extent and of remarkable beauty. One feature, which seems to have been characteristic of the great Syrian cities,-a vast street with colonnades, intersecting the whole from end to end,-was added by Antiochus Epiphanes. By Pompey it was made a free city, and such it continued till the time of Antoninus Pius. The early emperors raised there some large and important structures, such as aqueducts, amphitheatres and baths. (Antioch, in Paul's time, was the third city of the Roman empire, and contained over 200,000 inhabitants. Now it is a small, mean place of about 6000.-ED.) Bible History.-No city, after Jerusalem, is so intimately connected with the history of the apostolic church. Jews were settled there from the first in large numbers, were governed by their own ethnarch, and allowed to have the same political privileges with the Greeks. The chief interest of Antioch, however, is connected with the progress of Christianity among the heathen, Here the first Gentile church was founded, Acts 11:20, 21; here the disciples of Jesus Christ were first called Christians Acts 11:26; It was from Antioch that St. Paul started on his three missionary journeys.

2. IN PISIDIA, Acts 13:14; Acts 14:19, 21; 2 Timothy 3:11; on the borders of Phrygia, corresponds to Yalobatch, which is distant from Aksher six hours over the mountains. This city, like the Syrian Antioch, was founded by Seleucus Nicator. Under the Romans it became a colonia, and was also called Caesarea.

Anti'ochus

(an opponent), the name of a number of kings of Syria who lived during the interval between the Old and New Testaments, and had frequent connection with the Jews during that period. They are referred to in the Apocrypha especially in the books of the Maccabees.

An'tipas

(like the father), martyr at Pergamos, Revelation 2:13; and according to tradition the bishop of that place. (A.D. before 100.)

An'tipas

See HEROD

Antipa'tris, or Antip'atris

(for his father), a town to which the soldiers conveyed St. Paul by night on their march. Acts 23:31; Its ancient name was Capharsaba; and Herod, when he rebuilt the city, changed it to Antipatris, in honor of his father, Antipater. The village Kefr-Sabba still retains the ancient name of Antipatris.

Anto'nia

(from Marc Antony) (a square stone fortress or castle adjoining the northwest corner of the temple area at Jerusalem. There was a tower at each corner. It was rebuilt by Herod the Great, and named by him from Marc Antony. From the stairs of this castle Paul addressed the multitude who had assaulted him Acts 21:31-40;-ED.)

Antothi'jah

(answers of Jehovah), a Benjamite, one of the sons of Jeroham. 1 Chronicles 8:24.

An'tothite

a dweller at Anathoth. 1 Chronicles 11:28; 1 Chronicles 12:3; See ANATHOTH

A'nub

(confederate), son of Coz and descendant of Judah, through Ashur the father of Tekoa 1 Chronicles 4:8.

Apel'les

(called), a Christian saluted by St. Paul in Romans 16:10; Tradition makes him bishop of Smyrna or Heraclea. (A.D. 55.)

Apes

(Heb. kophim) are mentioned in 1 Kings 10:22; and 2 Chronicles 9:21 There can be little doubt that the apes were brought from the same country which supplied ivory and peacocks, both of which are common in Ceylon; and Sir E. Tennent has drawn attention to the fact that the Tamil names for apes, ivory and peacocks are identical with the Hebrew.

Aphar'sathchites, Aphar'sites, Aphar'sacites

the names of certain tribes, colonies from which had been planted in Samaria by the Assyrian leader Asnapper. Ezra 4:9; Ezra 5:6; The first and last are regarded as the same. Whence these tribes came is entirely a matter of conjecture.

A'phek

(strength), the name of several places in Palestine. 1. A royal city of the Canaanites, the king of which was killed by Joshua, Joshua 12:18; probably the same as APHEKAH in Joshua 15:53;

2. A city, apparently in the extreme north of Asher, Joshua 19:30; from which the Canaanites were not ejected, Judges 1:31; though here it is APHIK. This is probably the same place as APHEK, Joshua 13:4; on the extreme north "border of the Amorites,"; identified with the Aphaca of classical times, the modern Afka.

3. A place at which the Philistines encamped while the Israelites pitched in Eben-ezer, before the fatal battle in which the sons of Eli were killed and the ark was taken. 1 Samuel 4:1; This would be somewhere to the northwest of and at no great distance from Jerusalem.

4. The scene of another encampment of the Philistines, before an encounter not less disastrous than that just named,-the defeat and death of Saul. 1 Samuel 29:1; It is possible that it may be the same place as the preceding.

5. A city on the military road from Syria to Israel. 1 Kings 20:26; It is now found in Fik, at the head of the Wady Fik, six miles east of the Sea of Galilee.

Aphe'kah

(strong place), a city of Judah, in the mountains Joshua 15:53; probably the same as APHEK, 1.

Aphi'ah

(refreshed), one of the fore-fathers of King Saul. 1 Samuel 9:1.

A'phik

(strong), a city of Asher from which the Canaanites were not driven out. Judges 1:31; Probably the same place as APHEK, 2.

Aph'rah

(dust), The house of, a place mentioned in Micah 1:10; Its site is uncertain.

Aph'ses

(the dispersion), chief of the 15th of the 24 courses in the service of the temple. 1 Chronicles 24:15.

Apoc'alypse

A Greek word meaning revelation, applied chiefly to the book of Revelation by John. See REVELATION

Apoc'rypha

(concealed, hidden). 1. Old Testament Apocrypha._The collection of books to which this term is popularly applied includes the following (the order given is that in which they stand in the English version);

I. 1 Esdras;

II. 2 Esdras;

III. Tobit;

IV. Judith;

V. The rest of the chapters of the book of Esther, which are found neither in the Hebrew nor in the Chaldee;

VI. The Wisdom of Solomon;

VII. The Wisdom of Jesus the Son of Sirach, or Ecclesiasticus;

VII. Baruch;

IX. The Song of the Three Holy Children,

X. The History of Susanna;

XI. The History of the destruction of Bel and the Dragon;

XII. The Prayer of Manasses king of Judah;

XIII. 1 Maccabees;

XIV. 2 Maccabees.

The primary meaning of apocrypha, "hidden, secret," seems, toward the close of the second century to have been associated with the signification "spurious," and ultimately to have settled down into the latter. The separate books of this collection are treated of in distinct articles. Their relation to the canonical books of the Old Testament is discussed under CANON.

2. New Testament Apocrypha-(A collection of legendary and spurious Gospels, Acts of the Apostles, and Epistles. They are go entirely inferior to the genuine books, so full of nonsensical and unworthy stories of Christ and the apostles, that they have never been regarded as divine, or bound up in our Bibles. It is said that Mohammed obtained his ideas of Christ entirely from these spurious gospels.-ED.)

Apollo'nia

(belonging to Apollo), a city of Macedonia, through which Paul and Silas passed in their way from Philippi and Amphipolis to Thessalonica. Acts 17:1; According to the Antonine Itinerary it was distant 30 Roman miles from Amphipolis and 37 Roman miles from Thessalonica.

Apol'los

(given by Apollo) a Jew from Alexandria, eloquent (which may also mean learned) and mighty in the Scriptures; one instructed in the way of the Lord, according to the imperfect view of the disciples of John the Baptist, Acts 18:24; but on his coming to Ephesus during a temporary absence of St. Paul, A.D. 54, more perfectly taught by Aquila and Priscilla. After this he became a preacher of the gospel, first in Achaia and then in Corinth. Acts 18:27; Acts 19:1; When the apostle wrote his First Epistle to the Corinthians, Apollos was with or near him, 1 Cor. 16:12; probably at Ephesus in A.D. 57. He is mentioned but once more in the New Testament, in Titus 3:13; After this nothing is known of him. Tradition makes him bishop of Caesarea.

Apol'lyon

or, as it is literally in the margin of the Authorized Version of Revelation 9:11; "a destroyer," is the rendering of the Hebrew word ABADDON, "the angel of the bottomless pit." From the occurrence of the word in Psalms 88:11; the rabbins have made Abaddon the nethermost of the two regions into which they divide the lower world; but that in Revelation 9:11; Abaddon is the angel and not the abyss is perfectly evident in the Greek.

Apostle

(one sent forth), in the New Testament originally the official name of those twelve of the disciples whom Jesus chose to send forth first to preach the gospel and to be with him during the course of his ministry on earth. The word also appears to have been used in a non-official sense to designate a much wider circle of Christian messengers and teachers See 2 Cor. 8:23; Philip. 2:25; It is only of those who were officially designated apostles that we treat in the article. Their names are given in Matthew 10:2-4; and Christ's charge to them in the rest of the chapter. Their office.-(1) The original qualification of an apostle, as stated by St. Peter on the occasion of electing a successor to the traitor Judas, was that he should have been personally acquainted with the whole ministerial course of our Lord from his baptism by John till the day when he was taken up into heaven. (2) They were chosen by Christ himself (3) They had the power of working miracles. (4) They were inspired. John 16:13; (5) Their world seems to have been pre-eminently that of founding the churches and upholding them by supernatural power specially bestowed for that purpose. (6) The office ceased, a matter of course, with its first holders-all continuation of it, from the very condition of its existence (cf. 1 Cor. 9:1; ), being impossible. Early history and training.-The apostles were from the lower ranks of life, simple and uneducated; some of them were related to Jesus according to the flesh; some had previously been disciples of John the Baptist. Our Lord chose them early in his public career They seem to have been all on an equality, both during and after the ministry of Christ on earth. Early in our Lord's ministry he sent them out two and two to preach repentance and to perform miracles in his name Matt 10; Luke 9. They accompanied him in his journey, saw his wonderful works, heard his discourses addressed to the people, and made inquiries of him on religious matters. They recognized him as the Christ of God, Matthew 16:16; Luke 9:20; and described to him supernatural power Luke 9:54; but in the recognition of the spiritual teaching and mission of Christ they made very low progress, held back as they were by weakness of apprehension and by national prejudices. Even at the removal of our Lord from the earth they were yet weak in their knowledge, Luke 24:21; John 16:12; though he had for so long been carefully preparing and instructing them. On the feast of Pentecost, ten days after our Lord's ascension, the Holy Spirit came down on the assembled church, Acts 2; and from that time the apostles became altogether different men, giving witness with power of the life and death and resurrection of Jesus, as he had declared they should. Luke 24:48; Acts 1:8, 22; Acts 2:32; Acts 3:15; Acts 5:32; Acts 13:31; Later labors and history.-First of all the mother-church at Jerusalem grew up under their hands, Acts 3-7, and their superior dignity and power were universally acknowledged by the rulers and the people. Acts 5:12; ff. Their first mission out of Jerusalem was to Samaria Acts 8:5-25; where the Lord himself had, during his ministry, sown the seed of the gospel. Here ends the first period of the apostles' agency, during which its centre is Jerusalem and the prominent figure is that of St. Peter. The centre of the second period of the apostolic agency is Antioch, where a church soon was built up, consisting of Jews and Gentiles; and the central figure of this and of the subsequent period is St. Paul. The third apostolic period is marked by the almost entire disappearance of the twelve from the sacred narrative and the exclusive agency of St. Paul, the great apostle of the Gentiles. Of the missionary work of the rest of the twelve we know absolutely nothing from the sacred narrative.

Appeal

The principle, of appeal was recognized by the Mosaic law in the establishment of a central court under the presidency of the judge or ruler for the time being, before which all cased too difficult for the local court were to be tried. Deuteronomy 17:8, 9; According to the above regulation, the appeal lay in the time of the Judges to the judge, Judges 4:5; and under the monarchy to the king. Jehoshaphat delegated his judicial authority to a court permanently established for the purpose. 2 Chronicles 19:8; These courts were re-established by Ezra. Ezra 7:25; After the institution of the Sanhedrin the final appeal lay to them. St. Paul, as a Roman citizen, exercized a right of appeal from the jurisdiction of the local court at Jerusalem to the emperor. Acts 25:11.

Ap'phia

(fruitful) a Christian woman addressed jointly with Philemon and Archippus in Phil. 2; apparently a member of Philemon's household, and not improbably his wife. (A.D. 57)

Ap'pii Fo'rum

(market-place of Appius), a well-known station on the Appian Way, the great road which led from Rome to the neighborhood of the Bay of Naples. Acts 28:15; There is no difficulty in identifying the site with some ruins near Treponti. See THREE TAVERNS

Apple Tree, Apple

(Heb. tappuach). Mention of the apple tree occurs in the Authorized Version in So 2:3; So 8:5; and Joel 1:12 The fruit of this tree is alluded to in Proverbs 25:11; and Song 2:5; 7:8 It is a difficult matter to say what is the specific tree denoted by the Hebrew word tappuach. ("The apple proper is rare in Syria, and its fruit inferior.") Most modern writers maintain that it is either the quince or the citron; (others speak of the apricot, which is abundant and deliciously perfumed.) The quince had some plausible arguments in its favor. Its fragrance was held in high esteem by the ancients. The quince was sacred to Venus. On the other hand Dr Royle says,"The rich color, fragrant odor and handsome appearance of the citron, whether in flower or in fruit, are particularly suited to the passages of scripture mentioned above." But neither the quince nor the citron nor the apple appears fully to answer to all the scriptural allusions. The orange would answer all the demands of the scriptural passages, and orange trees are found in Palestine; but there does not appear sufficient evidence that this tree was known in the earlier times to the inhabitants of Palestine. The question of identification therefore, must still be left an open one.

Aq'uila

(an eagle), a Jew whom St. Paul found at Corinth on his arrival from Athens. Acts 18:2; (A.D, 52, ) He was a native of Pontus, but had fled with his wife Priscilla, from Rome, in consequence of an order of Claudius commanding all Jews to leave the city. He became acquainted with St. Paul, and they abode together, and wrought at their common trade of making the Cilician tent or hair-cloth. On the departure of the apostle from Corinth, a year and eight months after, Priscilla and Aquila accompanied him to Ephesus. There they remained and there they taught Apollos. At what time they became Christians is uncertain.

Ar

(a city), or Ar of Moab, one of the chief places of Moab. Numbers 21:28; Isaiah 15:1; In later times the place known as Areopolis and Rabbath-Moab. The site still called Rabba. It lies about halfway between Kerak and the Wady Mojeb, 10 or 11 miles from each, the Roman road passing through it.

A'ra

(lion), one of the sons of Jether, the head of a family of Asherites. 1 Chronicles 7:38.

A'rab

(ambush) a city of Judah in the mountainous district, probably in the neighborhood of Hebron; mentioned only in Joshua 15:62.

Ar'abah

(burnt up). Although this word appears in the Authorized Version in its original shape only in Joshua 18:18; yet in the Hebrew text it is of frequent occurrence. It indicates more particularly the deep-sunken valley or trench which forms the most striking among the many striking natural features of Palestine, and which extends with great uniformity of formation from the slopes of Hermon to the Elanitic Gulf (Gulf of Akabah) of the Red Sea; the most remarkable depression known to exist on the surface of the globe. Through the northern portion of this extraordinary fissure the Jordan rushes through the lakes of Huleh and Gennesaret down its tortuous course to the deep chasm of the Dead Sea. This portion, about 150 miles in length, is known amongst the Arabs by the name of el-Ghor. The southern boundary of the (Ghor is the wall of cliffs which crosses the valley about 10 miles south of the Dead Sea. From their summits, southward to the Gulf of Akabah, the valley changes its name, or, it would be more accurate to say, retains old name of Wady el-Arabah.

Ara'bia

(desert, barren), a country known in the Old Testament under two designations:- 1. The East Country, Genesis 25:6; or perhaps the East, (Genesis 10:30; Numbers 23:7; Isaiah 2:6; and Land of the Sons of the East, Genesis 29:1; Gentile name, Sons of the East, Judges 6:3; Judges 7:12; 1 Kings 4:30; Job 1:3; Isaiah 11:14; Jeremiah 49:28; Ezekiel 25:4; From these passages it appears that Land of the East and Sons of the East indicate, primarily, the country east of Palestine, and the tribes descended from Ishmael and from Keturah; and that this original signification may have become gradually extended to Arabia and its inhabitants generally, though without any strict limitation.

2. 'Arab and 'Arab, whence Arabia. 2 Chronicles 9:14; Isaiah 21:13; Jeremiah 26:24; Ezekiel 27:21; (Arabia is a triangular peninsula, included between the Mediterranean and Red seas, the Indian Ocean and the Persian Gulf. Its extreme length, north and south, is about 1300 miles, and its greatest breadth 1500 miles. -Encyc. Brit.) Divisions.-Arabia may be divided into Arabia Proper, containing the whole peninsula as far as the limits of the northern deserts; Northern Arabia (Arabia Deserta), constituting the great desert of Arabia; and Western Arabia, the desert of Petra and the peninsula of Sinai, or the country that has been called Arabia Petraea, I. Arabia Proper, or the Arabian penninsula consists of high tableland, declining towards the north. Most of it is well peopled, watered by wells and streams, and enjoys periodical rains. The moist fertile tracts are those on the southwest and south. II. Northern Arabia, or the Arabian Desert, is a high, undulating, parched plain, of which the Euphrates forms the natural boundary from the Persian Gulf to the frontier of Syria, whence it is bounded by the latter country and the desert of Petra on the northwest and west, the peninsula of Arabia forming its southern limit. It has few oases, the water of the wells is generally either brackish or unpotable and it is visited by the sand-wind called Samoom. The inhabitants principally descended from Ishmael and from Keturah, have always led a wandering and pastoral life. They conducted a considerable trade of merchandise of Arabia and India from the shore of the Persian Gulf. Ezekiel 27:20-24; III. Western Arabia includes the peninsula of Sinai [SINAI] and the desert of Petra; corresponding generally with the limits of Arabia Petraea. The latter name is probably derived from that of its chief city, not from its stony character. It was mostly peopled by descendants of Esau, and was generally known as the land of Edom or Idumea [EDOM], as well as by its older appellation, the desert of Seir or Mount Seir. [SEIR] Inhabitants.-(Arabia, which once ruled from India to the Atlantic, now has eight or nine millions of inhabitants, about one-fifth of whom are Bedouin or wandering tribes, and the other four-fifths settled Arabs.-Encyc. Brit.) 1. The descendants of JOKTAN occupied the principal portions of the south and southwest of the peninsula, with colonies in the interior. The principal Joktanite kingdom, and the chief state of ancient Arabia, was that of the Yemen.

2. The ISHMAeLITES appear to have entered the peninsula from the northwest. That they have spread over the whole of it (with the exception of one or two districts on the south coast), and that the modern nation is predominantly Ishmaelite, is asserted by the Arabs.

3. Of the descendants of KETURAH the Arabs say little. They appear to have settled chiefly north of the peninsula in Desert Arabia, from Palestine to the Persian Gulf.

4. In northern and western Arabia are other peoples, which, from their geographical position and mode of life are sometimes classed with the Arabs, of these are AMALEK, the descendants of ESAU, etc. (Productions-The productions are varied. The most noted animal is the horse. Camels, sheep, cattle, asses, mules and cats are common. Agricultural products are coffee, wheat, barley, millet, beans, pulse, dates and the common garden plants. In pasture lands Arabia is peculiarly fortunate. In mineral products it is singularly poor, lead being most abundant.-Encyc. Brit.) Religion.-The most ancient idolatry of the Arabs we must conclude to have been fetishism. Magianism, an importation from Chaldaea and Persia, must be reckoned among the religions of the pagan Arabs; but it never had very numerous followers. Christianity was introduced into southern Arabia toward the close of the second century, and about a century later it had made great progress. It flourished chiefly in the Yemen, where many churches were built. Judaism was propagated in Arabia, principally by Karaites, at the captivity. They are now nominally Mohammedans. Language.-Arabic the language of Arabia, is the most developed and the richest of Shemitic languages, and the only one of which we have an extensive literature; it is, therefore, of great importance to the study of Hebrew. Government.-Arabia is now under the government of the Ottoman empire.

Ara'bians

the nomadic tribes inhabiting the country to the east and south of Palestine, who in the early times of Hebrew history were known as Ishmaelites and descendants of Keturah.

A'rad

(a wild ass), a Benjamite, son of Beriah, who drove out the inhabitants of Gath. 1 Chronicles 8:15; (B.C. 536.)

A'rad

a royal city of the Canaanites, named with Hormah and Libnah. Joshua 12:14; The wilderness of Judah was to the south of Arad." Judges 1:16; It may be identified with a hill, Tel 'Arad, an hour and a half northeast by east from Milh (Moladah), and eight hours from Hebron.

A'rah

(wayfaring). 1. An Asherite, of the sons of Ulla. 1 Chronicles 7:39;

2. The sons of Arah returned with Zerubbabel in number 775 according to Ezra 2:5; but 652 according to Nehemiah 7:10; (B.C. 536.) One of his descendants, Shechaniah, was the father-in-law of Tobiah the Ammonite. Nehemiah 6:18.

A'ram

(high). 1. The name by which the Hebrews designated, generally, the country lying to the northeast of Palestine; the great mass of that high tableland which, rising with sudden abruptness from the Jordan and the very margin of the Lake of Gennesaret, stretched at an elevation of no less than 2000 feet above the level of the sea, to the banks of the Euphrates itself. Throughout the Authorized Version the word is, with only a very few exceptions, rendered, as in the Vulgate and LXX., SYRIA. Its earliest occurrence in the book of Genesis is in the form of Aram-naharaim, i.e. the "highland of or between the two rivers." Genesis 24:10; Authorized Version "Mesopotamia." In the later history we meet with a number of small nations or kingdoms forming parts of the general land of Aram; but as Damascus increased in importance it gradually absorbed the smaller powers, 1 Kings 20:1; and the name of Aram was at last applied to it alone. Isaiah 7:8; also 1 Kings 11:24, 25; 15:18 etc.

2. Another Aram is named in Genesis 22:21; as a son of Kemuel and descendant of Nahor.

3. An Asherite, one of the sons of Shamer. 1 Chronicles 7:34;

4. Son of Esrom or Hezron, and the Greek form of the Hebrew RAM. Matthew 1:3, 4; Luke 3:33.

Arami'tess

a female inhabitant of Aram. 1 Chronicles 7:14.

Aram-nahata'im

(highlands of two rivers). Psalms 60:1; , title. See ARAM

A'ram-zo'bah

Psalms 60:1title. See ARAM, 1

A'ran

(wild goat), a Horite, son of Dishan and brother of Uz. Gene 36:28; 1 Chronicles 1:42.

Ar'arat

(high or holy ground), a mountainous district of Asia mentioned in the Bible in connection with the following events:-(1) As the resting-place of the ark after the deluge. Genesis 8:4; (2) As the asylum of the sons of Sennacherib. 2 Kings 19:37; Isaiah 37:38; Authorized Version has "the land of Armenia." (3) As the ally, and probably the neighbor, of Minni and Ashchenaz. Jeremiah 51:27; [ARMENIA] The name Ararat was unknown to the geographers of Greece and Rome, as it still is to the Armenians of the present day; but it was an ancient name for a portion of Armenia. In its biblical sense it is descriptive generally of the Armenian highlands-the lofty plateau which over looks the plain of the Araxes on the north and of Mesopotomia on the south. Various opinions have been put forth as to the spot where the ark rested, as described in Genesis 8:4; (but it is probable that it rested on some of the lower portions of the range than on the lofty peak to which exclusively) Europeans have given the name Ararat, the mountain which is called Massis by the Armenians, Agri-Dagh, i.e. Steep Mountain, by the Turks, and Kuh-i-Nuh, i.e. Noah's Mountain, by the Persians. It rises immediately out of the plain of the Araxes, and terminates in two conical peaks, named the Great and Less Ararat, about seven miles distant from each other; the former of which attain an elevation of 17,260 feet above the level of the sea and about 14,000 above the plain of the Araxes, while the latter is lower by 4000 feet. The summit of the higher is covered with eternal snow for about 3000 feet. Arguri, the only village known to have been built on its slopes, was the spot where, according to tradition, Noah planted his vineyard. "The mountains of Ararat " are co-extensive with the Armenian plateau from the base of Ararat in the north to the range of Kurdistan in the south, we notice the following characteristics of that region as illustrating the Bible narrative; (1) its elevation. It rises to a height of from 6000 to 7000 feet above the level of the sea. (2) Its geographical position Viewed with reference to the dispersion of the nations, Armenia is the true centre of the world; and at the present day Ararat is the great boundary-stone between the empires of Russia, Turkey and Persia. (3) Its physical character The plains as well as the mountains supply evidence of volcanic agency. (4) The climate Winter lasts from October to May, and is succeeded by a brief spring and a summer of intense heat. (5) The vegetation Grass grows luxuriantly on the plateau, and furnishes abundant pasture during the summer months to the flocks of the nomad Kurds. Wheat, barley and vines ripen at far higher altitudes than on the Alps and the Pyrenees.

Arau'nah

(ark), a Jebusite who sold his threshing floor on Mount Moriah to David as a site for an altar to Jehovah, together with his oxen. 2 Samuel 24:18-24; 1 Chronicles 21:25.

Ar'ba

(city of the four), the progenitor of the Anakim, or sons of Anak, from whom their chief city, HEBRON, received its name of Kirjath-Arba. Joshua 14:15; Joshua 15:13; Joshua 21:11.

Ar'bah Hebron, or Kirjath-Arba

as "the city of Arbah" is always rendered elsewhere. Genesis 35:27.

Ar'bathite

a native of the Arabah or Ghor. [ARABAH] Abi-albon the Arbathite was one of David's mighty men. 2 Samuel 23:31; 1 Chronicles 11:32.

Ar'bite

a native of Arab. Paarai the Arbite was one of David's guard. 2 Samuel 23:35.

Arch of Titus

A triumphal arch erected at Rome, and still remaining there, to commemorate the conquest of Judea and the destruction of Jerusalem by the emperor Titus. It was erected after his death, A.D. 91, by the senate and people of Rome. It was a magnificent structure, decorated with bas-reliefs and inscriptions, and is of especial interest because its historic bas-reliefs represent the captors carrying in triumph to Rome the golden candlestick and sacred utensils from the Jewish temple at Jerusalem. From these we obtain our best idea of their shape.-ED.

Archela'us

(prince of the people), son of Herod the Great by a Samaritan woman, Malthake, and, with his brother Antipas brought up at Rome. At the death of Herod (B.C. 4) his kingdom was divided between his three sons, Herod Antipas, Archelaus and Philip. Archelaus never properly bore the title of king, Matthew 2:22; but only that of ethnarch. In the tenth year of his reign, or the ninth according to Dion Cassius, i.e. A.D. 6, a complaint was preferred against him by his brothers and his subjects on the ground of his tyranny, in consequence of which he was banished to Vienne in Gaul, where he is generally said to have died.

Archery

See ARMS

Ar'chevites

perhaps the inhabitants of Erech, some of whom had been placed as colonists in Samaria. Ezra 4:9.

Ar'chi

Joshua 16:2; A place in the neighborhood of Bethel, on the boundary between Ephraim and Benjamin. It designates a clan perhaps originally from Erech in Babylonia, of which Hushai was one. See ARCHITE

Archip'pus

(master of the horse), a Christian teacher in Colossae, Colossians 4:17; called by St. Paul his "fellow soldier," Philippians 2. He was probably a member of Philemon's family. (A.D. 62.)

Ar'chite, The

(as if from a place named Erech, on the frontiers of Ephraim), the usual designation of David's friend Hushai. 2 Samuel 15:32; 2 Samuel 17:5, 14; 1 Chronicles 27:33.

Architecture

The book of Genesis 4:17, 20, 22; appears to divide mankind into two great characteristic sections, viz., the "dwellers in tents" and the "dwellers in cities." To the race of Shem is attributed Genesis 10:11, 12, 22; Genesis 11:2-9; the foundation of those cities in the plain of Shinar, Babylon Nineveh and others. The Israelites were by occupation shepherds, and by habit dwellers in tents. Genesis 47:3; They had therefore originally, speaking properly, no architecture. From the time of the occupation of Canaan they became dwellers in towns and in houses of stone. Leviticus 14:34, 45; 1 Kings 7:10; The peaceful reign and vast wealth of Solomon gave great impulse to architecture; for besides the temple and his other great works, he built fortresses and cities in various places, among which Baalath and Tadmor are in all probability represented by Baalbec and Palmyra. But the reigns of Herod and his successors were especially remarkable for their great architectural works. Not only was the temple restored, but the fortifications and other public buildings of Jerusalem were enlarged and embellished. Luke 21:5; The town of Caesarea was built on the site of Strato's Tower; Samaria was enlarged, and received the name of Sebaste. Of the original splendor of these great works no doubt can be entertained; but of their style and appearance we can only conjecture that they were formed on Greek and Roman models. The enormous stones employed the Assyrian Persepolitan and Egyptian buildings find a parallel in the substructions of Baalbec and in the huge blocks which still remain at Jerusalem, relics of the buildings either of Solomon or of Herod.

Arctu'rus

(bear-keeper). The Hebrew words 'Ash and 'Aish, rendered "Arcturus" in the Authorized Version of Job 9:9; Job 38:32; in conformity with the Vulgate of the former passages are now generally believed to be identical, and to represent the constellation Ursa Major, known commonly as the Great Bear or Charles' Wain.

Ard

(one that descending), the son of Bela and grandson of Benjamin. Genesis 46:21; Numbers 26:40; In 1 Chronicles 8:3; he is called ADDAR.

Ard'ites

the descendants of Ard or Addar, the grandson of Benjamin. Numbers 26:40.

Ar'don

(fugitive) a Son of Caleb, the son of Hezron, by his wife Azubah. 1 Chronicles 2:18.

Are'li

(heroic), a son of Gad. Genesis 46:16; Numbers 26:17; His descendants are called Arelites. Numb 26:17.

Areop'agite

a member of the court of Areopagus. Acts 17:31; See MARS' HILL

Areop'agus

See MARS' HILL

Are'tas, or Ar'etas

(graver). 1. A contemporary of Antiochus Epiphanes, B.C. 170, and Jason. 2 Macc. 5:8.

2. The Aretas alluded to by St. Paul 2 Cor. 11:32; was father-in-law of Herod Antipas.

Ar'gob

(stony), a tract of country on the east of the Jordan, in Bashan, the kingdom of Og, containing 60 great and fortified cities. In later times it was called Trachonitis, and it is now apparently identified with the Leiah, a very remarkable district south of Damascus and east of the Sea of Galilee. Deuteronomy 3:4, 13, 14.

Ar'gob

perhaps a Gileadite officer who was governor of Argob. He was either an accomplice of Pekah in the murder of Pekahiah or was slain by Pekah. 2 Kings 15:25.

Arid'a-i

(the strong), ninth son of Haman. Esther 9:9.

Arid'atha

sixth son of Haman. Esther 9:8.

Ari'eh

(lion). Either one of the accomplices of Pekah in his conspiracy against Pekahiah, or one of the princes of Pekahiah who was put to death with him. 2 Kings 15:20; (B.C. 757.)

A'riel

(lion of God). 1. One of the "chief men" who under Ezra directed the caravan which he led back from Babylon to Jerusalem. Ezra 8:16; (B.C. 459.) The word occurs also in reference to two Moabites slain by Benaiah. 2 Samuel 23:20; 1 Chronicles 11:22; Many regard the word as an epithet, "lion-like;" but it seems better to look upon it as a proper name, and translate "two [sons] of Ariel."

2. A designation given by Isaiah to the city of Jerusalem. Isaiah 29:1, 2, 7; We must understand by it either "lion of God," as the chief city, or "hearth of God," a synonym for the altar of burnt offering. On the whole it seems most probable that, as a name given to Jerusalem, Ariel means "lion of God," whilst the word used by Ezekiel, Ezekiel 43:15, 16; means "hearth of God."

Arimathea

(heights). Matthew 27:57; Luke 23:51; John 19:38; St. Luke calls it "a city of Judea." It is identified by many with the modern Ramleh.

A'rioch

(venerable). 1. The king of Eliasar, one of the allies of Chedorlaomer in his expedition against his rebellious tributaries. Genesis 14:1; (B.C. 1921-1912.)

2. The captain of Nebuchadnezzar's body-guard. Daniel 2:14; etc.

3. Properly Eirioch, or Erioch, mentioned in Judith 1:6 as king of the Elymaeans.

Aris'a-i

(lion-like), eighth son of Haman. Esther 9:9.

Aristar'chus

(the best ruler), a Thessalonian, Acts 20:4; Acts 27:2; who accompanied St. Paul on his third missionary journey. Acts 19:29; He was with the apostle on his return to Asia, Acts 20:4; and again, Acts 27:2 on his voyage to Rome. We trace him afterwards as St. Paul's fellow prisoner in Colossians 4:10; and Phle 1:24 Tradition makes him bishop of Apamea.

Aristobu'lus

(the best counsellor), a resident at Rome, some of whose household are greeted in Romans 16:10; Tradition makes him one of the 70 disciples and reports that he preached the gospel in Britain.

Ark, Noah's

See NOAH

Ark of Moses

A small boat or basket made of the papyrus, a reed which grows in the marshes of Egypt. It was covered with bitumen to make it water tight.

Ark of the Covenant

The first piece of the tabernacle's furniture, for which precise directions were delivered. Exodus 25. I. Description.-It appears to have been an oblong chest of shittim (acacia) wood, 2 1/2 cubits long by 1 1/2 broad and deep. Within and without gold was overlaid on the wood, and on the upper side or lid, which was edged round about with gold, the mercy-seat was placed. The ark was fitted with rings, one at each of the four corners, and through these were passed staves of the same wood similarly overlaid, by which it was carried by the Kohathites. Numbers 7:9; Numbers 10:21; The ends of the staves were visible without the veil in the holy place of the temple of Solomon. 1 Kings 8:8; The ark, when transported, was enveloped in the "veil" of the dismantled tabernacle, in the curtain of badgers' skins and in a blue cloth over all, and was therefore not seen. Numbers 4:5, 20; II. Its purpose was to contain inviolate the divine autograph of the two tables, that "covenant" from which it derived its title. It was also probably a reliquary for the pot of manna and the rod of Aaron. III. History.-Before David's time its abode was frequently shifted. It sojourned among several, probably Levitical, families, 1 Samuel 7:1; 2 Samuel 6:3, 11; 1 Chronicles 13:13; 1 Chronicles 15:24, 25; in the border villages of eastern Judah; and did not take its place in the tabernacle, but dwelt in curtains, i.e. in a separate tent pitched for it in Jerusalem by David. Subsequently the temple, when completed, received, in the installation of the ark in its shrine, the signal of its inauguration by the effulgence of divine glory instantly manifested. It was probably taken captive or destroyed by Nebuchadnezzar, 2 Esdr. 10:22, so that there was no ark in the second temple.

Ar'kite, The

from Arka, one of the families of the Canaanites, Genesis 10:17; 1 Chronicles 1:16; and from the context evidently located in the north of Phoenicia. The site which now bears the name of 'Arka lies on the coast, 2 to 2 1/2 hours from the shore, about 12 miles north of Tripoli and 5 south of the Nahr el-Kebir.

Armaged'don

(the hill or city of Megiddo). Revelation 16:16; The scene of the struggle of good and evil is suggested by that battle-field, the plain of Esdraelon, which was famous for two great victories, of Barak over the Canaanites and of Gideon over the Midianites; and for two great disasters, the deaths of Saul and Josiah. Hence it signifies in Revelation a place of great slaughter, the scene of a terrible retribution upon the wicked. The Revised Version gives the name as Har-Magedon, i.e. the hill (as Ar is the city) of Megiddo.-ED.)

Arme'nia

(land of Aram) is nowhere mentioned under that name in the original Hebrew, though it occurs in the English version, 2 Kings 19:37; for Ararat. Description.-Armenia is that lofty plateau whence the rivers Euphrates, Tigris, Araxes and Acampsis pour down their waters in different directions; the first two to the Persian Gulf, the last two respectively to the Caspian and Euxine seas. It may be termed the nucleus of the mountain system of western Asia. From the centre of the plateau rise two lofty chains of mountains, which run from east to west. Divisions.-Three districts are mentioned in the Bible. (1) ARARAT is mentioned as the place whither the sons of Sennacherib fled. Isaiah 37:38; It was the central district, surrounding the mountain of that name. (2) MINNI only occurs in Jeremiah 51:27; It is probably identical with the district Minyas, in the upper valley of the Murad-su branch of the Euphrates. (3) TOGARMAH is noticed in two passages of Ezekiel 27:14; Ezekiel 38:6; both of which are in favor of its identity with Armenia. Present condition.-The Armenians, numbering about two millions, are nominally Christians. About half of them live in Armenia. Their favorite pursuit is commerce. The country is divided, as to government, between Russia, Turkey and Persia.-ED.

Armlet

an ornament universal in the East, especially among women; used by princes as one of the insignia of royalty, and by distinguished persons in general. The word is not used in the Authorized Version, as even in 2 Samuel 1:10; it is rendered by "the bracelet on his arm."

Armo'ni

son of Saul by Rizpah. 2 Samuel 21:8.

Arms, Armor

The subject naturally divides itself into-I. Offensive weapons: Arms. II. Defensive weapons: Armor. I. Offensive weapons.- 1. Apparently the earliest known and most widely used was the Chereb or SWORD. Very little can be gathered as to its shape, size, material or mode of use. Perhaps if anything is to be inferred it is that the Chereb is both a lighter and a shorter weapon than the modern sword. It was carried in a sheath, 1 Samuel 17:51; 2 Samuel 20:8; 1 Chronicles 21:27; slung by a girdle, 1 Samuel 25:13; and resting upon the thigh, Psalms 45:3; Judges 3:16; or upon the hips. 2 Samuel 20:8;

2. Next we have the SPEAR; and of this weapon we meet with at least three distinct kinds. a. The Chanith, a "spear," and that of the largest kind. It was the weapon of Goliath, 1 Samuel 17:7, 45; 2 Samuel 21:19; 1 Chronicles 20:5; and also of other giants, 2 Samuel 23:21; 1 Chronicles 11:23; and mighty warriors. 2 Samuel 2:23; 2 Samuel 23:18; 1 Chronicles 11:11, 20; b. Apparently lighter than the preceding was the Cidon or "javelin." When not in action the Cidon was carried on the back of the warrior, 1 Samuel 17:6; Authorized Version "target." c. Another kind of spear was the Romach. In the historical books it occurs in Numbers 25:7; and 1 Kings 18:28 and frequently in the later books, as in 1 Chronicles 12:8; ("buckler"); 2 Chronicles 11:12; (It varied much in length, weight and size.) d. The Shelach was probably a lighter missile or "dart." see 2 Chronicles 23:10; 2 Chronicles 32:5; ("darts"); Nehemiah 4:17, 23; (see margin); Job 33:18; Job 36:12; Joel 2:8; e. Shebet, a rod or staff, is used once only to denote a weapon. 2 Samuel 18:14;

3. Of missile weapons of offence the chief was undoubtedly the BOW, Kesheth. The ARROWS were carried in a quiver. Genesis 27:3; Isaiah 22:6; Isaiah 49:2; Psalms 127:5; From an allusion in Job 6:4 they would seem to have been some times poisoned; and Psalms 120:4; may point to a practice of using arrows with some burning material attached to them.

4. The SLING is first mentioned in Judges 20:16; This simple weapon, with which David killed the giant Philistine, was the natural attendant of a shepherd. Later in the monarchy, slingers formed part of the regular army. 2 Kings 3:25;

5. The BATTLE AXE, Jeremiah 51:20; a powerful weapon of whose exact form we have no knowledge. II. Armor.- 1. The BREASTPLATE, enumerated in the description of the arms of Goliath, a "coat of mail," literally a "breastplate of scales." 1 Samuel 17:5; This word has furnished one of the names of Mount Hermon. See Deuteronomy 3:9;

2. The HABERGEON is mentioned but twice-in reference to the gown of the high priest. Exodus 28:32; Exodus 39:28; It was probably a quilted shirt or doublet.

3. The HELMET is referred to in 1 Samuel 17:5; 2 Chronicles 26:14; Ezekiel 27:10;

4. (GREAVES) or defences for the feet, made of brass, are named in 1 Samuel 17:6; only.

5. Two kinds of SHIELD are distinguishable. a. The large shield; encompassing, Psalms 5:12; the whole person. When not in actual conflict it was carried before the warrior. 1 Samuel 17:7, 41; b. Of smaller dimensions was the buckler or target, probably for use in hand-to-hand fight. 1 Kings 10:16; 2 Chronicles 9:15, 16.

Army

I. JEWISH ARMY.-Every man above 20 years of age was a soldier, Numbers 1:3; each tribe formed a regiment, with its own banner and its own leader Numbers 2:2; Numbers 10:14; their positions in the camp or on the march were accurately fixed, Numb. 2; the whole army started and stopped at a given signal, Numbers 10:5, 6; thus they came up out of Egypt ready for the fight. Exodus 13:18; On the approach of an enemy a conscription was made from the general body, under the direction of a muster-master, Deuteronomy 20:5; 2 Kings 25:19; by whom also the officers were appointed. Deuteronomy 20:9; The army had then divided into thousands and hundreds under their respective captains, Numbers 31:14; and still further into families. Numbers 2:34; 2 Chronicles 25:5; 2 Chronicles 26:12; With the king arose the custom of maintaining a body-guard, which formed the nucleus of a standing army, and David's band of 600, 1 Samuel 23:13; 1 Samuel 25:13; he retained after he became king, and added the CHERETHITES and PELETHITES. 2 Samuel 15:18; 2 Samuel 20:7; David further organized a national militia, divided into twelve regiments under their respective officers, each of which was called out for one month in the year. 1 Chronicles 27:1;... It does not appear that the system established by David was maintained by the kings of Judah; but in Israel the proximity of the hostile kingdom of Syria necessitated the maintenance of a standing army. The maintenance and equipment of the soldiers at the public expense dated from the establishment of a standing army. It is doubtful whether the soldier ever received pay even under the kings. II. ROMAN ARMY.-The Roman army was divided into legions, the number of which varied considerably (from 3000 to 6000), each under six tribuni ("chief captains,") Acts 21:31; who commanded by turns. The legion was subdivided into ten cohorts ("band,") Acts 10:1; the cohort into three maniples, and the maniple into two centuries, containing originally 100 men, as the name implies, but subsequently from 50 to 100 men, according to the strength of the legion. There were thus 60 centuries in a legion, each under the command of a centurion. Acts 10:1, 22; Matthew 8:5; Matthew 27:54; In addition to the legionary cohorts, independent cohorts of volunteers served under the Roman standards. One of these cohorts was named the Italian, Acts 10:1; as consisting of volunteers from Italy. The headquarters of the Roman forces in Judea were at Caesarea.

Ar'nan

In the received Hebrew text "the sons of Arnan" are mentioned in the genealogy of Zerubbabel. 1 Chronicles 3:21.

Ar'ni

(Used in the Revised Version for Aram in Luke 3:33; and is probably another name or form of the name of Aram. [ARAM, 4])

Ar'non

(roaring), the river or torrent which formed the boundary between Moab and the Amorites, on the north of Moab, Numbers 21:13, 14, 24, 26; Judges 11:22; and afterwards between Moab and Israel (Reuben). Deuteronomy 2:24, 36; Deuteronomy 3:8, 12, 16; Deuteronomy 4:48; Joshua 12:1, 2; Joshua 13:9, 16; Judges 11:13, 26; There can be no doubt that the Wady el-Mojeb of the present day is the Arnon. Its principal source is near Katrane, on the Haj route.

A'rod

(a wild ass), a son of Gad, Numbers 26:17; called ARODI in Genesis 46:16.

Ar'odi

See AROD

Ar'odites

See AROD

Ar'oer

(ruins). 1. A city on the torrent Arnon, the southern point of the territory of Sihon king of the Amorites and afterwards of the tribe of Reuben, Deuteronomy 2:36; Deuteronomy 3:12; Deuteronomy 4:48; Joshua 12:2; Joshua 13:9, 16; Judges 11:26; 2 Kings 10:33; 1 Chronicles 5:8; but later again in possession of Moab. Jeremiah 48:19; It is the modern Ara'ir, upon the very edge of the precipitous north bank of the Wady Mojeb.

2. Aroer, "that is 'facing' Rahbah" (Rabbah of Ammon), a town built by and belonging to Gad. Numbers 32:34; Joshua 13:25; 2 Samuel 24:5; This is probably the place mentioned in Judges 11:33; which was shown in Jerome's time.

3. Aroer, in Isaiah 17:2; if a place at all, must be still farther north than either of the two already named.

4. A town in Judah, named only in 1 Samuel 30:28; perhaps Wady Ar'arah, on the road from Petra to Gaza.

Aro'erite

Hothan the Aroerite was the father of two of David's captains. 1 Chronicles 11:44.

Ar'pad, or Ar'phad

(strong city), Isaiah 36:19; Isaiah 37:13; a city or district in Syria, apparently dependent on Damascus. Jeremiah 49:23; No trace of its existence has yet been discovered. 2 Kings 18:34; 2 Kings 19:13; Isaiah 10:9.

Arphax'ad

(stronghold of the Chaldees).

1. The son of Shem and ancestor of Eber. Genesis 10:22, 24; Genesis 11:10;

2. Arphaxad - a king "who reigned over the Medes in Ecbatana," Judith 1:1-4; perhaps the same as Phraortes, who fell in a battle with the Assyrians, 633 B.C.

Arrows

See ARMS

Artaxerx'es

(the great warrior). 1. The first Artaxerxes is mentioned in Ezra 4:7; and appears identical with Smerdis, the Magian impostor and pretended brother of Cambyses, who usurped the throne B.C. 522, and reigned eight months.

2. In Nehemiah 2:1; we have another Artaxerxes. We may safely identify him with Artaxerxes Macrocheir or Longimanus, the son of Xerxces, who reigned B.C. 464-425.

Ar'temas

(gift of Artemis), a companion of St. Paul. Titus 3:12; According to tradition he was bishop of Lystra.

Ar'uboth

(windows), the third of Solomons commissariat districts. 1 Kings 4:10; It included Sochoh, and was therefore probably a name for the rich corn-growing lowland country.

Aru'mah

(height), a place apparently in the neighborhood of Shechem, at which Abimelech resided. Judges 9:41.

Ar'vad

(wandering) Ezekiel 27:8, 11; The island of Ruad, which lies off Tortosa (Tartus), two or three miles from the Phoenician coast. In agreement with this is the mention of "the Arvadite, in Genesis 10:18; and 1 Chronicles 1:16 as a son of Canaan, with Zidon, Hamath an other northern localities.

Ar'vadite

See ARVAD

Ar'za

prefect of the palace at Tirzah to Elah king of Israel, who was assassinated at a banquet in his house by Zimri. 1 Kings 16:9.

A'sa

(physician, or cure). 1. Son of Abijah and third king of Judah. (B.C. 956-916.) (His long reign of 41 years was peaceful in its earlier portion, and he undertook the reformation of all abuses, especially of idolatry. He burnt the symbol of his grandmother Maachah's religion and deposed her from the dignity of "king's mother,") and renewed the great altar which the idolatrous priests apparently had desecrated. 2 Chronicles 15:8; Besides this he fortified cities on his frontiers, and raised an army, amounting, according to 2 Chronicles 14:8; to 580,000 men, a number probably exaggerated by an error of the copyist. During Asa's reign, Zerah, at the head of an enormous host, 2 Chronicles 14:9; attacked Mareshah. There he was utterly defeated, and driven back with immense loss to Gerar. The peace which followed this victory was broken by the attempt of Baasha of Israel to fortify Ramah. To stop this Asa purchased the help of Benhadad I. king of Damascus, by a large payment of treasure, forced Baasha to abandon his purpose, and destroyed the works which he had begun at Ramah. In his old age Asa suffered from gout, He died, greatly loved and honored, in the 41st year of his reign.

2. Ancestor of Berechiah a Levite who resided in one of the villages of the Netophathites after the return from Babylon. 1 Chronicles 9:16.

As'ahel

(made by God). 1. Nephew of David, being the youngest son of his sister Zeruiah. He was celebrated for his swiftness of foot. When fighting under his brother Joab at Gibeon, he pursued Abner, who was obliged to kill him in self-defence. 2 Samuel 2:18; ff. [ABNER] (B.C. 1050.)

2. One of the Levites in the reign of Jehoshaphat, who went throughout the cities of Judah to instruct the people in the knowledge of the law. 2 Chronicles 17:8; (B.C. 910.)

3. A Levite in the reign of Hezekiah, who had charge of the tithes and dedicated things in the temple. 2 Chronicles 31:13; (B.C. 927.)

4. A priest, father of Jonathan, in the time of Ezra. Ezra 10:15; He is called AZAeL in 1 Esdras 9:14. (B.C. before 459.)

Asahi'ah

(the Lord hath made), a servant of King Josiah, sent by him to seek information of Jehovah respecting the book of the law which Hilkiah found in the temple, 2 Kings 22:12, 14; also called ASAIAH. 2 Chronicles 34:20; (B.C. 641.)

Asai'ah

(the Lord hath made). 1. A prince of one of the families of the Simeonites in the reign of Hezekiah. 1 Chronicles 4:36; (B.C. 910.)

2. A Levite in the reign of David, chief of the family of Merari. 1 Chronicles 6:30; With 120 of his brethren he took part in bringing the ark from the house of Obed-edom to the city of David. 1 Chronicles 15:6, 11;

3. The first-born of "the Shilonite," from Shiloni, 1 Chronicles 9:5; who with his family dwelt in Jerusalem after the return from Babylon. (B.C. 536.) In Nehemiah 11:5; he is called MAASEIAH.

4. 2 Chronicles 34:20; See ASAHIAH

A'saph

(collector of the people). 1. A Levite, son of Berechiah, one of the leaders of David's choir. 1 Chronicles 6:39; Psalms 50 and 73-83 are attributed to him; and he was in after times celebrated as a seer as well as a musical composer. 2 Chronicles 29:30; Nehemiah 12:46; (B.C. 1050.)

2. The father or ancestor of Joah, the chronicler to the kingdom of Judah in the reign of Hezekiah, 2 Kings 18:18, 37; Isaiah 36:3, 22; probably the same as the preceding.

3. The keeper of the royal forest or "paradise" of Artaxerxes, Nehemiah 2:8; a Jew, in high office at the court of Persia. (B.C. 536.)

4. Ancestor of Mattaniah, the conductor of the temple-choir after the return from Babylon. 1 Chronicles 9:16; Nehemiah 11:17; Most probably the same as 1 and 2.

A'saph, Sons of

(A school of poetry and musical composers founded by Asaph.)

Asar'e-el

(whom God hath bound (by an oath)), a son of Jehaleleel, in the genealogies of Judah. 1 Chronicles 4:16.

Asare'lah

(upright toward God), one of the sons of Asaph, a musician, 1 Chronicles 25:2; called JESHARELAH in ver. 14.

As'calon

See ASHKELON

As'enath

(worshipper of Neith), daughter of Potipherah, priest, or possibly prince, of On [POTIPHERAH], wife of Joseph, Genesis 41:45; and mother of Manasseh and Ephraim. Genesis 41:50; Genesis 46:20; (B.C. 1715.)

A'ser

Luke 2:36; Revelation 7:6; See ASHER

Ash

(Heb. oren), only in Isaiah 44:14; As the true ash is not a native of Palestine, some understand this to be a species of pine tree. Perhaps the larch (Laryx europaea) may be intended.

A'shan

(smoke), a city in the low country of Judah. Joshua 15:42; In Joshua 19:7; and 1 Chronicles 4:32 it is mentioned again as belonging to Simeon. It has not yet been identified.

Ash'bea

(I adjure), a proper name, but whether of a person or place is uncertain. 1 Chronicles 4:21.

Ash'bel

(reproof of God), second son of Benjamin and ancestor of the Ashbelites. Genesis 46:21; Numbers 26:38; 1 Chronicles 8:1.

Ash'chenaz

1 Chronicles 1:6; Jeremiah 51:27; See ASHKENAZ

Ash'dod, or Azo'tus

(a stronghold), Acts 8:40; one of the five confederate cities of the Philistines situated about 30 miles from the southern frontier of Palestine, three from the Mediterranean Sea, and nearly midway between Gaza and Joppa. It was assigned to the tribe of Judah, Joshua 15:47; but was never subdued by the Israelites. Its chief importance arose from its position on the high road from Palestine to Egypt. It is now an insignificant village, with no memorials of its ancient importance, but is still called Esdud.

Ashdodites

the inhabitants of Ashdod, Nehemiah 4:7; called Ashdothites in Joshua 13:3.

Ash'doth-pis'gah

Deuteronomy 3:17; Joshua 12:3; Joshua 13:20; and in Deuteronomy 4:49 Authorized Version, translated springs of Pisgah, i.e. a valley or fountain near Mount Pisgah.

Ash'er

They possessed the maritime portion of the rich plain of Esdraelon;, probably for a distance of 8 or 10 miles from the shore. This territory contained some of the richest soil in all Palestine.

Ash'er

a place which formed one boundary of the tribe of Manasseh on the south. Joshua 17:7; Mr. Porter suggests that Teyasir may be the Asher of Manasseh. Handbook, p.348.

Ash'erah

(straight), the name of a Phoenician goddess, or rather of the idol itself (Authorized Version "grove"). Asherah is closely connected with ASHTORETH and her worship, Judges 3:7; comp. Judges 2:3; 6:25; 1 Kings 18:19 Ashtoreth being, perhaps, the proper name of the goddess, whilst Asherah is the name of her image or symbol, which was of wood. See Judges 6:25-30; 2 Kings 23:14.

Ash'erites

descendants of Asher, and members of his tribe. Judges 1:32.

Ashes

The ashes on the altar of burnt offering were gathered into a cavity in its surface. The ashes of a red heifer burnt entire, according to regulations prescribed in Numb. 19, had the ceremonial efficacy of purifying the unclean, Hebrews 9:13; but of polluting the clean. [SACRIFICE] Ashes about the person, especially on the head, were used as a sign of sorrow. See MOURNING

Ash'ima

a god of the Hamathite colonists in Samaria. 2 Kings 17:30; It has been regarded as identical with the Pan of the Greeks.

Ash'kenaz

(spreading fire), one of the three sons of Gomer, son of Japhet. Genesis 10:3; We may probably recognize the tribe of Ashkenaz on the northern shore of Asia Minor in the name of Lake Ascanius, and in Europe in the name Scandia, Scandinavia. Knobel considers that Ashkenaz is to be identified with the German race.

Ash'nah

the name of two cities, both in the lowlands of Judah: (1) named between Zoreah and Zanoah, and therefore probably northwest of Jerusalem, Joshua 15:33; and (2) between Jiptah and Nezib, and therefore to the southwest of Jerusalem. Joshua 15:43; Each, according, to Robinson's map (1857), would be about 16 miles from Jerusalem.

Ash'penaz

(horse-nose), the master of the eunuchs of Nebuchadnezzar. Daniel 1:3.

Ashte'rathite

a native or inhabitant of Ashtaroth, 1 Chronicles 11:44; beyond Jordan.

Ash'teroth Karna'im

(Ashteroth of the two horns or peaks) a place of very great antiquity, the abode of the Rephaim. Genesis 14:5; The name reappears but once, as Carnaim or Carnion, 1 Macc. 5:26, 43, 44; 2 Macc. 12:21, 26, in "the land of Galaad." It is probably the modern Es-Sanamein, on the Haj route, about 25 miles south of Damascus.

Ash'toreth

(a star) the principal female divinity of the Phoenicians, called Ishtar by the Assyrians and Astarte by the Greeks and Romans. She was by some ancient writers identified with the moon. But on the other hand the Assyrian Ishtar was not the moon-goddess, but the planet Venus; and Astarte was by many identified with the goddess Venus (or Aphrodite), as well as with the plant of that name. It is certain that the worship of Astarte became identified with that of Venus, and that this worship was connected with the most impure rites is apparent from the close connection of this goddess with ASHERAH. 1 Kings 11:5, 33; 2 Kings 23:13.

Ash'ur

(black), the posthumous son of Hezron by his wife Abiah. 1 Chronicles 2:24; 1 Chronicles 4:5; He became "father" or founder of the town of Tekoa. (B.C. 1658.)

Ashu'rim

(steps), a tribe descended from Dedan, the grandson of Abraham. Genesis 26:3; Knobel considers them the same with the Asshur of Ezekiel 27:28; and connected with southern Arabia.

Ash'urites, The

Only in 2 Samuel 2:9; By some of the old interpreters the name is taken as meaning the Geshurites; but if we follow the Targum of Jonathan, "the Asherites" will denote the inhabitants of the whole of the country west of the Jordan above Jez-reel.

Ash'vath

One of the sons of Japhlet, of the tribe of Asher. 1 Chronicles 7:33.

A'sia

(orient). The passages in the New Testament where this word occurs are the following; Acts 2:9; Acts 6:9; Acts 16:6; Acts 19:10, 22, 26, 27; Acts 20:4, 16, 18; Acts 21:27; Acts 27:2; Romans 16:5; 1 Cor. 16:19; 2 Cor. 1:8; 2 Timothy 1:15; e 1:1; Revelation 1:4, 11; In all these it may be confidently stated that the word is used for a Roman province which embraced the western part of the peninsula of Asia Minor and of which Ephesus was the capital.

Asiar'chae

(chief of Asia) (Authorized Version; Acts 19:31; ), officers chosen annually by the cities of that part of the province of Asia of which Ephesus was, under Roman government, the metropolis. They had charge of the public games and religious theatrical spectacles, the expenses of which they bore.

A'siel

(created by God). 1. A Simeonite whose descendant Jehu lived in the reign of Hezekiah. 1 Chronicles 4:35;

2. One of the five swift writers whom Esdras was commanded to take to write the law and the history of the world. 2 Esd. 14:24.

As'nah

(thorn-bush). The children of Asnah were among the Nethinim who returned with Zerubbabel. Ezra 2:50.

Asnap'per

(swift), mentioned in Ezra 4:10; as the person who settled the Cutheans in the cities of Samaria. He was probably a general of Esarhaddon. (B.C. 712.)

Asp

(Heb. pethen), translated (adder in) Psalms 58:4; Psalms 91:13; Probably the Egyptian cobra, a small and very poisonous serpent, a dweller in the holes of walls, Isaiah 11:8; and a snake upon which the serpent-charmers practiced their art.

Aspal'athus

the name of some sweet perfume mentioned in Ecclus. 24:15. The Lignum rhodianum, is by some supposed to be the substance indicated by the aspalathus, the plant which yields it is the Convolvulus scoparius if Linnaeus.

As'patha

third son of Haman. Esther 9:7.

As'phar

the pool in the "wilderness of Thecoe." 1 Macc. 9:33. Is it possible that the name is a corruption of lacus Asphaltites?1/2

As'riel

the son of Gilead and great-grandson of Manasseh. Numbers 26:31; Joshua 17:2; He was the founder of the family of the Asrielites. (B.C. 1444.)

Ass

Five Hebrew names of the genus Asinus occur in the Old Testament. 1. Chamor denotes the male domestic ass.

2. Athon, the common domestic she-ass.

3. Air, the name of a wild ass, which occurs Genesis 32:15; Genesis 49:11;

4. Pere, a species of wild ass mentioned Genesis 12:16;

5. Arod occurs only in Job 39:5; but in what respect it differs from the Pere is uncertain. The ass in eastern countries is a very different animal from what he is in western Europe. The most noble and honorable amongst the Jews were wont to be mounted on asses. (With us the ass is a symbol of stubbornness and stupidity, while in the East it is especially remarkable for its patience, gentleness, intelligence, meek submission and great power of endurance."-L. Abbott. The color is usually a reddish brown, but there are white asses, which are much prized. The ass was the animal of peace as the horse was the animal of war; hence the appropriateness of Christ in his triumphal entry riding on an ass. The wild ass is a beautiful animal.-ED.) Mr. Lavard remarks that in fleetness the wild ass (Asinus hemippus) equals the gazelle and to overtake it is a feat which only one or two of the most celebrated mares have been known to accomplish.

As'shur

second son of Shem, Genesis 10:22; also the Hebrew form for Assyria. See ASSYRIA

As'sir

(captive). 1. Son of Korah. Exodus 6:24; 1 Chronicles 6:22;

2. Son of Ebiasaph, and a forefather of Samuel 1 Chronicles 6:23, 37;

3. Son of Jeconiah, 1 Chronicles 3:17; unless "Jeconiah the captive" be the true rendering.

As'sos, or As'sus

(approaching), a seaport of the Roman province of Asia in the district anciently called Mysia, on the northern shore of the Gulf of Adrn-myttium, and about seven miles from Lesbos. Acts 20:13, 14.

As'sur

Ezra 4:2; Psalms 83:8; See ASSHUR; ASSYRIA

Assyr'ia, As'shur

was a great and powerful country lying on the Tigris, Genesis 2:14; the capital of which was Nineveh. Genesis 10:11; etc. It derived its name apparently from Asshur, the son of Shem, Genesis 10:22; who in later times was worshipped by the Assyrians as their chief god. 1. Extent.-The boundaries of Assyria differed greatly at different periods, Probably in the earliest times it was confined to a small tract of low country lying chiefly on the left bank of the Tigris. Gradually its limits were extended, until it came to be regarded as comprising the whole region between the Armenian mountains (lat. 37 30') upon the north, and upon the south the country about Baghdad (lat. 33 30'). Eastward its boundary was the high range of Zagros, or mountains of Kurdistan; westward it was, according to the views of some, bounded by the Mesopotamian desert, while according to others it reached the Euphrates.

2. General character of the country.-On the north and east the high mountain-chains of Armenia and Kurdistan are succeeded by low ranges of limestone hills of a somewhat arid aspect. To these ridges there succeeds at first an undulating zone of country, well watered and fairly productive, which extends in length for 250 miles, and is interrupted only by a single limestone range. Above and below this barrier is an immense level tract, now for the most part a wilderness, which bears marks of having been in early times well cultivated and thickly peopled throughout.

3. Original peopling.-Scripture informs us that Assyria was peopled from Babylon, Genesis 10:11; and both classical tradition and the monuments of the country agree in this representation.

4. Date of the foundation of the kingdom.-As a country, Assyria was evidently known to Moses. Genesis 2:14; Genesis 25:18; Numbers 24:22, 24; The foundation of the Assyrian empire was probably not very greatly anterior to B.C. 1228.

5. History.-The Mesopotamian researches have rendered it apparent that the original seat of government was not at Nineveh, but at Kileh-Sherghat, on the right bank of the Tigris. The most remarkable monarch of the earlier kings was called Tiglath-pileser. He appears to have been king towards the close of the twelfth century, and thus to have been contemporary with Samuel. Afterwards followed Pul, who invaded Israel in the reign of Menahem 2 Kings 15:29; about B.C. 770, and Shalmaneser who besieged Samaria three years, and destroyed the kingdom of Israel B.C. 721, himself or by his successor Sargon, who usurped the throne at that time. Under Sargon the empire was as great as at any former era, and Nineveh became a most beautiful city. Sargon's son Sennacherib became the most famous of the Assyrian kings. He began to reign 704 B.C. He invaded the kingdom of Judea in the reign of Hezekiah. He was followed by Esarhaddon, and he by a noted warrior and builder, Sardanapalus. In Scripture it is remarkable that we hear nothing of Assyria after the reign of Esarhaddon, and profane history is equally silent until the attacks began which brought about her downfall. The fall of Assyria, long previously prophesied by Isaiah, Isaiah 10:5-19; was effected by the growing strength and boldness of the Medes, about 625 B.C. The prophecies of Nahum and Zephaniah Zeph. 2:13-15; against Assyria were probably delivered shortly before the catastrophe.

6. General character of the empire.-The Assyrian monarchs bore sway over a number of petty kings through the entire extent of their dominions. These native princes were feudatories of the great monarch, of whom they held their crown by the double tenure of homage and tribute. It is not quite certain how far Assyria required a religious conformity from the subject people. Her religion was a gross and complex polytheism, comprising the worship of thirteen principal and numerous minor divinities, at the head of all of whom stood the chief god, Asshur, who seems to be the deified patriarch of the nation. Genesis 10:22;

7. Civilization of the Assyrians.-The civilization of the Assyrians was derived originally from the Babylonians. They were a Shemitic race originally resident in Babylonia (which at that time was Cushite) and thus acquainted with the Babylonian inventions and discoveries, who ascended the valley of the Tigris and established in the tract immediately below the Armenian mountains a separate and distinct nationality. Still, as their civilization developed it became in many respects peculiar. Their art is of home growth. But they were still in the most important points barbarians. Their government was rude and inartificial, their religion coarse and sensual, and their conduct of war cruel.

8. Modern discoveries in Assyria.-(Much interest has been excited in reference to Assyria by the discoveries lately made there, which confirm and illustrate the Bible. The most important of them is the finding of the stone tablets or books which formed the great library at Nineveh, founded by Shalmaneser B.C. 860, but embodying tablets written 2000 years B.C. This library was more than doubled by Sardanapalus. These tablets were broken into fragments, but many of them have been put together and deciphered by the late Mr. George Smith, of the British Museum. All these discoveries of things hidden for ages, but now come to light, confirm the Bible.-ED.)

As'taroth

Deuteronomy 1:4; See ASHTAROTH

Astar'te

See ASHTORETH

Asup'pim, and House of

1 Chronicles 26:15, 17; literally house of the gatherings. Some understand it as the proper name of chambers on the south of the temple others of certain store-rooms, or of the council chambers in the outer court of the temple in which the elders held their celebrations.

Asyn'critus

(incomparable), a Christian at Rome, saluted by St. Paul. Romans 16:14.

At'arah

(a crown) a wife of Jerahmeel, and mother of Onam. 1 Chronicles 2:26.

At'aroth

(crowns). 1. One of the towns in the "land of Jazer and land of Gilead," Numbers 32:3; east of the Jordan, taken and built by the tribe of Gad. Numbers 32:34;

2. A place on the (south?) boundary of Ephraim and Manasseh. Joshua 16:2, 7; It is impossible to say whether Ataroth is or is not the same place as

3. ATAROTH-ADAR, or -ADDAR, on the west border of Benjamin, "near the 'mountain' that is on the south side of the nether Beth-horon." Joshua 16:5; Joshua 18:13; Perhaps the modern Atara, six miles northeast of Bethel.

4. "ATAROTH, THE HOUSE OF JOAB," a place(?) occurring in the list of the descendants of Judah. 1 Chronicles 2:54.

A'ter

(shut up). 1. The children of Ater were among the porters or gate-keepers of the temple who returned with Zerubbabel. Ezra 2:42; Nehemiah 7:45;

2. The children of ATER OF HEZEKIAH to the number of 98 returned with Zerubbabel, Ezra 2:16; Nehemiah 7:21; and were among the heads of the people who signed the covenant with Nehemiah. Nehemiah 10:17.

A'thach

(lodging place). 1 Samuel 30:30; As the name does not occur elsewhere, it has been suggested that it is an error of the transcriber for Ether, a town in the low country of Judah. Joshua 15:42.

Athai'ah

(whom Jehovah made), a descendant of Pharez, the son of Judah, who dwelt at Jerusalem after the return from Babylon, Nehemiah 11:4; called UTHAI in 1 Chronicles 9:4.

Athali'ah

(afflicted of the Lord) daughter of Ahab and Jezebel, married Jehoram the son of Jehoshaphat king of Judah and introduced into that kingdom the worship of Baal. (B.C. 891.) After the great revolution by which Jehu seated himself on the throne of Samaria she killed all the members of the royal family of Judah who had escaped his sword. 2 Kings 11:1; From the slaughter one infant, named Joash, the youngest son of Ahaziah, was rescued by his aunt Jehosheba wife of Jehoiada, 2 Chronicles 23:11; the high priest. 2 Chronicles 24:6; The child was brought up under Jehoiada's care, and concealed in the temple for six years, during which period Athaliah reigned over Judah. At length Jehoiada thought it time to produce the lawful king to the people, trusting to their zeal for the worship of God and their loyalty to the house of David. His plan was successful, and Athaliah was put to death.

Athe'nians

natives of Athens Acts 17:21.

Ath'ens

(city of Athene), the capital of Attica, and the chief seat of Grecian learning and civilization during the golden period of the history of Greece. Description-Athens is situated about three miles from the seacoast, in the central plain of Attica. In this plain rise several eminences Of these the most prominent is a lofty insulated mountain with a conical peaked Summit, now called the Hill of St. George, and which bore in ancient times the name of Lycabettus. This mountain, which was not included within the ancient walls, lies to the northeast of Athens, and forms the most striking feature in the environs of the city. It is to Athens what Vesuvius is to Naples, or Arthur's Seat to Edinburgh Southwest of Lycabettua there are four hills of moderate height, all of which formed part of the city. Of these the nearest to Lycabettus and at the distance of a mile from the latter, was the Aeropolis, or citadel of Athens, a square craggy rock rising abruptly about 150 feet, with a flat summit of about 1000 feet long from east to west, by 500 feet broad from north to south. Immediately west of the Aeropolis is a second hill of irregular form, the Areopagus (Mars' Hill). To the southwest there rises a third hill, the Pnyx, on which the assemblies of the citizens were held. South of the city was seen the Saronic Gulf, with the harbors of Athens. History.-Athens is said to have derived its name from the prominence given to the worship of the goddess Athena (Minerva) by its king, Erechtheus. The inhabitants were previously called Cecropidae, from Cecrops, who, according to tradition, was the original founder of the city. This at first occupied only the hill or rock which afterwards became the Acropolis; but gradually the buildings spread over the ground at the southern foot of this hill. It was not till the time of Pisistratus and his sons (B.C. 560-514) that the city began to assume any degree of splendor. The most remarkable building of these despots was the gigantic temple of the Olympian Zeus or Jupiter. Under Themistocles the Acropolis began to form the centre of the city, round which the new walls described an irregular circle of about 60 stadia or 7 1/4 miles in circumference. Themistocles transferred the naval station of the Athenians to the peninsula of Piraeus, which is distant about 4 1/2 miles from Athens, and contains three natural harbors. It was not till the administration of Pericles that the walls were built which connected Athens with her ports. Buildings.-Under the administration of Pericles, Athens was adorned with numerous public buildings, which existed in all their glory when St. Paul visited the city. The Acropolis was the centre of the architectural splendor of Athens. It was covered with the temples of gods and heroes; and thus its platform presented not only a sanctuary, but a museum containing the finest productions of the architect and the sculptor, in which the whiteness of the marble was relieved by brilliant colors, and rendered still more dazzling by the transparent clearness of the Athenian~ atmosphere. The chief building was the Parthenon (i.e. House of the Virgin), the most perfect production of Grecian architecture. It derived its name from its being the temple of Athena Parthenos, or Athena the Virgin, the invincible goddess of war. It stood on the highest part of the Acropolis, near its centre. It was entirely of Pentelic marble, on a rustic basement of ordinary limestone, and its architecture, which was of the Doric order, was of the purest kind. It was adorned with the most exquisite sculptures, executed by various artists under the direction of Phidias. But the chief wonder of the Parthenon was the colossal statue of the virgin goddess executed by Phidias himself: The Acropolis was adorned with another colossal figure of Athena, in bronze, also the work of Phidias. It stood in the open air, nearly opposite the Propylaea. With its pedestal it must have been about 70 feet high, and consequently towered above the roof of the Parthenon, so that the point of its spear and the crest of its helmet were visible off the promontory of Sunium to ships approaching Athens. The Areopagus, or Hill of Ares (Mars), is described elsewhere. [MARS' HILL] The Pnyx, or place for holding the public assemblies of the Athenians, stood on the side of a low rocky hill, at the distance of about a quarter of a mile from the Areopagus. Between the Pnyx on the west) the Areopagus on the north and the Acropolis on the east, and closely adjoining the base of these hills, stood the Agora or "Market," where St. Paul disputed daily. Through it ran the road to the gymnasium and gardens of the Academy, which were situated about a mile from the walls. The Academy was the place where Plato and his disciples taught. East of the city, and outside the walls was the Lyceum, a gymnasium dedicated to Apollo Lyceus, and celebrated as the place in which Aristotle taught. Character.-The remark of the sacred historian respecting the inquisitive character of the Athenians Acts 17:21; is attested by the unanimous voice of antiquity. Their natural liveliness was partly owing to the purity and clearness of the atmosphere of Attica, which also allowed them to pass much of their time in the open air. The Athenian carefulness in religion is confirmed by the ancient writers. Of the Christian church, founded by St. Paul at Athens, according to ecclesiastical tradition, Dionysius the Areopagite was the first bishop. [DIONYSIUS] Present condition.-(The population of Athens in 1871 was 48,000. Its university has 52 professors and 1200 students. Educational institutions are very numerous. A railway connects the Pirzeus or port with the city and its terminus stands in the midst of what was once the Agora.-ED.)

Ath'la-i

(whom Jehovah afflicts), one of the sons of Bebai, who put away his foreign wife at the exhortation of Ezra. Ezra 10:28.

Atonement, The day of

I. The great day of national humiliation, and the only one commanded in the Mosaic law. [FASTS] The mode of its observance is described in Levi 16, and the conduct of the people is emphatically enjoined in Leviticus 23:26-32; II. Time.-It was kept on the tenth day of Tisri, that is, from the evening of the ninth to the evening of the tenth of that month, five days before the feast of tabernacles. Tisri corresponds to our September-October, so that the 10th of Tisri would be about the first of October. [FESTIVALS] III. How observed.-It was kept by the people as a high solemn sabbath. On this occasion only the high priest was permitted to enter into the holy of holies. Having bathed his person and dressed himself entirely in the holy white linen garments, he brought forward a young bullock for a sin offering, purchased at his own cost, on account of himself and his family, and two young goats for a sin offering, with a ram for a burnt offering, which were paid for out of the public treasury, on account of the people. He then presented the two goats before the Lord at the door of the tabernacle and cast lots upon them. On one lot "For Jehovah" was inscribed, and on the other "For Azazel." A phrase of unusual difficulty. The best modern scholars agree that it designates the personal being to whom the goat was sent, probably Satan. This goat was called the scapegoat. After various sacrifices and ceremonies the goat upon which the lot "For Jehovah" had fallen was slain and the high priest sprinkled its blood before the mercy-seat in the same manner as he had done that of the bullock. Going out from the holy of holies he purified the holy place, sprinkling some of the blood of both the victims on the altar of incense. At this time no one besides the high priest was suffered to be present in the holy place. The purification of the holy of holies and of the holy place being thus completed, the high priest laid his hands upon the head of the goat on which the lot "For Azazel" had fallen and confessed over it all the sins of the people. The goat was then led, by a man chosen for the purpose, into the wilderness, into "a land not inhabited," and was there let loose. The high priest after this returned into the holy place bathed himself again, put on his usual garments of office, and offered the two rams as burnt offerings, one for himself and one for the people. IV. Significance. In considering the I. meaning of the particular rites of the day, three points appear to be of a very distinctive character. 1. The white garments of the high priest.

2. His entrance into the holy of holies.

3. The scapegoat. The writer of the Epistle to the Hebrews, Hebrews 9:7-25; teaches us to apply the first two particulars. The high priest himself, with his person cleansed and dressed in white garments, was the best outward type which a living man could present in his own person of that pure and holy One who was to purify his people and to cleanse them from their sins. But respecting the meaning of the scapegoat we have no such light to guide us, and the subject is one of great doubt and difficulty. It has been generally considered that it was dismissed to signify the carrying away of the sins of the people, as it were, out of the sight of Jehovah. If we keep in view that the two goats are spoken of as parts of one and the same sin offering, we shall not have much difficulty in seeing that they form together but one symbolical expression; the slain goat setting forth the act of sacrifice, in giving up its own life for others "to Jehovah;" and the goat which carried off its load of sin "for complete removal" signifying the cleansing influence of faith in that sacrifice.

At'roth

(crowns), a city of Gad. Numbers 32:35.

At'ta-i

(opportune). 1. Grandson of Sheshan the Jerahmeelite through his daughter Ahlai, whom he gave in marriage to Jarha, his Egyptian slave. 1 Chronicles 2:35, 36; His grandson Zabad was one of David's mighty men. 1 Chronicles 11:41;

2. One of the lion-faced warriors of Gad, captains of the host, who forded the Jordan at the time of its overflow and joined David in the wilderness. 1 Chronicles 12:11; (B.C. 1060.)

3. Second son of King Rehoboam by Maachah the daughter of Absalom. 2 Chronicles 11:20; (B.C. 975.)

Attali'a

(from Attalus), a coast-town of Pamphylia, mentioned Acts 14:25; It was built by Attalus Philadelphus, king of Pergamos, and named after the monarch. All its remains are characteristic of the date of its foundation. Leake fixes Attalia at Adalia, on the south court of Asia Minor, north of the Duden Su, the ancient Catarrhactes.

Augus'tus Band

Acts 27:1; See ARMY

A'va

(ruin), a place in the empire of Assyria, apparently the same as Ivan. 2 Kings 17:24.

A'ven

(nothingness). 1. The "plain of Aven" is mentioned by Amos 1:5; in his denunciation of Syria and the country to the north of Palestine. This Aven is by some supposed to be the once magnificent Heiropolis, "city of I the sun," now Baalbek (Bal'bek) of Coele-Syria, whose ruins are one of the wonders of the ages. It was situated in a plain near the foot of the Anti-Libanus range of mountains, 42 miles northwest of Damascus. It is famous for the colossal ruins of its temples, one of which with its courts and porticos, extended over 1000 feet in length. The temples were built of marble or limestone and granite. Some of the columns were 7 feet in diameter and 62 feet high, or including capital and pedestal, 89 feet. Some of the building-stones were 64 feet long and 12 feet thick. The temples are of Roman origin.

2. In Hosea 10:8; the word is clearly an abbreviation of Bethaven, that is, Bethel. Comp. Hosea 4:15; etc.

3. The sacred city of Heliopolis or On, in Egypt. Ezekiel 30:17.

A'vim 1. A people among the early inhabitants of Palestine, whom we meet with in the southwest corner of the seacoast, whither they may have made their way north-ward from the desert, Deuteronomy 2:23; probably the same as the Hivites.

2. The people of Avva, among the colonists who were sent by the king of Assyria to reinhabit the depopulated cities of Israel. 2 Kings 17:31.

A'vith

(ruins), the city of Hadad ben-Bedad, one of the kings of Edom before there were kings in Israel. Genesis 36:35; 1 Chronicles 1:46.

Awl

a tool of which we do not know the ancient form. The only notice of it is in connection with the custom of boring the ear of the slave. Exodus 21:6; Deuteronomy 15:17.

A'zal

a name only occurring in Zechariah 14:5; It is mentioned as the limit to which the ravine of the Mount of Olives will extend when "Jehovah shall go forth to fight."

Azali'ah

(whom the Lord reserved), the father of Shaphan the scribe in the reign of Josiah. 2 Kings 22:3; 2 Chronicles 34:8; (B.C. before 641.)

Azani'ah

(whom the Lord hears), the father or immediate ancestor of Jeshua the Levite, in the time of Nehemiah. Nehemiah 10:9.

Azar'a-el

a Levite musician. Nehemiah 12:36.

Aza're-el, or Azar'e-el

(whom the Lord helps). 1. A Korhite who joined David in his retreat at Ziklag. 1 Chronicles 12:6; (B.C. 1060.)

2. A Levite musician of the family of Heman in the time of David, 1 Chronicles 25:18; called UZZIEL in 1 Chronicles 25:4; (B.C. 1050.)

3. Son of Jeroham, and prince of the tribe of Dan when David numbered the people. 1 Chronicles 27:22;

4. One of the sons of Bani, who put away his foreign wife on the remonstrance of Ezra. Ezra 10:41; (B.C. 459.)

5. Father or ancestor of Maasiai, or Amashai, a priest who dwelt in Jerusalem after the return from Babylon. Nehemiah 11:13; comp. 1 Chronicles 9:12 (B.C. about 440.)

Azari'ah

(whom the Lord helps) a common name in Hebrew, and especially in the families of the priests of the line of Eleazar, whose name has precisely the same meaning as Azariah. It is nearly identical, and is often confounded, with Ezra as well as with Zerahiah and Seraiah. The principal persons who bore this name were- 1. Son of Ahimaaz. 1 Chronicles 6:9; He appears from 1 Kings 4:2; to have succeeded Zadok, his grandfather, in the high priesthood, in the reign of Solomon, Ahimaaz having died before Zadok. (B.C. About 1000.) [AHIMAAZ]

2. A chief officer of Solomon's, the son of Nathan, perhaps David's grandson. 1 Kings 4:5;

3. Tenth king of Judah, more frequently called Uzziah. 2 Kings 14:21; 2 Kings 15:1, 6, 8, 17, 23, 27; 1 Chronicles 8:12;

4. Son of Ethan, of the sons of Zerah, where, perhaps, Zerahiah is the more probable reading. 1 Chronicles 2:8;

5. Son of Jehu of the family of the Jerahmeelites, and descended from Jarha the Egyptian slave of Sheshan. 1 Chronicles 2:38, 39; He was probably one of the captains of hundreds in the time of Athaliah mentioned in 2 Chronicles 23:1; (B.C. 886.)

6. The son of Johanan. 1 Chronicles 6:10; He must have been high priest in the reign of Abijah and Asa. (B.C. 939.)

7. Another Azariah is inserted between Hilkiah, in Josiah's reign, and Seraiah who was put to death by Nebuchadnezzar, in 1 Chronicles 6:13, 14;

8. Son of Zephaniah, a Kohathite, and ancestor of Samuel the prophet. 1 Chronicles 6:36; Apparently the same as Uzziah in ver. 24.

9. Azariah; the son of Oded, 2 Chronicles 15:1; called simply Oded in ver. 8, was a remarkable prophet in the days of King Asa, and a contemporary of Azariah the son of Johanan the high priest, and of Hanani the seer. (B.C. 939.)

10. Son of Jehoshaphat king of Judah. 2 Chronicles 21:2; (B.C.910.)

11. Another son of Jehoshaphat, and brother of the preceding. 2 Chronicles 21:2;

12. In 2 Chronicles 22:6; Azariah is a clerical error for Ahaziah.

13. Son of Jeroham, one of the captains of Judah in the time of Athaliah. 2 Chronicles 23:1;

14. The high priest in the reign of Uzziah king of Judah. The most memorable event of his life is that which is recorded in 2 Chronicles 26:17-20; (B.C. 810.) Azariah was contemporary with Isaiah the prophet and with Amos and Joel.

15. Son of Johanan, one of the captains of Ephraim in the reign of Ahaz. 2 Chronicles 28:12;

16. A Kohathite, father of Joel, in the reign of Hezekiah. 2 Chronicles 29:12; (B.C. 726.)

17. A Merarite, son of Jehalelel, in the time of Hezekiah. 2 Chronicles 29:12;

18. The high priest in the days of Hezekiah. 2 Chronicles 31:10, 13; He appears to have co operated zealously with the king in that thorough purification of the temple and restoration of the temple service, which was so conspicuous a feature in his reign. He succeeded Urijah, who was high priest in the reign of Ahaz.

19. Son of Maaseiah who repaired part of the wall of Jerusalem in the time of Nehemiah. Nehemiah 3:23, 24; (B.C. 446-410.)

20. One of the leaders of the children of the province who went up from Babylon with Zerubbabel. Nehemiah 7:7;

21. One of the Levites who assisted Ezra in instructing the people in the knowledge of the law. Nehemiah 8:7;

22. One of the priests who sealed the covenant with Nehemiah Nehemiah 10:2; and probably the same with the Azariah who assisted in the dedication of the city wall. Nehemiah 12:33;

23. Jeremiah 13:2; (Jezaniah).

24. The original name of Abednego. Daniel 1:6, 7, 11, 19; He appears to have been of the seed-royal of Judah. (B.C. 603.)

A'zaz

(strong), a Reubenite, father of Bela. 1 Chronicles 5:8.

Azazi'ah

(whom the Lord strengthens) 1. A Levite musician in the reign of David, appointed to play the harp in the service which attended the procession by which the ark was brought up from the house of Obed-edom. 1 Chronicles 15:21; (B.C. 1048.)

2. The father of Hoshea, prince of the tribe of Ephraim when David numbered the people. 1 Chronicles 27:20;

3. One of the Levites in the reign of Hezekiah, who had charge of the tithes, and dedicated things in the temple. 2 Chronicles 31:13.

Az'buk

(strong devastation), father or ancestor of Nehemiah, the prince of part of Bethzur. Nehemiah 3:16.

Aze'kah

(dugover), a town of Judah, with dependent villages, lying in the Shefelah or rich agricultural plain. It is most clearly defined as being near Shochoh, 1 Samuel 17:1; but its position has not yet been recognized.

Azel

(noble), a descendant of Saul. 1 Chronicles 8:37, 38; 1 Chronicles 9:43, 44.

A'zem

(bone), a city in the extreme south of Judah, Joshua 15:29; afterwards allotted to Simeon. Joshua 19:3; Elsewhere it is EZEM.

Az'gad

(strength of fortune). The children of Azgad, to the number of 1222 (2322 according to) Nehemiah 7:17; were among the laymen who returned with Zerubbabel. Ezra 2:12; Ezra 8:12; With the other heads of the People they joined in the covenant with Nehemiah. Nehemiah 10:15; (B.C. 536.)

A'ziel

(whom God comforts), a Levite. 1 Chronicles 15:20; The name is a shortened form of Jaaziel in ver. 18.

Azi'za

(strong) a layman of the family of Zattu, who had married a foreign wife after the return from Babylon.

Az'maveth

(strong unto death). 1. One of David's mighty men, a native of Bahurim, 2 Samuel 23:31; 1 Chronicles 11:33; and therefore probably a Benjamite. (B.C. 1060).

2. A descendant of Mephibosheth, or Merib-baal. 1 Chronicles 8:36; 1 Chronicles 9:42;

3. The father of Jeziel and Pelet, two of the skilled Benjamite slingers and archers who joined David at Ziklag 1 Chronicles 10:3; perhaps identical with No. 1.

4. Overseer of the royal treasures in the reign of David. 1 Chronicles 27:25.

Az'maveth

a place to all appearance in Benjamin, being named with other towns belonging to that tribe. Ezra 2:24; The name elsewhere occurs as BETH-AZMAVETH.

Az'mon

(strong), a place named as being on the southern boundary of the Holy Land, apparently near the torrent of Egypt (Wadi el-Arish). Numbers 34:4, 5; Joshua 15:4; It has not yet been identified.

Az'noth-ta'bor

(the ears (i.e. possibly the summits) of Tabor), one of the landmarks of the boundary of Naphtali. Joshua 19:34; The town, if town it be, has hitherto escaped recognition.

A'zor

(a helper), son of Eliakim, in the line of our Lord. Matthew 1:13, 14.

Azo'tus

See ASHDOD

Az'riel

(whom God helps). 1. The head of a house of the half tribe of Manasseh beyond Jordan, a man of renown. 1 Chronicles 5:24; (B.C. 741.)

2. A Naphtalite, ancestor of Jerimoth, the head of the tribe at the time of David's census. 1 Chronicles 27:19; (B.C. 1015.)

3. The father of Seraiah, an officer of Jehoiakim. Jeremiah 36:26; (B.C. 605.)

Az'rikam

(help against the enemy). 1. A descendant of Zerubbabel, and son of Neariah of the royal line of Judah. 1 Chronicles 3:23;

2. Eldest son of Azel, and descendant of Saul. 1 Chronicles 8:38; 1 Chronicles 9:44; (B.C after 1037.)

3. A Levite, ancestor of Shemaiah, who lived in the time of Nehemiah. 1 Chronicles 9:14; Nehemiah 11:15; (B.C. before 536.)

4. Governor of the house, or prefect of the palace, to King Ahaz, who was slain by Zichri, an Ephraimite hero, in the successful invasion of the southern kingdom by Pekah king of Israel. 2 Chronicles 28:7; (B.C. 738.)

Azu'bah

(forsaken). 1. Wife of Caleb, son of Hezron. 1 Chronicles 2:18, 19;

2. Mother of King Jehoshaphat. 1 Kings 22:42; 2 Chronicles 20:31; (B.C. 950.)

A'zur

1. A Benjamite of Gibeon, and father of Hananiah the false prophet. Jeremiah 28:1;

2. Father of Jaazaniah, one of the princes of the people against whom Ezekiel was commanded to prophesy. Ezekiel 11:1.

Az'zah

(the strong). The more accurate rendering of the name of the well-known Philistine city Gaza. Deuteronomy 2:23; 1 Kings 4:24; Jeremiah 25:20.

Az'zan

(very strong), the father of Paltiel prince of the tribe of Issachar, who represented his tribe in the division of the promised land. Numbers 34:26.

Az'zur

(one who helps), one of the heads of the People who signed the covenant with Nehemiah. Nehemiah 10:17; (B.C. 410.) The name is probably that of a family, and in Hebrew is the same as is elsewhere represented by AZUR.

B

Ba'al

the supreme male divinity of the Phoenician and Canaanitish nations, as Ashtoreth was their supreme female divinity. Some suppose Baal to correspond to the sun and Ashtoreth to the moon; others that Baal was Jupiter and Ashtoreth Venus. There can be no doubt of the very high antiquity of the worship of Baal. It prevailed in the time of Moses among the Moabites and Midianites, Numbers 22:41; and through them spread to the Israelites. Numbers 25:3-18; Deuteronomy 4:3; In the times of the kings it became the religion of the court and people of the ten tribes, 1 Kings 16:31-33; 1 Kings 18:19, 22; and appears never to have been permanently abolished among them. 2 Kings 17:16; Temples were erected to Baal in Judah, 1 Kings 16:32; and he was worshipped with much ceremony. 1 Kings 18:19, 26-28; 2 Kings 10:22; The attractiveness of this worship to the Jews undoubtedly grew out of its licentious character. We find this worship also in Phoenician colonies. The religion of the ancient British islands much resembled this ancient worship of Baal, and may have been derived from it. Nor need we hesitate to regard the Babylonian Bel, Isaiah 46:1; or Beaus, as essentially identical with Baal, though perhaps under some modified form. The plural, BAALIM, is found frequently, showing that he was probably worshipped under different compounds, among which appear- 1. BAAL-BERITH (the covenant Baal), Judges 8:33; Judges 9:4; the god who comes into covenant with the worshippers.

2. BAAL-ZEBUB (lord of the fly), and worshipped at Ekron. 2 Kings 1:2, 3, 16;

3. BAAL-HANAN. a. The name of one of the early kings of Edom. Genesis 36:38, 39; 1 Chronicles 1:49, 50; b. The name of one of David's officers, who had the superintendence of his olive and sycamore plantations. 1 Chronicles 27:28;

4. BAAL-PEOR (lord of the opening, i.e. for others to join in the worship). We have already referred to the worship of this god. The narrative (Numb 25) seems clearly to show that this form of Baal-worship was connected with licentious rites.

Ba'al

geographical. This word occurs as the prefix or suffix to the names of several places in Palestine, some of which are as follows: 1. BAAL a town of Simeon, named only in 1 Chronicles 4:33; which from the parallel list in Joshua 19:8; seems to have been identical with BAALATH-BEER.

2. BAALAH (mistress). a. Another name for KIRJATH-JEARIM, or KIRJATH BAAL, the well-known town now Kuriet el Enab. Joshua 15:9, 10; 1 Chronicles 13:6; b. A town in the south of Judah, Joshua 15:29; which in Josh 19:3 is called BALAH, and in the parallel list, 1 Chronicles 4:29; BILHAH.

3. BAALATH (mistress), a town of Dan named with Gibbethon, Gath-rim-mon and other Philistine places. Joshua 19:44;

4. BAALATH-BEER (lord of the well). BAAL 1, a town among those in the south part of Judah, given to Simeon, which also bore the name of RAMATH-NEGEB, or "the height of the south." Joshua 19:8;

5. BAAL-GAD (lord of fortune), used to denote the most northern, Joshua 11:17; Joshua 12:7; or perhaps northwestern, Joshua 13:5; point to which Joshua's victories extended. It was in all probability a Phoenician or Canaanite sanctuary of Baal under the aspect of Gad or Fortune.

6. BAAL-HAMON (lord of a multitude), a place at which Solomon had a vineyard, evidently of great extent. So 8:11;

7. BAAL-HAZOR (village of Baal), a place where Absalom appears to have had a sheep-farm, and where Amnon was murdered. 2 Samuel 13:23;

8. MOUNT BAAL-HERMON (Lord of Hermon), Judges 3:3; and simply Baal-hermon. 1 Chronicles 5:23; This is usually considered as a distinct place from Mount Hermon; but we know that this mountain had at least three names Deuteronomy 3:9; and Baal-hermon may have been a fourth in use among the Phoenician worshippers.

9. BAAL-MEON (lord of the house), one of the towns which were built by the Reubenites. Numbers 32:38; It also occurs in 1 Chronicles 5:8; and on each occasion with Nebo. In the time of Ezekiel it was Moabite, one of the cities which were the "glory of the country." Ezekiel 25:9;

10. BAAL-PERAZIM (lord of divisions), the scene of a victory of David over the Philistines, and of a great destruction of their images. 2 Samuel 5:20; 1 Chronicles 14:11; See Isaiah 28:21; where it is called MOUNT PERAZIM.

11. BAAL-SHALISHA (lord of Shalisha), a place named only in 2 Kings 4:42; apparently not far from Gilgal; comp. 2 Kings 4:38;

12. BAAL-TAMAR (lord of the palm tree), a place named only in Judges 20:33; as near Gibeah of Benjamin. The palm tree (tamar) of Deborah, Judges 4:5; was situated somewhere in the locality, and is possibly alluded to.

13. BAAL-ZEPHON (lord of the north), a place in Egypt near where the Israelites crossed the Red Sea. Numbers 33:7; Ezekiel 14:2, 9; We place Baal-zephon on the western shore of the Gulf of Suez, a little below its head, which at that time was about 30 or 40 miles northward of the Present head.

Ba'al

(lord). 1. A Reubenite 1 Chronicles 5:5;

2. The son of Jehiel, and grandfather of Saul. 1 Chronicles 8:30; 1 Chronicles 9:36.

Ba'alah

See BAAL, NO. 2

Ba'alath

See BAAL, Nos. 3, 4

Ba'ale

of Judah See BAAL, NO. 2, a

Ba'ali

Hosea 2:16; See BAAL

Ba'alim

See BAAL

Ba'alis

king of the Ammonites at the time of the destruction of Jerusalem by Nebuchadnezzar. Jeremiah 40:14; (B.C. 588.)

Ba'ana

1. The son of Ahilud, Solmon's commissariat officer in Jezreel and the north of the Jordan valley. 1 Kings 4:12; (B.C.1000.)

2. Father of Zadok, who assisted in rebuilding the wall of Jerusalem under Nehemiah. Nehemiah 3:4; (B.C. 446.)

Ba'anah

1. Son of Rimmon, a Benjamite, who with his brother Rechab murdered Ishbosheth For this they were killed by David; and their mutilated bodies hung up over the pool at Hebron. 2 Samuel 4:2, 5, 6, 9; (B.C. 1046.)

2. A Netophathite, father of Heleb or Heled, one of David's mighty men. 2 Samuel 23:29; 1 Chronicles 11:30; (B.C. before 1066.)

3. Accurately Baana, son of Hushai, Solomon's commissariat officer in Asher. 1 Kings 4:16; (B.C. 1012.)

4. Aman who accompanied Zerubbabel on his return from the captivity. Ezra 2:2; Nehemiah 7:7; Possibly the same person is intended in Nehemiah 10:27; (B.C. 536.)

Ba'ara

(brutish) one of the wives of Shaharaim, a descendant of Benjamin. 1 Chronicles 8:8.

Ba-asei'ah, or Basse'iah

(work of Jehovah), a Gershonite Levite, one of the forefathers of Asaph the singer. 1 Chronicles 6:40; , [ 1 Chronicles 6:25 ]. (B.C. 1310.)

Ba'asha

(wicked), B.C. 953-931, third sovereign of the separate kingdom of Israel, and the founder of its second dynasty. He was son of Ahijah of the tribe of Issachar and conspired against King Nadab, 1 Kings 15:27; and killed him with his whole family. He appears to have been of humble origin. 1 Kings 16:2; It was probably in the 13th year of his reign that he made war on Asa, and began to fortify Ramah. He was defeated by the unexpected alliance of Asa with Ben-hadad I. of Damascus. Baasha died in the 24th year of his reign, and was buried in Tirzah, So 6:4; which he had made his capital. 1 Kings 16:6; 2 Chronicles 16:1-6.

Bab'ylon

in the Apocalypse, is the symbolical name by which Rome is denoted. Revelation 14:8; Revelation 17:18; The power of Rome was regarded by the later Jews as was that of Babylon by their forefathers. Comp. Jeremiah 51:7; with Reve 14:8 The occurrence of this name in 1Pe 5:13; has given rise to a variety of conjectures, many giving it the same meaning as in the Apocalypse; others refer it to Babylon in Asia, and others still to Babylon in Egypt. The most natural supposition of all is that by Babylon is intended the old Babylon of Assyria, which was largely inhabited by Jews at the time in question.

Babylo'nians

the inhabitants of Babylon, a race of Shemitic origin, who were among the colonists planted in the cities of Samaria by the conquering Assyrian. Ezra 4:9.

Babylonish

garment literally "robe of Shinar," Joshua 7:21; an ample robe, probably made of the skin or fur of an animal, comp. Genesis 25:25; and ornamented with embroidery or perhaps a variegated garment with figures inwoven in the fashion for which the Babylonians were celebrated.

Bach'rites, The

the family of BECHER, son of Ephraim. Numbers 26:35.

Badger

skins There is much obscurity as to the meaning of the word tachash, rendered "badger" in the Authorized Version, Exodus 25:5; Exodus 35:7; etc. The ancient versions seem nearly all agreed that it denotes not an animal but a color, either black or sky-blue. The badger is not found in the Bible lands. The Arab duchash or tufchash denotes a dolphin, including seals and cetaceans. The skins referred to are probably those of these marine animals, some of which are found in the Red Sea. The skin of the Halicore, one of these, from its hardness would be well suited for making soles for shoes. Ezekiel 16:10.

Bag

is the rendering of several words in the Old and New Testaments. 1. Charitim, the "bags" in which Naaman bound up the two talents of silver for Gehazi. 2 Kings 5:23; They were long cone-like bags of the size to hold a precise amount of money, and tied or sealed for that amount, as we stamp the value on a coin.

2. Cis, a bag for carrying weights, Deuteronomy 25:13; also used as a purse Proverbs 1:14;

3. Celi, in Genesis 42:25; is the "sack" in which Jacob's sons carried the corn which they brought from Egypt.

4. The shepherd's "bag" used by David was for the purpose of carrying the lambs unable to walk. Zechariah 11:15, 14:5;

5. Tschar, properly a "bundle," Genesis 42:35; appears to have been used by travellers for carrying money during a long journey. Proverbs 7:20;

6. The "bag" which Judas carried was probably a small box or chest. John 12:6; John 13:29.

Baha'rumite, The

See BAHURIM

Bahu'rim

(low ground), a village, 2 Samuel 16:6; apparently on or close to the road leading up from the Jordan valley to Jerusalem, and near the south boundary of Benjamin.

Ba'jith

(the horse), referring to the "temple" of the false gods of Moab, as opposed to the "high places" in the same sentence. Isaiah 15:2; and comp. Isaiah 16:12.

Bakbak'kar

(admirable), a Levite, apparently a descendant of Asaph. 1 Chronicles 9:15; (B.C.588.)

Bak'buk

(bottle). "Children of Bakkuk" were among the Nethinim who returned from captivity with Zerubbabel. Ezra 2:51; Nehemiah 7:53; (B.C. before 536).

Bakbuki'ah

(wasting of Jehovah), a Levite in the time of Nehemiah. Nehemiah 11:17; Nehemiah 12:9; (B.C. before 536.)

Bake

Reference to baking is found in Leviticus 26:26; 1 Samuel 8:13; 2 Samuel 13:8; Jeremiah 7:18; Jeremiah 37:21; Hosea 7:4-7.

Ba'laam

(B.C. 1451), the son of beor, a man endowed with the gift of prophecy. Numbers 22:5; He is mentioned in conjunction with the five kings of Midian, apparently as a person of the same rank. Numbers 31:8; cf. Numb 31:16 He seems to have lived at Pethor, Deuteronomy 23:4; Numbers 22:5; on the river Euphrates, in Mesopotamia. Such was his reputation that when the Israelites were encamped in the plains of Moab, Balak, the king of Moab, sent for Balaam to curse them. Balaam at first was prohibited by God from going. He was again sent for by the king and again refused, but was at length allowed to go. He yielded to the temptations of riches and honor which Balak set before him; but God's anger was kindled at this manifestation of determined self-will, and the angel of the Lord stood in the way for an adversary against him. See 2Pe 2:16; Balaam predicted a magnificent career for the people whom he was called to curse, but he nevertheless suggested to the Moabites the expedient of seducing them to commit fornication. The effect of this is recorded in Numbers 25:1;... A battle was afterwards fought against the Midianites, in which Balaam sided with them, and was slain by the sword of the people whom he had endeavored to curse. Numbers 31:8.

Ba'lac

Revelation 2:14; See BALAK

Bal'adan

See MERODACH-BALADAN

Ba'lah

Joshua 19:3; See BAAL, Geogr. No. 2, b

Ba'lak

(spoiler), son of Zippor, king of the Moabites, who hired Balaam to curse the Israelites; but his designs were frustrated int he manner recorded in Numbers 22:24; (B.C. 1451.)

Bal'amo

See BAAL, Geogr. No. 6

Balances

Reference to balances is found in Leviticus 19:36; They were in common use, gold and silver being paid out and received by weight. Reference is also made in Micah 6:11; Hosea 12:7; to the dishonest practice of buying by heavier and selling by lighter weights.

Baldness

Natural baldness seems to have been uncommon, since it exposed people to public derision. Leviticus 13:29; 2 Kings 2:23; Isaiah 3:24; Isaiah 15:2; Jeremiah 47:5; Ezekiel 7:18; Artificial baldness marked the conclusion of a Nazarite's vow, Numbers 6:9; Acts 18:18; and was a sign of mourning.

Balm

(from balsam, Heb. tzori, tezri) occurs in Genesis 37:25; Genesis 43:11; Jeremiah 8:22; Jeremiah 46:11; Jeremiah 51:8; Ezekiel 27:17; (It is an aromatic plant, or the resinous odoriferous sap or gum which exudes from such plants.) It is impossible to identify it with any certainty. It is impossible to identify it with any certainty. It may represent the gum of the Pistacia lentiscus, or more probably that of the Balsamodendron opobalsamum, allied to the balm of Gilead, which abounded in Gilead east of the Jordan. The trees resembled fig trees (or grape vines), but were lower, being but 12 to 15 feet high. It is now called the BALM OF GILEAD, or Meccabalsam, the tree or shrub being indigenous in the mountains around Mecca. [INCENSE; SPICES] Hasselquist says that the exudation from the plant "is of a yellow color, and pellucid. It has a most fragrant smell, which is resinous, balsamic and very agreeable. It is very tenacious or glutinous, sticking to the fingers, and may be drawn into long threads." It was supposed to have healing as well as aromatic qualities.

Ba'mah

(high place). Found only in Ezekiel 20:29; applied to places of idolatrous worship.

Ba'moth-ba'al

(heights of Baal), a sanctuary of Baal in the country of Moab Joshua 13:17; which is probably mentioned in Numbers 21:19; under the shorter form of Bamoth, or Bamoth-in-the-ravine (20), and again in Isaiah 15:2.

Band

The "band of Roman soldiers" referred to in Matthew 27:27; and elsewhere was the tenth part of a legion. It was called a "cohort," and numbered 400 to 600 men. See See ARMY

Ba'ni

(built). 1. A Gadite, one of David's mighty men. 2 Samuel 23:36; (B.C. 1046.)

2. A Levite of the line of Merari, and forefather to Ethan. 1 Chronicles 6:46;

3. A man of Judah of the line of Pharez. 1 Chronicles 9:4;

4. "Children of Bani" returned from captivity with Zerubbabel. Ezra 2:10; Ezra 10:29, 34; Nehemiah 10:14; 1 Esd. 5:12. [BINNUI; MANI]

5. An Israelite "of the sons of Bani." Ezra 10:38;

6. A Levite. Nehemiah 3:17;

7. A Levite. Nehemiah 8:7; Nehemiah 9:4, 5; Nehemiah 10:13;

8. Another Levite, of the sons of Asaph. Nehemiah 11:22.

Banner

See See ENSIGN

Banquets

among the Hebrews, were not only a means of social enjoyment, but were a part of the observance of religious festivity. At the three solemn festivals the family also had its domestic feast. Deuteronomy 16:11; Sacrifices, both ordinary and extraordinary, Exodus 34:15; Judges 16:23; includes a banquet. Birthday banquets are only mentioned Genesis 40:20; Matthew 14:6; The usual time of the banquet was the evening, and to begin early was a mark of excess. Ecclesiastes 10:16; Isaiah 5:11; The most essential materials of the banqueting room, next to the viands and wine, which last was often drugged with spices, Proverbs 9:2; were perfumed unguents, garlands or loose flowers, white or brilliant robes; after these, exhibitions of music singers and dancers, riddles, jesting and merriment. Judges 14:12; 2 Samuel 19:35; Nehemiah 8:10; Ecclesiastes 10:19; Isaiah 5:12; Isaiah 25:6; Isaiah 28:1; Matthew 22:11; Luke 15:25; The posture at table in early times was sitting, 1 Samuel 16:11; 1 Samuel 20:5, 18; and the guests were ranged in order of dignity. (Gene 43:33; 1 Samuel 9:22 Words which imply the recumbent posture belong to the New Testament.

Baptism

It is well known that ablution or bathing was common in most ancient nations as a preparation for prayers and sacrifice or as expiatory of sin. In warm countries this connection is probably even closer than in colder climates; and hence the frequency of ablution in the religious rites throughout the East. Baptism in the name of the Father, Son and Holy Ghost is the rite or ordinance by which persons are admitted into the Church of Christ. It is the public profession of faith and discipleship. Baptism signifies- 1. A confession of faith in Christ;

2. A cleansing or washing of the soul from sin;

3. A death to sin and a new life in righteousness. The mode and subjects of baptism being much-controverted subjects, each one can best study them in the works devoted to those questions. The command to baptize was co-extensive with the command to preach the gospel. All nations were to be evangelized; and they were to be made disciples, admitted into the fellowship of Christ's religion, by baptism. Matthew 28:19; It appears to have been a kind of transition from the Jewish baptism to the Christian. The distinction between John's baptism and Christian baptism appears in the case of Apollos, Acts 18:26, 27; and of the disciples at Ephesus mentioned Acts 19:1-6; We cannot but draw from this history the inference that in Christian baptism there was a deeper spiritual significance.

Barab'bas

(son of Abba), a robber, John 18:40; who had committed murder in an insurrection, Mark 15:7; Luke 23:18; in Jerusalem and was lying in prison the time of the trial of Jesus before Pilate.

Bar'achel

(God has blessed), father of Elihu. Job 32:2, 6; See BUZ

Barachi'as

Matthew 23:35; See ZACHARIAS

Ba'rak

(lightning), son of Abinoam of Kedesh, a refuge city in Mount Naphtali, was incited by Deborah, a prophetess of Ephraim, to deliver Israel from the yolk of Jabin. Judges 4. He utterly routed the Canaanites int eh plain of Jezreel (Esdraelon). (B.C. 1291-1251.)

Barbarian

"every one not a Greek is a barbarian" is the common Greek definition, and in this strict sense the word is sued in Romans 1:14; It often retains this primitive meaning, as in 1 Cor. 14:11; Acts 28:24.

Barhu'mite, The

See BAHURIM

Bari'ah

(fugitive), a descendant of the royal family of Judah. 1 Chronicles 3:22; (B.C. before 410.)

Bar-je'sus

(son of Jesus). See ELYMAS

Bar-jo'na

(son of Jonah). See PETER

Bar'kos

(painted). "Children of Barkos" were among the Nethinim who returned from the captivity with Zerubbabel. Ezra 2:53; Nehemiah 7:55; (B.C. 536.)

Barley

is one of the most important of the cereal grains, and the most hardy of them all. It was grown by the Hebrews, Leviticus 27:16; Deuteronomy 8:8; Ruth 2:17; etc., who used it for baking into bread chiefly among the poor, Judges 7:13; 2 Kings 4:42; John 6:9, 13; and as fodder for horses. 1 Kings 4:28; The barley harvest, Ruth 1:22; Ruth 2:23; 2 Samuel 21:9; 2 Samuel 10; takes place in Palestine in March and April, and in the hilly district as late as May. It always precedes the wheat harvest, in some places by a week, in others by fully three weeks. In Egypt the barley is about a month earlier than the wheat; whence its total destruction by the hail storm. Exodus 9:31.

Bar'nabas

(son of consolation or comfort) a name given by the apostles, Acts 4:36; to Joseph (or Jose), a Levite of the island of Cyprus, who was early a disciple of Christ. In Acts 9:27; we find him introducing the newly-converted Saul to the apostles at Jerusalem. Barnabas was sent to Jerusalem, Acts 11:19-26; and went to Tarsus to seek Saul, as one specially raised up to preach to the Gentiles. Acts 26:17; He brought him to Antioch, and was sent with him to Jerusalem. Acts 11:30; On their return, they were ordained by the church for the missionary work, Acts 13:2; and sent forth (A.D. 45). From this time Barnabas and Paul enjoy the title and dignity of apostles. Their first missionary journey is related in Acts 13:14; Returning to Antioch (A.D. 47 or 48), they were sent (A.D. 50), with some others, to Jerusalem. Acts 15:1, 36; Afterwards they parted and Barnabas took Mark and sailed to Cyprus, his native island. Here the Scripture notices of him cease. The epistle attributed to Barnabas is believed to have been written early in the second century.

Bar'sabas

(son of Sabas or rest). See JOSEPH BARSABAS; JUDAS BARSABAS

Barsab'bas

Revised Version of Acts 1:23; for BAR'SABAS.

Barthol'omew

(son of Tolmai), one of the twelve apostles of Christ. Matthew 10:3; Mark 3:18; Luke 6:14; Acts 1:13; It has been not improperly conjectured that he is identical with Nathanael. John 1:45; ff. He is said to have preached the gospel in India, that is, probably, Arabia Felix, and according to some in Armenia.

Bartimae'us

(son of Timeus), a blind beggar of Jericho who, Mark 10:46; ff., sat by the wayside begging as our Lord passed out of Jericho on his last journey to Jerusalem.

Ba'ruch

(blessed). 1. Son of Neriah, the friend, Jeremiah 32:12; amanuensis, Jeremiah 26:4-32; and faithful attendant of Jeremiah. Jeremiah 36:10; ff. (B.C. 603.) He was of a noble family, comp. Jeremiah 51:59; Bar. 1:1, and of distinguished acquirements. His enemies accused him of influencing Jeremiah in favor of the Chaldaeans, Jeremiah 43:3; cf. Jeremiah 27:13 and he was imprisoned until the capture of Jerusalem, B.C. 586. By the permission of Nebuchadnezzar he remained with Jeremiah at Mizpeh, Jos. Ant. x.9, 1, but was afterwards forced to go down to Egypt. Jeremiah 43:6; Nothing is known certainly of the close of his life.

2. The son of Zabbai, who assisted Nehemiah in rebuilding the walls of Jerusalem. Nehemiah 3:20; (B.C. 446.)

3. A priest, or family of priests, who signed the covenant with Nehemiah. Nehemiah 10:6; (B.C. 410.).

4. The son of Col-hozeh, a descendant of Perez or Pharez, the son of Judah. Nehemiah 11:5; (B.C. 536.)

Ba'ruch, Book of

One of the apocryphal books of the Old Testament. The book was held in little esteem by the Jews, and both its date and authorship are very uncertain.

Barzil'la-i

(iron, i.e., strong). 1. A wealthy Gileadite who showed hospitality to David when he fled form Absalom. 2 Samuel 17:27; (B.C. 1023.) He declined the king's offer of ending his days at court. 2 Samuel 19:32-39;

2. A Meholathite, whose son Adriel married Michal, Saul's daughter. 2 Samuel 21:8; (B.C. before 1062.)

3. Son-in-law to Barzillai the Gileadite. Ezra 2:61; Nehemiah 7:63, 64; (B.C. before 536.)

Ba'shan

(fruitful), a district on the east of Jordan. It is sometimes spoken of as the "land of Bashan," 1 Chronicles 5:11; and comp. Numb 21:33; 32:33 and sometimes as "all Bashan." Deuteronomy 3:10, 13; Joshua 12:5; Joshua 13:12, 30; It was taken by the children of Israel after their conquest of the land of Sihon from Arnon to Jabbok. The limits of Bashan are very strictly defined. It extended from the "border of Gilead" on the south to Mount Hermon on the north, Deuteronomy 3:3, 10, 14; Joshua 12:5; 1 Chronicles 5:23; and from the Arabah or Jordan valley on the west to Salchah (Sulkhad) and the border of the Geshurites and the Maachathites on the east. Joshua 12:3-5; Deuteronomy 3:10; This important district was bestowed on the half-tribe of Manasseh, Joshua 13:29-31; together with "half Gilead." This country is now full of interesting ruins, which have lately been explored and from which much light has been thrown upon Bible times. See Porter's "Giant Cities of Bashan."

Ba'shan-ha'voth-ja'ir

(Bashan of the villages of Jair), a name given to Argob after its conquest by Jair. Deuteronomy 3:14.

Bash'emath

(fragrant, pleasing), daughter of Ishmael, the last married of the three wives of Esau. Genesis 26:34; Genesis 36:3, 4, 13; (B.C. after 1797.) In Genesis 28:9; she is called Mahalath.

Basin

Among the smaller vessels for the tabernacle or temple service, many must have been required to receive from the sacrificial victims the blood to be sprinkled for purification. The "basin" from which our Lord washed the disciples' feet was probably deeper and larger than the hand-basin for sprinkling.

Basket

The Hebrew terms used in the description of this article are as follows: (1) Sal, so called from the twigs of which it was originally made, specially used for holding bread. Genesis 40:16; ff. Exodus 29:3, 23; Leviticus 8:2, 26, 31; Numbers 6:15, 17, 19; (2) Salsilloth, a word of kindred origin, applied to the basket used in gathering grapes. Jeremiah 6:9; (3) Tene, in which the first-fruits of the harvest were presented. Deuteronomy 26:2, 4; (4) Celub, so called from its similarity to a bird-cage. (5) Dud, used for carrying fruit, Jeremiah 24:1, 2; as well as on a larger scale for carrying clay to the brick-yard, Psalms 81:6; (pots, Authorized Version), or for holding bulky articles. 2 Kings 10:7; In the New Testament baskets are described under three different terms.

Bas'math

(fragrant, pleasing), a daughter of Solomon, married to Ahimaaz, one of his commissariat officers. 1 Kings 4:15; (B.C. after 1014.)

Bastard

Among those who were excluded from entering the congregation, even to the tenth generation, was the bastard. Deuteronomy 23:2; The term is not, however, applied to any illegitimate offspring, born out of wedlock, but is restricted by the rabbins to the issue of any connection within the degrees prohibited by the law.

Bat

Leviticus 11:19; Deuteronomy 14:18; Many travellers have noticed the immense numbers of bats that are found in caverns in the East, and Mr. Layard said that on the occasion of a visit to a cavern these noisome beasts compelled him to retreat.

Bath

See MEASURES

Bath, Bathing

This was a prescribed part of the Jewish ritual of purification in cases of accident, or of leprous or ordinary uncleanness, Leviticus 15; Leviticus 16:28; Leviticus 22:6; Numbers 19:7, 19; 2 Samuel 11:2, 4; 2 Kings 5:10; as also after mourning, which always implied defilement. Ruth 3:3; 2 Samuel 12:20; The eastern climate made bathing essential alike to health and pleasure, to which luxury added the use of perfumes. Esther 2:12; Judith 10:3; Susan 17. The "pools," such as that of Siloam and Hezekiah, 2 Kings 20:20; Nehemiah 3:15, 16; Isaiah 22:11; John 9:7; often sheltered by porticos, John 5:2; are the first indications we have of public bathing accommodation.

Bath'-sheba, or Bath-she'ba

(daughter of the oath), 2 Samuel 11:3; etc., also called Bath-shua in 1 Chronicles 3:5; the daughter of Eliam, 2 Samuel 11:3; or Ammiel, 1 Chronicles 3:5; the son of Ahithophel, 2 Samuel 23:34; and wife of Uriah the Hittite. (B.C. 1035.) The child which was the fruit of her adulterous intercourse with David died; but after marriage she became the mother of four sons, Solomon, Matthew 1:6; Shimea, Shobab and Nathan. When Adonijah attempted to set aside the succession promised to Solomon, Bath-sheba informed the king of the conspiracy. 1 Kings 1:11, 15, 23; After the accession of Solomon, she, as queen-mother, requested permission of her son for Adonijah to take in marriage Abishag the Shunammite. 1 Kings 2:21-25.

Bath-shu'a

See BATH-SHEBA

Battering-ram

Ezekiel 4:2; Ezekiel 21:22; a large beam with a head of iron which was sometimes made to resemble the head of a ram. It was suspended by ropes to a beam supported by posts, and balanced so as to swing backward and forward, and was impelled by men against the wall. In attacking the walls of a fort or city, the first step appears to have been to form an inclined plane or bank of earth, comp. Ezekiel 4:2; "cast a mount against it," by which the besiegers could bring their battering-rams and other engines to the foot of the walls. "The battering-rams," says Mr. Layard "were of several kinds. Some were joined to movable towers which held warriors and armed men. The whole then formed one great temporary building, the top of which is represented in sculptures as on a level with the walls, and even turrets, of the besieged city. In some bas-reliefs the battering-ram is without wheels: it was then perhaps constructed upon the spot and was not intended to be moved."

Battle-axe

Jeremiah 51:20; See MAUL

Battlement

Among the Jews a battlement was required by law to be built upon every house. It consisted of a low wall built around the roofs of the houses to prevent persons from falling off, and sometimes serving as a partition from another building. Deuteronomy 22:8; Jeremiah 5:10.

Bav'a-i

son of Henadad, ruler of the district of Keilah in the time of Nehemiah. Nehemiah 3:18; (B.C. 446.)

Bay

tree A species of laurel. Laurus nobilis. An evergreen, with leaves like our mountain laurel. Psalms 37:35.

Baz'lith

(asking). "Children of Bazlith" were among the Nethinim who returned with Zerubbabel. Nehemiah 7:54; In Ezra 2:52; the name is given as BAZLUTH. (B.C. 536.)

Baz'luth

See BAZLITH

Bdellium

(bedolach). Genesis 2:12; Numbers 11:7; It is quite impossible to say whether bedolach denotes a mineral or an animal production or a vegetable exudation. Bdellium is an odoriferous exudation from a tree which is perhaps the Borassus flabelliformis, Lin., of Arabia Felix.

Beacon

A signal or conspicuous mark erected on an eminence for direction. Isaiah 30:17.

Beali'ah

(Jehovah is lord), a Benjamite who went over to David at Ziklag. 1 Chronicles 12:5; (B.C. 1062.)

Be'aloth

(ladies) a town in the extreme south of Judah. Joshua 15:24.

Beans

2 Samuel 17:28; Ezekiel 4:9; Beans are cultivated in Palestine, which produces many of the leguminous order of plants, such, as lentils, kidney-beans, vetches, etc.

Bear

1 Samuel 17:34; 2 Samuel 17:8; The Syrian bear, Ursus syriacus, which is without doubt the animal mentioned in the Bible, is still found on the higher mountains of Palestine. During the summer months these bears keep to the snowy parts of Lebanon, but descend in winter to the villages and Gardens. It is probable also that at this period in former days they extended their visits to other parts of Palestine.

Be-ar'bel

(house of God's court), named only in Hosea 10:14; as the scene of a sack and massacre by Shalman.

Beard

Western Asiatics have always cherished the beard as the badge of the dignity of manhood, and attached to it the importance of a feature. The Egyptians, on the contrary for the most part shaved the hair of the face and head, though we find some instances to the contrary. The beard is the object of an oath, and that on which blessing or shame is spoken of as resting. The custom was and is to shave or pluck it and the hair out in mourning, Ezra 9:3; Isaiah 15:2; Isaiah 50:6; Jeremiah 41:5; Jeremiah 48:37; Bar. 6:31; to neglect it in seasons of permanent affliction, 2 Samuel 19:24; and to regard any insult to it as the last outrage which enmity can inflict. 2 Samuel 10:4; The beard was the object of salutation. 2 Samuel 20:9; The dressing, trimming, anointing, etc., of the beard was performed with much ceremony by persons of wealth and rank Psalms 133:2; The removal of the beard was a part of the ceremonial treatment proper to a leper. Leviticus 14:9.

Beb'a-i

(fatherly). 1. "Sons of Bebai," 623 (Nehe 6:28) in number, returned from Babylon with Zerubbabel, Ezr, 2:11; Nehemiah 7:16; (B.C. 536), and at a later period twenty-eight more under Zechariah, son of Bebai, returned with Ezra. Ezra 8:11; Four of this family had taken foreign wives. Ezra 10:28; The name occurs also among those who sealed the covenant. Nehemiah 10:15;

2. Father of Zechariah, who was the leader of the twenty-eight men of his tribe mentioned above.

Be'cher

(young or firstborn) 1. The second son of Benjamin, according to the list in both Genesis 46:21; and 1 Chronicles 7:6 but omitted in 1 Chronicles 8:1; (B.C. about 1690.)

2. Son of Ephraim, Numbers 26:35; called BERED in 1 Chronicles 7:20; Same as the preceding.

Becho'rath

(first-born), son of Aphiah or Abiah, and grandson of Becher according to 1 Samuel 9:1; 1 Chronicles 7:8; (B.C. before 1093.)

Bed The

Jewish bed consisted of the mattress, a mere mat, or one or more quilts; the covering, a finer quilt, or sometimes the outer garment worn by day, 1 Samuel 19:13; which the law provided should not be kept in pledge after sunset, that the poor man might not lack his needful covering, Deuteronomy 24:13; the pillow, 1 Samuel 19:13; probably formed of sheep's fleece or goat's skin with a stuffing of cotton, etc.; the bedstead, a divan or bench along the side or end of the room, sufficing at a support for the bedding. Besides we have bedsteads made of ivory, wood, etc. referred to in Deuteronomy 3:11; Amos 6:4; The ornamental portions were pillars and a canopy, Judith 13:9, ivory carvings, gold and silver, and probably mosaic work, purple and fine linen. Esther 1:6; So 3:9, 10; The ordinary furniture of a bedchamber in private life is given in 2 Kings 4:10.

Be'dad

(solitary), the father of Hadad king of Edom. Genesis 36:35; 1 Chronicles 1:46; (B.C. before 1093.)

Be'dan

(son of judgement). 1. Mentioned in 1 Samuel 12:11; as a judge of Israel between Jerubbaal (Gideon) and Jephthah. The Chaldee Paraphrase reads Samson for Bedan; the LXX., Syriac and Arabic all have Barak. Ewald suggests that it may be a false reading for Abdon. (B.C. about 1150.)

2. The son of Gilead. 1 Chronicles 7:17.

Bede-i'ah

one of the sons of Bani, in the time of Ezra, who had taken a foreign wife. Ezra 10:35; (B.C. 458.)

Bee

(deborah). Deuteronomy 1:44; Judges 14:8; Psalms 118:12; Isaiah 7:18; Bees abounded in Palestine, honey being a common article of food Psalms 81:16; and was often found in the clefts of rocks and in hollow trees. 1 Samuel 14:25, 27; English naturalists know little of the species of bees that are found in Palestine, but are inclined tn believe that the honey-bee of Palestine is distinct from the honey-bee (Apis mellifica) of this country. The passage in Isaiah 7:18; refers "to the custom of the people in the East of calling attention to any one by a significant hiss or rather hist." We read, Judges 14:8; that "after a time," probably many days, Samson returned to the carcass of the lion he had slain, and saw bees and honey therein. "If any one here represents to himself a corrupt and putrid carcass, the occurrence ceases to have any true similitude, for it is well known that in these countries, at certain seasons of the year, the heat will in the course of twenty-four hours completely dry up the moisture of dead camels, and that, without their undergoing decomposition their bodies long remain like mummies, unaltered and entirely free from offensive odor."-Edmann.

Beeli'ada

(the Lord knows); one of David's 9 sons, born in Jerusalem. 1 Chronicles 14:7; In the lists in Samuel the name is ELIADA. (B.C. after 1045.)

Be-el'zebub

See BEELZEBUL

Be-el'zebul

(lord of the house), the title of a heathen deity, to whom the Jews ascribed the sovereignty of the evil spirits; Satan, the prince of the devils. Matthew 10:25; Matthew 12:24; Mark 3:22; Luke 11:15; ff. The correct reading is without doubt Beelzebul, and not Beelzebub.

Be'er

(a well). 1. One of the latest halting-places of the Israelites, lying beyond the Arnon. Numbers 21:16-18; This is possibly the BEER-ELIM of Isaiah 15:8;

2. A place to which Jotham, the son of Gideon, fled for fear of his brother Abimelech. Judges 9:21.

Be-e'ra

(a well), son of Zophah, of the tribe of Asher. 1 Chronicles 7:37; (B.C. after 1450.)

Be-e'rah

prince of the Reubenites, carried away by Tiglath-pileser. 1 Chronicles 5:6; (B.C. 738).

Be-er-e'lim

(well of heroes), a spot named in Isaiah 15:8; as on the "border of Moab." Numbers 21:16; comp. Numb 21:13.

Be-e'ri

1. The father of Judith, one of the wives of Esau. Genesis 26:34; [ANAH] (B.C. 1797.)

2. Father of the prophet Hosea. Hosea 1:1; (B.C. before 725.)

Be-er-laha'i-roi

(a well of the living), a living spring, Authorized Version, fountain, comp. Jeremiah 6:7; between Kadesh and Bered, in the wilderness. Genesis 24:62.

Be-e'roth

(wells), one of the four cities of the Hivites who deluded Joshua into a treaty of peace with them. Joshua 9:17; It is now el-Bireh, which stands about 10 miles north of Jerusalem.

Be-e'roth

of the children of Jaakan the wells of the tribe of Bene-Jaakan, which formed one of the halting-places of the Israelites in the desert. Deuteronomy 10:6; In Numbers 33:31; the name is given as BENE-JAAKAN only.

Be-er'-sheba

(well of the oath), the name of one of the old places in Palestine which formed the southern limit of the country. There are two accounts of the origin of the name. According to the first, the well was dug by Abraham, and the name given to Judah, Joshua 15:28; and then to Simeon, Joshua 19:2; 1 Chronicles 4:28; In the often-quoted "from Dan even unto Beersheba," Judges 20:1; it represents the southern boundary of Canaan, as Dan the northern. In the time of Jerome it was still a considerable place, and still retains its ancient name-Bir es-Seba. There are at present on the spot two principal wells and five smaller ones. The two principal wells are on or close to the northern bank of the Wady es-Seba. The larger of the two, which lies to the east, is, according to Dr. Robinson, 12 1/2 feet in diameter, and at the time of his visit (April 12) was 44 1/2 feet to the surface of the water. The masonry which encloses the well extends downward 28 1/2 feet. The other well is 5 feet in diameter, and was 42 feet to the water. The curb-stones around the mouth of both wells are worn into deep grooves by the action of the ropes of so many centures. These wells are in constant use today. The five lesser wells are in a group in the bed of the wady. On some low hills north of the large wells are scattered the foundations and ruins of a town of moderate size.

Be-esh-terah

(house of Ashterah), one of the two cities allotted to the sons of Gershon out of the tribe of Manasseh beyond Jordan. Joshua 21:27; Probably identical with Ashtaroth. 1 Chronicles 6:71.

Beetle

See LOCUST

Beeves

Same as cattle. Leviticus 22:19; See See BULL

Beggar, Begging

The poor among the Hebrews were much favored. They were allowed to glean in the fields, and to gather whatever the land produced in the year in which it was not tilled Leviticus 19:10; Leviticus 25:5, 6; Deuteronomy 24:19; They were also invited to feasts. Deuteronomy 14:29; and Deuteronomy 26:12 The Israelite could not be an absolute pauper. His land was in alienable, except for a certain term, when it reverted to him or his posterity. And if this resource were insufficient, he could pledge the services of himself and family or a valuable sum. Those who were indigent through bodily infirmities were usually taken care of by their kindred. A beggar was sometimes seen, however, and was regarded and abhorred as a vagabond. Psalms 109:10; In later times beggars were accustomed, it would seem, to have a fixed place at the corners of the streets, Mark 10:46; or at the gates of the temple, Acts 3:2; or of private houses, Luke 16:20.

Be'hemoth

(great beasts). There can be little or no doubt that by this word, Job 40:15-24; the hippopotamus is intended since all the details descriptive of the behemoth accord entirely with the ascertained habits of that animal. The hippopotamus is an immense creature having a thick and square head, a large mouth often two feet broad, small eyes and ears, thick and heavy body, short legs terminated by four toes, a short tail, skin without hair except at the extremity of the tail. It inhabits nearly the whole of Africa, and has been found of the length of 17 feet. It delights in the water, but feeds on herbage on land. It is not found in Palestine, but may at one time have been a native of western Asia.

Be'kah

See WEIGHTS AND MEASURES

Bel

See BAAL

Be'la

(destruction). 1. One of the five cities of the plain which was spared at the intercession of Lot, and received the name of Zoar, Genesis 14:2; Genesis 19:22; [ZOAR]

2. Son of Beor, who reigned over Edom in the city of Dinhabah, eight generations before Saul. Genesis 36:31-33; 1 Chronicles 1:43, 44;

3. Eldest son of Benjamin, according to Genesis 46:21; (Authorized Version "Belah"); Numbers 26:38, 40; 1 Chronicles 7:6; 1 Chronicles 8:1; and head of the family of the Belaites.

4. Son of Ahaz, a Reubenite. 1 Chronicles 5:8.

Be'lah

See BELA, 3

Be'la-ites, The

Numbers 26:38; See BELA, 3

Be'lial

The meaning of this word as found in the Scriptures is worthlessness, and hence reckless, lawlessness. The expression son or man of Belial must be understood as meaning simply a worthless, lawless fellow. The term as used in 2 Cor. 6:15; is generally understood as an appellative of Satan, as the personification of all that was bad.

Bellows

The word occurs only in Jeremiah 6:29; where it denotes an instrument to heat a smelting furnace. Wilkinson in "Ancient Egypt," iii. 338, says, "They consisted of a leather, secured and fitted into a frame, from which a long pipe extended for carrying the wind to the fire. They were worked by the feet, the operator standing upon them, with one under each foot, and pressing them alternately, while he pulled up each exhausted skin with a string he held in his hand."

Bells

In Exodus 28:33; the bells alluded to were the golden ones 72 in number, round the hem of the his priest's ephod. The object of them was so that his sound might be heard." Exodus 28:34; Ecclus. 45:9. To this day bells are frequently attached, for the sake of their pleasant sound, to the anklets of women. The little girls of Cairo wear strings of them around their feet. In Zechariah 14:20; "bells of the horses" were concave or flat pieces of brass, which were sometimes attached to horses for the sake of ornament.

Belshaz'zar

(prince of Bel), the last king of Babylon. In Daniel 5:2; Nebuchadnezzar is called the father of Belshazzar. This, of course, need only mean grandfather or ancestor. According to the well-known narrative Belshazzar gave a splendid feast in his palace during the siege of Babylon (B.C. 538), using the sacred vessels of the temple, which Nebuchadnezzer had brought from Jerusalem. The miraculous appearance of the handwriting on the wall, the calling in of Daniel to interpret its meaning the prophecy of the overthrow of the kingdom, and Belshazsar's death, accorded in Dan. 5.

Belteshaz'zar

(favored by Bel.) See DANIEL

Ben

(son), a Levite, one of the porters appointed by David for the ark. 1 Chronicles 15:18.

Bena'iah

(made by the Lord). 1. The son of Jehoiada the chief priest, 1 Chronicles 27:5; of the tribe of Levi, though a native of Kabzeel, 2 Samuel 23:20; set by David, 1 Chronicles 11:25; over his body-guard. 2 Samuel 8:18; 2 Samuel 20:23; 1 Kings 1:38; 1 Chronicles 18:17; One of the mighty men. 2 Samuel 23:22, 23; 1 Chronicles 11:25; 1 Chronicles 27:6; The exploits which gave him this rank are narrated in 2 Samuel 20:23; 1 Chronicles 11:22; He was captain of the host for the third month. 1 Chronicles 27:5; Benaiah remained faithful to Solomon during Adonijah's attempt on the crown, 1 Kings 1:8, 10, 32, 38, 44; and was raised unto the place of Joab as commander-in-chief of the whole army. 1 Kings 2:35; 1 Kings 4:4; (B.C. 1005.)

2. Benaiah the Pirathonite, an Ephraimite, one of David's thirty mighty men, 2 Samuel 23:30; 1 Chronicles 11:31; and the captain of the eleventh monthly course. 1 Chronicles 27:14;

3. A Levite in the time of David, who "played with a psaltry on Alamoth." 1 Chronicles 15:18, 20; 1 Chronicles 16:5;

4. A priest in the time of David, appointed to blow the trumpet before the ark. 1 Chronicles 15:24; 1 Chronicles 16:6;

5. A Levite of the sons of Asaph. 2 Chronicles 20:14;

6. A Levite in the time of Hezekiah. 2 Chronicles 31:13;

7. One of the "princes" of the families of Simeon. 1 Chronicles 4:36;

8. Four laymen in the time of Ezra who had taken strange wives. Ezra 10:25, 30, 35, 43;

9. The father of Pelatiah. Ezekiel 11:1, 13.

Ben-am'mi

(son of my people), the son of the younger daughter of Lot, and progenitor of the Ammonites. Genesis 19:38; (B.C. 1897.)

Ben-eb'erak

(son of lightning), one of the cities of the tribe of Dan, mentioned only in Joshua 19:45.

Bene-ja'akan

(sons of Jaakan), a tribe who gave their name to certain wells in the desert which formed one of the halting-places of the Israelites on their journey to Canaan. [BEEROTH BENE-JAAKAN] Also given in Genesis 36:27; as AKAN.

Bene-ke'dem

(the children of the East), an appellation given to a people or to peoples dwelling to the east of Palestine. It occurs in Genesis 29:1; Judges 6:3, 33; Judges 7:12; Judges 8:10; Job 1:3.

Ben-ha'dad

(son of Hadad), the name of three kings of Damascus. BENHADAD I., King of Damascus, which in his time was supreme in Syria. He made an alliance with Asa, and conquered a great part of the north of Israel. 1 Kings 15:18; His date is B.C. 950. BEN-HADAD II., son of the preceding, and also king of Damascus. Long wars with Israel characterized his reign. Some time after the death of Ahab, Benhadad renewed the war with Israel, attacked Samaria a second time, and pressed the siege so closely that there was a terrible famine in the city. But the Syrians broke up in the night in consequence of a sudden panic. Soon after Ben-hadad fell sick, and sent Hazael to consult Elisha as to the issue of his malady. On the day after Hazael's return Ben-hadad was murdered, probably by some of his own servants. 2 Kings 8:7-15; Ben-hadad's death was about B.C. 890, and he must have reigned some 30 years. BEN-HADAD III., son of Hazael, and his successor on the throne of Syria. When he succeeded to the throne, Jehoash recovered the cities which Jehoahaz had lost to the Syrians, and beat him in Aphek. 2 Kings 13:17, 25; The date of Ben-hadad III is B.C. 840.

Ben-ha'il

(son of the host, strong), one of the princes whom King Jehoshaphat sent to teach in the cities of Judah. 2 Chronicles 17:7.

Ben-ha'nan

(son of the gracious), son of Shimon, in the line of Judah. 1 Chronicles 4:20.

Beni'nu

(our son), a Levite; one of those who sealed the covenant with Nehemiah. Nehemiah 10:13, 14.

Ben'jamin, The

land of The proximity of Benjamin to Ephraim during the march to the promised land was maintained in the territory allotted to each. That given to Benjamin formed almost a parallelogram, of about 26 miles in length by 12 in breadth, lying between Ephraim, the Jordan, Judah and Dan. The general level of this part of Palestine is not less than 2000 feet above the Mediterranean or than 3000 feet above the valley of the Jordan, the surrounding country including a large number of eminences-almost every one of which has borne some part in the history of the tribe-and many torrent beds and deep ravines.

Ben'jamin

(son of the right hand, fortunate). 1. The youngest of the children of Jacob. His birth took place on the road between Bethel and Bethlehem, near the latter, B.C. 1729. His mother, Rachel, died in the act of giving him birth, naming him with her last breath Ben-oni (son of my sorrow). This was by Jacob changed into Benjamin. Genesis 35:16, 18; Until the journeys of Jacob's sons and Jacob himself into Egypt we hear nothing of Benjamin. Nothing personal is known of him. Henceforward the history of Benjamin is the history of the tribe.

2. A man of the tribe of Benjamin, son of bilhan, and the head of a family of warriors. 1 Chronicles 7:10;

3. One of the "sons of Harim," an Israelite in the time of Ezra who had married a foreign wife. Ezra 10:32.

Ben'jamin, The

tribe of The contrast between the warlike character of the tribe and the peaceful image of its progenitor comes out in many scattered notices. Benjamin was the only tribe which seems to have pursued archery to any purpose, and their skill in the bow, 1 Samuel 20:20, 36; 2 Samuel 1:25; 1 Chronicles 8:40; 1 Chronicles 12:2; 2 Chronicles 17:17; and the sling, Judges 20:16; is celebrated. The dreadful deed recorded in Judges 19 was defended by Benjamin. Later the tribe seems, however, to assume another position, as Ramah, 1 Samuel 9:12; etc., Mizpeh, 1 Samuel 7:5; Bethel and Gibeon, 1 Kings 3:4; were all in the land of Benjamin. After the struggles and contests which followed the death of Saul, the history of Benjamin becomes merged in that of the southern kingdom.

Be'no

(his son), a Levite of the sons of Merari. 1 Chronicles 24:26, 27.

Ben'on

Numbers 32:3; [BETH-BAALMEON] Comp. ver. 38.

Ben-o'ni

(son of my sorrow). Genesis 35:18; See BENJAMIN

Ben-zo'heth

(son of Zoheth), a descendant of Judah. 1 Chronicles 4:20.

Be'or

(burning or torch). 1. The father of Bela, one of the early Edomite kings. Genesis 36:32; 1 Chronicles 1:43;

2. Father of Balaam. Numbers 22:5; Numbers 24:3, 15; Numbers 31:8; Deuteronomy. 23:4; Joshua 13:22; Joshua 24:9; Micah 6:5; He is called BOSOR in the New Testament. (B.C. before 1450.)

Be'ra

(son of evil) king of Sodom. Genesis 14:2; also Genesis 14:17, 21.

Bera'a

(well watered). 1. A city of Macedonia, mentioned in Acts 17:10, 13; It is now called Verria or Kara-Verria, and is situated on the eastern slope of the Olympian mountain range, and has 15,000 or 20,000 inhabitants.

2. The modern Aleppo, mentioned in 2 Macc. 13:4.

3. A place in Judea, apparently not very far from Jerusalem. 1 Macc. 9:4.

Ber'achah

(blessing), a Benjamite who attached himself to David at Ziklag. 1 Chronicles 12:3; (B.C. 1054.)

Ber'achah, Valley of

a valley in which Jehoshaphat and his people assembled to "bless" Jehovah after the overthrow of the hosts of Moabites. 2 Chronicles 20:26; It is now called Bereikut, and lies between Tekua and the main road from Bethlehem to Hebron.

Berachi'ah

(blessed of Jehovah), a Gershonite Levite, father of Asaph. 1 Chronicles 6:39; See BERECHIAH

Berai'ah

(created by Jehovah), son of Shimhi, a chief man of Benjamin. 1 Chronicles 8:21.

Berechi'ah

(blessed of Jehovah). 1. A descendant of the royal family of Judah. 1 Chronicles 3:20;

2. A man mentioned as the father of Meshullam, who assisted in rebuilding the walls of Jerusalem. Nehemiah 3:4, 30; Nehemiah 6:18;

3. A Levite. 1 Chronicles 9:16;

4. A doorkeeper for the ark. 1 Chronicles 15:23;

5. One of the tribe of Ephraim in the time of Ahaz. 2 Chronicles 28:12;

6. Father of Asaph the singer. 1 Chronicles 15:17; [BERACHIAH]

7. Father of Zechariah. Zechariah 1:1, 7.

Be'red

(hail). 1. A place in the south of Palestine, near the well Lahairoi. Genesis 16:14;

2. A son or descendant of Ephraim, 1 Chronicles 7:20; possibly identical with Becher in Numbers 26:35.

Bereni'ce

See BERNICE

Be'ri

(a well), son of Zophah, of the tribe of Asher. 1 Chronicles 7:36.

Beri'ah

(in evil, or a gift). 1. A son of Asher. Genesis 46:17; Numbers 26:44, 45;

2. A son of Ephraim. 1 Chronicles 7:20-23;

3. A Benjamite. 1 Chronicles 8:13, 16;

4. A Levite. 1 Chronicles 23:10, 11.

Beri'ites, The

A tribe of people who are named with Abel and Beth-maachah, and who were therefore doubtless situated in the north of Palestine. 2 Samuel 20:14.

Be'rith

Judges 9:46; See BAAL-BERITH

Berni'ce, or Bereni'ce

(bringing victory), the eldest daughter of Herod Agrippa I. Acts 12:1; etc. She was first married to her uncle Herod, king of Chaleis, and after his death (A.D. 48) she lived under circumstances of great suspicion with her own brother, Agrippa II., in connection with whom she is mentioned, Acts 25:13, 23; Acts 26:30; as having visited Festus on his appointment as procurator of Judea.

Bero'thite, The

1 Chronicles 11:39; See BEEROTH

Beryl

(tarshish) occurs in Exodus 28:20; It is generally supposed that the tarshish derives its name from the place so called, in Spain. Beryl is a mineral of great hardness, and, when transparent, of much beauty. By tarshish the modern yellow topaz is probably intended, while in Revelation 21:20; a different stone is perhaps referred to, probably the mineral now called beryl, which is identical with the emerald except in color, being a light green or bluish-green.

Be'sa-i

(sword). "Children of Besai" were among the Nethinim who returned to Judea with Zerubbabel. Ezra 2:49; Nehemiah 7:52.

Besode'iah

(n the secret of the Lord) father of one of the repairers of the wall of Jerusalem. Nehemiah 3:6.

Be'som

a brush or broom of twigs for sweeping Isaiah 14:23.

Be'sor, The

brook (cool), a torrent-bed or wady in the extreme south of Judah. 1 Samuel 30:9, 10, 21.

Be'tah

(confidence), a city belonging to Hadadezer king of Zobah, mentioned with Berothai. 2 Samuel 8:8; In the parallel account, 1 Chronicles 18:8; the name is called Tibhath.

Be'ten

(height), one of the cities on the border of the tribe of Asher. Joshua 19:25.

Beth

the most general word for a house or habitation. It has the special meaning of a temple or house of worship Beth is more frequently employed in compound names of places than any other word.

Bethab'ara

(house of the ford), a place beyond Jordan, in which according to the Received Text of the New Testament, John was baptizing. John 1:28; If this reading be correct, Bethabara is identical with Beth-barah (fords of Abarah) the ancient ford of Jordan on the road to Gilead; or, which seems more likely, with Beth-nimrah, on the east of the river, nearly opposite Jericho. The Revised Version reads BETHANY, which see below.

Beth'-anath

(house of echo or reply), one of the "fenced cities" of Naphtali, named with Beth-shemesh, Joshua 19:38; from neither of them were the Canaanites expelled. Judges 1:33; ).

Beth'-anoth

(house of echo), a town in the mountainous district of Judah, named with Halhul, Beth-zur and others in Joshua 15:58; only.

Beth'any

(house of dates, or house of misery), a village which, scanty as are the notices of it contained in Scripture, is more intimately associated in our minds than perhaps any other place with the most familiar acts and scenes of the last days of the life of Christ. It was situated "at" the Mount of Olives, Mark 11:1; Luke 19:29; about fifteen stadia (furlongs, i.e. 1 1/2 or 2 miles) from Jerusalem John 11:18; on or near the usual road From Jericho to the city, Luke 19:29; comp. Mark 11:1 comp. Mark 10:46 and close by the west(?) of another village called Bethphage, the two being several times mentioned together. Bethany was the home of Mary and Martha and Lazarus, and is now known by a name derived from Lazarus-el-Azariyeh or Lazarieh. It lies on the eastern slope of the Mount of Olives, fully a mile beyond the summit, and not very far from the point at which the road to Jericho begins its more sudden descent towards the Jordan valley. El-'Azariyeh is a ruinous and wretched village, a wild mountain hamlet of some twenty families. Bethany has been commonly explained "house of dates," but it more probably signifies "house of misery." H. Dixon, "Holy Land," ii. 214, foll.

Beth'any

In the Revised Version for BETHABARA, John 1:28; where Jesus was baptized by John. It was probably an obscure village near Bethabara, and in time its name faded out and was replaced by the larger and more important Bethabara.

Beth-ar'abah

(house of the desert), one of the six cities of Judah which were situated down in the Arabah, the sunk valley of the Jordan and Dead Sea, Joshua 15:61; on the north border of the tribe. It is also included in the list of the towns of Benjamin. Joshua 18:22.

Beth'-aram

(house of the height), accurately BETH-HARAM, one of the towns of Gad on the east of Jordan, described as in "the valley," Joshua 13:27; and no doubt the same place as that named BETH-HARAN in Numbers 32:36.

Beth-a'ven

(house of nothingness, i.e. of idols), a place on the mountains of Benjamin, east of Bethel, Joshua 7:2; Joshua 18:12; and lying between that place and Michmash. 1 Samuel 13:5; 1 Samuel 14:28; In Hosea 4:15; Hosea 5:8; Hosea 10:5; the name is transferred to the neighboring Bethel,-once the "house of God" but then the house of idols of "naught."

Beth-baalmaveth

(house of Azmaveth). Under this name is mentioned, in Nehemiah 7:28; only, the town of Benjamin which is elsewhere called AZMAVETH and BETH-SAMOS.

Beth-baal-me'on

(house of Baalmeon), a place in the possessions of Reuben, on the downs (Authorized Version "plain") east of the Jordan. Joshua 13:17; At the Israelites' first approach is name was BAAL-MEON, Numbers 32:38; or, in its contracted form, BEON Numbers 32:3; to which the Beth was possibly a Hebrew addition. Later it would seem to have come into possession of Moab, and to be known either as Beth-meon, Jeremiah 48:23; or Baal-meon. Ezekiel 25:9; The name is still attached to a ruined place of considerable size a short distance to the southwest of Hesban, and bearing the name of "the fortress of Mi'un," or Makin.

Beth-ba'rah

(house of the ford), named only in Judges 7:24; It derived its chief interest in the possibility that its more modern representative may have been Beth-abara, where John baptized. It was probably the chief ford of the district.

Beth-bir'e-i

(house of my creation), a town of Simeon, 1 Chronicles 4:31; which by comparison with the parallel list in Joshua 19:6; appears to have had also the name Of BETH-LEBAOTH. It lay to the extreme south.

Beth'-car

(house of the lamb), a place named as the point to which the Israelites pursued the Philistines, 1 Samuel 7:11; and therefore west of Mizpeh.

Beth-da'gon

(house of Dagon). 1. A city in the low country of Judah, Joshua 15:41; and therefore not far from the Philistine territory.

2. A town apparently near the coast, named as one of the landmarks of the boundary of Asher. Joshua 19:27.

Beth-diblatha'im

(house of fig-cakes), a town of Moab, Jeremiah 48:22; apparently the place elsewhere called ALMON-DIBLATHAIM.

Beth'el

(the house of God) well known city and holy place of central Palestine, about 12 mlles north of Jerusalem. If we are to accept the precise definition of Genesis 12:8; the name of Bethel would appear to have existed at this spot even before the arrival of Abram in Canaan. Genesis 12:8; Genesis 13:3, 4; Bethel was the scene of Jacob's vision. Genesis 28:11-19; Genesis 31:13;Jacob lived there. Genesis 35:1-8; The original name was Luz. Judges 1:22, 23; After the conquest Bethel is frequently heard of. In the troubled times when there was no king in Israel, it was to Bethel that the people went up in their distress to ask counsel of God. Judges 20:18, 26, 31; Judges 21:2; Authorized Version, "house of God." Here was the ark of the covenant. Judges 20:26-28; Judges 21:4; Later it is named as one of the holy cities to which Samuel went on circuit. 1 Samuel 7:16; Here Jeroboab placed one of the two calves of gold. Toward the end of Jeroboam's life Bethel fell into the hands of Judah. 2 Chronicles 13:19; Elijah visited Bethel, and we hear of "sons of the prophets" as resident there. 2 Kings 2:2, 3; But after the destruction of Baal worship by Jehu Bethel comes once more into view. 2 Kings 10:29; After the desolation of the northern kingdom by the king of Assyria, Bethel still remained an abode of priests. 2 Kings 17:27, 28; In later times Bethel is named only once under the scarcely-altered name of Beitin. Its ruins still lie on the righthand side of the road from Jerusalem to Nablus.

2. A town in the south part of Judah, named in Joshua 12:16; and 1 Samuel 30:27 In Joshua 15:30; Joshua 19:4; 1 Chronicles 4:29, 30; the place appears under the name of CHESIL, BETHUL and BETHUEL. Hiel the Bethelite is recorded as the rebuilder of Jericho. 1 Kings 16:34;

3. In Joshua 16:1; and 1 Samuel 13:2 Mount Bethel, a hilly section near Beth-el, is referred to.

Beth-e'mek

(house of the valley), a place on or near the border of Asher, on the north side of which was the ravine of Jiphthah-el Joshua 19:27.

Bethes'da

(house of mercy, or the flowing water), the Hebrew name of a reservoir or tank, with five "porches," close upon the sheep-gate or "market" in Jerusalem. John 5:2; The largest reservoir - Birket Israil - 360 feet long, 120 feet wide and 80 feet deep, within the walls of the city, close by St. Stephen's Gate, and under the northeast wall of the Haram area, is generally considered to be the modern representative of Bethesda. Robinson, however, suggests that the ancient Bethesda is identical with what is now called the Pool of the Virgin, an intermittent pool, south of Birket Israil and north of the pool of Siloam.

Bethe'zel

(neighbor's house), a place named only in Micah 1:11; From the context it was doubtless situated in the plain of Philistia.

Beth-ga'der

(house of the wall), doubtless a place, though it occurs in the genealogies of Judah as if a person. 1 Chronicles 2:51.

Beth-ga'mul

(camel-house), a town of Moab, in the downs east of Jordan. Jeremiah 48:23; comp. Jeremiah 48:21.

Beth-gil'gal

Same as Gilgal. Nehemiah 12:29.

Beth-hac'cerem

(house of the vine). Nehemiah 3:14; Jeremiah 6:1; A beacon station near Tekoa, supposed to be the Frank Mountain, a few miles southeast of Bethlehem.

Beth-ha'ran

Numbers 32:36; It is no doubt the same place as BETH-ARAM. Joshua 13:27.

Beth-ho'ron

(house of caverns), the name of two towns or villages, an "upper" and a "nether," Joshua 16:3, 5; 1 Chronicles 7:24; on the road from Gibeon to Azekah, Joshua 10:10, 11; and the Philistine plain. 1 Macc. 3:24. Beth-horon lay on the boundary line between Benjamin and Ephraim, Joshua 16:3, 5; and Josh 18:13, 14 was counted to Ephraim, Joshua 21:22; 1 Chronicles 7:24; and given to the Kohathites. Joshua 21:22; 1 Chronicles 6:68; ( 1 Chronicles 6:53 ) The two Beth-horons still survive in the modern villages of Beit-ur, et-tahta and el-foka.1/2

Beth-leb'aoth

(house of lionesses), a town in the lot of Simeon, Joshua 19:6; in the extreme south of Judah. [ Joshua 15:32; LEBAOTH] In 1 Chronicles 4:31; the name is given BETH-BIREI.

Beth'lehem

(house of bread). 1. One of the oldest towns in Palestine, already in existence at the time of Jacob's return to the country. Its earliest name was EPHRATH or EPHRATAH. See Genesis 35:16, 19; Genesis 48:7; After the conquest Bethlehem appears under its own name, BETHLEHEM-JUDAH. Judges 17:7; 1 Samuel 17:12; Ruth 1:1, 2; The book of Ruth is a page from the domestic history of Bethlehem. It was the home of Ruth, Ruth 1:19; and of David. 1 Samuel 17:12; It was fortified by Rehoboam. 2 Chronicles 11:6; It was here that our Lord was born, Matthew 2:1; and here that he was visited by the shepherds, Luke 2:15-17; and the Magi. Matt 2. The modern town of Beit-lahm lies to the east of the main road from Jerusalem to Hebron, six miles from the former. It covers the east and northeast parts of the ridge of a long gray hill of Jura limestone, which stands nearly due east and west, and is about a mile in length. The hill has a deep valley on the north and another on the south. On the top lies the village in a kind of irregular triangle. The population is about 3000 souls, entirely Christians. The Church of the Nativity, built by the empress Helena A.D. 330, is the oldest Christian church in existence. It is built over the grotto where Christ is supposed to have been born.

2. A town in the portion of Zebulun, named nowhere but in Joshua 19:15; Now known as Beit-lahm.

Bethlo'mon

1 Esd. 5:17. See BETHLEHEM, 1

Beth-ma'achah

(house of oppression), a place named only in 2 Samuel 20:14, 15; In the absence of more information we can only conclude that it is identical with Maachah or Aram-maachah, one of the petty Syrian kingdoms in the north of Palestine. (Comp. 2 Kings 15:29.

Beth-mar'caboth

(house of the chariots), one of the towns of Simeon, situated to the extreme south of Judah. Joshua 19:5; 1 Chronicles 4:31; In the parallel list, Joshua 15:31; MADMANNAH occurs in place of Beth-marcaboth.

Beth-me'on

Jeremiah 48:23; A contracted form of Beth-baal-meon.

Beth-nim'rah

(house of leopards) one of the fenced cities on the east of Jordan taken and built by the tribe of Gad Numbers 32:36; and described as being in the valley beside Beth-haran. Joshua 13:27; In Numbers 32:3; it is called simply NIMRAH. The name still survives in the modern Nahr Nimrim, above Jericho on the Jordan.

Beth-pa'let

(house of flight), a town among those in the extreme south of Judah, named in Joshua 15:27.

Beth-paz'zez

(house of the dispersion), a town of Issachar named with En-haddah Joshua 19:21; and of which nothing is known.

Beth-pe'or

(house of Peor), a place on the east of Jordan, opposite Jericho and six miles above Libias or Beth-haran. Joshua 13:20; Deuteronomy 3:29; Deuteronomy 4:46.

Beth-pha-ge

(g hard) (house of figs) the name of a place on the Mount of Olives on the road between Jericho and Jerusalem. It was apparently close to Bethany. Matthew 21:1; Mark 11:1; Luke 19:29.

Beth-phe'let

Nehemiah 11:26; See BETHPALET

Beth'rapha

a name which occurs in the genealogy of Judah as the son of Eshton. 1 Chronicles 4:12.

Beth-re'hob

(house of Rehob), place mentioned as having near it the valley in which lay the town of Laish or Dan. Judges 18:28; It was one of the little kingdoms of Aram or Syria. 2 Samuel 10:6; Robinson conjectures that this ancient place is represented by the modern Hunin.

Bethsa'ida

and therefore on the west side of the lake. By comparing the narratives in Mark 6:31-53; and Luke 9:10-17 it appears certain that the Bethsaida at which the five thousand were fed must have been a second place of the same name on the east of the lake. (But in reality "there is but one Bethsaida, that known on our maps at Bethsaida Julias." L. Abbot in Biblical and Oriental Journal. The fact is that Bethsaida was a village on both sides of the Jordan as it enters the sea of Galilee on the north, so that the western part of the village was in Galilee and the eastern portion in Gaulonitis, part of the tetrarchy of Philip. This eastern portion was built up into a beautiful city by Herod Philip, and named by him Bethsaida Julias, after Julia the daughter of the Roman emperor Tiberius Caesar. On the plain of Butaiha, a mile or two to the east, the five thousand were fed. The western part of the town remained a small village.-ED.)

Beth-she'an

(house of rest), or in Samuel, BETHSHAN, a city which belonged to Manasseh, 1 Chronicles 7:29; though within the limits of Issachar Joshua 17:11; and therefore on the west of Jordan. Comp. 1 Macc. 5:62. In later times it was called Scythopolis. 2 Macc. 12:29. The place is still known as Beisan. It lies in the Ghor or Jordan valley, about twelve miles south of the Sea of Galilee and four miles west of the Jordan.

Beth-she'mesh

(house of the sun). 1. One of the towns which marked the north boundary of Judah. Joshua 15:10; It is now 'Ainshems, about two miles from the great Philistine plain, and seven from Ekron.

2. A city on the border of Issachar. Joshua 19:22;

3. One of the "fenced cities" of Naphtali. Joshua 19:38; Judges 1:33;

4. An idolatrous temple, or place in Egypt. Jeremiah 43:13; In the middle ages Heliopolis was still called by the Arabs Ain Shems.

Beth-shit'tah

(home of the acacia), one of the spots to which the flight of the host of the Midianites extended after their discomfiture by Gideon. Judges 7:22.

Beth-tap'puah

(house of apples), one of the towns of Judah in the mountainous district, and near Hebron. Joshua 15:53; comp. 1 Chronicles 2:43 Here it has actually been discovered by Robinson under the modern name of Teffuh, five miles west of Hebron, on a ridge of high table-land.

Be'thuel

(dweller in God), the son of Nahor by Milcah; nephew of Abraham, and father of Rebekah, Genesis 22:22, 23; Genesis 24:15, 24, 47; Genesis 28:2; In Genesis 25:20; and Genesis 28:5; he is called "Bethuel the Syrian."

Be'thul

(dweller in God) a town of Simeon in the south named with Eltolad and Hormah, Joshua 19:4; called also Chesil and Bethuel. Joshua 15:30; 1 Chronicles 4:30.

Beth'zur

(house of rock) a town in the mountains of Judah, built by Jeroboam, Joshua 15:58; 2 Chronicles 11:7; now Beit-zur. It commands the road from Beersheba and Hebron, which has always been the main approach to Jerusalem from the south.

Bet'onim

a town of Gad, apparently on the northern boundary. Joshua 13:26.

Betrothing

See MARRIAGE.1

Beu'lah

(married), the name which the land of Israel is to bear when "the land shall be married." Isaiah 62:4.

Be'za-i

(conqueror). "Children of Bezai," to the number of 328, returned from captivity with Zerubbabel Ezra 2:17; Nehemiah 7:23; Nehemiah 10:18.

Bezal'e-el

(in the shadow of God). 1. The son of Uri, the son of Hur, of the tribe of Judah and one of the architects of the tabernacle. Exodus 31:1-6; His charge was chiefly in all works of metal, wood and stone. (B.C. 1490.)

2. One of the sons of Pahath-moab who had taken a foreign wife. Ezra 10:30; (B.C. 458.)

Be'zek

(lightning). 1. The residence of Adonibezek, Jude 1:6; in the lot of Judah. ver. 3;

2. Where Saul numbered the forces of Israel and Judah before going to the relief of Jabesh-gilead. 1 Samuel 11:8; This was doubtless somewhere in the centre of the country, near the Jordan valley. No identification of either place has been made in modern times.

Be'zer

(gold ore), son of Zophah, one of the heads of the houses of Asher. 1 Chronicles 7:37.

Be'zer

in the wilderness a city of refuge in the downs on the east of the Jordan. Deuteronomy 4:43; Joshua 20:8; Joshua 21:36; 1 Chronicles 6:78.

Bi'ble

The Bible is the name given to the revelation of God to man contained in sixty-six books or pamphlets, bound together and forming one book and only one, for it has in reality one author and one purpose and plan, and is the development of one scheme of the redemption of man. I. ITS NAMES.- (1) The Bible, i.e. The Book, from the Greek "ta biblia," the books. The word is derived from a root designating the inner bark of the linden tree, on which the ancients wrote their books. It is the book as being superior to all other books. But the application of the word BIBLE to the collected books of the Old and New Testaments is not to be traced farther back than the fifth century of our era. (2) The Scriptures, i.e. the writings, as recording what was spoken by God. (3) The Oracles, i.e. the things spoken, because the Bible is what God spoke to man, and hence also called (4) The Word. (5) The Testaments or Covenants, because it is the testimony of God to man, the truths to which God bears witness; and is also the covenant or agreement of God with man for his salvation. (6) The Law, to express that it contains God's commands to men. II. COMPOSITION.-The Bible consists of two great parts, called the Old and New Testaments, separated by an interval of nearly four hundred years. These Testaments are further divided into sixty-six books, thirty-nine in the Old Testament and twenty-seven in the New. These books are a library in themselves being written in every known form old literature. Twenty-two of them are historical, five are poetical, eighteen are prophetical, twenty-one are epistolary. They contain logical arguments, poetry, songs and hymns, history, biography, stories, parables, fables, eloquence, law, letters and philosophy. There are at least thirty-six different authors, who wrote in three continents, in many countries, in three languages, and from every possible human standpoint. Among these authors were kings, farmers, mechanics, scientific men, lawyers, generals, fishermen, ministers and priests, a tax-collector, a doctor, some rich, some poor, some city bred, some country born-thus touching all the experiences of men extending over 1500 years. III. UNITY.-And yet the Bible is but one book, because God was its real author, and therefore, though he added new revelations as men could receive them, he never had to change what was once revealed. The Bible is a unit, because (1) It has but one purpose, the salvation of men. (2) The character of God is the same. (3) The moral law is the same. (4) It contains the development of one great scheme of salvation. IV. ORIGINAL LANGUAGES.-The Old Testament was written in Hebrew, a Shemitic language, except that parts of the books of Ezra Ezra 5:8; Ezra 6:12; Ezra 7:12-26; and of Daniel Daniel 2:4-7, 28; and one verse in Jeremiah Jeremiah 10:11; were written in the Chaldee language. The New Testament is written wholly in Greek. V. ANCIENT MANUSCRIPTS OF THE ORIGINAL.-There are no ancient Hebrew manuscripts older than the tenth century, but we know that these are in the main correct, because we have a translation of the Hebrew into Greek, called the Septuagint, made nearly three hundred years before Christ. Our Hebrew Bibles are a reprint from what is called the Masoretic text. The ancient Hebrew had only the consonant printed, and the vowels were vocalized in pronunciation, but were not written. Some Jewish scholars living at Tiberias, and at Sora by the Euphrates, from the sixth to the twelfth century, punctuated the Hebrew text, and wrote is the vowel points and other tone-marks to aid in the reading of the Hebrew; and these, together with notes of various kinds, they called Masora (tradition), hence the name Masoretic text. Of the Greek of the New Testament there are a number of ancient manuscripts They are divided into two kinds, the Uncials, written wholly in capitals, and the Cursives, written in a running hand. The chief of these are-(1) the Alexandrian (codex Alexandrinus, marked A), so named because it was found in Aiexandria in Egypt, in 1628. It date back to A.D. 350, and is now in the British Museum. (2) The Vatican (codex Vaticanus, B), named from the Vatican library at Rome, where it is kept. Its date is A.D. 300 to 325. (3) The Sinaitic (codex Sinaiticus) so called from the convent of St. Catherine on Mount Sinai, there it was discovered by or Tichendorf in 1844. It is now at St. Petersburg Russia. This is one of the earliest best of all the manuscripts. VI. TRANSLATIONS.-The Old Testament was translated into Greek by a company of learned Jews at Alexandria, who began their labor about the year B.C. 286. It is called the Septuagint, i.e. the seventy, from the tradition that it was translated by seventy (more exactly seventy-two) translators. The Vulgate, or translation of the Bible into Latin by Jerome, A.D. 385-405, is the authorized version of the Roman Catholic Church. The first English translation of the whole Bible was by John de Wickliffe (1324-1384). Then followed that of William Tyndale (1525) and several others. As the sum and fruit of all these appeared our present Authorized Version, or King James Version, in 1611. It was made by forty-seven learned men, in two years and nine months, with a second revision which took nine months longer. These forty-seven formed themselves into six companies, two of whom met at Westminster, two at Oxford and two at Cambridge. The present English edition is an improvement, in typographical and grammatical correctness, upon this revision, and in these respects is nearly perfect. [See VERSIONS] A REVISED VERSION of this authorized edition was made by a group of American and English scholars, and in 1881 the Revised New Testament was published simultaneously in the United States and England. Then followed the Revised Old Testament in 1885, and the Apocrypha in 1894. The American revision committee was permitted to publish its own revision, which appeared in 1901 as the American Standard Version. Modern-speech translations have been made from time to time between 1898-1945. Among these were Moulton's Modern Reader's Bible, the Twentieth century New Testament, Weymouth's, Moffatt's, and the American translation. As a result of the modern-speech translations that have appeared and been widely received, the American Revision Committee set to work again, and in 1946 the Revised Standard Version of the New Testament was published. VII. DIVISIONS INTO CHAPTERS AND VERSES.-The present division of the whole Bible into chapters was made by Cardinal Hugo de St. Gher about 1250. The present division into verses was introduced by Robert Stephens in his Greek Testament, published in 1551, in his edition of the Vulgate, in 1555. The first English Bible printed with these chapters and verses was the Geneva Bible, in 1560. VIII. CIRCULATION OF THE BIBLE.-The first book ever printed was the Bible; and more Bibles have been printed than any other book. It has been translated, in its entirety or in part, into more than a thousand languages and dialects and various systems for the blind. The American Bible Society (founded in 1816) alone has published over 356 million volumes of Scripture.

Bich'ri

(first-born), 2 Samuel 20:1; an ancestor of Sheba.

Bid'kar

(son of stabbing, i.e, one who stabs), Jehu's "captain," originally his fellow officer, 2 Kings 9:25; who completed the sentence on Jehoram, son of Ahab.

Bier

See BURIAL.1

Big'tha

(gift of God), one of the seven chamberlains or eunuchs of the harem of King Ahasuerus. Esther 1:10; (B.C. 483.)

Big'than, or Big'thana

(gift of God), a eunuch (chamberlain, Authorized Version) in the court of Ahasuerus, one of those "who kept the door," and conspired with Teresh against the king's life. Esther 2:21; (B.C. 479.)

Big'va-i

(happy). 1. "Children of Bigvai," 2056 (Neh. 2067) in number, returned from the captivity with Zerubbabel, Ezra 2:14; Nehemiah 7:19; and 72 of them at a later date with Ezra. Ezra 8:14; (B.C. 536.)

2. Apparently one of the chiefs of Zerubbabel's expedition, Ezra 2:2; Nehemiah 7:7; whose family afterwards signed the covenant. Nehemiah 10:16; (B.C. 410.)

Bil'dad

(son of contention), the second of Job's three friends. He is called "the Shuhite," which implies both his family and nation. Job 2:11; (B.C. about 2000.)

Bil'eam

(foreigners), a town in the western half of the tribe of Manasseh, named only in 1 Chronicles 6:70; same as Ibleam and Gath-rimmon. Joshua 17:11; and Josh 21:24.

Bil'gah

(first-born). 1. A priest in the time of David; the head of the fifteenth course for the temple service. 1 Chronicles 24:14; (B.C. 1015.)

2. A priest or priestly family who returned from Babylon with Zerubbabel and Jeshua. Nehemiah 12:5, 18; (B.C. 536.)

Bil'ga-i

Nehemiah 10:8; See BILGAH, 2

Bil'hah

(timid, bashful), handmaid of Rachel, Genesis 29:29; and concubine of Jacob, to whom she bore Dan and Naphtali. Genesis 30:3-8; Genesis 35:25; Genesis 46:25; 1 Chronicles 7:13; (B.C 53.)

Bil'han

(modest). 1. A Horite chief dwelling in Mount Seir. Genesis 36:27; 1 Chronicles 1:42;

2. A Benjamite, son of Jediael. 1 Chronicles 7:10.

Bil'shan

(eloquent), one of Zerubbabel's companions on his expedition from Babylon. Ezra 2:2; Nehemiah 7:7; (B.C. 536).

Bim'hal

(circumcised), one of the sons of Japhlet in the line of Asher. 1 Chronicles 7:33.

Bin'ea

(fountain), one of the descendants of Saul. 1 Chronicles 8:37; 1 Chronicles 9:43; (B.C. 850.)

Bin'nu-i

(familyship). 1. A Levite, father of Noadiah. Ezra 8:33;

2. One who had taken a foreign wife. Ezra 10:30;

3. Another Israelite who had also taken a foreign wife. Ezra 10:38;

4. Altered from BANI in the corresponding list in Ezra. Nehemiah 7:15;

5. A Levite, son of Henadad, who assisted at the reparation of the wall of Jerusalem, under Nehemiah. Nehemiah 3:24; Nehemiah 10:9.

Birds

See SPARROW

Bir'sha

(son of godlessness), a king of Gomorrah. Genesis 14:2.

Birthday

The custom of observing birthdays is very ancient, Genesis 40:20; Jeremiah 20:15; and in Job 1:4; etc., we read that Job's sons "feasted every one his day." In Persia birthdays were celebrated with peculiar honors and banquets, and in Egypt those of the king were kept with great pomp. It is very probable that in Matthew 14:6; the feast to commemorate Herod's accession is intended, for we know that such feasts were common, and were called "the day of the king." Hosea 7:5.

Birthright

the advantages accruing to the eldest son. These were not definitely fixed in patriarchal times. Great respect was paid to him in the household, and, as the family widened into a tribe, this grew into a sustained authority, undefined save by custom, in all matters of common interest. Thus the "princes" of the congregation had probably rights of primogeniture. Numbers 7:2; Numbers 21:18; Numbers 25:14; (Gradually the rights of the eldest son came to be more definite: (1) The functions of the priesthood in the family with the paternal blessing. (2) A "double portion" of the paternal property was allotted by the Mosaic law. Deuteronomy 21:16-17; (3) The eldest son succeeded to the official authority of the father. The first-born of the king was his successor by law. 2 Chronicles 21:3; In all these Jesus was the first-born of the father.

Bir'zavith

a name occurring in the genealogies of Asher. 1 Chronicles 7:31.

Bishop

The word originally signified an "overseer" or spiritual superintendent. The titles bishop and elder, or presbyter, were essentially equivalent. Bishop is from the Greek, and denotes one who exercises the function of overseeing. Presbyter was derived from the office in the synagogue. Of the order in which the first elders or bishops were appointed, as of the occasion which led to the institution of the office, we have no record. The duties of the bishop-elders appear to have been as follows: 1. General superintendence over the spiritual well-being of the flock. 1Pe 5:2;

2. The work of teaching, both publicly and privately. 1 Thessalonians 5:12; Titus 1:9; 1 Timothy 5:17;

3. The work of visiting the sick, Jas 5:14;

4. Among other acts of charity, that of receiving strangers occupied a conspicuous place. 1 Timothy 3:2; Titus 1:8; Peter calls Christ "the shepherd and bishop of your souls." 1Pe 2:25.

Bishopric

the district over which the jurisdiction of a bishop extended. Acts 1:20; 1 Timothy 3:1.

Bithi'ah

(daughter of the Lord), daughter of a Pharaoh, and wife of Mered. 1 Chronicles 4:18; (B.C. about 1491.)

Bithyn'ia

a Roman province of Asia Minor. Mentioned only in Acts 16:7; and in 1 Peter 1:1 The chief town of Bithynia was Nicaea, celebrated for the general Council of the Church held there in A.D. 325 against the Arian heresy.

Bitter

herbs The Israelites were commanded to eat the Paschal lamb "with unleavened bread and with bitter herbs." Exodus 12:8; These "bitter herbs" consisted of such plants as chicory, bitter cresses, hawkweeds, sow-thistles and wild lettuces, which grow abundantly in the peninsula of Sinai, in Palestine and in Egypt. The purpose of this observance was to recall to the minds of the Israelites their deliverance from the bitter bondage of the Egyptians.

Bittern

The word occurs in Isaiah 14:23; Isaiah 34:11; Zeph. 2:14; and we are inclined to believe that the Authorized Version is correct. The bittern (Botaurus stellaris) belongs to the Ardeidae, the heron family of birds, and is famous for the peculiar nocturnal booming sound which it emits.

Bizjoth'jah

(contempt of Jehovah), a town in the south of Judah. Joshua 15:28.

Biz'tha

(eunuch), the second of the seven eunuchs of King Ahasuerus' harem. Esther 1:10; (B.C. 483.)

Blains

violent ulcerous inflammations, the sixth plague of Egypt, Exodus 9:9, 10; and hence called in Deuteronomy 28:27, 35; "the botch of Egypt." It seems to have been the black leprosy, a fearful kind of elephantiasis.

Blasphemy

in its technical English sense, signifies the speaking evil of God and in this sense it is found Psalms 74:18; Isaiah 52:5; Romans 2:24; etc. But according to its derivation it may mean any species of calumny and abuse: see 1 Kings 21:10; Acts 18:6; Jude 1:9; etc. Blasphemy was punished by stoning, which was inflicted on the son of Shelomith. Leviticus 24:11; On this charge both our Lord and St. Stephen were condemned to death by the Jews. The blasphemy against the Holy Ghost, Matthew 12:32; Mark 3:28; consisted in attributing to the power of Satan those unquestionable miracles which Jesus performed by "the finger of God" and the power of the Holy Spirit. It is plainly such a state of wilful, determined opposition to God and the Holy Spirit that no efforts will avail to lead to repentance. Among the Jews it was a sin against God answering to treason in our times.

Blas'tus

(sprout), the chamberlain of Herod Agrippa I. Acts 12:20.

Blindness

is extremely common in the East from many causes. Blind beggars figure repeatedly in the New Testament Matthew 12:22; and "opening the eyes of the blind" is mentioned in prophecy as a peculiar attribute of the Messiah. Isaiah 29:18; Isaiah 42:7; etc. The Jews were specially charged to treat the blind with compassion and care. Leviticus 19:14; Deuteronomy 27:18; Blindness willfully inflicted for political or other purposes is alluded to in Scripture. 1 Samuel 11:2; Jeremiah 39:7.

Blood

To blood is ascribed in Scripture the mysterious sacredness which belongs to life, and God reserved it to himself when allowing man the dominion over and the use of the lower animals for food. Thus reserved, it acquires a double power: (1) that of sacrificial atonement; and (2) that of becoming a curse when wantonly shed, unless duly expiated. Genesis 9:4; Leviticus 7:26; Leviticus 17:11-13.

Blood, Revenger of

He who avenged the blood of one who had been killed. The nearest relative of the deceased became the authorized avenger of blood. Numbers 35:19; The law of retaliation was not to extend beyond the immediate offender. Deuteronomy 24:16 2 Kings 14:6; 2 Chronicles 25:4; Jeremiah 31:29, 30; Ezekiel 18:20.

Boaner'ges

a name signifying sons of thunder, given by our Lord to the two sons of Zebedee, James and John, probably on account of their fiery earnestly. Mark 3:17; See Luke 9:54; Mark 9:38; comp. Matt 20:20 etc.

Boar

See SWINE

Bo'az

(fleetness). 1. A wealthy Bethlehemite kinsman to Elimelech the husband of Naomi. He married Ruth, and redeemed the estates of her deceased husband Mahlon. Ruth 4:1; Boaz is mentioned in the genealogy of Christ, Matthew 1:5; (B.C. 1250, but there is great difficulty in assigning his date.)

2. The name of one of Solomon's brazen pillars erected in the temple porch. [JACHIN] It stood on the left, and was eighteen cubits high. 1 Kings 7:15, 21; 2 Chronicles 3:15; Jeremiah 52:21.

Boch'eru

(youth), son of Azel, according to the present Hebrew text of 1 Chronicles 8:38.

Bo'chim

(the weepers) a place on the west of Jordan, above Gilgal; so named from the weeping of Israel. Judges 2:1, 6.

Bo'han, Stone of

a stone erected in honor of Bohan on the boundary between Judah and Benjamin, in the valley of Achor, along the eastern side of the present Wady Dahr, running into the Dead Sea.

Bo'han

(thumb), a Reubenite. Joshua 15:6; Joshua 18:17.

Boil

See MEDICINE

Bondage

See SLAVE

Book

See WRITING

Booths

See SUCCOTH; TABERNACLES, FEAST OF

Booty

consisted of captives of both sexes, cattle, and whatever a captured city might contain, especially metallic treasures. Within the limits of Canaan no captives were to be made, Deuteronomy 20:14, 16; beyond these limits, in case of warlike resistance, all the women and children were to be made captives, and the men put to death. The law of booty is given in Numbers 31:26-47; As regarded the army, David added a regulation that the baggage guard should share equally with the troops engaged. 1 Samuel 30:24 5.

Bo'oz

Matthew 1:5; Luke 3:32; See BOAZ

Bos'cath

2 Kings 22:1; See BOZKATH

Bo'sor

same as BEOR. 2Pe 2:15.

Bottle

The Arabs keep their water, milk and other liquids in leathern bottles. These are made of goatskins. When the animal is killed they cut off its feet and its head, and draw it in this manner out of the skin without opening its belly. The great leathern bottles are made of the skin of a he-goat, and the small ones, that serve instead of a bottle of water on the road, are made of a kid's skin. The effect of external heat upon a skin bottle is indicated in Psalms 119:83; "a bottle in the smoke," and of expansion produced by fermentation in Matthew 9:17; "new wine in old bottles." Vessels of metal, earthen or glassware for liquids were in use among the Greeks, Egyptians, Etruscans and Assyrians, and also no doubt among the Jews, especially in later times. Thus Jeremiah 19:1; "a potter's earthen bottle." (Bottles were made by the ancient Egyptians of alabaster, gold, ivory and stone. They were of most exquisite workmanship and elegant forms. Tear-bottles were small urns of glass or pottery, made to contain the tears of mourners at funerals, and placed in the sepulchres at Rome and in Palestine. In some ancient tombs they are found in great numbers. Psalms 56:8; refers to this custom.-ED.)

Bow

Genesis 37:10; The eastern mode of salutation, by kneeling upon one knee and bending the head forward till it touched the ground.

Boxtree

Isaiah 41:19; Isaiah 60:13; A beautiful evergreen growing in many parts of Europe and Asia. Its hard wood is much prized by engravers. The reference in Isaiah 60:13; is supposed by some to mean a species of cedar.

Bo'zes

(the height), one of the two sharp rocks between the passages which Jonathan entered the Philistine garrison. It seems to have been that on the north. 1 Samuel 14:4, 5.

Boz'kath

(rocky height), a city of Judah in the lowlands Joshua 15:39 2 Kings 22:1.

Boz'rah

(fortress). 1. In Edom, the city of Jobab the son of Zerah, one of the early king of that nation. Genesis 36:33; 1 Chronicles 1:44; Mentioned by Isaiah, Isaiah 34:6; Isaiah 63:1; in connection with Edom, and by Jeremiah, Jeremiah 49:13, 22; Amos 1:12; and Micah 2:12; Its modern representative is el-Busaireh, which lies on the mountain district to the southeast of the Dead Sea.

2. In his catalogue of the cities of the land of Moab, Jeremiah, Jeremiah 48:24; mentions a Bozrah as in "the plain country" (ver 21), i.e. the high level downs on the east of the Dead Sea.

Bracelet

[See ARMLET] Bracelets of fine twisted Venetian gold are still common in Egypt. In Genesis 38:18, 25; the word rendered "bracelet" means probably a string by which a seal-ring was suspended. Men as well as women wore bracelets, as we see from So 5:14; Layard says of the Assyrian kings, "The arms were encircled by armlets, and the wrists by bracelets."

Bramble

See THORNS

Brass

The word nechosheth is improperly translated by "brass." In most places of the Old Testament the correct translation would be copper, although it may sometimes possibly mean bronze a compound of copper and tin. Indeed a simple metal was obviously intended, as we see from Deuteronomy 8:9; Deuteronomy 33:25; Job 28; Copper was known at a very early period. Genesis 4:22.

Brazen

serpent See SERPENT

Bread

The preparation of bread as an article of food dates from a very early period. Genesis 18:6; The corn or grain employed was of various sorts. The best bread was made of wheat, but "barley" and spelt were also used. John 6:9, 13; Isaiah 28:25; The process of making bread was as follows: the flour was first mixed with water or milk; it was then kneaded with the hands (in Egypt with the feet also) in a small wooden bowl or "kneading-trough" until it became dough. Exodus 12:34, 39; 2 Samuel 13:3; Jeremiah 7:18; When the kneading was completed, leaven was generally added [LEAVEN]; but when the time for preparation was short, it was omitted, and unleavened cakes, hastily baked, were eaten as is still the prevalent custom among the Bedouins. ( Genesis 18:6; Genesis 19:3; Exodus 12:39; Judges 6:19; 1 Samuel 28:24; The leavened mass was allowed to stand for some time, Matthew 13:33; Luke 13:21; the dough was then divided into round cakes, Exodus 29:23; Judges 7:13; Judges 8:5; 1 Samuel 10:3; Proverbs 6:26; not unlike flat stones in shape and appearance, Matthew 7:9; comp. Matt 4:8 about a span in diameter and a finger's breadth in thickness. In the towns where professional bakers resided, there were no doubt fixed ovens, in shape and size resembling those in use among ourselves; but more usually each household poured a portable oven, consisting of a stone or metal jar, about three feet high which was heated inwardly with wood, 1 Kings 17:12; Isaiah 44:15; Jeremiah 7:18; or dried grass and flower-stalks. Matthew 6:30.

Breastplate

See ARMS

Brethren

of Jesus See JAMES

Brick

Genesis 11:3; The brick in use among the Jews were much larger than with us, being usually from 12 to 13 inches square and 3 1/2 inches thick; they thus possess more of the character of tiles. Ezekiel 4:1; The Israelites, in common with other captives, were employed by the Egyptian monarchs in making bricks and in building. Exodus 1:14; Exodus 5:7; Egyptian bricks were not generally dried in kilns, but in the sun. That brick-kilns were known is evident from 2 Samuel 12:31; Jeremiah 43:9; When made of the Nile mud they required straw to prevent cracking. See See STRAW

Bride, Bridegroom

See MARRIAGE

Brigandine

Jeremiah 46:4; elsewhere "habergeon," or "coat of mail."

Brimstone

Brimstone, or sulphur, is found in considerable quantities on the shores of the Dead Sea. Genesis 19:24; It is a well-known simple mineral substance, crystalline, easily melted, very inflammable, and when burning emits a peculiar suffocating odor. It is found in great abundance near volcanoes. The soil around Sodom and Gomorrah abounded in sulphur and bitumen.

Brother The Hebrew word is used in various senses in the Old Testament, as, 1. Any kinsman, and not a mere brother; e.g. nephew, Genesis 13:8; Genesis 14:16; husband, So 4:9;

2. One of the same tribe. 2 Samuel 19:13;

3. Of the same people, Exodus 2:11; or even of a cognate people. Numbers 20:14;

4. An ally. Amos 1:9;

5. Any friend, Job 5:15;

6. One of the same office. 1 Kings 9:13;

7. A fellow man. Leviticus 19:17;

8. Metaphorically of any similarity, as in Job 30:19; The word adelphos has a similar range of meanings in the New Testament.

Buk'ki

(wasting). 1. Son of Abishua and father of Uzzi fifth from Aaron in the line of the high priests in 1 Chronicles 6:5, 6:5, 51; (Authorized Version), and in the genealogy of Ezra. Ezra 7:4;

2. Son of Jogli, prince of the tribe of Dan, one of the ten men chosen to apportion the land of Canaan between the tribes. Numbers 34:22.

Bukki'ah

(wasting from Jehovah), a Kohathite Levite, of the sons of Heman, one of the musicians in the temple. 1 Chronicles 25:4, 13.

Bul

(rain). See MONTH

Bull, Bullock

terms used synonymously with ox, oxen, and properly a generic name for horned cattle when a full age and fit for the plough. It is variously rendered "bullock," Isaiah 65:25; "cow," Ezekiel 4:15; "oxen," Genesis 12:16; Kine is used in the Bible as the plural of cow. In Isaiah 51:20; the "wild bull" ("wild ox" in Deuteronomy 14:5; ) was possibly one of the larger species of antelope, and took its name from its swiftness. Dr. Robinson mentions larger herds of black and almost harmless buffaloes as still existing in Palestine, and these may be the animal indicated.

Bulrush

(or papyrus), a red growing in the shallow water on the banks of the Nile. It grows to the height of 12 or 15 feet, with a stalk two or three inches in diameter. The stalks are very pliable and can be very closely interwoven, as is evident from their having been used in the construction of arks. Exodus 2:3, 5; Paper was made from this plant, from which it derives its name.

Bu'nah

(understanding), a son of Jerahmeel, of the family of Pharez in Judah. 1 Chronicles 2:25.

Bu'nah

(understanding), a son of Jerahmeel, of the family of Pharez in Judah. 1 Chronicles 2:25.

Bun'ni

(my understanding). 1. One of the Levites in the time of Nehemiah. Nehemiah 9:4;

2. Another Levite, but of earlier date than the preceding. Nehemiah 11:15.

Burial, Sepulchres

[TOMBS] On this subject we have to notice- 1. The place of burial, its site and shape;

2. The mode of burial;

3. The prevalent notions regarding this duty. 1. A natural cave enlarged and adapted by excavation, or an artificial imitation of one was the standard type of sepulchre. Sepulchres, when the owner's means permitted it, were commonly prepared beforehand, and stood often in gardens, by roadsides, or even adjoining houses. Kings and prophets alone were probably buried within towns. 1 Kings 2:10; 1 Kings 16:6, 28; Cities soon became populous and demanded cemeteries, Ezekiel 39:15; which were placed without the walls. Sepulchres were marked sometimes by pillars or by pyramids. Such as were not otherwise noticeable were scrupulously "whited," Matthew 23:27; once a year, after the rains before the passover, to warn passers-by of defilement.

2. "The manner of the Jews" included the use of spices, where they could command the means. 2 Chronicles 16:10; A portion of these was burnt in honor of the deceased, and to this use was probably destined part of the one hundred pounds weight of "myrrh and aloes" in our Lord's case. In no instance, save that of Saul and his sons, were the bodies burned; and even then the bones were interred, and re-exhumed for solemn entombment. It was the office of the next of kin to perform and preside over the whole funeral office; though public buriers were not unknown in New Testament times. Acts 5:6, 10; The body was borne by the nearest relatives. The grave-clothes were probably of the fashion worn in life, but swathed and fastened with bandages, and the head covered separately.

3. The precedent of Jacob's and Joseph's remains being returned to the land of Canaan was followed, in wish at least, by every pious Jew.

Burnt

offering The word is applied to the offering which was wholly consumed by fire on the altar, and the whole of which, except the refuse ashes "ascended" in the smoke to God. The meaning of the whole burnt offering was that which is the original idea of all sacrifice, the offering by the sacrificer of himself, soul and body, to God-the submission of his will to the will of the Lord. The ceremonies of the burnt offering are given in detail in the book of Leviticus. See SACRIFICE

Bush

The Hebrew word seneh occurs only in those passages which refer to Jehovah's appearance to Moses "in the flame of fire in the bush." Exodus 3:2, 3, 4; Deuteronomy 33:16; It is quite impossible to say what kind of thorn bush is intended; but it was probably the acacia a small variety of the shittim tree found in the Sinai region.

Bushel

See WEIGHTS AND MEASURES

Butler

One of the officers of the king's household, Nehemiah 1:11; who had charge of the wine and poured it out for the king. The chief butler, as the title signifies, was in charge of the butlers. Genesis 40:1-13.

Butter Curdled milk. Genesis 18:8; Deuteronomy 32:14; Judges 5:25; Job 20:17; Milk is generally offered to travellers in Palestine in a curdled or sour state, leben, thick, almost like butter. Hasselquist describes the method of making butter employed by the Arab women: "they made butter in a leather bag, hung on three poles erected for the purpose, in the form of a cone, and drawn to and fro by two women."

Buz

(contempt). 1. The second son of Milcah and Nahor. Genesis 22:21; Elihu "the Buzite" was probably a descendant of Buz.

2. A name occurring in the genealogies of the tribe of Gad. 1 Chronicles 5:14.

Bu'zi

(contempt), father of Ezekiel the prophet. Ezekiel 1:3.

C

Cab

See MEASURES

Cab'bon

a town in the low country of Judah. Joshua 15:40.

Ca'bul

1. One of the landmarks on the boundary of Asher, Joshua 19:27; now Kabul, 9 or 10 miles east of Accho.

2. Name of the land given to Hiram by Solomon. 1 Kings 9:10-13.

Cae'sar

always in the New Testament the Roman emperor, the sovereign of Judea. John 19:12, 15; Acts 17:7.

Caesare'a

Acts 8:40; Acts 9:30; Acts 10:1, 24; Acts 11:11; Acts 12:19; Acts 18:22; Acts 21:8, 16; Acts 23:23, 33; Acts 25:1, 4, 6, 13; was situated on the coast of Palestine, on the line of the great road from Tyre to Egypt, and about halfway between Joppa and Dora. The distance from Jerusalem was about 70 miles; Josephus states it in round numbers as 600 stadia. In Strabo's time there was on this point of the coast merely a town called "Strato's Tower," with a landing-place, whereas in the time of Tacitus Caesarea is spoken of as being the head of Judea. It was in this interval that the city was built by Herod the Great. It was the official residence of the Herodian kings, and of Festus, Felix and the other Roman procurators of Judea. Here also lived Philip the deacon and his four prophesying daughters. Caesarea continued to be a city of some importance even in the time of the Crusades, and the name still lingers on the site (Kaisariyeh), which is a complete desolation, many of the building-stones having been carried to other towns.

Caesare'a

Philip'pi is mentioned only in the first two Gospels, Matthew 16:13; Mark 8:27; and in accounts of the same transactions. It was at the easternmost and most important of the two recognized sources of the Jordan, the other being at Tel-el-Kadi. The spring rises from and the city was built on a limestone terrace in a valley at the base of Mount Hermon 20 miles north of the Sea of Galilee. It was enlarged by Herod Philip, and named after Caesar, with his own name added to distinguish it from Caesarea. Its present name is Banias, a village of some 50 houses, with many interesting ruins. Caesarea Philippi has no Old Testament history, though it has been not unreasonably identified with Baal-gad. It was visited by Christ shortly before his transfiguration, Matthew 16:13-28; and was the northern limit of his journeys. Mark 8:27.

Cage

The term so rendered in Jeremiah 5:27; is more properly a trap in which decoy birds were placed. In Revelation 18:2; the (Greek term means a prison.

Ca'iaphas, or Ca-i'aphas

(depression), in full JOSEPH CAIAPHAS, high priest of the Jews under Tiberius. Matthew 26:3, 57; John 11:49; John 18:13, 14, 24, 28; Acts 4:6; The procurator Valerius Gratus appointed him to the dignity, He was son-in-law of Annas. See ANNAS

Cain

(possession). Gen. 4. He was the eldest son of Adam and Eve; he followed the business of agriculture. In a fit of jealousy, roused by the rejection of his own sacrifice and the acceptance of Abel's, he committed the crime of murder, for which he was expelled from Eden, and led the life of an exile. He settled in the land of Nod, and built a city, which he named after his son Enoch. His descendants are enumerated together with the inventions for which they were remarkable. (B.C. 4000.)

Cain

one of the cities in the low country of Judah, named with Zanoah and Gibeah. Joshua 15:57.

Cain'an

(possessor) 1. Son of Enos, aged 70 years when he begat Mahalaleel his son. He lived 840 years afterwards, and died aged 910. Genesis 6:9-14;

2. Son of Arphaxad, and father of Sala, according to Luke 3:36, 37; and usually called the second Cainan. The is nowhere named in the Hebrew MSS. It seems certain that his name was introduced into the genealogies of the Greek Old Testament in order to bring them into harmony with the genealogy of Christ in St. Luke's Gospel.

Ca'lah

(completion, old age), one of the most ancient cities of Assyria. Genesis 10:11; The site of Calah is probably market by the Nimrud ruins. If this be regarded as ascertained, Calah must be considered to have been at one time (about B.C. 930-720) the capital of the empire.

Calamus

See REED

Cal'col

(sustenance), a man of Judah, son or descendant of Zerah. 1 Chronicles 2:6; Probably identical with CHALCOL.

Caldron

a vessel for boiling flesh, for either ceremonial or domestic use. 1 Samuel 2:14; 2 Chronicles 35:13; Job 41:20; Micah 3:3.

Ca'leb

(capable). 1. According to 1 Chronicles 2:9, 18, 19, 42, 50; the son of Hezron the son of Pharez the son of Judah, and the father of Hur, and consequently grandfather of Caleb the spy. (B.C. about 1600.)

2. Son of Jephunneh, one of the twelve spies sent by Moses to Canaan. Numbers 13:6; (B.C. 1490.) He and Oshea or Joshua the son of Nun were the only two of the whole number who encouraged the people to enter in boldly to the land and take possession of it. Fortyfive years afterwards Caleb came to Joshua and claimed possession of the land of the Anakim, Kirjath-arba or Hebron, and the neighboring hill country. Josh 14. This was immediately granted to him, and the following chapter relates how he took possession of Hebron, driving out the three sons of Anak; and how he offered Achsah his daughter in marriage to whoever would take Kirjath-sepher, i.e. Debir; and how when Othniel, his younger brother, had performed the feat, he not only gave him his daughter to wife, but with her the upper and nether springs of water which she asked for. It is probable that Caleb was a foreigner by birth,-a proselyte, incorporated into the tribe of Judah.

Calf

The calf was held in high esteem by the Jews as food. 1 Samuel 28:24; Luke 15:23; The molten calf prepared by Aaron for the people to worship, Exodus 32:4; was probably a wooden figure laminated with gold, a process which is known to have existed in Egypt. See AARON

Cal'vary

See See GOLGATHA

Camel

The species of camel which was in common use among the Jews and the heathen nations of Palestine was the Arabian or one-humped camel, Camelus arabicus. The dromedary is a swifter animal than the baggage-camel, and is used chiefly for riding purposes; it is merely a finer breed than the other. The Arabs call it the heirie. The speed, of the dromedary has been greatly exaggerated, the Arabs asserting that it is swifter than the horse. Eight or nine miles an hour is the utmost it is able to perform; this pace, however, it is able to keep up for hours together. The Arabian camel carries about 500 pounds. "The hump on the camel's back is chiefly a store of fat, from which the animal draws as the wants of his system require; and the Arab is careful to see that the hump is in good condition before a long journey. Another interesting adaptation is the thick sole which protects the foot of the camel from the burning sand. The nostrils may be closed by valves against blasts of sand. Most interesting is the provision for drought made by providing the second stomach with great cells in which water is long retained. Sight and smell is exceedingly acute in the camel."-Johnson's Encyc. It is clear from Genesis 12:16; that camels were early known to the Egyptians. The importance of the camel is shown by Genesis 24:64; Genesis 37:25; Judges 7:12; 1 Samuel 27:9; 1 Kings 19:2; 2 Chronicles 14:15; Job 1:3; Jeremiah 49:29, 32; and many other texts. John the Baptist wore a garment made of camel hair, Matthew 3:4; Mark 1:6; the coarser hairs of the camel; and some have supposed that Elijah was clad in a dress of the same stuff.

Ca'mon

(full of grain), the place in which Jair the judge was buried. Judges 10:5.

Camp

See ENCAMPMENT

Camphire

There can be no doubt that "camphire" is the Lawsonia alba of botanists, the henna of Arabian naturalists. The henna plant grows in Egypt, Syria, Arabia and northern India. The flowers are white and grow in clusters, and are very fragrant. The whole shrub is from four to six feet high, So 4:13.

Ca'naan

(Ca'nan) (low, flat). 1. The fourth son of Ham, Genesis 10:6; 1 Chronicles 1:8; the progenitor of the Phoenicians [ZIDON], and of the various nations who before the Israelite conquest people the seacoast of Palestine, and generally the while of the country westward of the Jordan. Genesis 10:13; 1 Chronicles 1:13; (B.C. 2347.)

2. The name "Canaan" is sometimes employed for the country itself.

Ca'naan, The

land of (lit. lowland), a name denoting the country west of the Jordan and the Dead Sea, and between those waters and the Mediterranean; given by God to Abraham's posterity, the children of Israel. Exodus 6:4; Leviticus 25:38; See PALESTINE

Ca'naanite, The

the designation of the apostle Simon, otherwise known as "Simon Zelotes." It occurs in Matthew 10:4; Mark 3:18; and is derived from a Chaldee or Syriac word by which the Jewish sect or faction of the "Zealots" was designated-a turbulent and seditious sect, especially conspicuous at the siege of Jerusalem. They taught that all foreign rule over Jews was unscriptural, and opposed that rule in every way.

Ca'naanites, The

a word used in two senses: 1. A tribe which inhabited a particular locality of the land west of the Jordan before the conquest; and

2. The people who inhabited generally the whole of that country. 1. In Genesis 10:18-20; the seats of the Canaanite tribe are given as on the seashore and in the Jordan valley; comp. Joshua 11:3;

2. Applied as a general name to the non-Israelite inhabitants of the land, as we have already seen was the case with "Canaan." Instances of this are, Genesis 12:6; Numbers 21:3; The Canaanites were descendants of Canaan. Their language was very similar to the Hebrew. The Canaanites were probably given to commerce; and thus the name became probably in later times an occasional synonym for a merchant.

Cananae'an

Matthew 10:4; Used in the Revised Version in place of "Canaanite." See See CANAANITE

Canda'ce, or Can'da-ce

(prince of servants), a queen of Ethiopia (Meroe), mentioned Acts 8:27; (A.D. 38.) The name was not a proper name of an individual, but that of a dynasty of Ethiopian queens.

Candlestick

which Moses was commanded to make for the tabernacle, is described Exodus 25:31-37; Exodus 37:17-24; It was not strictly a "candlestick," as it held seven richly-adorned lamps. With its various appurtenances it required a talent of "pure gold;" and it was not moulded, but "of beaten work," and has been estimated to have been worth in our money over $25,000. From the Arch of Titus, where the sculptured the spoils taken from Jerusalem, we learn that it consisted of a central stem, with six branches, three on each side. It was about five feet high. [See ARCH OF TITUS] The candlestick was placed on the south side of the first apartment of the tabernacle, opposite the table of shewbread, Exodus 25:37; and was lighted every evening and dressed every morning. Exodus 27:20, 21; Exodus 30:8; comp. 1 Samuel 3:2 Each lamp was supplied with cotton and about two wineglasses of the purest olive oil, which was sufficient to keep it burning during a long night. In Solomon's temple, instead of or in addition to this candlestick there were ten golden candlesticks similarly embossed, five in the right and five on the left. 1 Kings 7:49; 2 Chronicles 4:7; They were taken to Babylon. Jeremiah 52:19; In the temple of Zerubbabel there was again a single candlestick. 1 Maccabees 1:21; 4:49.

Candlestick

in Matthew 5:15; Mark 4:21; is merely a lamp-stand, made in various forms, to hold up the simple Oriental hand-lamps.

Cane

See REED

Cankerworm

See LOCUST

Can'neh

Ezekiel 27:23; See SEE CALNEH

Canon

of Scripture, The may be generally described as the "collection of books which form the original and authoritative written rule of the faith and practice of the Christian Church," i.e. the Old and New Testaments. The word canon, in classical Greek, is properly a straight rod, "a rule" in the widest sense, and especially in the phrases "the rule of the Church," "the rule of faith," "the rule of truth," The first direct application of the term canon to the Scriptures seems to be in the verses of Amphilochius (cir. 380 A.D.), where the word indicates the rule by which the contents of the Bible must be determined, and thus secondarily an index of the constituent books. The uncanonical books were described simply as "those without" or "those uncanonized." The canonical books were also called "books of the testament," and Jerome styled the whole collection by the striking name of "the holy library," which happily expresses the unity and variety of the Bible. After the Maccabean persecution the history of the formation of the Canon is merged in the history of its contents. The Old Testament appears from that time as a whole. The complete Canon of the New Testament, as commonly received at present, was ratified at the third Council of Carthage (A.D. 397), and from that time was accepted throughout the Latin Church. Respecting the books of which the Canon is composed, see the article BIBLE. (The books of Scripture were not made canonical by act of any council, but the council gave its sanction to the results of long and careful investigations as to what books were really of divine authority and expressed the universally-accepted decisions of the church. The Old Testament Canon is ratified by the fact that the present Old Testament books were those accepted in the time of Christ and endorsed by him, and that of 275 quotations of the Old Testament in the New, no book out of the Canon is quoted from except perhaps the word of Enoch in Jude.-ED.)

Canopy

Judith 10:21; 13:9; 16:19. The canopy of Holofernes is the only one mentioned.

Canticles

(Song of Songs), entitled in the Authorized Version THE SONG OF SOLOMON. It was probably written by Solomon about B.C. 1012. It may be called a drama, as it contains the dramatic evolution of a simple love-story. Meaning.-The schools of interpretation may be divided into three: the mystical or typical, the allegorical, and the literal. 1. The mystical interpretation owes its origin to the desire to find a literal basis of fact for the allegorical. This basis is either the marriage of Solomon with Pharoah's daughter or his marriage with an Israelitish woman, the Shulamite.

2. The allegorical. According to the Talmud the beloved is taken to be God; the loved one, or bride, is the congregation of Israel. In the Christian Church the Talmudical interpretation, imported by Origen, was all but universally received.

3. The literal interpretation. According to the most generally-received interpretation of the modern literalists, the Song is intended to display the victory of humble and constant love over the temptations of wealth and royalty. Canonicity.-The book has been rejected from the Canon by some critics; but in no case has its rejection been defended on external grounds. It is found in the LXX. and in the translations of Aquila, Symmachus and Theodotion. It is contained in the catalog given in the Talmud,a nd in the catalogue of Melito; and in short we have the same evidence for its canonicity as that which is commonly adduced for the canonicity of any book of the Old Testament.

Caper'naum

(village of Nahum) was on the western shore of the Sea of Galilee. Matthew 4:13; comp. John 6:24 It was in the "land of Gennesaret," [ Matthew 14:34; comp. John 6:17, 21, 24 ] It was of sufficient size to be always called a "city," Matthew 9:1; Mark 1:33; had its own synagogue, in which our Lord frequently taught, Mark 1:21; Luke 4:33, 38; John 6:59; and there was also a customs station, where the dues were gathered both by stationary and by itinerant officers. Matthew 9:9; Matthew 17:24; Mark 2:14; Luke 5:27; The only interest attaching to Capernaum is as the residence of our Lord and his apostles, the scene of so many miracles and "gracious words." It was when he returned thither that he is said to have been "in the house." Mark 2:1; The spots which lay claim to its site are, 1. Kahn Minyeh, a mound of ruins which takes its name from an old khan hard by. This mound is situated close upon the seashore at the northwestern extremity of the plain (now El Ghuweir).

2. Three miles north of Khan Minyeh is the other claimant, Tell Hum,-ruins of walls and foundations covering a space of half a mile long by a quarter wide, on a point of the shore projecting into the lake and backed by a very gently-rising ground. It is impossible to locate it with certainty, but the probability is in favor of Tell Hum.

Caphar

one of the numerous words employed in the Bible to denote a village or collection of dwellings smaller than a city (Ir). Mark Stanley proposes to render it by "hamlet." In names of places it occurs in Chephar-he-Ammonai, Chephirah, Caphar-salama. To us its chief interest arises from its forming a part of the name of Capernaum, i.e. Capharnahum.

Cappado'cia, Cappado'cians

(province of good horses), Acts 2:3; e 1:1; the largest province in ancient Asia Minor. Cappadocia is an elevated table-land intersected by mountain chains. It seems always to have been deficient in wood, but it was a good grain country, and particularly famous for grazing. Its Roman metropolis was Caesarea. The native Cappadocians seem to have originally belonged to the Syrian stock.

Captain

1. As a purely military title, "captain" answers to sar in the Hebrew army and tribune in the Roman. The captain of the guard in Acts 28:16; was probably the prefectus pratorio.

2. Katsin, occasionally rendered captain, applies Sometimes to a military, Joshua 10:24; Judges 11:6, 11; Isaiah 22:3; Daniel 11:18; sometimes to a civil command, e.g. Isaiah 1:10; Isaiah 3:6;

3. The captain of the temple, mentioned Luke 22:4; Acts 4:1; Acts 5:24; superintended the guard of priests and Levites who kept watch by night in the temple.

Captive

A prisoner of war. Such were usually treated with great cruelty by the heathen nations. They were kept for slaves, and often sold; but this was a modification of the ancient cruelty, and a substitute for putting them to death Although the treatment of captives by the Jews seems sometimes to be cruel, it was very much milder than that of the heathen, and was mitigated, as far as possible in the circumstances, by their civil code.

Captivities

of the Jews The present article is confined to the forcible deportation of the Jew; from their native land, and their forcible detention, under the Assyrian or Babylonian kings. Captives of Israel.-The kingdom of Israel was invaded by three or four successive kings of Assyria. Pul or Surdanapalus, according to Rawlinson, imposed a tribute (B.C. 771 or 712), Rawl.) upon Menahem. 2 Kings 15:19; and 1 Chronicles 5:26 Tiglath-pileser carried away (B.C. 740) the trans-Jordanic tribes, 1 Chronicles 5:26; and the inhabitants of Galilee, 2 Kings 15:29; comp. Isaiah 9:1 to Assyria. Shalmaneser twice invaded, 2 Kings 17:3, 5; the kingdom which remained to Hoshea, took Samaria (B.C. 721) after a siege of three years, and carried Israel away into Assyria. This was the end of the kingdom of the ten tribes of Israel. Captivities of Judah.-Sennacherib (B.C. 713) is stated to have carried into Assyria 200,000 captives from the Jewish cities which he took. 2 Kings 18:13; Nebuchadnezzar, in the first half of his reign (B.C. 606-562), repeatedly invaded Judea, besieged Jerusalem, carried away the inhabitants to Babylon, and destroyed the temple. The 70 years of captivity predicted by Jeremiah, Jeremiah 25:12; are dated by Prideaux from B.C. 606. The captivity of Ezekiel dates from B.C. 598, when that prophet, like Mordecai the uncle of Esther Esther 2:6; accompanied Jehoiachin. The captives were treated not as slaves but as colonists. The Babylonian captivity was brought to a close by the decree, Ezra 1:2; of Cyrus (B.C. 536), and the return of a portion of the nation under Sheshbazzar or Zerubbabel (B.C. 535), Ezra (B.C. 458) and Nehemiah (B.C. 445). Those who were left in Assyria, Esther 8:9, 11; and kept up their national distinctions, were known as The Dispersion. John 7:35; e. 1:1; Jas 1:1; The lost tribes.-Many attempts have been made to discover the ten tribes existing as a distinct community; but though history bears no witness of the present distinct existence, it enables us to track the footsteps of the departing race in four directions after the time of the Captivity. 1. Some returned and mixed with the Jews. Luke 2:36; Philip. 3:5; etc.

2. Some were left in Samaria, mingled with the Samaritans, Ezra 6:21; John 4:12; and became bitter enemies of the Jews.

3. Many remained in Assyria, and were recognized as an integral part of the Dispersion; see Acts 2:1; Acts 26:7;

4. Most, probably, apostatized in Assyria, adopted the usages and idolatry of the nations among whom they were planted, and became wholly swallowed up in them.

Carbuncle

This word represents two Hebrew words. The first may he a general term to denote any bright,sparkling gem, Isaiah 54:12; the second, Exodus 28:17; Exodus 39:10; Ezekiel 28:13; is supposed to be and smaragdus or emerald.

Car'cas

(severe), the seventh of the seven "chamberlains," i.e. eunuchs, of King Ahasuerus. Esther 1:10; (B.C. 483.).

Car'chemish

(fortress of Chemosh) occupied nearly the site of the later Mabug or Hierapolis. It seems to have commanded the ordinary passage of the Euphrates at Bir or Birekjik. Carchemish appears to have been taken by Pharoah Necho shortly after the battle of Megiddo (cir. B.C. 608), and retaken by Nebuchadnezzar after a battle three years later, B.C. 605. Jeremiah 46:2.

Care'ah

(bald head), father of Johanan, 2 Kings 25:23; elsewhere spelt KAREAH.

Ca'ria

the southern part of the region which int he New Testament is called ASIA, and the southwestern part of the peninsula of Asia Minor. Acts 20:15; Acts 27:7.

Car'mel

(fruitful place or park). 1. A mountain which forms one of the most striking and characteristic features of the country of Palestine. It is a noble ridge, the only headland of lower and central Palestine, and forms its southern boundary, running out with a bold bluff promontory, nearly 600 feet high, almost into the very waves of the Mediterranean, then extending southeast for a little more than twelve miles, when it terminates suddenly in a bluff somewhat corresponding to its western end. In form Carmel is a tolerably continuous ridge, its highest point,a bout four miles from the eastern end, being 1740 feet above the sea. That which has made the name of Carmel most familiar to the modern world is its intimate connection with the history of the two great prophets of Israel, Elijah and Elisha. 2 Kings 2:25; 2 Kings 4:25; 1 Kings 18:20-42; It is now commonly called Mar Elyas; Kurmel being occasionally, but only seldom, hear.

2. A town in the mountainous country of Judah, Joshua 15:55; familiar to us as the residence of Nabal. 1 Samuel 25:2, 5, 7, 40.

Car'mi

(vine dresser). 1. The fourth son of Reuben, the progenitor of the family of the Carmites. Genesis 46:9; Exodus 6:14; Numbers 26:6; 1 Chronicles 5:3;

2. A man of the tribe of Judah, father of Achan, the "troubler of Israel." Joshua 7:1, 18; 1 Chronicles 2:7; 1 Chronicles 4:1.

Carpenter

See HANDICRAFT

Car'pus

a Christian at Troas. 2 Timothy 4:13.

Carriage

This word signifies what we now call "baggage." In the margin of 1 Samuel 17:20; and 1 Samuel 26:5-7 and there only, "carriage" is employed int he sense of a wagon or cart.

Carshe'na

(illustrious), one of the seven princes of Persia and Media. Esther 1:14.

Cart

Genesis 45:19, 27; Numbers 7:3, 7, 8; a vehicle drawn by cattle, 2 Samuel 6:6; to be distinguished from the chariot drawn by horses. Carts and wagons were either open or covered, Numbers 7:3; and were used for conveyance of person, Genesis 45:19; burdens, 1 Samuel 6:7, 8; or produce. Amos 2:13; The only cart used in western Asia has two wheels of solid wood.

Carving

The arts of carving and engraving were much in request in the construction of both the tabernacle and the temple. Exodus 31:5; Exodus 35:33; 1 Kings 6:18, 35; Psalms 74:6; as well as in the ornamentation of the priestly dresses. Exodus 28:9-36; 2 Chronicles 2:7, 14; Zechariah 3:9.

Casiph'ia

(silvery, white), a place of uncertain site on the road between Babylon and Jerusalem. Ezra 8:17.

Cas'luhim

(fortified), a Mizraite people or tribe. Genesis 10:14; 1 Chronicles 1:12.

Cassia

Exodus 30; Exodus 24; Ezekiel 27:19; The cassia bark of commerce is yielded by various kinds of Cinnamomum, which grow in different parts of India. The Hebrew word in Psalms 45:8; is generally supposed to be another term for cassia.

Castle

See FENCED CITIES

Cas'tor

and Pol'lux Acts 28:11; the twin sons of Jupiter and Leda, were regarded as the tutelary divinities of sailors; hence their image was often used as a figure-head for ships. They appeared in heaven as the constellation Gemini. In art they were sometimes represented simply as stars hovering over a ship.

Caterpillar

The representative in the Authorized Version of the Hebrew word chasil and yelek. 1. Chasil occurs in 1 Kings 8:37; 2 Chronicles 6:28; Psalms 78:46; Isaiah 33:4; Joel 1:4; and seems to be applied to a locust, perhaps in its larva state.

2. Yelek. [LOCUST].

Cattle

[BULL].

Cau'da

Acts 27:16; The form given in the Revised Version to Clauda, an island south of Crete. It bears a closer relation to the modern name Gaudonesi of the Greek, the Gauda of P. Mela. (Clauda.-ED.)

Caul

a sort of ornamental head-dress, Isaiah 3:18; with a net for its base. The name is derived from the caul, the membranous bag which encloses the heart-the pericardium.-ED.

Cave

The most remarkable caves noticed in Scripture are, that in which Lot dwelt after the destruction of Sodom, Genesis 19:30; the cave of Machpelah, Genesis 23:17; cave of Makkedah, Joshua 10:10; cave of Adullam, 1 Samuel 22:1; cave od Engedi, 1 Samuel 24:3; Obadiah's cave, 1 Kings 18:4; Elijah's cave in Horeb, 1 Kings 19:9; the rock sepulchres of Lazarus and of our Lord. Matthew 27:60; John 11:38; Caves were used for temporary dwelling-places and for tombs.

Cedar

The Hebrew word erez, invariably rendered "cedar" by the Authorized Version, stands for that tree in most of the passages where the word occurs. While the word is sometimes used in a wider sense, Leviticus 14:6; for evergreen cone-bearing trees, generally the cedar of Lebanon (Cedrus libani) is intended. 1 Kings 7:2; 1 Kings 10:27; Psalms 92:12; So 5:15; Isaiah 2:13; Ezekiel 31:3-6; The wood is of a reddish color, of bitter taste and aromatic odor, offensive to insects, and very durable. The cedar is a type of the Christian, being evergreen, beautiful, aromatic, wide spreading, slow growing, long lived, and having many uses. As far as is at present known, the cedar of Lebanon is confined in Syria to one valley of the Lebanon range, viz., that of the Kedisha river, which flows from near the highest point of the range westward to the Mediterranean, and enters the sea at the port of Tripoli. The grove is at the very upper part of the valley, about 15 miles from the sea, 6500 feet above that level, and its position is moreover above that of all other arboreous vegetation. ("Of the celebrated cedars on Mount Lebanon, eleven groves still remain. The famous B'Sherreh grove is three-quarters of a mile in circumference, and contains about 400 trees, young and old. Perhaps a dozen of these are very old; the largest, 63 feet in girth and 70 feet high, is thought by some to have attained the age of 2000 years."-Johnson's Encycl.)

Ce'dron

John 18:1; See SEE KIDRON

Ceiling

The descriptions of Scripture, 1 Kings 6:9, 15; 1 Kings 7:3; 2 Chronicles 3:5, 9; Jeremiah 22:14; Haggai 1:4; and of Josephus, show that the ceilings of the temple and the palaces of the Jewish kings were formed of cedar planks applied to the beams or joists crossing from wall to wall. "Oriental houses seem to have been the reverse of ours, the ceiling being of wood, richly ornamented, and the floor of plaster or tiles."

Celosyria

See COELESYRIA

Censer

A small portable vessel of metal fitted to receive burning coals from the altar, and on which the incense for burning was sprinkled. 2 Chronicles 26:19; Luke 1:9; The only distinct precepts regarding the use of the censer are found in Leviticus 16:12; and in Numbers 4:14; Solomon prepared "censers of pure gold" as part of the temple furniture. 1 Kings 7:50; 2 Chronicles 4:22; The word rendered "censer" in Hebrews 9:4; probably means the "altar of incense."

Census

See TAXING

Centurion

See ARMY

Ce'phas

See PETER

Chaff

the husk of corn or wheat which was separated from the grain by being thrown into the air, the wind blowing away the chaff, while the grain was saved. The carrying away of chaff by the wind is an ordinary scriptural image of the destruction of the wicked and of their powerlessness to resist God's judgments. Psalms 1:4; Isaiah 17:13; Hosea 13:3; Zeph. 2:2.

Chain

Chains were used, 1. As badges of office;

2. For ornament;

3. For confining prisoners. 1. the gold chain placed about Joseph's neck, Genesis 41:42; and that promised to Daniel, Daniel 5:7; are instances of the first use. In Ezekiel 16:11; the chain is mentioned as the symbol of sovereignty.

2. Chains for ornamental purposes were worn by men as well as women. Proverbs 1:9; Judith 10:4. The Midianites adorned the necks of their camels with chains. Judges 8:21, 26; Step-chains were attached to the ankle-rings. Isaiah 3:16, 18;

3. The means adopted for confining prisoners among the Jews were fetters similar to our handcuffs. Judges 16:21; 2 Samuel 3:34; 2 Kings 25:7; Jeremiah 39:7; Among the Romans the prisoner was handcuffed to his guard, and occasionally to two guards. Acts 12:6, 7; Acts 21:33.

Chalcedony

only in Revelation 21:19; The name is applied in modern mineralogy to one of the varieties of agate. It is generally translucent and exhibits a great variety of colors. So named because it was found near the ancient Chalcedon, near Constantinople.

Chal'col

1 Kings 4:31; See CALCOL

Chalde'ans, or Chaldees'

It appears that the Chaldeans (Kaldai or Kaldi) were in the earliest times merely one out of many Cushite tribes inhabiting the great alluvial plain known afterwards as Chaldea or Babylonia. Their special seat was probably that southern portion of the country which is found to have so late retained the name of Chaldea. In process of time, as the Kaldi grew in power, their name gradually prevailed over those of the other tribes inhabiting the country; and by the era of the Jewish captivity it had begun to be used generally for all the inhabitants of Babylonia. It appears that while, both in Assyria and in later Babylonia, the Shemitic type of speech prevailed for civil purposes, the ancient Cushite dialect was retained, as a learned language for scientific and religious literature. This is no doubt the "learning" and the "tongue" to which reference it made in the book of Daniel, Daniel 1:4; The Chaldeans were really the learned class; they were priests, magicians or astronomers, and in the last of the three capacities they probably effected discoveries of great importance. In later times they seem to have degenerated into mere fortune-tellers.

Chaldees', or Chal'dees

See CHALDEANS

Chalk stones

See LIME

Chamber

Genesis 43:30; 2 Samuel 18:33; Psalms 19:5; Daniel 6:10; The word chamber in these passages has much the same significance as with us, meaning the private rooms of the house-the guest chamber, as with us, meaning a room set apart for the accommodation of the visiting friend. Mark 14:14, 15; Luke 22:12; The upper chamber was used more particularly for the lodgment of strangers. Acts 9:37.

Chamberlain

an officer attached to the court of a king, who formerly had charge of the private apartments or chambers of the palace. He kept the accounts of the public revenues. The office held by Blastus, "the king's chamberlain," was entirely different from this. Acts 12:20; It was a post of honor which involved great intimacy and influence with the king. For chamberlain as used in the Old Testament, see See EUNUCH

Chameleon

a species of lizard. The reference in Leviticus 11:30; is to some kind of an unclean animal, supposed to be the lizard, known by the name of the "monitor of the Nile," a large, strong reptile common in Egypt and other parts of Africa.

Chamois

(pronounced often shame), the translation of the Hebrew zemer in Deuteronomy 14:5; But the translation is incorrect; for there is no evidence that the chamois have ever been seen in Palestine or the Lebanon. It is probable that some mountain sheep is intended.

Cha'naan

See CANAAN

Chapiter

the capital of a pillar; i.e. the upper part, as the term is used in modern architecture.

Chapman

(i.e. cheap man), merchant.

Char'ashim, The valley of

(ravine of craftsmen), a place near Lydda, a few miles east of Joppa. 1 Chronicles 4:14.

Char'chemish

2 Chronicles 35:20; See CARCHEMISH

Charger

a shallow vessel for receiving water or blood, also for presenting offerings of fine flour with oil. Numbers 7:79; The daughter of Herodias brought the head of St. John the Baptist in a charger, Matthew 14:8; probably a trencher or platter. See BASIN

Chariot

a vehicle used either for warlike or peaceful purposes, but most commonly the former. The Jewish chariots were patterned after the Egyptian, and consisted of a single pair of wheels on an axle, upon which was a car with high front and sides, but open at the back. The earliest mention of chariots in Scripture is in Egypt, where Joseph, as a mark of distinction, was placed in Pharaoh's second chariot. Genesis 41:43; Later on we find mention of Egyptian chariots for a warlike purpose. Exodus 14:7; In this point of view chariots among some nations of antiquity, as elephants among others, may be regarded as filling the place of heavy artillery in modern times, so that the military power of a nation might be estimated by the number of its chariots. Thus Pharaoh in pursuing Israel took with him 600 chariots. The Philistines in Saul's time had 30,000. 1 Samuel 13:5; David took from Hadadezer, king of Zobah, 1,000 chariots, 2 Samuel 8:4; and from the Syrians a little later 700, 2 Samuel 10:18; who in order to recover their ground, collected 32,000 chariots. 1 Chronicles 19:7; Up to this time the Israelites possessed few or no chariots. They were first introduced by David, 2 Samuel 8:4; who raised and maintained a force of 1400 chariots, 1 Kings 10:25; by taxation on certain cities agreeably to eastern custom in such matters. 1 Kings 9:19; 1 Kings 10:25; From this time chariots were regarded as among the most important arms of war. 1 Kings 22:34; 2 Kings 9:16, 21; 2 Kings 13:7, 14; 2 Kings 18:24; 2 Kings 23:30; Isaiah 31:1; Most commonly two persons, and sometimes three, rode in the chariot, of whom the third was employed to carry the state umbrella. 1 Kings 22:34; 2 Kings 9:20, 24; Acts 8:38; The prophets allude frequently to chariots as typical of power. Psalms 20:7; Psalms 104:3; Jeremiah 51:21; Zechariah 6:1.

Char'ran

Acts 7:2, 4; See HARAN

Chase

See HUNTING

Che'ani

(a contraction of Chenaniah), one of the Levites who assisted at the solemn purification of the people under Ezra. Nehemiah 9:4.

Che'bar

(length), a river in the "land of the Chaldeans." Ezekiel 1:3; Ezekiel 3:15, 23; etc. It is commonly regarded as identical with the Habor, 2 Kings 17:6; and perhaps the Royal Canal of Nebuchadnezzar,-the greatest of all the cuttings in Mesopotamia.

Che'bel

(cord), one of the singular topographical terms in which the ancient Hebrew language abounded. We find it always attached to the region of Argob. Deuteronomy 3:4, 13, 14; 1 Kings 4:13.

Chedorlao'mer, or Chedorla'omer

(handful of sheaves), a king of Elam, in the time of Abraham, who with three other chiefs made war upon the kings of Sodom, Gomorrah, Admah, Zeboim and Zoar, and reduced them to servitude. Genesis 14:17.

Cheese

is mentioned only three times in the Bible, and on each occasion under a different name in the Hebrew. 1 Samuel 17:18; 2 Samuel 17:29; Job 10:10; It is difficult to decide how far these terms correspond with our notion of cheese, for they simply express various degrees of coagulation. Cheese is not at the present day common among the Bedouin Arabs, butter being decidedly preferred; but there is a substance closely corresponding to those mentioned in 1 Samuel 17, 2 Samuel 17, consisting of coagulated buttermilk, which is dried until it become quite hard, and is then ground; the Arabs eat it mixed with butter.

Che'lal

(perfection), Ezra 10:30; one who had a strange wife.

Chel'luh

(completed), Ezra 10:35; another like the above.

Che'lub

1. A man among the descendants of Judah.

2. Ezri the son of Chelub, one of David's officers. 1 Chronicles 27:26.

Chelu'bai

(capable), the son of Hezron. Same as Caleb. 1 Chronicles 2:9, 18, 42.

Chem'arim, The

(those who go about in black, i.e. ascetics). In the Hebrew applied to the priests of the worship of false gods. 2 Kings 23:5; Hosea 10:5; in margin; Zeph. 1:4.

Che'mosh

(subduer), the national deity of the Moabites. Numbers 21:29; Jeremiah 48:7, 13, 46; In Judges 11:24; he also appears as the god of the Ammonites. Solomon introduced, and Josiah abolished, the worship of Chemosh at Jerusalem. 1 Kings 11:7; 2 Kings 23:13; Also identified with Baal-peor, Baalzebub, Mars and Saturn.

Chena'anah

(merchant). 1. Son of Bilhan, son of Jediael, son of Benjamin, head of a Benjamite house, 1 Chronicles 7:10; probably of the family of the Belaites. [BELA]

2. Father or ancestor of Zedekiah the false prophet. 1 Kings 22:11, 24; 2 Chronicles 18:10, 23.

Chenani'ah

(established by the Lord), chief of the Levites when David carried the ark to Jerusalem. 1 Chronicles 15:22; 1 Chronicles 26:29.

Che'phar-Haam'monai

(hamlet of the Ammonites), a place mentioned among the town of Benjamin. Joshua 18:24.

Chephi'rah

(the hamlet), one of the four cities of the Gibeonites, Joshua 9:17; named afterwards among the towns of Benjamin. Ezra 2:25; Nehemiah 7:29.

Che'ran

(lyre), one of the sons of Dishon the Horite "duke." Genesis 36:26; 1 Chronicles 1:41.

Cher'ethim

(axe-men), Ezekiel 25:16; same as CHERETHITES.

Cher'ethites

(executioners) and of King David. 2 Samuel 8:18; 2 Samuel 15:18; 2 Samuel 20:7, 23; 1 Kings 1:38, 44; 1 Chronicles 18:17; It is plain that these royal guards were employed as executioners., 2 Kings 11:4; and as couriers, 1 Kings 14:27; But it has been conjectured that they may have been foreign mercenaries, and therefore probably Philistines, of which name Pelethites may be only another form.

Che'rith, The brook

(cutting, ravine), the torrent-bed or wady in which Elijah hid himself during the early part of the three-years drought. 1 Kings 17:3, 5; The position of the Cherith has been much disputed. The argument from probability is in favor of the Cherith being on the east of Jordan, and the name may possibly be discovered there.

Cherub, Cherubim

The symbolical figure so called was a composite creature-form which finds a parallel in the religious insignia of Assyria, Egypt and Persia, e.g. the sphinx, the winged bulls and lions of Nineveh, etc. A cherub guarded paradise. Genesis 3:24; Figures of Cherubim were placed on the mercy-seat of the ark. Exodus 25:18; A pair of colossal size overshadowed it in Solomon's temple with the canopy of their contiguously extended wings. 1 Kings 6:27; Those on the ark were to be placed with wings stretched forth, one at each end of the mercy-seat." Their wings were to be stretched upwards, and their faces "towards each other and towards the mercy-seat." It is remarkable that with such precise directions as to their position, attitude and material, nothing, save that they were winged, is said concerning their shape. On the whole it seems likely that the word "cherub" meant not only the composite creature-form, of which the man, lion, ox and eagle were the elements, but, further, some peculiar and mystical form. (Some suppose that the cherubim represented God's providence among men, the four faces expressing the characters of that providence: its wisdom and intelligence (man), its strength (ox), its kingly authority (lion), its swiftness, far-sighted (eagle). Others, combining all the other references with the description of the living creatures in Revelation, make the cherubim to represent God's redeemed people. The qualities of the four faces are those which belong to God's people. Their facing four ways, towards all quarters of the globe, represents their duty of extending the truth. The wings show swiftness of obedience; and only the redeemed can sing the song put in their mouths in Revelation 5:8-14;-ED).

Cher'ub

apparently a place in Babylonia from which some persons of doubtful extraction returned to Judea with Zerubbabel. Ezra 2:59; Nehemiah 7:61.

Ches'alon

(hopes), a place named as one of the landmarks on the west part of the north boundary of Judah, Joshua 15:10; probably Kesla, about six miles to the northeast of Ainshems, on the western mountains of Judah.

Che'sed

(increase), fourth son of Nahor. Genesis 22:22.

Che'sil

(idolatrous), a town in the extreme south of Palestine, Joshua 15:30; 15 miles southwest of Beersheba. In Joshua 19:4; the name is BETHUL.

Chest

By this word are translated in the Authorized Version two distinct Hebrew terms: 1. Aron; this is invariably used for the ark of the covenant, and, with two exceptions, for that only. The two exceptions alluded to are (a) the "coffin" in which the bones of Joseph were carried from Egypt, Genesis 50:26; and (b) the "chest" in which Jehoiada the priest collected the alms for the repairs of the temple. 2 Kings 12:9, 10; 2 Chronicles 24:8-11;

2. Genazim, "chests." Ezekiel 27:24; only.

Chestnut tree

(Heb. 'armon.) Genesis 30:37; Ezekiel 31:8; Probably the "palm tree" (Platanus orientalis) is intended. This tree thrives best in low and rather moist situations in the north of Palestine, and resembles our sycamore or buttonwood (Platanus occidentalis).

Chesul'loth

(the loins), one of the towns of Issachar. Joshua 19:18; From its position int he lists it appears to be between Jezreel and Shunem (Salam).

Che'zib

(lying), a name which occurs but once, Genesis 38:5; probably the same as ACHZIB.

Chi'don

(a javelin), the name which in 1 Chronicles 13:9; is given to the threshing-floor at which the accident to the ark took place. In the parallel account in 2 Samuel 6 the name is given as NACHON.

Children

The blessing of offspring, but especially of the male sex, is highly valued among all eastern nations, while a the absence is regarded as one of the severest punishments. Genesis 16:2; Deuteronomy 7:14; 1 Samuel 1:6; 2 Samuel 6:23; 2 Kings 4:14; Isaiah 47:9; Jeremiah 20:15; Psalms 127:3, 5; As soon as the child was born it was washed in a bath, rubbed with salt and wrapped in swaddling clothes. Ezekiel 16:4; Job 38:9; Luke 2:7; On the 8th day the rite of circumcision, in the case of a boy, was performed and a name given. At the end of a certain time (forty days if a son and twice as long if a daughter) the mother offered sacrifice for her cleansing. Leviticus 12:1-8; Luke 2:22; The period of nursing appears to have been sometimes prolonged to three years. Isaiah 49:15; 2 Macc. 7:27. The time of weaning was an occasion of rejoicing. Genesis 21:8; Both boys and girls in their early years were under the care of the women. Proverbs 31:1; Afterwards the boys were taken by the father under his charge. Daughters usually remained in the women's apartments till marriage. Leviticus 21:9; Numbers 12:14; 1 Samuel 9:11; The authority of parents, especially of the father, over children was very great, as was also the reverence enjoined by the law to be paid to parents. The inheritance was divided equally between all the sons except the eldest, who received a double portion. Genesis 25:31; Genesis 49:3; Deuteronomy 21:17; Judges 11:2, 7; 1 Chronicles 5:1, 2; Daughters had by right no portion in the inheritance; but if a man had no son, his inheritance passed to his daughters, who were forbidden to marry out of the father's tribe. Numbers 27:1, 8; Numbers 36:2, 8.

Chil'eab

(like his father), a son of David by Abigail. See ABIGAIL

Chil'lon

(pining, sickly), the son of Naomi and husband of Ruth. Ruth 1:2-5; Ruth 4:9; (B.C. 1250.)

Chil'mad

(enclosure), a place or country mentioned in conjunction with Sheba and Asshur. Ezekiel 27:23.

Chim'ham

(longing), a follower and probably a son, of Barzillai the Gileadite, who returned from beyond Jordan with David. 2 Samuel 19:37, 38, 40; (B C 1023.) David appears to have bestowed on him a possession at Bethlehem, on which, in later times, an inn or khan was standing. Jeremiah 41:17.

Chim'han

See CHIMHAM

Chin'nereth

(circuit), accurately Cinnareth, a fortified city in the tribe of Naphtali, Joshua 19:35; only, of which no trace is found in later writers, and no remains by travellers.

Chin'nereth, Sea of

Numbers 34:11; Joshua 13:27; the inland sea, which is most similarly known to us as the "Lake of Gennesareth" or "Sea of Galilee."

Chin'neroth

See CHINNERETH

Chi'os

(snowy), an island of the Aegean Sea, 12 miles from Smyrna. It is separated from the mainland by a strait of only 5 miles. Its length is about 12 miles, and in breadth it varies from 8 to 18. Paul passed it on his return voyage from Troas to Caesarea. Acts 20:15 it is now called Scio.

Chis'leu

See MONTH

Chis'lon

(confidence), father of Elidad, the prince of the tribe of Benjamin chosen to assist in the division of the land of Canaan among the tribes. Numbers 34:21; (B.C. 1450.)

Chis'loth-ta'bor

(loins of Tabor) a place to the border of which reached the border of Zebulun. Joshua 19:12; It may be the village Iksal, which is now standing about 2 1/2 miles to the west of Mount Tabor.

Chit'tim, Kit'tim

(bruisers), a family or race descended from Javan. Genesis 10:4; 1 Chronicles 1:7; Authorized Version KITTIM. Chittim is frequently noticed in Scripture. Numbers 24:24; Isaiah 23::1, 12; Jeremiah 2:10; Ezekiel 27:6; Daniel 11:30; In the above passages, the "isles of Chittim," the "ships of Chittim, the "coasts of Chittim," are supposed to refer to the island of Cyprus. Josephus considered Cyprus the original seat of the Chittim. The name Chittim, which in the first instance had implied to Phoenicians only, passed over to the islands which they had occupied, and thence to the people who succeeded the Phoenicians in the occupation of them.

Chi'un

(a statue, perhaps of Saturn), an idol made by the Israelites in the wilderness. See REMPHAN

Chlo'e

(green herb), a woman mentioned in 1 Cor. 1:11.

Chora'shan

1 Samuel 30:30; It may perhaps, be identified with ASHAN of Simeon.

Chora'zin

one of the cities in which our Lord's mighty works were done, but named only in his denunciation. Matt. 11:21; Luke 10:13 St. Jerome describes it as on the shore of the lake, two miles from Capernaum, but its modern site is uncertain.

Choze'ba

1 Chronicles 4:22; Perhaps the same as ACHZIB.

Christ

See Jesus

Christian

The disciples, we are told, Acts 11:26; were first called Christians at Antioch on the Orontes, somewhere about A.D. 43. They were known to each other as, and were among themselves called, brethren, Acts 15:1, 23; 1 Cor. 7:12; disciples, Acts 9:26; Acts 11:29; believers, Acts 5:14; saints, Romans 8:27; Romans 15:25; The name "Christian," which, in the only other cases where it appears in the New Testament, Acts 26:28; e 4:16; is used contemptuously, could not have been applied by the early disciples to themselves, but was imposed upon them by the Gentile world. There is no reason to suppose that the name "Christian" of itself was intended as a term of scurrility or abuse, though it would naturally be used with contempt.

Chron'icles, First and Second Books of

the name originally given to the record made by the appointed historiographers in the kingdoms of Israel and Judah. In the LXX. these books are called Paralipomena (i.e. things omitted), which is understood as meaning that they are supplementary to the books of Kings. The constant tradition of the Jews is that these books were for the most part compiled by Ezra. One of the greatest difficulties connected with the captivity and return must have been the maintenance of that genealogical distribution of the land which yet was a vital point of the Jewish economy. To supply this want and that each tribe might secure the inheritance of its fathers on its return was one object of the author of these books. Another difficulty intimately connected with the former was the maintenance of the temple services at Jerusalem. Zerubbabel, and after him Ezra and Nehemiah, labored most earnestly to restore the worship of God among the people, and to reinfuse something of national life and spirit into their hearts. Nothing could more effectually aid these designs than setting before the people a compendious history of the kingdom of David, its prosperity under God; the sins that led to its overthrow; the captivity and return. These considerations explain the plan and scope of that historical work which consists of the two books of Chronicles. The first book contains the sacred history by genealogies from the Creation to David, including an account of David's reign. In the second book he continues the story, giving the history of the kings of Judah, without those of Israel, down to the return from the captivity. As regards the materials used by Ezra, they are not difficult to discover. The genealogies are obviously transcribed from some register in which were preserved the genealogies of the tribes and families drawn up at different times; while the history is mainly drawn from the same document as those used in the books of King. See KINGS, BOOKS OF

Chronology

By this term we understand the technical and historical chronology of the Jews and their ancestors from the earliest time to the close of the New Testament Canon. 1. TECHNICAL CHRONOLOGY.-The technical part of Hebrew chronology presents great difficulties.

2. HISTORICAL CHRONOLOGY.-The historical part of Hebrew chronology is not less difficult than the technical. The information in the Bible is indeed direct rather than inferential although there is very important evidence of the latter kind, but the present state of the numbers make absolute certainty in many cases impossible. Three principal systems of biblical chronology have been founded, which may be termed (the Long System, the short, and the Rabbinical. There is a fourth, which although an off shoot in part of the last, can scarcely be termed biblical, in as much as it depends for the most part upon theories, not only independent of but repugnant to the Bible: this last is at present peculiar to Baron Bunsen. The principal advocates of the Long chronology are Jackson. Hales and Des-Vignoles. Of the Short chronology Ussher may be considered as the most able advocate The Rabbinical chronology accept the biblical numbers, but makes the most arbitrary corrections. For the date of the Exodus it has been virtually accepted by Bunsen, Lepsius and Lord A. Hervey. The numbers given by the LXX. for the antediluvian patriarchs would place the creation of Adam 2262 years before the end of the flood or B.C. cir. 5361 or 5421.

Chryoprase

occurs only in Revelation 21:20; The true chrysoprase is sometimes found in antique Egyptian jewelry set alternately with bits of lapis-lazuli. It is problem therefore, that this is the stone named as the tenth in the walls of the heavenly Jerusalem.

Chrysolite

one of the precious stones in the foundation of the heavenly Jerusalem. Revelation 21:20; It has been already stated [BERYL] that the chrysolite of the ancients is identical with the modern oriental topaz the tarhish of the Hebrew Bible.

Chrysprasus

Latin form of CHRYSOPRAS.

Chub

the name of a people in alliance with Egypt in the time of Nebuchadnezzar, Ezekiel 30:5; and probably of northern Africa.

Chun

1 Chronicles 18:8; called Berothai in 2 Samuel 8:8.

Church

1. The derivation of the word is generally said to be from the Greek kuriakon (kuriakon) "belonging to the Lord." But the derivation has been too hastily assumed. It is probably connected with kirk, the Latin circus, circulus, the Greek kuklos (kuklos) because the congregations were gathered in circles.

2. Ecclesia (ekklesia) the Greek word for church, originally meant an assembly called out by the magistrate, or by legitimate authority. It was in this last sense that the word was adapted and applied by the writers of the New Testament to the Christian congregation. In the one Gospel of St. Matthew the church is spoken of no less than thirty-six times as "the kingdom." Other descriptions or titles are hardly found in the evangelists. It is Christ's household, Matthew 10:25; the salt and light of the world, Matthew 5:13, 15; Christ's flock, Matthew 26:31; John 10:15; its members are the branches growing on Christ the Vine, John 15; but the general description of it, not metaphorical but direct, is that it is a kingdom, Matthew 16:19; From the Gospel then we learn that Christ was about to establish his heavenly kingdom on earth, which was to be the substitute for the Jewish Church and kingdom, now doomed to destruction Matthew 21:43; The day of Pentecost is the birthday of the Christian church. Before they had been individual followers Jesus; now they became his mystical body, animated by his spirit. On the evening of the day of Pentecost, the 3140 members of which the Church consisted were-(1) Apostles; (2) previous Disciples; (3) Converts. In Acts 2:41; we have indirectly exhibited the essential conditions of church communion. They are (1) Baptism, baptism implying on the part of the recipient repentance and faith; (2) Apostolic Doctrine; (3) Fellowship with the Apostles; (4) The Lord's Supper; (5) Public Worship. The real Church consists of all who belong to the Lord Jesus Christ as his disciples, and are one in love, in character, in hope, in Christ as the head of all, though as the body of Christ it consists of many parts.

Chu'shan-rishatha'im

(chief of two governments), the king of Mesopotamia who oppressed Israel during eight years in the generation immediately following Joshua. Judges 3:8; (B.C. after 1420.) His yoke was broken from the neck of the people of Israel by Othniel, Caleb's nephew. Judges 3:10.

Cic'car

See JORDAN

Cilic'ia

( the land of Celix), a maritime province int he southeast of Asia Minor, bordering on Pamphylia in the west, Lycaonia and Cappadocia in the north, and Syria in the east. Acts 6:9; Cilicia was from its geographical position the high road between Syria and the west; it was also the native country of St. Paul, hence it was visited by him, firstly, soon after his conversion, Acts 9:30; Galatians 1:21; and again in his second apostolical journey. Acts 15:41.

Cinnamon

a well-known aromatic substance, the rind of the Laurus cinnamomum, called Korunda-gauhah in Ceylon. It is mentioned in Exodus 30:23; as one of the component parts of the holy anointing oil. In Revelation 18:13; it is enumerated among the merchandise of the great Babylon.

Cin'neroth

1 Kings 15:20; This was possibly the small enclosed district north of Tiberias, and by the side of the lake, afterwards known as "the plain of Gennesareth."

Circumcision

was peculiarly, though not exclusively, a Jewish rite. It was enjoined upon Abraham, the father of the nation, by God, at the institution and as the token of the covenant, which assured to him and his descendants the promise of the Messiah. Gen. 17. It was thus made a necessary condition of Jewish nationality. Every male child was to be circumcised when eight days old, Leviticus 12:3; on pain of death. The biblical notice of the rite describes it as distinctively Jewish; so that in the New Testament "the circumcision" and "the uncircumcision" are frequently used as synonyms for the Jews and the Gentiles. The rite has been found to prevail extensively in both ancient and modern times. Though Mohammed did not enjoin circumcision in the Koran, he was circumcised himself, according to the custom of his country; and circumcision is now as common among the Mohammedans as among the Jews. The process of restoring a circumcised person to his natural condition by a surgical operation was sometimes undergone. Some of the Jews in the time of Antiochus Epiphanes, wishing to assimilate themselves to the heathen around them, "made themselves uncircumcised." Against having recourse to this practice, from an excessive anti-Judaistic tendency, St. Paul cautions the Corinthians. 1 Cor. 7:18.

Cis

the father of Saul, Acts 13:21; usually called KISH.

Cistern

a receptacle for water, either conducted from an external spring or proceeding from rain-fall. The dryness of the summer months and the scarcity of springs in Judea made cisterns a necessity, and they are frequent throughout the whole of Syria and Palestine. On the long-forgotten way from Jericho to Bethel, "broken cisterns" of high antiquity are found at regular intervals. Jerusalem depends mainly for water upon its cisterns, of which almost every private house possesses one or more, excavated in the rock on which the city is built. The cisterns have usually a round opening at the top, sometimes built up with stonework above and furnished with a curb and a wheel for a bucket. Ecclesiastes 12:6; Empty cisterns were sometimes used as prisons and places of confinement. Joseph was cast into a "pit," Genesis 37:22; as was Jeremiah. Jeremiah 38:6.

Cities

The earliest notice in Scripture of city-building is of Enoch by Cain, in the land of his exile. Genesis 4:17; After the confusion of tongues the descendants of Nimrod founded Babel, Erech, Accad and Calneh, in the land of Shinar, and Asshur, a branch from the same stock, built Nineveh, Rehoboth-by-the-river, Calah and Resen, the last being "a great city." The earliest description of a city, properly so called, is that of Sodom, Genesis 19:1-22; Even before the time of Abraham there were cities in Egypt, Genesis 12:14, 15; Numbers 13:22; and the Israelites, during their sojourn there, were employed in building or fortifying the "treasure cities" of Pithom and Raamses. Exodus 1:11; Fenced cities, fortified with high walls, Deuteronomy 3:5; were occupied and perhaps partly rebuilt after the conquest, by the settled inhabitants of Syria on both sides of the Jordan.

Cities

of refuge six Levitical cities specially chosen for refuge to the involuntary homicide until released from banishment by the death of the high priest. Numbers 35:6, 13, 15; Joshua 20:2, 7, 9; There were three on each side of Jordan. 1. KEDESH, in Naphtali. 1 Chronicles 6:76;

2. SHECHEM, in Mount Ephraim. Joshua 21:21; 1 Chronicles 6:67; 2 Chronicles 10:1;

3. HEBRON, in Judah. Joshua 21:13; 2 Samuel 5:5; 1 Chronicles 6:55; 1 Chronicles 29:27; 2 Chronicles 11:10;

4. On the east side of Jordan - BEZER, in the tribe of Reuben, in the plains of Moab. Deuteronomy 4:43; Joshua 20:8; Joshua 21:36; acc. 5:26.

5. RAMOTH-GILEAD, in the tribe of Gad. Deuteronomy 4:43; Joshua 21:38; 1 Kings 22:3;

6. GOLAN, in Bashan, in the half-tribe of Manasseh. Deuteronomy 4:43; Joshua 21:27; 1 Chronicles 6:71.

Cit'ims

1 Macc. 8:5. See CHITTIM

Citizenship

The use of this term in Scripture has exclusive reference to the usages of the Roman empire. The privilege of Roman citizenship was originally acquired in various ways, as by purchase, Acts 22:28; by military services, by favor or by manumission. The right once obtained descended to a man's children. Acts 22:28; Among the privileges attached to citizenship we may note that a man could not be bound or imprisoned without a formal trial, Acts 22:29; still less be scourged. Acts 16:37; Cic. in Verr. v. 63, 66. Another privilege attaching to citizenship was the appeal from a provincial tribunal to the emperor at Rome. Acts 25:11.

Citron

See APPLE TREE

Clau'da

(lame), Acts 27:16; a small island nearly due west of Cape Matala on the south coast of Crete, and nearly due south of Phoenice; now Gozzo.

Clau'dia

(lame), a Christian woman mentioned in 2 Timothy 4:21; as saluting Timotheus.

Clau'dius

(lame), fourth Roman emperor, reigned from 41 to 54 A.D. He was nominated to the supreme power mainly through the influence of Herod Agrippa the First. In the reign of Claudius there were several famines, arising from unfavorable harvests, and one such occurred in Palestine and Syria. Acts 11:28-30; Claudius was induced by a tumult of the Jews in Rome to expel them from the city. cf. Acts 18:2; The date of this event is uncertain. After a weak and foolish reign he was poisoned by his fourth wife, Agrippina, the mother of Nero, October 13, A.D. 54.

Clau'dius Lys'ias

See LYSIAS

Clay

As the sediment of water remaining in pits or in streets, the word is used frequently in the Old Testament. Psalms 18:42; Isaiah 57:20; Jeremiah 38:6; and in the New Testament, John 9:6; a mixture of sand or dust with spittle. It is also found in the sense of potter's clay. Isaiah 41:25; The great seat of the pottery of the present day in Palestine is Gaza, where are made the vessels in dark-blue clay so frequently met with. Another use of clay was for sealing. Job 38:14; Our Lord's tomb may have been thus sealed, Matthew 27:66; as also the earthen vessel containing the evidences of Jeremiah's purchase. Jeremiah 32:14; The seal used for public documents was rolled on the moist clay, and the tablet was then placed in the fire and baked.

Clem'ent

(mild, merciful), Philip. 4:3; a fellow laborer of St. Paul when he was at Philippi. (A.D. 57.) It was generally believed in the ancient Church that this Clement was identical with the bishop of Rome who afterwards became so celebrated.

Cle'opas

(of a renowned father), one of the two disciples who were going to Emmaus on the day of the resurrection. Luke 24:18; Some think the same as Cleophas in John 19:25; But they are probably two different persons. Cleopas is a Greek name, contracted from Cleopater, while Cleophas, or Clopas as in the Revised Version, is an Aramaic name, the same as Alphaeus.

Clothing

See DRESS

Cloud

The shelter given, and refreshment of rain promised, by clouds give them their peculiar prominence in Oriental imagery. When a cloud appears rain is ordinarily apprehended, and thus the "cloud without rain" becomes a proverb for the man of promise without performance. Proverbs 16:15; Isaiah 18:4; Isaiah 25:5; Jude 1:12; comp. Prov 25:14 The cloud is a figure of transitoriness, Job 30:15; Hosea 6:4; and of whatever intercepts divine favor or human supplication. Lamentations 2:1; Lamentations 3:44; A bright cloud at times visited and rested on the mercy-seat. Exodus 29:42, 43; 1 Kings 8:10, 11; 2 Chronicles 5:14; Ezekiel 43:4; and was by later writers named Shechinah.

Cloud, Pillar of

The pillar of cloud by day and of fire by night that God caused to pass before the camp of the children of Israel when in the wilderness. The cloud, which became a pillar when the host moved, seems to have rested at other times on the tabernacle, whence god is said to have "come down in the pillar." Numbers 12:5 So Exodus 33:9, 10; It preceded the host, apparently resting on the ark which led the way. Exodus 13:21; Exodus 40:36; etc.; Numb 9:15-23; 10:34.

Clouted

patched. Joshua 9:5.

Cni'dus

(nidus), a city of great consequence, situated at the extreme south west of the peninsula of Asia Minor, on a promontory now called Cape Crio, which projects between the islands of Cos and Rhodes. See Acts 21:1; It is now in ruins.

Coal

The first and most frequent use of the word rendered coal is a live ember, burning fuel. Proverbs 26:21; In 2 Samuel 22:9, 13; "coals of fire" are put metaphorically for the lightnings proceeding from God. Psalms 18:8, 12, 13; Psalms 140:10; In Proverbs 26:21; fuel not yet lighted is clearly signified. The fuel meant in the above passage is probably charcoal, and not coal in our sense of the word.

Coast

border, with no more reference to lands bordering on the sea than to any other bordering lands.

Coat

See DRESS

Cock

Matthew 26:34; Mark 13:35; Mark 14:30; etc. The domestic cock and hen were early known to the ancient Greeks and Romans, and as no mention is made in the Old Testament of these birds, and no figures of them occur on the Egyptian monuments, they probably came into Judea with the Romans, who, as is well known, prized these birds both as articles of food and for cock-fighting.

Cockatrice

See ADDER

Cockle

probably signifies bad weeds or fruit. Job 31:40.

Coele-Syr'ia

(hollow Syria), the remarkable valley or hollow which intervenes between Libanus and Anti-Libanus, stretching a distance of nearly a hundred miles. The only mention of the region as a separate tract of country which the Jewish Scriptures contain is probably that in Amos 1:5; where "the inhabitants of the plain of Aven" are threatened in conjunction with those of Damascus. The word is given in the Authorized Version as CELO-SYRIA.

Coffer

(argaz), a movable box hanging from the side of a cart. 1 Samuel 6:8, 11, 15; The word is found nowhere else.

Coffin

See BURIAL

Col-ho'zeh

(all-seeing), a man of the tribe of Judah in the time of Nehemiah. Nehemiah 3:15; Nehemiah 11:5; (B.C. 536.)

Collar

For the proper sense of this term, as it occurs in Judges 8:26; see EARRINGS.

College, The

In 2 Kings 22:14; it is probable that the word translated "college" represents here not an institution of learning, but that part of Jerusalem known as the "lower city" or suburb, built on the hill Akra, including the Bezetha or new city.

Colony

a designation of Philippi, in Acts 16:12; After the battle of Actium, Augustus assigned to his veterans those parts of Italy which had espoused the cause of Antony, and transported many of the expelled inhabitants to Philippi, Dyrrhachium and other cities. In this way Philippi was made a Roman colony with the "Jus Italicum." At first the colonists were all Roman citizens, and entitled to vote at Rome.

Colors

The terms relative to color, occurring in the Bible, may be arranged in two classes, the first including those applied to the description of natural objects, the second those artificial mixtures which were employed in dyeing or painting. The purple and the blue were derived from a small shellfish found in the Mediterranean, and were very costly, and hence they were the royal colors. Red, both scarlet and crimson, was derived from an insect resembling the cochineal. The natural colors noticed in the Bible are white, black, red, yellow and green. The only fundamental color of which the Hebrews appear to have had a clear conception was red; and even this is not very often noticed.

Colos'se

St. Paul is supposed by some to have visited Colosse and founded or confirmed the Colossian church on his third missionary journey. Acts 18:23; Acts 19:1.

Colos'sians, The

Epistle to the was written by the apostle St. Paul during his first captivity at Rome. Acts 28:16; (A.D. 62.) The epistle was addressed to Christians of the city of Colosse, and was delivered to them by Tychicus, whom the apostle had sent both to them, Colossians 4:7, 8; and to the church of Ephesus, Ephesians 6:21; to inquire into their state and to administer exhortation and comfort. The main object of the epistle is to warn the Colossians against the spirit of semi-Judaistic and semi-Oriental philosophy which was corrupting the simplicity of their belief, and was noticeably tending to obscure the eternal glory and dignity of Christ. The similarity between this epistle and that to the Ephesians is striking. The latter was probably written at a later date.

Comforter

John 14:16; The name given by Christ to the Holy Spirit. The original word is Paraclete, and means first Advocate, a defender, helper, strengthener, as well as comforter.

Commerce

From the time that men began to live in cities, trade, in some shape, must have been carried on to supply the town-dwellers with necessaries from foreign as well as native sources, for we find that Abraham was rich, not only in cattle, but in silver, gold and gold and silver plate and ornaments. Genesis 13:2; Genesis 24:22, 53; Among trading nations mentioned in Scripture, Egypt holds in very early times a prominent position. The internal trade of the Jews, as well as the external, was much promoted by the festivals, which brought large numbers of persons to Jerusalem. 1 Kings 8:63; The places of public market were chiefly the open spaces near the gates, to which goods were brought for sale by those who came from the outside. Nehemiah 13:15, 16; Zeph. 1:10; The traders in later times were allowed to intrude into the temple, in the outer courts of which victims were publicly sold for the sacrifice. Zechariah 14:21; Matthew 21:12; John 2:14.

Conani'ah

(made by Jehovah), one of the chiefs of the Levites in the time of Josiah. 2 Chronicles 35:9; (B.C. 628).

Concubine

The difference between wife and concubine was less marked among the Hebrews than among us, owing to the absence of moral stigma. The difference probably lay in the absence of the right of the bill of divorce, without which the wife could not be repudiated. With regard to the children of wife and of concubine, there was no such difference as our illegitimacy implies. The latter were a supplementary family to the former; their names occur in the patriarchal genealogies, Genesis 22:24; 1 Chronicles 1:22; and their position and provision would depend on the father's will. Genesis 25:6; The state of concubinage is assumed and provided for by the law of Moses. A concubine would generally be either (1) a Hebrew girl bought of her father; (2) a Gentile captive taken in war; (3) a foreign slave bought; or (4) a Canaanitish woman, bond or free. The rights of the first two were protected by the law, Exodus 21:7; Deuteronomy 21:10-14; but the third was unrecognized and the fourth prohibited. Free Hebrew women also might become concubines. To seize on royal concubines for his use was probably the intent of Abner's act, 2 Samuel 3:7; and similarly the request on behalf of Adonijah was construed. 1 Kings 2:21-24.

Conduit

meaning an aqueduct or trench through which water was carried. Tradition, both oral and as represented by Talmudical writers, ascribes to Solomon the formation of the original aqueduct by which water was brought to Jerusalem.

Coney

(shaphan), a gregarious animal of the class Pachydermata, which is found in Palestine, living in the caves and clefts of the rocks, and has been erroneously identified with the rabbit or coney. Its scientific name as Hyrax syriacus. The hyrax satisfies exactly the expressions in Psalms 104:18; Proverbs 30:26; Its color is gray or brown on the back, white on the belly; it is like the alpine marmot, scarcely of the size of the domestic cat, having long hair, a very short tail and round ears. It is found on Lebanon and in the Jordan and Dead Sea valleys.

Congregation

This describes the Hebrew people in its collective capacity under its peculiar aspect as a holy community, held together by religious rather than political bonds. Sometimes it is used in a broad sense as inclusive of foreign settlers, Exodus 12:19; but more properly as exclusively appropriate to the Hebrew element of the population. Numbers 15:15; The congregation was governed by the father or head of each family and tribe. The number of these representatives being inconveniently large for ordinary business, a further selection was made by Moses of 70, who formed a species of standing committee. Numbers 11:16; Occasionally indeed the whole body of people was assembled at the door of the tabernacle, hence usually called the tabernacle of the congregation. Numbers 10:3; The people were strictly bound by the acts of their representatives, even in cases where they disapproved of them. Joshua 9:18.

Coni'ah

See JECONIAH

Cononi'ah

(appointed by the Lord), a Levite, ruler of the offerings and tithes in the time of Hezekiah. 2 Chronicles 31:12, 13; (B.C. 726.)

Consecration

See PRIEST

Convocation

This term (with one exception)-Isaiah 1:13; is applied invariably to meetings of a religious character, in contradistinction to congregation.

Cooking

As meet did not form an article of ordinary diet among the Jews, the art of cooking was not carried to any perfection. Few animals were slaughtered except for purposes of hospitality or festivity. The proceedings on such occasions appear to have been as follows:-On the arrival of a guest, the animal, either a kid, lamb or calf, was killed, Genesis 18:7; Luke 15:23; its throat being cut so that the blood might be poured out, Leviticus 7:26; it was then flayed, and was ready for either roasting or boiling. In the former case the animal was preserved entire, Exodus 12:46; and roasted either over a fire, Exodus 12:8; of wood, Isaiah 44:16; or perhaps in an oven, consisting simply of a hole dug in the earth, well heated, and covered up. Boiling, however, was the more usual method of cooking.

Co'os

Acts 21:1; See COS

Copper

Heb. nechosheth, in the Authorized Version always rendered "brass," except in Ezra 8:27; and Jeremiah 15:12 It was almost exclusively used by the ancients for common purposes, and for every kind of instrument, as chains, pillars, lavers and the other temple vessels. We read also of copper mirrors, Exodus 38:8; and even of copper arms, as helmets, spears, etc. 1 Samuel 17:5, 6, 38; 2 Samuel 21:16.

Coral

Ezekiel 27:16; A production of the sea, formed by minute animals called zoophytes. It is their shell or house. It takes various forms, as of trees, shrubs, hemispheres. The principal colors are red and white. It was used for beads and ornaments. With regard to the estimation in which coral was held by the Jews and other Orientals, it must be remembered that coral varies in price with us. Pliny says that the Indians valued coral as the Romans valued pearls. Job 28:18.

Corban

an offering to God of any sort, bloody or bloodless, but particularly in fulfillment of a vow. The law laid down rules for vows, (1) affirmative; (2) negative. Leviticus 27:1;... Upon these rules the traditionists enlarged, and laid down that a man might interdict himself by vow, not only from using for himself, bur from giving to another or receiving from him, some particular object, whether of food or any other kind whatsoever. The thing thus interdicted was considered as corban. A person might thus exempt himself from any inconvenient obligation under plea of corban. It was practices of this sort that our Lord reprehended, Matthew 15:5; Mark 7:11; as annulling the spirit of the law.

Cord

The materials of which cord was made varied according to the strength required; the strongest rope was probably made of strips of camel hide, as still used by the Bedouins. The finer sorts were made of flax, Isaiah 19:9; and probably of reeds and rushes. In the New Testament the term is applied to the whip which our Saviour made, John 2:15; and to the ropes of a ship. Acts 27:32.

Co're

Jude 1:11; See KORAH, 1

Coriander

The plant called Coriandrum sativum is found in Egypt, Persia and India, and has a round tall stalk; it bears umbelliferous white or reddish flowers, from which arise globular, grayish, spicy seed-corns, marked with fine striae. It is mentioned twice in the Bible. Exodus 16:31; Numbers 11:7.

Cor'inth

an ancient and celebrated city of Greece, on the Isthmus of Corinth, and about 40 miles west of Athens. In consequence of its geographical position it formed the most direct communication between the Ionian and Aegean seas. A remarkable feature was the Acrocorinthus, a vast citadel of rock, which rises abruptly to the height of 2000 feet above the level of the sea, and the summit of which is so extensive that it once contained a whole town. The situation of Corinth, and the possession of its eastern and western harbors, Cenchreae and Lechaeum, are the secrets of its history. Corinth was a place of great mental activity, as well as of commercial and manufacturing enterprise. Its wealth was so celebrated as to be proverbial; so were the vice and profligacy of its inhabitants. The worship of Venus where was attended with shameful licentiousness. Corinth is still an episcopal see. The city has now shrunk to a wretched village, ont he old site and bearing the old name, which, however, is corrupted into Gortho. St. Paul preached here, Acts 18:11; and founded a church, to which his Epistles to the Corinthians are addressed. See EPISTLES TO THE CORINTHIANS

Corinth'ians, First Epistle to the

was written by the apostle St. Paul toward the close of his nearly three-years stay at Ephesus, Acts 19:10; Acts 20:31; which, we learn from 1 Cor. 16:8; probably terminated with the Pentecost of A.D. 57 or 58. The bearers were probably (according to the common subscription) Stephanas, Fortunatus and Achaicus. It appears to have been called forth by the information the apostles had received of dissension in the Corinthian church, which may be thus explained:-The Corinthian church was planted by the apostle himself, 1 Cor. 3:6; in his second missionary journey. Acts 18:1; seq. He abode in the city a year and a half. Acts 18:11; A short time after the apostle had left the city the eloquent Jew of Alexandria, Apollos, went to Corinth, Acts 19:1; and gained many followers, dividing the church into two parties, the followers of Paul and the followers of Apollos. Later on Judaizing teachers from Jerusalem preached the gospel in a spirit of direct antagonism to St. Paul personally. To this third party we may perhaps add a fourth, that, under the name of "the followers of Christ," 1 Cor. 2:12; sought at first to separate themselves from the factious adherence to particular teachers, but eventually were driven by antagonism into positions equally sectarian and inimical to the unity of the church. At this momentous period, before parties had become consolidated and that distinctly withdrawn from communion with one another, the apostle writes; and in the outset of the epistle, 1 Corinthians 1-4:21, we have this noble and impassioned protest against this fourfold rending of the robe of Christ.

Corinth'ians, Second Epistle to the

was written a few months subsequent to the first, in the same year-about the autumn of A.D. 57 or 58-at Macedonia. The epistle was occasioned by the information which the apostle had received form Titus, and also, as it would certainly seem probable, from Timothy, of the reception of the first epistle. This information, as it would seem from our present epistle, was mainly favorable; the better part of the church were returning to their spiritual allegiance to the founder, 2 Cor. 1:13, 14; 2 Cor. 7:9, 15, 16; but there was still a faction who strenuously denied Paul's claim to apostleship. The contents of this epistle comprise, (1) the apostle's account of the character of his spiritual labors, chs. 1-7; (2) directions about the collections, chs. 8, 9; (3) defence of his own apostolical character, chs. 10-13:10. The words in 1 Cor. 5:9; seem to point to further epistles to the church by Paul, but we have no positive evidence of any.

Cormorant

the representative in the Authorized Version of the Hebrew words kaath and shalac. As to the former, see PELICAN. Shalac occurs only as the name of an unclean bird in Leviticus 11:17; Deuteronomy 14:17; The word has been variously rendered. The etymology points to some plunging bird. The common cormorant (phalacrocorax carbo), which some writers have identified with the shalac, is unknown in the eastern Mediterranean; another species is found south of the Red Sea, but none on the west coast of Palestine.

Corn

The most common kinds were wheat, barley, spelt, Authorized Version, Exodus 9:32; and Isaiah 28:25 "rye;" Ezekiel 4:9; "fitches" and millet; oats are mentioned only by rabbinical writers. Our Indian corn was unknown in Bible times. Corn-crops are still reckoned at twentyfold what was sown, and were anciently much more. Genesis 41:22; The Jewish law permitted any one in passing through a filed of standing corn to pluck and eat. Deuteronomy 23:25; see also Matt 12:1 From Solomon's time, 2 Chronicles 2:10, 15; as agriculture became developed under a settled government, Palestine was a corn-exporting country, and her grain was largely taken by her commercial neighbor Tyre. Ezekiel 27:17; comp. Amos 8:5.

Corne'lius

(of a horn), a Roman centurion of the Italian cohort stationed in Caesarea, Acts 10:1; etc., a man full of good works and alms-deeds. With his household he was baptized by St. Peter, and thus Cornelius became the firstfruits of the Gentile world to Christ.

Corner

The "corner" of the field was not allowed, Leviticus 19:9; to be wholly reaped. It formed a right of the poor to carry off what was so left, and this was a part of the maintenance from the soil to which that class were entitled. Under the scribes, minute legislation fixed one-sixtieth as the portion of a field which was to be left for the legal "corner." The proportion being thus fixed, all the grain might be reaped, and enough to satisfy the regulation subsequently separated from the whole crop. This "corner" was, like the gleaning, tithe-free.

Corner-stone

a quoin or cornerstone, of great importance in binding together the sides of a building. The phrase "corner-stone" is sometimes used to denote any principal person, as the princes of Egypt, Isaiah 19:13; and is thus applied to our Lord. Isaiah 28:16; Matthew 21:42; e 2:6, 7.

Cornet

(Heb. shophar), a loud-sounding instrument, made of the horn of a ram or a chamois (sometimes of an ox), and used by the ancient Hebrews for signals, Leviticus 25:9; and much used by the priests. 1 Chronicles 15:28.

Cos, or Co'os

(now Stanchio or Stanko). This small island of the Grecian Archipelago has several interesting points of connection with the Jews. Herod the Great conferred many favors on the island. St. Paul, on the return from his third missionary journey, passed the night here, after sailing from Miletus. Probably referred to in Acts 21:1.

Co'sam

(a diviner), son of Elmodam, in the line of Joseph the husband of Mary. Luke 3:28.

Cotton

Cotton is now both grown and manufactured in various parts of Syria and Palestine; but there is no proof that, till they came in contact with Persia, the Hebrews generally knew of it as a distinct fabric from linen. See LINEN

Couch

See BED

Council

1. The great council of the Sanhedrin, which sat at Jerusalem. [SANHEDRIN]

2. The lesser courts, Matthew 10:17; Mark 13:9; of which there were two at Jerusalem and one in each town of Palestine. The constitution of these courts is a doubtful point. The existence of local courts, however constituted, is clearly implied in the passages quoted from the New Testament; and perhaps the "judgment," Matthew 5:21; applies to them.

3. A kind of jury or privy council, Acts 25:12; consisting of a certain number of assessors, who assisted Roman governors in the administration of justice and in other public matters.

Court

(Heb. chatser), an open enclosure surrounded by buildings, applied in the Authorized Version most commonly to the enclosures of the tabernacle and the temple. Exodus 27:9; Exodus 40:33; Leviticus 6:16; 1 Kings 6:36; 1 Kings 7:8; 2 Kings 23:12; 2 Chronicles 33:5; etc.

Covenant

The Heb. berith means primarily "a cutting," with reference to the custom of cutting or dividing animals in two and passing between the parts in ratifying a covenant. Genesis 15; Jeremiah 34:18, 19; In the New Testament the corresponding word is diathece (diatheke), which is frequently translated testament in the Authorized Version. In its biblical meaning two parties the word is used- 1. Of a covenant between God and man; e.g. God covenanted with Noah, after the flood, that a like judgment should not be repeated. It is not precisely like a covenant between men, but was a promise or agreement by God. The principal covenants are the covenant of works-God promising to save and bless men on condition of perfect obedience-and the covenant of grace, or God's promise to save men on condition of their believing in Christ and receiving him as their Master and Saviour. The first is called the Old Covenant, from which we name the first part of the bible the Old Testament, the Latin rendering of the word covenant. The second is called the New Covenant, or New Testament.

2. Covenant between man and man, i.e. a solemn compact or agreement, either between tribes or nations, Joshua 9:6, 15; 1 Samuel 11:1; or between individuals, Genesis 31:44; by which each party bound himself to fulfill certain conditions and was assured of receiving certain advantages. In making such a covenant God was solemnly invoked as witness, Genesis 31:50; and an oath was sworn. Genesis 21:31; A sign or witness of the covenant was sometimes framed, such a gift, Genesis 21:30; or a pillar or heap of stones erected. Genesis 31:52.

Cow

See BULL

Coz

(thorn), a man among the descendants of Judah. 1 Chronicles 4:8.

Coz'bi

(deceitful), daughter of Zur, a chief of the Midianites. Numbers 25:15, 18.

Crane

The crane (Grus cinerea) is a native of Europe and Asia. It stand about four feet high. Its color is ashen gray, with face and neck nearly black. It feeds on seeds, roots, insects and small quadrupeds. It retires in winter to the warmer climates. Jeremiah 8:7.

Create

To create is to cause something to exist which did not exist before, as distinguished from make, to re-form something already in existence.

Creation

(The creation of all things is ascribed in the Bible to God, and is the only reasonable account of the origin of the world. The method of creation is not stated in Genesis, and as far as the account there is concerned, each part of it may be, after the first acts of creation, by evolution, or by direct act of God's will. The word create (bara) is used but three times in the first chapter of Genesis-(1) as to the origin of matter; (2) as to the origin of life; (3) as to the origin of man's soul; and science has always failed to do any of these acts thus ascribed to God. All other things are said to be made. The order of creation as given in Genesis is in close harmony with the order as revealed by geology, and the account there given, so long before the records of the rocks were read or the truth discoverable by man, is one of the strongest proofs that the Bible was inspired by God.-Ed.)

Creditor

See LOAN

Cres'cens

(growing), 2 Timothy 4:10; an assistant of St. Paul, said to have been one of the seventy disciples.

Crete

the modern Candia. This large island, which closes int he Greek Archipelago on the south, extends through a distance of 140 miles between its extreme points. Though exceedingly bold and mountainous, this island has very fruitful valleys, and in early times it was celebrated for its hundred cities. It seems likely that a very early acquaintances existed between the Cretans and the Jews. Cretans, Acts 2:11; were among those who were at Jerusalem at the great Pentecost. In [Acts 27:7-12 we have an account of Paul's shipwreck near this island; and it is evident from Titus 1:5; that the apostle himself was here at no long interval of time before he wrote the letter. The Cretans were proverbial liars. Titus 1:12.

Cretes

Acts 2:11; Cretans, inhabitants of Crete.

Crisping

pins Isaiah 3:22; The original word means some kind of female ornament, probably a reticule or richly ornamented purse, often made of silk inwrought with gold or silver.

Cris'pus

(curled), ruler of the Jewish synagogue at Corinth, Acts 18:8; baptized with his family by St. Paul. 1 Cor. 1:14; (A.D. 50.)

Cross

As the emblem of a slave's death and a murderer's punishment, the cross was naturally looked upon with the profoundest horror. But after the celebrated vision of Constantine, he ordered his friends to make a cross of gold and gems, such as he had seen, and "the towering eagles resigned the flags unto the cross," and "the tree of cursing and shame" "sat upon the sceptres and was engraved and signed on the foreheads of kings." (Jer. Taylor, "Life of Christ," iii., xv. 1.) The new standards were called by the name Labarum, and may be seen on the coins of Constantine the Great and his nearer successors. The Latin cross on which our Lord suffered, was int he form of the letter T, and had an upright above the cross-bar, on which the "title" was placed. There was a projection from the central stem, on which the body of the sufferer rested. This was to prevent the weight of the body from tearing away the hands. Whether there was also a support to the feet (as we see in pictures) is doubtful. An inscription was generally placed above the criminal's head, briefly expressing his guilt, and generally was carried before him. It was covered with white gypsum, and the letter were black.

Crown

This ornament, which is both ancient and universal, probably originated from the fillets used to prevent the hair from being dishevelled by the wind. Such fillets are still common; they gradually developed into turbans, which by the addition of ornamental or precious materials assumed the dignity of mitres or crowns. Both the ordinary priests and the high priest wore them. The crown was a symbol of royalty, and was worn by kings, 2 Chronicles 23:11; and also by queens. Esther 2:17; The head-dress of bridegrooms, Ezekiel 24:17; Isaiah 61:10; Bar. 5:2, and of women, Isaiah 3:20; a head-dress of great splendor, Isaiah 28:5; a wreath of flowers, Proverbs 1:9; Proverbs 4:9; denote crowns. In general we must attach to it the notion of a costly turban irradiated with pearls and gems of priceless value, which often form aigrettes for feathers, as in the crowns of modern Asiatics sovereigns. Such was probably the crown which weighed (or rather "was worth") a talent, mentioned in 2 Samuel 12:30; taken by David from the king of Ammon at Rabbah, and used as the state crown of Judah. 2 Samuel 12:30; In Revelation 12:3; Revelation 19:12; allusion is made to "many crowns" worn in token of extended dominion. The laurel, pine or parsley crowns given to victors int he great games of Greece are finely alluded to by St. Paul. 1 Cor. 9:25; 2 Timothy 2:5; etc.

Crown

of thorns Matthew 27:29; Our Lord was crowned with thorns in mockery by the Roman soldiers. Obviously some small flexile thorny shrub is meant perhaps Capparis spinosa. "Hasselquist, a Swedish naturalist, supposes a very common plant naba or nubka of the Arabs, with many small and sharp sines; soft, round and pliant branches; leaves much resembling ivy, of a very deep green, as if in designed mockery of a victor's wreath."-Alford.

Crucifixion

was in used among the Egyptians, Genesis 40:19; the Carthaginians, the Persians, Esther 7:10; the Assyrians, Scythains, Indians, Germans, and from the earliest times among the Greeks and Romans. Whether this mode of execution was known to the ancient Jews is a matter of dispute. Probably the Jews borrowed it from the Romans. It was unanimously considered the most horrible form of death. Among the Romans the degradation was also a part of the infliction, and the punishment if applied to freemen was only used in the case of the vilest criminals. The one to be crucified was stripped naked of all his clothes, and then followed the most awful moment of all. He was laid down upon the implement of torture. His arms were stretched along the cross-beams, and at the centre of the open palms the point of a huge iron nail was placed, which, by the blow of a mallet, was driven home into the wood. Then through either foot separately, or possibly through both together, as they were placed one over the other, another huge nail tore its way through the quivering flesh. Whether the sufferer was also bound to the cross we do not know; but, to prevent the hands and feet being torn away by the weight of the body, which could not "rest upon nothing but four great wounds," there was, about the centre of the cross, a wooden projection strong enough to support, at least in part, a human body, which soon became a weight of agony. Then the "accursed tree" with its living human burden was slowly heaved up and the end fixed firmly in a hole in the ground. The feet were but a little raised above the earth. The victim was in full reach of every hand that might choose to strike. A death by crucifixion seems to include all that pain and death can have of the horrible and ghastly,-dizziness, cramp, thirst, starvation, sleeplessness, traumatic fever, tetanus, publicity of shame, long continuance of torment, horror of anticipation, mortification of untended wounds, all intensified just up to the point at which they can be endured at all, but all stopping just short of the point which would give to the sufferer the relief of unconsciousness. The unnatural position made every movement painful; the lacerated veins and crushed tendons throbbed with incessant anguish; the wounds, inflamed by exposure, gradually gangrened; the arteries, especially of the head and stomach, became swollen and oppressed with surcharged blood; and, while each variety of misery went on gradually increasing, there was added to them the intolerable pang of a burning and raging thirst. Such was the death to which Christ was doomed.-Farrar's "Life of Christ." The crucified was watched, according to custom, by a party of four soldiers, John 19:23; with their centurion, Matthew 27:66; whose express office was to prevent the stealing of the body. This was necessary from the lingering character of the death, which sometimes did not supervene even for three days, and was at last the result of gradual benumbing and starvation. But for this guard, the persons might have been taken down and recovered, as was actually done in the case of a friend of Josephus. Fracture of the legs was especially adopted by the Jews to hasten death. John 19:31; In most cases the body was suffered to rot on the cross by the action of sun and rain, or to be devoured by birds and beasts. Sepulture was generally therefore forbidden; but in consequence of Deuteronomy 21:22, 23; an express national exception was made in favor of the Jews. Matthew 27:58; This accursed and awful mode of punishment was happily abolished by Constantine.

Cruse

a small vessel for holding water, such as was carried by Saul when on his night expedition after David, 1 Samuel 26:11, 12, 16; and by Elijah. 1 Kings 19:6.

Crystal

the representative in the Authorized Version of two Hebrew words. 1. Zecucith occurs only in Job 28:17; where "glass" probably is intended.

2. kerach occurs in numerous passages in the Old Testament to denote "ice," "frost," etc.; but once only Ezekiel 1:22; as is generally understood, to signify "crystal." The ancients supposed rock-crystal to be merely ice congealed by intense cold. The similarity of appearance between ice and crystal caused no doubt the identity of the terms to express these substances. The Greek word occurs in Revelation 4:6; Revelation 21:1; It may mean either "ice" or "crystal."

Cubit

See WEIGHTS AND MEASURES

Cuckoo

Leviticus 11:16; Deuteronomy 14:15; the name of some of the larger petrels which abound in the east of the Mediterranean.

Cucumbers

(Heb. kishshuim). This word occurs in Numbers 11:5; as one of the good things of Egypt produces excellent cucumbers, melons, etc., the Cucumis chate being the best of its tribe yet known. Besides the Cucumis chate, the common cucumber (C. sativus), of which the Arabs distinguish a number of varieties, is common in Egypt. "Both Cucumis chate and C. sativus," says Mr. Tristram, "are now grown in great quantities in Palestine. On visiting the Arab school in Jerusalem (1858) I observed that the dinner which the children brought with them to school consisted, without exception, of a piece of barley cake and a raw cucumber, which they ate rind and all." The "lodge in a garden of cucumbers," Isaiah 1:8; is a rude temporary shelter erected int eh open grounds where vines, cucumbers, gourds, etc., are grown, in which some lonely man or boy is set to watch, either to guard the plants from robbers or to scare away the foxes and jackals from the vines.

Cummin

one of the cultivated plants of Palestine. Isaiah 28:25, 27; Matthew 23:23; It is an umbelliferous plant something like fennel. The seeds have a bitterish warm taste and an aromatic flavor. The Maltese are said to grow it at the present day, and to thresh it in the manner described by Isaiah.

Cup

The cups of the Jews, whether of metal or earthenware, were possibly borrowed, in point of shape and design, from Egypt and from the Phoenicians, who were celebrated in that branch of workmanship. Egyptian cups were of various shapes, either with handles or without them. In Solomon's time all his drinking vessels were of gold, none of silver. 1 Kings 10:21; Babylon is compared to a golden cup. Jeremiah 51:7; The great laver, or "sea," was made with a rim like the rim of a cup (cos), with flowers of lilies," 1 Kings 7:26; a form which the Persepolitan cups resemble. The cups of the New Testament were often no doubt formed on Greek and Roman models. They were sometimes of gold. Revelation 17:4.

Cupbearer

an officer of high rank with Egyptian, Persian and Assyrian as well as Jewish monarchs. 1 Kings 10:5; It was his duty to fill the king's cup and present it to him personally. Nehemiah 1:11; The chief cupbearer, or butler, to the king of Egypt was the means of raising Joseph to his high position. Genesis 40:1, 21; Genesis 41:9.

Cush

the name of a son of Ham, apparently the eldest, and of a territory or territories occupied by his descendants. The Cushites appear to have spread along tracts extending from the higher Nile to the Euphrates and Tigris. History affords many traces of this relation of Babylonia, Arabia and Ethiopia.

Cush

(black), a Benjamite mentioned only in the title to Psalms 7:1; He was probably a follower of Saul, the head of his tribe. (B.C. 1061).

Cu'shan

(blackness), Habakkuk 3:7; possibly the same as Cushan-rishathaim (Authorized Version Chushan-) king of Mesopotamia. Judges 3:8, 10.

Cu'shi

Properly "the Cushite," "the Ethiopian," a man apparently attached to Joab's person. 2 Samuel 18:21-25, 31, 32.

Cuth, or Cu'thah

one of the countries whence Shalmaneser introduced colonists into Samaria. 2 Kings 17:24, 30; Its position is undecided.

Cuttings

[in the flesh] Cuttings in the flesh, or the laceration of one's body for the "propitiation of their gods," 1 Kings 18:28; constituted a prominent feature of idolatrous worship, especially among the Syrians. The Israelites were prohibited from indulging in such practices. Leviticus 19:28; Leviticus 21:5; Deuteronomy 14:1; Jeremiah 16:6.

Cymbal, Cymbals

a pecussive musical instrument. Two kinds of cymbals are mentioned in Psalms 150:5; "loud cymbals" or castagnettes, and "high-sounding cymbals." The former consisted of our small plates of brass or of some other hard metal; two plates were attached to each hand of the performer, and were struck together to produce a great noise. The latter consisted of two larger plates, on held in each hand and struck together as an accompaniment to other instruments. Cymbals were used not only in the temple but for military purposes, and also by Hebrew women as a musical accompaniment to their national dances. Both kinds of cymbals are still common in the East.

Cypress

(Heb. tirzah). The Hebrew word is found only in Isaiah 44:14; We are quite unable to assign any definite rendering to it. The true cypress is a native of the Taurus. The Hebrew word points to some tree with a hard grain, and this is all that can be positively said of it.

Cy'prus

an island of Asia in the Mediterranean. It is about 140 miles long and 50 miles wide at the widest part. Its two chief cities were Salamis, at the east end of the island, and Paphos, at the west end. "Cyprus occupies a distinguished place in both sacred and profane history. It early belonged to the Phoenicians of the neighboring coast; was afterwards colonized by Greeks' passed successively under the power of the Pharaohs, Persians, Ptolemies and Romans, excepting a short period of independence in the fourth century B.C. It was one of the chief seats of the worship of Venus, hence called Cypria. Recently the discoveries in Cyprus by Cesnola have excited new interest.-Appleton's Am. Encyc. It was the native place of Barnabas, Acts 4:36; and was visited by Paul. Acts 13:4-13; Acts 15:39; Acts 21:3; See also Acts 27:4.

Cyre'ne

the principal city of that part of northern Africa which was sufficiently called Cyrenaica, lying between Carthage and Egypt, and corresponding with the modern Tripoli. Though on the African coast, it was a Greek city, and the Jews were settled there in large numbers. The Greek colonization of this part of Africa under Battus began of early as B.C. 631. After the death of Alexander the Great it became a dependency of Egypt, and a Roman province B.C. 75. Simon, who bore our Saviour's cross, Matthew 27:32; was a native of Cyrene. Jewish dwellers in Cyrenaica were in Jerusalem at Pentecost, Acts 2:10; and gave their name to one of the synagogues in Jerusalem. Acts 6:9; Christian converts from Cyrene were among those who contributed actively to the formation of the first Gentile church at Antioch. Acts 11:20.

Cyre'nius

(warrior), the Greek form of the Roman name of Quirinus. The full name is Publius Sulpicius Quirinus. He was consul B.C. 12, and was made governor of Syria after the banishment of Archelaus in A.D. 6. He probably was twice governor of Syria; his first governorship extended from B.C. 4 (the year of Christ's birth) to B.C. 1. It was during this time that he was sent to make the enrollment which caused Joseph and Mary to visit Bethlehem. Luke 2:2; The second enrollment is mentioned in Acts 5:37.

Cy'rus

(the sun), the founder of the Persian empire-see 2 Chronicles 36:22, 23; Daniel 6:28; Daniel 10:1, 13;-was, according to the common legend, the son of Cambyses, a Persian of the royal family of the Achaemenidae. When he grew up to manhood his courage and genius placed him at the head of the Persians. His conquests were numerous and brilliant. He defeated and captured the Median king B.C. 559. In B.V. 546 (?) he defeated Croesus, and the kingdom of lydia was the prize of his success. Babylon fell before his army, and the ancient dominions of Assyria were added to his empire B.C. 538. The prophet Daniel's home for a time was at his court. Daniel 6:28; The edict of Cyrus for the rebuilding of the temple, 2 Chronicles 36:22, 23; Ezra 1:1-4; Ezra 3:7; Ezra 4:3; Ezra 5:13, 17; Ezra 6:3; was in fact the beginning of Judaism; and the great changes by which the nation was transformed into a church are clearly marked. His tomb is still shown at Pasargadae, the scene of his first decisive victory.

D

Dab'areh

(pasture), Joshua 21:28; or DABERATH, a town on the boundary of Zebulun. Joshua 19:12; Under the name of Debarieh it still lies at the western foot of Tabor.

Dab'basheth

(a hill-place), a town on the boundary of Zebulun. Joshua 19:11.

Dab'erath

See See DABAREH

Da'gon

(a fish), apparently the masculine, 1 Samuel 5:3, 4; correlative of Atargatis, was the national god of the Philistines. The most famous temples of Dagon were at Gaza, Judges 16:21-30; and Ashdod. 1 Samuel 5:5, 6; 1 Chronicles 10:10; The latter temple was destroyed by Jonathan in the Maccabaean wars. Traces of the worship of Dagon likewise appear in the names Caphar-dagon (near Jamnia) and Beth-dagon in Judah, Joshua 15:41; and Asher. Joshua 19:27; Dagon was represented with the face and hands of a man and the tail of a fish. 1 Samuel 5:5; The fish-like form was a natural emblem of fruitfulness, and as such was likely to be adopted by seafaring tribes in the representation of their gods.

Dala-i'ah

(freed by Jehovah) a descendant of the royal family of Judah. 1 Chronicles 3:24.

Dalmanu'tha

a town on the west side of the Sea of Galilee, near Magdala. Matthew 15:39; and Mark 8:10 [MAGDALA] Dalmnnutha probably stood at the place called 'Ain-el-Barideh, "the cold fountain."

Dalma'tia

a mountainous district on the eastern coast of the Adriatic Sea. St. Paul sent Titus there. 2 Timothy 4:10.

Dal'phon

(swift), the second of the ten sons of Hamam Esther 9:7; (B.C. 610.)

Dam'aris

(a heifer), an Athenian woman converted to Christianity by St. Paul's preaching. Acts 17:34; (A.D 48.) Chrysostom and others held her to have been the wife of Dionysius the Areopagite.

Damas'cus

one of the most ancient and most important of the cities of Syria. It is situated 130 miles northeast of Jerusalem, in a plain of vast size and of extreme fertility, which lies east of the great chain of Anti-Libanus, on the edge of the desert. This fertile plain, which is nearly circular and about 30 miles in diameter, is due to the river Barada, which is probably the "Abana" of Scripture. Two other streams the Wady Helbon upon the north and the Awaj, which flows direct from Hermon upon the south, increase the fertility of the Damascene plain, and contend for the honor of representing the "Pharpar" of Scripture. According to Josephus, Damascus was founded by Uz grandson of Shem. It is first mentioned in Scripture in connection with Abraham, Genesis 14:15; whose steward was a native of the place. Genesis 15:2; At one time david became complete master of the whole territory, which he garrisoned with israelites. 2 Samuel 8:5, 6; It was in league with Baasha, king of Israel against Asa, 1 Kings 15:19; 2 Chronicles 16:3; and afterwards in league with Asa against Baasha. 1 Kings 15:20; Under Ahaz it was taken by Tiglath-pileser, 2 Kings 16:7, 8, 9; the kingdom of Damascus brought to an end, and the city itself destroyed, the inhabitants being carried captive into Assyria. 2 Kings 16:9; comp. Isaiah 7:8 and Amos 1:5 Afterwards it passed successively under the dominion of the Assyrians, Babylonians, Persians, Macedonians, Romans and Saracens, and was at last captured by the Turks in 1516 A.D. Here the apostle Paul was converted and preached the gospel. Acts 9:1-25; Damascus has always been a great centre for trade. Its present population is from 100,000 to 150,000. It has a delightful climate. Certain localities are shown as the site of those scriptural events which specially interest us in its history. Queen's Street, which runs straight through the city from east to west, may be the street called Straight. Acts 9:11; The house of Judas and that of Ananias are shown, but little confidence can be placed in any of these traditions.

Dan

(a judge). 1. The fifth son of Jacob, and the first of Bilhah, Rachel's maid. Genesis 30:6; (B.C. after 1753.) The origin of the name is given in the exclamation of Rachel. The records of Dan are unusually meagre. Only one son is attributed to him, Genesis 46:23; but his tribe was, with the exception of Judah, the most numerous of all. In the division of the promised land Dan was the last of the tribes to receive his portion, which was the smallest of the twelve. Joshua 19:48; But notwithstanding its smallness it had eminent natural advantages. On the north and east it was completely embraced by its two brother tribes Ephraim and Benjamin, while on the southeast and south it joined Judah, and was thus surrounded by the three most powerful states of the whole confederacy. It was a rich and fertile district; but the Amorites soon "forced them into the mountain," Judges 1:34; and they had another portion granted them. Judges 18. In the "security" and "quiet," Judges 18:7, 10; of their rich northern possession the Danites enjoyed the leisure and repose which had been denied them in their original seat. In the time of David Dan still kept its place among the tribes. 1 Chronicles 12:35; Asher is omitted, but the "prince of the tribe of Dan" is mentioned in the list of 1 Chronicles 27:22; But from this time forward the name as applied to the tribe vanishes; it is kept alive only by the northern city. In the genealogies of 1 Chronicles 2-12, Dan is omitted entirely. Lastly, Dan is omitted from the list of those who were sealed by the angel in the vision of St. John. Revelation 7:5-7;

2. The well-known city, so familiar as the most northern landmark of Palestine, in the common expression "from Dan even to beersheba." The name of the place was originally LAISH or LESHEM. Joshua 19:47; After the establishment of the Danites at Dan it became the acknowledged extremity of the country. It is now Tell el-Kadi, a mound, three miles from Banias, from the foot of which gushes out one of the largest fountains in the world, the main source of the Jordan.

Dance

The dance is spoken of in Holy Scripture universally as symbolical of some rejoicing, and is often coupled for the sake of contrast with mourning, as in Ecclesiastes 3:4; comp. Psalms 30:11; Matt 11:17 In the earlier period it is found combined with some song or refrain, Exodus 15:20; Exodus 32:18, 19; 1 Samuel 21:11; and with the tambourine (Authorized Version "timbrel"), more especially in those impulsive outbursts of popular feeling which cannot find sufficient vent in voice or in gesture singly. Dancing formed a part of the religious ceremonies of the Egyptians, and was also common in private entertainments. For the most part dancing was carried on by the women, the two sexes seldom and not customarily intermingling. The one who happened to be near of kin to the champion of the hour led the dance. In the earlier period of the Judges the dances of the virgins of Shiloh. Judges 21:19-23; were certainly part of a religious festivity. Dancing also had its place among merely festive amusements, apart from any religious character. Jeremiah 31:4, 13; Mark 6:22.

Dance

a musical instrument of percussion, supposed to have been used by the Hebrews at an early period of their history.

Dan'iel, The book of

stands at the head of a series of writings in which the deepest thoughts of the Jewish people found expression after their close of the prophetic era. Daniel is composed partly in the vernacular Aramaic (Chaldee) and partly in the sacred Hebrew. The introduction, Dan. 1-2:4 a, is written in Hebrew. On the occasion of the "Syriac" (i.e. Aramaic) answer of the Chaldeans, the language changes to Aramaic, and this is retained till the close of the seventh chapter (2:4 b-7). The personal introduction of Daniel as the writer of the text, 8:1, is marked by the resumption of the Hebrew, which continues to the close of the book. ch. 8-12. The book may be divided into three parts. The first chapter forms an introduction. The next six chapters, 2-7, give a general view of the progressive history of the powers of the world, and of the principles of the divine government as seen in the events of the life of Daniel. The remainder of the book, chs. 8-12, traces in minuter detail the fortunes of the people of God, as typical of the fortunes of the Church in all ages. In the first seven chapters Daniel is spoken of historically; int he last five he appears personally as the writer. The cause of the difference of person is commonly supposed to lie int he nature of the case. It is, however, more probable that the peculiarity arose from the manner in which the book assumed its final shape. The book exercised a great influence upon the Christian Church. The New Testament incidentally acknowledges each of the characteristic elements of the book, its miracles, Hebrews 11:33, 34; its predictions, Matthew 24:15; and its doctrine of angels. Luke 1:19, 26; The authenticity of the book has been attacked in modern times. (But the evidence, both external and internal, is conclusive as to its genuineness. Rawlinson, in his "Historical Evidences," shows how some historical difficulties that had been brought against the book are solved by the inscription on a cylinder lately found among the ruins of Ur in Chaldea.-ED.)

Dan'iel, Apocryphal additions to

The Greek translations of Daniel contain several pieces which are not found int he original text. The most important are contained in the Apocrypha of the English Bible under the titles of The Son of the Three Holy Children, The History of Susannah, and The History of...Bel and the Dragon. The first of these is supposed to be the triumphal song of the three confessors in the furnace, Daniel 3:23; praising God for their deliverance, of which a chief part (35-66) has been used as a hymn in the Christian Church since the fourth century. The second, called also The Judgment of Daniel, relates the story of the clearing of Susannah from a charge of adultery; and the third gives an exaggerated account of Daniel's deliverance.

Dan'iel

(judgment of God). 1. The second son of David, by Abigail the Carmelitess. 1 Chronicles 3:1; In 2 Samuel 3:3; he is called Chileab. (B.C. about 1051.)

2. The fourth of 'the greater prophets." Nothing is known of his parentage or family. He appears, however, to have been of royal or noble descent, Daniel 1:3; and to have possessed considerable personal endowments. Daniel 1:4; He was taken to Babylon in "the third year of Jehoiakim" (B.C. 604), and trained for the king's service. He was divinely supported in his resolve to abstain from the "king's meat" for fear of defilement. Daniel 1:8-16; At the close of his three years discipline, Daniel 1:5, 18;Daniel had an opportunity of exercising his peculiar gift, Daniel 1:17; of interpreting dreams, on the occasion of Nebuchadnezzar's decree against the Magi. Daniel 2:14; ff. In consequence of his success he was made "ruler of the whole province of Babylon." Daniel 2:48; He afterwards interpreted the second dream of Nebuchadnezzar, Daniel 4:8-27; and the handwriting on the wall which disturbed the feast of Belshazzar. Daniel 5:10-28; At the accession of Darius he was made first of the "three presidents" of the empire, Daniel 6:2; and was delivered from the lion's den, into which he had been cast for his faithfulness to the rites of his faith. Daniel 6:10-23; cf. Bel and the Dragon 29-42. At the accession of Cyrus he still retained his prosperity, Daniel 6:28; cf. Daniel 1:21 though he does not appear to have remained at Babylon, cf. Daniel 1:21; and in "the third year of Cyrus" (B.C. 534) he saw his last recorded vision, on the banks of the Tigris. Daniel 10:1, 4; In the prophecies of Ezekiel mention is made of Daniel as a pattern of righteousness, Ezekiel 14:14, 20; and wisdom. Ezekiel 28:3; The narrative in Daniel 1:11; implies that Daniel was conspicuously distinguished for purity and knowledge at a very early age.

3. A descendant of Ithamar, who returned with Ezra. Ezra 8:2;

4. A priest who sealed the covenant drawn up by Nehemiah, B.C. 445. Nehemiah 10:6; He is perhaps the same as No. 3.

Dan'ites, The

The descendants of Dan and the members of his tribe. Judges 13:2; Judges 18:1, 11; 1 Chronicles 12:35.

Dan-ja'an

(Danian, i.e. belonging to Dan). 2 Samuel 24:6; Probably the same as DAN.

Dan'nah

a city in the mountains of Judah, Joshua 15:49; and probably south or southwest of Hebron. No trace of its name has been discovered.

Da'ra

1 Chronicles 2:6; See DARDA

Daric

(from dara, a king), Authorized Version "dram," 1 Chronicles 29:7; Ezra 2:69; Ezra 8:27; Nehemiah 7:70, 71, 72; a gold coin current in Palestine in the period after the return from Babylon. It weighed 128 grains, and was worth about five dollars. At these times there was no large issue of gold money except by the Persian kings. The darics which have been discovered are thick pieces of pure hold, of archaic style, bearing on the obverse the figure of a king with bow and javelin or bow and dagger, and on the reverse an irregular incuse square. The silver daric was worth about fifty cents.

Dari'us

(lord), the name of several kings of Media and Persia. 1. DARIUS THE MEDE, Daniel 6:1; Daniel 11:1; "the son of Ahasuerus," Daniel 9:1; who succeeded to the Babylonian kingdom ont he death of Belshazzar, being then sixty-two years old. Daniel 5:31; Daniel 9:1; (B.C. 538.) Only one year of his reign is mentioned, Daniel 9:1; Daniel 11:1; but that was of great importance for the Jews. Daniel was advanced by the king to the highest dignity, Daniel 6:1; ff., and in his reign was cast into the lions' den. Dan. 6. This Darius is probably the same as "Astyages," the last king of the Medes.

2. DARIUS, the son of Hystaspes the founder of the Perso-Arian dynasty. Upon the usurpation of the magian Smerdis, he conspired with six other Persian chiefs to overthrow the impostor and on the success of the plot was placed upon the throne, B.C. 521. With regard to the Jews, Darius Hystaspes pursued the same policy as Cyrus, and restored to them the privileges which they had lost. Ezra 5:1; etc.; Ezra 6:1 etc.

3. DARIUS THE PERSIAN, Nehemiah 12:22; may be identified with Darius II. Nothus (Ochus), king of Persia B.C. 424-3 to 405-4; but it is not improbable that it points to Darius III. Codomannus, the antagonist of Alexander and the last king of Persia, B.C. 336-330.

Darkness

is spoken of as encompassing the actual presence of God, as that out of which he speaks,-the envelope, as it were, of divine glory. Exodus 20:21; 1 Kings 8:12; The plague of darkness in Egypt was miraculous. The darkness "over all the land," Matthew 27:45; attending the crucifixion has been attributed to an eclipse, but was undoubtedly miraculous, as no eclipse of the sun could have taken place at that time, the moon being at the full at the time of the passover. Darkness is also, as in the expression "land of darkness," used for the state of the dead, Job 10:21, 22; and frequently, figuratively, for ignorance and unbelief, as the privation of spiritual light. John 1:5; John 3:19.

Dar'kon

(scatterer). Children of Darkon were among the "servants of Solomon" who returned from Babylon with Zerubbabel. Ezra 2:56; Nehemiah 7:58; (B.C. before 536).

Dates

2 Chronicles 31:5; marg. See PALM TREE

Da'than

(belonging to a fountain) a Reubenite chieftain, son of Eliab, who joined the conspiracy of Korah the Levite. Numbers 16:1; Numbers 26:9; Deuteronomy 11:6; Psalms 106:17; (B.C. 1490-1452).

Daughter

The word is used in Scripture not only for daughter, but for granddaughter or other female descendant. Genesis 24:48; It is used of the female inhabitants of a place or country, Genesis 6:2; Luke 23:28; and of cities in general, Isaiah 10:32; Isaiah 23:12; but more specifically of dependent towns or hamlets, while to the principal city the correlative "mother" is applied. Numbers 21:25; "Daughters of music," i.e. singing birds, Ecclesiastes 12:4; refers to the power of making and enjoying music.

Da'vid

(well-beloved), the son of Jesse. His life may be divided into three portions: 1. His youth before his introduction to the court of Saul;

2. His relations with Saul;

3. His reign. 1. The early life of David contains in many important respects the antecedents of his future career. It appears that David was the youngest son, probably the youngest child, of a family of ten, and was born in Bethlehem B.C. 1085. The first time that David appears in history at once admits us to the whole family circle. The annual sacrificial feast is being held when Samuel appears, sent by God to anoint one of Jesse's sons as they pass before him, 1 Samuel 16:6-10; Samuel sends for the youngest, David, who was "keeping the sheep," and anoints him. 1 Samuel 16:11-13; As David stood before Samuel we are enabled to fix his appearance at once in our minds. He was of short stature, with red or auburn hair, such as is not unfrequently seen in his countrymen of the East at the present day. In later life he wore a beard. His bright eyes are specially mentioned, 1 Samuel 16:12; and generally he was remarkable for the grace of his figure and countenance ("fair of eyes," "comely," "goodly,") 1 Samuel 16:12, 18; 1 Samuel 17:42; well made and of immense strength and agility. His swiftness and activity made him like a wild gazelle, his feet like hart's feet, and his arms strong enough to break a bow of steel. Psalms 18:33, 34; After the anointing David resumes his accustomed duties, and the next we know of him he is summoned to the court to chase away the king's madness by music, 1 Samuel 16:14-19; and in the successful effort of David's harp we have the first glimpse into that genius for music and poetry which was afterwards consecrated in the Psalms. After this he returned to the old shepherd life again. One incident alone of his solitary shepherd life has come down to us-his conflict with the lion and the bear in defence of his father's flocks. 1 Samuel 17:34, 35; It was some years after this that David suddenly appears before his brothers in the camp of the army, and hears the defiant challenge of the Philistine giant Goliath. With his shepherd's sling and five small pebbles he goes forth and defeats the giant. 1 Samuel 17:40-51;

2. Relations with Saul.-We now enter on a new aspect of David's life. The victory over Goliath had been a turning point of his career. Saul inquired his parentage, and took him finally to his court. Jonathan was inspired by the romantic friendship which bound the two youths together to the end of their lives. Unfortunately David's fame proved the foundation of that unhappy jealousy of Saul towards him which, mingling with the king's constitutional malady, poisoned his whole future relations to David. His position in Saul's court seems to have been first armor-bearer, 1 Samuel 16:21; 1 Samuel 18:2; then captain over a thousand, 1 Samuel 18:13; and finally, on his marriage with Michal, the king's second daughter, he was raised to the high office of captain of the king's body-guard, second only, if not equal, to Abner, the captain of the host, and Jonathan, the heir apparent. David was not chiefly known for his successful exploits against the Philistines, by one of which he won his wife, and rove back the Philistine power with a blow from which it only rallied at the disastrous close of Saul's reign. He also still performed from time to time the office of minstrel; but the successive attempts of Saul upon his life convinced him that he was in constant danger. He had two faithful allies, however, in the court-the son of Saul, his friend Jonathan, and the daughter of Saul, his wife Michal. Warned by the one and assisted by the other, he escaped by night, and was from thenceforward a fugitive. He at first found a home at the court of Achish, among the Philistines; but his stay was short. Discovered possibly by "the sword of Goliath," his presence revived the national enmity of the Philistines against their former conqueror, and he only escaped by feigning madness. 1 Samuel 21:13; His first retreat was the cave of Adullam. In this vicinity he was joined by his whole family, 1 Samuel 22:1; and by a motley crowd of debtors and discontented men, 1 Samuel 22:2; which formed the nucleus of his army. David's life for the next few years was made up of a succession of startling incidents. He secures an important ally in Abiathar, 1 Samuel 23:6; his band of 400 at Adullam soon increased to 600, 1 Samuel 23:13; he is hunted by Saul from place to place like a partridge. 1 Samuel 23:14, 22, 25-29; 1 Samuel 24:1-22; 1 Samuel 26; He marries Abigail and Ahinoam. 1 Samuel 25:42, 43; Finally comes the new of the battle of Gilboa and the death of Saul and Jonathan. 1 Samuel 31. The reception of the tidings of the death of his rival and of his friend, the solemn mourning, the vent of his indignation against the bearer of the message, the pathetic lamentation that followed, will close the second period of David's life. 2 Samuel 1:1-27;

3. David's reign.- 1. As king of Judah at Hebron, 7 1/2 years. 2 Samuel 2:1; Here David was first formally anointed king. 2 Samuel 2:4; To Judah his dominion was nominally confined. Gradually his power increased, and during the two years which followed the elevation of Ish-bosheth a series of skirmishes took place between the two kingdoms. Then rapidly followed the successive murders of Abner and of Ish-bosheth. 2 Samuel 3:30; 2 Samuel 4:5; The throne, so long waiting for him, was now vacant, and the united voice of the whole people at once called him to occupy it. For the third time David was anointed king, and a festival of three days celebrated the joyful event. 1 Chronicles 12:39; One of David's first acts after becoming king was to secure Jerusalem, which he seized from the Jebusites and fixed the royal residence there. Fortifications were added by the king and by Joab, and it was known by the special name of the "city of David." 2 Samuel 5:9; 1 Chronicles 11:7; The ark was now removed from its obscurity at Kirjath-jearim with marked solemnity, and conveyed to Jerusalem. The erection of the new capital at Jerusalem introduces us to a new era in David's life and in the history of the monarchy. He became a king on the scale of the great Oriental sovereigns of Egypt and Persia, with a regular administration and organization of court and camp; and he also founded an imperial dominion which for the first time realize the prophetic description of the bounds of the chosen people. Genesis 15:18-21; During the succeeding ten years the nations bordering on his kingdom caused David more or less trouble, but during this time he reduced to a state of permanent subjection the Philistines on the west, 2 Samuel 8:1; the Moabites on the east, 2 Samuel 8:2; by the exploits of Benaiah, 2 Samuel 23:20; the Syrians on the northeast as far as the Euphrates, 2 Samuel 8:3; the Edomites, 2 Samuel 8:14; on the south; and finally the Ammonites, who had broken their ancient alliance, and made one grand resistance to the advance of his empire. 2 Samuel 10:1-19; 2 Samuel 12:26-31; Three great calamities may be selected as marking the beginning, middle and close of David's otherwise prosperous reign, which appear to be intimated in the question of Gad, 2 Samuel 24:13; "a three-years famine, a three-months flight or a three-days pestilence." a. Of these the first (the three-years famine) introduces us to the last notices of David's relations with the house of Saul, already referred to. b. The second group of incidents contains the tragedy of David's life, which grew in all its parts out of the polygamy, with its evil consequences, into which he had plunged on becoming king. Underneath the splendor of his last glorious campaign against the Ammonites was a dark story, known probably at that time only to a very few-the double crime of adultery with Bath-sheba and the virtual murder of Uriah. The clouds from this time gathered over David's fortunes, and henceforward "the sword never departed from his house." 2 Samuel 12:10; The outrage on his daughter Tamar, the murder of his eldest son Amnon, and then the revolt of his best-beloved Absalom, brought on the crisis which once more sent him forth as wanderer, as in the days when he fled from Saul. 2 Samuel 15:18; The final battle of Absalom's rebellion was fought in the "forest of Ephraim," and terminated in the accident which led to the young man's death; and, though nearly heartbroken at the loss of his son, David again reigned in undisturbed peace at Jerusalem. 2 Samuel 20:1-22; c. The closing period of David's life, with the exception of one great calamity, may be considered as a gradual preparation for the reign of his successor. This calamity was the three-days pestilence which visited Jerusalem at the warning of the prophet Gad. The occasion which led to this warning was the census of the people taken by Joab at the king's orders, 2 Samuel 24:1-9; 1 Chronicles 21:1-7; 1 Chronicles 27:23, 24; which was for some reason sinful in God's sight. 2 Samuel 24. A formidable conspiracy to interrupt the succession broke out in the last days of David's reign; but the plot was stifled, and Solomon's inauguration took place under his father's auspices. 1 Kings 1:1-53; By this time David's infirmities had grown upon him. His last song is preserved-a striking union of the ideal of a just ruler which he had placed before him and of the difficulties which he had felt in realizing it. 2 Samuel 23:1-7; His last words to his successor are general exhortations to his duty. 1 Kings 2:1-9; He died, according to Josephus, at the age of 70, and "was buried in the city of David." After the return from the captivity, "the sepulchres of David" were still pointed out "between Siloah and the house of the mighty men," or "the guard-house." Nehemiah 3:16; His tomb, which became the general sepulchre of the kings of Judah, was pointed out in the latest times of the Jewish people. The edifice shown as such from the Crusades to the present day is on the southern hill of modern Jerusalem commonly called Mount Zion, under the so-called "Coenaculum;" but it cannot be identified with the tomb of David, which was emphatically within the walls.

Da'vid, City of

See JERUSALEM

Day

The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, Leviticus 23:32; deriving it from Genesis 1:5; "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," Psalms 55:17; but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been- 1. "the dawn."

2. "Sunrise."

3. "Heat of the day," about 9 o'clock.

4. "The two noons," Genesis 43:16; Deuteronomy 28:29;

5. "The cool (lit. wind) of the day," before sunset, Genesis 3:8;-so called by the Persians to this day.

6. "Evening." Before the captivity the Jews divided the night into three watches, Psalms 63:6; Psalms 90:4; viz. the first watch, lasting till midnight, Lamentations 2:19; the "middle watch," lasting till cockcrow, Judges 7:19; and the "morning watch," lasting till sunrise. Exodus 14:24; In the New Testament we have allusions to four watches, a division borrowed from the Greeks and Romans. These were- 1. From twilight till 9 o/clock, Mark 11:11; John 20:19;

2. Midnight, from 9 till 12 o'clock, Mark 13:35; 3 Maccabees 5:23.

4. Till daybreak. John 18:28; The word held to mean "hour" is first found in Daniel 3:6, 15; Daniel 5:5; Perhaps the Jews, like the Greeks, learned from the Babylonians the division of the day into twelve parts. In our Lord's time the division was common. John 11:9.

Daysman

an old English term meaning umpire or arbitrator. Job 9:33.

Deacon

The office described by this title appears in the New Testament as the correlative of bishop. [BISHOP] The two are mentioned together in Philemon 1:1; 1 Timothy 3:2, 8; Its original meaning implied a helper, an assistant. The bishops were the "elders," the deacons the young active men, of the church. The narrative of Acts 6 is commonly referred to as giving an account of the institution of this office. The apostles, in order to meet the complaints of the Hellenistic Jews that their widows were neglected in the daily ministration, call on the body of believers to choose seven men "full of the Holy Ghost and of wisdom," whom they "may appoint over this business." It may be questioned, however, whether the seven were not appointed to higher functions than those of the deacons of the New Testament. Qualifications and duties. Special directions as to the qualifications for and the duties of deacons will be found in Acts 6 and 1 Timothy 3:8-12; From the analogy of the synagogue, and from the scanty notices in the New Testament, we may think of the deacons or "young men" at Jerusalem as preparing the rooms for meetings, distributing alms, maintaining order at the meetings, baptizing new converts, distributing the elements at the Lord's Supper.

Deaconess

The word diakonos is found in Romans 16:1; (Authorized Version "servant") associated with a female name, and this has led to the conclusion that there existed in the apostolic age, as there undoubtedly did a little later, an order of women bearing that title, and exercising in relation to their own sex functions which were analogous to those of the deacons. On this hypothesis it has been inferred that the women mentioned in Romans 16:6, 12; belonged to such an order. The rules given as to the conduct of women in 1 Timothy 3:11 Titus 2:3; have in like manner been referred to them, and they have been identified even with the "widows" of 1 Timothy 5:3-10.

Dead Sea

This name nowhere occurs in the Bible, and appears not to have existed until the second century after Christ. See See SEA, THE SALT

Dearth

See FAMINE

De'bir

(a sanctuary), the name of three places of Palestine. 1. A town in the mountains of Judah, Joshua 15:49; one of a group of eleven cities to the west of Hebron. The earlier name of Debir was Kirjath-sepher, "city of book," Joshua 15:15; Judges 1:11; and Kirjath-sannah, "city of palm." Joshua 15:49; It was one of the cities given with their "suburbs" to the priests. Joshua 21:15; 1 Chronicles 6:58; Debir has not been discovered with certainty in modern times; but about three miles to the west of Hebron is a deep and secluded valley called the Wady Nunkur, enclosed on the north by hills, of which one bears a name certainly suggestive of Debir-, Dewir-ban.

2. A place on the north boundary of Judah, near the "valley of Achor." Joshua 15:7; A Wady Dabor is marked in Van de Velde's map as close to the south of Neby Musa, at the northwest corner of the Dead Sea.

3. The "border of Debir" is named as forming part of the boundary of Gad, Joshua 13:26; and as apparently not far from Mahanaim.

De'bir

king of Eglon; one of the five kings hanged by Joshua. Joshua 10:3, 23; (B.C. 1440.)

Deb'orah

(a bee). (B.C. 1857.) 1. The nurse of Rebekah. Genesis 35:8; Deborah accompanied Rebekah from the house of Bethuel, Genesis 24:59; and is only mentioned by name on the occasion of her burial under the oak tree of Bethel, which was called in her honor Allon-bachuth.

2. A prophetess who judged Israel. Judges 4, 5. (B.C, 1316.) She lived under the palm tree of Deborah between Ramah and Bethel in Mount Ephraim, Judges 4:5; which, as palm trees were rare in Palestine, "is mentioned as a well-known and solitary landmark." She was probably a woman of Ephraim. Lapidoth was probably her husband, and not Barak as some say. She was not so much a judge as one gifted with prophetic command Judges 4:6, 14; Judges 5:7; and by virtue of her inspiration "a mother in Israel." The tyranny of Jabin, a Canaanitish king, was peculiarly felt in the northern tribes, who were near his capital and under her jurisdiction. Under her direction Barak encamped on the broad summit of Tabor. Deborah's prophecy was fulfilled, Judges 4:9; and the enemy's general perished among the "oaks of the wanderers" (Zaanaim), in the tent of the Bedouin Kenite's wife, Judges 4:21; in the northern mountains. Deborah's title of "prophetess" includes the notion of inspired poetry, as in Exodus 15:20; and in this sense the glorious triumphal ode, Judges 5, well vindicates her claim to the office.

Debtor

See LOAN

De'dan

(low country). 1. The name of a son of Raamah, son of Cush. Genesis 10:7; 1 Chronicles 1:9;

2. A son of Jokshan, son of Keturah. Genesis 25:3; 1 Chronicles 1:32; (B.C. after 1988.)

Ded'anim

descendants of Dedan I. Isaiah 21:13; See DEDAN

Dedication, Feast of the

the festival instituted to commemorate the purging of the temple and the rebuilding of the altar after Judas Maccabbeus had driven out the Syrians, B.C. 164. 1 Macc. 4:52-59. It is named only once in the canonical Scriptures. John 10:22; It commenced on the 25th of Chisleu (early in December), the anniversary of the pollution of the temple by Antiochus Epiphanes, B.C. 167. Like the great Mosaic feasts, it lasted eight days, but it did not require attendance at Jerusalem. It was an occasion of much festivity, and was celebrated in nearly the same manner as the feast of tabernacles, with the carrying of branches of trees and with much singing. In the temple at Jerusalem the "Hallel" was sung every day of the feast.

Deer

See FALLOW-DEER

Degrees, Songs of

a title given to fifteen Psalms, from 120 to 134 inclusive. Four of them are attributed to David, one is ascribed to the pen of Solomon, and the other ten give no indication of their author. With respect to the term rendered in the Authorized Version "degrees" a great diversity of views prevails, but the most probable opinion is that they were pilgrim songs, sung by the people as they went up to Jerusalem.

De'havites

mentioned only once in Scripture, Ezra 4:9; among the colonists planted in Samaria after the completion of the captivity of Israel. They are probably the Dai or Dahi, mentioned by Herodotus (i. 125) among the nomadic tribes of Persia.

De'kar

(a lancer). The son of Dekar, i.e. Ben Dekar, was Solomon's commissariat officer in the western part of the hill-country of Judah and Benjamin, Shaalbim and Bethshemesh. 1 Kings 4:9; (B.C. before 1014.)

Delai'ah

(freed by Jehovah). 1. A priest in the time of David, leader of the twenty-third course of priests. 1 Chronicles 24:18; (B.C. 1014.)

2. "Children of Delaiah" were among the people of uncertain pedigree who returned from Babylon with Zerubbabel. Ezra 2:60; Nehemiah 7:62; (B.C. 536.)

3. Son of Mehetabeel and father of Shemaiah. Nehemiah 6:10; (B.C. before 410.)

4. Son of Shemaiah, one of the "princes" about the court of Jehoiakim. Jeremiah 36:12, 25; (B.C. 604.)

Del'ilah, or Deli'lah

(languishing) a woman who dwelt in the valley Of Sorek, beloved by Samson. Judges 16:4-18; There seems to be little doubt that she was a Philistine courtesan. [SAMS0N] (B.C. 1141.)

Deluge

See NOAH

De'mas

(governor of the people), most probably a contraction from Demetrius or perhaps from Demarchus, a companion of St. Paul, Philemon 1:24; Colossians 4:14; during his first imprisonment at Rome. (A.D. 57.) At a later period, 2 Timothy 4:10; we find him mentioned as having deserted the apostle through love of this present world, and gone to Thessalonica.

Deme'trius

(belonging to Ceres). 1. A maker of silver shrines of Artemis at Ephesus. Acts 19:24; (about A.D. 52). These were small models of the great temple of the Ephesian Artemis, with her statue, which it was customary to carry on journeys, and place on houses as charms.

2. A disciple, 3 John 1:12; mentioned with commendation (about A.D. 90). Possibly the first Demetrius,converted; but this is very doubtful.

Demon

In the Gospels generally, in Jas 2:19; and in Reve 16:14 the demons are spoken of as spiritual beings, at enmity with God, and having power to afflict man not only with disease, but, as is marked by the frequent epithet "un-clean," with spiritual pollution also. They "believe" the power of God "and tremble," Jas 2:19; they recognized the Lord as the Son of God, Matthew 8:29; Luke 4:41; and acknowledged the power of his name, used in exorcism. In the place of the name of Jehovah, by his appointed messengers, Acts 19:15; and looked forward in terror to the judgment to come. Matthew 8:29; The description is precisely that of a nature akin to the angelic in knowledge and powers, but with the emphatic addition of the idea of positive and active wickedness.

Demoniacs

This word is frequently used in the New Testament, and applied to persons suffering under the possession of a demon or evil spirit, such possession generally showing itself visibly in bodily disease or mental derangement. It has been maintained by many persons that our Lord and the evangelists, in referring to demonical possession, spoke only in accommodation to the general belief of the Jews, without any assertion as to its truth or its falsity. It is concluded that, since the symptoms of the affliction were frequently those of bodily disease (as dumbness, Matthew 9:32; blindness, Matthew 12:22; epilepsy, Mark 9:17-27; ), or those seen in cases of ordinary insanity (as ill) Matthew 8:28; Mark 5:1-5; the demoniacs were merely persons suffering under unusual diseases of body and mind. But demoniacs are frequently distinguished from those afflicted with bodily sickness, see Mark 1:32; Mark 16:17, 18; Luke 6:17, 18; the same outward signs are sometimes referred to possession sometimes merely to disease, comp. Matthew 4:24; with Matt 17:15; Matthew 12:22; with Mark 7:32 etc.; the demons are represented as speaking in their own persons with superhuman knowledge. Matthew 8:29; Mark 1:24; Mark 5:7; Luke 4:41; etc. All these things speak of a personal power of evil. Twice our Lord distinctly connects demoniacal possession with the power of the evil one. Luke 10:18; Lastly, the single fact recorded of the entrance of the demons at (Gadara Mark 5:10-14; into the herd of swine, and the effect which that entrance caused is sufficient to overthrow the notion that our Lord and the evangelists do not assert or imply any objective reality of possession. We are led, therefore, to the ordinary and literal interpretation of these passages, that there are evil spirits, subjects of the evil one, who, in the days of the Lord himself and his apostles especially, were permitted by (God to exercise a direct influence over the souls and bodies of certain men.

Denarius

(containing ten), Authorized Version "penny," Matthew 18:28; Matthew 20:2, 9, 13; a Roman silver coin in the time of our Saviour and the Apostles, worth about 15 cents. It took its name from its being first equal to ten "asses," a number afterwards increased to sixteen. It was the principal silver coin of the Roman commonwealth. From the parable of the laborers in the vineyard it would seem that a denarius was then the ordinary pay for a day's labor. Matthew 20:2, 4, 7, 9, 10, 13.

Deputy

Acts 13:7, 8, 12; Acts 19:38; The Greek word signifies proconsul, the title of the Roman governors who were appointed by the senate.

Der'be

Acts 14:20, 21; Acts 16:1; Acts 20:4; The exact position of this town has not yet been ascertained, but its general situation is undoubted. It was in the eastern part of the great upland plain of Lycaonia, which stretched from Iconium eastward along the north side of the chain of Taurus. (Rev. L. H. Adams, a missionary, identifies it with the modern Divle, a town of about 4500 inhabitants, on the ancient road between Tarsus and Lystra.-ED.)

Desert

Not a stretch of sand, an utterly barren waste, but a wild, uninhabited region. The words rendered in the Authorized Version by "desert," when used in the historical books denote definite localities. 1. ARABAH. This word means that very depressed and enclosed region-the deepest and the hottest chasm in the world-the sunken valley north and south of the Dead Sea, but more particularly the former. [ARABAH] Arabah in the sense of the Jordan valley is translated by the word "desert" only in Ezekiel 47:8;

2. MIDBAR. This word, which our translators have most frequently rendered by "desert," is accurately "the pasture ground." It is most frequently used for those tracts of waste land which lie beyond the cultivated ground in the immediate neighborhood of the towns and villages of Palestine, and which are a very familiar feature to the traveller in that country. Exodus 3:1; Exodus 6:3; Exodus 19:2;

3. CHARBAH appears to have the force of dryness, and thence of desolation. It is rendered "desert" in Psalms 102:6; Isaiah 48:21; Ezekiel 13:4 The term commonly employed for it in the Authorized Version is "waste places" or "desolation."

4. JESHIMON, with the definite article, apparently denotes the waste tracts on both sides of the Dead Sea. In all these cases it is treated as a proper name in the Authorized Version. Without the article it occurs in a few passages of poetry in the following of which it is rendered; "desert:" Psalms 78:40; Psalms 106:14; Isaiah 43:19, 20.

De'uel, or De-u'el

(invocation of God), father of Eliasaph, the "captain" of the tribe of Gad at the time of the numbering of the people at Sinai. Numbers 1:14; Numbers 7:42, 47; Numbers 10:20; (B.C. 1491.) The same man is mentioned again in Numbers 2:14; but here the name appears as Ruel.

Deuteronomy

-which means "the repetition of the law"-consists chiefly of three discourses delivered by Moses shortly before his death. Subjoined to these discourses are the Song of Moses the Blessing of Moses, and the story of his death. 1. The first discourse. Deuteronomy 1:1; After a brief historical introduction the speaker recapitulates the chief events of the last forty years in the wilderness. To this discourse is appended a brief notice of the severing of the three cities of refuge on the east side of the Jordan. Deuteronomy 4:41-43;

2. The second discourse is introduced like the first by an explanation of the circumstances under which it was delivered. Deuteronomy 4:44-49; It extends from chap. Deuteronomy 5:1-26; 19 and contains a recapitulation, with some modifications and additions of the law already given on Mount Sinai.

3. In the third discourse, Deuteronomy 27:1-30; 20 the elders of Israel are associated with Moses. The people are commanded to set up stones upon Mount Ebal, and on them to write "all the words of this law." Then follow the several curses to be pronounced by the Levites on Ebal, Deuteronomy 27:14-26; and the blessings on Gerizim. Deuteronomy 28:1-14;

4. The delivery of the law as written by Moses (for its still further preservation) to the custody of the Levites, and a charge to the people to hear it read once every seven years, Deut. 31; the Song of Moses spoken in the ears of the people, Deuteronomy 31:30; and the blessing of the twelve tribes. Deuteronomy 33:5; The book closes, Deuteronomy 34, with an account of the death of Moses, which is first announced to him ch. Deuteronomy 32:48-52; The book bears witness to its own authorship, Deuteronomy 31:19; and is expressly cited in the New Testament as the work of Moses. Matthew 19:7, 8; Mark 10:3; Acts 3:22; Acts 7:37; The last chapter, containing an account of the death of Moses, was of course added by a later hand, and probably formed originally the beginning of the book of Joshua. See PENTATEUCH

Devil

(slanderer). The name describes Satan as slandering God to man and man to God. The former work is of course, a part of his great work of temptation to evil and is not only exemplified but illustrated as to its general nature and tendency by the narrative of Gen. 3. The other work, the slandering or accusing men before God, is the imputation of selfish motives, Job 1:9, 10; and its refutation is placed in the self-sacrifice of those "who loved not their own lives unto death." See SATAN; DEMON

Dew

This in the summer is so copious in Palestine that it supplies to some extent the absence of rain and becomes important to the agriculturist. Thus it is coupled in the divine blessing with rain, or mentioned as a prime source of fertility, Genesis 27:28; Deuteronomy 33:13; Zechariah 8:12; and its withdrawal is attributed to a curse. 2 Samuel 1:21; 1 Kings 17:1; Haggai 1:10; It becomes a leading object in prophetic imagery by reason of its penetrating moisture without the apparent effort of rain, Deuteronomy 32:2; Job 29:19; Psalms 133:3; Hosea 14:5; while its speedy evanescence typifies the transient goodness of the hypocrite. Hosea 6:4; Hosea 13:3.

Diadem

What the "diadem" of the Jews was we know not. That of other nations of antiquity was a fillet of silk, two inches broad, bound round the head and tied behind. Its invention is attributed to Liber. Its color was generally white, sometimes, however, it was of blue, like that of Darius; and it was sown with pearls or other gems, Zechariah 9:16; and enriched with gold. Revelation 9:7; It was peculiarly the mark of Oriental sovereigns. In Esther 1:11; Esther 2:17; we have cether for the turban worn by the Persian king, queen or other eminent persons to whom it was conceded as a special favor. The diadem of the king differed from that of others in having an erect triangular peak. The words in Ezekiel 23:15; mean long and flowing turbans of gorgeous colors. See CROWN

Dial

"An instrument for showing the time of day from the shadow of a style or gnomon on a graduated arc or surface; "rendered" steps" in Authorized Version, Exodus 20:26; 2 Kings 10:19; and "degrees," 2 Kings 20:9, 10, 11; Isaiah 38:8; where to give a consistent rendering we should read with the margin the "degrees" rather than the "dial" of Ahaz. It is probable that the dial of Ahaz was really a series of steps or stairs, and that the shadow (Perhaps of some column or obelisk on the top) fell on a greater or smaller number of them according as the sun was low or high. The terrace of a palace might easily be thus ornamented.

Diamond

(Heb. yahalom), a gem crystallized carbon, the most valued and brilliant of precious stones, remarkable for its hardness, the third precious stone in the second row on the breastplate of the high priest, Exodus 28:18; Exodus 39:11; and mentioned by Ezekiel, Ezekiel 28:13; among the precious stones of the king of Tyre. Some suppose yahalom to be the "emerald." Respecting shamir, which is translated "Diamond" in Jeremiah 17:1; see under ADAMANT.

Dia'na

This Latin word, properly denoting a Roman divinity, is the representative of the Greek Artemus, the tutelary goddess of the Ephesians, who plays so important a part in the narrative of Acts 19. The Ephesian Diana was, however, regarded as invested with very different attributes, and is rather to be identified with Astarte and other female divinities of the East. The head wore a mural crown, each hand held a bar of metal, and the lower part ended in a rude block covered with figures of animals and mystic inscriptions. This idol was regarded as an object of peculiar sanctity, and was believed to have fallen down from heaven. Acts 19:35.

Dibla'im

(double cake), mother of Hosea's wife Gomer. Hosea 1:3; (B.C. before 725.)

Dib'lath

(accurately DIBLAH), a place named only in Ezekiel 6:14; Probably only another form of RIBLAH.

Di'bon

(wasting). 1. A town on the east side of Jordan, in the rich pastoral country, which was taken possession of and rebuilt by the children of Gad. Numbers 32:3, 34; From this circumstance it possibly received the name of DIBON-GAD. Numbers 33:45, 46; Its first mention is in Numbers 21:30; and from this it appears to have belonged originally to the Moabites. We find Dibon counted to Reuben in the lists of Joshua. Joshua 13:9, 17; In the time of Isaiah and Jeremiah, however, it was again in possession of Moab. Isaiah 15:2; Jeremiah 48:18, 22; comp. Jeremiah 48:24 In modern times the name Dhiban has been discovered as attached to extensive ruins on the Roman road, about three miles north of the Arnon (Wady Modjeb).

2. One of the towns which were reinhabited by the men of Judah after the return from captivity, Nehemiah 11:25; identical with DIMONAH.

Di'bon-gan

See DIBON

Dib'ri

a Danite, father of Shelomith. Leviticus 24:11.

Didrachmon

See MONEY; SHEKEL

Did'ymus

(the twin), a surname of the apostle Thomas. John 11:16; John 20:24; John 21:2; See THOMAS

Dik'lah

(palm grove). Genesis 10:27; 1 Chronicles 1:21; a son of Joktan, whose settlements, in common with those of the other sons of Joktan, must be looked for in Arabia. It is thought that Diklah is a part of Arabia containing many palm trees.

Dil'ean

(gourd), one of the cities in the lowlands of Judah. Joshua 15:38; It has not been identified with certainty.

Dim'nah

(dung), a city int he tribe of Zebulun, given to the Merarite Levites. Joshua 21:35.

Dimo'nah

a city in the south of Judah, Joshua 15:22; perhaps the same as DIBON in Nehemiah 11:25.

Di'nah

(judged, acquitted), the daughter of Jacob by Leah. Genesis 30:21; (B.C. about 1751.) She accompanied her father from Mesopotamia to Canaan, and, having ventured among the inhabitants, was violated by Shechem the son of Hamor, the chieftain of the territory in which her father had settled. Gen. 34. Shechem proposed to make the usual reparation by paying a sum to the father and marrying her. Genesis 34:12; This proposal was accepted, the sons of Jacob demanding, as a condition of the proposed union, the circumcision of the Shechemites. They therefore assented; and on the third day, when the pain and fever resulting from the operation were at the highest, Simeon and Levi, own brothers of Dinah, attacked them unexpectedly, slew all the males, and plundered their city.

Di'naites

Ezra 4:9; the name of some of the Cuthaean colonists who were placed in the cities of Samaria after the captivity of the ten tribes.

Din'habah

Genesis 36:32; 1 Chronicles 1:43; the capital city, and probably the birthplace, of Bela, son of Beor king of Edom.

Diot'rephes

(nourished by Jove), a Christian mentioned in 3 John 1:9; but of whom nothing is known.

Disciple

See APOSTLES

Diseases

See MEDICINE

Di'shan

(antelope), the youngest son of Seir the Horite. Genesis 36:21, 28, 30; 1 Chronicles 1:38, 42.

Di'shon

(antelope) 1. The fifth son of Seir. Genesis 36:21, 26, 30; 1 Chronicles 1:38.

Dispersion, The Jews of the

or simply THE DISPERSION, was the general title applied to those Jews who remained settled in foreign countries after the return from the Babylonian exile, and during the period of the second temple. At the beginning of the Christian era the Dispersion was divided into three great sections, the Babylonian, the Syrian, the Egyptian. From Babylon the Jews spread throughout Persia, Media and Parthia. Large settlements of Jews were established in Cyprus, in the islands of the Aegean, and on the western coast of Asia Minor. Jewish settlements were also established at Alexandria by Alexander and Ptolemy I. The Jewish settlements in Rome, were consequent upon the occupation of Jerusalem by Pompey, B.C. 63. The influence of the Dispersion on the rapid promulgation of Christianity can scarcely be overrated. The course of the apostolic preaching followed in a regular progress the line of Jewish settlements. The mixed assembly from which the first converts were gathered on the day of Pentecost represented each division of the Dispersion. Acts 2:9-11; (1) Parthians...Mesopotamia; (2) Judea (i.e. Syria)...Pamphylia; (3) Egypt...Greece; (4) Romans..., and these converts naturally prepared the way for the apostles int he interval which preceded the beginning of the separate apostolic missions. St. James and St. Peter wrote to the Jews of the Dispersion. Jas 1:1; 1Pe 1:1.

Divination

is a "foretelling future events, or discovering things secret by the aid of superior beings, or other than human means." It is used in Scripture of false systems of ascertaining the divine will. It has been universal in all ages, and all nations alike civilized and savage. Numerous forms of divination are mentioned, such as divination by rods, Hosea 4:12; divination by arrows, Ezekiel 21:21; divination by cups, Genesis 44:5; consultation of teraphim, 1 Samuel 15:23; Ezekiel 21:21; Zechariah 10:2; [TERAPHIM]; divination by the liver, Ezekiel 21:21; divination by dreams, Deuteronomy 13:2, 3; Judges 7:13; Jeremiah 23:32; consultation of oracles. Isaiah 41:21-24; Isaiah 44:7;Moses forbade every species of divination, because a prying into the future clouds the mind with superstition, and because it would have been an incentive to idolatry. But God supplied his people with substitutes for divination which would have rended it superfluous, and left them in no doubt as to his will in circumstances of danger, had they continued faithful. It was only when they were unfaithful that the revelation was withdrawn. 1 Samuel 28:6; 2 Samuel 2:1; 2 Samuel 5:23; etc. Superstition not unfrequently goes hand in hand with skepticism, and hence, amid the general infidelity prevalent throughout the Roman empire at our Lord's coming, imposture was rampant. Hence the lucrative trade of such men as Simon Magus, Acts 8:9; Bar-jesus, Acts 13:6; the slave with the spirit of Python, Acts 16:16; the vagabond jews, exorcists, Luke 11:19; Acts 19:13; and others, 2 Timothy 3:13; Revelation 19:20; etc., as well as the notorious dealers in magical books at Ephesus. Acts 19:19.

Divorce

"a legal dissolution of the marriage relation." The law regulating this subject is found Deuteronomy 24:1-4; and the cases in which the right of a husband to divorce his wife was lost are stated ibid., Deuteronomy 22:19, 29; The ground of divorce is appoint on which the Jewish doctors of the period of the New Testament differed widely; the school of Shammai seeming to limit it to a moral delinquency in the woman, whilst that the Hillel extended it to trifling causes, e.g., if the wife burnt the food she was cooking for her husband. The Pharisees wished perhaps to embroil our Saviour with these rival schools by their question, Matthew 19:3; by his answer to which, as well as by his previous maxim, Matthew 5:31; he declares that he regarded all the lesser causes than "fornication" as standing on too weak ground, and declined the question of how to interpret the words of Moses.

Diz'ahab

(region of gold), a place in the Arabian desert, mentioned Deuteronomy 1:1; is identified with Dahab, a cape on the western shore of the Gulf of Akabah.

Dod'a-i

(loving, amorous), an Ahohite who commanded the course of the second month. 1 Chronicles 27:4; It is probable that he is the same as DODO. 2.

Dod'anim

(leaders), Genesis 10:4; 1 Chronicles 1:7; a family or race descended from Javan, the son of Japhet. Genesis 10:4; 1 Chronicles 1:7; Dodanim is regarded as identical with the Dardani, who were found in historical times in Illyricum and Troy.

Dod'avah

(love of the Lord), a man of Maresha in Judah; father of Eliezer, who denounced Jehoshaphat's alliance with Ahaziah. 2 Chronicles 20:37.

Do'do

(loving). 1. A man of Bethlehem, father of Elhanan, who was one of David's thirty captains. 2 Samuel 23:24; 1 Chronicles 11:26; He is a different person from

2. DODO THE AHOHITE, father of Eleazar, the second of the three mighty men who were over the thirty. 2 Samuel 23:9; 1 Chronicles 11:12; (B.C. before 1046).

Do'eg

(fearful), an Idumean, chief of Saul's herdmen. (B.C. 1062.) He was at Nob when Ahimelech gave David the sword of Goliath, and not only gave information to Saul, but when others declined the office, himself executed the king's order to destroy the priests of Nob, with their families, to the number of 85 persons, together with all their property. 1 Samuel 21:7; 1 Samuel 22:9, 18, 22; Psalms 52.

Dog

an animal frequently mentioned in Scripture. It was used by the hebrews as a watch for their houses, Isaiah 56:10; and for guarding their flocks. Job 30:1; Then also, as now troops of hungry and semi-wild dogs used to wander about the fields and the streets of the cities, devouring dead bodies and other offal, 1 Kings 14:11; 1 Kings 21:19, 23; 1 Kings 22:38; Psalms 59:6; and thus became so savage and fierce and such objects of dislike that fierce and cruel enemies are poetically styled dogs in Psalms 22:16, 20; moreover the dog being an unclean animal, Isaiah 66:3; the epithets dog, dead dog, dog's head, were used as terms of reproach or of humility in speaking of one's self. 1 Samuel 24:14; 2 Samuel 3:8; 2 Samuel 9:8; 2 Samuel 16:9; 2 Kings 8:13.

Doors

See GATE

Doph'kah

(cattle-driving), a place mentioned Numbers 33:12; as a station in the desert where the Israelites encamped. See WILDERNESS OF THE WANDERING

Dor

(dwelling), Joshua 17:11; 1 Kings 4:11; an ancient royal city of the Canaanites, Joshua 12:23; whose ruler was an ally of Jabin king of Hazor against Joshua. Joshua 11:1, 2; It appears to have been within the territory of the tribe of Asher, though allotted to Manasseh, Joshua 17:11; Judges 1:27; Solomon stationed at Dor one of his twelve purveyors. 1 Kings 4:11; jerome places it on the coast, "in the ninth mile from Caesarea, on the way to Ptolemais." Just at the point indicated is the small village of Tantura, probably an Arab corruption of Dora, consisting of about thirty houses, wholly constructed of ancient materials.

Dor'cas

(gazelle). See TABITHA

Dosith'eus

a "priest and Levite" who carried the translation of Esther to Egypt. Esther 10:1, 2.

Do'tha-im

See DOTHAN

Do'than

(two wells), a place first mentioned Genesis 37:17; in connection with the history of Joseph, and apparently as in the neighborhood of Shechem. It next appears as the residence of Elisha. 2 Kings 6:13; It was known to Eusebius, who places it 12 miles to the north of Sebaste (Samaria); and here it has been discovered in our own times, still bearing its ancient name unimpaired.

Dove

The first menton of this bird occurs in Gen. 8. The dove's rapidity of flight is alluded to in Psalms 55:6; the beauty of its plumage in Psalms 68:13; its dwelling int he rocks and valleys in Jeremiah 48:28; and Ezekiel 7:16 its mournful voice in Isaiah 38:14; Isaiah 59:11; Nahum 2:7; its harmlessness in Matthew 10:16; its simplicity in Hosea 7:11; and its amativeness in So 1:15; So 2:14; Doves are kept in a domesticated state in many parts of the East. In Persia pigeon-houses are erected at a distance from the dwellings, for the purpose of collecting the dung as manure. There is probably an allusion to such a custom in Isaiah 60:8.

Dove's

dung Various explanations have been given of the passage in 2 Kings 6:25; Bochart has labored to show that it denotes a species of cicer, "chick-pea," which he says the Arabs call usnan, and sometimes improperly "dove's" or "sparrow's dung." Great quantities of these are sold in Cairo to the pilgrims going to Mecca. Later authorities incline to think it the bulbous root of the Star of Bethlehem (ornithogalum, i.e. bird-milk), a common root in Palestine, and sometimes eaten.-ED. It can scarcely be believed that even in the worst horrors of a siege a substance so vile as is implied by the literal rendering should have been used for food.

Dowry

See MARRIAGE

Drachm

Luke 15:8, 9; 2 Maccabees 4:19; 10:20; 12:43, a Greek silver coin, varying in weight on account of the use of different talents. In Luke denarii (Authorized Version "piece of silver") seem to be intended. See MONEY; SILVER

Dragon

The translators of the Authorized Version, apparently following the Vulgate, have rendered by the same word "dragon" the two Hebrew words tan and tannin, which appear to be quite distinct in meaning. 1. The former is used, always in the plural, in Job 30:29; Psalms 44:19; Isaiah 34:13; Isaiah 43:20; Jeremiah 9:11; It is always applied to some creatures inhabiting the desert, and we should conclude from this that it refers rather to some wild beast than to a serpent. The syriac renders it by a word which, according to Pococke, means a "jackal."

2. The word tannin seems to refer to any great monster, whether of the land or the sea, being indeed more usually applied to some kind of serpent or reptile, but not exclusively restricted to that sense. Exodus 7:9, 10, 12; Deuteronomy 32:33; Psalms 91:13; In the New Testament it is found only in the Apocalypse, Revelation 12:3, 4, 7, 9, 16, 17; etc., as applied metaphorically to "the old serpent, called the devil, and Satan."

Dram

See DARIC

Dreams

The Scripture declares that the influence of the Spirit of God upon the soul extends to its sleeping as well as its waking thoughts. But, in accordance with the principle enunciated by St. Paul in 1 Cor. 14:15; dreams, in which the understanding is asleep, are placed below the visions of prophecy, in which the understanding plays its part. Under the Christian dispensation, while we read frequently of trances and vision, dreams are never referred to as vehicles of divine revelation. In exact accordance with this principle are the actual records of the dreams sent by God. The greater number of such dreams were granted, for prediction or for warning, to those who were aliens to the Jewish covenant. And where dreams are recorded as means of God's revelation to his chosen servants, they are almost always referred to the periods of their earliest and most imperfect knowledge of him. Among the Jews, "if any person dreamed a dream which was peculiarly striking and significant, he was permitted to go to the high priest in a peculiar way, and see if it had any special import. But the observance of ordinary dreams and the consulting of those who pretend to skill in their interpretation are repeatedly forbidden. Deuteronomy 13:1-5; Deuteronomy 18:9-14;-Schaff.

Dress

This subject includes the following particulars: 1. Materials;

2. Color and decoration;

3. Name, form, and mode of wearing the various articles;

4. Special usages relating thereto. 1. Materials.-After the first "apron" of fig leaves, Genesis 3:7; the skins of animals were used for clothing. Genesis 3:21; Such was the "mantle" worn by Elijah. Pelisses of sheepskin still form an ordinary article of dress in the East. The art of weaving hear was known to the Hebrews at an early period, Exodus 25:4; Exodus 26:7; and wool was known earlier still. Genesis 38:12; Their acquaintance with linen and perhaps cotton dates from the captivity in Egypt, 1 Chronicles 4:21; silk was introduced much later. Revelation 18:12; The use of mixed material, such as wool and flax, was forbidden. Leviticus 19:19; Deuteronomy 22:11;

2. Color and decoration.-The prevailing color of the Hebrew dress was the natural white of the materials employed, which might be brought to a high state of brilliancy by the art of the fuller. Mark 9:3; The notice of scarlet thread, Genesis 38:28; implies some acquaintance with dyeing. The elements of ornamentation were-(1) weaving with threads previously dyed, Exodus 35:25; (2) the introduction of gold thread or wire, Exodus 27:6; ff; (3) the addition of figures. Robes decorated with gold, Psalms 45:13; and with silver thread, cf. Acts 12:21; were worn by royal personages; other kinds of embroidered robes were worn by the wealthy, Judges 5:30; Psalms 45:14; Ezekiel 16:13; as well as purple, Proverbs 31:22; Luke 16:19; and scarlet. 2 Samuel 1:24;

3. The names, forms, and modes of wearing the robes.-The general characteristics of Oriental dress have preserved a remarkable uniformity in all ages: the modern Arab dresses much as the ancient Hebrew did. The costume of the men and women was very similar; there was sufficient difference, however, to mark the sex, and it was strictly forbidden to a woman to wear the appendages, such as the staff, signet-ring, and other ornaments, of a man; as well as to a man to wear the outer robe of a woman. Deuteronomy 22:5; We shall first describe the robes which were common to the two sexes, and then those which were peculiar to women. (1) The inner garment was the most essential article of dress. It was a closely-fitting garment, resembling in form and use our shirt, though unfortunately translate "coat" in the Authorized Version. The material of which it was made was either wool, cotton or linen. It was without sleeves, and reached only to the knee. Another kind reached to the wrists and ankles. It was in either case kept close to the body by a girdle, and the fold formed by the overlapping of the robe served as an inner pocket. A person wearing the inner garment alone was described as naked. (2) There was an upper or second tunic, the difference being that it was longer than the first. (3) the linen cloth appears to have been a wrapper of fine linen, which might be used in various ways, but especially as a night-shirt. Mark 14:51; (4) The outer garment consisted of a quadrangular piece of woollen cloth, probably resembling in shape a Scotch plaid. The size and texture would vary with the means of the wearer. It might be worn in various ways, either wrapped round the body or thrown over the shoulders like a shawl, with the ends or "skirts" hanging down in front; or it might be thrown over the head, so as to conceal the face. 2 Samuel 15:30; Esther 6; Esther 10; The ends were skirted with a fringe and bound with a dark purple ribbon, Numbers 15:38; it was confined at the waist by a girdle. The outer garment was the poor man's bed clothing. Exodus 22:26, 27; The dress of the women differed from that of the men in regard to the outer garment, the inner garment being worn equally by both sexes. So 5:3; Among their distinctive robes we find a kind of shawl, Ruth 3:15; Isaiah 3:22; light summer dresses of handsome appearance and ample dimensions,a nd gay holiday dresses. Isaiah 3:24; The garments of females were terminated by an ample border of fringe (skirts, Authorized Version), which concealed the feet. Isaiah 47:2; Jeremiah 13:22; The travelling cloak referred to by St. Paul, 2 Timothy 4:13; is generally identified with the Roman paenula. It is, however, otherwise explained as a travelling-case for carrying clothes or books. The coat of many colors worn by Joseph, Genesis 37:3, 23; is variously taken to be either a "coat of divers colors" or a tunic furnished with sleeves and reaching down to the ankles. The latter is probably the correct sense.

4. Special usages relating to dress.-The length of the dress rendered it inconvenient for active exercise; hence the outer garments were either left in the house by a person working close by, Matthew 24:18; or were thrown off when the occasion arose, Mark 10:50; or, if this were not possible, as in the case of a person travelling, they were girded up. 1 Kings 18:46; e 1:13; On entering a house the upper garment was probably laid aside, and resumed on going out. Acts 12:8; In a sitting posture, the garments concealed the feet; this was held to be an act of reverence. Isaiah 6:2; The number of suits possessed by the Hebrews was considerable: a single suit consisted of an under and upper garment. The presentation of a robe in many instances amounted to installation or investiture, Genesis 41:42; Esther 8:15; Isaiah 22:21; on the other hand, taking it away amounted to dismissal from office. 2 Macc. 4:38. The production of the best robe was a mark of special honor in a household. Luke 15:22; The number of robes thus received or kept in store for presents was very large, and formed one of the main elements of wealth in the East, Job 22:6; Matthew 6:19; Jas 5:2; so that to have clothing implied the possession of wealth and power. Isaiah 3:6, 7; On grand occasions the entertainer offered becoming robes to his guests. The business of making clothes devolved upon women in a family. Proverbs 31:22; Acts 9:39; little art was required in what we may term the tailoring department; the garments came forth for the most part ready made from the loom, so that the weaver supplanted the tailor.

Drink, Strong

The Hebrew term shecar, in its etymological sense, applies to any beverage that had intoxicating qualities. With regard to the application of the term in later times we have the explicit statement of Jerome, as well as other sources of information, from which we may state the that following beverages were known to the Jews:- 1. Beer, which was largely consumed in Egypt under the name of zythus, and was thence introduced into Palestine. It was made of barley; certain herbs, such as lupine and skirret, were used as substitutes for hops.

2. Cider, which is noticed in the Mishna as apple wine.

3. Honey wine, of which there were two sorts, one consisting of a mixture of wine, honey and pepper; the other a decoction of the juice of the grape, termed debash (honey) by the Hebrews, and dibs by the modern Syrians.

4. Date wine, which was also manufactured in Egypt. It was made by mashing the fruit in water in certain proportions.

5. Various other fruits and vegetables are enumerated by Pliny as supplying materials for factitious or home-made wine, such as figs, millet, the carob fruit, etc. It is not improbable that the Hebrews applied raisins to this purpose in the simple manner followed by the Arabians, viz., by putting them in jars of water and burying them in the ground until fermentation took place.

Dromedary

See Camel

Drusil'la

(watered by the dew), daughter of herod Agrippa *., Acts 24:24; ff., and Cypros. Born A.D. 38. She was at first betrothed to Antiochus Epiphanes, prince of Commagene, but was married to Azizus, king of Emesa. Soon after, Felix, procurator of Judea, brought about her seduction by means of the Cyprian sorcerer Simon, and took her as his wife. In Acts 24:24; we find her in company with Felix at Caesarea. Felix who, together with his mother, perished in the eruption of Vesuvius under Titus.

Dulcimer

(Heb. sumphoniah) a musical instrument, mentioned in Daniel 3:5, 15; probably the bagpipe. The same instrument is still in use amongst peasants in the northwest of Asia and in southern Europe, where it is known by the similar name sampogna or zampogna.

Du'mah

(silence). 1. A son of Ishmael, most probably the founder of the Ishmaelite tribe of Arabia, and thence the name of the principal place of district inhabited by that tribe. Genesis 25:14; 1 Chronicles 1:30; Isaiah 21:11;

2. A city in the mountainous district of Judah, near Hebron, Joshua 15:52; represented by the ruins of a village called ed-Daumeh, six miles southwest of Hebron.

Dung

The uses of dung were two-fold-as manure and as fuel. The manure consisted either of straw steeped in liquid manure, Isaiah 25:10; or the sweepings, Isaiah 5:25; of the streets and roads, which were carefully removed from about the houses, and collected in heaps outside the walls of the towns at fixed spots-hence the dung-gate at Jerusalem-and thence removed in due course to the fields. The difficulty of procuring fuel in Syria, Arabia and Egypt has made dung in all ages valuable as a substitute. It was probably used for heating ovens and for baking cakes, Ezra 4:12, 15; the equable heat which it produced adapting it pecularily for the latter operation. Cow's and camels dung is still used for a similar purpose by the Bedouins.

Dungeon

See PRISON

Du'ra

(a circle), the plain where Nebuchadnezzar set up the golden image, Daniel 3:1; has been sometimes identified with a tract a little below Tekrit, on the left bank of the Tigris, where the name Dur is still found. M. Oppert places the plain (or, as he calls it, the "valley") of Dura to the southeast of Babylon, in the vicinity of the mound of Dowair or Duair, where was found the pedestal of a huge statue.

Dust

See MOURNING

E

Eagle

(Heb. nesher, i.e. a tearer with the beak). At least four distinct kinds of eagles have been observed in Palestine, viz., the golden eagle, Aquila chrysaetos, the spotted eagle, Aquila naevia, the imperial eagle, Aquila heliaca, and the very common Circaetos gallicus. The Hebrew nesher may stand for any of these different species, though perhaps more particular reference to the golden and imperial eagles and the griffon vulture may be intended. The passage in Micah, Micah 1:16; "enlarge thy baldness as the eagle," may refer to the griffon vulture, Vultur fulvus, in which case the simile is peculiarly appropriate, for the whole head and neck of this bird are destitute of true feathers. The "eagles" of Matthew 24:28; Luke 17:37; may include the Vultur fulvus and Neophron percnopterus; though, as eagles frequently prey upon dead bodies, there is no necessity to restrict the Greek word to the Vulturidae. The figure of an eagle is now and has long been a favorite military ensign. The Persians so employed it; a fact which illustrates the passage in Isaiah 46:11; The same bird was similarly employed by the Assyrians and the Romans.

Earing

Genesis 45:6; Exodus 34:21; Derived from the Latin arare, to plough; hence it means ploughing.

Earnest

2 Cor. 1:22; 2 Cor. 5:5; Ephesians 1:14; The Hebrew word was used generally for pledge, Genesis 38:17; and in its cognate forms for surety, Proverbs 17:18; and hostage. 2 Kings 14:14; The Greek derivative, however, acquired a more technical sense as signifying the deposit paid by the purchaser on entering into an agreement for the purchase of anything. In the New Testament the word is used to signify the pledge or earnest of the superior blessings of the future life.

Earrings

The material of which earrings were made was generally gold, Exodus 32:2; and their form circular. They were worn by women and by youth of both sexes. These ornaments appear to have been regarded with superstitious reverence as an amulet. On this account they were surrendered along with the idols by Jacob's household. Genesis 35:4; Chardin describes earrings with talismanic figures and characters on them as still existing in the East. Jewels were sometimes attached to the rings. The size of the earrings still worn in eastern countries far exceeds what is usual among ourselves; hence they formed a handsome present, Job 42:11; or offering to the service of God. Numbers 31:50.

Earth

The term is used in two widely-different senses: (1) for the material of which the earth's surface is composed; (2) as the name of the planet on which man dwells. The Hebrew language discriminates between these two by the use of separate terms, adamah for the former, erets for the latter. 1. Adamah is the earth in the sense of soil or ground, particularly as being susceptible of cultivation. Genesis 2:7;

2. Erets is applied in a more or less extended sense-(1) to the whole world, Genesis 1:1; (2) to land as opposed to sea, Genesis 1:10; (3) to a country, Genesis 21:32; (4) to a plot of ground, Genesis 23:15; and (5) to the ground on which a man stands. Genesis 33:3; The two former senses alone concern us, the fairest involving an inquiry into the opinions of the Hebrews on cosmogony, the second on geography. 1. cosmogony.-(1) The Hebrew cosmogony is based upon the leading principle that the universe exists, not independently of God, nor yet co-existent with God, nor yet in opposition to him as a hostile element, but dependently upon him, subsequently to him and in subjection to him. (2) Creation was regarded as a progressive work-a gradual development from the inferior to the superior orders of things.

2. Geography.-There seems to be traces of the same ideas as prevailed among the Greeks, that the world was a disk, Isaiah 40:22; bordered by the ocean, with Jerusalem as its centre, like Delphi as the navel, or, according to another view, the highest point of the world. As to the size of the earth, the Hebrews had but a very indefinite notion.

Earthenware

See POTTERY

Earthquake

Earthquakes, more or less violent, are of frequent occurrence in Palestine. The most remarkable occurred in the reign of Uzziah. Zechariah 14:5; From Zechariah 14:4; we are led to infer that a great convulsion took place at this time in the Mount of Olives, the mountain being split so as to leave a valley between its summit. An earthquake occurred at the time of our Saviour's crucifixion. Matthew 27:51-54; Earthquakes are not unfrequently accompanied by fissures of the earth's surface; instances of this are recorded in connection with the destruction of Korah and his company, Numbers 16:32; and at the time of our Lord's death, Matthew 27:51; the former may be paralleled by a similar occurrence at Oppido in Calabria A.D. 1783, where the earth opened to the extent of five hundred and a depth of more than two hundred feet.

East

The Hebrew term kedem properly means that which is before or in front of a person, and was applied to the east form the custom of turning in that direction when describing the points of the compass, before, behind, the right and the left representing respectively east, west, south and north. Job 23:8, 9; The term as generally used refers to the lands lying immediately eastward of Palestine, viz., Arabia, Mesopotamia and Babylonia; on the other hand mizrach is used of the far east with a less definite signification. Isaiah 42:2, 25; Isaiah 43:5; Isaiah 46:11.

Easter

Acts 12:4; In the earlier English versions Easter has been frequently used as the translation of pascha (passover). In the Authorized Version Passover was substituted in all passages but this; and in the new Revision Passover is used here. See PASSOVER

E'bal, Mount

a mount in the promised land, on which the Israelites were to "put" the curse which should fall upon them if they disobeyed the commandments of Jehovah. The blessing consequent on obedience was to be similarly localized on Mount Gerizim. Deuteronomy 11:26-29; Ebal and Gerizim are the mounts which form the sides of the fertile valley in which lies Nablus, the ancient Shechem-Ebal on the north and Gerizim on the south. (They are nearly in the centre of the country of Samaria, about eight hundred feet above Nablus in the valley; and they are so near that all the vast body of the people could hear the words read from either mountain. The experiment has repeatedly been tried in late years.-Ed.) The modern name of Ebal is Sitti Salamiyah, from a Mohammedan female saint, whose tomb is standing on the eastern part of the ridge, a little before the highest point is reached.

E'bal

(stone, bare mountain). 1. One of the sons of Shobal the son of Seir. Genesis 36:23; 1 Chronicles 1:40;

2. Obal the son of Joktan. 1 Chronicles 1:22; comp. Gene 10:28.

E'bed

(a servant). (Many MSS. have EBER.) 1. Father of Gaal, who with his brethren assisted the men of Shechem in their revolt against Abimelech. Judges 9:26, 28, 30, 31, 35; (B.C. 1206).

2. Son of Jonathan; one of the Bene-Adin who returned form Babylon with Ezra. Ezra 8:6.

E'bed-me'lech

(a king's servant), an Ethiopian eunuch in the service of King Zedekiah, through whose interference Jeremiah was released from prison. Jeremiah 38:7; ff.; Jeremiah 39:15 ff. (B.C. 1589).

Eben-e'zer

(stone of help), a stone set up by Samuel after a signal defeat of the Philistines, as a memorial of the "help" received on the occasion from Jehovah. 1 Samuel 7:12; Its position is carefully defined as between Mizpeh and Shen.

E'ber

(the region beyond). 1. Son of Salah, and great-grandson of Shem. Genesis 10:24; 1 Chronicles 1:19; (B.C. 2277-1813.) [For confusion between Eber and Heber see HEBER]

2. Son of Elpaal and descendant of Sharahaim of the tribe of Benjamin. 1 Chronicles 8:12; (B.C. 1400).

3. A priest in the days of Joiakim the son of Jeshua. Nehemiah 12:20; (B.C. 445.)

Ebi'asaph

1 Chronicles 6:23, 37; See See ABIASAPH

Ebony

Ezekiel 27:15; one of the valuable commodities imported into Tyre by the men of Dedan; a hard, heavy and durable wood, which admits of a fine polish or gloss. The most usual color is black, but it also occurs red or green. The black is the heart of a tree called Diospyros ebenum. It was imported from India or Ceylon by Phoenician traders.

Ebro'nah

(passage), one of the halting-places of the Israelites in the desert, immediately preceding Ezion-geber. Numbers 33:34, 35.

Ecclesias'tes

(the preacher). The title of this book is in Hebrew Koheleth, signifying one who speaks publicly in an assembly. Koheleth is the name by which Solomon, probably the author, speaks of himself throughout the book. The book is that which it professes to be,-the confession of a man of wide experience looking back upon his past life and looking out upon the disorders and calamities which surround him. The writer is a man who has sinned in giving way to selfishness and sensuality, who has paid the penalty of that sin in satiety and weariness of life, but who has through all this been under the discipline of a divine education, and has learned from it the lesson which God meant to teach him.

Ecclesias'ticus

one of the books of the Apocrypha. This title is given in the Latin version to the book which is called in the Septuagint THE WISDOM OF JESUS THE SON OF SIRACH. The word designates the character of the writing, as publicly used in the services of the Church.

Eclipse

of the sun No historical notice of an eclipse occurs in the Bible, but there are passages in the prophets which contain manifest allusion to this phenomenon. Joel 2:10, 31; Joel 3:15; Amos 8:9; Micah 3:6; Zechariah 14:6; Some of these notices probably refer to eclipses that occurred about the time of the respective compositions: thus the date of Amos coincides with a total eclipse which occurred Feb. 9, B.C. 784, and was visible at Jerusalem shortly after noon; that of Micah with the eclipse of June 5, B.C. 716. A passing notice in Jeremiah 15:9; coincides in date with the eclipse of Sept. 30, B.C. 610, so well known from Herodotus' account (i. 74, 103). The darkness that overspread the world at the crucifixion cannot with reason be attributed to an eclipse, as the moon was at the full at the time of the passover.

Ed

(witness), a word inserted in the Authorized Version of Joshua 22:34; apparently on the authority of a few MSS., and also of the Syriac and Arabic versions, but not existing in the generally-received Hebrew text.

E'dar, Tower of

(accur. EDER, a flock), a place named only in Genesis 35:21; According to Jerome it was one thousand paces from Bethlehem.

E'den

(pleasure). 1. The first residence of man, called in the Septuagint Paradise. The latter is a word of Persian origin, and describes an extensive tract of pleasure land, somewhat like an English park; and the use of it suggests a wider view of man's first abode than a garden. The description of Eden is found in Genesis 2:8-14; In the eastern portion of the region of Eden was the garden planted. The Hiddekel, one of its rivers, is the modern Tigris; the Euphrates is the same as the modern Euphrates. With regard to the Pison and Gihon a great variety of opinion exists, but the best authorities are divided between (1) Eden as in northeast Arabia, at the junction of the Euphrates and Tigris, and their separation again, making the four rivers of the different channels of these two, or (2), and most probably, Eden as situated in Armenia, near the origin of the rivers Tigris and Euphrates, and in which same region rise the Araxes (Pison of Genesis) and the Oxus (Gihon).

2. One of the marts which supplied the luxury of Tyre with richly-embroidered stuffs. In 2 Kings 19:12; and Isaiah 37:12 "the sons of Eden" are mentioned with Gozan, Haran and Rezeph as victims of the Assyrian greed of conquest. Probability seems to point to the northwest of Mesopotamia as the locality of Eden.

3. BETH-EDEN, "house of pleasure:" probably the name of a country residence of the kings of Damascus. Amos 1:5.

E'den

1. A Gershonite Levite, son of Joah, in the days of Hezekiah. 2 Chronicles 29:12; (B.C. 727.)

2. Also a Levite, probably identical with the preceding. 2 Chronicles 31:15.

E'der

(a flock). 1. One of the towns of Judah, in the extreme south, and on the borders of Edom. Joshua 15:21; No trace of it has been discovered in modern times.

2. A Levite of the family of Merari, in the time of David. 1 Chronicles 23:23; 1 Chronicles 24:30.

E'dom, Idumae'a or Idume'a

(red). The name Edom was given to Esau, the first-born son of Isaac and twin brother of Jacob, when he sold his birthright to the latter for a meal of lentil pottage. The country which the Lord subsequently gave to Esau was hence called "the country of Edom," Genesis 32:3; and his descendants were called Edomites. Edom was called Mount Seir and Idumea also. Edom was wholly a mountainous country. It embraced the narrow mountainous tract (about 100 miles long by 20 broad) extending along the eastern side of the Arabah from the northern end of the Gulf of Elath to near the southern end of the Dead Sea. The ancient capital of Edom was Bozrah (Buseireh). Sela (Petra) appears to have been the principal stronghold in the days of Amaziah (B.C. 838). 2 Kings 14:7; Elath and Ezion-geber were the seaports. 2 Samuel 8:14; 1 Kings 9:26; History.-Esau's bitter hatred to his brother Jacob for fraudulently obtaining his blessing appears to have been inherited by his latest posterity. The Edomites peremptorily refused to permit the Israelites to pass through their land. Numbers 20:18-21; For a period of 400 years we hear no more of the Edomites. They were then attacked and defeated by Saul, 1 Samuel 14:47; and some forty years later by David. 2 Samuel 8:13, 14; In the reign of Jehoshaphat (B.c. 914) the Edomites attempted to invade Israel, but failed. 2 Chronicles 20:22; They joined Nebuchadnezzar when that king besieged Jerusalem. For their cruelty at this time they were fearfully denounced by the later prophets. Isaiah 34:5-8; Isaiah 63:1-4; Jeremiah 49:17; After this they settled in southern Palestine, and for more than four centuries continued to prosper. But during the warlike rule of the Maccabees they were again completely subdued, and even forced to conform to Jewish laws and rites, and submit to the government of Jewish prefects. The Edomites were now incorporated with the Jewish nation. They were idolaters. 2 Chronicles 25:14, 15, 20; Their habits were singular. The Horites, their predecessors in Mount Seir, were, as their name implies, troglodytes, or dwellers in caves; and the Edomites seem to have adopted their dwellings as well as their country. Everywhere we meet with caves and grottos hewn in the soft sandstone strata.

E'domites

See EDOM

Ed'rei

(stronghold). 1. One of the two capital cities of Bashan, in the territory of Manasseh east of the Jordan. Numbers 21:33; Deuteronomy 1:4; Deuteronomy 3:10; Joshua 12:4; In Scripture it is only mentioned in connection with the victory gained by the Israelites over the Amorites under Og their king, and the territory thus acquired. The ruins of this ancient city, still bearing the name Edr'a, stand on a rocky promontory which projects from the southwest corner of the Lejah. The ruins are nearly three miles in circumference, and have a strange, wild, look, rising up in dark, shattered masses from the midst of a wilderness of black rocks.

2. A town of northern Palestine, allotted to the tribe of Naphtali, and situated near Kedesh. Joshua 19:37; About two miles south of Kedesh is a conical rocky hill called Tell Khuraibeh, the "tell of the ruin," which may be the site of Edrei.

Education

There is little trace among the Hebrews in earlier times of education in any other subjects than the law. The wisdom therefore and instruction, of which so much is said in the book of Proverbs, are to be understood chiefly of moral and religious discipline, imparted, according to the direction of the law, by the teaching and under the example of parents. (But Solomon himself wrote treatises on several scientific subjects, which must have been studied in those days.) In later times the prophecies and comments on them, as well as on the earlier Scriptures, together with other subjects, were studied. Parents were required to teach their children some trade. (Girls also went to schools, and women generally among the Jews were treated with greater equality to men than in any other ancient nation.) Previous to the captivity, the chief depositaries of learning were the schools or colleges, from which in most cases proceeded that succession of public teachers who at various times endeavored to reform the moral and religious conduct of both rulers and people. Besides the prophetical schools instruction was given by the priests in the temple and elsewhere. See See SCHOOLS

Eg'lah

(a heifer), one of David's wives during his reign in Hebron. 2 Samuel 3:5; 1 Chronicles 3:3; (B.C. 1055.)

Egla'im

(two ponds), a place named only in Isaiah 15:8; probably the same as EN-EGLAIM.

Eg'lon

(calf-like). 1. A king of the Moabites, Judges 3:12; ff., who, aided by the Ammonites and the Amelekites, crossed the Joran and took "the city of palm trees." (B.C. 1359.) here, according to Josephus, he built himself a palace, and continued for eighteen years to oppress the children of Israel, who paid him tribute. He was slain by Ehud. [EHUD]

2. A town of Judah in the low country. Joshua 15:39; The name survives in the modern Ajlan, a shapeless mass of ruins, about 10 miles from Eleutheropolis and 14 from Gaza, on the south of the great maritime plain.

E'gypt

(land of the Copts), a country occupying the northeast angle of Africa. Its limits appear always to have been very nearly the same. It is bounded on the north by the Mediterranean Sea, on the east by Palestine, Arabia and the Red Sea, on the south by Nubia, and on the west by the Great Desert. It is divided into upper Egypt-the valley of the Nile-and lower Egypt, the plain of the Delta, from the Greek letter; it is formed by the branching mouths of the Nile, and the Mediterranean Sea. The portions made fertile by the Nile comprise about 9582 square geographical miles, of which only about 5600 is under cultivation.-Encyc. Brit. The Delta extends about 200 miles along the Mediterranean, and Egypt is 520 miles long from north to south from the sea to the First Cataract. NAMES.-The common name of Egypt in the Bible is "Mizraim." It is in the dual number, which indicates the two natural divisions of the country into an upper and a lower region. The Arabic name of Egypt-Mizr-signifies "red mud." Egypt is also called in the Bible "the land of Ham," Psalms 105:23, 27; comp. Psalms 78:51.

Egyp'tian, Egyp'tians

the native or natives of Egypt.

E'hi

(my brother), head of one of the Benjamite houses according to the list in Genesis 46:21; He seems to be the same as Ahiram in the list in Numbers 26:38; In 1 Chronicles 8:1; he is called Aharah, and perhaps also Ahoah in ver. 4, Ahiah, ver. 7, and Aher, 1 Chronicles 7:12.

E'hud

(union). 1. Ehud son of Bilhah, and great-grandson of Benjamin the patriarch. 1 Chronicles 7:10; 1 Chronicles 8:6;

2. Ehud son of Gera, of the tribe of Benjamin, Judges 3:15; the second judge of the Israelites. (B.C. about 1370.) In the Bible he is not called a judge, but a deliverer (l.c.): so Othniel, Judges 3:9; and all the Judges. Nehemiah 9:27; As a Benjamite he was specially chosen to destroy Eglon, who had established himself in Jericho, which was included in the boundaries of that tribe. He was very strong, and left-handed. See EGLON

E'ker

(a rooting up), a descendant of Judah. 1 Chronicles 2:27.

Ek'ron

(torn up by the roots; emigration), one of the five towns belonging to the lords of the Philistines, and the most northerly of the five. Joshua 13:3; Like the other Philistine cities its situation was in the lowlands. It fell to the lot of Judah. Joshua 15:45, 46; Judges 1:18; Afterwards we find it mentioned among the cities of Dan. Joshua 19:43; Before the monarchy it was again in full possession of the Philistines. 1 Samuel 5:10; Akir, the modern representative of Ekron, lies about five miles southwest of Ramleh. In the Apocrypha it appears as ACCARON. 1Maccabees 10:89 only.

El'ada

(whom God has put on), a descendant of Ephraim through Shuthelah. 1 Chronicles 7:20.

E'lah

(an oak, strength). 1. The son and successor of Baasha king of Israel. 1 Kings 16:8-10; His reign laster for little more than a year; comp. ver. 8 with 10. (B.C. 928-7.) He was killed while drunk, by Zimri, in the house of his steward Azra, who was probably a confederate in the plot.

2. Father of Hoshea, the last king of Israel. 2 Kings 15:30; 2 Kings 17:1; (B.C. 729 or before.).

E'lah

1. One of the dukes of Edom. Genesis 36:41; 1 Chronicles 1:52;

2. Shimei ben-Elah was Solomon's commissariat officer in Benjamin. 1 Kings 4:18; (B.C. 1013.)

3. A son of Caleb the son of Jephuneh. 1 Chronicles 4:15; (B.C. 1450.)

4. Son of Uzzi, a Benjamite, 1 Chronicles 9:8; s, and one of the chiefs of the tribe at the settlement of the country. (B.C. 536.)

E'lah, The valley of

(valley of the terebinth), the valley in which David killed Goliath. 1 Samuel 17:2, 19; It lay somewhere near Socoh of Judah and Azekah, and was nearer Ekron than any other Philistine town. 1 Samuel. 17.

E'lam

(eternity). 1. This seems to have been originally the name of a man, the son of Shem. Genesis 10:22; 1 Chronicles 1:17; Commonly, however, it is used as the appellation of a country. Genesis 14:1, 9; Isaiah 11:11; Isaiah 21:2; The Elam of Scripture appears to be the province lying south of Assyria and east of Persia proper, to which Herodotus gives the name of Cissia (iii. 91, v. 49, etc.), and which is termed Susis or Susiana by the geographers. Its capital was Susa. This country was originally people by descendants of Shem. By the time of Abraham a very important power had been built up in the same region. It is plain that at this early time the predominant power in lower Mesopotamia was Elam, which for a while held the place possessed earlier by Babylon, Genesis 10:10; and later by either Babylon or Assyria.

2. A Korhite Levite in the time of King David. 1 Chronicles 26:3; (B.C. 1014.)

3. A chief man of the tribe of Benjamin. 1 Chronicles 8:24;

4. "Children of Elam," to the number of 1254, returned with Zerubbabel from Babylon. Ezra 2:7; Nehemiah 7:12; 1 Esdras. 5:12. (B.C. 536 or before.) Elam occurs amongst the names of the chief of the people who signed the covenant with Nehemiah. Nehemiah 10:14;

5. In the same lists is a second Elam, whose sons, to the same number as in the former case, returned with Zerubbabel, Ezra 2:31; Nehemiah 7:34; and which for the sake of distinction is called "the other Elam."

6. One of the priests who accompanied Nehemiah at the dedication of the new wall of Jerusalem. Nehemiah 12:42.

E'lamites

This word is found only in Ezra 4:9; The Elamites were the original inhabitants of the country called Elam; they were descendants of Shem, and perhaps drew their name from an actual man Elam. Genesis 10:22.

El'asah

(whom God made). 1. A priest in the time of Ezra who had married a Gentile wife. Ezra 10:22; (B.C. 458).

2. Son of Shaphan, one of the two men who were sent on a mission by King Zedekiah to Nebuchadnezzar at Babylon. Jeremiah 29:3; (B.C. 594.)

E'lath, E'loth

(a grove), the name of a town of the land of Edom, commonly mentioned with Ezion-geber, and situated at the head of the Arabian Gulf, which was thence called the Elanitic Gulf. It first occurs in the account of the wanderings, Deuteronomy 2:8; and in later times must have come under the rule of David. 2 Samuel 8:14; We find the place named again in connection with Solomon's navy. 1 Kings 9:26; comp. 2 Chronicles 8:17 In the Roman period it became a frontier town of the south and the residence of a Christian bishop. The Arabic name is Eyleh, and palm groves still exist there, after which it was named.

El-beth'el

(the God of Bethel), the name which Jacob is said to have bestowed on the place at which God appeared to him when he was flying from Esau. Genesis 35:7.

El'daah

Genesis 25:4; 1 Chronicles 1:3; the last in order of the sons of Midian.

Elder

The term elder, or old man as the Hebrew literally imports, was one of extensive use, as an official title, among the Hebrews and the surrounding nations, because the heads of tribes and the leading people who had acquired influence were naturally the older people of the nation. It had reference to various offices. Genesis 24:2; Genesis 50:7; 2 Samuel 12:17; Ezekiel 27:9; As betokening a political office, it applied not only to the Hebrews, but also to the Egyptians, Genesis 50:7; the Moabites and the Midianites. Numbers 22:7; The earliest notice of the elders acting in concert as a political body is at the time of the Exodus. They were the representatives of the people, so much so that elders and people are occasionally used as equivalent terms; comp. Joshua 24:1; with Joshua 24:2, 19, 21; and 1 Samuel 8:4; with 1 Samuel 8:7, 10, 19; Their authority was undefined, and extended to all matters concerning the public weal. Their number and influence may be inferred from 1 Samuel 30:26; ff. They retained their position under all the political changes which the Jews underwent. The seventy elders mentioned in Exodus and Numbers were a sort of governing body, a parliament, and the origin of the tribunal of seventy elders called the Sanhedrin or Council. In the New Testament Church the elders or presbyters were the same as the bishops. It was an office derived from the Jewish usage of elders or rulers of the synagogues. See BISHOP

El'ead

(praised by God), a descendant of Ephraim. 1 Chronicles 7:21.

Elea'leh

(the ascending of God), a place on the east of Jordan, taken possession of and rebuilt by the tribe of Reuben. Numbers 32:3, 37; By Isaiah and Jeremiah it is mentioned as a Moabite town. Isaiah 15:4; Isaiah 16:9; Jeremiah 48:34.

Ele'asah

(whom God made). 1. Son of Helez, one of the descendants of Judah, of the family of Hezron. 1 Chronicles 2:39; (B.C. after 1046.)

2. Son of Rapha or Rephaiah; a descendant of Saul through Jonathan and Merib-baal or Mephibosheth. 1 Chronicles 8; 1 Chronicles 8:7; 1 Chronicles 9:43; (B.C. before 588.)

Elea'zar

(help of God). 1. Third son of Aaron. After the death of Nadab and Abihu without children, Leviticus 10:6; Numbers 3:4; Eleazar was appointed chief over the principal Levites. Numbers 3:32; With his brother Ithamar he ministered as a priest during their father's lifetime, and immediately before his death was invested on Mount Hor with the sacred garments, as the successor of Aaron in the office of high priest. Numbers 20:28; (B.C. 1452.) One of his first duties was in conjunction with Moses to superintend the census of the people. Numbers 26:3; After the conquest of Canaan by Joshua he took part in the distribution of the land. Joshua 14:1; The time of his death is not mentioned in Scripture.

2. The son of Abinadab, of the hill of Kirjath-jearim. 1 Samuel 7:1; (B.C. 1134.)

3. One of the three principal mighty men of David's army. 2 Samuel 23:9; 1 Chronicles 11:12; (B.C. 1046.)

4. A Merarite Levite, son of Mahli and grandson of Merari. 1 Chronicles 23:21, 22; 1 Chronicles 24:28;

5. A priest who took part in the feast of dedication under Nehemiah. Nehemiah 12:42; (B.C. 446.)

6. One of the sons of Parosh, an Israelite (i.e. a layman) who had married a foreign wife. Ezra 10:25;

7. Son of Phinehas, a Levite. Ezra 8:33;

8. The son of Eliud, in the genealogy of Jesus Christ. Matthew 1:15.

El-Elo'he-Is'rael

(God, the God of Israel), the name bestowed by Jacob on the altar which he erected facing the city of Shechem. Genesis 33:19, 20.

E'leph

(the ox), one of the towns allotted to Benjamin, and named next to Jerusalem. Joshua 18:28.

Elha'nan

(the grace of God). 1. A distinguished warrior in the time of King David, who performed a memorable exploit against the Philistines. 2 Samuel 21:19; 1 Chronicles 20:5; (B.C. about 1020.)

2. One of "the thirty" of David's guard, and named first on the list. 2 Samuel 23:24; 1 Chronicles 11:26.

E'li

(ascension), a descendant of Aaron through Ithamar, the youngest of his two surviving sons. Leviticus 10:1, 2, 12; comp. 1 Kings 2:27 with 2 Samuel 8:17; 1 Chronicles 24:3 (B.C. 1214-1116.) he was the first of the line of Ithamar who held the office of high priest. The office remained in his family till Abiathar was thrust out by Solomon, 1 Kings 1:7; 1 Kings 2:26, 27; when it passed back again to the family of Eleazar int he person of Zadok. 1 Kings 2:35; Its return to the elder branch was one part of the punishment which had been denounced against Eli during his lifetime, for his culpable negligence. 1 Samuel 2:22-25; when his sons profaned the priesthood; comp. 1 Samuel 2:27-36; with 1 Kings 2:27 Notwithstanding this one great blemish, the character of Eli is marked by eminent piety, as shown by his meek submission to the divine judgment, 1 Samuel 3:18; and his supreme regard for the ark of God. 1 Samuel 4:18; In addition to the office of high priest he held that of judge. He died at the advanced age of 98 years, 1 Samuel 4:18; In addition to the office of high priest he held that of judge. He died at the advanced age of 98 years, 1 Samuel 4:18; overcome by the disastrous intelligence that the ark of God had been taken in battle by the Philistines, who had also slain his sons Hophni and Phinehas.

E'li, E'li, lama sabachthani

The Hebrew form, as Eloi, Eloi, etc., is the Syro-Chaldaic (the common language in use by the Jews in the time of Christ) of the first words of the twenty-second Psalm; they mean "My God, my God, why hast thou forsaken me?"1/2

Eli'ab

(God is my father). 1. Son of Helon and leader of the tribe of Zebulun at the time of the census in the wilderness of Sinai. Numbers 1:9; Numbers 2:7; Numbers 7:24, 29; 10:16; (B.C. 1490.)

2. A Reubenite, father of Dathan and Abiram. Numbers 16:1, 12; Numbers 26:8, 9; Deuteronomy 11:6;

3. One of David's brothers, the eldest of the family. 1 Samuel 16:6; 1 Samuel 17:13, 28; 1 Chronicles 2:13; (B.C. 1063.)

4. A Levite in the time of David, who was both a "porter" and a musician on the "psaltery." 1 Chronicles 15:18, 20; 1 Chronicles 16:5;

5. One of the warlike Gadite leaders who came over to David when he was in the wilderness taking refuge from Saul. 1 Chronicles 12:9; (B.C. 1061.)

6. An ancestor of Samuel the prophet; a Kohathite Levite, son of Nahath. 1 Chronicles 6:27; (B.C. 1250).

7. Son of Nathanael, one of the fore-fathers of Judith, and therefore belonging to the tribe of Simeon. Judith 8:1.

Eli'ada

(known by God). 1. One of David's sons; according to the lists, the youngest but one of the family born to him after his establishment in Jerusalem. 2 Samuel 5:16; 1 Chronicles 3:8; (B.C. after 1033.)

2. A mighty man of war, a Benjamite, who led 200,000 of his tribe to the army of Jehoshaphat. 2 Chronicles 17:17; (B.C. 945.)

Eli'adah

father of Rezon, the captain of a marauding band that annoyed Solomon. 1 Kings 11:23.

Eli'ah

(my God is Jehovah). 1. A Benjamite, a chief man of the tribe. 1 Chronicles 8:27;

2. One of the Bene-Elam, an Israelite (i.e. a layman) who had married a foreign wife. Ezra 10:26.

Eli'ahba

(whom God hides), on of the thirty of David's guard. 2 Samuel 23:32; 1 Chronicles 11:33; (B.C. 1046.)

Eli'akim

(raised up by God.). 1. Son of Hilkiah, master of Hezekiah's household ("over the house," as) Isaiah 36:3; 2 Kings 18:18, 26, 37; (B.C. 713.) Eliakim was a good man, as appears by the title emphatically applied to him by God, "my servant Eliakim," Isaiah 22:20; and also in the discharge of the duties of his high station, in which he acted as a "father to the inhabitants of Jerusalem, and to the house of Judah." Isaiah 22:21;

2. The original name of Jehoiakim king of Judah. 2 Kings 23:34; 2 Chronicles 36:4;

3. A priest in the days of Nehemiah, who assisted at the dedication of the new wall of Jerusalem. Nehemiah 12:41; (B.C. 446.)

4. Eldest son of Abiud or Judah; brother of Joseph, and father of Azor. Matthew 1:13;

5. son of Melea, and father of Jonan. Luke 3:30, 31.

Eli'am

(God's people.). 1. Father of Bath-sheba, the wife of David. 2 Samuel 11:3;

2. One of David's "thirty" warriors. 2 Samuel 23:34.

Eli'as

the Greek form of Elijah.

Eli'asaph

1. Head of the tribe of Dan at the time of the census in the wilderness of Sinai. Numbers 1:14; Numbers 2:14; Numbers 7:42, 47; Numbers 10:20; (B.C. 1490.)

2. A levite, and "chief of the Gershonites" at the same time. Numbers 3:24.

Eli'ashib

(whom God restores). 1. A priest in the time of King David eleventh in the order of the "governors" of the sanctuary. 1 Chronicles 24:12;

2. One of the latest descendants of the royal family of Judah. 1 Chronicles 3:24;

3. High priest at Jerusalem at the time of the rebuilding of the walls under Nehemiah. Nehemiah 3:1, 20, 21; (B.C. 446.)

4. A singer in the time of Ezra who had married a foreign wife. Ezra 10:24;

5. A son of Zattu, Ezra 10:27; and

6. A son of Bani, Ezra 10:36; both of whom had transgressed in the same manner. (B.C. 458.)

Eli'athah

(to whom God comes), a musician in the temple in the time of King David. 1 Chronicles 25:4, 27.

Eli'dad

(whom God loves), the man chosen to represent the tribe of Benjamin in the division of the land of Canaan. Numbers 34:21; (B.C. 1452.)

Eli'el

(to whom God is strength). 1. One of the heads of the tribe of Manasseh on the east of Jordan. 1 Chronicles 5:24;

2. A forefather of Samuel the prophet. 1 Chronicles 6:34;

3. A chief man in the tribe of Benjamin. 1 Chronicles 8:20;

4. Also a Benjamite chief. 1 Chronicles 8:22;

5. One of the heroes of David's guard. 1 Chronicles 11:46;

6. Another of the same guard. 1 Chronicles 11:47;

7. One of the Gadite heroes who came across Jordan to David when he was in the wilderness of Judah hiding from Saul. 1 Chronicles 12:11;

8. A Kohathite Levite at the time of transportation of the ark from the house of Obed-edom to Jerusalem. 1 Chronicles 15:9, 11; (B.C. 1043.)

9. A Levite in the time of Hezekiah; one of the overseers of the offerings made in the temple. 2 Chronicles 31:13; (B.C. 726.)

Elie'na-i

(my eyes are toward God) a descendant of Benjamin, and a chief man in the tribe. 1 Chronicles 8:20.

Elie'zar

(God is his help). 1. Abraham's chief servant, called by him "Eliezer of Damascus." Genesis 15:2; (B.C. 1857.)

2. Second son of Moses and Zipporah (B.c. 1523), to whom his father gave this name because "the God of my father was mine help, and delivered me from the sword of Pharaoh." Exodus 18:4; 1 Chronicles 23:15, 17; 1 Chronicles 26:25;

3. One of the sons of Becher, the son of Benjamin. 1 Chronicles 7:8;

4. A priest in the reign of David. 1 Chronicles 15:24;

5. Son of Zichri, ruler of the Reubenites in the reign of David. 1 Chronicles 27:16;

6. Son of Dodavah, of Mareshah in Judah, 2 Chronicles 20:37; a prophet, who rebuked Jehoshaphat for joining himself with Ahaziah king of Israel. (B.C. 895.)

7. A chief Israelite whom Ezra sent with others from Ahava to Cesiphia, to induce some Levites and Nethinim to accompany him to Jerusalem. Ezra 8:16; (B.C. 459.) 8, 9, 10. A priest, a Levite and an Israelite of the sons of Harim, who had married foreign wives. Ezra 10:18, 23, 31;

11. Son of Jorim, in the genealogy of Christ. Luke 3:29.

Elihoe'na-i

(my eyes are toward Jehovah), son of Zerahiah, who with 200 men returned from the captivity with Ezra. Ezra 8:4; (B.C. 459.)

Eliho'reph

(God is his reward), one of Solomon's scribes. 1 Kings 4:3.

Eli'hu

(whose God is he (Jehovah)). 1. One of the interlocutors in the book of Job. [JOB] He is described as the "son of Baerachel the Buzite."

2. A forefather of Samuel the prophet. 1 Samuel 1:1;

3. In 1 Chronicles 27:18; Elihu "of the brethren of David" is mentioned as the chief of the tribe of Judah.

4. One of the captains of the thousands of Manasseh, 1 Chronicles 12:20; who followed David to Ziklag after he had left the Philistine army on the eve of the battle of Gilboa.

5. A Korhite Levite in the time of David. 1 Chronicles 26:7.

Eli'jah

(my God is Jehovah) has been well entitled "the grandest and the most romantic character that Israel ever produced." "Elijah the Tishbite,... of the inhabitants of Gilead" is literally all that is given us to know of his parentage and locality. Of his appearance as he "stood before" Ahab (B.C. 910) with the suddenness of motion to this day characteristic of the Bedouins from his native hills, we can perhaps realize something from the touches, few but strong, of the narrative. His chief characteristic was his hair, long and thick, and hanging down his back. His ordinary clothing consisted of a girdle of skin round his loins, which he tightened when about to move quickly. 1 Kings 18:46; But in addition to this he occasionally wore the "mantle" or cape of sheepskin which has supplied us with one of our most familiar figures of speech. His introduction, in what we may call the first act of his life, is the most startling description. He suddenly appears before Ahab, prophesies a three-years drought in Israel, and proclaims the vengeance of Jehovah for the apostasy of the king. Obliged to flee from the vengeance of king, or more probably of the queen (comp. 1 Kings 19:2; he was directed to the brook Cherith. There in the hollow of the torrent bed he remained, supported in the miraculous manner with which we are all familiar, till the failing of the brook obliged him to forsake it. His next refuge was at Zarephath. Here in the house of the widow woman Elijah performed the miracles of prolonging the oil and the meal, and restored the son of the widow to life after his apparent death. 1 Kings 17. In this or some other retreat an interval of more than two years must have elapsed. The drought continued, and at last the full horrors of famine, caused by the failure of the crops, descended on Samaria. Again Elijah suddenly appears before Ahab. There are few more sublime stories in history than the account of the succeeding events-with the servant of Jehovah and his single attendant on the one hand, and the 850 prophets of Baal on the other; the altars, the descending fire of Jehovah consuming both sacrifice and altar; the rising storm, and the ride across the plain to Jezreel. 1 Kings 18. Jezebel vows vengeance, and again Elijah takes refuge in flight into the wilderness, where he is again miraculously fed, and goes forward, in the strength of that food, a journey of forty days to the mount of God, even to Horeb, where he takes refuge in a cave, and witnesses a remarkable vision of Jehovah. 1 Kings 19:9-18; He receives the divine communication, and sets forth in search of Elisha, whom he finds ploughing in the field, and anoints him prophet in his place. ch. 19. For a time little is heard of Elijah, and Ahab and Jezebel probably believed they had seen the last of him. But after the murder of Naboth, Elijah, who had received an intimation from Jehovah of what was taking place, again suddenly appears before the king, and then follow Elijah's fearful denunciation of Ahab and Jezebel, which may possibly be recovered by putting together the words recalled by Jehu, 2 Kings 9:26, 36, 37; and those given in 1 Kings 21:19-25; A space of three or four years now elapses (comp. 1 Kings 22:1, 51; 2 Kings 1:17; before we again catch a glimpse of Elijah. Ahaziah is on his death-bed, 1 Kings 22:51; 2 Kings 1:1, 2; and sends to an oracle or shrine of Baal to ascertain the issue of his illness; but Elijah suddenly appears on the path of the messengers, without preface or inquiry utters his message of death, and as rapidly disappears. The wrathful king sends two bands of soldiers to seize Elijah, and they are consumed with fire; but finally the prophet goes down and delivers to Ahaziah's face the message of death. No long after Elijah sent a message to Jehoram denouncing his evil doings, and predicting his death. 2 Chronicles 21:12-15; It was at Gilgal-probably on the western edge of the hills of Ephraim-that the prophet received the divine intimation that his departure was at hand. He was at the time with Elisha, who seems now to have become his constant companion, and who would not consent to leave him. "And it came to pass as they still went on and talked, that, behold, a chariot of fire and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into heaven." (B.C. 896.) Fifty men of the sons of the prophets ascended the abrupt heights behind the town, and witnessed the scene. How deep was the impression which he made on the mind of the nation may be judged of from the fixed belief which many centuries after prevailed that Elijah would again appear for the relief and restoration of his country, as Malachi prophesied. Malachi 4:5; He spoke, but left no written words, save the letter to Jehoram king of Judah. 2 Chronicles 21:12-15.

El'ika

(rejected of God), a Harodite, one of David's guard. 2 Samuel 23:25.

E'lim

(strong trees), Exodus 15:27; Numbers 33:9; the second station where the Israelites encamped after crossing the Red Sea. It is distinguished as having had "twelve wells (rather 'fountains') of waster, and three-score and ten palm trees." It is generally identified by the best authorities with Wady Garundel, about halfway down the shore of the Gulf of Suez. A few palm trees still remain, and the water is excellent.

Elim'elech

(my God is king), a man of the tribe of Judah and of the family of the Hezronites, who dwelt in Bethlehem-Ephratah in the days of the Judges. (B.C. 1312.) In consequence of a great death in the land he went with his wife, Naomi, and his two sons, Mahlon and Chilion, to dwell in Moab, where he and his sons died without posterity. Ruth 1:2, 3; etc.

Elio-e'na-i

(my eyes are toward the Lord). 1. Elsest son of Neariah, the son of Shemaiah. 1 Chronicles 3:23, 24;

2. Head of a family of the Simeonites. 1 Chronicles 4:36; (B.C. after 1451.)

3. Head of one of the families of the sons of Becher, the son of Benjamin. 1 Chronicles 7:8;

4. A Korhite Levite, and one of the doorkeepers of the "house of Jehovah." 1 Chronicles 26:3;

5. A priest in the days of Ezra, one of those who had married foreign wives. Ezra 10:22; (B.C. 446.) Possibly the same as

6. An Israelite of the sons of Zattu, who had also married a foreign wife. Ezra 10:27; (B.C. 458.)

El'iphal

(whom God judges), son of Ur, one of David's guard. 1 Chronicles 11:35; See ELIPHELET, 3

El'iphalet

(the god of deliverance), the last of the thirteen sons born to David after his establishment in Jerusalem. 2 Samuel 5:16; 1 Chronicles 14:7; See ELIPHELET, 2

El'iphaz

(God is his strength). 1. The son of Esau and Adah, and the father of Teman. Genesis 36:4; 1 Chronicles 1:35, 36;

2. The chief of the "three friends" of Job. He is called "the Temanite;" hence it is naturally inferred that he was a descendant of Teman. On him falls the main burden of the argument, that God's retribution in this world is perfect and certain, and that consequently suffering must be a proof of previous sin. Job 4, 5, 15, 22. The great truth brought out by him is the unapproachable majesty and purity of God. Job 4:12-21; Job 15:12-16; See JOB

Eliph'eleh

(whom God makes distinguished), a Merarite Levite, one of the gate-keepers appointed by David to play on the harp "on the Sheminith" on the occasion of bringing up the ark to the city of David. 1 Chronicles 15:18, 21.

Eliph'elet

(the God of deliverance). 1. The name of a son of David, one of the children born to him after his establishment in Jerusalem. 1 Chronicles 3:6; (B.C. after 1044.)

2. Another son of David, belonging also to the Jerusalem family, and apparently the last of his sons. 1 Chronicles 3:8;

3. One of the thirty warriors of David's guard. 2 Samuel 23:34;

4. Son of Eshek, a descendant of King Saul through Jonathan. 1 Chronicles 8:39; (B.C. before 536.)

5. One of the leaders of the Bene-Adonikam who returned from Babylon with Ezra. Ezra 8:13; (B.C. 459.)

6. A man of the Bene-Hushum in the time of Ezra who had married a foreign wife. Ezra 10:33; (B.C. 458).

Elis'abeth

(the oath of God), the wife of Zacharias and mother of John the Baptist. She was herself of the priestly family, and a relation, Luke 1:36; of the mother of our Lord.

Elise'us

the Greek form of the name Elisha.

Eli'sha

(God his salvation), son of Shaphat of Abel-meholah; the attendant and disciple of Elijan, and subsequently his successor as prophet of the kingdom of Israel. The earliest mention of his name is in the command to Elijah in the cave at Horeb. 1 Kings 19:16, 17; (B.C. about 900.) Elijah sets forth to obey the command, and comes upon his successor engaged in ploughing. He crosses to him and throws over his shoulders the rough mantle-a token at once of investiture with the prophet's office and of adoption as a son. Elisha delayed merely to give the farewell kiss to his father and mother and preside at a parting feast with his people, and then followed the great prophet on his northward road. We hear nothing more of Elisha for eight years, until the translation of his master, when he reappears, to become the most prominent figure in the history of his country during the rest of his long life. In almost every respect Elisha presents the most complete contrast to Elijah. Elijah was a true Bedouin child of the desert. If he enters a city it is only to deliver his message of fire and be gone. Elisha, on the other hand, is a civilized man, an inhabitant of cities. His dress was the ordinary garment of an Israelite, the beged, probably similar in form to the long abbeyeh of the modern Syrians. 2 Kings 2:12; His hair was worn trimmed behind, in contrast to the disordered locks of Elijah, and he used a walking-staff, 2 Kings 4:29; of the kind ordinarily carried by grave or aged citizens. Zechariah 8:4; After the departure of his master, Elisha returned to dwell at Jericho, 2 Kings 2:18; where he miraculously purified the springs. We next meet with Elisha at Bethel, in the heart of the country, on his way from Jericho to Mount Carmel. 2 Kings 2:23; The mocking children, Elisha's curse and the catastrophe which followed are familiar to all. Later he extricates Jehoram king of Israel, and the kings of Judah and Edom, from their difficulty in the campaign against Moab arising from want of water. 2 Kings 3:4-27; Then he multiplies the widow's oil. 2 Kings 4:5; The next occurrence is at Shunem, where he is hospitably entertained by a woman of substance, whose son dies, and is brought to life again by Elisha. 2 Kings 4:8-37; Then at Gilgal he purifies the deadly pottage, 2 Kings 4:38-41; and multiplies the loaves. 2 Kings 4:42-44; The simple records of these domestic incidents amongst the sons of the prophets are now interrupted by an occurrence of a more important character. 2 Kings 5:1-27; The chief captain of the army of Syria, Naaman, is attacked with leprosy, and is sent by an Israelite maid to the prophet Elisha, who directs him to dip seven times in the Jordan, which he does and is healed, 2 Kings 5:1-14; while Naaman's servant, Gehazi, he strikes with leprosy for his unfaithfulness. ch. 2 Kings 5:20-27; Again the scene changes. It is probably at Jericho that Elisha causes the iron axe to swim. 2 Kings 6:1-7; A band of Syrian marauders are sent to seize him, but are struck blind, and he misleads them to Samaria, where they find themselves int he presence of the Israelite king and his troops. 2 Kings 6:8-23; During the famine in Samaria, 2 Kings 6:24-33; he prophesied incredible plenty, ch. 2 Kings 7:1-2; which was soon fulfilled. ch. 2 Kings 7:3-20; We next find the prophet at Damascus. Benhadad the king is sick, and sends to Elisha by Hazael to know the result. Elisha prophesies the king's death, and announces to Hazael that he is to succeed to the throne. 2 Kings 8:7, 15; Finally this prophet of God, after having filled the position for sixty years, is found on his death-bed in his own house. 2 Kings 13:14-19; The power of the prophet, however, does not terminate with his death. Even in the tomb he restores the dead to life. ch. 2 Kings 13:21.

Eli'shah

(God is salvation), the eldest son of Javan. Genesis 10:4; The residence of his descendants is described in Ezekiel 27:7; as the isles of Elishah, whence the Phoenicians obtained their purple and blue dyes. Some connect the race of Elishah with the Aeolians, others with Elishah, and in a more extended sense Peloponnesus, or even Hellas.

Elish'ama

(whom God hears). 1. The "prince" or "captain" of the tribe of Ephraim in the wilderness of Sinai. Numbers 1:10; Numbers 2:18; Numbers 7:48; Numbers 10:22; (B.C. 1491.) From 1 Chronicles 7:26; we find that he was grandfather to the great Joshua.

2. A son of King David. 2 Samuel 5:16; 1 Chronicles 3:8; 1 Chronicles 14:7;

3. Another son of David, 1 Chronicles 3:6; who in the other lists is called ELISHUA. (B.C. after 1044.)

4. A descendant of Judah. 1 Chronicles 2:41;

5. The father of Nethaniah and grandfather of Ishmael. 2 Kings 25:25; Jeremiah 41:1;

6. Scribe of King Jehoiakim. Jeremiah 36:12, 20, 21; (B.C. 605.)

7. A priest in the time of Jehoshaphat. 2 Chronicles 17:8; (B.C. 912).

Elish'aphat

(whom God judges), son of Zichri; one of the captains of hundreds in the time of Jehoiada. 2 Chronicles 23:1; (B.C. 877.)

Elish'eba

(God is her oath), the wife of Aaron. Exodus 6:23; She was the daughter of Amminadab, and sister of Nahshon the captain of the host of Judah. Numbers 2:3; (B.C. 1491.)

Elish'ua

(God is my salvation), one of David's sons, born after his settlement in Jerusalem. 2 Samuel 5:15; 1 Chronicles 14:5; (B.C. 1044.)

Eli'ud

(God his praise), son of Achim in the genealogy of Christ. Matthew 1:15.

Eliz'aphan

(whom God protects). 1. A Levite, son of Uzziel, chief of the house of the Kohathites at the time of the census in the wilderness of Sinai. Numbers 3:30; (B.C. 1491.)

2. Prince of the tribe of Zebulun. Numbers 34:25.

Eli'zur

prince of the tribe and over the host of Reuben. Numbers 1:5; Numbers 2:10; Numbers 7:30, 35; Numbers 10:18.

El'kanah, or El'konah

(God-provided). 1. Son, or rather grandson, see 1 Chronicles 6:22, 23; ( 1 Chronicles 6:7, 8 ) of Korah, according to Exodus 6:24;

2. A descendant of the above in the line of Ahimoth, otherwise Mahath, (1 Chronicles 6:26, 35; Hebr 11:20

3. Another Kohathite Levite, father of Samuel the illustrious judge and prophet. 1 Chronicles 6:27, 34; (B.C. about 1190.) All that is known of him is contained in the above notices and in 1 Samuel 1:1, 4, 8, 19, 21, 23; and 1 Samuel 2:11, 20

4. A Levite. 1 Chronicles 9:16;

5. A Korhite who joined David while he was at Ziklag. 1 Chronicles 12:6; (B.C. 1054.)

6. An officer in the household of Ahaz king of Judah, who was slain by Zichri the Ephraimite when Pekah invaded Judah. 2 Chronicles 28:7; (B.C. 739.)

El'kosh

(God my bow), the birthplace of the prophet Nahum, hence called "the Elkoshite." Nahum 1:1; This place is located at the modern Alkush, a village on the east bank of the Tigris, about two miles north of Mosul. Some think a small village in Galilee is intended.

El'lasar

(oak), the city of Arioch, Genesis 14:1; seems to be the Hebrew representative of the old Chaldean town called in the native dialect Larsa or Larancha. Larsa was a town of lower Babylonia or Chaldea, situated nearly halfway between Ur (Mugheir) and Erech (Warka), on the left bank of the Euphrates. It is now Senkereh.

Elm

Hosea 4:13; See See OAK

Elma'dam

In the Revised Version, Luke 3:28; Same as ELMODAM.

Elmo'dam

(measure), son of Er, in the genealogy of Joseph. Luke 3:28.

El'naam

(God his delight), the father of Jeribai and Joshaviah, two of David's guard, according to 1 Chronicles 11:46.

El'nathan, or Elna'than

(God hath given). 1. The maternal grandfather of Jehoiachin, 2 Kings 24:8; the same with Elnathan the son of Achbor. Jeremiah 26:22; Jeremiah 36:12, 25;

2. The name of three persons, apparently Levites, in the time of Ezra. Ezra 8:16.

E'lon

(an oak). 1. A Hittite, whose daughter was one of Esau's wives. Genesis 26:34; Genesis 36:2; (B.C. 1797.)

2. The second of the three sons attributed to Zebulun, Genesis 46:14; Numbers 26:26; and the founder of the family of the Elonites. (B.C. 1695.)

3. Elon the Zebulonite, who judged Israel for ten years, and was buried in Aijalon in Zebulun. Judges 12:11, 12; (B.C. 1174-1164).

4. On of the towns in the border of the tribe of Dan. Joshua 19:43.

E'lon-beth'-hanan

(oak of the house of grace) is named with two Danite towns as forming one of Solomon's commissariat districts. 1 Kings 4:9.

E'lonites, The

Numbers 26:26; See ELON, 2

E'loth

1 Kings 9:26; See ELATH

Elpa'al

(God his wages), a Benjamite, son of Hushim and brother of Abitub. 1 Chronicles 8:11; He was the founder of numerous family.

El'palet

(God his deliverance), one of David's sons born in Jerusalem. 1 Chronicles 14:5.

El-pa'ran

(God his deliverance), literally "the terebinth of Paran." Genesis 14:6; See PARAN

El-tekeh

(God its fear), one of the cities in the border of Dan, Joshua 19:44; which with its suburbs was allotted to the Kohathite Levites. Joshua 21:23.

El'teknon

(God its foundation), one of the towns of the tribe of Judah in the mountains. Joshua 15:59; It has not yet been identified.

El-tolad

(God's kindred), one of the cities in the south of Judah, Joshua 15:30; allotted to Simeon, Joshua 19:4; and in possession of that tribe until the time of David. 1 Chronicles 4:29.

E'lul

(vine; gleaning). Nehemiah 6:15; accabees 14:27. See MONTH

Elu'za-i

(God is my praise), one of the warriors of Benjamin who joined David at Ziklag. 1 Chronicles 12:5; (B.C. 1054.)

El'ymas

(a wise man), the Arabic name of the Jewish magus or sorcerer Bar-jesus. Acts 13:6; ff. (A.D. 44.)

El'zabad

(whom God hath given). 1. One of the Gadite heroes who came across the Jordan to David. 1 Chronicles 12:12;

2. A Korhite Levite. 1 Chronicles 26:7.

El'zaphan

(whom God protects), second son of Uzziel, who was the son of Kohath son of Levi. Exodus 6:22.

Embalming

the process by which dead bodies are preserved from putrefaction and decay. It was most general among the Egyptians, and it is in connection with this people that the two instances which we meet with in the Old Testament are mentioned. Genesis 50:2, 26; The embalmers first removed part of the brain through the nostrils, by means of a crooked iron, and destroyed the rest by injecting caustic drugs. An incision was then made along the flank with a sharp Ethiopian stone, and the whole of the intestines removed. The cavity was rinsed out with palm wine, and afterwards scoured with pounded perfumes. It was then filled with pure myrrh pounded, cassia and other aromatics, except frankincense. This done, the body was sewn up and steeped in natron (salf-petre) for seventy days. When the seventy days were accomplished, the embalmers washed the corpse and swathed it in bandages of linen, cut in strips and smeared with gum. They then gave it up to the relatives of the deceased, who provided for it a wooden case, made in the shape of a man, in which the dead was placed,a nd deposited in an erect position against the wall of the sepulchral chamber. Sometimes no incision was made in the body, nor were the intestines removed, but cedar-oil was injected into the stomach by the rectum. At others the oil was prevented from escaping until the end of the steeping process, when it was withdrawn, and carried off with it the stomach and intestines in a state of solution, while the flesh was consumed by the natron, and nothing was left but the skin and bones. The body in this state was returned to the relatives of the deceased. The third mode, which was adopted by the poorer classes, and cost but little, consisted in rinsing out the intestines with syrmaea, an infusion of senna and cassia, and steeping the body for several days in natron. It does not appear that embalming was practiced by the Hebrews. The cost of embalming was sometimes nearly $2000, varying from this amount down to $200 or $300.

Embroiderer

Various explanations have been offered as to the distinction between "needle-work" and "cunning work." Probably neither term expresses just what is to-day understood by embroidery, though the latter may come nearest to it. The art of embroidery by the loom was extensively practiced among the nations of antiquity. In addition to the Egyptians, the Babylonians were celebrated for it.

Emerald

a precious stone of a rich green color, upon which its value chiefly depends. This gem was the first in the second row on the breastplate of the high priest. Exodus 28:18; Exodus 39:11; It was imported to Tyre from Syria, Ezekiel 27:16; was used as a seal or signet, Ecclus. 32:6, as an ornament of clothing and bedding, Ezekiel 28:13; Judges 1:21; and is spoken of as one of the foundations of Jerusalem. Revelation 21:19; Tob. 13:16. The rainbow around the throne is compared to emerald in Revelation 4:3.

Emerods

Deuteronomy 28:27; 1 Samuel 5:6, 9, 12; 1 Samuel 6:4, 5, 11; Probably hemorrhiodal tumors, or bleeding piles, are intended. These are very common in Syria at present, Oriental habits of want of exercise and improper food, producing derangement of the liver, constipation, etc., being such as to cause them.

E'mims

(terrors), a tribe or family of gigantic stature which originally inhabited the region along the eastern side of the Dead Sea. They were related to the Anakim.

Emman'uel

Matthew 1:23; See IMMANUEL

Em'ma-us, or Emma'us

(warm baths), the village to which the two disciples were going when our Lord appeared to them on the way, on the day of his resurrection. Luke 24:13;Luke makes its distance from Jerusalem sixty stadia (Authorized Version "threescore furlongs"), or about 7 1/2 miles; and Josephus mentions "a village called Emmaus" at the same distance. The site of Emmaus remains yet to be identified.

Em'mor

(an ass), the father of Sychem. Acts 7:16; See HAMOR

En at

the beginning of many Hebrew words, signifies a spring or fountain.

E'nam

(double spring), one of the cities of Judah int he Shefelah or lowland. Joshua 15:34.

E'nan

(having eyes.). Ahira ben-Enan was "prince" of the tribe of Naphtali at the time of the numbering of Israel in the wilderness of Sinai. Numbers 1:15; (B.C. 1491.)

Encampment

primarily denoted the resting-place of an army or company of travellers at night, Genesis 32:21; Exodus 16:13; and was hence applied to the army or caravan when on its march. Genesis 32:7, 8; Exodus 14:19; Joshua 10:5; Joshua 11:4; The description of the camp of the Israelites, on their march from Egypt, Numb 2, 3, supplies the greatest amount of information on the subject. The tabernacle, corresponding to the chieftains tent of an ordinary encampment, was placed in the centre, and around and facing it, Numbers 2:1; arranged in four grand divisions, corresponding to the four points of the compass, lay the host of Israel, according to their standards. Numbers 1:52; Numbers 2:2; In the centre, round the tabernacle, and with no standard but the cloudy or fiery pillar which rested over it, were the tents of the priests and Levites. The former, with Moses and Aaron at their head, were encamped on the eastern side. The order of encampment was preserved on the march. Numbers 2:17.

Enchantments

The words so translated have several signification: the practice of secret arts, Exodus 7:11, 22; Exodus 8:7; ; "muttered spells," 2 Kings 9:22; Micah 5:12; the charming of serpents, Ecclesiastes 10:11; the enchantments sought by Balaam, Numbers 24:1; the use of magic, Isaiah 47:9, 12; Any resort to these methods of imposture was strictly forbidden in Scripture, Leviticus 19:26; Isaiah 47:9; etc.; but to eradicate the tendency is almost impossible, 2 Kings 17:17; and we find it still flourishing at the Christian era. Acts 13:6, 8.

En'-dor

(fountain of Dor), a place in the territory of Issachar, and yet possessed by Manasseh. Joshua 17:11; Endor was the scene of the great victory over Sisera and Jabin. It was here that the witch dwelt whom Saul consulted. 1 Samuel 28:7; it was known to Eusebius, who describes it was a large village four miles south of Tabor. Here to the north of Jebel Duhy the name still lingers. The distance from the slopes of Gilboa to Endor is seven or eight miles, over difficult ground.

En-egla'im

(fountain of the two calves), a place named only by Ezekiel, Ezekiel 47:10; apparently as on the Dead Sea; but whether near to or far from Engedi, on the east or the west side of the sea, it is impossible to ascertain.

En-gan'nim

(fountain of the garden). 1. A city in the low country of Judah, named between Zanoah and Tappuah. Joshua 15:34;

2. A city on the border of Issachar. Joshua 19:21; allotted with its "suburbs" to the Gershonite Levites, Joshua 21:29; probably Jenin, the first village encountered on the ascent from the great plain of Esdraelon into the hills of the central country.

En'-gedi or En-ge'di

(fount of the kid), a town in the wilderness of Judah, Joshua 15:62; on the western shore of the Dead Sea. Ezekiel 47:10; Its original name was Hazezon-tamar, on account of the palm groves which surrounded it. 2 Chronicles 20:2; Its site is about the middle of the western shore of the lake, at the fountain of Ain Jidy, from which the place gets its name. It was immediately after an assault upon the "Amorites that dwelt in Hazezon-tamar," that the five Mesopotamian kings were attacked by the rulers of the plain of Sodom. Genesis 14:7; comp. 2 Chronicles 20:2 Saul was told that David was in the "wilderness of Engedi;" and he took "three thousand men, and went to seek David and his men upon the rocks of the wild goats." 1 Samuel 24:1-4; The vineyards of Engedi were celebrated by Solomon. So 1:14.

Engine

a term applied exclusively to military affairs in the Bible. The engines to which the term is applied in 2 Chronicles 26:15; were designed to propel various missiles from the walls of the besieged town. One, with which the Hebrews were acquainted, was the battering ram, described in Ezekiel 26:9; and still more precisely in Ezekiel 4:2; Ezekiel 21:22.

Engraver

His chief business was cutting names or devices on rings and seals; the only notices of engraving are in connection with the high priest's dress-the two onyx stones, the twelve jewels and the mitre-plate having inscriptions on them. Exodus 28:11, 21, 36.

En-had'dah

(swift fountain), one of the cities on the border of Issachar named next to Engannim. Joshua 19:21.

En-hak'ko-re

(fount of the caller), the spring which burst out in answer to the cry of Samson after his exploit with the jawbone. Judges 15:19.

En-ha'zor

(fount of Hazor), one of the fenced cities in the inheritance of Naphtali, distinct from Hazor. Joshua 19:37; It has not yet been identified.

En-mish'pat

(fount of judgment). Genesis 14:7; See KADESH

E'noch

(dedicated). 1. The eldest son of Cain, Genesis 4:17; who called after his name the city which he built. Genesis 4:18; (B.C. 3870.)

2. The son of Jared and father of Methuselah. Genesis 5:21; ff.; Luke 3:37 (B.C. 3378-3013.) In the Epistle of Jude Jude 1:14; he described as "the seventh from Adam;" and the number is probably noticed as conveying the idea of divine completion and rest, while Enoch was himself a type of perfected humanity. After the birth of Methuselah it is said, Genesis 5:22-24; that Enoch "walked with God three hundred years... and he was not; for God took him." The phrase "walked with God" is elsewhere only used of Noah, Genesis 6:9; cf. Gene 17:1 etc., and is to be explained of a prophetic life spent in immediate converse with the spiritual world. Like Elijah, he was translated without seeing death. In the Epistle to the Hebrews the spring and issue of Enoch's life are clearly marked. Both the Latin and Greek fathers commonly coupled Enoch and Elijah as historic witnesses of the possibility of a resurrection of the body and of a true human existence in glory. Revelation 11:3.

E'noch, The book of

The first trance of the existence of this work is found in the Epistle of Jude 1:14, 15; An apocryphal book called Enoch was known at a very early date, but was lost sight of until 1773, when Bruce brought with him on his return from Egypt three MSS. containing the complete Ethiopic translation. In its present shape the book consists of a series of revelations supposed to have been given to Enoch and Noah, which extend to the most varied aspects of nature and life. And are designed to offer a comprehensive vindication of the action of Providence. Notwithstanding the quotation in Jude, and the wide circulation of the book itself, the apocalypse of Enoch was uniformly and distinctly separated from the canonical Scriptures. Its authorship and date are unknown.

E'non

(springs), a place "near to Salim," at which John baptized. John 3:23; It was evidently west of the Jordan, comp. John 3:22; with John 3:26 and with John 1:28 and abounded in water. This is indicated by the name, which is merely a Greek version of a Chaldee word signifying "springs." Aenon is given in the Onomasticon as eight miles south of Scythopolis, "near Salem and the Jordan."

E'nos

(mortal man), the son of Seth, Genesis 4:26; Genesis 5:6, 7, 9, 10, 11; Luke 3:38; properly ENOSH, as in 1 Chronicles 1:1.

E'nosh

Same as ENOS. 1 Chronicles 1:1.

En-rim'mon

(fount of the pomegranate), one of the places which the men of Judah reinhabited after their return from the captivity. Nehemiah 11:29; Perhaps the same as "Ain and Rimmon," Joshua 15:32; and "Ain, Remmon," Joshua 19:7; and see 1 Chronicles 4:32.

En-ro'gel

(fount of the fuller), a spring which formed one of the landmarks on the boundary line between Judah, Joshua 15:7; and Benjamin. Joshua 18:16; It may be identified with the present "Fountain of the Virgin," 'Ain Umm ed-Daraj, the perennial source from which the pool of Siloam is supplied.

En-she'mesh

(fountain of the sun), a spring which formed one of the landmarks on the north boundary of Judah, Joshua 15:7; and the south boundary of Benjamin, Joshua 18:17; perhaps Ain Haud or Ain-Chot-the "well of apostles"-about a mile below Bethany.

Ensign

(nes; in the Authorized Version generally "ensign," sometimes "standard;" degel, "standard," with the exception of So 2:4; "banner;" oth, "ensign"). This distinction between these three Hebrew terms is sufficiently marked by their respective uses. Nes is a signal, and not a military standard. It is an occasional signal, which was exhibited on the top of a pole from a bare mountain-top, Isaiah 13:2; Isaiah 18:3; degel a military standard for a large division of an army; and oth the same for a small one. Neither of them, however, expresses the idea which "standard" conveys to our minds, viz. a flag. The standards in use among the Hebrews probably resembled those of the Egyptians and Assyrians-a figure or device of some kind elevated on a pole; usually a sacred emblem, such as an animal, a boat, or the king's name.

En-tap'puah

Joshua 17:7; See See TAPPUAH

E'pah

(gloomy), the first, in order,of the sons of Midian, Genesis 25:4; 1 Chronicles 1:33; afterwards mentioned by Isaiah 60:6.

Ep'aphras

(lovely), a fellow laborer with the apostle Paul, mentioned Colossians 1:7; as having taught the Colossian church the grace of God in truth, and designated a faithful minister of Christ on their behalf. He was at that time with St. Paul at Rome. (A.D. 57.) For Paul's estimate of him see Colossians 1:7, 8; Colossians 4:12.

Epaphrodi'tus

(lovely), the full name of which Epaphras is a contraction. Philip. 2:25; Philip. 4:18.

Epene'tus

(praiseworthy), a Christian at Rome, greeted by St. Paul in Romans 16:5; and designated as his beloved and the first-fruit of Asia unto Christ.

Epene'tus

(praiseworthy), a Christian at Rome, greeted by St. Paul in Romans 16:5; and designated as his beloved and the first-fruit of Asia unto Christ.

E'phah

1. Concubine of Caleb, in the line of Judah. 1 Chronicles 2:46;

2. Son of Jahdai; also in the line of Judah. 1 Chronicles 2:47.

Ephah

See WEIGHTS AND MEASURES

E'pha-i

(gloomy), a Netophathite, whose sons were among the "captains of the forces" left in Judah after the deportation to Babylon. Jeremiah 40:8; Jeremiah 41:3; comp. Jeremiah 40:13 (B.C. 588.)

E'pher

(a calf), the second, in order, of the sons of Midian. Genesis 25:4; 1 Chronicles 1:33; (B.C. 1820).

E'pher

1. A son of Ezra, among the descendants of Judah. 1 Chronicles 4:17;

2. One of the heads of the families of Manasseh on the east of Jordan. 1 Chronicles 5:24.

E'phes-dam'mim

(cessation of blood-shed), a place between Socoh and Arekah, at which the Philistines were encamped before the affray in which Goliath was killed. 1 Samuel 17:1; Under the shorter form of PAS-DAMMIM it occurs once again in a similar connection. 1 Chronicles 11:13.

Ephe'sians, The Epistle to the

was written by the apostle St. Paul during his first captivity at Rome, Acts 28:16; apparently immediately after he had written the Epistle to the Colossians [COLOSSIANS, EPISTLE TO], and during that period (perhaps the early part of A.D. 62) when his imprisonment had not assumed the severer character which seems to have marked its close. This epistle was addressed to the Christian church at Ephesus. [EPHESUS] Its contents may be divided into two portions, the first mainly doctrinal, ch. 1-3, the second hortatory and practical.

Eph'esus

(permitted), the capital of the Roman province of Asia, and an illustrious city in the district of Ionia, nearly opposite the island of Samos. Buildings.-Conspicuous at the head of the harbor of Ephesus was the great temple of Diana or Artemis, the tutelary divinity of the city. This building was raised on immense substructions, in consequence of the swampy nature of the ground. The earlier temple, which had been begun before the Persian war, was burnt down in the night when Alexander the Great was born; and another structure, raise by the enthusiastic co-operation of all the inhabitants of "Asia," had taken its place. The magnificence of this sanctuary was a proverb throughout the civilized world. In consequence of this devotion the city of Ephesus was called neo'koros, Acts 19:35; or "warden" of Diana. Another consequence of the celebrity of Diana's worship at Ephesus was that a large manufactory grew up there of portable shrines, which strangers purchased, and devotees carried with them on journeys or set up in the houses. The theatre, into which the mob who had seized on Paul, Acts 19:29; rushed, was capable of holding 25,000 or 30,000 persons, and was the largest ever built by the Greeks. The stadium or circus, 685 feet long by 200 wide, where the Ephesians held their shows, is probably referred to by Paul as the place where he "fought with beasts at Ephesus." 1 Cor. 15:32; Connection with Christianity-The Jews were established at Ephesus in considerable numbers. Acts 2:9; Acts 6:9; It is here and here only that we find disciples of John the Baptist explicitly mentioned after the ascension of Christ. Acts 18:25; Acts 19:3; The first seeds of Christian truth were possibly sown here immediately after the great Pentecost. Acts 2:1;... St. Paul remained in the place more than two years, Acts 19:8, 10; Acts 20:31; during which he wrote the First Epistle to the Corinthians. At a later period Timothy was set over the disciples, as we learn from the two epistles addressed to him. Among St. Paul's other companions, two, Trophimus and Tychicus, were natives of Asia, Acts 20:4; and the latter was probably, 2 Timothy 4:12; the former certainly, Acts 21:29; a native of Ephesus. Present condition-The whole place is now utterly desolate, with the exception of the small Turkish village at Ayasaluk. The ruins are of vast extent.

Eph'lal

(judgment), a descendant of Judah, of the family of Hezron and of Jerahmeel. 1 Chronicles 2:37.

E'phod

(image), father of Hanniel of the tribe of Manesseh. Numbers 34:23.

Ephod

(a sacred vestment originally appropriate to the high priest. Exodus 28:4.

E'phra-im

that portion of Canaan named after Joseph's second son. Genesis 41:50-52; The boundaries of the portion of Ephraim are given in Joshua 16:1-10; The south boundary was coincident for part of its length with the north boundary of Benjamin. It extended from the Jordan on the east, at the reach opposite Jericho, to the Mediterranean on the west, probably about Joppa. On the north of Ephraim and Manasseh were the tribes of Asher, Zebulun and Issachar. The territory thus allotted to the "house of Joseph" may be roughly estimated at 55 miles from east to west by 70 from north to south. It was one at once of great richness and great security. Its fertile plains and well-watered valleys could only be reached by a laborious ascent through steep and narrow ravines, all but impassable for an army. Under Joshua the tribe must have taken a high position in the nation, to judge from the tone which the Ephraimites assumed on occasions shortly subsequent to the conquest. After the revolt of Jeroboam the history of Ephraim is the history of the kingdom of Israel, since not only did the tribe become a kingdom, but the kingdom embraced little besides the tribe.

E'phra-im, The wood of

a wood, or rather a forest, on the east of Jordan, in which the fatal battle was fought between the armies of David and of Absalom. 2 Samuel 18:6.

E'phra-im, Mount

is a district which seems to extend as far south as Ramah and Bethel, 1 Samuel 1:1; 1 Samuel 7:17; 2 Chronicles 13:4, 19; compared with 2 Chronicles 15:8 places but a few miles north of Jerusalem, and within the limits of Benjamin.

E'phra-im, Gate of

one of the gates of the city of Jerusalem, 2 Kings 14:13; 2 Chronicles 25:23; Nehemiah 8:16; Nehemiah 12:39; probably at or near the position of the present "Damascus gate."

E'phra-im

In "Baal-hazor which is by Ephraim" was Absalom's sheepfarm, at which took place the murder of Amnon, one of the earliest precursors of the great revolt. 2 Samuel 13:23; There is no clue to its situation.

E'phra-im

(double fruitfulness), the second son of Joseph by his wife Asenath. (B.C. 1715-1708.) The first indication we have of that ascendancy over his elder brother Manasseh which at a later period the tribe of Ephraim so unmistakably possessed is in the blessing of the children by Jacob. Genesis 48:1;...

E'phra-im

a city "in the district near the wilderness" to which our Lord retired with his disciples when threatened with violence by the priests. John 11:54.

E'phra-imite

Of the tribe of Ephraim; elsewhere called "Ephrathite." Judges 12:5.

E'phra-in

(hamlet), a city of Israel which Judah captured from Jeroboam. 2 Chronicles 13:19; It has been conjectured that this Ephrain or Ephron is identical with the Ephraim by which Absalom's sheep-farm of Baal-hazor was situated; with the city called Ephraim near the wilderness in which our Lord lived for some time; and with Ophrah, a city of Benjamin, apparently not far from Bethel. But nothing more than conjecture can be arrived at on these points.

Eph'ratah, or Eph'rath

(fruitful). 1. Second wife of Caleb the son of Hezron, mother of Hur and grandmother of Caleb the spy, according to 1 Chronicles 2:19, 50; and probably 1 Chronicles 2:24 and 1 Chronicles 4:4 (B.C. 1695.)

2. The ancient name of Bethlehem-judah. Genesis 35:16, 19; Genesis 48:7.

Eph'rathite

1. An inhabitant of Bethlehem. Ruth 1:2;

2. An Ephraimite. 1 Samuel 1:1; 1 Kings 11:26.

Eph'ron

(fawn-like), the son of Zochar, a Hittite, from whom Abraham bought the field and cave of Machpelah. Genesis 23:8-17; Genesis 25:9; Genesis 49:29, 30; Genesis 50:13; (B.C. 1860.)

Eph'ron, Mount

The "cities of Mount Ephron" formed one of the landmarks on the northern boundary of the tribe of Judah. Joshua 15:9.

Er (watchful). 1. First-born of Judah. Er "was wicked in the sight of the Lord; and the Lord slew him." Genesis 38:3-7; Numbers 26:19;

2. Descendant of Shelah the son of Judah. 1 Chronicles 4:21;

3. Son of Jose and father of Elmodam. Luke 3:28.

E'ran

(watchful), the eldest son of Ephraim. Numbers 26:36.

E'ranites, The

Numbers 26:36.

Eras'tus

(beloved). 1. One of the attendants of St. Paul at Ephesus, who with Timothy was sent forward into Macedonia. Acts 19:22; (A.D. 51.) He is probably the same with Erastus who is again mentioned in the salutations to Timothy. 2 Timothy 4:20;

2. Erastus the chamberlain, or rather the public treasurer, of Corinth, who was one of the early converts to Christianity. Romans 16:23; According to the traditions of the Greek Church, he was first treasurer to the church at Jerusalem, and afterwards bishop of Paneas.

E'rech

(length), one of the cities of Nimrod's kingdom in the land of Shinar, Genesis 10:10; doubtless the same as Orchoe, 82 miles south and 43 east of Babylon, the modern designations of the site-Warka, Irka and Irak-bearing a considerable affinity to the original name.

E'ri

(watchful), son of Gad, Genesis 46:16; and ancestor of the Erites. Numbers 26:16.

Esa'ias

the Greek form of Isaiah. See ISAIAH

E'sar-had'don

(victor), one of the greatest of the kings of Assyria, was the son of Sennacherib, 2 Kings 19:37; and the grandson of Sargon, who succeeded Shalmaneser. He appears by his monuments to have been one of the most powerful, if not the most powerful, of all the Assyrian monarchs. He is the only one of them whom we find to have actually reigned at Babylon, where he built himself a palace, bricks from which have been recently recovered bearing his name. His Babylonian reign lasted thirteen years, from B.C. 680 to B.C. 667; and it was doubtless within this space of time that Manasseh king of Judah, having been seized by his captains at Jerusalem on a charge of rebellion, was brought before him at Babylon, 2 Chronicles 33:11; and detained for a time as prisoner there. As a builder of great works Esar-haddon is particularly distinguished. Besides his palace at Babylon, he built at least three others in different parts of his dominions, either for himself or his sons, and thirty temples.

E'sau

(hairy), the eldest son of Isaac, and twin-brother of Jacob. The singular appearance of the child at his birth originated the name. Genesis 25:25; Esau's robust frame and "rough" aspect were the types of a wild and daring nature. He was a thorough Bedouin, a "son of the desert." He was much loved by his father, and was of course his heir, but was induced to sell his birthright to Jacob. Mention of his unhappy marriages may be found in Genesis 26:34; The next episode in the life of Esau is the loss of his father's covenant blessing, which Jacob secured through the craft of his mother, and the anger of Esau, who vows vengeance. Genesis 27:1;... Later he marries a daughter of Ishmael, Genesis 28:8, 9; and soon after establishes himself in Mount Seir, where he was living when Jacob returned from Padan-aram rich and powerful, and the two brothers were reconciled. Genesis 33:4; Twenty years thereafter they united in burying Isaac's body in the cave of Machpelah. Of Esau's subsequent history nothing is known; for that of his descendants see EDOM.

Esdra-e'lon

This name is merely the Greek form of the Hebrew word Jezreel. "The great plain of Esdraelon" extends across central Palestine from the Mediterranean to the Jordan, separating the mountain ranges of Carmel and Samaria from those of Galilee. The western section of it is properly the plain of Accho or 'Akka. The main body of the plain is a triangle. Its base on the east extends from Jenin (the ancient Engannim) to the foot of the hills below Nazareth, and is about 15 miles long; the north side, formed by the hills of Galilee, is about 12 miles long; and the south side, formed by the Samaria range, is about 18 miles. The apex on the west is a narrow pass opening into the plain of 'Akka. From the base of this triangular plain three branches stretch out eastward, like fingers from a hand, divided by two bleak, gray ridges-one bearing the familiar name of Mount Gilboa, the other called by Franks Little Hermon, but by natives Jebel ed-Duhy. The central branch is the richest as well as the most celebrated. This is the "valley of Jezreel" proper-the battle-field on which Gideon triumphed, and Saul and Jonathan were overthrown. Judges 7:1; seq.; 1 Samuel 29:1;... and 1 Samuel 31:1... Two things are worthy of special notice in the plain of Esdraelon: 1. Its wonderful richness;

2. Its present desolation. If we except the eastern branches, there is not a single inhabited village on its whole surface, and not more than one-sixth of its soil is cultivated. It is the home of the wild wandering Bedouin.

Es'dras

the form of the name of Ezra the scribe in 1 and 2 Esdras.

Es'dras, The Second Book of

This exists in a Latin translation, the Greek being lost. Chapters 3-14 consist of a series of angelic revelations and visions in which Ezra is instructed in some of the great mysteries of the moral world, and assured of the final triumph of the righteous. The date of the book is uncertain. Like the first book, it was probably written in Egypt.

E'sek

(contention), a well which the herdsmen of Isaac dug in the valley of Gerar. Genesis 26:20.

Esh-ba'al

(Baal's man), 1 Chronicles 8:33; 1 Chronicles 9:39; the same as Ish-bosheth.

Esh'ban

(wise man), a Horite; one of the four sons of Dishon. Genesis 36:26; 1 Chronicles 1:41.

Esh'col, The valley

or The brook of, a wady in the neighborhood of Hebron (Mamre), explored by the spies who were sent by Moses from Kadesh-barnea. Numbers 13:23, 24; Deuteronomy 1:24; The name is still attached to a spring of fine water called 'Ain Eshkali, in a valley about two miles north of Hebron.

Esh'col

(cluster of grapes), brother of Mamre the Amorite and of Aner, and one of Abraham's companions in his pursuit of the four kings who had carried off Lot. Genesis 14:13, 24; (B.C. 1912.).

Esh'e-an

(slope), one of the cities of Judah. Joshua 15:52.

E'shek

(oppression), one of the late descendants of Saul. 1 Chronicles 8:39.

Esh'kalonites, The

Joshua 13:3; See ASHKELON

Esh'taol

(a pass), a town in the low country-the Shefelah-of Judah, after wards allotted to Dan. Joshua 15:33; Joshua 19:41; Here Samson spent his boyhood, and hither after his last exploit his body was brought. Judges 13:25; Judges 16:31; Judges 18:2, 8, 11, 12.

Esh'taulites, The

with the Zareathites, were among the families of Kirjath-jearim. 1 Chronicles 2:53.

Eshtem'o-a and in shorter form Eshtemoh

(obedience), a town of Judah in the mountains, Joshua 15:50; allotted to the priest. Joshua 21:14; 1 Chronicles 6:57; It was one of the places frequented by David and his followers during the long period of their wanderings. 1 Samuel 30:28; comp. 1 Samuel 30:31 Its site is at Semu'a, a village seven miles south of Hebron.

Esh'ton

(effeminate), a name which occurs in the genealogies of Judah. 1 Chronicles 4:11, 12.

Es'li

son of Nagge or Naggai, in the genealogy of Christ. Luke 3:25.

Es'ril

1 Esd. 9:34. See AZAREEL, or SHARAI

Es'rom

(enclosed). Matthew 1:3; Luke 3:33; See HEZRON

Essenes'

a Jewish sect, who, according to the description of Josephus, combined the ascetic virtues of the Pythagoreans and Stoics with a spiritual knowledge of the divine law. It seems probable that the name signifies seer, or the silent, the mysterious. As a sect the Essenes were distinguished by an aspiration after ideal purity rather than by any special code of doctrines. There were isolated communities of Essenes, which were regulated by strict rules, analogous to those of the monastic institutions of a later date. All things were held in common, without distinction of property; and special provision was made for the relief of the poor. Self-denial, temperance and labor-especially agriculture-were the marks of the outward life of the Essenes; purity and divine communion the objects of their aspiration. Slavery, war and commmerce were alike forbidden. Their best-known settlements were on the northwest shore of the Dead Sea.

Es'ther

(a star), the Persian name of HADASSAH (myrtle), daughter of Abihail, the son of Shimei, the son of Kish, a Benjamite. Esther was a beautiful Jewish maiden. She was an orphan, and had been brought up by her cousin Mordecai, who had an office in the household of Ahasuerus king of Persia-supposed to be the Xerxes of history-and dwelt at "Shushan the palace." When Vashti was dismissed from being queen, the king chose Esther to the place on account of her beauty, not knowing her race or parentage; and on the representation of Haman the Agagite that the Jews scattered through his empire were pernicious race, he gave him full power and authority to kill them all. The means taken by Esther to avert this great calamity from her people and her kindred are fully related in the book of Esther. The Jews still commemorate this deliverance in the yearly festival Purim, on the 14th and 15th of Adar (February, March). History is wholly silent about both Vashti and Esther.

Es'ther, Book of

one of the latest of the canonical books of Scripture, having been written late in the reign of Xerxes, or early in that of his son Artaxerxes Longimanus (B.C. 444, 434). The author is not known. The book of Esther is placed among the hagiographa by the Jews, and in that first portion of them which they call "the five rolls." It is written on a single roll, sin a dramatic style, and is read through by the Jews in their synagogues at the feast of Purim, when it is said that the names of Haman's sons are read rapidly all in one breath, to signify that they were all hanged at the same time; while at every mention of Haman the audience stamp and shout and hiss, and the children spring rattles. It has often been remarked as a peculiarity of this book that the name of God does not once occur in it. Schaff gives as the reason for this that it was to permit the reading of the book at the hilarious and noisy festival of Purim, without irreverence. The style of writing is remarkably chaste and simple. It does not in the least savor of romance. The Hebrew is very like that of Ezra and parts of the Chronicles; generally pure, but mixed with some words of Persian origin and some of the Chaldaic affinity. In short it is just what one would expect to find in a work of the age to which the book of Esther professes to belong.

E'tam

(lair of wild beasts). 1. A village of the tribe of Simeon, specified only in the list in 1 Chronicles 4:32; comp. Josh 19:7

2. A place in Judah, fortified and garrisoned by Rehoboam. 2 Chronicles 11:6; Here, according to the statements of Josephus and the Talmudists, were the sources of the water from which Solomon's gardens and the pleasure-grounds were fed, and Bethlehem and the temple supplied.

E'tam, The rock

a cliff or lofty rock, into a cleft or chasm of which Samson retired after his slaughter of the Philistines. Judges 15:8, 11; This natural stronghold was in the tribe of Judah; and near it, probably at its foot, were Lehi and Ramath-lehi and Enhakkore. Judges 15:9, 14, 17, 19; The name Etam was held by a city in the neighborhood of Bethlehem, 2 Chronicles 11:6; which is known to have been situated in the extremely uneven and broken country round the modern Urtas.

E'tham

(bounded by the sea), one of the early resting-places of the Israelites when they quitted Egypt; described as "in the edge of the wilderness." Exodus 13:20; Numbers 33:6, 7; Etham may be placed where the cultivable land ceases, near the Seba Biar or Seven Wells, about three miles from the western side of the ancient head of the gulf.

E'than

(enduring). 1. Ethan the Ezrahite, one of the four sons of Mahol, whose wisdom was excelled by Solomon. 1 Kings 4:31; 1 Chronicles 2:6; His name is in the title of Psalms 89:1;

2. Son of Kishi or Kushaiah; a Merarite Levite, head of that family in the time of King David, 1 Chronicles 6:44; and spoken of as a "singer." With Heman and Asaph, the heads of the other two families of Levites, Ethan was appointed to sound with cymbals. 1 Chronicles 15:17, 19;

3. A Gershonite Levite, one of the ancestors of Asaph the singer. 1 Chronicles 6:42; Hebr 27. (B.C. 1420.)

Eth'anim

See MONTH

Ethba'al

(with Baal), king of Sidon and father of Jezebel. 1 Kings 16:31; Josephus represents him as a king of the Tyrians as well as of the Sidonians. We may thus identify him with Eithobalus, who, after having assassinated Pheles, usurped the throne of Tyre for thirty-two years. The date of Ethbaal's reign may be given as about B.C. 940-908.

E'ther

(abundance), one of the cities of Judah in the low country, the Shefelah, Joshua 15:42; allotted to Simeon. Joshua 19:7.

Ethio'pia

(burnt faces). The country which the Greeks and Romans described as "Aethiopia" and the Hebrews as "Cush" lay to the south of Egypt, and embraced, in its most extended sense, the modern Nubia, Sennaar, Kordofan and northern Abyssinia, and in its more definite sense the kingdom of Meroe. Ezekiel 29:10; The Hebrews do not appear to have had much practical acquaintance with Ethiopia itself, though the Ethiopians were well known to them through their intercourse with Egypt. The inhabitants of Ethiopia were a Hamitic race. Genesis 10:6; They were divided into various tribes, of which the Sabeans were the most powerful. The history of Ethiopia is closely interwoven with that of Egypt. The two countries were not unfrequently united under the rule of the same sovereign. Shortly before our Saviour's birth a native dynasty of females, holding the official title of Candace (Plin. vi. 35), held sway in Ethiopia, and even resisted the advance of the Roman arms. One of these is the queen noticed in Acts 8:27.

Ethio'pian

properly "Cushite," Jeremiah 13:23; used of Zerah, 2 Chronicles 14:9; (8), and Ebed-melech. Jeremiah 38:7, 10, 12; Jeremiah 39:16.

Ethio'pian eunuch, The

a Jewish proselyte, Acts 8:26; etc., who was treasurer of Candace queen of Ethiopia, but who was converted to Christianity on a visit to Jerusalem, through philip the evangelist. Nothing is known of him after his return to Ethiopia.

Ethio'pian

woman The wife of Moses is to described in Numbers 12:1; She is elsewhere said to have been the daughter of a Midianite, and in consequence of this some have supposed that the allusion is to another wife whom Moses married after the death of Zipporah.

Eth'nan

(hire), one of the sons of Helah the wife of Ashur. 1 Chronicles 4:7.

Eth'ni

(munificent), a Gershonite Levite. 1 Chronicles 6:41.

Eubu'lus

(prudent), a Christian at Rome mentioned by St. Paul. 2 Timothy 4:21; (A.D. 64.)

Euni'ce

(good victory), mother of Timotheus. 2 Timothy 1:5; (A.D. before 47.)

Eunuch

"The English form of the Greek word which means bed-keeper. In the strict and proper sense they were the persons who had charge of the bed-chambers in palaces and larger houses. But as the jealous and dissolute temperament of the East required this charge to be in the hands of persons who had been deprived of their virility, the word eunuch came naturally to denote persons in that condition. But as some of these rose to be confidential advisers of their royal master or mistresses, the word was occasionally employed to denote persons in such a position, without indicating anything of their proper manhood." -Abbott.

Euo'dia

See See EUODIAS

Euo'dias

(fragrant), a Christian woman at Philippi. Philip. 4:2; (A.D. 57.) The name is correctly EUODIA, as given in the Revised Version.

Euphra'tes

is probably a word of Aryan origin, signifying "the good and abounding river." It is most frequently denoted in the Bible by the term "the river." The Euphrates is the largest, the longest and by far the most important of the rivers of western Asia. It rises from two chief sources in the Armenian mountains, and flows into the Persian Gulf. The entire course is 1780 miles, and of this distance more than two-thirds (1200 miles) is navigable for boats. The width of the river is greatest at the distance of 700 or 800 miles from its mouth-that is to say, from it junction with the Khabour to the village of Werai. It there averages 400 yards. The annual inundation of the Euphrates is caused by the melting of the snows in the Armenian highlands. It occurs in the month of May. The great hydraulic works ascribed to Nebuchadnezzar had for their chief object to control the inundation. The Euphrates is first mentioned in Scripture as one of the four rivers of Eden. Genesis 2:14; We next hear of it in the covenant made with Abraham. Genesis 15:18; During the reigns of David and Solomon it formed the boundary of the promised land to the northeast. Deuteronomy 11:24; Joshua 1:4; Prophetical reference to the Euphrates is found in Jeremiah 13:4-7; Jeremiah 46:2-10; Jeremiah 51:63; Revelation 9:14; Revelation 16:12; "The Euphrates is linked with the most important events in ancient history. On its banks stood the city of Babylon; the army of Necho was defeated on its banks by Nebuchadnezzar; Cyrus the Younger and Crassus perished after crossing it; Alexander crossed it, and Trajan and Severus descended it."-Appleton's Cyc.

Eurc'quila

the word used in the Revised Version instead of euroclydon in Acts 27:14; It is compounded of two words meaning east and north, and means a northeast gale.

Euroc'lydon

(a violent agitation), a tempestuous wind or hurricane, cyclone, on the Mediterranean, and very dangerous; now called a "levanter." This wind seized the ship in which St. Paul was ultimately wrecked on the coast of Malta. It came down from the island and therefore must have blown more or less from the northward. Acts 27:14.

Eu'tychus

(fortunate), a youth at Troas, Acts 20:9; who sitting in a window, and having fallen asleep while St. Paul was discoursing, fell from the third story, and being taken up dead, was miraculously restored to life by the apostle.

Evangelist

(publisher of glad tidings). In the New Testament the "evangelists" appear on the one hand after the "apostles" and "prophets;" on the other before the "pastors" and "teachers." They probably stood between the two. Acts 21:8; Ephesians 4:11; The work of the evangelist is the proclamation of the glad tidings to those who have not known them, rather than the instruction and pastoral care of those who have believed and been baptized. It follows also that the name denotes a work rather than an order. Its use is nearly like our word missionary. The evangelist might or might not be a bishop-elder or a deacon. The apostles, so far as they evangelized, Acts 8:25; Acts 14:7; 1 Cor. 1:17; might claim the title, though there were many evangelists who were not apostles. If the gospel were a written book, and the office of the evangelists was to read or distribute it, then the writers of such books were pre-eminently THE evangelists. In later liturgical language the word was applied to the reader of the gospel for the day.

Eve

(life), the name given in Scripture to the first woman. The account of Eve's creation is found at Genesis 2:21, 22; Perhaps that which we are chiefly intended to learn from the narrative is the foundation upon which the union between man and wife is built, viz., identity of nature and oneness of origin. Through the subtlety of the serpent Eve was beguiled into a violation of the one commandment which had been imposed upon her and Adam. The Scripture account of Eve closes with the birth of Seth.

E'vi

(desire), one of the five kings or princes of Midian slain by the Israelites. Numbers 31:8; Joshua 13:21.

E'vil-mero'dach

(the fool of Merodach), 2 Kings 25:27; the son and successor of Nebuchadnezzar. He reigned but a short time, having ascended the throne on the death of Nebuchadnezzar in B.C. 561, and being himself succeeded by Neriglissar in B.C. 559. He was murdered by Neriglissar.

Excommunication

(expulsion from communion). 1. Jewish excommunication.-The Jewish system of excommunication was threefold. The twenty-four offences for which it was inflicted are various, and range in heinousness from the offence of keeping a fierce dog to that of taking God's name in vain. The offender was first cited to appear in court; and if he refused to appear or to make amends, his sentence was pronounced. The term of this punishment was thirty days; and it was extended to a second and to a third thirty days when necessary. If at the end of that time the offended was still contumacious, he was subjected to the second excommunication. Severer penalties were now attached. The sentence was delivered by a court of ten, and was accompanied by a solemn malediction. The third excommunication was an entire cutting off from the congregation. The punishment of excommunication is not appointed by the law of Moses; it is founded on the natural right of self-protection which all societies enjoy. In the New Testament, Jewish excommunication is brought prominently before us in the case of the man that was born blind. John 9:1;... In Luke 6:22; it has been thought that our Lord referred specifically to the three forms of Jewish excommunication: "Blessed are ye when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man's sake."

2. Christian excommunication.-Excommunication, as exercised by the Christian Church, was instituted by our Lord, Matthew 18:15, 18; and it was practiced and commanded by St. Paul 1 Cor. 5:11; 1 Timothy 1:20; Titus 3:10; Int he epistles we find St. Paul frequently claiming the right to exercise discipline over his converts; comp. 2 Cor. 1:23; 2 Cor. 13:10; We find, (1) that it is a spiritual penalty, involving no temporal punishment, except accidentally; (2) that it consists in separation from the communion of the Church; (3) that its object is the good of the sufferer, 1 Cor. 5:5; and the protection of the sound members of the Church, 2 Timothy 3:17; (4) that its subjects are those who are guilty of heresy, 1 Timothy 1:20; or gross immorality, 1 Cor. 5:1; (5) that it is inflicted by the authority of the Church at large, Matthew 18:18; wielded by the highest ecclesiastical officer, 1 Cor. 5:3; Titus 3:10; (6) that this officer's sentence is promulgated by the congregation to which the offender belongs, 1 Cor. 5:4; in defence to his superior judgment and command, 2 Cor. 2:9; and in spite of any opposition on the part of a minority, 2 Cor. 2:6; (7) that the exclusion may be of indefinite duration, or for a period; (8) that its duration may be abridged at the discretion and by the indulgence of the person who has imposed the penalty, 2 Cor. 2:8; (9) that penitence is the condition on which restoration to communion is granted, 2 Cor. 2:8; (10) that the sentence is to be publicly reversed as it was publicly promulgated. 2 Cor. 2:10.

Executioner

The post of executioner was one of high dignity. Potiphar was "captain of the executioners." Genesis 37:36; see margin. That the "captain of the guard" himself occasionally performed the duty of an executioner appears from 1 Kings 2:25, 34.

Exodus'odus

(that is, going out [of Egypt]), the second book of the law or Pentateuch. Its author was Moses. It was written probably during the forty-years wanderings int he wilderness, between B.C. 1491 and 1451. It may be divided into two principal parts: 1. Historical, chs. Exodus 1:1-18; Exodus 27:1;... and

2. Legislative, chs. Exodus 19-40; Exodus 38:1

1. The first part contains an account of the following particulars: the great increase of Jacob's posterity in the land of Egypt, and their oppression under a new dynasty, which occupied the throne after the death of Joseph; the birth, education, flight and return of Moses; the ineffectual attempts to prevail upon Pharaoh to let the Israelites go; the successive signs and wonders, ending in the death of the first-born, by means of which the deliverance of Israel from the land of bondage is at length accomplished, and the institution of the Passover; finally the departure out of Egypt and the arrival of the Israelites at Mount Sinai.

2. This part gives a sketch of the early history of Israel as a nation; and the history has three clearly-marked stages. First we see a nation enslaved; next a nation redeemed; lastly a nation set apart, and through the blending of its religious and political life consecrated to the service of God.

Exodus, The

of the Israelites from Egypt. the common chronology places the date of this event at B.C. 1491, deriving it in this way:-In 1 Kings 6:1; it is stated that the building of the temple, in the forth year of Solomon, was in the 480th year after the exodus. The fourth year of Solomon was bout B.C. 1012. Add the 480 years (leaving off one years because neither the fourth nor the 480th was a full year), and we have B.C. 1491 as the date of the exodus. This is probably very nearly correct; but many Egyptologists place it at 215 years later,-about B.C. 1300. Which date is right depends chiefly on the interpretation of the Scripture period of 430 years, as denoting the duration of the bondage of the Israelites. The period of bondage given in Genesis 15:13, 14; Exodus 12:40, 41; and Gala 3:17 as 430 years has been interpreted to cover different periods. The common chronology makes it extend from the call of Abraham to the exodus, one-half of it, or 215 years, being spend in Egypt. Others make it to cover only the period of bondage spend in Egypt. St. Paul says in Galatians 3:17; that from the covenant with (or call of) Abraham the giving of the law (less than a year after the exodus) was 430 years. But in Genesis 15:13, 14; it is said that they should be strangers in a strange land,a nd be afflicted 400 years, and nearly the same is said in Exodus 12:40; But, in very truth, the children of Israel were strangers in a strange land from the time that Abraham left his home for the promised land, and during that whole period of 430 years to the exodus they were nowhere rulers in the land. So in Exodus 12:40; it is said that the sojourning of the children of Israel who dwelt in Egypt was 430 years. But it does not say that the sojourning was all in Egypt, but this people who lived in Egypt had been sojourners for 430 years. (a) This is the simplest way of making the various statements harmonize. (b) The chief difficulty is the great increase of the children of Israel from 70 to 2,000,000 in so short a period as 215 years, while it is very easy in 430 years. But under the circumstances it is perfectly possible in the shorter period. See on ver. 7 (c) If we make the 430 years to include only the bondage in Egypt, we must place the whole chronology of Abraham and the immigration of Jacob into Egypt some 200 years earlier, or else the exodus 200 years later, or B.C. 1300. in either case special difficulty is brought into the reckoning. (d) Therefore, on the whole, it is well to retain the common chronology, though the later dates may yet prove to be correct. The history of the exodus itself commences with the close of that of the ten plagues. [PLAGUES, THE TEN] In the night in which, at midnight, the firstborn were slain, Exodus 12:29; Pharaoh urged the departure of the Israelites. vs. Exodus 12:31, 32; They at once set forth from Rameses, vs. Exodus 12:37, 39; apparently during the night v. Exodus 12:42; but towards morning on the 15th day of the first month. Numbers 33:3; They made three journeys, and encamped by the Red Sea. Here Pharaoh overtook them, and the great miracle occurred by which they were saved, while the pursuer and his army were destroyed. See RED SEA, PASSAGE OF

Exorcist

one who pretends to expel evil spirits by conjuration, prayers and ceremonies. Exorcism was frequently practiced among the Jews. Matthew 12:27; Acts 19:13; David, by playing skillfully on a harp, procured the temporary departure of the evil spirit which troubled Saul. 1 Samuel 16:23; The power of casting out devils was bestowed by Christ while on earth upon the apostles, Matthew 10:8; and the seventy disciples Luke 10:17-19; and was, according to his promise, Mark 16:17; exercised by believers after his ascension. Acts 16:18.

Expiation

See SACRIFICE

Eye

(The practice of painting the eyelids to make the eyes look large, lustrous and languishing is often alluded to in the Old Testament, and still extensively prevails among the women of the East, and especially among the Mohammedans. Jezebel, in 2 Kings 9:30; is said to have prepared for her meeting with Jehu by painting her face, or, as it reads in the margin, "put her eyes in paint." See also Ezekiel 23:40; A small probe of wood, ivory or silver is wet with rose-water and dipped in an impalpable black powder, and is then drawn between the lids of the eye nearly closed, and leaves a narrow black border, which is though a great ornament.-ED.)

Ez'ba-i

(shining), father of Naarai, who was one of David's thirty mighty men. 1 Chronicles 11:37; (B.C. 1046.)

Ez'bon

(working). 1. Son of Gad, and founder of one of the Gadite families. Genesis 46:16; Numbers 26:16;

2. Son of Bela, the son of Benjamin according to 1 Chronicles 7:7.

Ezeki'as

Matthew 1:9, 10; See HEZEKIAH

Eze'ki-el

(the strength of God), one of the four greater prophets, was the son of a priest named Buzi, and was taken captive in the captivity of Jehoiachin, eleven years before the destruction of Jerusalem. He was a member of a community of Jewish exiles who settled on the banks of the Chebar, a "river' or stream of Babylonia. He began prophesying B.C. 595, and continued until B.C. 573, a period of more than twenty-two years. We learn from an incidental allusion, Ezekiel 24:18; that he was married, and had a house, Ezekiel 8:1; in his place of exile, and lost his wife by a sudden and unforeseen stroke. He lived in the highest consideration among his companions in exile, and their elders consulted him on all occasions. He is said to have been buried on the banks of the Euphrates. The tomb, said to have been built by Jehoiachin, is shown, a few days journey from Bagdad. Ezekiel was distinguished by his stern and inflexible energy of will and character and his devoted adherence to the rites and ceremonies of his national religion. The depth of his matter and the marvellous nature of his visions make him occasionally obscure. Prophecy of Ezekiel.-The book is divided into two great parts, of which the destruction of Jerusalem is the turning-point. Chapters 1-24 contain predictions delivered before that event, and chs. 25-48 after it, as we see from ch. Ezekiel 26:2; Again, chs. 1-32 are mainly occupied with correction, denunciation and reproof, while the remainder deal chiefly in consolation and promise. A parenthetical section in the middle of the book, chs. 25-32, contains a group of prophecies against seven foreign nations, the septenary arrangement being apparently intentional. There are no direct quotations from Ezekiel in the New Testament, but in the Apocalypse there are many parallels and obvious allusions to the later chapters 40-48.

E'zem

(bone), one of the towns of Simeon. 1 Chronicles 4:29.

E'zer

(treasure). 1. A son of Ephraim, who was slain by the aboriginal inhabitants of Gath while engaged in a foray on their cattle. 1 Chronicles 7:21; (B.C. before 1491.)

2. A priest who assisted in the dedication of the walls of Jerusalem under Nehemiah. Nehemiah 12:42; (B.C. 446.)

3. Father of Hushah of the sons of Hur. 1 Chronicles 4:4;

4. One of the Gadite chiefs who fought with David. 1 Chronicles 12:8, 9; (B.C. 1054.)

5. One who aided in repairing the wall at Jerusalem; a Levite. Nehemiah 3:19.

E'zion-ga'ber, or E'zion-ge'ber

(giant's backbone), Numbers 33:35; Deuteronomy 2:8; 1 Kings 9:26; 1 Kings 22:48; 2 Chronicles 8:17; the last station named for the encampment of the Israelites before they came to the wilderness of Zin. It probably stood at Ain el-Ghudyan, about ten miles up what is now the dry bed of the Arabah, but which was probably then the northern end of the gulf.

Ez'nite, The

According to the statement of 2 Samuel 23:8; Adino the Eznite was another name for Jashobeam, a Tachmonite. 1 Chronicles 11:11; (Probably the words are a corruption for the Hebrew "he lifted up his spear."-Fausset.)

Ez'ra

(help), called ESDRAS in the Apocrypha, the famous scribe and priest. He was a learned and pious priest residing at Babylon in the time of Artaxerxes Longimanus. The origin of his influence with the king does not appear, but in the seventh year of his reign he obtained leave to go to Jerusalem, and to take with him a company of Israelites. (B.C. 457.) The journey from Babylon to Jerusalem took just four months; and the company brought with them a large freewill offering of gold and silver, and silver vessels. It appears that Ezra's great design was to effect a religious reformation among the Palestine Jews. His first step was to enforce separation upon all who had married foreign wives. Ezra 10:1;... This was effected in little more than six months after his arrival at Jerusalem. With the detailed account of this important transaction Ezra's autobiography ends abruptly, and we hear nothing more of him till, thirteen years afterwards, in the twentieth of Artaxerxes, we find him again at Jerusalem with Nehemiah. It seems probable that after effecting the above reformations he returned to the king of Persia. The functions he executed under Nehemiah's government were purely of a priestly and ecclesiastical character. The date of his death is uncertain. There was a Jewish tradition that he was buried in Persia. The principal works ascribed to him by the Jews are- 1. The instruction of the great synagogue;

2. The settling the canon of Scripture, and restoring, correcting and editing the whole sacred volume;

3. The introduction of the Chaldee character instead of the old Hebrew or Samaritan;

4. The authorship of the books of Chronicles, Ezra, Nehemiah, and, some add, Esther; and, many of the Jews say, also of the books of Ezekiel, Daniel, and the twelve prophets;

5. The establishment of synagogues.

Ez'ra, Book of

is a continuation of the books of Chronicles. The period covered by the book is eighty years, from the first of Cyrus, B.C. 536, to the beginning of the eighth of Artaxerxes, B.C. 456. It consist of the contemporary historical journals kept from time to time, containing, chs. 1-12, and account of the return of the captives under Zerubbabel, and the rebuilding of the temple in the reign of Cyrus and Cambyses. Most of the book is written in Hebrew, but from chs. 4:8 to 6:19 it is written in Chaldee. The last four chapters, beginning with ch. 7, continue the history after a gap of fifty-eight years-from the sixth of Darius to the seventh of Artaxerxes-narrating his visit to Jerusalem, and giving an account of the reforms there accomplished, referred to under EZRA. Much of the book was written by Ezra himself, though the first chapter was probably written by Daniel; and other hands are evident.

Ez'rahite, The

(son of Zerah), a title attached to two persons-Ethan, 1 Kings 4:31; Psalms 89:1; title, and Heman, Psalms 88:1 title.

Ez'ri

(help of Jehovah), son of Chelub, superintendent of King David's farm-laborers. 1 Chronicles 27:26; (B.C. 1014.).

F

Fable

A fable is a narrative in which being irrational, and sometimes inanimate, are, for the purpose of moral instruction, feigned to act and speak with human interests and passions.-Encyc. Brit. The fable differs from the parable in that- 1. The parable always relates what actually takes place, and is true to fact, which the fable is not; and

2. The parable teaches the higher heavenly and spiritual truths, but the fable only earthly moralities. Of the fable, as distinguished from the parable [PARABLE], we have but two examples in the Bible: 1. That of the trees choosing their king, addressed by Jotham to the men of Shechem, Judges 9:8-15;

2. That of the cedar of Lebanon and the thistle, as the answer of Jehoash to the challenge of Amaziah. 2 Kings 14:9; The fables of false teachers claiming to belong to the Christian Church, alluded to by writers of the New Testament, 1 Timothy 1:4; 1 Timothy 4:7; Titus 1:14; e 1:16; do not appear to have had the character of fables, properly so called.

Fair Ha'vens

a harbor in the island of Crete, Acts 27:8; though not mentioned in any other ancient writing, is still known by its own Greek name, and appears to have been the harbor of Lasaea.

Fairs

a word which occurs only in Ezekiel 27:1;... and there no less than seven times, vs. Ezekiel 27:12, 14, 16, 19, 22, 27, 33; in the last of these verses it is rendered "wares," and this we believe to be the true meaning of the word throughout.

Fallow deer

(called fallow from its reddish-brown color) (Heb. yachmur). The Hebrew word, which is mentioned only in Deuteronomy 14:5; and 1 Kings 4:23 probably denotes the Alcelaphus bubalis (the bubale or wild cow) of Barbary and North Africa. It is about the size of a stag, and lives in herds. It is almost exactly like the European roebuck, and is valued for its venison.

Famine

In the whole of Syria and Arabia, the fruits of the earth must ever be dependent on rain; the watersheds having few large springs, and the small rivers not being sufficient for the irrigation of even the level lands. If therefore the heavy rains of November and December fail, the sustenance of the people is cut off in the parching drought of harvest-time, when the country is almost devoid of moisture. Egypt, again, owes all its fertility to its mighty river, whose annual rise inundates nearly the whole land. The causes of dearth and famine in Egypt are defective inundation, preceded, accompanied and followed by prevalent easterly and southerly winds. Famine is likewise a natural result in the East when caterpillars, locusts or other insects destroy the products of the earth. The first famine recorded in the Bible is that of Abraham after he had pitched his tent on the east of Bethel, Genesis 12:10; the second in the days of Isaac, Genesis 26:1; seq. We hear no more of times of scarcity until the great famine of Egypt, which "was over all the face of the earth." Genesis 41:53-57; The modern history of Egypt throws some curious light on these ancient records of famines; and instances of their recurrence may be cited to assist us in understanding their course and extent. The most remarkable famine was that of the reign of the Fatimee Khaleefeh, El-Mustansir billah, which is the only instance on record of one of seven years duration in Egypt since the time of Joseph (A.H. 457-464, A.D. 1064-1071). Vehement drought and pestilence continued for seven consecutive years, so that the people ate corpses, and animals that died of themselves. The famine of Samaria resembled it in many particulars; and that very briefly recorded in 2 Kings 8:1, 2; affords another instance of one of seven years. In Arabia famines are of frequent occurrence.

Fan

a winnowing-shovel, with which grain was thrown up against the wind to be cleansed from the chaff and straw. Isaiah 30; Isaiah 24; Matthew 3:12; A large wooden fork is used at the present day.

Farthing

Two names of coins in the New Testament are rendered in the Authorized Version by this word: 1. Quadrans, Matthew 5:26; Mark 12:42; a coin current in the time of our Lord, equivalent to three-eights of a cent;

2. The assarion, equal to one cent and a half, Matthew 10:29; Luke 12:6.

Fasts

1. One fast only was appointed by the Mosaic law, that on the day of atonement. There is no mention of any other periodical fast in the Old Testament except in Zechariah 7:1-7; Zechariah 8:19; From these passages it appears that the Jews, during their captivity, observed four annual fasts,-in the fourth, fifth, seventh and tenth months.

2. Public fasts were occasionally proclaimed to express national humiliation and to supplicate divine favor. In the case of public danger the proclamation appears to have been accompanied with the blowing of trumpets. Joel 2:1-15; (See 1 Samuel 7:6; 2 Chronicles 20:3; Jeremiah 36:6-10; ) Three days after the feast of tabernacles, when the second temple was completed, "the children of Israel assembled with fasting, and with sackclothes and earth upon them," to hear the law read and to confess their sins. Nehemiah 9:1;

3. Private occasional fasts are recognized in one passage of the law-Numbers 30:13; The instances given of individuals fasting under the influence of grief, vexation or anxiety are numerous.

4. In the New Testament the only reference to the Jewish fasts are the mention of "the fast" in Acts 27:9; (generally understood to denote the day of atonement) an the allusions to the weekly fasts. Matthew 9:14; Mark 2:18; Luke 5:33; Luke 18:12; Acts 10:30; These fasts originated some time after the captivity.

5. The Jewish fasts were observed with various degrees of strictness. Sometimes there was entire abstinence from food. Esther 4:16; etc. On other occasions there appears to have been only a restriction to a very plain diet. Daniel 10:3; Those who fasted frequently dressed in sackcloth or rent their clothes, put ashes on their head and went barefoot. 1 Kings 21:27; Nehemiah 9:1; Psalms 35:13;

6. The sacrifice of the personal will, which gives to fasting all its value, is expressed in the old term used in the law, afflicting the soul.

Fat

The Hebrews distinguished between the suet or pure fat of an animal and the fat which was intermixed with the lean. Nehemiah 8:10; Certain restrictions were imposed upon them in reference to the former; some parts of the suet, viz., about the stomach, the entrails, the kidneys, and the tail of a sheep, which grows to an excessive size in many eastern countries, and produces a large quantity of rich fat, were forbidden to be eaten in the case of animals offered to Jehovah in sacrifice. Leviticus 3:3, 9, 17; Leviticus 7:3, 23; The ground of the prohibition was that the fat was the richest part of the animal, and therefore belonged to him. Leviticus 3:16; The burning of the fat of sacrifices was particularly specified in each kind of offering.

Fat

i.e. VAT, the word employed in the Authorized Version to translate the Hebrew term yekeb, in Joel 2:24; Joel 3:13; The word commonly used for yekeb is "winepress" or "winefat," and once "pressfat." Haggai 2:16; The "vats" appear to have been excavated out of the native rock of the hills on which the vineyards lay.

Father

The position and authority of the father as the head of the family are expressly assumed and sanctioned in Scripture, as a likeness of that of the Almighty over his creatures. It lies of course at the root of that so-called patriarchal government, Genesis 3:16; 1 Cor. 11:3; which was introductory to the more definite systems which followed, and which in part, but not wholly, superseded it. The father's blessing was regarded as conferring special benefit, but his malediction special injury, on those on whom it fell, Genesis 9:25, 27; Genesis 27:27-40; Genesis 48:15, 20; Genesis 49:1;... and so also the sin of a parent was held to affect, in certain cases, the welfare of his descendants. 2 Kings 5:27; The command to honor parents is noticed by St. Paul as the only one of the Decalogue which bore a distinct promise, Exodus 20:12; Ephesians 6:2; and disrespect towards them was condemned by the law as one of the worst crimes. Exodus 21:15, 17; 1 Timothy 1:9; It is to this well-recognized theory of parental authority and supremacy that the very various uses of the term "father" in Scripture are due. "Fathers" is used in the sense of seniors, Acts 7:2; Acts 22:1; and of parents in general, or ancestors. Daniel 5:2; Jeremiah 27:7; Matthew 23:30, 32.

Fathom

See WEIGHTS AND MEASURES

Feasts

See FESTIVALS; MEALS

Fe'lix

(happy), a Roman procurator of Judea appointed by the emperor Claudius in A.D. 53. He ruled the province in a mean, cruel and profligate manner. His period of office was full of troubles and seditions. St. Paul was brought before Felix in Caesarea. He was remanded to prison, and kept there two years in hopes of extorting money from him. Acts 24:26, 27; At the end of that time Porcius Festus [FESTUS] was appointed to supersede Felix, who, on his return to Rome, was accused by the Jews in Caesarea, and would have suffered the penalty due to his atrocities had not his brother Pallas prevailed with the emperor Nero to spare him. This was probably about A.D. 60. The wife of Felix was Drusilla, daughter of Herod Agrippa I., who was his third wife and whom he persuaded to leave her husband and marry him.

Fenced

cities i.e. cities fortified or defended. The fortifications of the cities of Palestine, thus regularly "fenced," consisted of one or more walls (sometimes of thick stones, sometimes of combustible material), crowned with battlemented parapets, having towers at regular intervals, 2 Chronicles 32:5; Jeremiah 31:38; on which in later times engines of war were placed, and watch was kept by day and night in time of war. Judges 9:45; 2 Kings 9:17; 2 Chronicles 26:9, 15.

Ferret

one of the unclean creeping things mentioned in Leviticus 11:30; The animal referred to was probably a reptile of the lizard tribe (the gecko). The rabbinical writers seen to have identified this animal with the hedgehog.

Festivals

I. The religious times ordained int he law fall under three heads: 1. Those formally connected with the institution of the Sabbath;

2. This historical or great festivals;

3. The day of atonement. 1. Immediately connected with the institution of the Sabbath are-a. The weekly Sabbath itself. b. The seventh new moon, or feast of trumpets. c. The sabbatical year. d. The year of jubilee.

2. The great feasts are-a. The passover. b. The feast of pentecost, of weeks, of wheat-harvest or of the first-fruits. c. The feast of tabernacles or of ingathering. On each of these occasions every male Israelite was commanded to "appear before the Lord," that is, to attend in the court of the tabernacle or the temple, and to make his offering with a joyful heart. Deuteronomy 27:7; Nehemiah 8:9-12; The attendance of women was voluntary, but the zealous often went up to the passover. On all the days of holy convocation there was to be an entire suspension of ordinary labor of all kinds, Exodus 12:16; Leviticus 16:29; Leviticus 23:21, 24, 25, 35; but on the intervening days of the longer festivals work might be carried on. The agricultural significance of the three great festivals is clearly set forth int he account of the Jewish sacred year contained in Leviticus 23:1;... The times of the festivals were evidently ordained in wisdom, so as to interfere as little as possible with the industry of the people. The value of these great religious festivals was threefold. (1) Religious effects.-They preserved the religious faith of the nation and religious unity among the people. They constantly reminded the people of the divinely-wrought deliverances of the past; promoted gratitude and trust; and testified the reverence of the people for the temple and its sacred contents. Besides this was the influence of well-conducted temple services upon the synagogues through the land. (2) Political effects.-The unity of the nation would be insured by this fusion of the tribes; otherwise they would be likely to constitute separate tribal states. They would carry back to the provinces glowing accounts of the wealth, power and resources of the country. (3) Social effects.-They promoted friendly intercourse between travelling companions; distributed information through the country at a time when the transmission of news was slow and imperfect; and imported into remote provincial districts a practical knowledge of all improvements in arts and sciences.

3. For the day of atonement see that article. II. After the captivity, the feast of purim, Esther 9:20; seq., and that of the dedication, 1Maccabees 4:56, were instituted.

Fes'tus, Por'cius

(Festus means festival), successor of Felix as procurator of Judea, Acts 24:27; sent by Nero probably in the autumn of A.D. 60. A few weeks after Festus reached his province he heard the cause of St. Paul, who had been left a prisoner by Felix, in the presence of Herod Agrippa II and Bernice his sister, Acts 25:11, 12; Judea was in the same disturbed state during the procuratorship of Festus which had prevailed through that of his predecessor. He died probably in the summer of A.D. 60, having ruled the province less than two years.

Fetters

Fetters were for the feet only, while chains were for any part of the body. They were usually made of brass, and also in pairs, the word being in the dual number. Iron was occasionally employed for the purpose. Psalms 105:18; Psalms 149:8.

Field

The Hebrew sadeh is applied to any cultivated ground, and in some instances in marked opposition to the neighboring wilderness. On the other hand the sadeh is frequently contrasted with what is enclosed, whether a vineyard, a garden or a walled town. In many passages the term implies what is remote from a house, Genesis 4:8; Genesis 24:63; Deuteronomy 22:25; or settled habitation, as in the case of Esau. Genesis 25:27; The separate plots of ground were marked off by stones, which might easily be removed, Deuteronomy 19:14; Deuteronomy 27:17; cf. Job 24:2; Prov 22:28; 23:10 the absence of fences rendered the fields liable to damage from straying cattle, Exodus 22:5; or fire, Exodus 22:6; 2 Samuel 14:30; hence the necessity of constantly watching flocks and herds. From the absence of enclosures, cultivated land of any size might be termed a field.

Fig, Fig tree

The fig tree (Ficus carica) is very common in Palestine. Deuteronomy 8:8; Mount Olivet was famous for its fig trees in ancient times, and they are still found there. To "sit under one's own vine and one's own fig tree" became a proverbial expression among the Jews to denote peace and prosperity. 1 Kings 4:25; Micah 4:4; Zechariah 3:10; The fig is a pear-shaped fruit, and is much used by the Orientals for food. The young figs are especially prized for their sweetness and flavor. The fruit always appears before the leaves; so that when Christ saw leaves on the fig tree by the wayside, Mark 11:13; he had a right to expect fruit. The usual summer crop of fruits is not gathered till May or June; but in the sunny ravines of Olivet fig trees could have ripe fruit some weeks earlier (Dr. Thomson), and it was not strange so early as Easter Christ might find the young eatable figs, although it was not the usual season for gathering the fruit.

Fir

Isaiah 14:8; Ezekiel 27:5; etc. As the term "cedar" is in all probability applicable to more than one tree, so also "fir" in the Authorized Version represents probably one or other of the following trees: 1. Pinus sylvestris, or Scotch fir;

2. Larch;

3. Cupressus sempervirens, or cypress, all which are at this day found in the Lebanon. The wood of the fir was used for ship-building, Ezekiel 27:5; for musical instruments, 2 Samuel 6:5; for beams and rafters of houses, 1 Kings 5:8, 10; 2 Chronicles 2:8; It was a tall evergreen tree of vigorous growth.

Fire

is represented as the symbol of Jehovah's presence and the instrument of his power, in the way either of approval or of destruction. Exodus 3:2; Exodus 14:19; etc. There could not be a better symbol for Jehovah than this of fire, it being immaterial, mysterious, but visible, warming, cheering, comforting, but also terrible and consuming. Parallel with this application of fire and with its symbolical meaning are to be noted the similar use for sacrificial purposes and the respect paid to it, or to the heavenly bodies as symbols of deity, which prevailed among so many nations of antiquity, and of which the traces are not even now extinct; e.g. the Sabean and Magian systems of worship. Isaiah 27:9; Fire for sacred purposes obtained elsewhere than from the altar was called "strange fire," and for the use of such Nadab and Abihu were punished with death by fire from God. Leviticus 10:1, 2; Numbers 3:4; Numbers 26:61.

Firepan

one of the vessels of the temple service. Exodus 27:3; Exodus 38:3; 2 Kings 25:15; Jeremiah 52:19; The same word is elsewhere rendered "snuff-dish," Exodus 25:38; Exodus 37:23; Numbers 4:9; and "censer." Leviticus 10:1; Leviticus 16:12; Numbers 16:6; ff. There appear, therefore, to have been two articles so called: one, like a chafing-dish, to carry live coals for the purpose of burning incense; another, like a snuffer-dish, to be used in trimming the lamps, in order to carry the snuffers and convey away the snuff.

Firkin

See WEIGHTS AND MEASURES

Firmament

In Scripture the word denotes an expanse, a wide extent; for such is the signification of the Hebrew word. The original, therefore, does not convey the sense of solidity, but of stretching, extension; the great arch of expanse over our heads, in which are placed the atmosphere and the clouds, and in which the stars appear to be placed, and are really seen.-Webster.

First-born

Under the law, in memory of the exodus (when the first-born of the Egyptians were slain), the eldest son was regarded as devoted to God, and was in very case to be redeemed by an offering not exceeding five shekels, within one month from birth. If he died before the expiration of thirty days, the Jewish doctors held the father excused, but liable to the payment if he outlived that time. Exodus 13:12-15, 16; Leviticus 27:6; The eldest son received a double portion of the father's inheritance, Deuteronomy 21:17; but not of the mother's. Under the monarchy the eldest son usually, but no always, as appears in the case of Solomon, succeeded his father in the kingdom. 1 Kings 1:30; 1 Kings 2:22; The male first-born of animals was also devoted to God. Exodus 13:2, 12, 13; Exodus 22:29; Exodus 34:19, 20; Unclean animals were to be redeemed with the addition of one-fifth of the value, or else put to death; or, if not redeemed, to be sold, and the price given to the priests. Leviticus 27:13, 27, 28.

First-fruits

1. The law ordered in general that the first of all ripe fruits and of liquors, or, as it is twice expressed, the first of first-fruits, should be offered in God's house. Exodus 22:29; Exodus 23:19; Exodus 34:27; It was an act of allegiance to God as the giver of all. No exact quantity was commanded, but it was left to the spiritual and moral sense of each individual.

2. On the morrow after the passover sabbath, i.e. on the 16th of Nisan, a sheaf of new corn was to be brought to the priest and waved before the altar, in acknowledgment of the gift of fruitfulness. Leviticus 2:12; Leviticus 23:5, 6, 10, 12;

3. At the expiration of seven weeks from this time, i.e. at the feast of pentecost, an oblation was to be made from the new flour, which were to be waved in like manner with the passover sheaf. Exodus 34:22; Leviticus 23:15, 17; Numbers 28:26;

4. The feast of ingathering, i.e. the feast of tabernacles, in the seventh month, was itself an acknowledgment of the fruits of the harvest. Exodus 23:16; Exodus 34:22; Leviticus 23:39; These four sorts of offerings were national. Besides them, the two following were of an individual kind.

5. A cake of the first dough that was baked was to be offered as a heave-offering. Numbers 15:19, 21;

6. The first-fruits of the land were to be brought in a basket to the holy place of God's choice, and there presented to the priest, who was to set the basket down before the altar. Deuteronomy 26:2-11; The offerings were the perquisite of the priests. Numbers 18:11; Deuteronomy 18:4;Nehemiah at the return from captivity, took pains to reorganize the offerings of first-fruits of both kinds, and to appoint places to receive them. Nehemiah 10:35, 37; Nehemiah 12:44; An offering of first-fruits is mentioned as an acceptable one to the prophet Elisha. 2 Kings 4:42.

Fish

The Hebrews recognized fish as one of the great divisions of the animal kingdom, and as such gave them a place in the account of the creation, Genesis 1:21, 28; as well as in other passages where an exhaustive description of living creatures is intended. Genesis 9:2; Exodus 20:4; Deuteronomy 4:18; 1 Kings 4:33; The Mosaic law, Leviticus 11:9, 10; pronounced unclean such fish as were devoid of fins and scales; these were and are regarded as unwholesome in Egypt. Among the Philistines Dagon was represented by a figure half man and half fish. 1 Samuel 5:4; On this account the worship of fish is expressly prohibited. Deuteronomy 4:18; In Palestine, the Sea of Galilee was and still is remarkable well stored with fish. (Tristram speaks of fourteen species found there, and thinks the number inhabiting it at least three times as great.) Jerusalem derived its supply chiefly from the Mediterranean. Comp. Ezekiel 47:10; The existence of a regular fish-market is implied in the notice of the fish-gate, which was probably contiguous to it. 2 Chronicles 33:14; Nehemiah 3:3; Nehemiah 12:39; Zeph. 1:10; The Orientals are exceedingly fond of fish as an article of diet. Numerous allusions to the art of fishing occur in the Bible. The most usual method of catching fish was by the use of the net, either the casting net, Ezekiel 26:5, 14; Ezekiel 47:10; ; Habb 1:15 probably resembling the one used in Egypt, as shown in Wilkinson (iii. 55), or the draw or drag net, Isaiah 19:8; ; Habb 1:15 which was larger, and required the use of a boat. The latter was probably most used on the Sea of Galilee, as the number of boats kept on it was very considerable.

Fitches

(i.e. VETCHES), without doubt the Nigella sativa, an herbaceous annual plant belonging to the natural order Ranunculaceoe (the buttercup family), which grows in the south of Europe and in the north of Africa. Its black seeds are used like pepper, and have almost as pungent a taste. The Syrians sprinkle these seeds over their flat cakes before they are baked. See SEE RYE

Flag

There are two Hebrew words rendered "flag" in our Bible: 1. A word of Egyptian origin, and denoting "any green and course herbage, such as rushes and reeds, which grows in marshy places." Genesis 41:2, 18; (here translated meadow). It is perhaps the Cyperus esculentus.

2. A word which appears to be used in a very wide sense to denote "weeds of any kind." Exodus 2:3, 5; Isaiah 19:6.

Flagon

a word employed in the Authorized Version to render two distinct Hebrew terms: 1. Ashishah, 2 Samuel 6:19; 1 Chronicles 16:3; So 2:5; Hosea 3:1; It really means a cake of pressed raisins. Such cakes were considered as delicacies; they were also offered to idols.

2. Nebel, Isaiah 22:24; is commonly used for a bottle or vessel, originally probably a skin, but in later times a piece of pottery. Isaiah 30:14.

Flax

a well-known plant with yellowish stem and bright-blue flowers. Its fibres are employed in the manufacture of linen. The root contains an oil, and after the oil is expressed is sued as a food for cattle. Egypt was celebrated for the culture of flax and the manufacture of linen. The spinning was anciently done by women of noble birth. It seems probable that the cultivation of flax for the purpose of the manufacture of linen was by no means confined to Egypt, but that, originating in India, it spread over Asia at a very early period of antiquity. That it was grown in Palestine even before the conquest of that country by the Israelites appears from Joshua 2:6; The various processes employed in preparing the flax for manufacture into cloth are indicated: 1. The drying process.

2. The peeling of the stalks and separation of the fibres.

3. The hackling. Isaiah 19:9; That flax was one of the most important crops in Palestine appears from Hosea 2:5, 9.

Flea

an insect but twice mentioned in Scripture, viz., in 1 Samuel 24:14; 1 Samuel 26:20; Fleas are abundant in the East, and afford the subject of many proverbial expressions.

Flesh See FLOOD

Flint

a well-known stone, a variety of quartz. It is extremely hard, and strikes fire. It was very abundant in and about Palestine.

Flood

See NOAH

Floor

See GABBATHA

Flour

See BREAD

Flute

1 Kings 1:40; (marg., PIPE), a musical instrument mentioned amongst others, Daniel 3:5, 7, 10, 15; as used at the worship of the golden image which Nebuchadnezzar had set up. It bore a close resemblance to the modern flute, and was made of reeds, of copper, and other material. It was the principal wind-instrument.

Flux, Bloody Acts 28:8; the same as our dysentery, which in the East is, though sometimes sporadic, generally epidemic and infectious, and then assumes its worst form.

Fly, Flies

The two following Hebrew terms denote flies of some kind: 1. Zebub, which occurs only in Ecclesiastes 10:1; and in Isaiah 7:18 and is probably a generic name for an insect.

2. 'Arob ("swarms of flies," "divers sorts of flies," Authorized Version), the name of the insect or insects which God sent to punish Pharaoh; see Exodus 8:21-31; Psalms 78:45; Psalms 105:31; The question as to what particular species is denoted, or whether any one species is to be understood, has long been a matter of dispute. As the arob are said to have filled the houses of the Egyptians, it seems not improbable that common flies (Muscidae) are more especially intended. The arob may include various species of Culicidae (gnats), such as the mosquito; but the common flies are to this day in Egypt regarded as a "plague," and are the great instrument of spreading the well-known ophthalmia, which is conveyed from one individual to another by these dreadful pests. "It is now generally supposed that the dog-fly is meant, which at certain seasons is described as a far worse plague than mosquitos. The bite is exceedingly sharp and painful, causing severe inflammation, especially in the eyelids. Coming in immense swarms, they cover all objects in black and loathsome masses, and attack every exposed part of a traveller's person with incredible pertinacity."-Cook.

Food

The diet of eastern nations has been in all ages light and simple. Vegetable food was more used than animal. The Hebrews used a great variety of articles, John 21:5; to give a relish to bread. Milk and its preparations hold a conspicuous place in eastern diet, as affording substantial nourishment; generally int he form of the modern leben, i.e. sour milk. Authorized Version "butter;" Genesis 18:8; Judges 5:25; 2 Samuel 17:29; Fruit was another source of subsistence: figs stood first in point of importance; they were generally dried and pressed into cakes. Grapes were generally eaten in a dried state as raisins. Of vegetables we have most frequent notice of lentils, beans, leeks, onions and garlic, which were and still are of a superior quality in Egypt. Numbers 11:5; Honey is extensively used, as is also olive oil. The Orientals have been at all times sparing in the use of animal food; not only does the extensive head of the climate render it both unwholesome to eat much meat and expensive from the necessity of immediately consuming a whole animal, but beyond this the ritual regulations of the Mosaic law in ancient, as of the Koran in modern, times have tended to the same result. The prohibition expressed against consuming the blood of any animal, Genesis 9:4; was more fully developed in the Levitical law, and enforced by the penalty of death. Leviticus 3:17; Leviticus 7:26; Leviticus 19:26; Deuteronomy 12:16; Certain portions of the fat of sacrifices were also forbidden, Leviticus 3:9, 10; as being set apart for the altar, Leviticus 3:16; Leviticus 7:25; In addition to the above, Christians were forbidden to eat the flesh of animals portions of which had been offered to idols. All beasts and birds classed as unclean, Leviticus 11:1; ff.; Deuteronomy 14:4 ff., were also prohibited. Under these restrictions the Hebrews were permitted the free use of animal food: generally speaking they only availed themselves of it in the exercise of hospitality or at festivals of a religious, public or private character. It was only in royal households that there was a daily consumption of meat. The animals killed for meat were-calves, lambs, oxen not above three years of age, harts, roebucks and fallow deer; birds of various kinds; fish, with the exception of such as were without scales and fins. Locusts, of which certain species only were esteemed clean, were occasionally eaten, Matthew 3:4; but were regarded as poor fare.

Footman

a word employed in the English Bible in two senses: 1. Generally, to distinguish those of the fighting men who went on foot from those who were on horseback or in chariots;

2. In a more special sense, in 1 Samuel 22:17; only, and as the translation of a different term from the above-a body of swift runners in attendance on the king. This body appears to have been afterwards kept up, and to have been distinct from the body-guard-the six hundred and thirty-who were originated by David. See 1 Kings 14:27, 28; 2 Kings 11:4, 6, 11, 13, 19; 2 Chronicles 12:10, 11; In each of these cases the word is the same as the above, and is rendered "guard," with "runners" in the margin in two instances - 1 Kings 14:27; 2 Kings 11:13.

Forehead

The practice of veiling the face (forehead) in public for women of the high classes, especially married women, in the East, sufficiently stigmatizes with reproach the unveiled face of women of bad character. Genesis 24:64; Jeremiah 3:3; The custom among many Oriental nations both of coloring the face and forehead and of impressing on the body marks indicative of devotion to some special deity or religious sect is mentioned elsewhere. The "jewels for the forehead," mentioned by Ezekiel, Ezekiel 16:12; and in margin of Authorized Version, Genesis 24:22; were in all probability nose-rings. Isaiah 3:21.

Forest

Although Palestine has never been in historical times a woodland country, yet there can be no doubt that there was much more wood formerly than there is a t present, and that the destruction of the forests was one of the chief causes of the present desolation.

Fortifications

See FENCED CITIES

Fortuna'tus

(fortunate) 1 Cor. 16:17; one of the three Corinthians the others being Stephanas and Achaicus, who were at Ephesus when St. Paul wrote his first epistle. There is a Fortunatus mentioned in the end of Clement's first epistle to the Corinthians, who was possibly the same person.

Fountain

(a spring in distinction from a well). The springs of Palestine, though short-lived, are remarkable for their abundance and beauty, especially those which fall into the Jordan and into its lakes, of which there are hundreds throughout its whole course. The spring or fountain of living water, the "eye" of the landscape, is distinguished in all Oriental languages from the artificially-sunk and enclosed well. Jerusalem appears to have possessed either more than one perennial spring or one issuing by more than one outlet. In Oriental cities generally public fountains are frequent. Traces of such fountains at Jerusalem may perhaps be found in the names of Enrogel, 2 Samuel 17:17; the "Dragon well" or fountain, and the "gate of the fountain." Nehemiah 2:13, 14.

Fowl

Several distinct Hebrew and Greek words are thus rendered in the English Bible. Of these the most common is 'oph, which is usually a collective term for all kinds of birds. In 1 Kings 4:23; among the daily provisions for Solomon's table "fatted fowl" are included. In the New Testament the word translated "fowls" is most frequently that which comprehends all kinds of birds (including ravens, Luke 12:24; See SPARROW

Fox

(Heb. shu'al). Probably the jackal is the animal signified in almost all the passages in the Old Testament where the Hebrew term occurs. Though both foxes and jackals abound in Palestine, the shu'alim (foxes) of Judges 15:4; are evidently jackals and not foxes, for the former animal is gregarious, whereas the latter is solitary in its habits; and Samson could not, for that reason, have easily caught three hundred foxes, but it was easy to catch that number of jackals, which are concealed by hundreds in caves and ruins of Syria. It is not probable, however, that Samson sent out the whole three hundred at once. With respect to the jackals and foxes of Palestine, there is no doubt that the common jackal of the country is the Canis aureus, which may be heard every night in the villages. It is like a medium-sized dog, with a head like a wolf, and is of a bright-yellow color. These beasts devour the bodies of the dead, and even dig them up from their graves.

Frankincense

a vegetable resin, brittle, glittering, and of a bitter taste, used for the purpose of sacrificial fumigation. Exodus 30:34-36; It was called frank because of the freeness with which, when burned, it gives forth its odor. It burns for a long time, with a steady flame. It is obtained by successive incisions in the bark of a tree called Arbor thuris. The first incision yields the purest and whitest resin, while the product of the after incisions is spotted with yellow, and loses its whiteness altogether as it becomes old. The Hebrews imported their frankincense from Arabia, Isaiah 60:6; Jeremiah 6:20; and more particularly from Saba; but it is remarkable that at present the Arabian libanum or olibanum is a very inferior kind, and that the finest frankincense imported into Turkey comes through Arabia from the islands of the Indian Archipelago. There can be little doubt that the tree which produces the Indian frankincense is the Boswellia serrata of Roxburgh, or Boswellia thurifera of Colebrooke, and bears some resemblance when young to the mountain ash. It grows to be forty feet high.

Frog

a well-known amphibious animal of the genus Rana. The mention of this reptile in the Old Testament is confined to the passage in Exodus 8:2-7; etc., in which the plague of frogs is described, and to Psalms 78:45; Psalms 105:30; In the New Testament the word occurs once only, in Revelation 16:13; There is no question as to the animal meant. The only known species of frog which occurs at present in Egypt is the Rana esculenta, the edible frog of the continent.

Frontlets, or Phylacteries

Exodus 13:16; Deuteronomy 6:8; Deuteronomy 11:18; Matthew 23:5; These "frontlets" or "phylacteries" were strips of parchment, on which were written four passages of Scripture, Exodus 13:2-10, 11-17; Deuteronomy 6:4-9, 13-23; in an ink prepared for the purpose. They were then rolled up in a case of black calfskin, which was attached to a stiffer piece of leather, having a thong one finger broad and one and a half cubits long. They were placed at the bend of the left arm. Those worn on the forehead were written on four strips of parchment, and put into four little cells within a square case on which the letter was written. The square had two thongs, on which Hebrew letters were inscribed. That phylacteries were used as amulets is certain, and was very natural. The expression "they make broad their phylacteries," Matthew 23:5; refers not so much to the phylactery itself, which seems to have been of a prescribed breadth, as to the case in which the parchment was kept, which the Pharisees, among their other pretentious customs, Mark 7:3, 4; Luke 5:33; etc., made as conspicuous as they could. It is said that the Pharisees wore them always, whereas the common people only used them at prayers.

Fuller

The trade of the fullers, so far as it is mentioned in Scripture, appears to have consisted chiefly in cleansing garments and whitening them. The process of fulling or cleansing clothes consisted in treading or stamping on the garments with the feet or with bats in tubs of water, in which some alkaline substance answering the purpose of soap had been dissolved. The substances used for this purpose which are mentioned in Scripture are natron, Proverbs 25:20; Jeremiah 2:22; and soap. Malachi 3:2; Other substances also are mentioned as being employed in cleansing, which, together with alkali, seem to identify the Jewish with the Roman process, as urine and chalk. The process of whitening garments was performed by rubbing into them calk or earth of some kind. Creta cimolia (cimolite) was probably the earth most frequently used. The trade of the fullers, as causing offensive smells, and also as requiring space for drying clothes, appears to have been carried on at Jerusalem outside the city.

Fuller's

field, The a spot near Jerusalem, 2 Kings 8:17; Isaiah 7:3; Isaiah 36:2; so close to the walls that a person speaking from there could be heard on them. 2 Kings 18:17, 26; One resort of the fullers of Jerusalem would seem to have been below the city on the southeast side. But Rabshakeh and his "great host" must have come from the north; and the fuller's field was therefore, to judge from this circumstance, on the table-land on the northern side of the city.

Funerals

See BURIAL

Furlong

See WEIGHTS AND MEASURES

Furnace

Various kinds of furnaces are noticed in the Bible, such as a smelting or calcining furnace, Genesis 19:28; Exodus 9:8, 10; Exodus 19:18; especially a lime-kiln, Isaiah 33:12; Amos 2:1; a refining furnace, Proverbs 17:3; Nebuchadnezzar's furnace, a large furnace built like a brick-kiln, Daniel 3:22, 23; with two openings one at the top for putting in the materials, and another below for removing them; the potter's furnace, Ecclus. 27:5; The blacksmith's furnace. Ecclus. 38:28. The Persians were in the habit of using the furnace as a means of inflicting punishment. Daniel 3:22, 23; Jeremiah 29:22.

G

Ga'al

(contempt), son of Ebed, aided the Shechemites in their rebellion against Abimelech. Judges 9:1;... (B.C. 1206.)

Ga'ash

(earthquake), a hill of Ephraim, where Joshua was buried. The brooks or valley of Gaash, 2 Samuel 23:30; 1 Chronicles 11:32; were probably at the foot of the hill.

Ga'ba

The same name as GEBA, which see.

Gab'atha

Esther 2:21; See BIGTHAN

Gab'ba-i

(tax gatherer), apparently the head of an important family of Benjamin resident at Jerusalem. Nehemiah 11:8; (B.C. before 536.)

Gabbatha

(elevated; a platform) the Hebrew or Chaldee appellation of a place, also called "Pavement," where the judgment-seat or bema was planted, from his place on which Pilate delivered our Lord to death. John 19:13; It was a tessellated platform outside the praetorium, on the western hill of Jerusalem, for Pilate brought Jesus forth from thence to it.

Ga'briel

(man of God), an angel sent by God to announce to Zacharias the birth of John the Baptist, and to Mary the birth of Christ. He was also sent to Daniel to explain his visions. Daniel 8:16; Daniel 9:21.

Gad

(a troop). 1. Jacob's seventh son, the first-born of Zilpah, Leah's maid, and whole-brother to Asher. Genesis 30; Genesis 11-13; Genesis 46:16, 18; (B.C. 1753-1740.)

2. "The seer," or "the king's seer," i.e. David's 1 Chronicles 29:29; 2 Chronicles 29:25; was a "prophet" who appears to have joined David when in the old. 1 Samuel 22:5; (B.C. 1061.) He reappears in connection with the punishment inflicted for the numbering of the people. 2 Samuel 24:11-19; 1 Chronicles 21:9-19; He wrote a book of the Acts of David, 1 Chronicles 29:29; and also assisted in the arrangements for the musical service of the "house of God." 2 Chronicles 29:25.

Gad, The tribe of

The country allotted to the tribe of Gad appears, speaking roughly, to have lain chiefly about the centre of the land east of Jordan. The sought of that district-from the Arnon (Wady Mojeb), about halfway down the Dead Sea, to Heshbon, nearly due east of Jerusalem-was occupied by Reuben, and at or about Heshbon the possessions of Gad commenced. They embraced half Gilead, Deuteronomy 3:12; or half the land of the children of Ammon, Joshua 13:25; probably the mountainous district which is intersected by the torrent Jabbok, including, as its most northern town, the ancient sanctuary of Mahanaim. On the east the furthest landmark given is "Aroer that is before Rabbah," the present Amman. Joshua 13:25; West was the Jordan. ver. 27; The character of the tribe is throughout strongly marked-fierce and warlike.

Gad'ara

a strong city situated near the river Hieromax, six miles southeast of the Sea of Galilee, over against Scythopolis and Tiberias, and 16 Roman miles distant from each of those places. Josephus calls it the capital of Peraea. The ruins of this city, now called Um Keis, are about two miles in circumference. The most interesting remains of Gadara are its tombs, which dot the cliffs for a considerable distance around the city. Godet says there is still a population of 200 souls in these tombs. Gadara was captured by Vespasian on the first outbreak of the war with the Jews, all its inhabitants were massacred, and the town itself, with the surrounding villages, was reduced to ashes.

Gadarenes', Girgesenes', Gerasenes'

(These three names are used indiscriminately to designate the place where Jesus healed two demoniacs. The first two are in the Authorized Version. Matthew 8:28; Mark 5:1; Luke 8:26; In Gerasenes in place of Gadarenes. The miracle referred to took place, without doubt, near the town of Gergesa, the modern Kersa, close by the eastern shore of the Sea of Galilee, and hence in the country of Gergesenes. But as Gergesa was a small village, and little known, the evangelists, who wrote for more distant readers, spoke of the event as taking place in the country of the Gadarenes, so named from its largest city, Gadara; and this country included the country of the Gergesenes as a state includes a county. The Gerasenes were the people of the district of which Gerasa was the capital. This city was better known than Gadara or Gergesa; indeed in the Roman age no city of Palestine was better known. "It became one of the proudest cities of Syria." It was situated some 30 miles southeast of Gadara, on the borders of Peraea and a little north of the river Jabbok. It is now called Jerash and is a deserted ruin. The district of the Gerasenes probably included that of the Gadarenes; so that the demoniac of Gergesa belonged to the country of the Gadarenes and also to that of the Gerasenes, as the same person may, with equal truth, be said to live in the city or the state, or in the United States. For those near by the local name would be used; but in writing to a distant people, as the Greeks and Romans, the more comprehensive and general name would be given.-ED.)

Gad'di

(fortunate), son of Susi; the Manassite spy sent by Moses to explore Canaan. Numbers 13:11; (B.C. 1490.)

Gad'diel

(fortune of God) a Zebulunite, one of the twelve spies. Numbers 13:10; (B.C. 1490.)

Ga'di

A Gadite, father of Menahem a king of Israel. 2 Kings 15:14, 17.

Gad'ites, The

the descendants of Gad, and members of his tribe.

Ga'ham

(sunburnt), son of Nahor Abraham's brother, by his concubine Reumah. Genesis 22:24; (B.C. about 1900.)

Ga'har

(hiding-place) The Bene-Gahar were among the families of Nethinim who returned from the captivity with Zerubbabel. Ezra 2:47; Nehemiah 7:49; (B.C. before 536.)

Gai'us

1. A Macedonian who accompanied Paul in his travels, and whose life was in danger from the mob at Ephesus. Acts 19:29; (A.D. 54.)

2. Of Derbe. He went with Paul from Corinth in his last journey to Jerusalem. Acts 20:4; (A.D. 54.)

3. Of Corinth, whom Paul baptized and who was his host in his second journey in that city. 1 Cor. 1:14; Romans 16:23; (These are supposed by some to be only one person.)

4. John's third epistle is addressed to Christian of this name. We may possibly identify him with No. 2.

Gal'a-ad

the Greek form of the word Gilead.

Ga'lal

(influential) 1. A Levite, one of the sons of Asaph. 1 Chronicles 9:15; (B.C. 536.)

2. Another Levite, of the family of Elkanah. 1 Chronicles 9:16;

3. A third Levite, son of Jeduthun. Nehemiah 11:17; (B.C. 536.)

Gala'tia

(land of the Galli, Gauls). The Roman province of Galatia may be roughly described as the central region of the peninsula of Asia Minor, bounded on the north by Bithynia and Paphlagonia; on the east by Pontus; on the south by Cappadocia and Lycaonia; on the west by Phrygia.-Encyc. Brit. It derived its name from the Gallic or Celtic tribes who, about 280 B.C., made an irruption into Macedonia and Thrace. It finally became a Roman province. The Galatia of the New Testament has really the "Gaul" of the East. The people have always been described as "susceptible of quick impressions and sudden changes, with a fickleness equal to their courage and enthusiasm, and a constant liability to that disunion which is the fruit of excessive vanity.-The Galatian churches were founded by Paul at his first visit, when he was detained among, them by sickness, Galatians 4:13; during his second missionary journey, about A.D 51. He visited them again on his third missionary tour.

Gala'tians, The Epistle to the

was written by the apostle St. Paul not long after his journey through Galatia and Phrygia, Acts 18:23; and probably in the early portion of his two-and-a-half-years stay at Ephesus, which terminated with the Pentecost of A.D. 57 or 58. The epistle appears to have been called forth by the machinations of Judaizing teachers, who, shortly before the date of its composition, had endeavored to seduce the churches of this province into a recognition of circumcision, Galatians 5:2, 11, 12; Galatians 6:12; seq., and had openly sought to depreciate the apostolic claims of St. Paul. Comp. Galatians 1:1, 11; "Since the days of Luther the Epistle to the Galatians has always been held in high esteem as the gospel's banner of freedom. To it and the Epistle to the Romans we owe most directly the springing up and development of the ideas and energies of the Reformation."-Meyer.

Galbanum

one of the perfumes employed in the preparation of the sacred incense. Exodus 30:34; The galbanum of commerce is brought chiefly from India and the Levant. It is a resinous gum of a brownish-yellow color and strong disagreeable smell, usually met with in masses, but sometimes found in yellowish tear-like drops. But, though galbanum itself is well known, the plant which yields it has not been exactly determined.

Gal'e-ed

(the heap of witness), the name given by Jacob to the heap which he and Laban made on Mount Gilead in witness of the masses, but sometimes found in yellowish tear-like drops. But, though galbanum itself is well known, the plant which yields it has not been exactly determined.

Gal'e-ed

(the heap of witness), the name given by Jacob to the heap which he and Laban made on Mount Gilead in witness of the covenant then entered into between them. Genesis 31:47, 48; comp. Gen. 31:23, 25.

Galileans

the inhabitants of Galilee, the northern province of Palestine. The apostles were all Galileans by either birth or residence. Acts 1:11; It appears also that the pronunciation of those Jews who resided in Galilee had become peculiar, probably from their contact with their Gentile neighbors. Matthew 26:73.

Gal'ilee

(circuit). This name, which in the Roman age was applied to a large province, seems to have been originally confined to a little "circuit" of country round Kedesh-Naphtali, in which were situated the twenty towns given by Solomon to Hiram king of Tyre as payment for his work in conveying timber from Lebanon to Jerusalem. Joshua 20:7; 1 Kings 9:11; In the time of our Lord all Palestine was divided into three provinces, Judea, Samaria and Galilee. Luke 17:11; Acts 9:31; Joseph. B.J. iii. 3. The latter included the whole northern section of the country, including the ancient territories of Issachar, Zebulun, Asher and Naphtali. On the west it was bounded by the territory of Ptolemais, which probably included the whole plain of Akka to the foot of Carmel. The southern border ran along the base of Carmel and of the hills of Samaria to Mount Gilboa, and then descended the valley of Jezreel by Scythopolis to the Jordan. The river Jordan, the Sea of Galilee, and the upper Jordan to the fountain at Dan, formed the eastern border; and the northern ran from Dan westward across the mountain ridge till it touched the territory of the Phoenicians. Galilee was divided into two sections, "Lower" and "Upper." Lower Galilee included the great plain of Esdraelon with its offshoots, which ran down to the Jordan and the Lake of Tiberias, and the whole of the hill country adjoining it on the north to the foot of the mountain range. It was thus one of the richest and most beautiful sections of Pales-tine. Upper Galilee embraced the whole mountain range lying between the upper Jordan and Phoenicia. To this region the name "Galilee of the Gentiles" is given in the Old and New Testaments. Isaiah 9:1; Matthew 4:16; Galilee was the scene of the greater part of our Lord's private life and public acts. It is a remarkable fact that the first three Gospels are chiefly taken up with our Lord's ministrations in this province, while the Gospel of John dwells more upon those in Judea. (Galilee in the time of Christ.-From Rev. Selah Merrill's late book (1881) with this title, we glean the following facts: Size.-It is estimated that of the 1000 square miles in Palestine west of the Jordan, nearly one-third, almost 2000 square miles, belongs to Galilee. Population-The population is between 2,000,000 and 3,000,000. Dr. Merrill argues for the general correctness of Josephus' estimates, who says there were 204 cities and villages in Galilee, the smallest of which numbered 15,000 inhabitants. Character of the country. Galilee was a region of great natural fertility. Such is the fertility of the soil that it rejects no plant, for the air is so genial that it suits every variety. The walnut, which delights above other trees in a wintry climate, grows here luxuriantly together with the palm tree, which is flourished by heat. It not only possesses the extraordinary virtue of nourishing fruits of opposite climes, but also maintains a continual supply of them. Here were found all the productions which made Italy rich and beautiful. Forests covered its mountains and hills, while its uplands, gentle slopes and broader valleys were rich in pasture, meadows, cultivated fields, vineyards, olive groves and fruit trees of every kind. Character of the Galileans.-They were thoroughly a Jewish people. With few exceptions they were wealthy and in general an influential class. If one should say the Jews were bigoted in religion, he should remember at the same time that in regard to social, commercial and political relations none were more cosmopolitan in either sentiment or practice than they. The Galileans had many manufactures, fisheries, some commerce, but were chiefly an agricultural people. They were eminent for patriotism and courage, as were their ancestors, with great respect for law and order.-ED.)

Gal'ilee, Sea of

So called from the province of Galilee, which bordered on the western side. Matthew 4:18; It was also called the "Sea of Tiberias," from the celebrated city of that name. John 6:1; At its northwestern angle was a beautiful and fertile plain called "Gennesaret," and from that it derived the name of "Lake of Gennesaret." Luke 5:1; It was called in the Old Testament "the Sea of Chinnereth" or "Cinneroth," Numbers 34:11; Joshua 12:3; from a town of that name which stood on or near its shore. Joshua 19:35; Its modern name is Bahr Tubariyeh. Most of our Lord's public life was spent in the environs of this sea. The surrounding region was then the most densely peopled in all Palestine. no less than nine very populous cities stood on the very shores of the lake. The Sea of Galilee is of an oval long and six broad. It is 60 miles northeast of Jerusalem and 27 east of the Mediterranean Sea. The river Jordan enters it at its northern end and passes out at its southern end. In fact the bed of the lake is just a lower section of the Great Jordan valley. Its more remarkable feature is its deep depression, being no less than 700 feet below the level of the ocean. The scenery is bleak and monotonous, being surrounded by a high and almost unbroken wall of hills, on account of which it is exposed to frequent sudden and violent storms. The great depression makes the climate of the shores almost tropical. This is very sensibly felt by the traveller in going down from the plains of Galilee. In summer the heat is intense, and even in early spring the air has something of an Egyptian balminess. The water of the lake is sweet, cool and transparent; and as the beach is everywhere pebbly is has a beautiful sparkling look. It abounds in fish now as in ancient times. There were large fisheries on the lake, and much commerce was carried on upon it.

Gall

1. Mereerah, denoting "that which is bitter;" hence the term is applied to the "bile" or "gall" (the fluid secreted by the liver), from its intense bitterness, Job 16:13; Job 20:25; it is also used of the "poison" of serpents, Job 20:14; which the ancients erroneously believed was their gall.

2. Rosh, generally translated "gall" in the English Bible, is in Hosea 10:4; rendered "hemlock:" in Deuteronomy 32:33; and Job 20:16 rosh denotes the "poison" or "venom" of serpents. From Deuteronomy 29:18; and Lame 3:19 compared with Hose 10:4 it is evident that the Hebrew term denotes some bitter and perhaps poisonous plant. Other writers have supposed, and with some reason, from Deuteronomy 32:32; that some berry-bearing plant must be intended. Gesenius understands poppies; in which case the gall mingled with the wine offered to our Lord at his crucifixion, and refused by him, would be an anaesthetic, and tend to diminish the sense of suffering. Dr. Richardson, "Ten Lectures on Alcohol," p. 23, thinks these drinks were given to the crucified to diminish the suffering through their intoxicating effects.

Gallery

an architectural term describing the porticos or verandas which are not uncommon in eastern houses. It is doubtful, however, whether the Hebrew words so translated have any reference to such an object. (According to the latest researches, the colonnade or else wainscoting is meant. So 1:17; Ezekiel 41:15;-Schaff.)

Galley

See SHIP

Gal'lim

(fountains). This is given as the native place of the man to whom Michal, David's wife, was given. 1 Samuel 25:44; There is no clue to the situation of the place. The name occurs again in the catalogue of places terrified at the approach of Sennacherib. Isaiah 10:30.

Gal'lio

(one who lives on milk), Junius Annaeus Gallio, the Roman proconsul of Achaia when St. Paul was at Corinth, A.D. 53, under the emperor Claudius. Acts 18:12; He was brother to Lucius Annaeus Seneca, the philosopher. Jerome in the Chronicle of Eusebius says that he committed suicide in 65 A.D. Winer thinks he was put to death by Nero.

Gallows

See PUNISHMENTS

Gama'liel

(recompense of God). 1. Son of Pedahzur; prince or captain of the tribe of Manasseh at the census at Sinai, Numbers 1:10; Numbers 20:20; Numbers 7:54, 59; and at starting on the march through the wilderness. ch. Numbers 10:23; (B.C. 1490.)

2. A pharisee and celebrated doctor of the law, who gave prudent worldly advice in the Sanhedrin respecting the treatment of the followers of Jesus of Nazareth. Acts 5:34; ff. (A.D. 29.) We learn from Acts 22:3; that he was the preceptor of St. Paul. He is generally identified with the very celebrated Jewish doctor Gamaliel, grandson of Hillel, and who is referred to as authority in the Jewish Mishna.

Games

Among the Greeks the rage for theatrical exhibitions was such that every city of any size possessed its theatre and stadium. At Ephesus an annual contest was held in honor of Diana. It is probable that St. Paul was present when these games were proceeding. A direct reference to the exhibitions that I took place on such occasions is made in 1 Cor. 15:32; St. Paul's epistles abound with allusions to the Greek contests, borrowed probably from the Isthmian games, at which he may well have been present during his first visit to Corinth. These contests, 1 Timothy 6:12; 2 Timothy 4:7; were divided into two classes, the pancratium, consisting of boxing and wrestling, and the pentathlon, consisting of leaping, running, quoiting, hurling the spear and wrestling. The competitors, 1 Cor. 9:25; 2 Timothy 2:5; required a long and severe course of previous training, 1 Timothy 4:8; during which a particular diet was enforced. 1 Cor. 9:25, 27; In the Olympic contests these preparatory exercises extended over a period of ten months, during the last of which they were conducted under the supervision of appointed officers. The contests took place in the presence of a vast multitude of spectators, Hebrews 12:1; the competitors being the spectacle. 1 Cor. 4:9; Hebrews 10:33; The games were opened by the proclamation of a herald, 1 Cor. 9:27; whose office it was to give out the name and country of each candidate, and especially to announce the name of the victor before the assembled multitude. The judge was selected for his spotless integrity; 2 Timothy 4:8; his office was to decide any disputes, Colossians 3:15; and to give the prize, 1 Cor. 9:24; Philip. 3:14; consisting of a crown, 2 Timothy 2:6; 2 Timothy 4:8; of leaves of wild olive at the Olympic games, and of pine, or at one period ivy, at the Isthmian games. St. Paul alludes to two only out of the five contests, boxing and running, more frequently to the latter. The Jews had no public games, the great feasts of religion supplying them with anniversary occasions of national gatherings.

Gam'madim

This word occurs only in Ezekiel 27:11; A variety of explanations of the term have been offered. 1. One class renders it "pygmies."

2. A second treats it as a geographical or local term.

3. A third gives a more general sense to the word "brave warriors." Hitzig suggests "deserters." After all, the rendering in the LXX.-"guards"-furnishes the simplest explanation.

Ga'mul

(weaned), a priest, the leader of the twenty-second course in the service at the sanctuary. 1 Chronicles 24:17; (B.C. 535.)

Garden

Gardens in the East, as the Hebrew word indicates, are enclosures on the outskirts of towns, planted with various trees and shrubs. From the allusions in the Bible we learn that they were surrounded by hedges of thorn, Isaiah 5:5; or walls of stone. Proverbs 24:31; For further protection lodges, Isaiah 1:8; Lamentations 2:6; or watchtowers, Mark 12:1; were built in them, in which sat the keeper, Job 27:18; to drive away the wild beasts and robbers, as is the case to this day. The gardens of the Hebrews were planted with flowers and aromatic shrubs, So 6:2; So 4:16; besides olives, fig trees, nuts or walnuts, So 6:12; pomegranates, and others for domestic use. Exodus 23:11; Jeremiah 29:5; Amos 9:14; Gardens of herbs, or kitchen gardens, are mentioned in Deuteronomy 11:10; and 1 Kings 21:2 The rose garden in Jerusalem, said to have been situated westward of the temple mount, it is remarkable as having been one of the few gardens which, from the time of the prophets, existed within the city walls. The retirement of gardens rendered them favorite places for devotion.

Ga'reb

(scabby), one of the heroes of David's army. 2 Samuel 23:38.

Ga'reb, The hill

in the neighborhood of Jerusalem, named only in Jeremiah 31:39.

Garlic

Numbers 11:5; is the Allium sativum of Linnaeus, which abounds in Egypt.

Garment

See DRESS

Gar'mite, The

Keilah the Garmite, i.e. the descendant of Gerem, is mentioned in the obscure genealogical lists of the families of Judah. 1 Chronicles 4:19.

Garrison

The Hebrew words so rendered in the Authorized Version are derivatives from the root natsab, to "place, erect," which may be applied to a variety of objects. 1. Mattsab and mattsabah undoubtedly mean a "garrison" or fortified post. 1 Samuel 13:23; 1 Samuel 14:14, 12, 15; 2 Samuel 23:14;

2. Netsib is also used for a "garrison" in 1 Chronicles 11:16; but elsewhere for a "column" erected in an enemy's country as a token of conquest. 1 Samuel 13:3;

3. The same word elsewhere means "officers" placed over a vanquished people. 2 Samuel 8:6, 14; 1 Chronicles 18:13; 2 Chronicles 17:2;

4. Mattsebah in Ezekiel 26:11; means a "pillar."

Gash'mu

a variation of the name GESHEM. Nehemiah 6:6; (B.C. 446.)

Ga'tam

(a burnt valley), the fourth son of Eliphaz the son of Esau, Genesis 36:11; 1 Chronicles 1:36; and one of the "dukes" of Eliphaz. Genesis 36:16; (B.C. after 1760.)

Gate

The gate and gateways of eastern cities anciently held and still hold an important part, not only in the defence but in the public economy of the place. They are thus sometimes taken as representing the city itself. Genesis 22:17; Genesis 24:60; Deuteronomy 12:12; Judges 5:8; Ruth 4:10; Psalms 87:2; Psalms 122:2; Among the special purposes for which they were used may be mentioned. 1. As places of public resort. Genesis 19:1; Genesis 23:10; Genesis 34:20, 24; 1 Samuel 4:18; etc.

2. Places for public deliberation, administration of Justice, or of audience for kings and rulers or ambassadors. Deuteronomy 16:18; Deuteronomy 21:19; Deuteronomy 25:7; Joshua 20:4; Judges 9:35; etc.

3. Public markets. 2 Kings 7:1; In heathen towns the open spaces near the gates appear to have been sometimes used as places for sacrifice. Acts 14:13; comp 2 Kings 23:8 Regarded therefore as positions of great importance, the gates of cities were carefully guarded, and closed at nightfall. Deuteronomy 3:5; Joshua 2:5, 7; Judges 9:40, 44; They contained chambers over the gateway. 2 Samuel 18:24; The doors themselves of the larger gates mentioned in Scripture were two leaved, plated with metal, closed with locks and fastened with metal bars. Deuteronomy 3:6; Psalms 107:16; Isaiah 46:1, 2; Gates not defended by iron were of course liable to be set on fire by an enemy. Judges 9:52; The gateways of royal palaces and even of private houses were often richly ornamented. Sentences from the law were inscribed on and above the gates. Deuteronomy 6:9; Isaiah 64:12; Revelation 21:21; The gates of Solomon's temple were very massive and costly, being overlaid with gold and carving. 1 Kings 6:34, 35; 2 Kings 18:16; Those of the holy place were of olive wood, two-leaved and overlaid with gold; those of the temple of fir. 1 Kings 6:31, 32, 34; Ezekiel 41:23, 24.

Ben'jamin, High

gate or gate of Jeremiah 20:2; Jeremiah 37:13; Jeremiah 38:7; Zechariah 14:10; See JERUSALEM

Gath

(a wine press), one of the five royal cities of the Philistines; Joshua 13:3; 1 Samuel 6:17; and the native place of the giant Goliath. 1 Samuel 17:4, 23; It probably stood upon the conspicuous hill now called Tell-es-Safieh, upon the side of the plain of Philistia, at the foot of the mountains of Judah; 10 miles east of Ashdod, and about the same distance south by east of Ekron. It is irregular in form, and about 200 feet high. Gath occupied a strong position, 2 Chronicles 11:8; on the border of Judah and Philistia, 1 Samuel 21:10; 1 Chronicles 18:1; and from its strength and resources forming the key of both countries, it was the scene of frequent struggles, and was often captured and recaptured. 2 Kings 12:17; 2 Chronicles 11:8; 2 Chronicles 26:6; Amos 6:2; The ravages of war to which Gath was exposed appear to have destroyed it at a comparatively early period, as it is not mentioned among the other royal cities by the later prophets. Zeph. 2:4; Zechariah 9:5, 6; It is familiar to the Bible student as the scene of one of the most romantic incidents in the life of King David. 1 Samuel 21:10-15.

Gath-he'pher, or Git'tah-he'pher

(wine-press on the hill), a town on the border of the territory of Zebulun, not far from Japhia, now 'Yafa, Joshua 19:12, 13; celebrated as the native place of the prophet Jonah. 2 Kings 14:25; El-Meshhad, a village two-miles east of Sefurieh, is the ancient Gath-hepher.

Gath-rim'mon

(press of the pomegranate) 1. A city given out of the tribe of Dan to the Levites. Joshua 21:24; 1 Chronicles 6:69; situated on the plain of Philistia, apparently not far from Joppa. Joshua 19:45;

2. A town of the half tribe of Manasseh west of the Jordan, assigned to the Levites. Joshua 21:25; The reading Gath-rimmon is probably an error of the transcribers.

Ga'za

(the fortified; the strong) (properly Azzah), one of the five chief cities of the Philistines. It is remarkable for its continuous existence and importance from the very earliest times. The secret of this unbroken history is to be found in the situation of Gaza. It is the last town in the southwest of Palestine, on the frontier towards Egypt. The same peculiarity of situation has made Gaza important in a military sense. Its name means "the strong;" and this was well elucidated in its siege by Alexander the Great, which lasted five months. In the conquest of Joshua the territory of Gaza is mentioned as one which he was not able to subdue. Joshua 10:41; Joshua 11:22; Joshua 13:3; It was assigned to the tribe of Judah, Joshua 15:47; and that tribe did obtain possession of it, Judges 1:18; but did not hold it long, Judges 3:3; Judges 13:1; and apparently it continued through the time of Samuel, Saul and David to be a Philistine city. 1 Samuel 6:17; 14:52; 31:1; 2 Samuel 21:15 Solomon became master of "Azzah," 1 Kings 4:24; but in after times the same trouble with the Philistines recurred. 2 Chronicles 21:16; 2 Chronicles 26:6; 2 Chronicles 28:18; The passage where Gaza is mentioned in the New Testament Acts 8:26; is full of interest. It is the account of the baptism of the Ethiopian eunuch on his return from Jerusalem to Egypt. Gaza is the modern Ghuzzeh, a Mohammedan town of about 16,000 inhabitants, situated partly on an oblong hill of moderate height and partly on the lower ground. The climate of the place is almost tropical, but it has deep wells of excellent water. There are a few palm trees in the town, and its fruit orchards are very productive; but the chief feature of the neighborhood is the wide-spread olive grove to the north and northeast.

Ga'zathites, The

Joshua 13:3; the inhabitants of Gaza.

Ga'zer

2 Samuel 5:25; 1 Chronicles 14:16; See GEZER

Ga'zez

(shearer), a name which occurs twice in 1 Chronicles 2:46;-first as son of Caleb by Ephah his concubine, and second as son of Haran, the son of the same woman. The second is possibly only a repetition of the first (B.C. after 1688.)

Ga'zites, The

Inhabitants of Gaza. Judges 16:2.

Gaz'zam

(devouring). The Bene-Gazzam were among the familiar of the Nethinim who returned from the captivity with Zerubbabel. Ezra 2:48; Nehemiah 7:51; (B.C. 536.)

Ge'ba

(a hill), a city of Benjamin, with "suburbs," allotted to the priests. Joshua 21:17; 1 Chronicles 6:60; It is named amongst the first group of the Benjamite towns-apparently those lying near to and along the north boundary. Joshua 18:24; Here the name is given as GABA. During the wars of the earlier part of the reign of Saul, Geba was held as a garrison by the Philistines, 1 Samuel 13:3; but they were ejected by Jonathan. It is now the modern village of Jeba, which stands picturesquely on the top of its steep terraced hill, six miles north of Jerusalem, on the very edge of the great Wady Suweinit, looking northward to the opposite village of ancient Michmash, which also retains its old name of Mukhmas.

Ge'bal

(mountain), a maritime town of Phoenicia, near Tyre, Ezekiel 27:9; known by the Greeks as Byblus. It is called Jebail by the Arabs, thus reviving the old biblical name.

Ge'ber

(manly). 1. The son of Geber resided in the fortress of Ramoth-gilead, and had charge of Havoth-jair and the district of Argob. 1 Kings 4:13; (B.C. 1013).

2. Geber the son of Uri had a district south of the former-the "land of Gilead." 1 Kings 4:19.

Ge'bim

(grasshoppers), a village north of Jerusalem, Isaiah 10:31; apparently between Anathoth (the modern Anata) and the ridge on which Nob was situated.

Gedali'ah

(God is my greatness), son of Ahikam (Jeremiah's protector, Jeremiah 26:24; and grandson of Shaphan the secretary of King Josiah. After the destruction of the temple, B.C. 588, Nebuchadnezzar departed from Judea, leaving Gedaliah with a Chaldean guard, Jeremiah 40:5; at Mizpah to govern the vinedressers and husbandmen, Jeremiah 52:16; who were exempted from captivity. Jeremiah jointed Gedaliah; and Mizpah became the resort of Jews from various quarters. Jeremiah 40:6, 11; He was murdered by Ishmael two months after his appointment.

Ged'eon

The Greek form of the Hebrew name GIDEON. Hebrews 11:32.

Ge'der

(a wall). The king of Geder was one of the thirty-one kings who were overcome by Joshua on the west of the Jordan. Joshua 12:13; (B.C. 1445.) It is possible that it may be the same place as the Geder named in 1 Chronicles 4:39.

Gede'rah

(a sheepfold), a town of Judah in the lowland country, Joshua 15:36; apparently in its eastern part. No town bearing this name has, however, been yet discovered in this hitherto little-explored district.

Gede'rathite, The

the native of a place called Gederah, apparently in Benjamin. 1 Chronicles 12:4.

Ged'erite, The

the native of some place named Geder or Gederah. 1 Chronicles 27:28.

Gede'roth

(sheepfolds), a town in the low country of Judah. Joshua 15:41; 2 Chronicles 28:18.

Gederotha'im

(two sheepfolds), a town in the low country of Judah, Joshua 15:36; named next in order to Gederah.

Ge'dor

(a wall), a town int he mountainous part of Judah, Joshua 15:58; a few miles north of Hebron. Robinson discovered a Jedur halfway between Bethlehem and Hebron, about two miles west of the road.

Geha'zi

(valley of vision), the servant or boy of Elisha. He was sent as the prophet's messenger on two occasions to the good Shunammite, 2 Kings 4:1;... (B.C. 889-887); obtained fraudulently money and garments from Naaman, was miraculously smitten with incurable leprosy, and was dismissed from the prophet's service. 2 Kings 5:1;... Later in the history he is mentioned as being engaged in relating to King Joram all the great things which Elisha had done. 2 Kings 8:4, 5.

Gehen'na

See HINNOM

Gel'iloth

(circuit), a place named among the marks of the south boundary line of the tribe of Benjamin. Joshua 18:17; The name Geliloth never occurs again in this locality, and it therefore seems probable that Gilgal is the right reading.

Gemal'li

(camel-driver), the father of Ammiel, the Danite spy. Numbers 13:12; (B.C. 1490.)

Gemari'ah

(perfected by Jehovah). 1. Son of Shaphan the scribe, and father of Michaiah. He was one of the nobles of Judah, and had a chamber int he house of the Lord, from which Baruch read Jeremiah's alarming prophecy in the ears of all the people, B.C. 606. Jeremiah 36:1;...

2. Son of Hilkiah, was made the bearer of Jeremiah's letter to the captive Jews. Jeremiah 29:3; (B.C. 594.)

Gems

See STONES, PRECIOUS

Genealogy

In Hebrew the term for genealogy or pedigree is "the book of the generations;" and because the oldest histories were usually drawn up on a genealogical basis, the expression often extended to the whole history, as is the case with the Gospel of St. Matthew, where "the book of the generation of Jesus Christ" includes the whole history contained in that Gospel. The promise of the land of Canaan to the seed of Abraham, Isaac and Jacob successively, and the separation of the Israelites from the Gentile world; the expectation of Messiah as to spring from the tribe of Judah; the exclusively hereditary priesthood of Aaron with its dignity and emoluments; the long succession of kings in the line of David; and the whole division and occupations of the land upon genealogical principles by the tribes, occupation of the land upon genealogical principles by the tribes, families and houses of fathers, gave a deeper importance to the science of genealogy among the Jews than perhaps any other nation. When Zerubbabel brought back the captivity from Babylon, one of his first cares seems to have been to take a census of those that returned, and to settle them according to their genealogies. Passing on to the time of the birth of Christ, we have a striking incidental proof of the continuance of the Jewish genealogical economy in the fact that when Augustus ordered the census of the empire to be taken, the Jews in the province of Syria immediately went each one to his own city. The Jewish genealogical records continued to be kept till near the destruction of Jerusalem. But there can be little doubt that the registers of the Jewish tribes and families perished at the destruction of Jerusalem, and not before. It remains to be said that just notions of the nature of the Jewish genealogical records are of great importance with a view to the right interpretation of Scripture. Let it only be remembered that these records have respect to political and territorial divisions as much as to strictly genealogical descent, and it will at once be seen how erroneous a conclusion it may be that all who are called "sons" of such or such a patriarch or chief father must necessarily be his very children. Of any one family or house became extinct, some other would succeed to its place, called after its own chief father. Hence of course a census of any tribe drawn up at a later period would exhibit different divisions from one drawn up at an earlier. The same principle must be borne in mind in interpreting any particular genealogy Again, when a pedigree was abbreviated, it would naturally specify such generations as would indicates from what chief houses the person descended. Females are named in genealogies when there is anything remarkable about them, or when any right or property is transmitted through them. See Genesis 11:29; Genesis 22:23; Genesis 25:1-4; Genesis 35:22-26; Exodus 6:23; Numbers 26:33.

Genealogy of Jesus Christ

The New Testament gives us the genealogy of but one person, that of our Saviour. This is given because it was important to prove that Jesus fulfilled the prophecies spoken of him. Only as the son and heir of David should he be the Messiah. The following propositions will explain the true construction of these genealogies:- 1. They are both the genealogies of Joseph, i.e. of Jesus Christ as the reputed and legal son of Joseph and Mary.

2. The genealogy of St. Matthew is Joseph's genealogy as legal successor to the throne of David. St. Luke's is Joseph's private Genealogy, exhibiting his real birth as David's son, and thus showing why he was heir to Solomon's crown. The simple principle that one evangelist exhibits that genealogy which contained the successive heir to David's and Solomon's throne, while the other exhibits the paternal stem of him who was the heir, explains all the anomalies of the two pedigrees, their agreements as well as their discrepancies, and the circumstance of there being two at all.

3. Mary, the mother of Jesus, was in all probability the daughter of Jacob, and first cousin to Joseph her husband. (Godet, Lange and many others take the ground that Luke gives the genealogy of Mary, rendering Luke 3:23; thus: Jesus "being (as was suppposed) the son of Joseph, (but in reality) the son of Heli." In this case Mary, as declared in the Targums, was the daughter of Heli, and Heli was the grandfather of Jesus. Mary's name was omitted because "ancient sentiment did not comport with the mention of the mother as the genealogical link." So we often find in the Old Testament the grandson called the son. This view has this greatly in its favor, that it shows that Jesus was not merely the legal but the actual descendant of David; and it would be very strange that in the gospel accounts, where so much is made of Jesus being the son and heir of David and of his kingdom his real descent from David should not be given.-ED.)

Generation

In the long-lived patriarchal age a generation seems to have been computed at 100 years, Genesis 15:16; comp. Gene 15:13 and Eccl 12:40 but subsequently the reckoning was the same which has been adopted by modern civilized nations, viz. from thirty to forty years Job 42:16; (Generation is also used to signify the men of an age or time, as contemporaries, Genesis 6:9; Isaiah 53:8; posterity, especially in legal formulae, Leviticus 3:17; etc.; fathers, or ancestors. Psalms 49:19.

Gen'esis

(origin), the first book of the law or Pentateuch, so called from its title ia the Septuagint, that is, Creation. Its author was Moses. The date of writing was probably during the forty-years wanderings in the wilderness, B.C. 1491-1451. Time.-The book of Genesis covered 2369 years,-from the creation of Adam, A.M 1, to the death of Joseph, A.M. 2369, or B.C. 1635. Character and purpose.-The book of Genesis (with the first chapters of Exodus) describes the steps which led to the establishment of the theocracy. It is a part of the writer's plan to tell us what the divine preparation of the world was in order to show, first, the significance of the call of Abraham, and next, the true nature of the Jewish theocracy. He begins with the creation of the world, because the God who created the world and the God who revealed himself to the fathers is the same God. The book of Genesis has thus a character at once special and universal. Construction.-It is clear that Moses must have derived his knowledge of the events which he records in Genesis either from immediate divine revelation or from oral tradition or written documents. The nature of many of the facts related, and the minuteness of the narration, render it extremely improbable that immediate revelation was the source from whence they were drawn. That his knowledge should have been derived from oral tradition appears morally impossible when we consider the great number of names, ages, dates and minute events which are recorded. The conclusion then, seems fair that he must have obtained his information from written documents coeval, or nearly so, with the events which they recorded, and composed by persons intimately acquainted with the subjects to which they relate. He may have collected these, with additions from authentic tradition or existing monuments under the guidance of the Holy Spirit, into a single book. Certain it is that several of the first chapters of Genesis have the air of being made up of selections from very ancient documents, written by different authors at different periods. The variety which is observable in the names and titles of the Supreme Being is appealed to among the most striking proofs of this fact. This is obvious in the English translation, but still more so in the Hebrew original. In Gen 1 to 2:3, which is really one piece of composition, as the title, v. 4, "These are the generations," shows, the name of the Most High is uniformly Elohim, God. In ch. Genesis 2:4; to ch. 3, which may be considered the second document, the title is uniformly Yehovah Elohim, Lord God; and in the third, including ch. 4, it is Yehovah, Lord, only; while in ch. 5 it is Elohim, God only, except in v. 29, where a quotation is made, and Yehovah used. It is hardly conceivable that all this should be the result of mere accident. The changes of the name correspond exactly to the changes in the narratives and the titles of the several pieces." Now, do all these accurate quotations," says Professor Stowe, "impair the credit of the Mosaic books, or increase it? Is Marshall's Life of Washington to be regarded as unworthy of credit because it contains copious extracts from Washington's correspondence and literal quotations from important public documents? Is not its value greatly enhanced by this circumstance? The objection is altogether futile. In the common editions of the Bible the Pentateuch occupies about one hundred and fifty pages, of which perhaps ten may be taken up with quotations. This surely is no very large proportion for an historical work extending through so long a period."-Bush. On the supposition that writing was known to Adam, Gen. 1-4, containing the first two of these documents, formed the Bible of Adam's descendants, or the antediluvians. Gen 1 to 11:9, being the sum of these two and the following three, constitutes the Bible of the descendants of Noah. The whole of Genesis may be called the Bible of the posterity of Jacob; and the five Books of the Law were the first Bible of Israel as a nation.-Canon Cook.

Gennes'aret, Sea of

See See GALILEE, SEA OF

Gennes'areth

Inaccurately written for See GENNESARET

Gen'tiles

(nations). All the people who were not Jews were so called by them, being aliens from the worship, rites and privileges of Israel. The word was used contemptuously by them. In the New Testament it is used as equivalent to Greek. This use of the word seems to have arisen from the almost universal adaption of the Greek language.

Gen'ubath

the son of Hadad, an Edomite of the royal family, by an Egyptian princess, the sister of Tahpenes, the queen of the Pharaoh who governed Egypt in the latter part of the reign of David. 1 Kings 11:20; comp. 1 Kings 11:16 (B.C. 1015.)

Ge'ra

(a grain), one of the "sons," i.e. descendants, of Benjamin. Genesis 46:21; Gera, who is named, Judges 3:15; as the ancestor of Ehud, and in 2 Samuel 16:5; as the ancestor of Shimei who cursed David, is probably also the same person (though some consider them different persons).

Gerah

See WEIGHTS AND MEASURES

Ge'rar

(a lodging-place), a very ancient city south of Gaza. It occurs chiefly in Genesis, Genesis 10:19; Genesis 20:1; Genesis 26:17; also incidentally in 2 Chronicles 14:13, 14; It must have trenched on the "south" or "south country" of later Palestine. From a comparison of Genesis 21:32; with Gene 26:23, 26 Beersheba would seem to be just on the verge of this territory, and perhaps to be its limit towards the northeast.

Gerasenes'

Luke 8:26; Revised Version; See See GADARENES

Gergesenes'

See See GADARENES

Ger'izim

(cutters), a limestone mountain, 2855 feet high (800 feet above the valley at its foot), in Ephraim, near Shechem (Sychar), from which the blessings were read to the Israelites on entering Canaan. [See EBAL] According to the traditions of the Samaritans it was here that Abraham sacrificed Isaac, that Melchizedek met the patriarch, that Jacob built an altar, and at its base dug a well, the ruins of which are still seen. Some scholars think there is ground for the first belief (so Smith); but careful observers of the locality discredit it and believe Moriah to be the spot. [See MORIAH] Gerizim was the site of the Samaritan temple, which was built there after the captivity, in rivalry with the temple at Jerusalem. [See SAMARITANS] Gerizim is still to the Samaritans what Jerusalem is to the Jews and Mecca to the Mohammedans.

Ger'izites

1 Samuel 27:8; See GERZITES

Ger'shom

(a stranger or exile). 1. The first-born son of Moses and Zipporah. Exodus 2:22; Exodus 18:3; (B.C. 1530.)

2. The form under which the name GERSHON-the eldest son of Levi-is given in several passages of Chronicles, viz., 1 Chronicles 6:16, 17, 20, 43, 62, 71; 1 Chronicles 15:7;

3. The representative of the priestly family of Phinehas, among those who accompanied Ezra from Babylon. Ezra 8:2; (B.C. 536.)

Ger'shon

(exile). The eldest of the three sons of Levi, born before the descent of Jacob's family into Egypt. Genesis 46:11; Exodus 6:16; (B.C. before 1706.) But, though the eldest born, the families of Gershon were outstripped in fame by their younger brethren of Kohath, from whom sprang Moses and the priestly line of Aaron.

Ger'shonites, The

the family descended from Gershon or Gershom, the son of Levi. "THE GERSH0NITE," as applied to individuals, occurs in 1 Chronicles 26:21; The sons of Gershon (the Gershonites) had charge of the fabrics of the tabernacle-the coverings, curtains, hangings and cords. Numbers 3:25, 26; Numbers 4:25, 26.

Ge'sham

(filthy) (sometimes written GESHAN), one of the sons of Judah, in the genealogy of Judah and family of Caleb. 1 Chronicles 2:47.

Ge'shur

(a bridge), a little principality of Syria, northeast of Bashan. Deuteronomy 3:14; 2 Samuel 15:8; It ia highly probable that Geshur was a section of the wild and rugged region now called el-Lejah, still a refuge for criminals and outlaws. See ARGOB

Gesh'uri

and Geshurites 1. The inhabitants of Geshur. Deuteronomy 3:14; Joshua 12:5; Joshua 13:11;

2. An ancient tribe which dwelt in the desert between Arabia and Philistia. Joshua 13:2; 1 Samuel 27:8.

Ge'ther

(fear), the third in order of the sons of Aram. Genesis 10:23; No satisfactory trace of the people sprung from this stock has been found.

Gethsem'a-ne

(an oil-press), a small "farm," Matthew 26:36; Mark 14:32; situated across the brook Kedron John 18:1; probably at the foot of Mount Olivet, Luke 22:39; to the northwest and about one-half or three quarters of a mile English from the walls of Jerusalem, and 100 yards east of the bridge over the Kedron. There was a "garden," or rather orchard, attached to it, to which the olive, fig and pomegranate doubtless invited resort by their hospitable shade. And we know from the evangelists Luke 22:39; And John 18:2; that our Lord ofttimes resorted thither with his disciples. But Gethsemane has not come down to us as a scene of mirth; its inexhaustible associations are the offspring of a single event-the agony of the Son of God on the evening preceding his passion. A garden, with eight venerable olive trees, and a grotto to the north detached from it, and in closer connection with the church of the sepulchre of the Virgin, are pointed out as the Gethsemane. Against the contemporary antiquity of the olive trees it has been urged that Titus cut down all the trees about Jerusalem. The probability would seem to be that they were planted by Christian hands to mark the spot unless, like the sacred olive of the Acropolis, they may have reproduced themselves.

Geu'el

(majesty of God), son of Machi the Gadite spy. Numbers 13:15; (B.C 1490.)

Ge'zer

(a precipice), an ancient city of Canaan, whose king, Hiram or Elam, coming to the assistance of Lachish, was killed with all his people by Joshua. Joshua 10:33; Joshua 12:12; It formed one of the landmarks on the north boundary of Ephraim, between the lower Beth-horon and the Mediterranean, Joshua 16:3; the western limit of the tribe 1 Chronicles 7:28; It was allotted with its suburbs to the Kohathite Levites, Joshua 21:21; 1 Chronicles 6:67; but the original inhabitants were not dispossessed, Judges 1:29; and even down to the reign of Solomon the Canaanites were still dwelling there, and paying tribute to Israel 1 Kings 9:16; It was burned by Pharaoh in Solomon's time, 1 Kings 9:15-17; and given to Solomon's Egyptian wife, and rebuilt by him.

Gez'rites, The

The word which the Jewish critics have substituted in the margin of the Bible for the ancient reading, "the Gerizite." 1 Samuel 27:8; See GERIZITES, THE

Gi'ah

(a waterfall), a place named only in 2 Samuel 2:24; to designate the position of the hill Ammah.

Giants

men of extraordinary size or height. 1. They are first spoken of in Genesis 6:4; under the name Nephilim. We are told in Genesis 6:1-4; that "there were Nephilim in the earth," and that afterwards the "sons of God" mingling with the beautiful "daughters of mens produced a race of violent and insolent Gibborim (Authorized Version "mighty men").

2. The Rephalim, a name which frequently occurs. The earliest mention of them is the record of their defeat by Chedorlaomer and some allied kings at Ashteroth Karnaim. The "valley of Rephaim," 2 Samuel 5:18; 1 Chronicles 11:15; Isaiah 17:5; a rich valley southwest of Jerusalem, derived its name from them. They were probably an aboriginal people of which the EMIM, ANAKIM and ZUZIM [which see] were branches. See See also GOLIATH

Gib'bar

(gigantic), the father of some who returned with Zerubbabel from Babylon. Ezra 2:20.

Gib'bethon

(a hill), a town allotted to the tribe of Dan, Joshua 19:44; and afterwards given with its "suburbs" to the Kohathite Levites. ch. Joshua 21:23.

Gib'e-a

(a hill). Sheva "the father of Macbenah" and "father of Gibea" is mentioned with other names, unmistakably those of places and not persons, among the descendants of Judah. 1 Chronicles 2:49; comp. 1 Chronicles 2:42 This would seem to point out Gibea.

Gib'e-ah

a word employed in the Bible to denote a hill. Like most words of this kind it gave its name to several towns and places in Palestine, which would doubtless be generally on or near a hill. They are- 1. Gibeah, a city in the mountain district of Judah, named with Maon and the southern Carmel, Joshua 15:57; and comp. 1 Chronicles 2:49 etc.

2. Gibeah of Benjamin first appears in the tragical story of the Levite and his concubine. Judges 19:20; It was then a "city," with the usual open street or square, Judges 19:15, 17, 20; and containing 700 "chosen men," ch. Judges 20:15; probably the same whose skill as slingers is preserved in the next verse. In many particulars Gibeah agrees very closely with Tuleil-el-Ful, a conspicuous eminence just four mlles north of Jerusalem, to the right of the road. We next meet with Glbeah of Benjamin during the Philistine wars of Saul and Jonathan. 1 Samuel 13:15, 16; It now bears its full title. As "Gibeah of Benjamin" this place is referred to in 2 Samuel 23:29; (comp. 1 Chronicles 11:31 ), and as "Gibeah" it is mentioned by Hosea, Hosea 5:8; Hosea 9:9; Hosea 10:9; but it does not again appear in the history. It is, however, almost without doubt identical with

3. Gibeah of Saul. This is not mentioned as Saul's city till after his anointing, 1 Samuel 10:26; when is said to have gone "home" to Gibeah. In the subsequent narrative the town bears its full name. ch 1 Samuel 11:4;

4. Gibeah in Kirjath-jearim was no doubt a hill in that city, and the place in which the ark remained from the time of its return by the Philistines till its removal by David. 2 Samuel 6:3, 4; comp. 1 Samuel 7:1, 2

5. Gibeah in the field, named only in Judges 20:31; as the place to which one of the "highways" led from Gibeah of Benjamin. It is probably the same as Geba. The "meadows of Gaba" (Authorized Version Gibeah), Judges 20:33; have no connection with the "field," the Hebrew word being entirely different.

Gib'e-ath

probably the same as, GIBEAH OF BENJAMIN. Joshua 18:28.

Gib'eon

(hill city), one of the four , cities of the Hivites, the inhabitants of which made a league with Joshua, Joshua 9:3-15; and thus escaped the fate of Jericho and Ai. Comp. ch. Joshua 11:19; Gibeon lay within the territory of Benjamin, ch. Joshua 18:25; and with its "suburbs" was allotted to the priests, ch. Joshua 21:17; of whom it became afterwards a principal station. It retains its ancient name almost intact, el-Jib. Its distance from Jerusalem by the main road is about 6 1/2 miles; but there is a more direct road reducing it to five miles.

Gib'eonites, The

the people of Gibeon, and perhaps also of the three cities associated with Gibeon, Joshua 9:17;-Hivites; and who, on the discover of the stratagem by which they had obtained the protection of the Israelites, were condemned to be perpetual bondmen, hewers of wood and drawers of water for the congregation and for the house of God and altar of Jehovah. Joshua 9:23, 27; Saul appears to have broken this covenant, and in a fit of enthusiasm or patriotism to have killed some and devised a general massacre of the rest. 2 Samuel 21:1, 2, 5; This was expiated many years after by giving up seven men of Saul's descendants to the Gibeonites, who hung them or crucified them "before Jehovah"-as a kind of sacrifice-in Gibeah, Saul's own town. ch. 2 Samuel 21:4, 6, 9.

Gib'lites, The

See GEBAL

Giddal'ti

(I have trained up), one of the sons of Heman, the king's seer. 1 Chronicles 25:4.

Gid'del

(very great). 1. Children of Giddel were among the Nethinim who returned from the captivity with Zerubbabel. Ezra 2:47; Nehemiah 7:49;

2. Bene-Giddel were also among the "servants of Solomon" who returned to Judea in the name caravan. Ezra 2:56; Nehemiah 7:58; (B.C. 536.)

Gid'eon

(he that cuts down), youngest son of Joash of the Abiezrites, an undistinguished family who lived at Ophrah, a town probably on the west of Jordan, Judges 6:15; in the territory of Manasseh, near Shechem. He was the fifth recorded judge of Israel, and for many reasons the greatest of them all. When we first hear of him he was grown up and had sons, Judges 6:11; Judges 8:20; and from the apostrophe of the angel, ch. Judges 6:12; we may conclude that he had already distinguished himself in war against the roving bands of nomadic robbers who had oppressed Israel for seven years. When the angel appeared, Gideon was threshing wheat with a flail in the wine-press, to conceal it from the predatory tyrants. His call to be a deliverer, and his destruction of Baal's altar, are related in Judges 6. After this begins the second act of Gideon's life. Clothed by the Spirit of God, Judges 6:34; comp. 1 Chronicles 12:18; Luke 24:49 he blew a trumpet, and was joined by Zebulun, Naphtali and even the reluctant Asher. Strengthened by a double sign from God, he reduced his army of 32,000 by the usual proclamation. Deuteronomy 20:8; comp. 1 Macc. 3:56. By a second test at "the spring of trembling the further reduced the number of his followers to 300. Judges 7:5; seq. The midnight attack upon the Midianites, their panic, and the rout and slaughter that followed are told in Judges 7:1;... The memory of this splendid deliverance took deep root in the national traditions. 1 Samuel 12:11; Psalms 83:11; Isaiah 9:4; Isaiah 10:26; Hebrews 11:32; After this there was a peace of forty years, and we see Gideon in peaceful possession of his well-earned honors, and surrounded by the dignity of a numerous household. Judges 8:29-31; It is not improbable that, like Saul, he owed a part of his popularity to his princely appearance. Judges 8:18; In this third stage of his life occur alike his most noble and his most questionable acts viz., the refusal of the monarchy on theocratic grounds, and the irregular consecration of a jewelled ephod formed out of the rich spoils of Midian, which proved to the Israelites a temptation to idolatry although it was doubtless intended for use in the worship of Jehovah.

Gideo'ni

(a cutting down), a Benjamite, father of Abidan. Numbers 1:11; Numbers 7:60, 65; Numbers 10:24.

Gi'dom

(desolation), a place named only in Judges 20:45; It would appear to have been situated between Gibeah (Tuliel-el-Ful) and the cliff Rimmon.

Gier-eagle

an unclean bird mentioned in Leviticus 11:18; and Deuteronomy 14:17 identical in reality as in name with the racham, of the Arabs, viz., the Egyptian vulture.

Gift

The giving and receiving of presents has in all ages been not only a more frequent but also a more formal and significant proceeding in the East than among ourselves. We cannot adduce a more remarkable proof of the important part which presents play in the social life of the East than the fact that the Hebrew language possesses no less than fifteen different expressions for the one idea. The mode of presentation was with as much parade as possible. The refusal of a present was regarded us a high indignity. No less an insult was it not to bring a present when the position of the parties demanded it. 1 Samuel 10:27.

Gi'hon

(a stream). 1. The second river of Paradise. Genesis 2:13; [EDEN]

2. A place near Jerusalem, memorable as the scene of the anointing and proclamation of Solomon as king. 1 Kings 1:33, 38, 45.

Gil'ala-i

(weighty), one of the priests' sons at the consecration of the wall of Jerusalem. Nehemiah 12:36; (B.C. 446.)

Gilbo'a

(a bubbling spring) a mountain range on the eastern side of the plain of Esdraelon, rising over the city of Jezreel. Comp. 1 Samuel 28:4; with 1 Samuel 29:1 It is mentioned in Scripture only in connection with one event in Israelitish history, the defeat and death of Saul and Jonathan by the Philistines. 1 Samuel 31:11; 2 Samuel 1:6; 2 Samuel 21:12; 1 Chronicles 10:1, 8; Of the identity of Gilboa with the ridge which stretches eastward from the ruins of Jezreel no doubt can be entertained. The village is now called Jelbou.

Gil'e-ad

(rocky region). 1. A mountainous region bounded on the west by the Jordan, on the north by Bashan, on the east by the Arabian plateau, and on the south by Moab and Ammon. Genesis 31:21; Deuteronomy 3:12-17; It is sometimes called "Mount Gilead," Genesis 31:25; sometimes "the land of Gilead," Numbers 32:1; and sometimes simply "Gilead." Psalms 60:7; Genesis 37:25; The name Gilead, as is usual in Palestine, describes the physical aspect of the country: it signifies "a hard rocky region." The mountains of Gilead, including Pisgah, Abarim and Peor, have a real elevation of from 2000 to 3000 feet; but their apparent elevation on the western side is much greater, owing to the depression of the Jordan valley, which averages about 3000 feet. Their outline is singularly uniform, resembling a massive wall running along the horizon. Gilead was specially noted for its balm collected from "balm of Gilead" trees, and worth twice its weight in silver.

2. Possibly the name of a mountain west of the Jordan, near Jezreel. Judges 7:3; We are inclined, however, to think that the true reading in this place should be GILBOA.

3. Son of Machir, grandson of Manasseh. Numbers 26:29, 30;

4. The father of Jephthah. Judges 11:1, 2.

Gil'gal

(a wheel; rolling). 1. The site of the first camp of the Israelites on the west of the Jordan, the place at which they passed the first night after crossing the river, and where the twelve stones were set up which had been taken from the bed of the stream, Joshua 4:19, 20; comp. Josh 4:3 where also they kept the first passover in the land of Canaan ch. Joshua 5:10; It was "in the east border of Jericho," apparently on a hillock or rising ground, Joshua 5:3; comp. Josh 5:9 in the Arboth-Jericho (Authorized Version "the plains"), that is, the hot depressed district of the Ghor which lay between the town and the Jordan. ch. Joshua 5:10; Here Samuel was judge, and Saul was made king. We again have a glimpse of it, some sixty years later, in the history of David's return to Jerusalem. 2 Samuel 19:40; A Gilgal is spoken of in Joshua 15:7; in describing the north border of Judah. In Joshua 18:17; it is given as Geliloth. Gilgal near Jericho is doubtless intended.

2. In 2 Kings 2:1, 2; 2 Kings 4:38; is named a Gilgal visited by Elijah and Elisha. This could not be the Gilgal of the low plain of the Jordan, for the prophets are said to have gone down to Bethel, which is 3000 feet above the plain. It haa been identified with Jiljilia, about four miles from Bethel and Shiloh respectively.

3. The "king of the nations of Gilgal" or rather perhaps the "king of Goim at Gilgal," is mentioned in the catalogue of the chiefs overthrown bv Joshua. Joshua 12:23; Possibly the site of this place is marked by the modern village Jiljulieh, about four miles south of Antipatris, which lies 16 miles northeast of Joppa. But another Gilgal, under the slightly-different form of Kilkilieh, lies about two miles east of Antipatris.

Gi'loh

(exile), a town in the mountainous part of Judah, named in the first group with Debir and Eshtemoh, Joshua 15:51; it was the native place of the famous Ahithophel. 2 Samuel 15:12.

Gi'lonite, The

native of Giloh. 2 Samuel 15:12; 2 Samuel 23:34.

Gim'zo

(fertile in sycamores), a town which with its dependent villages was taken possession of by the Philistines in the reign of Ahaz. 2 Chronicles 28:18; The name (Jimzu) still remains attached to a large village between two and three miles southwest of Lydda, south of the road between Jerusalem and Jaffa.

Gin

a trap for birds or beasts; it consisted of a net, Isaiah 8:14; and a stick to act as a spring. Amos 3:5.

Gi'nath

(protection), father of Tibni. 1 Kings 16:21, 22.

Gin'netho

(gardener), one of the chief of the priests and Levites who returned to Judea with Zerubbabel. Nehemiah 12:4; He is doubtless the same person as

Gin'nethon

(gardener), a priest who sealed the covenant with Nehemiah Nehemiah 10:6; (B.C. 410.)

Girdle

an essential article of dress in the East, and worn by both men and women. The common girdle was made of leather, 2 Kings 1:8; Matthew 3:4; like that worn by the Bedouins of the present day. A finer girdle was made of linen, Jeremiah 13:1; Ezekiel 16:10; embroidered with silk, and sometimes with gold and silver thread, Daniel 10:5; Revelation 1:13; Revelation 15:6; and frequently studded with gold and precious stones or pearls. The military girdle was worn about the waist; the sword or dagger was suspended from it. Judges 3:16; 2 Samuel 20:8; Psalms 45:3; Hence girding up the loins denotes preparation for battle or for active exertion. Girdles were used as pockets, as they still are among the Arabs, and as purses, one end of the girdle being folded back for the purpose. Matthew 10:9; Mark 6:8.

Gir'gashites

(dwelling on a clayey soil), The, one of the nations who were in possession of Canaan east of the Sea of Galilee before the entrance thither of the children of Israel. Genesis 10:16; Genesis 15:21; Deuteronomy 7:1.

Gir'gasite, The

Genesis 10:16; or NEXT ENTRY...

Gis'pa

(caress), one of the overseers of the Nethinim, in "the Ophel," after the return from captivity. Nehemiah 11:21.

Git'tah-he'pher

Joshua 19:13; See GATH-HEPHER

Gitta'im

See GITTITES

Git'tites

(belonging to Gath), the 600 men who followed David from Gath, under Ittai the Gittite, 2 Samuel 15:18, 19; and who probably acted as a kind of body-guard. Obed-edom "the Gittite" may have been so named from the town of Gittaim in Benjamin, 2 Samuel 4:3; Nehemiah 11:33; or from Gath-rimmon.

Gittith

a musical instrument, by some supposed to have been used by the people of Gath, and by others to have been employed at the festivities of the vintage. Psalms 8, 81, 84.

Gi'zonites, The

(inhabitant of Gizoh). "The sons of Hashem the Gizonite "are named amongst the warriors of David's guard. 1 Chronicles 11:34; Kennicott concludes that the name should be Gouni.

Glass

The Hebrew word occurs only in Job 28:17; where in the Authorized Version it is rendered "crystal." In spite of the absence of specific allusion to glass in the sacred writings, the Hebrews must have been aware of the invention from paintings representing the process of glass-blowing, which have been discovered at Beni-hassan, and in tombs at other places, we know that the invention vas known at least 3500 years ago. Fragments too of wine-vases as old as the exodus have been discovered in Egypt. The art was also known to the ancient Assyrians. In the New Testament glass is alluded to as an emblem of brightness. Revelation 4:6; Revelation 15:2; Revelation 21:18.

Gleaning

The gleaning of fruit trees, as well as of corn-fields, was reserved for the poor. See CORNER

Glede

the old name for the common kite (Milvus ater), occurs only in Deuteronomy 14:13; among the unclean birds of prey.

Gli'e-adites, The

Numbers 26:29; Judges 10:3; Judges 12:4, 5; , a branch of the tribe of Manasseh, descended from Gilead.

Gnat

a species of mosquito mentioned only in the proverbial expression used by our Saviour in Matthew 23:21.

Goad

Judges 3:31; 1 Samuel 13:21; The Hebrew word in the latter passage probably means the point of the plough-share. The former word does probably refer to the goad, the long handle of which might be used as a formidable weapon. The instrument, as still used in countries of southern Europe and western Asia, consists of a rod about eight feet long, brought to a sharp point and sometimes cased with iron at the head.

Goat

There appear to be two or three varieties of the common goat, Hircus agagrus, at present bred in Palestine and Syria, but whether they are identical with those which were reared by the ancient Hebrews it is not possible to say. The most marked varieties are the Syrian goat(Capra mammorica, Linn.) and the Angora goat (Capra angorensis, Linn.), with fine long hair. As to the "wild goats," 1 Samuel 24:2; Job 39:1; Psalms 104:18; it is not at all improbable that some species of ibex is denoted.

Goat, Scape

See ATONEMENT, DAY OF

Go'ath

(lowing), a place apparently in the neighborhood of Jerusalem, and named, in connection with the hill Gareb, only in Jeremiah 31:39.

Gob

(cistern), a place mentioned only in 2 Samuel 21:18, 19; as the scene of two encounters between David's warriors and the Philistines. In the parallel account in 1 Chronicles 20:4; the name is given as GEZER.

Goblet

a circular vessel for wine or other liquid.

God

(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being-ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord. Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength, as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. Genesis 17:1; Genesis 28:3 Exodus 6:3; The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect, and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it referred to the trinity of persons in the Godhead hardly finds now a supporter among scholars. It is either what grammarians call the plural of majesty, or it denotes the fullness of divine strength, the sum of the powers displayed by God. Jehovah denotes specifically the one true God, whose people the Jews were, and who made them the guardians of his truth. The name is never applied to a false god, nor to any other being except one, the ANGEL-JEHOVAH who is thereby marked as one with God, and who appears again in the New Covenant as "God manifested in the flesh." Thus much is clear; but all else is beset with difficulties. At a time too early to be traced, the Jews abstained from pronouncing the name, for fear of its irreverent use. The custom is said to have been founded on a strained interpretation of Leviticus 24:16; and the phrase there used, "THE NAME" (Shema), is substituted by the rabbis for the unutterable word. In reading the Scriptures they substituted for it the word ADONAI (Lord), from the translation of which by Kurios in the LXX., followed by the Vulgate, which uses Dominus, we have the LORD of our version. The substitution of the word Lord is most unhappy, for it in no way represents the meaning of the sacred name. The key to the meaning of the name is unquestionably given in God's revelation of himself to Moses by the phrase "I AM THAT I AM," Exodus 3:14; Exodus 6:3; We must connect the name Jehovah with the Hebrew substantive verb to be, with the inference that it expresses the essential, eternal, unchangeable being of Jehovah. But more, it is not the expression only, or chiefly, of an absolute truth: it is a practical revelation of God, in his essential, unchangeable relation to this chosen people, the basis of his covenant.

Gog

(mountain). 1. A Reubenite, 1 Chronicles 5:4; son of Shemaiah.

Go'lan

(circle), a city of Bashan, Deuteronomy 4:43; allotted out of the half tribe of Manasseh to the Levites, Joshua 21:27; and one of the three cities of refuge east of the Jordan. ch Joshua 20:8; Its very site is now unknown. It gave its name to the province of Gaulanitis. It lay east of Galilee and north of Gadaritis [GADARA], and corresponds to the modern province of Jaulan.

Gold

Gold was known from the very earliest times. Genesis 2:11; It was at first used chiefly for ornaments, etc. Genesis 24:22; Coined money was not known to the ancients till a comparatively late period; and on the Egyptian tombs gold is represented as being weighed in rings for commercial purposes. Comp. Genesis 43:21; Gold was extremely abundant in ancient times, 1 Chronicles 22:14; 2 Chronicles 1:15; 2 Chronicles 9:9; Daniel 3:1; Nahum 2:9; but this did not depreciate its value, because of the enormous quantities consumed by the wealthy in furniture, etc. 1 Kings 6:22; 10 passim; Esther 1:6; So 3:9, 10; Jeremiah 10:9; The chief countries mentioned as producing gold are Arabia, Sheba and Ophir. 1 Kings 9:28; 1 Kings 10:1; Job 28:16.

Gol'gotha

(skull), the Hebrew name of the spot at which our Lord was crucified. Matthew 27:33; Mark 15:22; John 19:17; By these three evangelists it is interpreted to mean the "place of a skull." Two explanations of the name are given: (1) that it was a spot where executions ordinarily took place, and therefore abounded in skulls; or(2) it may come from the look or form of the spot itself, bald, round and skull-like, and therefore a mound or hillock, in accordance with the common phrase-for which there is no direct authority-"Mount Calvary." Whichever of these is the correct explanation, Golgotha seems to have been a known spot.

Goli'ath

(splendor), a famous giant of Gath, who "morning and evening for forty days" defied the armies of Israel. 1 Samuel 17:1;... (B.C. 1063.) He was possibly descended from the old Rephaim [GIANTS], of whom a scattered remnant took refuge with the Philistines after their dispersion by the Ammonites. Deuteronomy 2:20, 21; 2 Samuel 21:22; His height was "six cubits and a span," which taking the cubit at 21 inches, would make him 10 1/2 feet high. The scene of his combat with David, by whom he was slain, was the "valley of the terebinth," between Shochoh and Arekah, probably among the western passes of Benjamin. In 2 Samuel 21:19; we find that another Goliath of Gath was slain by Elhanan, also a Bethlehemite.

Go'mer

(perfect). 1. The eldest son of Japheth, Genesis 10:2, 3; the progenitor of the early Cimmerians, of the later Cimbri and the other branches of the Celtic family, and of the modern Gael and Cymri.

2. The wife of Hosea. Hosea 1:3.

Gomor'rah

(submersion), one of the five "cities of the plain" or "vale of Siddim" that under the irrespective kings joined battle there with Chedorlaomer Genesis 14:2-8; and his allies by whom they were discomfited till Abraham came to the rescue. Four out of the five were afterwards destroyed by the Lord with fire from heaven. Genesis 19:23-29; One of them only, Zoar (or Bela; which was its original name), was spared at the request of Lot, in order that he might take refuge there. The geographical position of these cities is discussed under SODOM.

Gopher

(pitch) wood. Only once mentioned-Genesis 6:14; Two principal conjectures have been proposed- 1. That the "trees of gopher" are any trees of the resinous kind, such as pine, fir, etc.

2. That Gopher is cypress.

Goshen

1. The name of a part of Egypt where the Israelites dwelt during the whole period of their sojourn in that country. It was probably situated on the eastern border of the Nile, extending from the Mediterranean to the Red Sea. It contained the treasure-cities of Rameses and Pittim. It was a pasture land, especially suited to a shepherd people, and sufficient for the Israelites, who there prospered, and were separate from the main body of the Egyptians.

2. A district in southern Palestine conquered by Joshua. Joshua 10:41; It lay between Gaza and Gibeon.

3. A town in the mountains of Judah, probably in a part of the country of Goshen.

Gos'pels

The name Gospel (from god and spell, Ang. Sax. good message or news, which is a translation of the Greek euaggelion) is applied to the four inspired histories of the life and teaching of Christ contained in the New Testament, of which separate accounts are given in their place. They were all composed during the latter half of the first century: those of St. Matthew and St. Mark some years before the destruction of Jerusalem; that of St. Luke probably about A.D. 64; and that of St. John towards the close of the century. Before the end of the second century, there is abundant evidence that the four Gospels, as one collection, were generally used and accepted. As a matter of literary history, nothing can be better established than the genuineness of the Gospels. On comparing these four books one with another, a peculiar difficulty claims attention, which has had much to do with the controversy as to their genuineness. In the fourth Gospel the narrative coincided with that of the other three in a few passages only. The received explanation is the only satisfactory one namely, that John, writing last, at the close of the first century had seen the other Gospels, and purposely abstained from writing anew what they had sufficiently recorded. In the other three Gospels there is a great amount of agreement. If we suppose the history that they contain to be divided into 89 sections, in 42 of these all the three narratives coincide, 12 more are given by Matthew and Mark only, 5 by Mark and Luke only, and 14 by Matthew and Luke. To these must be added 5 peculiar to Matthew, 2 to Mark and 9 to Luke, and the enumeration is complete. But this applies only to general coincidence as to the facts narrated: the amount of verbal coincidence, that is, the passages either verbally the same or coinciding in the use of many of the same words, is much smaller. It has been ascertained by Stroud that "if the total contents of the several Gospels be represented by 100, the following table is obtained: Matthew has 42 peculiarities and 58 coincidences. Mark has 7 peculiarities and 93 coincidences. Luke has 59 peculiarities and 41 coincidences. John has 92 peculiarities and 8 coincidences. Why four Gospels.- 1. To bring four separate independent witnesses to the truth.

2. It is to give the Lord's life from every point of view, four living portraits of one person. There were four Gospels because Jesus was to be commended to four races or classes of men, or to four phases of human thought,-the Jewish, Roman, Greek and Christian. Had not these exhausted the classes to be reached, there would doubtless have been more Gospels. In all ages, the Jewish, Roman and Greek natures reappear among men, and, in fact, make up the world of natural men, while the Christian nature and wants likewise remain essentially the same. The FIRST GOSPEL was prepared by Matthew for the Jew. He gives us the Gospel of Jesus, the Messiah of the Jews, the Messianic royalty of Jesus. He places the life and character of Jesus, as lived on earth, alongside the life and character of the Messiah, as sketched in the prophets, showing Christianity as the fulfillment of Judaism. Mark wrote the SECOND GOSPEL. It was substantially the preaching of Peter to the Romans. The Gospel for him must represent the character and career of Jesus from the Roman point of view, as answering to the idea of divine power, work, law, conquest and universal sway; must retain its old significance and ever-potent inspiration at the battle-call of the almighty Conqueror. Luke wrote the THIRD GOSPEL in Greece for the Greek. It has its basis in the gospel which Paul and Luke, by long preaching to the Greeks, had already thrown into the form best suited to commend to their acceptance Jesus as the perfect divine man. It is the gospel of the future, of progressive Christianity, of reason and culture seeking the perfection of manhood. John, "the beloved disciple," wrote the FOURTH GOSPEL for the Christian, to cherish and train those who have entered the new kingdom of Christ, into the highest spiritual life.-Condensed from, Prof. Gregory.

Gourd

1. Kikayan only in Jonah 4:6-10; The plant which is intended by this word, and which afforded shade to the prophet Jonah before Nineveh, is the Ricinus commnunis, or castor-oil plant, which, a native of Asia, is now naturalized in America, Africa and the south of Europe. This plant varies considerably n size, being in India a tree, but in England seldom attaining a greater height than three or four feet. The leaves are large and palmate, with serrated lobes, and would form un excellent shelter for the sun-stroken prophet. The seeds contain the oil so well known under the name of "castor oil," which has for ages been in high repute as a medicine. It is now thought by many that the plant meant is a vine of the cucumber family, a gemline gourd, which is much used for shade in the East.

2. The wild gourd of 2 Kings 4:39; which one of "the sons of the prophets" gathered ignorantly, supposing them to be good for food, is a poisonous gourd, supposed to be the colocynth, which bears a fruit of the color and size of an orange, with a hard, woody shell. As several varieties of the same family, such as melons, pumpkins, etc., are favorite articles of refreshing food amongst the Orientals, we can easily understand the cause of the mistake.

Governor

In the Authorized Version this one English word is the representative of no less than ten Hebrew and four Greek words. 1. The chief of a tribe or family.

2. A ruler in his capacity of lawgiver and dispenser of justice.

3. A ruler consider especially as having power over the property and persons of his subjects. Genesis 24:2; Joshua 12:2; Psalms 100:2; The "governors of the people," in 2 Chronicles 23:20; appear to have been the king's body-guard; cf. 2 Kings 11:19;

4. A prominent personage, whatever his capacity. It is applied to a king as the military and civil chief of his people, 2 Samuel 5:2; 2 Samuel 6:21; 1 Chronicles 29:22; to the general of an army, 2 Chronicles 32:21; and to the head of a tribe. 2 Chronicles 19:11; It denotes an officer of high rank in the palace, the lord high chamberlain. 2 Chronicles 28:7; It is applied in 1 Kings 10:15; to the petty chieftains who were tributary to Solomon, 2 Chronicles 9:14; to the military commander of the Syrians, 1 Kings 20:24; the Assyrians, 2 Kings 18:24; 2 Kings 23:8; the Chaldeans, Jeremiah 51:23; and the Medes. Jeremiah 51:38; Under the Persian viceroys, during the Babylonian captivity, the land of the Hebrews appears to have been portioned out among "governors" (pachoth) inferior in rank to the satraps, Ezra 8:30; like the other provinces which were under the dominion of the Persian king. Nehemiah 2:7, 9; It is impossible to determine the precise limits of their authority or the functions which they had to perform. It appears from Ezra 6:8; that these governors were intrusted with the collection of the king's taxes; and from Nehemiah 5:18; Nehemiah 12:26; that they were supported by a contribution levied upon the people, which was technically termed "the bread of the governor" comp. Ezra 4:14; They were probably assisted in discharging their official duties by A council. Ezra 4:7; Ezra 6:6; The "governor" beyond the river had a judgment-seat beyond Jerusalem, from which probably he administered justice when making a progress through his province. Nehemiah 3:7; At the time of Christ Judea was a Roman province, governed by a procurator (governor) appointed by Rome.

Go'zan

seems in the Authorized Version of 1 Chronicles 5:26; to be the name of a river, but in 2 Kings 17:6; and 2 Kings 18:11 it is evidently applied not to a river but a country. Gozan was the tract to which the Israelites were carried away captive by Pul, Tiglathpileser and Shalmaneser, or possibly Sargon. It is probably identical with the Gauzanitis of Ptolemy, and I may be regarded as represented by the Mygdonia of other writers. It was the tract watered by the Habor, the modern Khabour, the great Mesopotamian affluent of the Euphrates.

Grape

See VINE

Grasshopper

See LOCUST

Grave

See BURIAL

Greaves

a piece of defensive armor which reached from the foot to the knee and thus protected the shin of the wearer. It was made of leather or brass.

Gre'cian

The term Grecian, or Hellenist, denotes a Jew by birth or religion who spoke Greek. It is used chiefly of foreign Jews and proselytes in contrast with the Hebrews speaking the vernacular Hebrew or Aramaean.-Bible Dictionary of Tract Society.

Greece, Greeks, Gre'cians

The histories of Greece and Palestine are little connected with each other. In Genesis 10:2-5;Moses mentions the descendants of Javan as peopling the isles of the Gentiles; and when the Hebrews came into contact with the Ionians of Asia Minor, and recognized them as the long-lost islanders of the western migration, it was natural that they should mark the similarity of sound between Javan and Iones. Accordingly the Old Testament word which is Grecia, in Authorized Versions Greece, Greeks, etc., is in Javan Daniel 8:21; Joel 3:6; the Hebrew, however, is sometimes regained. Isaiah 66:19; Ezekiel 27; Ezekiel 13; The Greeks and Hebrews met for the first time in the slave-market. The medium of communication seems to have been the Tyrian slave-merchants. About B.C. 800 Joel speaks of the Tyrians as, selling the children of Judah tot he Grecians, Joel 3:6; and in Ezekiel 27:13 the Greeks are mentioned as bartering their brazen vessels for slaves. Prophetical notice of Greece occurs in Daniel 8:21; etc., where the history of Alexander and his successors is rapidly sketched. Zechariah, Zechariah 9:13; foretells the triumphs of the Maccabees against the Greco-Syrian empire, while Isaiah looks forward to the conversion of the Greeks, amongst other Gentiles, through the instrumentality of Jewish missionaries. Isaiah 66:19; The name of the country, Greece occurs once in the New Testament, Acts 20:2; as opposed to Macedonia. See GENTILES

Greyhound

the translation in the text of the Authorized Version, Proverbs 30:31; of the Hebrew word zarzir mothnayin; i.e. "one girt about the loins." Various are the opinions as to what animal "comely in going" is here intended Some think "a leopard," others "an eagle," or "a man girt with armor," or "a zebra," or "a war-horse girt with trappings." But perhaps the word means "a wrestler," when girt about the loins for a contest.

Grinding

See MILL

Grove

1. A word used in the Authorized Version, with two exceptions, to translate the mysterious Hebrew term Asherah, which is not a grove, but probably an idol or image of some kind. [ASHERAH] It is also probable that there was a connection between this symbol or image, whatever it was, and the sacred symbolic tree, the representation of which occurs so frequently on Assyrian sculptures.

2. The two exceptions noticed above are Genesis 21:33; and 1 Samuel 22:6 (margin). In the religions of the ancient heathen world groves play a prominent part. In the old times altars only were erected to the gods. It was thought wrong to shut up the gods within walls, and hence trees were the first temples; and from the earliest times groves are mentioned in connection with religious worship. Genesis 12:6, 7; Deuteronomy. 11:30; Authorized Version "plain." the groves were generally found connected with temples, and often had the right of affording an asylum.

Gud'godah

Deuteronomy 10:7; See See HORHAGIDGAD

Guest

See HOSPITALITY

Gu'ni

(painted). 1. A son of Naphtali, Genesis 46:24; 1 Chronicles 7:13; the founder of the family of the Gunites. Numbers 26:48;

2. A descendant of Gad. 1 Chronicles 5:15.

Gu'nites, The

the descendants of Guni, son of Naphtali. Numbers 26:48.

Gur-ba'al

(abode of Baal), a place or district in which dwelt Arabians, as recorded in 2 Chronicles 26:7; It appears from the context to have been in the country lying between Palestine and the Arabian peninsula; but this, although probable, cannot be proved.

H

Haahash'tari

(the courier), a man or a family immediately descended from Ashur. "father of Tekoa," by his second wife Naarah. 1 Chronicles 4:6; (B.C. after 1450.)

Habai'ah, or Haba'jah

(whom Jehovah hides). Bene-Habaiah were among the sons of the priests who returned from Babylon with Zerubbabel. Ezra 2:61; Nehemiah 7:63; (B.C. before 459).

Hab'akkuk or Habakkuk

(embrace), the eighth in order of the minor prophets. Of the facts of the prophet's life we have no certain information. He probably lived about the twelfth or thirteenth year of Josiah, B.C. 630 or 629.

Hab'akkuk, Prophecy of

consists of three chapters, in the first of which he foreshadows the invasion of Judea by the Chaldeans, and in the second he foretells the doom of the Chaldeans. The whole concludes with the magnificent psalm in ch. 3, a composition unrivalled for boldness of conception, sublimity of thought and majesty of diction.

Habazini'ah

(light of Jehovah), apparently the head of one of the families of the Rechabites. Jeremiah 35:3; (B.C. before 589.)

Habergeon

a coat of mail covering the neck and breast. See ARMS

Ha'bor

(beautiful banks), the "river of Gozan," 2 Kings 17:6; and 2 Kings 18:11 is identified beyond all reasonable doubt with the famous affluent of the Euphrates, which is called Aborrhas and Chaboras by ancient writers, and now Khabour.

Hachali'ah

(whom Jehovah enlightens), the father of Nehemiah. Nehemiah 1:1; Nehemiah 10:1.

Hach'ilah, The hill

a hill apparently situated in a wood in the wilderness or waste land in the neighborhood of Ziph, in Judah, in the fastnesses or passes of which David and his six hundred followers were lurking when the Ziphites informed Saul of his whereabouts. 1 Samuel 23:19; comp. 1 Samuel 23:14, 15, 18.

Ha'dad

(mighty), originally the indigenous appellation of the sun among the Syrians, and thence transferred to the king as the highest of earthly authorities. The title appears to have been an official one, like Pharaoh. It is found occasionally in the altered form Hadar. Genesis 25:15; Genesis 36:39; compared with 1 Chronicles 1:30, 50 1. Son of Ishmael. Genesis 25:15; 1 Chronicles 1:30;

2. A king of Edom who gained an important victory over the Midianites on the field of Moab. Genesis 36:35; 1 Chronicles 1:46;

3. Also a king of Edom, with Pau for his capital. 1 Chronicles 1:50;

4. A member of the royal house Or Edom. 1 Kings 11:14; ff. In his childhood he escaped the massacre under Joab, and fled with a band of followers into Egypt. Pharaoh, the predecessor of Solomon's father-in-law, treated him kindly, and gave him his sister-in-law in marriage. After David's death Hadad resolved to attempt the recovery of his dominion. He left Egypt and returned to his own country.

Hadade'zer

2 Samuel 8:3-12; 1 Kings 11:23; . See HADAREZER

Ha'dad-rim'mon

is, according to the ordinary interpretation of Zec. 12:11; a place in the valley of Megiddo (a part of the plain of Esdraelon, six miles from Mount Carmel and eleven from Nazareth), where a national lamentation was held for the death of King Josiah. It was named after two Syrian idols.

Ha'dar

See HADAD

Hadare'zer

(Hadad's help), son of Rehob, 2 Samuel 8:3; the king of the Aramite state of Zobah, who was pursued by David and defeated with great loss. 1 Chronicles 18:3, 4; (B.C. 1035.) After the first repulse of the Ammonites and their Syrian allies by Joab, Hadarezer sent his army to the assistance of his kindred the people of Maachah, Rehob and Ishtob. 1 Chronicles 19:16; 2 Samuel 10:15; comp. 2 Samuel 10:8 Under the command of Shophach or Shobach, the captain of the host, they crossed the Euphrates, joined the other Syrians, and encamped at a place called Helam. David himself came from Jerusalem to take the command of the Israelite army. As on the former occasion, the route was complete.

Had'ashah

(new), one of the towns of Judah, in the maritime low country, Joshua 15:37; only, probably the ADASA of the Maccabean history.

Hadas'sah

(myrtle), probably the earlier name of Esther. Esther 2:7.

Hadat'tah

(new). According to the Authorized Version, one of the towns of Judah in the extreme south. Joshua 15:25.

Ha'des

in Revised Version. See See HELL

Ha'did

(sharp), a place named, with Lod (Lydda) and Ono, only in the later books of the history. Ezra 2:33; Nehemiah 7:37; Nehemiah 11:34; In the time of Eusebius a town called Aditha or Adatha existed to the east of Diospolis (Lydda). This was probably Hadid.

Had'la-i

(rest of God), a man of Ephraim. 2 Chronicles 28:12.

Hado'ram

(noble honor). 1. The fifth son of Joktan. Genesis 10:27; 1 Chronicles 1:21; His settlements, unlike those of many of Joktan's sons, have not been identified.

2. Son of Tou or Toi king of Hamath; his father's ambassador to congratulate David on his victory over Hadarezer king of Zobah. 1 Chronicles 18:10; (B.C. 1035.)

3. The form assumed in Chronicles by the name of the intendant of taxes under David, Solomon and Rehoboam. 2 Chronicles 10:18; In Kings the name is given in the longer form of ADONIRAM, but in Samuel, 2 Samuel 20:24; as ADORAM.

Ha'drach

(dwelling), a country of Syria, mentioned once only, by the prophet Zechariah. Zechariah 9:1; The addition of the district, with its borders, is here generally stated; but the name itself seems to have wholly disappeared. It still remains unknown.

Hag'a bah

under which it is found in the parallel list of Ezra 2:45.

Ha'gab

(locust). Bene-Hagab were among the Nethinim who returned from Babylon with Zerubbabel. Ezra 2:46; (B.C. before 536.)

Hag'aba

(locust). Bene Hagaba were among the Nethinim who came back from captivity with Zerubbabel. Nehemiah 7:48.

Ha'gar

(flight), an Egyptian woman, the handmaid or slave of Sarah, Genesis 16:1; whom the latter gave as a concubine to Abraham, after he had dwelt ten years in the land of Canaan and had no children by Sarah. ch Genesis 16:2, 3; (B.C. 1912.) When Hagar saw that she had conceived, "her mistress was despised in her eyes," v. 4, and Sarah, with the anger, we may suppose, of a free woman rather than of a wife, reproached Abraham for the results of her own act. Hagar fled, turning her steps toward her native land through the great wilderness traversed by the Egyptian road. By the fountain in the way to Shur the angel of the Lord found her, charged her to return and submit herself under the hands of her mistress, and delivered the remarkable prophecy respecting her unborn child recorded in vs. 10-12. On her return she gave birth to Ishmael, and Abraham was then eighty-six years old. When Ishmael was about sixteen years old, he was caught by Sarah making sport of her young son Isaac at the festival of his weaning, and Sarah demanded the expulsion of Hagar and her son. She again fled toward Egypt, and when in despair at the want of water, an angel again appeared to her, pointed out a fountain close by, and renewed the former promises to her. Genesis 21:9-21; St. Paul, Galatians 4:25; refers to her as the type of the old covenant of the law.

Hagarenes', Ha'garites

(named after Hagar), a people dwelling to the east of Palestine, with whom the tribes of Reuben made war in the time of Saul. 1 Chronicles 5:10, 18-20; The same people, as confederate against Israel, are mentioned in Psalms 83:6; It is generally believed that they were named after Hagar, and that the important town and district of Hejer, on the borders of the Persian Gulf, represent them.

Ha'gerite, The

Jaziz the Hagerite, i.e. the descendant of Hagar, had the charge of David's sheep. 1 Chronicles 27:31.

Hag'ga-i

(festive), the tenth in order of the minor prophets, and first of those who prophesied after the captivity. With regard to his tribe and parentage history and tradition are alike silent.

Hag'gai, Prophecy of

The style of Haggai is generally tame and prosaic, though at times it rises to the dignity of severe invective when the prophet rebukes his countrymen for their selfish indolence and neglect of God's house. But the brevity of the prophecies is so great, and the poverty of expression which characterizes them so striking, as to give rise to a conjecture, not without reason, that in their present form they are but the outline or summary of the original discourses. They were delivered in the second year of Darius Hystaspes (B.C. 620), at intervals from the 1st day of the 6th month to the 24th day of the 9th month in the same year.

Hag'geri

(wanderer) was one of the mighty men of David's guard, according to 1 Chronicles 11:38; The parallel passage-2 Samuel 23:36;-has "Bani the Gadite," which is probably the correct reading. (B.C. 1046.)

Hag'gi

(festive), second son of Gad. Genesis 46:16; Numbers 26:15.

Haggi'ah

(festival of Jehovah), a Merarite Levite. 1 Chronicles 6:30.

Hag'gites, The

a Gadite family sprung from Haggi. Numbers 26:15.

Hag'gith

(festive; a dancer), one of David's wives, the mother of Adonijah. 2 Samuel 3:4; 1 Kings 1:6; (B.C. 1053.)

Ha'i

Same as AI.

Hair

The Hebrews were fully alive to the importance of the hair as an element of personal beauty. Long hair was admired in the case of young men. 2 Samuel 14:26; In times of affliction the hair was altogether cut off. Isaiah 3:17, 24; Isaiah 15:2; Jeremiah 7:29; Tearing the hair Ezra 9:3; and letting it go dishevelled were similar tokens of grief. The usual and favorite color of the hair was black, So 5:11; as is indicated in the comparisons in So 1:5; So 4:1; a similar hue is probably intended by the purple of So 7:6; Pure white hair was deemed characteristic of the divine Majesty. Daniel 7:9; Revelation 1:14; The chief beauty of the hair consisted in curls, whether of a natural or an artificial character. With regard to the mode of dressing the hair, we have no very precise information; the terms used are of a general character, as of Jezebel, 2 Kings 9:30; and of Judith, ch. 10:3, and in the New Testament, 1 Timothy 2:9; e 3:3; The arrangement of Samson's hair into seven locks, or more properly braids, Judges 16:13, 19; involves the practice of plaiting, which was also familiar to the Egyptians and Greeks. The locks were probably kept in their place by a fillet, as in Egypt. The Hebrews like other nations of antiquity, anointed the hair profusely with ointments, which were generally compounded of various aromatic ingredients, Ruth 3:3; 2 Samuel 14:2; Psalms 23:6; Psalms 92:10; Ecclesiastes 9:8; more especially on occasions of festivity or hospitality. Luke 7:46; It appears to have been the custom of the Jews in our Saviour's time to swear by the hair, Matthew 5:36; much as the Egyptian women still swear by the side-locks, and the men by their beards.

Hak'katan

(young). Johanan son ,of Hakkatan, was the chief of the Bene-Azgad who returned from Babylon with Ezra. Ezra 8:12.

Hak'koz

(thorn), a priest, the chief of the seventh course in the service of the sanctuary, as appointed by David. 1 Chronicles 24:10; In Ezra 2:61; and Nehe 3:4, 21 the name occurs again as Koz in the Authorized Version.

Haku'pha

(bent). Bene-Hakupha were among the Nethinim who returned from Babylon with Zerubbabel. Ezra 2:61; Nehemiah 7:63.

Ha'lah

is probably a different place from the Calah of Genesis 10:11; It may be identified with the Chalcitis of Ptolemy.

Hal'hul

(trembling), a town of Judah in the mountain district. Joshua 15:58; The name still remains unaltered attached to a conspicuous hill a mile to the left of the road from Jerusalem to Hebron, between three and four miles from the latter.

Ha'li

(necklace), a town on the boundary of Asher, named between Helkath and Beten. Joshua 19:25.

Hall

used of the court of the high priest's house. Luke 22:55; In Matthew 27:27; and Mark 15:16 "hall" is synonymous with "praetorium," which in John 18:28; is in Authorized Version "judgment hall."

Hallelujah

(praise ye the Lord). See ALLELUIA

Hallo'hesh

(enchanter), one of the chief of the people who sealed the covenant with Nehemiah. Nehemiah 10:24; (B.C. 410.)

Halo'hesh Shallum, son of

Halohesh was "ruler of the half part of Jerusalem" at the time of the repair of the wall by Nehemiah. Nehemiah 3:12; (B.C. 446.)

Hal'til

(doubtful). Bene-Hattil were among the children of Solomon's slaves "who came back from captivity with Zerubbabel. Ezra 2:57; Nehemiah 7:59; (B.C. 536.)

Ham

(hot; sunburnt). 1. The name of one of the three sons of Noah, apparently the second in age. (B.C. 2448.) Of the history of Ham nothing is related except his irreverence to his father and the curse which that patriarch pronounced. The sons of Ham are stated, to have been "Cush and Mizraim and Phut and Canaan." Genesis 10:6; comp. 1 Chronicles 1:8 Egypt is recognized as the "land of Ham" in the Bible. Psalms 78:51; Psalms 105:23; Psalms 106:22; The other settlements of the sons of Ham are discussed under their respective names. The three most illustrious Hamite nations-the Cushites, the Phoenicians and the Egyptians-were greatly mixed with foreign peoples. Their architecture has a solid grandeur that we look for in vain elsewhere.

2. According to the present text, Genesis 14:5; Chedorlaomer and his allies smote the Zuzim in a place called Ham, probably in the territory of the Ammonites (Gilead), east of the Jordan.

Ha'man

(magnificent), the chief minister or vizier of King Ahasuerus. Esther 3:1; (B.C. 473.) After the failure of his attempt to cut off all the Jews in the Persian empire, he was hanged on the gallows which he had erected for Mordecai. The Targum and Josephus interpret the inscription of him-the Agagite-as signifying that he was of Amalekitish descent. The Jews hiss whenever his name is mentioned on the day of Purim.

Ha'math

(fortress), the principal city of upper Syria, was situated in the valley of the Orontes, which it commanded from the low screen of hills which forms the water-shed between the source of the Orontes and Antioch. The Hamathites were a Hamitic race, and are included among the descendants of Canaan. Genesis 10:18; Nothing appears of the power of Hamath until the time of David. 2 Samuel 8:9; Hamath seems clearly to have been included in the dominions of Solomon. 1 Kings 4:21-24; The "store-cities" which Solomon "built in Hamath," 2 Chronicles 8:4; were perhaps staples for trade. In the Assyrian inscriptions of the time of Ahab (B.C. 900) Hamath appears as a separate power, in alliance with the Syrians of Damascus, the Hittites and the Phoenicians. About three-quarters of a century later Jeroboam the Second "recovered Hamath." 2 Kings 14:28; Soon afterwards the Assyrians took it, 2 Kings 18:34; 2 Kings 19:13; etc., and from this time it ceased to be a place of much importance. Antiochus Epiphanes changed its name to Epiphaneia. The natives, however, called it Hamath even in St. Jerome's time, and its present name, Hamah, is but slightly altered from the ancient form.

Ham'athite, The

one of the families descended from Canaan, named last in the list. Genesis 10:18; 1 Chronicles 1:16.

Ha'math-zo'bah

(fortress of Zobah), 2 Chronicles 8:3; has been conjectured to be the same as Hamath. But the name Hamath-Zobah would seem rather suited to another Hamath which was distinguished from the "Great Hamath" by the suffix "Zobah."

Ham'math

(warm springs), one of the fortified cities in the territory allotted to Naphtali. Joshua 19:35; It was near Tiberias, one mile distant, and had its name Chammath, "hot baths," because it contained those of Tiberias. In the list of Levitical cities given out of Naphtali, Joshua 21:32; the name of this place seems to be given as HAMMOTH-DOR.

Hammed'atha

(double), father of the infamous Haman. Esther 3:1, 10; Esther 8:5; Esther 9:10; Esther 9:24.

Ham'melech

lit. "the king," unnecessarily rendered in the Authorized Version as a proper name. Jeremiah 36:26; Jeremiah 38:6.

Hammol'eketh

(the queen), a daughter of Machir and sister of Gilead. 1 Chronicles 7:17, 18; (B.C. between 1706 and 1491.)

Ham'mon

(warm springs). 1. A city in Asher, Joshua 19:28; apparently not far from Zidon-rabbah.

2. A city allotted out of the tribe of Naphtali to the Levites, 1 Chronicles 6:76; and answering to the somewhat similar names HAMMATH and HAMMOTH-DOR in Joshua.

Ham'moth-dor

(dwelling of the warm springs). See HAMMATH

Ham'onah

(multitude), the name of a city mentioned in Ezekiel. Ezekiel 39:16.

Ha'mor

(an ass), a Hivite who at the time of the entrance of Jacob on Palestine was prince of the land and city of Shechem. Genesis 33:19; Genesis 34:2, 4, 6, 8, 13, 18, 20, 24, 26; (B.C. 1737.) See DINAH

Hamu'el

(heat, i.e. wrath, of God), a man of Simeon, of the family of Shaul. 1 Chronicles 4:26.

Ha'mul

(pitied), the younger son of Pharez, Judah's son by Tamar. Genesis 46:12; 1 Chronicles 2:5; (B.C. between 1706-1688.)

Ha'mulites, The

the family of the preceding. Numbers 26:21.

Hamu'tal

(akin to the dew), daughter of Jeremiah of Libnah; one of the wives of King Josiah. 2 Kings 23:31; 2 Kings 24:18; Jeremiah 52:1; (B.C. 632-619.)

Hanam'e-el

(whom God graciously gave), son of Shallum and cousin of Jeremiah. Jeremiah 32:7, 8, 9, 12; and comp. Jeremiah 32:44 (B.C. 589.)

Ha'nan

(merciful). 1. One of the chief people of the tribe of Benjamin. 1 Chronicles 8:23;

2. The last of the six sons of Azel, a descendant of Saul. 1 Chronicles 8:38; 1 Chronicles 9:44; (B.C. 588.)

3. "Son of Maachah," i.e. possibly a Syrian of Aram-maachah, one of the heroes of David's guard. 1 Chronicles 11:43; (B.C. 1046).

4. The sons of Hanan were among the Nethinim who returned from Babylon with Zerubbabel. Ezra 2:46; Nehemiah 7:49; (B.C. 536).

5. One of the Levites who assisted Ezra in his public exposition of the law. Nehemiah 8:7; (B.C. 446.) The same person is probably mentioned in ch. Nehemiah 10:10;

6. One of the "heads" of "the people," who also sealed the covenant. Nehemiah 10:22; (B.C. 410.)

7. Another of the chief laymen on the same occasion. Nehemiah 10:26;

8. Son of Zaccur, son of Mattaniah, whom Nehemiah made one of the store. keepers of the provisions collected as tithes. Nehemiah 13:13;

9. Son of Igdaliah. Jeremiah 35:4; (B.C. 410.)

Hana'ni

(gracious). 1. One of the sons of Heman, and head of the eighteenth course of the service. 1 Chronicles 25:4, 25;

2. A seer who rebuked (B.C. 941) Asa king of Judah. 2 Chronicles 16:7; For this he was imprisoned. ver. 10 He or another Hanani was the father of Jehu the seer, who testified against Baasha, 1 Kings 16:1, 7; and Jehoshaphat. 2 Chronicles 19:2; 2 Chronicles 20:34;

3. One of the priests who in the time of Ezra had taken strange wives. Ezra 10:20;

4. A brother of Nehemiah, Nehemiah 1:2; who was made governor of Jerusalem under Nehemiah. Ch. Nehemiah 7:2;

5. A priest mentioned in Nehemiah 12:36.

Hanani'ah

(gift of God). 1. One of the fourteen sons of Heman, and chief of the sixteenth course of singers. 1 Chronicles 25:4, 5, 23; (B.C. 1014.)

2. A general in the army of King Uzziah. 2 Chronicles 26:11;

3. Father of Zedekiah, in the reign of Jehoiakim. (B.C. before 605.)

4. Son of Azur, a Benjamite of Gibeon and a false prophet in the reign of Zedekiah king of Judah. In the fourth year of his reign, B.C. 595, Hananiah withstood Jeremiah the prophet, and publicly prophesied in the temple that within two years Jeconiah and all his fellow captives with the vessels of the Lord's house, should be brought back to Jerusalem. Jeremiah 28:1;... Hananiah corroborated his prophecy by taking from off the neck of Jeremiah the yoke which he wore by divine command. Jeremiah 27:1;... and breaking it. But Jeremiah was bidden to go tell Hananiah that for the wooden yokes which he had broken he should make yokes of iron, so firm was the dominion of Babylon destined to he for seventy years. The prophet Jeremiah added to this rebuke the prediction of Hananiah's death, the fulfillment of which closes the history of this false prophet.

5. Grandfather of Irijah, the captain of the ward at the gate of Benjamin who arrested Jeremiah on the charge of deserting to the Chaldeans. Jeremiah 37:13; (B.C. before 589.)

6. Head of a Benjamite house. 1 Chronicles 8:24;

7. The Hebrew name of Shadrach. He was of the house of David, according to Jewish tradition Daniel 1:3, 6, 7, 11, 19; Daniel 2:17;

8. Son of Zerubbabel, 1 Chronicles 3:19; from whom Christ derived his descent. He is the same person who is by St. Luke called Joanna. (B.C. after 536.)

9. One of the sons of Bebai who returned with Ezra from Babylon Ezra 10:28; (B.C. 459.)

10. A priest, one of the makers of the sacred ointments and incense, who built a portion of the wall of Jerusalem in the days of Nehemiah.

11. Head of the priestly course of Jeremiah in the days of Joiakim. Nehemiah 12:12; (B.C. 610.)

12. Ruler of the palace at Jerusalem under Nehemiah. The arrangements for guarding the gates of Jerusalem were intrusted to him with Hanani the Tirshatha's brother. Nehemiah 7:2, 3; (B.C. 446.)

13. An Israelite. Nehemiah 10:23.

Hananiel

(the favor of God), son of Ephod and prince of Manasseh. Numbers 34:23.

Handicraft

Acts 18:3; Acts 19:25; Revelation 18:22; A trade was taught to ail the Jewish boys as a necessary part of their education. Even the greatest rabbis maintained themselves by trades (Delitzsch). Says Rabbi Jehuda, "He who does not teach his son a trade is much the same as if he taught him to be a thief". In the present article brief notice only can be given of such handicraft trades as are mentioned in Scripture. 1. Smiths or metal-workers.-The preparation of iron for use either in war, in agriculture or for domestic purposes was doubtless one of the earliest applications of labor; and together with iron, working in brass, or rather copper alloyed with tin (bronze), is mentioned as practiced in antediluvian times. Genesis 4:22; After the establishment of the Jews in Canaan, the occupation of a smith became recognized as a distinct employment- 1 Samuel 13:19; The smith's work and its results are often mentioned in Scripture. 2 Samuel 12:31; 1 Kings 6:7; 2 Chronicles 26:14; Isaiah 44:12; Isaiah 54:16; The worker in gold and silver must have found employment among both the Hebrews and the neighboring nations in very early times. Genesis 24:22, 53; Genesis 35:4; Genesis 38:18; Various processes of the goldsmith's work are illustrated by Egyptian monuments. After the conquest frequent notices are found of both moulded and wrought metal, including soldering.

2. Carpenters are often mentioned in Scripture. Genesis 6:14; Exodus 37; Isaiah 44:13; In the palace built by David for himself the workmen employed were chiefly foreigners. 2 Samuel 5:11; That the Jewish carpenters must have been able to carve with some skill is evident from Isaiah 41:7; Isaiah 44:13; In the New Testament the occupation of a carpenter is mentioned in connection with Joseph the husband of the Virgin Mary, and ascribed to our Lord himself. Matthew 13:55; Mark 6:3; The trade included our cabinet work as well as carpentering.

3. The masons employed by David and Solomon, at least the chief of them, were Phoenicians. 1 Kings 5:18; Ezekiel 27:9; The large stones used in Solomon's temple are said by Josephus to have been fitted together exactly without either mortar or clamps, but the foundation stones to have been fastened with lead. For ordinary building mortar was used; sometimes, perhaps, bitumen, as was the case at Babylon. Genesis 11:3; The wall "daubed with untempered mortar" of Ezekiel 13:10; was perhaps a sort of cob-wall of mud or clay without lime, which would give way under heavy rain. The use of whitewash on tombs is remarked by our Lord. Matthew 23:27;

4. Ship-building must have been exercised to some extent for the fishing-vessels on the Lake of Gennesaret. Matthew 8:23; Matthew 9:1; John 21:3, 8; Solomon built ships for his foreign trade. 1 Kings 9:26, 27; 1 Kings 22:48; 2 Chronicles 20:36, 37;

5. Apothecaries or perfumers appear to have formed a guild or association. Exodus 30:25, 35; 2 Chronicles 16:14; Nehemiah 3:8; Ecclesiastes 7:1; Ecclesiastes 10:1; Ecclus 38:8.

6. Weavers.-The arts of spinning and weaving both wool and linen were carried on in early times, as they usually are still among the Bedouins, by women. Exodus 35:20, 26; Leviticus 19:19; Deuteronomy 22:11; 2 Kings 23:7; Ezekiel 16:16; Proverbs 31:13, 14; The loom with its beam, 1 Samuel 17:7; pin, Judges 16:14; and shuttles Job 7:6; was perhaps introduced later, but as early as David's time. 1 Samuel 17:7;

7. Dyeing and dressing cloth were practiced in Palestine, as were also tanning and dressing leather. Joshua 2:15-18; 2 Kings 1:8; Matthew 3:4; Acts 9:43;

8. Barbers. Numbers 6:5, 19; Ezekiel 5:1;

9. Tentmakers are noticed in Acts 18:3;

10. Potters are frequently alluded to. Jeremiah 18:2-6;

11. Bakers are noticed in Scripture, Jeremiah 37:21; Hosea 7:4; and the well-known valley Tyropoeon probably derived its name from the occupation of the cheese-makers, its inhabitants.

12. Butchers, not Jewish, are spoken of 1 Cor. 10:25; Shoemakers, tailors, glaziers and glass vessels painters and gold workers are mentioned in the Mishna. Chel. viii. 9; xxix. 3, 4; xxx. 1.

Handkerchief, Napkin, Apron

Luke 19:20; John 11:44; John 20:7; Acts 19:12; These terms were used in much the same manner and having much the same significance as at the present.

Ha'nes

a place in Egypt mentioned only in Isaiah 30:4; We think that the Chald Paraphr. is right in identifying it with Tahpanhes, a fortified town on the eastern frontier.

Hanging, Hangings

1. The "hanging" was a curtain or 'covering' to close an entrance; one was placed before the door of the tabernacle. Exodus 26:36, 37; 39:38

2. The "hangings"; were used for covering, the walls of the court of the tabernacles just as tapestry is used in modern times. Exodus 27:9; Exodus 35:17; Exodus 38:9; Numbers 3:26; Numbers 4:26.

Han'iel

(grace of God), one of the sons of Ulla of the tribe of Asher. 1 Chronicles 7:39.

Han'nah

(grace), one of the wives of Elkanah, and mother of Samuel. 1 Samuel 1, 2 (B.C. 1141.) A hymn of thanks giving for the birth of her son is in the highest order of prophetic poetry, its resemblance to that of the Virgin Mary comp. 1 Samuel 2:1-10; with Luke 1:46-55 see also Psalms 113:1;... has been noticed.

Han'nathon

(gracious), one of the cities of Zebulun. Joshua 19:14.

Ha'noch

(dedicated). 1. The third in order of the children of Midian. Genesis 25:4;

2. Eldest son of Reuben, Genesis 46:9; Exodus 6:14; Numbers 26:5; 1 Chronicles 5:3; and founder of the family of the Hanochites. Numbers 26:5.

Ha'nun

(favored). 1. Son of Nahash 2 Samuel 10:1, 2; 1 Chronicles 19:1, 2; king of Ammon, who dishonored the ambassadors of David, 2 Samuel 10:4; and involved the Ammonites in a disastrous war, 2 Samuel 12:31; 1 Chronicles 19:6; (B.C. 1035.)

2. A man who, with the people of Zanoah, repaired the ravine gate in the wall of Jerusalem. Nehemiah 3:13; (B.C. 446).

3. The sixth son of Zalalph, who also assisted in the repair of the wall, apparently on the east side. Nehemiah 3:30; (B.C. 446.)

Haphra'im

(two pits), a city of Issachar, mentioned next to Shunem. Joshua 19:19; About 6 miles northeast of Lejjun, and two miles west of Solam (the ancient Shunem), stands the village of el' Afuleh, which may possibly be the representative of Haphraim.

Ha'ra

(mountain land), 1 Chronicles 5:26; only, is either a place utterly unknown or it must be regarded as identical with Haran or Charran.

Har'adah

(fear), a desert station of the Israelites, Numbers 33:24, 25; its position is uncertain.

Ha'ran

(a mountaineer). 1. The third son of Terah, and therefore youngest brother of Abram. Genesis 11:26; (B.C. 1926.) Three children are ascribed to him-Lot, vs. Genesis 11:27, 31; and two daughters, viz., Milcah, who married her uncle Nahor, ver. 29; and Iscah. ver. 29; Haran was born in Ur of the Chaldees, and he died there while his father was still living. ver. 28;

2. A Gershonite Levite in the time of David, one of the family of Shimei. 1 Chronicles 23:9;

3. A son of the great Caleb by his concubine Ephah. 1 Chronicles 2:46;

4. HARAN or CHARRAN, Acts 7:2, 4; name of the place whither Abraham migrated with his family from Ur of the Chaldees, and where the descendants of his brother Nahor established themselves. Comp. Genesis 24:10; with Gene 27:43 It is said to be in Mesopotamia, Genesis 24:10; or more definitely in Padan-aram, ch. Genesis 25:20; the cultivated district at the foot of the hills, a name well applying to the beautiful stretch of country which lies below Mount Masius between the Khabour and the Euphrates. Here, about midway in this district, is a small village still called Harran. It was celebrated among the Romans, under the name of Charrae, as the scene of the defeat of Crassus.

Ha'rarite

1. Agee, a Hararite 2 Samuel 23:11;

2. Shammah the Hararite. 2 Samuel 23:33;

3. Sharar, 2 Samuel 23:33; or Sacar, 1 Chronicles 11:35; the Hararite, was the father of Ahiam, another member of the guard.

Har'bona

(ass-driver), the third of the seven chamberlains or eunuchs who served King Ahasuerus. Esther 1:10; (B.C. 483-475.)

Har'bonah

Esther 7:9; the same as the preceding.

Hare

(Heb. arnebeth) occurs only in Leviticus 11:6; and Deuteronomy 14:7 amongst the animals disallowed as food by the Mosaic law. The hare is at this day called arnel by the Arabs in Palestine and Syria. It was erroneously thought by the ancient Jews to have chewed the cud. They were no doubt misled as in the case of the shaphfan (hyrax), by the habit these animals have of moving the jaw about.

Harem

See HOUSE

Ha'reph

(a plucking off), a name occurring in the genealogies of Judah as a son of Caleb and as "father of Bethgader." 1 Chronicles 2:51; only.

Harhai'ah

(the Lord is angry), father of Uzziel. Nehemiah 3:8; (B.C. before 446.)

Har'hur

(inflammation). The sons of Harhur were among the Nethinim who returned from Babylon with Zerubbabel. Ezra 2:51 Nehemiah 7:53; (B.C. 623.)

Ha'rim

(flat-nosed). 1. A priest who had charge of the third division in the house of God. 1 Chronicles 24:8; (B.C. 1014.)

2. Bene-Harim, probably descendants of the above, to the number of 1017, came from Babylon with Zerubbabel. Ezra 2:39; Nehemiah 7:42; (B.C. 536.)

3. It further occurs in a list of the families of priests "who went up with Zerubbabel and Jeshua," and of those who were their descendants in the next generation. Nehemiah 12:16;

4. Another family of Bene-Harim, 320 in number, came from the captivity in the same caravan. Ezra 2:32; Nehemiah 7:35; (B.C. 536.) They also appear among those who had married foreign wives, Ezra 10:31; as well as those who sealed the covenant- Nehemiah 10:27; (B.C. 410.)

Ha'riph

(a plucking-off). A hundred and twelve of the Bene-Hariph returned from the captivity with Zerubbabel. Nehemiah 7:24; The name occurs again among the "heads of the people" who sealed the covenant. ch. Nehemiah 10:19.

Harlot

That this class of persons existed in the earliest states of society is clear from Genesis 38:15; Rahab, Joshua 2:1; is said by the Chald. Paraphr. to have been an innkeeper; but if there were such persons, considering what we know of Canaanitish morals, Leviticus 18:27; we may conclude that they would, if women, have been of this class. The "harlots" are classed with "publicans," as those who lay under the ban of society, in the New Testament. Matthew 21:32.

Har'-magedon

(hill of Megiddo), Revelation 16:16; in the Revised Version for Armageddon. The change is chiefly Har, hill, in place of Ar, city.

Har'nepher

(panting), one of the sons of Zophah, of the tribe of Asher. 1 Chronicles 7:36.

Ha'rodite, The

the designation of two of the thirty-seven warriors of David's guard, Shammah and Elika, 2 Samuel 23:25; doubtless denied from a place named Harod.

Har'oeh

a name occurring in the genealogical lists of Judah. 1 Chronicles 2:52.

Harp

The harp was the national instrument of the Hebrews, and was well known throughout Asia. Moses assigns its invention to Jubal during the antediluvian period. Genesis 4:21; Josephus records that the harp had ten strings, and that it was played on with the plectrum. Sometimes it was smaller having only eight strings, and was usually played with the fingers.

Harrow

The word so rendered, 2 Samuel 12:31; 1 Chronicles 20:3; is probably a threshing-machine. The verb rendered "to harrow," Job 39:10; Isaiah 28:24; Hosea 10:11; expresses apparently the breaking of the clods, and is so far analogous to our harrowing-but whether done by any such machine as we call a "harrow" is very doubtful.

Har'sha

(deaf). Bene-Harsha were among the families of Nethinim who came back from Babylon with Zerubbabel. Ezra 2:52; Nehemiah 7:54.

Hart

the male stag. The word denotes some member of the deer tribe either the fallow deer or the Barbary deer. The hart is reckoned among the clean animals, Deuteronomy 12:15; Deuteronomy 14:5; Deuteronomy 15:22; and seems from the passages quoted, as well as from 1 Kings 4:23; to have been commonly killed for food.

Ha'rum

(lofty), father of Aharhel, in one of the most obscure genealogies of Judah. 1 Chronicles 4:8.

Haru'maph

(slit-nosed) father or ancestor of Jedaiah. Nehemiah 3:10.

Ha'ruz

(zealous), a man of Jotbah, father of Meshullemeth queen of Manasseh. 2 Kings 21:9; (B.C. before 644.)

Harvest

See AGRICULTURE

Hasadi'ah

(loved by Jehovah) one of a group of five persons among the descendants of the royal line of Judah, 1 Chronicles 3:20; apparently sons of Zerubbabel. (B.C. about 536.)

Hasenu'ah

(the hated), a Benjamite, of one of the chief families in the tribe. 1 Chronicles 9:7.

Hashabi'ah

(whom God regards). 1. A Merarite Levite. 1 Chronicles 6:45;

2. Another Merarite Levite. 1 Chronicles 9:14;

3. The fourth of the six sons of Jeduthun, 1 Chronicles 25:3; who had charge of the twelfth course. ver. 19. (B.C. 1014.)

4. One of the descendants of Hebron the son of Kohath- 1 Chronicles 26:30;

5. The son of Kemuel, who was prince of the tribe of Levi in the time of David 1 Chronicles 27:17; (B.C. 1014.)

6. A Levite one of the "chiefs" of his tribe, who officiated for King Josiah at his great Passover feast. 2 Chronicles 35:9; (B.C. 623).

7. A Merarite Levite who accompanied Ezra from Babylon. Ezra 8:19;

8. One of the chiefs of the priests who formed part of the same caravan. Ezra 8:24; (B.C. 536.)

9. Ruler of half the circuit or environs of Keilah; he repaired a portion of the wall of Jerusalem under Nehemiah. Nehemiah 3:17; (B.C. 446.)

10. One of the Levites who sealed the covenant of reformation after the return from the captivity. Nehemiah 10:11; Nehemiah 12:24; comp. Nehe 12:26 (B.C. 446-410.)

11. Another Levite, son of Bunni. Nehemiah 11:15;

12. A Levite, son of Mattaniah. Nehemiah 11:22;

13. A priest of the family of Hilkiah in the days of Joiakim son of Jeshua. Nehemiah 12:21.

Hashab'nah

(whom Jehovah regards), one of the chief of the "people" who sealed the covenant with Nehemiah. Nehemiah 10:25; (B.C. 410.)

Hashabni'ah

(whom Jehovah regards). 1. Father of Hattush. Nehemiah 3:10;

2. A Levite who was among those who officiated at the great fast under Ezra and Nehemiah when the covenant was sealed. Nehemiah 9:5; (B.C. 410.)

Hashbad'ana

(considerate judge), one of the men (probably Levites) who stood on Ezra's left hand while he read the law to the people in Jerusalem. Nehemiah 8:4; (B.C.410.)

Ha'shem

(fat). The sons of Hashem the Gizonite are named amongst the members of David's guard in 1 Chronicles 11:34; (B.C. before 1014.)

Hashmo'nah

(fatness), a station of the Israelites, mentioned Numbers 33:29; as next before Moseroth.

Ha'shub

(intelligent). 1. A son of Pahath-moab, who assisted in the repair of the wall of Jerusalem. Nehemiah 3:11; (B.C. 446.)

2. Another who assisted in the same work. Nehemiah 3:23;

3. One of the heads of the people who sealed the covenant with Nehemiah. Nehemiah 10:23; (B.C. 410.)

4. A Merarite Levite. Nehemiah 11:15.

Hashu'bah

(intelligent), the first of a group of five men, apparently the latter half of the family of Zerubbabel. 1 Chronicles 3:20.

Ha'shum

(rich). 1. Bene-Hashum, 223 in number, came back from Babylon with Zerubbabel. Ezra 2:19; Ezra 10:33; Nehemiah 7:22; (B.C. before 536.) The chief man of the family was among these who sealed the covenant with Nehemiah. Nehemiah 10:18; (B.C. 410.)

2. One of the priests or Levites who stood on Ezra's left hand while he read the law to the congregation. Nehemiah 8:4; (B.C. 410.)

Hashu'pha

(stripped), one of the families of Nethinim who returned from captivity in the first caravan Nehemiah 7:46; Called HASUPHA in Ezra 2:43; (B.C. 536.)

Has'rah

(very poor), the form in which the name Harhas is given in 2 Chronicles 34:22; comp. 2 Kings 22:14.

Hassena'ah

The Bene-Hassenaah rebuilt the fish-gate in the repair of the wall of Jerusalem. Nehemiah 3:3; (B.C. 446.)

Has'shub

See See HASHUB

Hasu'pha

See See HASHUPHA

Ha'tach

(verily), one of the eunuchs in the court of Ahasuerus. Esther 4:5, 6, 9, 10; (B.C. 474.)

Ha'thath

(fearful), one of the sons of Othniel the Kenazite. 1 Chronicles 4:13.

Hat'ipha

(captive). Bene-Hatipha (i.e. sons of Hatipha) were among the Nethinim who returned from Babylon with Zerubbabel. Ezra 2:54; Nehemiah 7:56; (B.C. 536.)

Hat'ita

(exploring). Bene-Hatita (i.e. sons of Hatita) were among the "porters" (i.e. the gate-keepers) who returned from the captivity with Zerubbabel. Ezra 2:42; Nehemiah 7:45; (B.C. 536.)

Hat'tuph

(assembled). 1. A descendant of the kings of Judah apparently one of the sons of Shechaniah, 1 Chronicles 3:22; in the fourth or fifth generation from Zerubbabel. A person of the same name accompanied Ezra from Babylon to Jerusalem. Ezra 8:2; In another statement Hattush is said to have returned with Zerubbabel. Nehemiah 12:2;

2. Son of Hashabniah. one-of those who assisted Nehemiah in the repair of the wall of Jerusalem. Nehemiah 3:10; (B.C. 446.)

Hau'ran

(caverns), a province of Palestine twice mentioned by Ezekiel. Ezekiel 47:16, 17; There can be little doubt that it is identical with the well-known Greek province of Auranitis and the modern Hauran east of the Sea of Galilee, on the borders of the desert, in the tetrarchy of Philip.

Hav'ilah

(circle). 1. A son of Cush. Genesis 10:7;

2. A son of Joktan. Genesis 10:29.

Hav'ilah

Genesis 2:11; 1. A part of Eden through which flowed the river Pison (Araxes). It was probably the Grecian Colchis, in the northeast corner of Asia Minor, near the Caspian Sea.

2. A district in Arabia Felix, Genesis 10:7; named from the second son of Cush; probably the district of Kualan, in the northwestern part of Yemen.

Havoth-ja'ir

(villages of Jair), certain villages on the east of Jordan, in Gilead or Bashan, which were taken by Jair the son of Manasseh, and called after his name. Numbers 32:41; Deuteronomy 3:14; In the records of Manasseh in Joshua 13:30; and 1 Chronicles 2:23 the Havoth-jair are reckoned with other districts as making up sixty "cities." Comp. 1 Kings 4:13; There is apparently some confusion in these different statements as to what the sixty cities really consisted of. No less doubtful is the number of the Havoth-Jair. In 1 Chronicles 2:22; they are specified as twenty-three, but in Judges 10:4; as thirty.

Hawk

Leviticus 11:16; Deuteronomy 14:15; Job 39:26; The hawk includes various species of the Falconidae. With respect to the passage in Job (l.c.) which appears to allude to the migratory habits of hawks, it is curious to observe that of the ten or twelve lesser raptors (hawk tribe) of Palestine, nearly all are summer migrants. The kestrel remains all the year, but the others are all migrants from the south.

Hay

(Heb. chatsir), the rendering of the Authorized Version in Proverbs 27:25; and Isaiah 15:6 of the Hebrew term, which occurs frequently in the Old Testament, and denotes "grass" of any kind. It is quite probable that the modern Orientals do not make hay in our sense of the term; but it is certain that the ancients did mow their grass, and probably made use of the dry material. See Psalms 37:2; We may remark that there is an express Hebrew term for "dry grass" or "hay," viz. chashash, which, in the only two places where the word occurs, Isaiah 5:24; Isaiah 33:11; is rendered "chaff" in the Authorized Version.

Haz'a-el

(whom God sees), a king of Damascus who reigned from about B.C. 886 to B.C. 840. He appears to have been previously a person in a high position at the court of Ben-hadad, and was sent by his master to Elisha to inquire if he would recover from the malady under which he was suffering. Elisha's answer led to the murder of Ben-hadad by his ambitious servant, who forthwith mounted the throne. 2 Kings 8:7-15; He was soon engaged in war with the kings of Judah and Israel for the possession of the city of Ramoth-gilead. Ibid. 2 Kings 8:28; Towards the close of the reign of Jehu, Hazael led the Syrians against the Israelites (about B.C. 860), whom he "smote in all their coasts," 2 Kings 10:32; thus accomplishing the prophecy of Elisha. Ibid . 2 Kings 8:12; At the close of his life, having taken Gath, ibid. 2 Kings 12:17; comp. Amos 6:2 he proceeded to attack Jerusalem, 2 Chronicles 24:24; and was about to assault the city when Joash bribed him to retire. 2 Kings 12:18; Hazael appears to have died about the year B.C. 840, 2 Kings 13:24; having reigned forty-six years.

Haza'iah

(whom Jehovah sees), a man of Judah of the family of the Shilonites, or descendants of Shelah. Nehemiah 11:5.

Ha'zar-ad'ar

etc. See HAZER

Hazarma'veth

(court of death), the third in order of the sons of Joktan Genesis 10:26; The name is preserved in the Arabic Hadramawt and Hadrumawl, the appellation of a province and an ancient people of southern Arabia. The capital is Satham, a very ancient city, and its chief ports are Mirbat, Zafari and Kisheem, from whence a great trade was carried on in ancient times with India and Africa.

Hazel

The Hebrew term luz occurs only in Genesis 30:37; Authorities are divided between the hazel and the almond tree as representing the luz. The latter is most probably correct.

Hazelelpo'ni

(shade coming upon me), the sister of the sons of Etam in the genealogies of Judah. 1 Chronicles 4:3.

Ha'zer

topographically, seems generally employed for the villages of people. As a proper name it appears in the Authorized Version- 1. In the plural, HAZERIM and HAZEBOTH, for which see below.

2. In the slightly different form of HAZOR.

3. In composition with other words: 1. HAZAR-ADDAR (village of Addar), a place named as one of the landmarks on the southern boundary of the land promised to Israel. Numbers 34:4; ADAR Joshua 15:3;

2. HAZAR-ENAN (village of fountains), the place at which the northern boundary of the land promised to the children of Israel was to terminate. Numbers 34:9, 10; comp. Ezekiel 47:17; 48:1

3. HAZAB GADDAH (village of fortune), one of the towns in the southern district of Judah, Joshua 15:27; named between Moladah and Heshmon.

4. HAZAR-SHUAL (village of jackals), a town in the southern district of Judah, lying between Hazar-gaddah and Beersheba. Joshua 15:28; Joshua 19:3; 1 Chronicles 4:28;

5. HAZAR-SUSAH (village of horses), one of the "cities" allotted to Simeon in the extreme south of the territory of Judah. Joshua 19:5.

Haze'rim

(villages). The Avim, or more accurately the Avvim, are said to have lived "in the villages (Authorized Version 'Hazerim') as far as Gaza," Deuteronomy 2:23; before their expulsion by the Caphtorim.

Haze'roth

(villages), Numbers 11:35; Numbers 12:16; Numbers 33:17; Deuteronomy 1:1; a station of the Israelites in the desert, and perhaps recognizable in the Arabic Ain Hudhera, forty miles northeast of Sinai.

Ha'zi-el

(union of God), a Levite in the time of David, of the family of Shi-mei or Shimi, the younger branch of the (Gershonites. 1 Chronicles 23:9; (B.C. 1014.)

Ha'zo

(vision), a son of Nahor, by Milcah his wife. Genesis 22:22; (B.C. about 1900.)

Ha'zor

(castle). 1. A fortified city, which on the occupation of the country was allotted to Naphtali. Joshua 19:36; Its position was apparently between Ramah and Kedesh, ibid. Joshua 12:19; on the high ground overlooking the Lake of Merom. There is no reason for supposing it a different place from that of which Jabin was king. Joshua 11:1; Judges 4:2, 17; 1 Samuel 12:9; It was the principal city of the whole of north Palestine. Joshua 11:10; It was fortified by Solomon, 1 Kings 9:15; and its inhabitants were carried captive by Tiglath-pileser. 2 Kings 15:29; The most probable site of Hazor is Tell Khuraibeh.

2. One of the "cities" of Judah in the extreme south, named next in order to Kedesh. Joshua 15:23;

3. Hazor-Hadattah or "new Hazor" another of the southern towns of Judah. Joshua 15:25;

4. A place in which the Benjamites resided after their return from the captivity. Nehemiah 11:33.

Head-dress

The Hebrews do not appear to have regarded a covering for the head as an essential article of dress. Hats were unknown. The earliest notice we have of such a thing is in connection with the sacerdotal vestments. Exodus 28:40; The tsaniph (something like a turban) is noticed as being worn by nobles, Job 29:14; ladies, Isaiah 3:23; and kings, Isaiah 62:3; while the peer was an article of holiday dress, Isaiah 61:3; Authorized Version "beauty;" Ezekiel 24:17, 23; and was worn at weddings. Isaiah 61:10; The ordinary head-dress of the Bedouin consists of the keffieh, a square handkerchief, generally of red and yellow cotton or cotton and silk, folded so that three of the corners hang down over the back and shoulders, leaving the face exposed, and bound round the head by a cord. It is not improbable that a similar covering was used by the Hebrews on certain occasions. The Assyrian head-dress is described in Ezekiel 23:15; under the terms "exceeding in dyed attire." The word rendered "hats" in Daniel 3:21; properly applies to a cloak.

Hearth

One way of baking much practiced in the East is to place the dough on an iron plate, either laid on or supported on legs above the vessel sunk in the ground, which forms the oven. The cakes baked "on the hearth" Genesis 18:6; were probably baked in the existing Bedouin manner, on hot stones covered with ashes. The "hearth" of King Jehoiakim's winter palace, Jeremiah 36:23; was possibly a pan or brazier of charcoal. From this we see that the significance of the Hebrew words translated hearth is not the same as with us.

Heath

Jeremiah 17:6; was some species of juniper, probably the savin, a dwarf, stunted juniper which grows in the most sterile parts of the desert.

Hea'then

See GENTILES

Heaven

There are four Hebrew words thus rendered in the Old Testament which we may briefly notice. 1. Raki'a, Authorized Version, firmament. [FIRMAMENT]

2. Shamayim. This is the word used in the expression "the heaven and the earth," or "the upper and lower regions." Genesis 1:1;

3. Marom, used for heaven in Psalms 18:16; Isaiah 24:18; Jeremiah 25:30; . Properly speaking it means a mountain as in Psalms 102:19; Ezekiel 17:23;

4. Shechakim, "expanses," with reference to the extent of heaven. Deuteronomy 33:26; Job 35:5; St. Paul's expression "third heaven," 2 Cor. 12:2; had led to much conjecture. Grotius said that the Jews divided the heaven into three parts, viz., 1. The air or atmosphere, where clouds gather;

2. The firmament, in which the sun, moon and stars are fixed;

3. The upper heaven, the abode of God and his angels, the invisible realm of holiness and happiness the home of the children of God.

He'ber

(alliance). 1. Grandson of the patriarch Asher, Genesis 46:17; Numbers 26:45; 1 Chronicles 7:31; from whom came the Heberites. Numbers 26:45;

2. The patriarch Eber. Luke 3:35; [EBER]

3. The father of Socho; a Judite. 1 Chronicles 4:18;

4. A Benjamite. 1 Chronicles 8:17;

5. A Benjamite. 1 Chronicles 8:22;

6. A Gadite. 1 Chronicles 5:13;

7. The husband of Jael, who slew Sisera by driving a nail into his temple. Judges 4:21, 22.

He'brew

This word first occurs as given to Abram by the Canaanites, Genesis 4:13; because he had crossed the Euphrates. The name is also derived from Eber, "beyond, on the other side," Abraham and his posterity being called Hebrews in order to express a distinction between the races east and west of the Euphrates. It may also be derived from Heber, one of the ancestors of Abraham. Genesis 10:24; The term Israelite was used by the Jews of themselves among themselves; the term Hebrew was the name by which they were known to foreigners. The latter was accepted by the Jews in their external relations; and after the general substitution of the word Jew, it still found a place in that marked and special feature of national contradistinction, the language.

He'brew

Language The books of the Old Testament are written almost entirely in the Hebrew language. It is a branch of the Shemitic language, one of the three great divisions into which all languages have been reduced. It is one of the earliest of known languages, and some suppose that it was the original language of man.

He'brews, Epistle to the

1. The author-There has been a wide difference of opinion respecting the authorship of this epistle. For many years Paul was considered the author; others think it may have been Luke, Barnabas, or Apollos. Much of the theology and the language are similar to Paul's, but the authorship of the epistle ia still disputed.

2. To whom written.-The epistle was probably addressed to the Jews in Jerusalem and Palestine. The argument of the epistle is such as could he used with most effect to a church consisting exclusively of Jews by birth, personally familiar with and attached to the temple service.

3. Date.-It was evidently written before the destruction of Jerusalem in A.D. 70, probably about A.D. 62-64.

4. Place.-It was probably written in Italy, while Paul was a prisoner at Rome.

5. Contents.-With respect to the scope of the epistle, it should be recollected that while the numerous Christian churches scattered throughout Judea, Acts 9:31; Galatians 1:22; were continually exposed to persecution from the Jews, 1 Thessalonians 2:14; there was in Jerusalem one additional weapon in the hands of the predominant oppressors of the Christians. The magnificent national temple might be put against the Hebrew Christian; and even if this affliction were not often laid upon him, yet there was a secret burden which he bore within him, the knowledge that the end of all the beauty and awfulness of Zion was rapidly approaching. The writer of this epistle meets the Hebrew Christians on their own ground, showing that the new faith gave them Christ the Son of God, more prevailing than the high priest as an intercessor; that his Sabbath awaited them, his covenant, his atonement, his city heavenly not made with hands. Having him, believe in him with all your heart, with a faith in the unseen future strong as that of the saints of old, patient under present and prepared for coming woe, full of energy and hope and holiness and love. Such was the teaching of the Epistle to the Hebrews.

He'bron

(alliance). 1. The third son of Kohath, who was the second son of Levi. Exodus 6:18; Numbers 3:19; 1 Chronicles 6:2, 18; 1 Chronicles 23:12; He was the founder of a family of Hebronites, Numbers 3:27; Numbers 26:58; 1 Chronicles 26:23, 30, 31; , or Bene-Hebron. 1 Chronicles 15:9; 1 Chronicles 23:19;

2. A city of Judah, Joshua 15:54; situated among the mountains, Joshua 20:7; 20 Roman miles south of Jerusalem, and the same distance north of Beersheba. Hebron is one of the most ancient cities in the world still existing; and in this respect it is the rival of Damascus. It was a well-known town when Abraham entered Canaan, 3800 years ago. Genesis 13:18; Its original name was Kirjath-arba, Judges 1:10; "the city of Arba;" so called from Arba the father of Anak. Joshua 15:13, 14; Joshua 21:13; Sarah died at Hebron; and Abraham then bought from Ephron the Hittite the field and cave of Machpelah, to serve as a family tomb Genesis 23:2-20; The cave is still there, and the massive walls of the Haram or mosque, within which it lies, form the most remarkable object in the whole city. Abraham is called by Mohammedans el-Khulil, "the Friend," i.e. of God, and this is the modern name of Hebron. Hebron now contains about 5000 inhabitants, of whom some fifty families are Jews. It is picturesquely situated in a narrow valley, surrounded by rocky hills. The valley runs from north to south; and the main quarter of the town, surmounted by the lofty walls of the venerable Haram, lies partly on the eastern slope. Genesis 37:14; comp. Gene 23:19 About a mile from the town, up the valley, is one of the largest oak trees in Palestine. This, say some, is the very tree beneath which Abraham pitched his tent, and it still bears the name of the patriarch.

3. One of the towns in the territory of Asher, Joshua 19:28; probably Ebdon or Abdom.

He'bronites, The

A family of Kohathite Levites, descendants of Hebron the son of Kohath. Numbers 3:27; Numbers 26:58; 1 Chronicles 26:23.

Hedge

The Hebrew words thus rendered denote simply that which surrounds or encloses, whether it be a stone wall, geder, Proverbs 24:31; Ezekiel 42:10; or a fence of other materials. The stone walls which surround the sheepfolds of modern Palestine are frequently crowned with sharp thorns.

Hega'i

(eunuch), one of the eunuchs of the court of Ahasuerus. Esther 2:8, 15; (B.C. 474.)

He'ge

another form of the preceding Esther 2:3.

Heifer

1 Samuel 6:7-12; Job 21:10; Isaiah 7:21; The heifer or young cow was not commonly used for ploughing, but only for treading out the corn. Hosea 10:11; but see Judges 14:18 when it ran about without any headstall, Deuteronomy 26:4; hence the expression an "unbroken heifer," Hosea 4:16; Authorized Version "backsliding" to which Israel is compared.

Heir

The Hebrew institutions relative to inheritance were of a very simple character. Under the patriarchal system the property was divided among the sons of the legitimate wives, Genesis 21:10; Genesis 24:36; Genesis 25:5; a larger portion being assigned to one, generally the eldest, on whom devolved the duty of maintaining the females of the family. The sons of concubines were portioned off with presents. Genesis 25:6; At a later period the exclusion of the sons of concubines was rigidly enforced. Judges 11:1; ff. Daughters had no share in the patrimony, Genesis 21:14; but received a marriage portion. The Mosaic law regulated the succession to real property thus: it has to be divided among the sons, the eldest receiving a double portion, Deuteronomy 21:17; the others equal shares; if there were no sons, it went to the daughters, Numbers 27:8; on the condition that they did not marry out of their own tribe, Numbers 36:6; ff.; otherwise the patrimony was forfeited. If there were no daughters it went to the brother of the deceased; if no brother, to the paternal uncle; and, failing these to the next of kin. Numbers 27:9-11.

He'lah

(rust), one of the two wives of Ashur, father of Tekoa. 1 Chronicles 4:5.

He'lam

(stronghold), a place east of the Jordan but west of the Euphrates at which the Syrians were collected by Hadarezer, and where David met and defeated them. 2 Samuel 10:16, 17.

Hel'bah

(fertile), a town of Asher, probably on the plain of Phoenicia not far from Sidon. Judges 1:31.

Hel'bon

(fertile), a place mentioned only in Ezekiel 27:18; Geographers have hitherto represented Helbon as identical with the city of Aleppo, called Haleb by the Arabs; but there are strong reasons against this, and the ancient city must be identified with a village within a few miles of Damascus still bearing the ancient name Helbon, and still celebrated as producing the finest grapes in the country.

Hel'da-i

(worldly). 1. The twelfth captain of the monthly courses for the temple service. 1 Chronicles 27:15; (B.C. 1014.)

2. An Israelite who seems to have returned from the captivity. Zechariah 6:10; (B.C. 520.)

He'lek

(portion), one of the descendants of Manasseh, and second son of Gilead, Numbers 26:30; and founder of the Helekites. (B.C. 1445.)

He'lem

(strength). 1. A descendant of Asher. 1 Chronicles 7:35;

2. A man mentioned only in Zechariah 6:14; Apparently the same as Heldai.

He'leph

(exchange), the place from which the boundary of the tribe of Naphtali started. Joshua 19:33.

He'lez

(strength). 1. One of "the thirty" of David's guard, 2 Samuel 23:26; 1 Chronicles 11:27; an Ephraimite, and captain of the seventh monthly course. 1 Chronicles 27:10; (B.C. 1016.)

2. A man of Judah, son of Azariah. 1 Chronicles 2:39.

Hel'hath

(portion), the town named as the starting-point for the boundary of the tribe of Asher, Joshua 19:25; and allotted with its "suburbs" to the Gershonite Levites. ch. Joshua 21:31; Perhaps Yerka, seven miles from Acre.

He'li

(ascending), the father of Joseph the husband of the Virgin Mary, Luke 13:23; perhaps the grandfather of Mary herself. See See GENEALOGY OF JESUS CHRIST

Heliop'olis

See See ON

Hel'kath-haz'zurim

(field of rock), a smooth piece of ground, apparently close to the pool of Gibeon, where the combat took place between the two parties of Joab's men and Abner's men which ended in the death of the whole of the combatants, and brought on a general battle. 2 Samuel 2:16.

Hell

In the Old Testament this is the word generally and unfortunately used by our translators to render the Hebrew Sheol. It really means the place of the dead, the unseen world, without deciding whether it be the place of misery or of happiness. It is clear that in many passages of the Old Testament Sheol can only mean "the grave," and is rendered in the Authorized Version; see, for example, Genesis 37:35; Genesis 42:38; 1 Samuel 2:6; Job 14:13; In other passages, however, it seems to Involve a notion of punishment, and is therefore rendered in the Authorized Version by the word "hell." But in many cases this translation misleads the reader. In the New Testament "hell" is the translation of two words, Hades and Gehenna. The word Hades, like Sheol sometimes means merely "the grave," Acts 2:31; 1 Cor. 15:55 Revelation 20:13; or in general "the unseen world." It is in this sense that the creeds say of our Lord, "He went down into hell," meaning the state of the dead in general, without any restriction of happiness or misery. Elsewhere in the New Testament Hades is used of a place of torment, Matthew 11:23; Luke 16:23; e 2:4; etc.; consequently it has been the prevalent, almost the universal, notion that Hades is an intermediate state between death and resurrection, divided into two parts one the abode of the blest and the other of the lost. It is used eleven times in the New Testament, and only once translated "grave." 1 Cor. 15:55; The word most frequently used (occurring twelve times) in the New Testament for the place of future punishment is Gehenna or Gehenna of fire. This was originally the valley of Hinnom, south of Jerusalem, where the filth and dead animals of the city were cast out and burned; a fit symbol of the wicked and their destruction. See See HINNOM

Hel'lenist

(Grecian), the term applied in the New Testament to Greek-speaking or "Grecian" Jews. The Hellenists as a body included not only the proselytes of Greek (or foreign) parentage, but also those. Jews who, by settling in foreign countries, had adopted the prevalent form of the current Greek civilization, and with it the use of the common Greek dialect. Acts 6:1; Acts 9:29.

Helmet

See ARMS

He'lon

(strong), father of Eliab, of the tribe of Zebulun. Numbers 1:9; Numbers 2:7; Numbers 7:24, 29; Numbers 10:16; (B.C. 1491.)

Hem

of garment The importance which the later Jews, especially the Pharisees, Matthew 23:5; attached to the hem or fringe of their garments was founded upon the regulation in Numbers 15:38, 39; which gave a symbolical meaning to it. See See DRESS

He'mam

(exterminating). Hori and Hemam were sons of Lotan, the eldest son of Seir. Genesis 36:22.

He'man

(faithful) 1. Son of Zerah. 1 Chronicles 2:6; 1 Kings 4:31;

2. Son of Joel and grandson of Samuel the prophet, a Kohathite. He is called "the singer," rather the musician, 1 Chronicles 6:33; and was the first of the three Levites to whom was committed the vocal and instrumental music of the temple service in the reign of David. 1 Chronicles 15:16-22; The 88th Psalm is ascribed to him. (B.C. 1014.)

He'math

(heat), a person or place named in the genealogical lists of Judah, as the origin of the Kenites, and the "father" of the house of Rechab. 1 Chronicles 2:55; (B.C. 1445.)

Hem'dan

(pleasant), the eldest son of Dishon, son of Anah the Horite. Genesis 36:26; [AMRAM, 2] (B.C. about 1500.)

Hemlock

the common ground or dwarf hemlock, a bitter, poisonous plant. The Hebrew rosh is rendered "hemlock" in two passages, Hosea 10:4; Amos 6:12; but elsewhere "gall." [GALL] (It is possible that the plant is rather the poppy than an hemlock.-Cook.)

Hen

(rest), probably a son of Zephaniah, and apparently the same who is called JOSIAH in Zechariah 6:10.

Hen

The hen is nowhere noticed in the Bible except in Matthew 23:37; Luke 13:34; That a bird so common in Palestine should receive such slight notice is certainly peculiar.

He'na

(troubling), a city the Assyrian kings had reduced shortly before the time of Sennacherib. 2 Kings 19:13; Isaiah 37:13; At no great distance from Sippara (now Mosaib) is an ancient town called And or Anah, which may be the same as Hena. It is 20 miles from Babylon on the Euphrates.

Hen'adad

(grace of Hadad), the head of a family of the Levites who took a prominent part in the rebuilding of the temple. Ezra 3:9.

He'noch

1. Enoch, 2. 1 Chronicles 1:3;

2. Hanoch, 1. 1 Chronicles 1:33.

He'pher

a place in ancient Canaan which occurs in the lists of conquered kings. Joshua 12:17; It was on the west of Jordan. Comp. Joshua 12:7; and 1 Kings 4:10.

He'pher

(a well). 1. The youngest of the sons of Gilead, Numbers 26:32; and head of the family of the Hepherites. (B.C. before 1450.)

2. Son of Ashur, the "father of Tekoa." 1 Chronicles 4:6; (B.C. about 1445.)

3. The Mecherathite, one of the heroes of David's guard. 1 Chronicles 11:36; (B.C. 1046.)

Hepherites, The

the family of Hepher the son of Gilead. Numbers 26:32.

Heph'zi-bah

1. A name signifying "my delight in her," which is to be borne by the restored Jerusalem. Isaiah 62:4;

2. The queen of King Hezekiah and the mother of Manasseh. 2 Kings 21:1; (B.C. 709-696.)

Herald

one who makes public proclamation. The only notice of this officer in the Old Testament occurs in Daniel 3:4; The term "herald" might be substituted for "preacher" in 1 Timothy 2:7; 2 Timothy 1:11; e 2:5.

He'res

(the sun), Judges 1:35; a city of Dan, in Mount Ephraim, near Ajalon; possibly identical with Mount Jearim (Ir-shemesh, city of the gun).

He'resh

(artificer), a Levite attached to the tabernacle 1 Chronicles 9:15; (B.C. 536.)

Her'mas

(Mercury), the name of a Christian resident at Rome to whom St. Paul sends greetings in his Epistle to the Romans. Romans 16:14; (A.D. 55.) Irenaeus, Tertullian and Origen agree in attributing to him the work called The shepherd. It was never received into the canon, but yet was generally cited with respect only second to that which was paid to the authoritative books of the New Testament.

Her'mes

(Mercury), a Christian mentioned in Romans 16:14; According to tradition he was one of the seventy disciples, and afterward bishop of Dalmatia. (A.D. 55.)

Hermog'enes

a person mentioned by St. Paul in the latest of all his epistles, 2 Timothy 1:15; when all in Asia had turned away from him. (A.D. 64.)

Her'mon

(a peak, summit), a mountain on the northeastern border of Palestine, Deuteronomy 3:8; Joshua 12:1; over against Lebanon, Joshua 11:17; adjoining the plateau of Bashan. 1 Chronicles 5:23; It stands at the southern end, and is the culminating point of the anti-Libanus range; it towers high above the ancient border city of Dan and the fountains of the Jordan, and is the most conspicuous and beautiful mountain in Palestine or Assyria. At the present day it is called Jebel esh-Sheikh, "the chief mountain," and Jebel eth-Thelj, "snowy mountain." When the whole country is parched with the summer sun, white lines of snow streak the head of Hermon. This mountain was the great landmark of the Israelites. It was associated with their northern border almost as intimately as the sea was with the western. Hermon has three summits, situated like the angles of a triangle, and about a quarter of a mile from each other. In two passages of Scripture this mountain is called Baal-hermon, Judges 3:3; 1 Chronicles 5:23; possibly because Baal was there worshipped. (It is more than probable that some part of Hermon was the scene of the transfiguration, as it stands near Caesarea Philippi, where we know Christ was just before that event-ED.) The height of Hermon has never been measured, though it has often been estimated. It may safely be reckoned at 10,000 feet.

Her'monites, The

Properly "the Hermons," with reference to the three summits of Mount Hermon. Psalms 42:6; ( Psalms 42:7 ).

Her'od

(hero-like). This family though of Idumean origin and thus alien by race, was Jewish in faith. I. HEROD THE GREAT was the second son of Antipater, an Idumean, who was appointed procurator of Judea by Julius Caesar, B.C. 47. Immediately after his father's elevation when only fifteen years old, he received the government of Galilee and shortly afterward that of Coele-Syria. Though Josephus says he was 15 years old at this time, it is generally conceded that there must be some mistake, as he lived to be 69 or 70 years old, and died B.C. 4; hence he must have been 25 years old at this time.-ED.) In B.C. 41 he was appointed by Antony tetrarch of Judea. Forced to abandon Judea the following year, he fled to Rome, and received the appointment of king of Judea. In the course of a few years, by the help of the Romans he took Jerusalem (B.C. 37), and completely established his authority throughout his dominions. The terrible acts of bloodshed which Herod perpetrated in his own family were accompanied by others among his subjects equally terrible, from the number who fell victims to them. According to the well-known story) he ordered the nobles whom he had called to him in his last moment to be executed immediately after his decease, that so at least his death might be attended by universal mourning. It was at the time of his fatal illness that he must have caused the slaughter of the infants at Bethlehem. Matthew 2:16-18; He adorned Jerusalem with many splendid monuments of his taste and magnificence. The temple, which he built with scrupulous care, was the greatest of these works. The restoration was begun B.C. 20, and the temple itself was completed in a year and a half. But fresh additions were constantly made in succeeding years, so that it was said that the temple was "built in forty and six years," John 2:20; the work continued long after Herod's death. (Herod died of a terrible disease at Jericho, in April, B.C. 4, at the age of 69, after a long reign of 37 years.-ED.) II. HEROD ANTIPAS was the son of Herod the Great by Malthake, a Samaritan. He first married a daughter of Aretas, "king of Arabia Petraea," but afterward Herodias, the wife of his half-brother, Herod Philip. Aretas, indignant at the insult offered to his daughter, found a pretext for invading the territory of Herod, and defeated him with great loss. This defeat, according to the famous passage in Josephus, was attributed by many to the murder of John the Baptist, which had been committed by Antipas shortly before, under the influence of Herodias. Matthew 14:4; ff.; Mark 6:17 ff.; Luke 3:19 At a later time the ambition of Herodias proved the cause of her husband's ruin. She urged him to go to Rome to gain the title of king, cf. Mark 6:14; but he was opposed at the court of Caligula by the emissaries of Agrippa, and condemned to perpetual banishment at Lugdunum, A.D. 39. Herodias voluntarily shared his punishment, and he died in exile. Pilate took occasion from our Lord's residence in Galilee to bend him for examination, Luke 23:6; ff., to Herod Antipas~ who came up to Jerusalem to celebrate the Passover. The city of Tiberias, which Antipas founded and named in honor of the emperor, was the most conspicuous monument of his long reign. III. HEROD PHILIP I. (Philip,) Mark 6:17; was the son of Herod the Great and Mariamne. He married Herodias the sister of Agrippa I by whom he had a daughter, Salome. He was excluded from all share in his father's possessions in consequence of his mother's treachery, and lived afterward in a private station. IV. HEROD PHILIP II. was the son of Herod the Great and Cleopatra. He received as his own government Batanea Trachonitis, Auramtis (Gaulanitis), and some parts about Jamnia, with the title of tetrarch. Luke 3:1. He built a new city on the site of Paneas, near the sources of the Jordan, which be called Caesarea Philippi, Matthew 16:13; Mark 8:27; and raised Bethsaida to the rank of a city under the title of Julias and died there A.D. 34. He married Salome, the daughter of Herod Philip I. and Herodias. V. HEROD AGRIPPA I. was the son of Aristobulus and Berenice, and grandson of Herod the Great. He was brought up at Rome, and was thrown into prison by Tiberius, where he remained till the accession of Caligula, who made him king, first of the tetrarchy of Philip and Lysanias; afterward the dominions of Antipas were added, and finally Judea and Samaria. Unlike his predessors, Agrippa was a strict observer of the law, and he sought with success the favor of the Jews. It is probable that it was with this view he put to death James the son of Zebedee, and further imprisoned Peter. Acts 12:1; ff. But his sudden death interrupted his ambitious projects. Acts 12:21, 23; VI. HEROD AGRIPPA II-was the son of Herod Agrippa I. In A.D. 62 the emperor gave him the tetrarches formerly held by Philip and Lysanias, with the title of king. Acts 25:13; The relation in which he stood to his sister Berenice, Acts 25:13; was the cause of grave suspicion. It was before him that Paul was tried. Acts 26:28.

Hero'dians

(from Herod). Matthew 22:15; ff.; Mark 12:13 ff. Canon Cook describes these persons as "that party among the Jews who were supporters of the Herodian family as the last hope of retaining for the Jews a fragment of national government, as distinguished from absolute dependence upon Rome as a province of the empire. Supporters of the family of Herod, who held their dominions by the grant of the Roman emperor, would be in favor of paying tribute to the supreme power. Matthew 22:16.

Hero'dias

daughter of Aristobulus, one of the sons of Mariamne and Herod the Great, and consequently sister of Agrippa I. She first married Herod Philip I.; then she eloped from him to marry Herod Antipas her step-uncle. The head of John the Baptist was granted at the request of Herodias. Matthew 14:8-11; Mark 6:24-28; (A.D. 29.) She accompanied Antipas into exile to Lugdunum.

Hero'dion

a relative of St. Paul, to whom he sends his salutation amongst the Christians of the Roman church. Romans 16:11; (A.D. 55.)

H'eron

Leviticus 11:19; Deuteronomy 14:18; a common large, wading, unclean bird. Nearly all of the species known in English ornithology are found in the vicinity of Palestine. Canon Cook and others think the bird intended is the plover (Charadrius aedicnemus), a greedy, thick kneed, high-flying migratory bird, very common in the East, on the banks of rivers and shores of lakes.-ED.

He'sed

(kindness), the son of Hesed or Ben-Chesed, was commissary for Solomon. 1 Kings 4:10; (B.C. about 995.)

Hesh'bon

(stronghold), the capital city of Sihon king of the Amorites. Numbers 21:26; It stood on the western border of the high plain-Mishor, Joshua 13:17;-and on the boundary line between the tribes of Reuben and Gad. The ruins of Hesban, 20 miles east of the Jordan, on the parallel of the northern end of the Dead Sea mark the site, as they bear the name; of the ancient Heshbon. There are many cisterns among the ruins. Comp. So 7:4.

Hesh'mon

(rich soil), a place named, with others, as lying in the extreme south of Judah. Joshua 15:27.

Hes'ron, Hez'ron

(enclosed), the son of Reuben, Numbers 26:6; and ancestor of the Hezronites. (B.C. about 1700.)

Heth

(terror), the forefather of the nation of the Hittites. In the genealogical tables of Genesis 10:15; and 1 Chronicles 1:13 Heth is a son of Canaan. Genesis 24:3, 4; Genesis 28:1, 2.

Heth'lon

(hiding-place), the name of a place on the northern border of Palestine. Ezekiel 47:15; Ezekiel 48:1; In all probability the "way of Hethlon" is the pass at the northern end of Lebanon, and is thus identical with "the entrance of Hamath" in Numbers 34:8; etc.

Hez'eki

(strong), a Benjamite, one of the Bene-Elpaal, a descendant of Shaaraim. 1 Chronicles 8:17; (B.C. 598.)

Hezeki'ah

(the might of Jehovah). 1. Twelfth king of Judah, son of the apostate Ahaz and Abi or Abijah, ascended the throne at the age of 25, B.C. 726. Hezekiah was one of the three most perfect kings of Judah. 2 Kings 18:5; Ecclus. 49:4. His first act was to purge and repair and reopen with splendid sacrifices and perfect ceremonial the temple. He also destroyed a brazen serpent, said to have been the one used by Moses in the miraculous healing of the Israelites, Numbers 21:9; which had become an object of adoration. When the kingdom of Israel had fallen, Hezekiah invited the scattered inhabitants to a peculiar passover, which was continued for the unprecedented period of fourteen days. 2 Chronicles 29:30, 31; At the head of a repentant and united people, Hezekiah ventured to assume the aggressive against the Philistines and in a series of victories not only rewon the cities which his father had lost, 2 Chronicles 28:18; but even dispossessed them of their own cities except Gaza, 2 Kings 18:8; and Gath. He refused to acknowledge the supremacy of Assyria. 2 Kings 18:7; Instant war was imminent and Hezekiah used every available means to strengthen himself. 2 Kings 20:20; It was probably at this dangerous crisis in his kingdom that we find him sick and sending for Isaiah, who prophesies death as the result. 2 Kings 20:1; Hezekiah's prayer for longer life is heard. The prophet had hardly left the palace when he was ordered to return and promise the king immediate recovery and fifteen years more of life. 2 Kings 20:4; An embassy coming from Babylon ostensibly to compliment Hezekiah on his convalescence, but really to form an alliance between the two powers, is favorably received by the king, who shows them the treasures which he had accumulated. For this Isaiah foretells the punishment that shall befall his house. 2 Kings 20:17; The two invasions of Sennacherib occupy the greater part of the scripture records concerning the reign of Hezekiah. The first of these took place in the third year of Sennacherib, B.C. 702, and occupies only three verses. 2 Kings 18:13-16; Respecting the commencement of the second invasion we have full details in 2 Kings 18:17; seq.; 2 Chronicles 32:9 seq.; Isaiah 36:1... Sennacherib sent against Jerusalem an army under two officers and his cupbearer, the orator Rabshakeh, with a blasphemous and insulting summons to surrender; but Isaiah assures the king he need not fear, promising to disperse the enemy. 2 Kings 19:6, 7; Accordingly that night "the angel of the Lord went out, and smote in the camp of the Assyrians a hundred fourscore and five thousand." Hezekiah only lived to enjoy for about one year more his well-earned peace and glory. He slept with his fathers after a reign of twenty-nine years, in the 56th year of his age, B.C. 697.

2. Son of Neariah, one of the descendants of the royal family of Judah. 1 Chronicles 3:23;

3. The same name, though rendered in the Authorized Version HIZKIAH, is found in Zeph. 1:1;

4. Ater of Hezekiah. See ATER

He'zion

(vision), a king of Aram (Syria), father of Tabrimon and grandfather of Ben-hadad I. 1 Kings 15:18; He is probably identical with REZON, the contemporary of Solomon, in 1 Kings 11:23; (B.C. before 928.)

He'zir

(Swine). 1. A priest in the time of David, leader of the seventeenth monthly course in the service. 1 Chronicles 24:15; (B.C. 1014.)

2. One of the heads of the people (lay-men) who sealed the solemn covenant with Nehemiah. Nehemiah 10:20; (B.C. 410.)

Hez'ra-i

(enclosed), one of the thirty heroes of David's guard. 2 Samuel 23:35; (B.C. 1046.) In the parallel list, 1 Chronicles 11:37; the name appears as HEZRO.

Hez'ron

(surrounded by a wall). 1. A son of Reuben. Genesis 46:9; Exodus 6:14;

2. A son of Pharez. Genesis 46:12; Ruth 4:18.

Hez'ronites

1. Descendants of Hezron the son of Reuben. Numbers 26:6;

2. A branch of the tribe of Judah, descendants of Hezron the son of Pharez. Numbers 26:21.

Hid'da-i

(for the rejoicing of Jehovah), one of the thirty-seven heroes of David's guard. 2 Samuel 23:30; (B.C. 1046.)

Hid'dekel

(rapid), one of the rivers of Eden, the river which "goeth eastward to Assyria," Genesis 2:14; and which Daniel calls "the great river," Daniel 10:4; seems to have been rightly identified by the LXX. with the Tigris. Dekel is clearly an equivalent of Digla or Dighath, a name borne by the Tigris in all ages. The name now in use among the inhabitants of Mesopotamia is Dijleh.

Hi'el

(God liveth), a native of Bethel, who rebuilt Jericho in the reign of Ahab, 1 Kings 16:34; (B.C. after 915), and in whom was fulfilled the curse pronounced by Joshua, Joshua 6:26; five hundred years before.

Hi-erap'olis

(holy city), a city of Phrygia, situated above the junction of the rivers Lycus and Maeander, near Colossae and Laodicea mentioned only in Colossians 4:13; as the seat of a church probably founded by Epaphras.

Higga'ion

(meditation), a word which occurs three times in the book of Psalms-Psalms 9:16; Psalms 19:14; Psalms 92:3; (margin). The word has two meanings, one of a general character, implying thought; reflection, and another, in Psalms 9:16; and Psalms 92:3 of a technical nature, the precise meaning of which cannot at this distance of time be determined. (Canon Cook says that it probably means an interlude giving musical expression to the feelings suggested by the preceding words.-ED.)

High

priest The first distinct separation of Aaron to the office of the priesthood, which previously belonged to the first-born was that recorded Exodus 28:1;... We find from the very first the following characteristic attributes of Aaron and the high priests his successors, as distinguished from the other priests: Aaron alone was anointed, Leviticus 8:12; whence one of the distinctive epithets of the high priest was "the anointed priest." Leviticus 4:3, 5, 16; Leviticus 21:10; see Numbers 35:25; The anointing of the sons of Aaron, i.e. the common priests seems to have been confined to sprinkling their garments with the anointing oil. Exodus 29:21; Exodus 28:41; etc. The high priest had a peculiar dress, which passed to his successor at his death. This dress consisted of eight parts: (a) The breastplate, or, as it is further named, vs. Exodus 28:15, 29, 30; the breastplate of judgment. The breastplate was originally two spans long and one span broad, but when doubled it was square, the shape in which it was worn. On it were the twelve precious stones, set in four rows, three in a row, thus corresponding to the twelve tribes-each stone having the name of one of the children of Israel engraved upon it. (b) The ephod. This consisted of two parts, of which one covered the back and the other the front, i.e. the breast and upper part of the body. These parts were clasped together on the shoulder with two large onyx stones, each having engraved on it six of the names of the tribes of Israel. They were further united by a "curious girdle" of gold blue purple, scarlet and fine twined linen round the waist. [EPHOD; GIRDLE] (c) The robe of the ephod. This was of inferior material to the ephod itself being all of blue, ver. 31, which implied its being only of "woven work." ch. Exodus 39:22; It was worn immediately under the ephod, and was longer than it. The skirt of this robe had a remarkable trimming of pomegranates in blue, red and crimson, with a bell of gold between each pomegranate alternately. The bells were to give a sound when the high priest went in and came out of the holy place. (d) The mitre or upper turbin, with its gold plate, engraved with "Holiness to the Lord," fastened to it by a ribbon of blue. (e) The broidered coat was a tunic or long skirt of linen with a tessellated or diaper pattern, like the setting of stone. (f) The girdle, also of linen, was wound round the body several times from the breast downward, and the ends hung down to the ankles. (g) The breeches or drawers, of linen, covered the loins and thighs; and (h) The bonnet was a turban of linen, partially covering the head, but not in the form of a cone like that of the high priest when the mitre was added to it. These last four were common to all priests. The high priest alone was permitted to enter the holy of holies, which he did once a year, on the great day of atonement, when he sprinkled the blood of the sin offering on the mercy seat, and burnt incense within the veil Leviticus 16:1;... The manslayer might not leave the city of refuge during the lifetime of the existing high priest. It was also forbidden to the high priest to follow a funeral, or rend his clothes for the dead. It does not appear by whose authority the high priests were appointed to their office before there were kings of Israel. After this the office seems to have been used for political rather than religious purposes. Though at first chosen for life, we find that Solomon deposed Abiathar, 1 Kings 2:35; and that Herod appointed a number of high priests, which may account for there being at least two living in Christ's time, Annas and Caiaphas. Luke 3:2; The usual are for entering upon the functions of the priesthood, according to 2 Chronicles 31:17; is considered to have been 20 years, though a priest or high priest was not actually incapacitated if he had attained to puberty. Again, according to Leviticus 21:17-21; no one that had a blemish could officiate at the altar. The theological view of the high priesthood does not fall within the scope of this work. It must suffice therefore to indicate that such a view would embrace the consideration of the office, dress, functions and ministrations of the high priest considered as typical of the priesthood of our Lord Jesus Christ, and as setting forth under shadows the truths which are openly taught under the gospel. This had been done to a great extent in the Epistle to the Hebrews. It would also embrace all the moral and spiritual teaching supposed to be intended by such symbols.

Highways

Though during the sway of the Romans over Palestine they made a few substantial roads for their carts and chariots, yet for the most of the time, as today, the Jews had nothing such as we call roads, but only footpaths through which animals walk in single file. These are never cared for, no repairs are made or obstacles removed. This fact brings into striking prominence the figure of repairing a highway for the return Of the captives, or the coming of the great King. On special occasions kings had roads prepared for the progress of their armies, or their own going from place to place.-ED.

Hi'len

(place of caves), the name of city of Judah allotted with its suburbs to the priests. 1 Chronicles 6:58.

Hilki'ah

(God is my portion) 1. Father of Eliakim. 2 Kings 18:37; Isaiah 22:20; Isaiah 36:22; [ELIAKIM]

2. High priest in the reign of Josiah. 2 Kings 22:4; seq. 2 Chronicles 34:9 seq.; 1 Esd. 1:8. (B.C. 623.) His high priesthood was rendered particularly illustrious by the great reformation effected under it by King Josiah, by the solemn Passover kept at Jerusalem in the 18th year of that king's reign, and above all by the discovery which he made of the book of the law of Moses in the temple.

3. A Merarite Levite, son of Amzi 1 Chronicles 6:45; hebr. 30.

4. Another Merarite Levite, second son of Hosah. 1 Chronicles 26:11;

5. One of those who stood on the right hand of Ezra when he read the law to the people; doubtless a Levite, and probably a priest. Nehemiah 8:4; (B.C 410.)

6. A priest of Anathoth, father of the prophet Jeremiah. Jeremiah 1:1; (B.C. before 628.)

7. Father of Gemariah, who was one of Zedekiah's envoys to Babylon. Jeremiah 29:3; (B.C. long before 587.)

Hil'lel

(praise), a native of Pirathon in Mount Ephraim, father of Abdon, one of the judges of Israel. Judges 12:13, 15.

Hills

From the Hebrew Gibeah, meaning a curved round hill. But our translators have also employed the same English word for the very different term har, which has a much more extended sense than gibeah, meaning a whole district. For instance, in Exodus 24:4; the "hill" is the same which is elsewhere in the same chapter, vs. Exodus 24:12, 13, 18; etc., and book consistently and accurately rendered "mount" and "mountain." The "country of the hills," in Deuteronomy 1:7; Joshua 9:1; Joshua 10:40; Joshua 11:16; is the elevated district of Judah, Benjamin and Ephraim, which is correctly called "the mountain" in the earliest descriptions of Palestine, Numbers 13:29; and in many subsequent passages.

Hin

See WEIGHTS AND MEASURES

Hind

the female of the common stag or Cervus elaphus. It is frequently noticed in the poetical parts of Scripture as emblematic of activity, Genesis 49:21; Psalms 18:33; gentleness, Proverbs 5:19; feminine modesty, So 2:7; So 3:5; earnest longing, Psalms 42:1; and maternal affection. Jeremiah 14:5; Its shyness and remoteness from the haunts of men are also alluded to, Job 39:1; and its timidity, causing it to cast its young at the sound of thunder. Psalms 29:9.

Hinge

Both ancient Egyptian and modern Oriental doors were and are hung by means of pivots turning in sockets on both the upper and lower sides. 1 Kings 7:50; In Syria, and especially the Hauran, there are many ancient doors consisting of stone slabs with pivots carved out of the same piece, inserted in sockets above and below, and fixed during the building of the house. The allusion in Proverbs 26:14; is thus clearly explained.

Hippopotamus

See BEHEMOTH

Hi'rah

(a noble race), an Adullamite, the friend of Judah. Genesis 38:1, 12; and see Gene 38:20.

Hi'ram, or Hu'ram

(noble). 1. The king of Tyre who sent workmen and materials to Jerusalem, first, 2 Samuel 5:11; 1 Chronicles 14:1; to build a palace for David (B.C. 1064), whom he ever loved, 1 Kings 5:1; and again, 1 Kings 5:10; 7:13; 2 Chronicles 2:16 to build the temple for Solomon, with whom he had a treaty of peace and commerce 1 Kings 5:11, 12; He admitted Solomon's ships issuing from Joppa, to a share in the profitable trade of the Mediterranean, 1 Kings 10:22; and the Jewish sailors, under the guidance of Tyrians, were taught to bring the gold of India, 1 Kings 9:26; to Solomon's two harbors on the Red Sea.

2. Hiram was the name of a man of mixed race, 1 Kings 7:13, 40; the principal architect and engineer sent by King Hiram to Solomon.

Hit'tits

Genesis 23:19; Genesis 25:9; When the Israelites entered the promised land, we find the Hittites taking part against the invader, in equal alliance with the other Canaanite tribes. Joshua 9:1; Joshua 11:3; etc. Henceforward the notices of the Hittites are very few and faint. We meet with two individuals, both attached to the person of David- 1. "Ahimelech the Hittite," 1 Samuel 26:6;

2. Uriah the Hittite," one of "the thirty" of David's body-guard. 2 Samuel 23:39; 1 Chronicles 11:41.

Hizki'ah

(might of Jehovah), an ancestor of Zephaniah the prophet. Zeph. 1:1; (B.C. before 635.)

Hizkl'jah

(might of Jehovah), one of those. who sealed the covenant with Nehemiah. Nehemiah 10:17; (B.C. 410.)

Ho'bab

(beloved). This name is found in two places only Numbers 10:29; Judges 4:11; Hobab was brother-in-law to Moses. (B.C. 1530.)

Ho'bah

(hiding-place), the place to which Abraham pursued the kings who had pillaged Sodom. Genesis 14:15; It was situated "to the north of Damascus."

Hod

(splendor), one of the sons of Zophah, among the descendants of Asher. 1 Chronicles 7:37.

Hoda'iah

(Praise ye Jehovah), son of the royal line of Judah. 1 Chronicles 3:24; (B.C. about 406.)

Hodavi'ah

(Praise ye Jehovah). 1. A man of Manasseh, one of the heads of the half tribe on the east of Jordan 1 Chronicles 5:24; (B.C. 720.)

2. A man of Benjamin, son of Has-senuah. 1 Chronicles 9:7;

3. A Levite, who seems to have given his name to an important family in the tribe. Ezra 2:40; (B.C. before 536.)

Ho'desh

(new moon), a woman named in the genealogies of Benjamin, 1 Chronicles 8:9; as the wife of Shaharaim.

Hode'vah

(praise ye Jehovah). Nehemiah 7:43; See HODAVIAH

Hodi'ah

(majesty of Jehovah), one of the two wives of Ezra, a man of Judah. 1 Chronicles 4:19; She is doubtless the same person as Jehudijah in ver. 18.

Hodi'jah

(majesty of Jehovah). 1. A Levite in the time of Ezra and Nehemiah. Nehemiah 8:7; and probably also Nehemiah 9:5; Nehemiah 10:10; (B.C. 410.)

2. Another Levite at the same time. Nehemiah 10:13;

3. A layman; one of the "heads" of the people at the same time. Nehemiah 10:18.

Hog'lah

(partridge), the third of the five daughters of Zelophehad. Numbers 26:33; Numbers 27:1; Numbers 36:11; Joshua 17:3; (B.C. 1450.)

Ho'ham

(whom Jehovah impels), king of Hebron at the time of the conquest of Canaan. Joshua 10:3; (B.C. 1450.)

Holofer'nes

or more correctly OLOFERNES, was, according to the book of Judith, a general of Nebuchadnezzar king of the Assyrians., Judith 2:4, who was slain by the Jewish heroine Judith during the siege of Bethulia. (B.C. 350.)

Ho'lon

(sandy). 1. A town in the mountains of Judah. One of the first group, of which Debir was apparently the most considerable. Joshua 15:51; Joshua 21:15; [HILEN]

2. A city of Moab. Jeremiah 48:21; only. No identification of it has yet taken place.

Ho'mam

(destruction), the form under which, in 1 Chronicles 1:39; an Edomite name appears which in Genesis 36:22; is given HEMAM.

Homer

See WEIGHTS AND MEASURES

Honey

The Hebrew debash in the first place applied to the product of the bee, to which exclusively we give the name of honey. All travellers agree in describing Palestine as a land "flowing with milk and honey," Exodus 3:8; bees being abundant even in the remote parts of the wilderness, where they deposit their honey in the crevices of rocks or in hollow trees. In some parts of northern Arabia the hills are so well stocked with bees that no sooner are hives placed than they are occupied. In the second place the term debash applies to a decoction of the juice of the grape, which is still called dibs, and which forms an article of commerce in the East, it was this, and not ordinary bee-honey, which Jacob sent to Joseph, Genesis 43:11; and which the Tyrians purchased from Palestine. Ezekiel 27:17; A third kind has been described by some writers as a "vegetable" honey, by which is meant the exudations of certain trees and shrubs, such as the Tamarix mannifera, found in the peninsula of Sinai, or the stunted oaks of Luristan and Mesopotamia . The honey which Jonathan ate in the wood, 1 Samuel 14:25; and the "wild honey" which supported John the Baptist, Matthew 3:4; have been referred to this species. But it was probably the honey of wild bees.

Hook, Hooks

Various kinds of hooks are noticed in the Bible, of which the following are the most important: 1. Fishing hooks. Job 41:2; Isaiah 19:8; ; Habb 1:15

2. A ring, such as in our country is placed through the nose of a bull, and similarly used in the East for leading about lions-Ezekiel 19:4; where the Authorized Version has "with chains-camels and other animals. Called "thorn" in Job 41:2; A similar method was adopted for leading prisoners. 2 Chronicles 33:11;

3. The hooks of the pillars of the tabernacle. Exodus 26:32, 37; Exodus 27:10; ff.; Exodus 38:13 ff.

4. A vinedressers pruning-hook. Isaiah 2:4; Isaiah 18:5; Micah 4:3; Joel 3:10;

5. A flesh-hook for getting up the joints of meat out of the boiling-pot. Exodus 27:3; 1 Samuel 2:13, 14;

6. Probably "hooks" used for the purpose of hanging up animals to flay them. Ezekiel 40:43.

Hoph'ni

(pugilist) and PHINEHAS (brazen mouth), the two sons of Eli, who fulfilled their hereditary sacerdotal duties at Shiloh. Their brutal rapacity and lust, 1 Samuel 2:12-17, 22; filled the people with disgust and indignation, and provoked the curse which was denounced against their father's house, first by an unknown prophet, 1 Samuel 2:27-36; and then by Samuel. ch. 1 Samuel 3:11-14; They were both cut off in one day in the flower of their age, and the ark which they had accompanied to battle against the Philistines was lost on the same occasion. 1 Samuel 4:10, 11; (B.C. 1130.)

Hor

1. The mountain on which Aaron died. Numbers 20:25, 27; It was "on the boundary line," Numbers 20:23; or "at the edge," ch. Numbers 33:37; of the land of Edom. It was the halting-place of the people next after Kadesh, ch. Numbers 20:22; Numbers 33:37; and they quitted it for Zalmonah, ch. Numbers 33:41; in the road to the Red Sea. ch. Numbers 21:4; It was during the encampment at Kadesh that Aaron was gathered to his fathers. Mount Hor is situated on the eastern side of the great valley of the Arabah, the highest and most conspicuous of the whole range of the sandstone mountains of Edom, having close beneath it on its: eastern side the mysterious; city of Petra. It is now the Jebel Nebi-Harim "the mountain of the prophet Aaron." Its height is 4800 feet above the Mediterranean; that is to say, about 1700 feet above the town of Petra, 4800 above the level of the Arabah, and more than 6000 above the Dead Sea. The mountain is marked far and near by its double top, which rises like a huge castellated building from a lower base, and is surmounted by a circular dome of the tomb of Aaron, a distinct white spot on the dark red surface of the mountain. The chief interest of Mount Hor consists in the prospect from its summit, the last view of Aaron-that view which was to him what Pisgah was to his brother.

2. A mountain, entirely distinct from the preceding, named in Numbers 34:7, 8; only, as one of the marks of the northern boundary of the land which the children of Israel were about to conquer. This Mount Hor is the great chain of Lebanon itself.

Ho'ram

(mountainous), king of Gezer at the time of the conquest of the southwestern part of Palestine. Joshua 10:33.

Ho'reb

(desert). See SINAI

Ho'rem

(sacred), one of the fortified places in the territory of Naphtali; named with Iron and Migdalel. Joshua 19:38; Van de Velde suggests Hurah as the site of Horem.

Hor-hagid'gad

(conspicous mountain), the name of the desert station where the Israelites encamped, Numbers 33:32; probably the same as Gudgodah. Deuteronomy 10:7.

Ho'ri

(cave-dweller). 1. A Horite, son of Lotan the son of Seir. Genesis 36:22; 1 Chronicles 1:39; Genesis 36:30;

2. A man of Simeon, father of Shaphat. Numbers 13:5.

Hor'mah

(a place laid waste), or ZEPHATH, Judges 1:17; was the chief town of a king of a Canaanitish tribe on the south of Palestine, which was reduced by Joshua, and became a city of the territory of Judah, Joshua 15:30; 1 Samuel 30:30; but apparently belonged to Simeon. 1 Chronicles 4:30.

Horn

The word "horn" is often used metaphorically to signify strength and honor, because horns are the chief weapons and ornaments of the animals which possess them; hence they are also used as a type of victory. Of strength the horn of the unicorn was the most frequent representative, Deuteronomy 33:17; etc., but not always; comp. 1 Kings 22:11; where probably horns of iron, worn defiantly and symbolically on the head, are intended. Among the Druses upon Mount Lebanon the married women wear silver horns on their heads. In the sense of honor, the word horn stands for the abstract "my horn," Job 16:16; "all the horn of Israel," 1 Samuel 2:3; and so for the supreme authority. It also stands for the concrete, whence it comes to mean king, kingdom. Daniel 8:2; etc.; Zechariah 1:18 Out of either or both of these last two metaphors sprang the idea of representing gods with horns.

Hornet

The hornet bears a general resemblance to the common wasp, only it is larger. It is exceedingly fierce and voracious, especially in hot climates and its sting is frequently dangerous. In Scripture the hornet is referred to only by the means which Jehovah employed for the extirpation of the Canaanites. Exodus 23:28; Deuteronomy 7:20; Joshua 24:12; Wisd. 12:8. (It is said that the Phaselitae, a Phoenician people, were driven from their locality by hornets; and other examples are given in Paxton's "Illustrations of Scripture," 1:303.-ED.)

Horona'im

(two caverns), a town of Moab, possibly a sanctuary, named with Zoar and Luhith. Isaiah 15:5; Jeremiah 48:3, 5, 34.

Horse

The most striking feature in the biblical notices of the horse is the exclusive application of it to warlike operations; in no instance is that useful animal employed for the purposes of ordinary locomotion or agriculture, if we except Isaiah 28:28; The animated description of the horse in Job 39:19-25; applies solely to the war-horse. The Hebrews in the patriarchal age, as a pastoral race, did not stand in need of the services Of the horse, and for a long period after their settlement in Canaan they dispensed with it, partly in consequence of the hilly nature of the country, which only admitted of the use of chariots in certain localities, Judges 1:19; and partly in consequence to the prohibition in Deuteronomy 17:16; which would be held to apply at all periods. David first established a force of cavalry and chariots, 2 Samuel 8:4; but the great supply of horses was subsequently effected by Solomon through his connection with Egypt. 1 Kings 4:26; Solomon also established a very active trade in horses, which were brought by dealers out of Egypt and resold, at a profit, to the Hittites. With regard to the trappings and management of the horse we have little information. The bridle was placed over the horse's nose, Isaiah 30:28; and a bit or curb is also mentioned. 2 Kings 19:28; Psalms 32:9; Proverbs 26:3; Isaiah 37:29; In the Authorized Version it is incorrectly given "bridle," with the exception of Psalms 32:1;... Saddles were not used until a late period. The horses were not shod, and therefore hoofs are hard "as flint," Isaiah 5:28; were regarded as a great merit. The chariot-horses were covered with embroidered trappings Ezekiel 27:20; Horses and chariots were used also in idolatrous processions, as noticed in regard to the sun. 2 Kings 23:11.

Horse-leech

Heb. 'alukah, occurs once only, viz. Proverbs 30:16; There is little doubt that 'alukah denotes some species of leech, or rather is the generic term for any blood-sucking annelid.

Ho'sah

(refuge), a city of Asher, Joshua 19:29; The next landmark on the boundary to Tyre.

Ho'sah

a Merarite Levite, chosen by David to be one of the first doorkeepers to the ark after its arrival in Jerusalem. 1 Chronicles 16:38; (B.C. 1014.)

Hosanna

(save now). "Save, we pray!" the cry of the multitudes as they thronged in our Lord's triumphal procession into Jerusalem. Matthew 21:9, 15; Mark 11:9, 10; John 12:13; The Psalm from which it was taken, the 118th, was one with which they were familiar from being accustomed to recite the 25th and 26th verses at the feast of tabernacles, forming a part of the great hallel. Ps. 113-118.

Hose'a

(salvation), son of Beeri, and first of the minor prophets. Probably the life, or rather the prophetic career, of Hosea extended from B.C. 784 to 723, a period of fifty-nine years. The prophecies of Hosea were delivered in the kingdom of Israel. Jeroboam II was on the throne, and Israel was at the height of its earthly splendor. Nothing is known of the prophet's life excepting what may be gained from his book.

Hose'a, Prophecies of

This book consists of fourteen chapters. It is easy to recognize two great divisions in the book: (1) ch. 1 to 3; (2) ch. 4 to end. The subdivision of these several parts is a work of greater difficulty- 1. The first division should probably be subdivided into three separate poems, each originating in a distinct aim, and each after its own fashion attempting to express the idolatry of Israel by imagery borrowed from the matrimonial relation.

2. Attempts have been made to subdivide the second part of the book. These divisions are made either according to reigns of contemporary kings or according to the subject-matter of the poem. The prophecies were probably collected by Hosea himself toward the end of his career. Of his style Eichhorn says, "His discourse is like a garland woven of a multiplicity of flowers; images are woven upon images, metaphor strung upon metaphor. Like a bee he flies from one flower-bed to another, that he may suck his honey from the most varied pieces... Often he is prone to approach to allegory; often he sinks down in obscurity."

Hoshai'ah

(whom Jehovah aids). 1. A man who assisted in the dedication of the wall of Jerusalem after it had been rebuilt by Nehemiah. Nehemiah 12:32; (B.C. 446.).

2. The father of a certain Jezaniah or Azariah, who was a man of note after, the destruction of Jerusalem by Nebuchadnezsar. Jeremiah 42:1; Jeremiah 43:2; (B.C. after 588.)

Ho'sham

(haste), one of the early kings of Edom. Gene 36:34, 36; 1 Chronicles 1:45, 46.

Hosh'ama

(whom Jehovah hears), one of the sons of Jeconiah or Jehoiachin, the last king but one of Judah. 1 Chronicles 3:18.

Hoshe'a

(salvation). 1. The nineteenth, last and best king of Israel. He succeeded Pekah, whom he slew in a successful conspiracy, thereby fulfilling a prophecy of Isaiah. Isaiah 7:16; In the third year of his reign (B.C. 726) Shalmaneser cruelly stormed the strong caves of Beth-arbel, Hosea 8:14; and made cruel tributary, 2 Kings 17:3; for three years. At the end of this period Hoshea entered into a secret alliance with So, king, of Egypt, to throw off the Assyrian yoke. The alliance did him no good; it was revealed, to the court of Nineveh by the Assyrian party in Ephraim, and Hoshea was immediately seized as a rebellious vasal, shut up in prison, and apparently treated with the utmost indignity. Micah 5:1; Of the subsequent fortunes of Hoshea nothing is known.

2. The son of Nun, i.e. Joshua, Deuteronomy 32:44; and also in Numb 13:8 though to there the Authorized Version has OSHEA.

3. Shon of Azaziah, 1 Chronicles 27:20; like his great namesake, a man of Ephraim, ruler of his tribe in the time of King David. (B.C. 1019.)

4. One of the heads of the people who sealed the covenant with Nehemiah. Nehemiah 10:23; (B.C. 410.)

Hospitality

Hospitality was regarded by most nations of the ancient world as one of the chief virtues. The Jewish laws respecting strangers Leviticus 19:33, 34; and the poor, Leviticus 23:14; seq. Deuteronomy 15:7 and concerning redemption Leviticus 25:23; seq., etc. are framed in accordance with the spirit of hospitality. In the law compassion to strangers is constantly enforced by the words "for ye were strangers in the land of Egypt." Leviticus 19:34; And before the law, Abraham's entertainment of the angels, Genesis 18:1; seq., and Lot's, Genesis 19:1; are in exact agreement with its precepts, and with modern usage. Comp. Exodus 2:20; Judges 13:15; Judges 19:17, 20, 21; In the New Testament hospitality is yet more markedly enjoined; and in the more civilized state of society which then prevailed, its exercise became more a social virtue than a necessity of patriarchal life. The good Samaritan stands for all ages as an example of Christian hospitality. The neglect of Christ is symbolized by inhospitality to our neighbors. Matthew 25:43; The apostles urged the Church to "follow after hospitality," Romans 12:13; cf. 1 Timothym 5:10 to remember Abraham's example, Hebrews 13:2; to "use hospitality one to another without grudging," 1Pe 4:9; while a bishop must be a "lover of hospitality Titus 1:8; cf. 1 Timothym 3:2 The practice of the early Christians was in accord with these precepts. They had all things in common, and their hospitality was a characteristic of their belief. In the patriarchal ages we may take Abraham's example as the most fitting, as we have of it the fullest account. "The account," says Mr. Lane, "of Abraham's entertaining the three angels related in the Bible, presents a perfect picture of the manner in which a modern Bedawee sheikh receives travellers arriving at his encampment." The Oriental respect for the covenant of bread and salt, or salt alone, certainly sprang from the high regard in which hospitality was held.

Ho'tham

(signet ring), a man of Asher, son of Heber, of the family Of Beriah. 1 Chronicles 7:32; (B.C. 1490.)

Ho'than

(signet ring), a man of Aroer, father of Shamu and Jehiel. 1 Chronicles 11:44; (B.C. 1046.)

Ho'thir

(fullness),the thirteenth son of Heman, "the king's seer," 1 Chronicles 25:4, 28; and therefore a Kohathite Levite. (B.C. 1014.)

Hour

The ancient Hebrews were probably unacquainted with the division of the natural day into twenty-four parts; but they afterwards parcelled out the period between sunrise and sunset into a series of divisions distinguished by the sun's course. The early Jews appear to have divided the day into four parts, Nehemiah 9:3; and the night into three watches, Judges 7:19; and even in the New Testament we find a trace of this division in Matthew 20:1-5; At what period the Jews first became acquainted with the division of the day into twelve hours is unknown, but it is generally supposed they learned it from the Babylonians during the captivity. It was known to the Egyptians at a very early period. They had twelve hours of the day and of the night. There are two kinds of hours, viz. (1) the astronomical or equinoctial hour, i.e. the 24th part of a civil day, and (2) the natural hour, i.e. the 12th part of the natural day, or of the time between sunrise and sunset. These are the hours meant in the New Testament, John 11:9; etc., and it must be remembered that they perpetually vary in length, so as to be very different at different times of he year. For the purpose of prayer the old division of the day into four portions was continued in the temple service. as we see from Acts 2:15; Acts 3:1; Acts 10:9.

House

The houses of the rural poor in Egypt, as well as in most parts of Syria, Arabia and Persia, are generally mere huts of mud or sunburnt bricks. In some parts of Palestine and Arabia stone is used, and in certain districts caves in the rocks are used as dwellings. Amos 5:11; The houses are usually of one story only, viz., the ground floor, and often contain only one apartment. Sometimes a small court for the cattle is attached; and in some cases the cattle are housed in the same building, or the live in a raised platform, and, the cattle round them on the ground. 1 Samuel 28:24; The windows are small apertures high up in the walls, sometimes grated with wood. The roofs are commonly but not always flat, and are usually formed of plaster of mud and straw laid upon boughs or rafters; and upon the flat roofs, tents or "booths" of boughs or rushes are often raised to be used as sleeping-places in summer. The difference between the poorest houses and those of the class next above them is greater than between these and the houses of the first rank. The prevailing plan of eastern houses of this class presents, as was the case in ancient Egypt, a front of wall, whose blank and mean appearance is usually relieved only by the door and a few latticed and projecting windows. Within this is a court or courts with apartments opening into them. Over the door is a projecting window with a lattice more or less elaborately wrought, which, except in times of public celebrations is usually closed. 2 Kings 9:30; An awning is sometimes drawn over the court, and the floor is strewed with carpets on festive occasions. The stairs to the upper apartments are in Syria usually in a corner of the court. Around part, if not the whole, of the court is a veranda, often nine or ten feet deep, over which, when there is more than one floor, runs a second gallery of like depth, with a balustrade. When there is no second floor, but more than one court, the women's apartments-hareems, harem or haram-are usually in the second court; otherwise they form a separate building within the general enclosure, or are above on the first floor. When there is an upper story, the ka'ah forms the most important apartment, and thus probably answers to the "upper room," which was often the guest-chamber. Luke 22:12; Acts 1:13; Acts 9:37; Acts 20:8; The windows of the upper rooms often project one or two feet, and form a kiosk or latticed chamber. Such may have been "the chamber in the wall." 2 Kings 4:10, 11; The "lattice," through which Ahasiah fell, perhaps belonged to an upper chamber of this kind, 2 Kings 1:2; as also the "third loft," from which Eutychus fell. Acts 20:9; comp. Jeremiah 22:13 Paul preached in such a room on account of its superior rise and retired position. The outer circle in an audience in such a room sat upon a dais, or upon cushions elevated so as to be as high as the window-sill. From such a position Eutychus could easily fall. There are usually no special bed-rooms in eastern houses. The outer doors are closed with a wooden lock, but in some cases the apartments are divided from each other by curtains only. There are no chimneys, but fire is made when required with charcoal in a chafing-dish; or a fire of wood might be made in the open court of the house Luke 22:65; Some houses in Cairo have an apartment open in front to the court with two or more arches and a railing, and a pillar to support the wall above. It was in a chamber of this size to be found in a palace, that our Lord was being arraigned before the high priest at the time when the denial of him by St. Peter took place. He "turned and looked" on Peter as he stood by the fire in the court, Luke 22:56, 61; John 18:24; whilst he himself was in the "hall of judgment." In no point do Oriental domestic habits differ more from European than in the use of the roof. Its flat surface is made useful for various household purposes, as drying corn, hanging up linen, and preparing figs and raisins. The roofs are used as places of recreation in the evening, and often as sleeping-places at night. 1 Samuel 9:25, 26; 2 Samuel 11:2; 2 Samuel 16:22; Job 27:18; Proverbs 21:9; Daniel 4:29; They were also used as places for devotion and even idolatrous worship. 2 Kings 23:12; Jeremiah 19:13; Jeremiah 32:29; Zeph. 1:6; Acts 10:9; At the time of the feast of tabernacles booths were erected by the Jews on the top of their houses. Protection of the roof by parapets was enjoined by the law. Deuteronomy 22:8; Special apartments were devoted in larger houses to winter and summer uses. Jeremiah 36:22; Amos 3:15; The ivory house of Ahab was probably a palace largely ornamented with inlaid ivory. The circumstance of Samson's pulling down the house by means of the pillars may be explained by the fact of the company being assembled on tiers of balconies above each other, supported by central pillars on the basement; when these were pulled down the whole of the upper floors would fall also. Judges 16:26.

How

the prophetic gift was received -We learn from Holy Scripture that it was by the agency of the Spirit of God that the prophets received the divine communication; but the means by which the divine Spirit communicated with the human spirit, and the conditions of the latter under which the divine communications were received, have not been clearly declared to us. They are however, indicated. In Numbers 12:6-8; we have an exhaustive division of the different ways in which the revelations of God are made to man. 1. Direct declaration and manifestation: "I will speak mouth to mouth, apparently, and the similitude of the Lord shall he behold."

2. Vision.

3. Dream. not though it must be allowed that Scripture language seems to point out the state of dream and of trance or ecstasy, as a condition in which the human instrument received the divine communications, it does not follow that all the prophetic revelations were thus made. Had the prophets a full knowledge of that which they predicted? It follows from what we have already said that they had not, and could not have. They were the "spokesmen" of God, Exodus 7:1; the "mouth" by which his words were uttered, or they were enabled to view and empowered to describe pictures. Presented to their spiritual intuition; but there are no grounds for believing that, contemporaneously with this miracle, there was wrought another miracle, enlarging the understanding of the prophet so as to grasp the whole of the divine counsels which he was gazing into, or which he was the instrument of enunciating. Names.-Of the sixteen prophets, four are usually called the great prophets, namely, Isaiah, Jeremiah, Ezekiel and Daniel, and twelve the Minor prophets, namely, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakuk,Zephaniah, Haggai, Zechariah and Malachi. They may be divided into four groups: the prophets of the northern kingdom-Hosea, Amos, Joel, Jonah; the prophets of the southern kingdom-Isaiah, Jeremiah, Obadiah, Micah, Nahum, Habakkuk, Zephaniah; the prophets of the captivity-Ezekiel and Daniel; the prophets of the return-Haggai, Zechariah, Malachi. They may be arranged in the following chronological order, namely, Joel, Jonah, Hoses, Amos, Isaiah, Micah, Nahum, Zephaniah, Habakkuk, Obadiah, Jeremiah, Ezekiel, Daniel, Haggai, Zechariah, Malachi. Use of prophecy.-Predictive prophecy is at once a part and an evidence of revelation; at the time that it is delivered and until its fulfillment, a part; after it has been fulfilled, an evidence. As an evidence, fulfilled prophecy is as satisfactory as anything can be; for who can know the future except the Ruler who disposes future events? and from whom can come prediction except from him who knows the future? Development of Messianic prophecy.-Prediction, in the shape of promise and threatening, begins with the book of Genesis. Immediately upon the Fall, hopes of recovery and salvation are held out, but the manner in which this salvation is to be effected is left altogether indefinite. All that is at first declared is that it shall come through a child of woman. Genesis 3:15; By degrees the area is limited: it is to come through the family of Shem, Genesis 9:26; through the family of Abraham, Genesis 12:3; of Isaac, Genesis 25:18; of Jacob, Genesis 28:14; of Judah, Genesis 49:10; Balaam seems to say that it will be wrought by a warlike Israelitish King, Numbers 24:17;Jacob by a peaceful Ruler of the earth, Genesis 49:10;Moses by a Prophet like himself, i.e. a revealer of a new religious dispensation. Deuteronomy 15:15; Nathan's announcement, 2 Samuel 7:16; determines further that the salvation is to come through the house of David, and through a descendant of David who shall be himself a king. This promise is developed by David himself in the Messianic psalms. Between Solomon and Hezekiah intervened some two hundred years, during which the voice of prophecy was silent. The Messianic conception entertained at this time by the Jews might have been that of a King of the royal house of David who would arise and gather under his peaceful sceptre his own people and strangers. Sufficient allusion to his prophetical and priestly offices had been made to create thoughtful consideration, but as yet there was, no clear delineation of him in these characters. It was reserved for the prophets to bring out these features more distinctly. In this great period of prophetism there is no longer any chronological development of Messianic prophecy, as in the earlier period previous to Solomon. Each prophet adds a feature, one more, another less clearly combine the feature, and we have the portrait; but it does not grow gradually and perceptibly under the hands of the several artists. Its culminating point is found in the prophecy contained in Isaiah 52:13-15; and Isaiah 52-53 Prophets of the New Testament.-So far as their predictive powers are concerned, the Old Testament prophets find their New Testament counterpart in the writer of the Apocalypse; but in their general character, as specially illumined revealers of God's will, their counterpart will rather be found, first in the great Prophet of the Church and his forerunner, John the Baptist, and next in all those persons who were endowed with the extraordinary gifts of the Spirit in the apostolic age, the speakers with tongues and the interpreters of tongues, the prophets and the discerners of spirits, the teachers and workers of miracles. 1 Corinthians 12:10, 28; That Predictive powers did occasionally exist in the New Testament prophets is proved by the case of Agabus, Acts 11:23; but this was not their characteristic. The prophets of the New Testament were supernaturally illuminated expounders and preachers.

Huk'kok

(incised), a place on the boundary of Naphtali. Joshua 19:34; It has been recovered in Yakuk, a village in the mountains of Naphtali west of the upper end of the Sea of Galilee.

Hu'kok

a name which in 1 Chronicles 6:75; is erroneously used for HELKATH, which see.

Hul

(circle), the second son of Aram, and grandson of Shem. Genesis 10:23; The strongest evidence is in favor of the district about the roots of Lebanon.

Hul'dah

(weasel), a prophetess, whose husband, Shallum, was keeper of the wardrobe in the time of King Josiah. It was to her that Josiah had recourse, when Hilkiah found a book of the law, to procure an authoritative opinion on it. 2 Kings 22:14; 2 Chronicles 34:22; (B.C. 623.)

Hum'tah

(place of lizards), a city of Judah one of those in the mountain districts the next to Hebron. Joshua 15:54.

Hunting

Hunting, as a matter of necessity, whether for the exterminatiOn of dangerous beasts or for procuring sustenance betokens a rude and semi-civilized state; as an amusement, it betokens an advanced state. The Hebrews as a pastoral and agricultural people, were not given to the sports of the field; the density of the population, the earnestness of their character, and the tendency of their ritual regulations, particularly those affecting food, all combined to discourage the practice of hunting. The smaller of catching animals was, first, either by digging a pitfall; or, secondly, by a trap which was set under ground, Job 18:10; in the run of the animal, Proverbs 22:5; and caught it by the leg, Job 18:9; or lastly by the use of the net, of which there were various kinds, as or the gazelle, Isaiah 51:20; Authorized Version, "wild bull," and other animals of that class.

Hu'pham

(coast-man), a son of Benjamin, founder of the family of the Huphamites. Numbers 26:39; (B.C. 1688.)

Huphamites, The

descendants of Hupham, of the tribe of Benjamin. Numbers 26:39.

Hup'pah

(protected), a priest in the time of David. 1 Chronicles 24:13.

Hup'pim

1. A man who is mentioned with Moses and Aaron on the occasion of the battle with Amalek at Raphidim, Exodus 17:10; when with Aaron he stayed up the hands of Moses. ver. 12; (B.C. 1491.) He is mentioned again in ch. Exodus 24:14; as being, with Aaron, left in charge of the people by Moses during his ascent of Sinai. The Jewish tradition is that he was the husband of Miriam, and that he was identical with

2. The grandfather of Bezaleel, the chief artificer of the tabernacle. Exodus 31:2; Exodus 35:30; Exodus 38:22;

3. The fourth of the five kings of Midian who were slain with Balaam after the "matter of Peor." Numbers 31:8; (B.C. 1451.) In a later mention of them, Joshua 13:21; they are called princes of Midian and dukes.

4. Father of Rephaiah, who was ruler of half of the environs of Jerusalem, and assisted Nehemiah in the repair of the wall. Nehemiah 3:9; (B.C. before 446.)

5. The "son of Hur"-Ben-Hur-was commissariat officer for Solomon in Mount Ephraim. 1 Kings 4:8; (B.C. 995.)

Hu'ra-i, or Hura'i

(linon-weaver), one of David's guard-Hurai of the torrents of Gaash, according to the list of 1 Chronicles 11:32; See HIDDAI

Hu'ram

(noble born). 1. A Benjamite; son of Bela, the first-born of the patriarch. 1 Chronicles 8:5;

2. The form in which the name of the king of Tyre in alliance with David and Solomon-and elsewhere given as HIRAM-appears in Chronicles. 1 Chronicles 14:1; 2 Chronicles 2:3, 11, 12; 2 Chronicles 8:2, 18; 2 Chronicles 9:10, 21;

3. The same Change occurs in Chronicles in the name of Hiram the artificer, which is given as HURAM in 2 Chronicles 2:13; 2 Chronicles 4:11, 16; See HIRAM

Hur'hai

(very poor), an ancestor of Shallum the husband of Huldah. 2 Kings 22:14; (B.C. before 623.)

Hu'ri

(linen-weaver), a Gadite; father of Abihail- 1 Chronicles 5:14.

Husband

See MARRIAGE

Hu'shah

(haste), a name which occurs in the genealogies of the tribe of Judah 1 Chronicles 4:4.

Hu'sha-i, or Husha'i

(hasting) an Archite i.e. possibly an inhabitant of a place called Erec. 2 Samuel 15:32; ff.; 2 Samuel 16:16; ff. He is called the "friend" of David. 2 Samuel 15:37; comp. 1 Chronicles 27:33 To him David confided the delicate and dangerous part of a pretended adherence to the cause of Absalom. (B.C. about 1023.) He was probably the father of Baana. 1 Kings 4:16.

Hu'shathite

(inhabitant of Hushah), The, the designation of two of the heroes of David's guard. 1. SIBBECHAI. 2 Samuel 21:18; 1 Chronicles 11:29; 1 Chronicles 20:4; 1 Chronicles 27:11; Josephus, however, called him a Hittite.

2. MEBUNNAI, 2 Samuel 23:27; a mere corruption of SIBBECHAI.

Hu'shim

(who makes haste). 1. In Genesis 46:23; "the children of Dan" are said to have been Hushim. The name is plural, as if of a tribe rather than an individual. In Numbers 26:42; the name is changed to Shuham.

2. A Benjamite, 1 Chronicles 7:12; and here again apparently the plural nature of the name is recognized, and Hushim are stated to be "the sons of Aher."

3. One of the two wives of Shaharaim. 1 Chronicles 8:8; (B.C. 1450.)

Husks

This word in Luke 16:16; describes really the fruit of a particular kind of tree, viz. the carob or Ceratonia siliqua of botanists. It belongs to the locust family. This tree is very commonly met with in Syria and Egypt, it produces pods, shaped like a horn, varying in length from six to ten inches, and about a finger's breadth, or rather more; it is dark-brown, glossy, filled with seeds and has a sweetish taste. It is used much for food by the poor, and for the feeding of swine.

Huz

(light, sandy soil), the eldest son of Nahor and Milcah. Genesis 22:21; (B.C. about 1900).

Huz'zab

(fixed), according to the general opinion of the Jews, was the queen of Nineveh at the time when Nahum delivered his prophecy. Nahum 2:7; (B.C. about 700.) The moderns follow the rendering in the margin of our English Bible-"that which was established." Still it is not improbable that after all Huzzab may really be a proper name. It may mean "the Zab country," or the fertile tract east of the Tigris, watered by the upper and lower Zab rivers.

Hyacinth

used in the Revised Version for jacinth in Revelation 9:17; It is simply another English spelling of the same Greek word.

Hyaena

Authorities differ as to whether the term tzabu'a in Jeremiah 12:9; means a "hyaena" or a "speckled bird." The only other instance in which it occurs is as a proper name, Zeboim, 1 Samuel 13:18; "the valley of hyaenas, "Aquila; Nehemiah 11:34; The striped hyaena (Hyaena striata) is found in Africa, Asia Minor, Arabia and Persia, and is more common in Palestine than any other carnivorous animals except perhaps the jackal. The hyaena is among the mammals what the vulture is among birds,-the scavenger of the wilderness, the woods and the shore.-It often attacks animals, and Sometimes digs up the dead bodies of men and beasts. From this last habit the hyaena has been regarded as a horrible and mysterious creature. Its teeth are so powerful that they can crack the bones of an ox with ease.-Appelton's Encyc. The hyaena was common in ancient as in modern Egypt, and is constantly depicted upon monuments; it must therefore have been well known to the Jews.

Hymenae'us

(belonging to marriage), the name of a person occurring twice in the correspondence between St. Paul and Timothy; the first time classed with Alexander, 1 Timothy 1:20; and the second time classed with Philetus. 2 Timothy 2:17, 18; (A.D. 66-7.) He denied the true doctrine of the resurrection.

Hymn

a religious song or psalm. Ephesians 5:19; Colossians 3:16; Our Lord and his apostles sung a hymn after the last supper. In the jail at Philippi, Paul and Silas "sang hymns" (Authorized Version "praises") unto God, and so loud was their song that their fellow prisoners heard them.

Hyssop

(Heb. ezob.) The ezob was used for sprinkling in some of the sacrifices and purifications of the Jews. In consequence of its detergent qualities, or from its being associated with the purificatory Services, the psalmist makes use of the expression, "Purge me with ezob." Psalms 51:7; It is described in 1 Kings 4:33; as growing on or near walls. (Besides being thus fit for sprinkling, having cleansing properties and growing on walls, the true hyssop should be a plant common to Egypt, Sinai and Palestine, and capable of producing a stick three or four feet long since on a stalk of hyssop the sponge of vinegar was held up to Christ on the cross. John 19:29; it is impossible to precisely identify the plant because the name was given not to a particular plant but to a family of plants associated together by Hyssop, qualities easily noticed rather than by close botanical affinities. Different species of the family may have been used at different times. The hyssop of the Bible is probably one (or all) of three plants:- 1. The common hyssop is "a shrub with low, bushy stalks 1 1/2 feet high, small pear shaped, close-setting opposite leaves all the stalks and branches terminated by erect whorled spikes of flowers of different colors in the varieties. It is a hardy plant, with an aromatic smell and a warm, pungent taste; a native of the south of Europe and the East."-ED.)

2. Bochart decides in favor of marjoram, or some plant like it, and to this conclusion, it must be admitted, all ancient tradition points. (This is the Origanum maru, the z'atar of the Arabs. The French consul at Sidon exhibited to Dr. Thomson ("The Land and the Book," i. 161) a specimen of this "having the fragrance of thyme, with a hot, pungent taste, and long slender stems." Dr. Post of Beirut, in the American edition of Smith's large Dictionary, favors this view.-ED.)

3. But Dr.Royle, after a careful investigation of the subject, arrives at the conclusion that the hyssop is no other than the caperplant, or Capparis spinosa of Linnaeus. The Arabic name of this plant, asuf, by which it is sometimes though not commonly, described, bears considerable resemblance to the Hebrew. "It is a bright-green creeper, which climbs from the fissures of the rocks, is supposed to possess cleansing properties, and is capable of yielding a stick to which a sponge might be attached."-Stanky, "Sinai and Palestine," 23.-It produces a fruit the size of a walnut, called the mountain pepper.

I

Ib'har

(whom God chooses), one of the sons of David, 2 Samuel 5:15; 1 Chronicles 3:6; 1 Chronicles 14:6; (born in Jerusalem. B.C. after 1044.)

Ib'le-am

(devouring the people), a city of Manasseh, with villages or towns dependent on it. Judges 1:27; It appears to have been situated in the territory of either Issachar or Asher. Joshua 17:11; The ascent of Gur was "at Ibleam," 2 Kings 9:27; somewhere near the present Jenin, probably to the north of it.

Ibne'iah

(whom Jehovah will build up), son of Jehoram, a Benjamite. 1 Chronicles 9:8.

Ibni'jah

(whom Jehovah will build up), a Benjamite. 1 Chronicles 9:8.

Ib'ri

(Hebrew), a Merarite Levite of the family of Jaaziah, 1 Chronicles 24:27; in the time of David. (B.C. 1014.)

Ib'zan

(illustrious), a native of Bethlehem of Zebulun, who judged Israel for seven years after Jephthah. Judges 12:8, 10; (B.C. 1137.)

Ich'abod

(inglorious), the son of Phinehas and grandson of Eli. 1 Samuel 4:21; (B.C. about 1100.)

Ico'nium

(little image), the modern Konieh, was the capital of Lycaonia, in Asia Minor. It was a large and rich city, 120 miles north from the Mediterranean Sea, at the foot of the Taurus mountains, and on the great line of communication between Ephesus and the western coast of the peninsula on one side, and Tarsus, Antioch and the Euphrates on the other. Iconium was a well-chosen place for missionary operations. Acts 14:1, 3, 21, 22; Acts 16:1, 2; Acts 18:23; Paul's first visit here was on his first circuit, in company with Barnabas; and on this occasion he approached it from Antioch in Pisidia, which lay to the west. The modern Konieh is between two and three miles in circumference and contains over 30,000 inhabitants. It contains manufactories of carpets and leather.

Id'alah

(memorial of God), one of the cities of the tribe of Zebulun, named between Shimron and Bethlehem. Joshua 19:15.

Id'bash

(stout), one of the three sons of Abi-Etam, among the families of Judah. 1 Chronicles 4:3.

Id'do

(timely or lovely). 1. The father of Abinadab. 1 Kings 4:14;

2. A descendant of Gershom, son of Levi. 1 Chronicles 6:21;

3. Son of Zechariah, ruler of the tribe of Manasseh east of Jordan in the time of David. 1 Chronicles 27:21; (B.C. 1014.)

4. A seer whose "visions" against Jeroboam incidentally contained some of the acts of Solomon. 2 Chronicles 9:29; He appears to have written a chronicle or story relating to the life and reign of Abijah. 2 Chronicles 13:22; (B.C. 961.)

5. The grandfather of the prophet Zechariah. Zechariah 1:1, 7;

6. The chief of those who assembled at Casiphia at the time of the second caravan from Babylon. He was one of the Nethinim. Ezra 8:17; comp. Ezra 8:20 (B.C. 536.)

Idol

An image or anything used as an object of worship in place of the true God. Among the earliest objects of worship, regarded as symbols of deity, were the meteoric stones,which the ancients believed to have been images of the Gods sent down from heaven. From these they transferred their regard to rough unhewn blocks, to stone columns or pillars of wood, in which the divinity worshipped was supposed to dwell, and which were connected, like the sacred stone at Delphi, by being anointed with oil and crowned with wool on solemn days. Of the forms assumed by the idolatrous images we have not many traces in the Bible. Dagon, the fish-god of the Philistines, was a human figure terminating in a fish; and that the Syrian deities were represented in later times in a symbolical human shape we know for certainty. When the process of adorning the image was completed, it was placed in a temple or shrine appointed for it. Epist. Jeremiah 12:1;... Wisd. 13:15; 1 Cor. 8:10; From these temples the idols were sometimes carried in procession, Epist. Jeremiah 4:26; on festival days. Their priests were maintained from the idol treasury, and feasted upon the meats which were appointed for the idols' use. Bel and the Dragon 3, 13.

Idolatry

strictly speaking denotes the worship of deity in a visible form, whether the images to which homage is paid are symbolical representations of the true God or of the false divinities which have been made the objects of worship in his stead. I. History of idolatry among the Jews.-The first undoubted allusion to idolatry or idolatrous customs in the Bible is in the account of Rachel's stealing her father's teraphim. Genesis 31:19; During their long residence in Egypt the Israelites defiled themselves with the idols of the land, and it was long before the taint was removed. Joshua 24:14; Ezekiel 20:7; In the wilderness they clamored for some visible shape in which they might worship the God who had brought them out of Egypt. Exodus 32:1;... until Aaron made the calf, the embodiment of Apis and emblem of the productive power of nature. During the lives of Joshua and the elders who outlived him they kept true to their allegiance; but the generation following who knew not Jehovah nor the works he had done for Israel, swerved from the plain path of their fathers and were caught in the toils of the foreigner. Judges 2:1;... From this time forth their history becomes little more than a chronicle of the inevitable sequence of offence and punishment. Judges 2:12, 14; By turns each conquering nation strove to establish the worship of its national God. In later times the practice of secret idolatry was carried to greater lengths. Images were set up on the corn-floors, in the wine-vats, and behind the doors of private houses, Isaiah 57:8; Hosea 9:1, 2; and to check this tendency the statute in Deuteronomy 27:15; was originally promulgated. Under Samuel's administration idolatry was publicly renounced, 1 Samuel 7:3-6; but in the reign of Solomon all this was forgotten, even Solomon's own heart being turned after other gods. 1 Kings 11:14; Rehoboam perpetuated the worst features of Solomon's idolatry. 1 Kings 14:22-24; erected golden calves at Beth-el and at Dan, and by this crafty state' policy severed forever the kingdoms of Judah and Israel. 1 Kings 12:26-33; The successors of Jeroboam followed in his steps, till Ahab. The conquest of the ten tribes by Shalmaneser was for them the last scene Of the drama of abominations which had been enacted uninterruptedly for upwards of 250 years. Under Hezekiah a great reform was inaugurated, that was not confined to Judah and Benjamin, but spread throughout Ephraim and Manasseh. 2 Chronicles 31:1; and to all external appearances idolatry was extirpated. But the reform extended little below the surface. Isaiah 29:13; With the death of Josiah ended the last effort to revive among the people a purer ritual. If not a purer faith. The lamp of David, which had long shed but a struggling ray, flickered for a while and then went out in the darkness of Babylonian Captivity. Though the conquests of Alexander caused Greek influence to be felt, yet after the captivity better condition of things prevailed, and the Jews never again fell into idolatry. The erection of synagogues had been assigned as a reason for the comparative purity of the Jewish worship after the captivity, while another cause has been discovered in the hatred for images acquired by the Jews in their intercourse with the Persians. II. Objects of idolatry.-The sun and moon were early selected as outward symbols of all-pervading power, and the worship of the heavenly bodies was not only the most ancient but the most prevalent system of idolatry. Taking its rise in the plains of Chaldea, it spread through Egypt, Greece, Scythia, and even Mexico and Ceylon. Comp. Deuteronomy 4:19; Deuteronomy 17:3; Job 31:20-28; In the later times of the monarchy, the planets or the zodiacal signs received, next to the sun and moon, their share of popular adoration. 2 Kings 23:5; Beast-worship, as exemplified in the calves of Jeroboam, has already been alluded to of pure hero-worship among the Semitic races we find no trace. The singular reverence with which trees have been honored is not without example in the history of the Hebrew. The terebinth (oak) at Mamre, beneath which Abraham built an altar, Genesis 12:7; Genesis 13:18; and the memorial grove planted by him at Beersheba, Genesis 21:33; were intimately connected with patriarchal worship. Mountains and high places were chosen spots for offering sacrifice and incense to idols, 1 Kings 11:7; 1 Kings 14:23; and the retirement of gardens and the thick shade of woods offered great attractions to their worshippers. 2 Kings 16:4; Isaiah 1:29; Hosea 4:13; The host of heaven was worshipped on the house-top. 2 Kings 23:12; Jeremiah 19:3; Jeremiah 32:29; Zeph. 1:5; (The modern objects of idolatry are less gross than the ancient, but are none the less idols. Whatever of wealth or honor or pleasure is loved and sought before God and righteousness becomes an object of idolatry.-ED.) III. Punishment of idolatry.-Idolatry to an Israelite was a state offence, 1 Samuel 15:23; a political crime of the greatest character, high treason against the majesty of his king. The first and second commandments are directed against idolatry of every form. Individuals and communities were equally amenable to the rigorous code. The individual offender was devoted to destruction, Exodus 22:20; his nearest relatives were not only bound to denounce him and deliver him up to punishment, Deuteronomy 13:2-10; but their hands were to strike the first blow, when, on the evidence of two witnesses at least, he was stoned. Deuteronomy 17:2-5; To attempt to seduce others to false worship was a crime of equal enormity. Deuteronomy 13:6-10; IV. Attractions of idolatry.-Many have wondered why the Israelites were so easily led away from the true God, into the worship of idols. (1) Visible, outward signs, with shows, pageants, parades, have an attraction to the natural heart, which often fail to perceive the unseen spiritual realities. (2) But the greatest attraction seems to have been in licentious revelries and obscene orgies with which the worship of the Oriental idols was observed. This worship, appealing to every sensual passion, joined with the attractions of wealth and fashion and luxury, naturally was a great temptation to a simple, restrained, agricultural people, whose worship and law demands the greatest purity of heart and of life.-ED.)

Idume'a

(red). See EDOM

I'gal

(whom God will avenge). 1. One of the spies, son of Joseph, of the tribe of Issachar. Numbers 13:7; (B.C. 1490.)

2. One of the heroes of David's guard, son of Nathan of Zobah. 2 Samuel 23:36; (B.C. 1046.)

Igdali'ah

(whom Jehovah makes great), a prophet or holy man-"the man of God"-named once only, Jeremiah 36:4; as the father of Hanan. (B.C. before 406.)

Ig'e-al

(whom God will avenge), a son of Nehemiah; a descendant of the royal house of Judah. 1 Chronicles 3:22; (B.C. 406.)

I'im

(ruins). 1. The partial or contracted form of the name IJE-ABARIM. Numbers 33:45;

2. A town in the extreme south of Judah. Joshua 15:29.

I'je-ab'arim

(ruin of Abarim), one of the later halting-places of the children of Israel. Numbers 21:11; Numbers 33:44; It was on the boundary-the southeast boundary-of the territory of Moab; in the waste uncultivated "wilderness" on its skirts.

I'jon

(a ruin), a town in the north of Palestine, belonging to the tribe of Naphtali. It was taken and plundered by the captains of Ben-hadad, 1 Kings 15:20; 2 Chronicles 16:4; and a second time by Tiglath-pileser. 2 Kings 15:29; It was situated a few miles northwest of the site of Dan, in a fertile and beautiful little plain called Merj' Ayun.

Ik'kesh

(perverse), the father of Ira the Tekoite. 2 Samuel 23:26; 1 Chronicles 11:28; 1 Chronicles 27:9; (B.C. before 1046.)

I'la-i

(exalted), an Ahohite, one of the heroes of David's guard 1 Chronicles 11:29; (B.C. 1046.)

Illyr'icum

an extensive district lying along the eastern coast of the Adriatic, from the boundary of Italy on the north of Epirus on the south, and contiguous to Moessia and Macedonia on the east. Romans 6:19.

Image

See IDOL

Im'la

(whom God will fill up), father or progenitor of Micaiah the prophet. 2 Chronicles 18:7, 8; The form IMLAH is employed in the parallel narrative. 1 Kings 12:8, 9; (B.C. before 896.)

Imman'uel

that is, God with us, the title applied by the apostle Matthew to the Messiah, born of the Virgin, Matthew 1:23; Isaiah 7:14; because Jesus was God united with man, and showed that God was dwelling with men.

Im'mer

(talkative). 1. The founder of an important family of priests. 1 Chronicles 9:12; Nehemiah 11:13; This family had charge of, and gave its name to, the sixteenth course of the service. 1 Chronicles 24:14; (B.C. 1014.)

2. Apparently the name of a place in Babylonia. Ezra 2:59; Nehemiah 7:61.

Im'na

(holding back), a descendant of Asher, son of Helem. 1 Chronicles 7:35; comp. 1 Chronicles 7:40 (B.C. about 1461.)

Im'nah

(holding back). 1. The first born of Asher. 1 Chronicles 7:30; (B.C. 1706.)

2. Kore ben-Imnah, the Levite, assisted in the reforms of Hezekiah. 2 Chronicles 31:14; (B.C. 726.)

Im'rah

(stubborn), a descendant of Asher, of the family of Zophah 1 Chronicles 7:36; (B.C. after 1445.)

Incense

from the Latin "to burn," "a mixture of gums or spices and the like, used for the purpose of producing a perfume when burned;" or the perfume itself of the spices, etc., burned in worship. The incense employed in the service of the tabernacle walls compounded of the perfumes stacte, onycha, galbanum and pure frankincense. All incense which was not made of these ingredients was forbidden to be offered. Exodus 30:9; Aaron, as high priest, was originally appointed to offer incense each morning and evening. The times of offering incense were specified in the instructions first given to Moses. Exodus 30:7, 8; When the priest entered the holy place with the incense, all the people were removed from the temple, and from between the porch and the altar. Cf. Luke 1:10; Profound silence was observed among the congregation who were praying without, cf. Revelation 8:1; and at a signal from the perfect the priest cast the incense on the fire and, bowing reverently toward the holy of holies, retired slowly backward. The offering of incense has formed part of the religious ceremonies of most ancient nations. It was an element in the idolatrous worship of the Israelites. 2 Chronicles 34:25; Jeremiah 11:12, 17; Jeremiah 48:35; It would seem to be symbolical, not of itself, but of that which makes acceptable, the intercession of Christ. In Revelation 8:3, 4; the incense is of as something distinct from offered with the prayers of, all the saints cf. Luke 1:10; and in Reve 6:8 it is the golden vials, and not the odors or incense, which are said to be the prayers of saints.

In'dia

The name of India does not occur in the Bible before the book of Esther where it is noticed as the limit of the territories of Ahasuerus in the east, as Ethiopia was in the west. Esther 1:1; Esther 8:9; The India of the book of Esther is not the peninsula of Hindostan, but the country surrounding the Indus, the Punjab and perhaps Scinde. The people and productions of that country must have been tolerably well known to the Jews. An active trade was carried on between India and western Asia. The trade opened by Solomon with Ophir through the Red Sea consisted chiefly of Indian articles.

Inheritance

See HEIR

Ink, Inkhorn

See WRITING

Inn

The Hebrew word (malon) thus rendered literally signified "a lodging-place for the night." Inns, in our sense of the term were, as they still are, unknown in the East, where hospitality is religiously practiced. The khans or caravanserais are the representatives of European inns, and these were established but gradually. The halting-place of a caravan was selected originally on account of its proximity to water or pasture, by which the travellers pitched their tents and passed the night. Such was undoubtedly the "inn" at which occurred the Incident in the life of Moses narrated in Exodus 4:24; comp. Gene 42:27 On the more frequented routes, remote from towns, Jeremiah 9:2; caravanserais were in course of time erected, often at the expense of the wealthy. "A caravanserai is a large and substantial square building... Passing through strong gateway, the guest enters a large court, in the centre of which is a spacious raised platform, used for sleeping upon at night or for the devotions of the faithful during the day. Around this court are arranged the rooms of the building."

Inspiration

Dr. Knapp given as the definition of inspiration, "an extra-ordinary divine agency upon teachers while giving instruction, whether oral or written, by which they were taught what and how they should write or speak." Without deciding on any of the various theories of inspiration, the general doctrine of Christians is that the Bible is so inspired by God that it is the infallible guide of men, and is perfectly trustworthy in all its parts, as given by God.

Instant, Instantly

in the Authorized Version, means urgent, urgently or fervently, as will be seen from the following passages: Luke 7:4; Luke 23:23; Acts 26:7; Romans 12:12.

Iphede'iah

(whom Jehovah frees), a descendant of Benjamin, one of the Bene-Shashak. 1 Chronicles 8:25.

Ir

(city). 1 Chronicles 7:12; See IRI

I'ra

(watchful of a city). 1. "The Jairite," named in the catalogue of David's great officers. 2 Samuel 20:26;

2. One of the heroes of David's guard. 2 Samuel 23:38; 1 Chronicles 11:40;

3. Another of David's guard, a Tekoite, son of Ikkesh- 2 Samuel 23:26; 1 Chronicles 11:28; (B.C. 1046-1014.)

I'rad

(fleet), son of Enoch; grandson of Cain, and father of Mehujael. Genesis 4:18.

I'ram

(belonging to a city), a leader of the Edomites, Genesis 36:43; 1 Chronicles 1:54; i.e. the chief of a family or tribe. No identification of him has been found.

Iri'jah

(seen by the Lord), son of Shelemiah, a captain in the ward, who met Jeremiah in the gate of Jerusalem called the "gate of Benjamin" accused him of being about to desert to the Chaldeans; and led him back to the princes. Jeremiah 37:13, 14; (B.C. 589.)

Ir'nahash

(serpent city), a name which, like many other names of places, occurs in the genealogical lists of Judah. 1 Chronicles 4:12.

I'ron

(pious), one of the cities of Naphtali, Joshua 19:38; hitherto totally unknown.

Iron

is mentioned with brass as the earliest of known metals. Genesis 4:22; The natural wealth in iron of the soil of Canaan is indicated by describing it as a land whose stones are iron." Deuteronomy 8:9; (Recent explorations have shown that iron ore is abundant in the northern part of Palestine.-ED.) The book of Job contains passages which indicate that iron was a metal well known. Sheet-iron was used for cooking utensils. Ezekiel 4:3; cf. Levi 7:9 That it was plentiful in the time of David appears from 1 Chronicles 22:3; The market of Tyre was supplied with bright or polished iron by the merchants of by Dan and Javan. Ezekiel 27:19; The Chalybes of the Pontus were celebrated as workers in iron in very ancient times. The product of their labor is supposed to be alluded to in Jeremiah 16:12; as being of superior quality. Specimens of Assyrian iron-work overlaid with bronze were discovered by Mr. Layard, and are now in the British Museum. Iron weapons of various kinds were found at Nimroud, but fell to pieces on exposure to the air.

Ir'pe-el

(God heals), one of the cities of Benjamin. Joshua 18:27; No trace has yet been discovered of its situation.

Ir-she'mesh

(city of the sun), a city of the Danites Joshua 19:41; probably identical with Beth-shemesh.

I'ru

(watch), the eldest son of the great Caleb son of Jephunneh. 1 Chronicles 4:15; (B.C. 1451.)

I'saac

(laughter), the son whom Sara bore to Abraham, in the hundredth year of his age, at Gerar. (B.C. 1897.) In his infancy he became the object of Ishmael's jealousy; and in his youth the victim, in intention, of Abraham's great sacrificial act of faith. When forty years old he married Rebekah his cousin, by whom, when he was sixty, he had two sons, Esau and Jacob. Driven by famine to Gerar, he acquired great wealth by his flocks but was repeatedly dispossessed by the Philistines of the wells which he sunk at convenient stations. After the deceit by which Jacob acquired his father's blessing Isaac sent his son to seek a wife in Padan-aram; and all that we know of him during the last forty-three years of his life in that he saw that GOD, with a large and prosperous family, return to him at Hebron. Genesis 36:27; before he died there, at the age of 180 years. He was buried by his two sons in the cave of Machpelah. In the New Testament reference is made to the offering of Isaac Hebrews 11:17; Jas 2:21; and to his blessing his sons. Hebrews 11:20; In Galatians 4:28-31; he is contrasted with Ishmael. In reference to the offering up of Isaac by Abraham, the primary doctrine taught are those of sacrifice and substitution, as the means appointed by God for taking away sin; and, as co-ordinate with these, the need of the obedience of faith, on the part of man, to receive the benefit. Hebrews 11:17; The animal which God provided and Abraham offered was in the whole history of sacrifice the recognized type of "the Lamb of God, that taketh away the sins of the world." Isaac is the type of humanity itself, devoted to death for sin.

Isa'iah, Book of

I. Chapters 1-5 contain Isaiah's prophecies in the reigns of Uzziah and Jotham, foretelling that the present prosperity of Judah should be destroyed, and that Israel should be brought to desolation. In chs. 6, 7 he announces the birth of the child Immanuel, which in ch. 9 is more positively predicted. Chs. 9-12 contain additional prophecies against Israel, chs. Isaiah 10:5-12; (6) being the most highly-wrought passages in the whole book. Chs. 13-23 contain chiefly a collection of utterances, each of which is styled a "burden," fore-telling the doom of Babylon, Philistia, Moab, Ethiopia, Egypt and Tyre. The ode of triumph in ch. Isaiah 14:3-23; is among the most poetical passages in all literature. Chs. 24-27 form one prophecy, essentially connected with the preceding ten "burdens," chs. 13-23, of which it is in effect a general summary. Chs. 23-35 predict the Assyrian invasion, and chs. 36-39 have reference to this invasion; prophecies that were so soon fulfilled. 2 Kings 19:35; II. The last 27 chapters form a separate prophecy, and are supposed by many critics to have been written in the time of the Babylonian captivity, and are therefore ascribed to a "later Isaiah;" but the best reasons are in favor of but one Isaiah. This second part falls into three sections, each consisting of nine chapters:- 1. The first section, chs 40-48 has for its main topic the comforting assurance of the deliverance from Babylon by Koresh (Cyrus), who is even named twice. ch. Isaiah 41:2, 3, 25; Isaiah 44:28; Isaiah 45:1-4, 13; Isaiah 46:11; Isaiah 48:14, 15;

2. The second section, chs. 49-56, is distinguished from the first by several features. The person of Cyrus as well as his name and the specification of Babylon, disappear altogether. Return from exile is indeed spoken of repeatedly and at length, ch. Isaiah 49:9-26; Isaiah 51:9-52; Isaiah 12; Isaiah 55:12, 13; Isaiah 57:14; but in such general terms as admit of being applied to the spiritual and Messianic as well as to the literal restoration.

3. This section is mainly occupied with various practical exhortations founded upon the views of the future already set forth. In favor of the authenticity of the last 27 chapters the following reasons may be advanced:-(a) The unanimous testimony of Jewish and Christian tradition, comp. Ecclus. 48:24, and the evidence of the New Testament quotations. Matthew 3:3; Luke 4:17; Acts 8:28; Romans 10:16, 20; (b) The unity of design which connects these last 27 chapters with the preceding; the oneness of diction which pervades the whole book; the peculiar elevation and grandeur of style which characterize the second part as well as the first; the absence of any other name than Isaiah's claiming the authorship; lastly, the Messianic predictions which mark its inspiration and remove the chief ground of objection against its having been written by Isaiah. In point of style we can find no difficulty in recognizing in the second part the presence of the same plastic genius as we discover in the first.

Isa'iah

the prophet, son of Amoz. The Hebrew name signifies Salvation of Jahu (a shortened form of Jehovah), He prophesied concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz and Hezekiah, kings of Judah, Isaiah 1:1; covering probably 758 to 698 B.C. He was married and had two sons. Rabbinical tradition says that Isaiah, when 90 years old, was sawn asunder in the trunk of a carob tree by order of Manasseh, to which it is supposed that reference is made in Hebrews 11:37.

Is'cah

(one who looks forth), daughter of Haran the brother of Abram, and sister of Milcah and of Lot. Genesis 11:29; In the Jewish traditions she is identified with Sarai. (B.C. about 1920.)

Iscar'iot

(man of Kerioth). See JUDAS ISCARIOT

Ish'bah

(praising), a man in the line of Judah, commemorated as the "father of Eshtemos." 1 Chronicles 4:17.

Ish'bak

(left behind), a son of Abraham and Keturah, Genesis 25:2; 1 Chronicles 1:32; and the progenitor of a tribe of northern Arabia. (B.C. after 1856.)

Ish'bi-be'nob

(he that dwells at Nobl), son of Rapha, one of the race of Philistine giants, who attacked David in battle, but was slain by Abishai. 2 Samuel 21:16, 17; (B.C. 1018.)

Ish-bo'sheth

(man of shame) the youngest of Saul's four sons, and his legitimate successor. (B.C. 1068.) Ish-bosheth was "forty years old when he began to reign over Israel, and reigned two years." 2 Samuel 3:10; During these two years he reigned at Mahanaim, though only in name. The wars and negotiations with David were entirely carried on by Abner 2 Samuel 2:12; 2 Samuel 3:6, 12; The death of Abner deprived the house of Saul of its last remaining support. When Ish-bosheth heard of it, "his hands were feeble, and all the Israelites were troubled." He was murdered in his bed.

I'shi

(salutary). 1. A man of the descendants of Judah, son of Appaim, 1 Chronicles 2:31; one of the great house of Hezron.

2. In a subsequent genealogy of Judah we find another Ishi, with a son Zoheth. 1 Chronicles 4:20;

3. Head of a family of the tribe of Simeon. 1 Chronicles 4:42;

4. One of the heads of the tribe of Manasseh on the east of Jordan. 1 Chronicles 5:24.

I'shi

(my husband). This word occurs in Hosea 2:16; It is the Israelite term, in opposition to Baali, the Canaanite term, with the same meaning, though with a significance of its own.

Ishi'ah

(whom Jehovah lends), the fifth of the five sons of Izrahiah, one of the heads of the tribe of Issachar in the time of David. 1 Chronicles 7:3; (B.C. 1046.)

Ishi'jah

(whom Jehovah lends), a lay Israelite of the Bene-Harim who had married a foreign wife. Ezra 10:31; (B.C. 459.)

Ish'ma

(desolation), a name in the genealogy of Judah. 1 Chronicles 4:3.

Ish'mael

(whom God hears). 1. The son of Abraham by Hagar the Egyptian his concubine; born when Abraham was fourscore and six years old. Genesis 16:15, 16; (B.C. 1910.) Ishmael was the first-born of his father. He was born in Abraham's house when he dwelt in the plain of Mamre; and on the institution of the covenant of circumcision, was circumcised, he being then thirteen years old Genesis 17:26; With the institution of the covenant, God renewed his promise respecting Ishmael. He does not again appear in the narrative until the weaning of Isaac. At the great feast made in celebration of the weaning, "Sarah saw the son of Hagar the Egyptian, which she had borne unto Abraham, mocking," and urged Abraham to cast him and his mother out. Comforted by the renewal of God's promise to make of Ishmael a great nation, Abraham sent them away, and they departed and wandered in the wilderness of Beersheba. His mother took Ishmael a wife out of the land of Egypt." Genesis 21:9-21; This wife of Ishmael was the mother of the twelve sons and one daughter. Of the later life of Ishmael we know little. He was present with Isaac at the burial of Abraham. He died at the age of 137 years. Genesis 25:17, 18; The sons of Ishmael peopled the north and west of the Arabian peninsula, and eventually formed the chief element of the Arab nation, the wandering Bedouin tribes. They are now mostly Mohammedans who look to him as their spiritual father, as the Jews look to Abraham. Their language, which is generally acknowledged to have been the Arabic community so called, has been adopted with insignificant exceptions throughout Arabia. The term "Ishmaelite" occur on three occasions: Genesis 37:25, 27, 28; Genesis 39:1; Judges 8:24; Psalms 83:6;

2. One of the sons of Azel, a descendant of Saul through Meribbaal or Mephibosheth. 1 Chronicles 8:38; 1 Chronicles 9:44;

3. A man of Judah, father of Zebadiah. 2 Chronicles 19:11;

4. Another man of Judah, son of Jehohanan; one of the captains of hundreds who assisted Jehoiada in restoring Joash to the throne. 2 Chronicles 23:1;

5. A priest of the Bene-Pashur, who was forced by Ezra to relinquish his foreign wife. Ezra 10:22;

6. The son of Nethaniah; a perfect marvel of craft and villainy, whose treachery forms one of the chief episodes of the history of the period immediately succeeding the first fall of Jerusalem. His exploits are related in Jeremiah 40:7; with a short summary. During the siege of the city he had fled across the Jordan where he found a refuge at the court of Baalis. After the departure of the Chaldeans, Ishmael made no secret of his intention to kill the superintendent left by the king of Babylon and usurp his position. Of this Zedaliah was warned in express terms by Johanan and his companions, but notwithstanding entertained Ishmael and his followers at a feast, Jeremiah 41:1; during which Ishmael murdered Gedaliah and all his attendants. The same night he killed all Zedaliah's establishment, including some Chaldean soldiers who were there. For two days the massacre remained entirely unknown to the people of the town. On the second day eighty devotees were bringing incense and offerings to the ruins of the temple. At his invitation they turned aside to the residence of the superintendent, and there Ishmael and his band butchered nearly the whole number: ten only escaped by offering a heavy ransom for their lives. This done he descended to the town, surprised and carried off the daughters of King Zedekiah, who had been sent there by Nebuchadnezzar for safety, with their eunuchs and their Chaldean guard, Jeremiah 41:10, 16; and all the people of the town, and made off with his prisoners to the country of the Ammonites. The news of the massacre had by this time got abroad, and Ishmael was quickly pursued by Johanan and his companions. He was attacked, two of his bravos slain, the whole of the prey recovered; and Ishmael himself with the remaining eight of his people, escaped to the Ammonites.

Ish'maelite

(decendant of Ishmael). See ISHMAEL

Ishma'iah

(Jehovah hears), son of Obadiah; the ruler of the tribe of Zebulun in the time of King David. 1 Chronicles 27:19; (B.C. 1046.)

Ish'mera-i

(whom Jehovah keeps), a Benjamite, one of the family of Elpaal. 1 Chronicles 8:18; (B.C. before 538.)

I'shod

(man of glory), one of the tribe of Manasseh on the east of Jordan, son of Hammoleketh. 1 Chronicles 7:18; (B.C. 1491.)

Ish'pan

(bald), a Benjamite, one of the family of Shashak. 1 Chronicles 8:22; (B.C. before 588.)

Ish'tob

(men of Tob), apparently one of the small kingdoms or states which formed part of the general country of Aram, named with Zobah, Rehob and Maacah. 2 Samuel 10:6, 8.

Ish'uah

(quiet), the second son of Asher. Genesis 46:17; (B.C. 1706.)

Ish'ua-i

(quiet), the third son of Asher, 1 Chronicles 7:30; founder of a family bearing his name. Numbers 26:44; Authorized Version "Jesuites." (B.C. 1706.)

Ish'ui

(quiet), the second son of Saul by his wife Ahinoam 1 Samuel 14:4; comp. 1 Samuel 14:50 (Died B.C. 1053.)

Isle

The radical sense of the Hebrew word seems to be "habitable places," as opposed to water, and in this sense it occurs in Isaiah 42:15; Hence it means secondarily any maritime district, whether belonging to a continent or to an island; thus it is used of the shore of the Mediterranean, Isaiah 20:6; Isaiah 23:2, 6; and of the coasts of Elishah, Ezekiel 27:7; i.e. of Greece and Asia Minor.

Ismachi'ah

(whom Jehovah upholds), a Levite who was one of the overseers of offerings during the revival under King Hezekiah. 2 Chronicles 31:13; (B.C. 776.)

Ismachi'ah

(Jehovah hears), a Gibeonite, one of the chiefs of those warriors, who joined David at Ziklag. 1 Chronicles 12:4; . (B.C. 1064.)

Is'pah

(bald), a Benjamite of the family of Beriah; one of the heads of his tribe. 1 Chronicles 8:16; (B.C. before 588.)

Israel, Kingdom of

I. the kingdom.-The prophet Ahijah of Shiloh, who was commissioned in the latter days of Solomon to announce the division of the kingdom, left one tribe (Judah) to the house of David, and assigned ten to Jeroboam. 1 Kings 11:31, 35; These were probably Joseph (Ephraim and Manasseh), Issachar, Zebulun, Asher, Naphtali, Benjamin, Dan, Simeon, Gad and Reuben; Levi being intentionally omitted. Eventually the greater part of Benjamin, and probably the whole of Simeon and Dan, were included as if by common consent in the kingdom of Judah. With respect to the conquests of David, Moab appears to have been attached to the kingdom of Israel. 2 Kings 3:4; so much of Syria as remained subject to Solomon, see 1 Kings 11:24; would probably be claimed by his successor in the northern kingdom; and Ammon was at one time allied 2 Chronicles 20:1; we know not how closely or how early, with Moab. The seacoast between Accho and Japho remained in the possession of Israel. The whole population may perhaps have amounted to at least three and a half millions. II. the capitals.-Shechem was the first capital of the new kingdom. 1 Kings 12:25; Subsequently Tirzah became the royal residence, if not the capital, of Jeroboam 1 Kings 14:17; and of his successors. cf. 1 Kings 15:33; 1 Kings 16:8, 17, 23; Samaria was chosen by Omri. 1 Kings 16:24; Jezreel was probably only a royal residence of some of the Israelitish kings. III. History.-The kingdom of Israel lasted 254 years, from B.C. 975 to B.C. 721. The detailed history of the kingdom will be found under the names of its nineteen kings. See chart of the kings of Judah and Israel, at the end of the work. A summary view may be taken in four periods: (a) B.C. 975-929. Jeroboam had not sufficient force of character in himself to make a lasting impression on his people. A king, but not a founder of a dynasty, he aimed at nothing beyond securing his present elevation. Baasha, in the midst of the army at Gibbethon, slew the son and successor of Jeroboam; Zimri, a captain of chariots, slew the son and successor of Baasha; Omri, the captain of the host, was chosen to punish Zimri; and after a civil war of four years he prevailed over Tibni, the choice of half the people. (b) B.C. 929-884. For forty-five years Israel wag governed by the house of Omri. The princes of his house cultivated an alliance with the king of Judah which was cemented by the marriage of Jehoram and Athaliah. The adoption of Baal-worship led to a reaction in the nation, to the moral triumph of the prophets in the person of Elijah, and to extinction of the house of Ahab in obedience to the bidding of Elisha. (c) B.C. 884-772. Unparalleled triumphs, but deeper humiliation, awaited the kingdom of Israel under the dynasty of Jehu. Hazael, the ablest king of Damascus, reduced Jehoahaz to the condition of a vassal, and triumphed for a time over both the disunited Hebrew kingdoms. Almost the first sign of the restoration of their strength was a war between them; and Jehoash, the grandson of Jehu, entered Jerusalem as the conqueror of Amaziah. Jehoash also turned the tide of war against the Syrians; and Jeroboam II., the most powerful of all the kings of of Israel, captured Damascus, and recovered the whole ancient frontier from Hamath to the Dead Sea. This short-lived greatness expired with the last king of Jehu's line. (d) B.C. 772-721. Military violence, it would seem, broke off the hereditary succession after the obscure and probably convulsed reign of Zachariah. An unsuccessful usurper, Shallum, is followed by the cruel Menahem, who, being unable to make head against the first attack of Assyria under Pul, became the agent of that monarch for the oppressive taxation of his subjects. Yet his power at home was sufficient to insure for his son and successor Pekahiah a ten-years reign, cut short by a bold usurper, Pekah. Abandoning the northern and transjordanic regions to the encroaching power of Assyria under Tiglath-pileser, he was very near subjugating Judah, with the help of Damascus, now the coequal ally of Israel. But Assyria interposing summarily put an end to the independence of Damascus, and perhaps was the indirect cause of the assassination of the baffled Pekah. The irresolute Hoshea, the next and last usurper, became tributary to his invaders Shalmaneser, betrayed the Assyrian to the rival monarchy of Egypt, and was punished by the loss of his liberty, and by the capture, after a three-years siege, of his strong capital, Samaria. Some gleanings of the ten tribes yet remained in the land after so many years of religious decline, moral debasement, national degradation, anarchy, bloodshed and deportation. Even these were gathered up by the conqueror and carried to Assyria, never again, as a distinct people, to occupy their portion of that goodly and pleasant land which their forefathers won under Joshua from the heathen. (Schaff Bib. Dic.) adds to this summary that "after the destruction of the kingdom of Israel, B.C. 721, the name 'Israel' began to be applied to the whole surviving people. No doubt many of the kingdom of Israel joined the later kingdom of the Jews after the captivity, and became part of that kingdom.-ED.)

Is'rael

(the prince that prevails with God). 1. The name given, Genesis 32:28; to Jacob after his wrestling with the angel, Hosea 12:4; at Peniel. Gesenius interprets Israel "soldier of God."

2. It became the national name of the twelve tribes collectively. They are so called in Exodus 3:16; and afterward.

3. It is used in a narrower sense, excluding Judah, in 1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16; Thenceforth it was assumed and accepted as the name of the northern kingdom.

4. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of their nation. The name Israel is also used to denote lay-men, as distinguished from priests, Levites and other ministers. Ezra 6:16; Ezra 9:1, 10:25; Nehemiah 11:3; etc.

Is'raelite

(descendant of Israel). In 2 Samuel 17:25; Ithra, the father of Amasa, is called "an Israelite," while in 1 Chronicles 2:17; he appears as "Jether the Ishmaelite." The latter is undoubtedly the true reading.

Is'sachar

(reward). I. The ninth son of Jacob and the fifth of Leah. Genesis 30:17, 18; (B.C. 1753-45) At the descent into Egypt four sons are ascribed to him, who founded the four chief families of the tribes. Genesis 46:13; Numbers 26:23, 25; 1 Chronicles 7:1; The number of the fighting men of Issachar, when taken in the census at Sinai, was 54, 400. During the journey they seem to have steadily increased. The allotment of Issachar lay above that of Manasseh. Joshua 19:17-23; In the words of Josephus, "it extended in length from Carmel to the Jordan, in breadth to Mount Tabor." This territory was, as it still is, among the richest land in Palestine. It is this aspect of the territory of Issachar which appears to be alluded to in the blessing of Jacob.

2. A Korhite Levite, one of the door-keepers of the house of Jehovah, seventh son of Obed-edom. 1 Chronicles 26:5.

Isshi'ab

(whom Jehovah lends). 1. A descendant of Moses by his younger son Eliezer. 1 Chronicles 24:21; comp. 1 Chronicles 23:17; 26:25 (B.C. after 1451.)

2. A Levite of the house of Kohath and family of Uzziel. 1 Chronicles 24:26; (Uncertain date.)

Issue, Running

Leviticus 15:2, 3; Leviticus 22:4; Numbers 5:2; 2 Samuel 3:29; In Leviticus 15:3; a distinction is introduced, which merely means that the cessation of the actual flux does not constitute ceremonial cleanness, but that the patient must abide the legal time, seven days, ver 13, and perform the prescribed purifications and sacrifice. ver. 14.

Is'uah

(quiet), second son of Asher. 1 Chronicles 7:30; (B.C. 1706.)

Is'ui

(quiet), third son of Asher, Genesis 46:17; founder of a family called after him, though in the Authorized Version appearing as THE JESUITES. Numbers 26:44; (B.C. 1706.)

Ital'ian band

See ARMY

It'aly

This word is used in the New Testament, Acts 18:2; Acts 27:1; Hebrews 13:24; in the usual sense of the period, i.e. in its true geographical sense, as denoting the whole natural peninsula between the Alps and the Straits of Messina.

Ith'a-i

(with the Lord), a Benjamite, son of Ribai of Gibeah, one of the heroes of David's guard. 1 Chronicles 11:31; (B.C. 1046.)

Ith'amar

(land of palms), the youngest son of Aaron. Exodus 6:23; (B.C. 1491.) After the death of Nadab and Abihu, Leviticus 10:1; Eleazar and Ithamar were appointed to succeed to their places in the priestly office. Exodus 28:1, 40, 43; Numbers 3:3, 4; 1 Chronicles 24:2; In the distribution of services belonging to the tabernacle, and its transport on the march of the Israelites, the Gershonites and the Merarites were placed under the superintendence of Ithamar. Exodus 38:21; Numbers 4:21-33; The high priesthood passed into the family of Ithamar in the person of Eli, but for what reason we are not informed.

Ith'i-el

(God is with me). 1. A Benjamite, son of Jesaiah. Nehemiah 11:7;

2. One of two persons-Ithiel and Ucal-to whom Agur ben-Jakeh delivered his discourse. Proverbs 30:1; (B.C. about 900.)

Ith'mah

(bereavedness), a Moabite, one of the heroes of David's guard. 1 Chronicles 11:46.

Ith'nan

(given), one of the towns in the extreme south of Judah. Joshua 15:23; No trace of its existence has yet been discovered.

Ith'ra

(excellence), an Israelite, 2 Samuel 17:25; or Ishmaelite, 1 Chronicles 2:17; the father of Amasa by Abigail, David's sister. (B.C. before 1023.)

Ith'ran

1. A son of Dishon, a Horite, Genesis 36:26; 1 Chronicles 1:41; and probably a phylarch of a tribe of the Horim. Genesis 36:30; (B.C. about 1800.)

2. A descendant of Asher. 1 Chronicles 7:30-40.

Ith're-am

(abundance of people), son of David, born to him in Hebron, and distinctly specified as the sixth, and as the child of Eglah, David's wife. 2 Samuel 3:5; 1 Chronicles 3:3.

It'tah-ka'zin

(time of the judge), one of the landmarks of the boundary of Zebulun. Joshua 19:13; It has not been identified.

It'ta-i

(with the Lord). 1. "Ittai the Gittite," i.e. the native of Gath, a Philistine in the army of King David. He appears only during the revolution of Absalom. (B.C. 1023.) We first discern him on the morning of David's flight. The king urges him to return. 2 Samuel 15:18, 19; Comp. 1 Samuel 23:13; 27:2; 30:9, 10, 19, 20 But ittai is firm; he is the king's slave, and wherever his master goes he will go. Accordingly he is allowed by David to proceed. When the army was numbered and organized by David at Mahanaim, Ittai again appears, now in command of a third part of the force. 2 Samuel 18:2, 5, 12;

2. Son of Ribai, from Gibeah of Benjamin; one of the thirty heroes of David's guard. 2 Samuel 23:29.

Iturae'a

(land of Jether), a small province on the northwestern border of Palestine, lying along the base of Mount Hermon, only mentioned in Luke 3:1; Jetur the son of Ishmael gave his name like the rest of his brethren, to the little province he colonized. Genesis 25:15, 16; It adjoined Trachonitis, and lay along the base of Libanus between Tiberias and Damascus. At the place indicated is situated the modern province of Jedur, which is the Arabic form of the Hebrew Jetur.

I'vah

in connection with Hena and Sepharvaim, and once, 2 Kings 17:24; in connection with Babylon and Cuthah, must be sought in Babylonia, and is probably identical with the modern Hit, on the Euphrates.

Ivory

The word translated "ivory" literally signifies the "tooth" of any animal, and hence more especially denotes the substance of the projecting tusks of elephants. The skilled work-men of Hiram, king of Tyre, fashioned the great ivory throne of Solomon, and overlaid it with pure gold. 1 Kings 10:18; 2 Chronicles 9:17; The ivory thus employed was supplied by the caravans of Dedan, Isaiah 21:13; Ezekiel 27:15; or was brought, with apes and peacocks, by the navy of Tarshish. 1 Kings 10:22; The "ivory house" of Ahab, 1 Kings 22:39; was probably a palace, the walls of which were panelled with ivory, like the palace of Menelaus described by Homer. Odys. iv. 73. Beds inlaid or veneered with ivory were in use among the Hebrews. Amos 6:4.

Iz'ehar

(oil), the form in which the name Izhar is given in the Authorized Version of Numbers 3:19; only.

Iz'har

(oil), son of Kohath grandson of Levi, uncle of Aaron and Moses and father of Korah. Exodus 6:18, 21; Numbers 3:19; Numbers 16:1; 1 Chronicles 6:2, 18; (B.C. after 1490.) Izhar was the head of the family of the Izharites, 1 Chronicles 24:22; 1 Chronicles 26:23; or Izeharites. Numbers 3:27; 1 Chronicles 26:23, 29.

Iz'rahiah

(whom Jehovah causes to sparkle), a chieftain of Issachar. 1 Chronicles 7:3.

Iz'ri

(creator), a Levite leader of the fourth course or ward in the service of the house of God. 1 Chronicles 25:11; In ver. 3 he is called ZERI. (B.C. 1014.)

J

Ja'akan

(he shall surround), the same as Jakan, the forefather of Bene-Jaakan. Deuteronomy 10:6.

Ja-ak'obah

(supplanter), one of the princes of the families of Simeon. 1 Chronicles 4:36; (B.C. about 710.)

Ja-a'la

(wild she-goat). Bene-Jaala were among the descendants of "Solomon's slaves" who returned from Babylon with Zerubbabel. Nehemiah 7:58; (B.C. before 536.) The name also occurs as Ja-alah.

Ja-a'lah

(wild goat). Ezra 2:56.

Ja-a'lam

(whom God hides), a son of Esau, Genesis 36:5, 14, 18; comp. 1 Chronicles 1:35 and a head of a tribe of Edom. (B.C. 1790.).

Ja'ana-i

(whom Jehovah answers), a chief man in the tribe of Gad. 1 Chronicles 5:12.

Ja'are-or'egim

(forests of the weavers), 2 Samuel 21:19; a Bethlehemite, and the father of Elhanan who slew Goliath. In the parallel passage, 1 Chronicles 20:5; Jair is found instead of Jaare, and Oregim is omitted. (B.C. 1063.)

Ja-a'sau

(whom Jehovah made), one of the Bene-Bani who had married a foreign wife. Ezra 10:37; (B.C. 459.)

Ja-a'si-el

(whom God comforts), son of the great Abner. 1 Chronicles 27:21; (B.C. 1046-1014.)

Ja-azani'ah

(whom Jehovah hears). 1. One of the captains of the forces who accompanied Hohanan ben-Kareah to pay his respects to Gedaliah at Mizpah, 2 Kings 25:23; and who appears afterwards to have assisted in recovering Ishmael's prey from his clutches. Comp. Jeremiah 41:11; Jeremiah 43:4, 5; (B.C. 587.)

2. Son of Shaphan. Ezekiel 8:11; It is possible that he is identical with

3. Son of Azur; one of the princes of the people against whom Ezekiel was directed to prophesy. Ezekiel 11:1; (B.C. 593.)

4. A Rechabite, son of Jeremiah. Jeremiah 35:3; (B.C. 606.)

Ja-a'zer, or Ja'zer

(Jehovah helps), a town on the east of Jordan, in or near to Gilead. Numbers 32:1, 3; 1 Chronicles 26:31; We first hear of it in possession of the Amorites, and as taken by Israel after Heshbon, and on their way from thence to Bashan. Numbers 21:32; It seems to have given its name to a district of dependent or "daughter" towns, Numbers 21:32; Authorized Version "villages," 1 Macc. 5:8, the "land of Jazer." Numbers 32:1.

Ja-azi'ah

(whom Jehovah comforts), apparently a third son, or a descendant, or Merari the Levite. 1 Chronicles 24:26, 27; (B.C. before 1014).

Ja-a'zi-el

(whom Jehovah comforts), one of the Levites appointed by David to perform the musical service before the ark. 1 Chronicles 15:18; (B.C. 1014).

Ja'bal

(stream), the son of Lamech and Adah, Genesis 4:20; and brother of Jubal. He is described as the father of such as dwell in tents and have cattle.

Jab'bok

(emptying), a stream which intersects the mountain range of Gilead, comp. Joshua 12:2, 5; and falls into the Jordan on the east about midway between the Sea of Galilee and the Dead Sea. It was anciently the border of the children of Ammon. Numbers 21:24; Deuteronomy 2:37; Deuteronomy 3:16; It was on the south bank of the Jabbok that the interview took place between Jacob and Esau, Genesis 32:22; and this river afterward became, toward its western part, the boundary between the kingdoms of Sihon and Og. Joshua 12:2, 5; Its modern name is Wady Zurka.

Ja'besh

(dry). 1. Father of Shallum, the fifteenth king of Israel. 2 Kings 15:10, 13, 14;

2. Jabesh-gilead, or Jabesh in the territory of Gilead. In its widest sense Gilead included the half tribe of Manasseh, 1 Chronicles 27:21; as well as the tribes of Gad and Reuben, Numbers 32:1-42; east of the Jordan; and of the cities of Gilead, Jabesh was the chief. It is first mentioned in Judges 21:8-14; Being attacked subsequently by Nahash the Ammonite, it gave Saul an opportunity of displaying his prowess in its defence. 1 Samuel 11:1-15; Eusebius places it beyond the Jordan, six miles from Pella on the mountain road to Gerasa; where its name is probably preserved in the Wady Yabes.

Ja'bez

(sorrow). 1. Apparently a place at which the families of the scribes resided who belonged to the families of the Kenites. 1 Chronicles 2:55;

2. The name occurs again in the genealogies of Judah, 1 Chronicles 4:9, 10; in a passage of remarkable detail inserted in a genealogy again connected with Bethlehem. ver. 4.

Ja'bin

(whom God observes). 1. King of Hazor, who organized a confederacy of the northern princes against the Israelites. Joshua 11:1-3;Joshua surprised the allied forces by the waters of Merom, ver. 7, and utterly routed them. (B.C. 1448.) During the ensuing wars Joshua again attacked Jabin, and burnt his city. Joshua 11:1-14;

2. A king of Hazor, whose general, Sisera, was defeated by Barak. Judges 4:2, 13; (B.C. 1316.)

Jab'ne-el

(building of God). 1. One of the points on the northern boundary of Judah, not quite at the sea, though near it. Joshua 15:11; There is no sign, however, of its ever having been occupied by Judah. Josephus attributes it to the Danites. There was a constant struggle going on between that tribe and the Philistines for the possession of all the places in the lowland plains, and it is not surprising that the next time we meet with Jabneel it should be in the hands of the latter. 2 Chronicles 26:6; Uzziah dispossessed them of it and demolished its fortifications. Called also JABNEH. At the time of the fall of Jerusalem, Jabneh was one of the most populous places of Judea. The modern village of Yebna, more accurately Ibna, stands about two miles from the sea, on a slight eminence just south of the Nahr Rubin.

2. One of the landmarks on the boundary of Naphtali, Joshua 19:33; in upper Galilee.

Jab'neh

(building of God), 2 Chronicles 26:6; See JABNEEL

Ja'chan

(affliction), one of seven chief men of the tribe of Gad. 1 Chronicles 5:13.

Ja'chin

(he shall establish). 1. One of the two pillars which were set up "in the porch," 1 Kings 7:21; or before the temple. 2 Chronicles 3:17; of Solomon. [BOAZ]

2. Fourth son of Simeon, Genesis 46:10; Exodus 6:15; founder of the family of the Jachinites. Numbers 26:12;

3. Head of the twenty-first course of priests in the time of David. 1 Chronicles 9:10; 1 Chronicles 24:17; Nehemiah 11:10.

Jacinth

a precious stone, forming one of the foundations of the walls of the new Jerusalem. Revelation 21:20; Called hyacinth in the Revised Version. This is simply a different English rendering of the same Greek original. It is probably identical with the lighure of Exodus 28:19; The Jacinth or hyacinth is a red variety of zircon, which is found in square prisms of a white, gray, red, reddish-brown, yellow or pale-green color. The expression in Revelation 9:17; "of jacinth," is descriptive simply of a dark-purple color.

Ja'cob

(supplanter), the second son of Isaac and Rebekah. He was born with Esau, probably at the well of Lahai-roi, about B.C. 1837. His history is related in the latter half of the book of Genesis. He bought the birthright from his brother Esau, and afterward acquired the blessing intended for Esau, by practicing a well-known deceit on Isaac. (Jacob did not obtain the blessing because of his deceit, but in spite of it. That which was promised he would have received in some good way; but Jacob and his mother, distrusting God's promise, sought the promised blessing in a wrong way, and received with it trouble and sorrow.-ED.) Jacob, in his 78th year, was sent from the family home to avoid his brother, and to seek a wife among his kindred in Padan-aram. As he passed through Bethel, God appeared to him. After the lapse of twenty-one years he returned from Padan-aram with two wives, two concubines, eleven sons and a daughter, and large property. He escaped from the angry pursuit of Laban, from a meeting with Esau, and from the vengeance of the Canaanites provoked by the murder of Shechem; and in each of these three emergencies he was aided and strengthened by the interposition of God, and in sign of the grace won by a night of wrestling with God his name was changed at Jabbok into Israel. Deborah and Rachel died before he reached Hebron; Joseph, the favorite son of Jacob, was sold into Egypt eleven years before the death of Isaac; and Jacob had probably exceeded his 130th year when he went tither. He was presented to Pharaoh, and dwelt for seventeen years in Rameses and Goshen, and died in his 147th year. His body was embalmed, carried with great care and pomp into the land of Canaan, and deposited with his fathers, and his wife Leah, in the cave of Machpelah. The example of Jacob is quoted by the first and the last of the minor prophets. Besides the frequent mention of his name in conjunction with the names of the other two patriarchs, there are distinct references to the events in the life of Jacob in four books of the New Testament - John 1:51; John 4:5, 12; Acts 7:12, 16; Romans 9:11-13; Hebrews 11:21; Hebrews 12:16.

Ja'cob's Well

a deep spring in the vicinity of Shechem (called Sychar in Christ's time and Nablus at the present day). It was probably dug by Jacob whose name it bears. On the curb of the well Jesus sat and discoursed with the Samaritan woman. John 4:5-26; It is situated about half a mile southeast of Nablus, at the foot of Mount Gerizim. It is about nine feet in diameter and 75 feet deep. At some seasons it is dry; at others it contains a few feet of water.

Ja'da

(wise), son of Onam and brother of Shammai, in the genealogy of the sons of Jerahmeel by his wife Atarah. 1 Chronicles 2:28, 32; (B.C. after 1445.)

Jada'u

(loving), one of the Bene-Nebo who had taken a foreign wife. Ezra 10:43; (B.C. 459.)

Jaddu'a

(known). 1. Son and successor in the high priesthood of Jonathan or Johanan. He is the last of the high priests mentioned in the Old Testament, and probably altogether the latest name in the canon. Nehemiah 12:11, 22; (B.C. 406-332.)

2. One of the chief of the people who sealed the covenant with Nehemiah. Nehemiah 10:21; (B.C. 410.)

Ja'don

(judge), the Meronothite, who assisted to repair the wall of Jerusalem. Nehemiah 3:7; (B.C. 446.)

Ja'el

(mountain goat), the wife of Heber the Kenite. (B.C. 1316.) In the headlong rout which followed the defeat of the Canaanites by Barak, at Megiddo on the plain of Esdraelon, Sisera, their general, fled to the tent of the Kenite chieftainess, at Kedesh in Naphtali, four miles northwest of Lake Merom. He accepted Jael's invitation to enter, and she flung a mantle over him as he lay wearily on the floor. When thirst prevented sleep, and he asked for water, she brought him buttermilk in her choicest vessel. At last, with a feeling of perfect security, he feel into a deep sleep. Then it was that Jael took one of the great wooden pins which fastened down the cords of the tent, and with one terrible blow with a mallet dashed it through Sisera's temples deep into the earth. Judges 5:27; She then waited to meet the pursuing Barak, and led him into her tent that she might in his presence claim the glory of the deed! Many have supposed that by this act she fulfilled the saying of Deborah, Judges 4:9; and hence they have supposed that Jael was actuated by some divine and hidden influence. But the Bible gives no hint of such an inspiration.

Ja'gur

(lodging),a town of Judah, one of those farthest to the south, on the frontier of Edom. Joshua 15:21.

Jah

(Jehovah), the abbreviated form of Jehovah, used only in poetry. It occurs frequently in the Hebrew, but with a single exception, Psalms 68:4; is rendered "Lord" in the Authorized Version. The identity of Jah and Jehovah is strongly marked in two passages of Isaiah-Isaiah 12:2; Isaiah 26:4; [JEHOVAH].

Ja'hath

(union). 1. Son of Libni, the son of Gershom, the son of Levi. 1 Chronicles 6:20; (B.C. after 1706.)

2. Head of a later house in the family of Gershom, being the eldest son of Shimei, the son of Laadan. 1 Chronicles 23:10, 11;

3. A man in the genealogy of Judah, 1 Chronicles 4:2; son of Reaiah ben-Shobal.

4. A Levite, son of Shelomoth. 1 Chronicles 24:22;

5. A Merarite Levite in the reign of Josiah. 2 Chronicles 34:12; (B.C. 623.)

Ja'haz, also Jaha'za, Jaha'zah and Juh'zah

(trodden down). Under these four forms is given in the Authorized Version the name of a place which in the Hebrew appears as Yahats and Yahtsah. At Jahaz the decisive battle was fought between the children of Israel and Sihon king of the Amorites. Numbers 21:23; Deuteronomy 2:32; Judges 11:20; It was in the allotment of Reuben. Joshua 13:18; Like many others relating to the places east of the Dead Sea, the question of its site must await further research.

Jaha'za

(trodden down). Joshua 13:18; See JAHAZ

Jaha'zah

(trodden down). Joshua 21:36; Jeremiah 48:21; See JAHAZ

Jaha'zi-el

(whom God watches over) 1. One of the heroes of Benjamin who joined David at Ziklag. 1 Chronicles 12:4; (B.C. 1055.)

2. A priest in the reign of David. 1 Chronicles 16:6;

3. A Kohathite Levite, third son of Hebron. 1 Chronicles 23:19; 1 Chronicles 24:23;

4. Son of Zechariah, a Levite of the Bene-Asaph in the reign of Jehoshaphat. 2 Chronicles 20:14; (B.C. 896.)

5. The "son of Jahaziel" was the chief of the Bene-Shecaniah who returned from Babylon with Ezra. Ezra 8:5; (B.C. before 459.)

Jah'da-i

(whom Jehovah directs), a man who appears to be thrust abruptly into the genealogy of Caleb, as the father of six sons. 1 Chronicles 2:47.

Jah'di-el

(whom Jehovah makes joyful), a chieftain of Manasseh on the east of Jordan. 1 Chronicles 5:24; (B.C. 320.)

Jah'do

(united), a Gadite, 1 Chronicles 5:14; son of Buz and father of Jeshishai.

Jah'le-el

(hoping in Jehovah), the third of the three sons of Zebulun, Genesis 46:14; Numbers 26:26; founder of the family of Jahleelites. (B.C. 1706.)

Jah'ma-i

(whom Jehovah guards), a man of Issachar, one of the heads of the house of Tolah. 1 Chronicles 7:2; (B.C. 1491)

Jahnzi'ah

(whom Jehovah watches over), son of Tikvah, apparently a priest. Ezra 10:15.

Jah'zah

(trodden down). 1 Chronicles 6:78; See JAHAZ

Jah'ze-el

(whom God allots), the first of the four sons of Naphtali, Genesis 46:24; founder of the family of the Jahzeelites. Numbers 26:48; (B.C. 1306.)

Jahze'rah

(whom God leads back), a priest of the house of Immer. 1 Chronicles 9:12.

Jah'zi-el

(whom God allots), the same as JAHZEEL. 1 Chronicles 7:13.

Ja'ir

(enlightener). 1. A man who on his father's side was descended from Judah, and on his mother's from Manasseh. (B.C. 1451.) During, the conquest he took the whole of the tract of Argob Deuteronomy 3:14; and in addition possessed himself of some nomad villages in Gilead, which he called after his own name Havoth-Jair. Numbers 32:41; 1 Chronicles 2:23;

2. JAIR THE GILEADITE, who judged Israel for two-and-twenty years. Judges 10:3-5; (B.C. 1160.) He had thirty sons, and possessed thirty cities in the land of Gilead, which like those of their namesakes were called Havoth-jair.

3. A Benjamite, son of Kish and father of Mordecai. Esther 2:5; (B.C. before 598.)

4. The father of Elhanan, one of the heroes of David's army. 1 Chronicles 20:6.

Ja'irite

(descendant of Jair). The IRA THE JAIRITE was a priest (Authorized Version "chief ruler") to David 2 Samuel 20:26.

Ja'irus

(whom God enlightens). 1. A ruler of a synagogue, probably in some town near the western shore of the Sea of Galilee. Matthew 9:18; Mark 5:22; Luke 8:41; (A.D. 28.)

2. Esther 2:5; See JAIR, 3

Jakame'an

(who gathers the people together), a Levite in the time of King David; fourth of the sons of Hebron, the son of Kohath. 1 Chronicles 23:19; 1 Chronicles 24:23; (B.C. 1014.)

Ja'kan

(sagacious), son of Ezer the Horite. 1 Chronicles 1:42; The same as JAAKAN. See And see AKAN

Ja'keh

(pious). See PROVERBS, BOOK OF

Ja'kim

(whom God sets up). 1. Head of the twelfth course of priests in the reign of David. 1 Chronicles 24:12; (B.C. 1014.)

2. A Benjamite, one of the Bene-Shimhi. 1 Chronicles 8:19; (B.C. 588.)

Ja'lon

(abiding), one of the sons of Ezra. 1 Chronicles 4:17.

Jam'bres

See JANNES AND JAMBRES

James, The General Epistle of

The author of this epistle was in all probability James the son of Alphaeus, and our Lord's brother It was written from Jerusalem, which St. James does not seem to have ever left. It was probably written about A.D. 62, during the interval between Paul's two imprisonments. Its main object is not to teach doctrine, but to improve morality. St. James is the moral teacher of the New Testament. He wrote for the Jewish Christians, whether in Jerusalem or abroad, to warn them against the sins to which as Jews they were most liable, and to console and exhort them under the sufferings to which as Christians they were most exposed.

James (the Greek form of Jacob, supplanter). 1. James the son of Zebedee, one of the twelve apostles. He was elder brother of the evangelist John. His mother's name was Salome. We first hear of him in A.D. 27, Mark 1:20; when at the call of the Master he left all, and became, one and forever, his disciple, in the spring of 28. Matthew 10:2; Mark 3:14; Luke 6:13; Acts 1:13; It would seem to have been at the time of the appointment of the twelve apostles that the name of Boanerges was given to the sons of Zebedee. The "sons of thunder" had a burning and impetuous spirit, which twice exhibits itself. Mark 10:37; Luke 9:54; On the night before the crucifixion James was present at the agony in the garden. On the day of the ascension he is mentioned as persevering with the rest of the apostles and disciples, in prayer. Acts 1:13; Shortly before the day of the Passover, in the year 44, he was put to death by Herod Agrippa I. Acts 12:1, 2;

2. James the son of Alpheus, one of the twelve apostles. Matthew 10:3; Whether or not this James is to be identified with James the Less, the son of Alphaeus, the brother of our Lord, is one of the most difficult questions in the gospel history. By comparing Matthew 27:56; and Mark 15:40 with John 19:25 we find that the Virgin Mary had a sister named, like herself, Mary, who was the wife of Clopas or Alpheus (varieties of the same name), and who had two sons, James the Less and Joses. By referring to Matthew 13:55; and Mark 6:3 we find that a James the Less and Joses, with two other brethren called Jude and Simon, and at least three sisters, were sisters with the Virgin Mary at Nazareth by referring to Luke 6:16; and Acts 1:13 we find that there were two brethren named James and Jude among the apostles. It would certainly be natural to think that we had here but one family of four brothers and three or more sisters, the children of Clopas and Mary, nephews and nieces of the Virgin Mary. There are difficulties however, in the way of this conclusion into which we cannot here enter; but in reply to the objection that the four brethren in Matthew 13:55; are described as the brothers of Jesus, not as his cousins, it must be recollected that adelphoi, which is here translated "brethren," may also signify cousins.

James the Less

called the Less because younger or smaller in stature than James the son of Zebedee. He was the son of Alpheus or Clopas and brother of our Lord (see above); was called to the apostolate, together with his younger brother Jude, in the spring of the year 28. At some time in the forty days that intervened between the resurrection and the ascension the Lord appeared to him. 1 Cor. 15:7; Ten years after we find James on a level with Peter, and with him deciding on the admission of St. Paul into fellowship with the Church at Jerusalem; and from henceforth we always find him equal, or in his own department superior, to the very chiefest apostles, Peter, John and Paul. Acts 9:27; Galatians 1:18, 19; This pre-eminence is evident throughout the after history of the apostles, whether we read it in the Acts, in the epistles or in ecclesiastical writers. Acts 12:17; Acts 15:13, 19; Acts 21:18; Galatians 2:9; According to tradition, James was thrown down from the temple by the scribes and Pharisees; he was then stoned, and his brains dashed out with a fuller's club.

Ja'min

(right hand). 1. Second son of Simeon, (Gene 46:10; Exodus 6:15; 1 Chronicles 4:24 founder of the family of the Jaminites. Numbers 26:12; (B.C. 1706.)

2. A man of Judah, second son of Ram the Jerahmeelite. 1 Chronicles 2:27;

3. One of the Levites who expounded the law to the people. Nehemiah 8:7; (B.C. 410.)

Jam'lech

(whom God makes king), one of the chief men of the tribe of Simeon. 1 Chronicles 4:34.

Jam'nin

See JABNEEL

Jan'na

(flourishing), son of Joseph, and father of Melchi, in the genealogy of Christ. Luke 3:24; In the Revised Version written JANNAI.

Jano'ah

(rest), a place apparently in the north of Galilee, or the "land of Naphtali,"-one of those taken by Tiglath-pileser in his first incursion into Palestine. 2 Kings 15:29; No trace of it appears elsewhere.

Jano'hah

(rest), a place on the boundary of Ephraim Joshua 16:6, 7; east of Neapolis. A little less than twelve miles from Nablus and about southeast in direction, two miles from Akrabeh is the village of Yanun, doubtless identical with the ancient Janohah.

Ja'num

(slumber), a town of Judah in the mountain district, apparently not far from Hebron. Joshua 15:53.

Ja'pheth

(enlargement), one of the three sons of Noah. The descendants of Japheth occupied the "isles of the Gentiles," Genesis 10:5;-i.e. the coast lands of the Mediterranean Sea in Europe and Asia Minor-whence they spread northward over the whole continent of Europe and a considerable portion of Asia.

Japhi'a

(splended) The boundary of Zebulun ascended from Daberath to Japhia, and thence passed to Gath-hepher. Joshua 19:12; Yafa, two miles south of Nazareth. ,is not unlikely to be identical with Japhin.

Japhi'a

(splendid). 1. King of Lachish at the time of the conquest of Canaan by the Israelites. Joshua 10:3; (B.C. 1450.)

2. One of the sons of David born to him in Jerusalem. 2 Samuel 5:15; 1 Chronicles 3:7; 1 Chronicles 14:6; (B.C. 1046.)

Japh'leli

(the Japhletite). The boundary of the "Japhletite" is one of the landmarks on the south boundary line of Ephraim. Joshua 16:3.

Japh'let

(whom God delivers) a descendant of Asher through Beriah. 1 Chronicles 7:32, 33.

Ja'pho

(beauty). Joshua 19:46; The Hebrew form for the better-known JOPPA. 2 Chronicles 2:16; Ezra 3:7; Jonah 1:3; In its modern garb it is Yafa.

Ja'rah

(honey), a descendant of Saul; son of Micah and great-grandson of Mephibosheth. 1 Chronicles 9:42; comp. 1 Chronicles 9:40.

Ja'reb

(adversary) is to be explained either as the proper name of a country or person, as a noun in apposition, or as a verb from a root, rub, "to contend plead." All these senses are represented in the Authorized Version and the marginal readings, Hosea 5:13; Hosea 10:6; and the east preferable has been inserted in the text. Jareb is most probably the name of some city of Assyria or another name of the country itself.

Ja'red

(descent), one of the antediluvian patriarchs, and further of Enoch Genesis 5:15, 16, 18-20; Luke 3:37; In the lists of Chronicles the name is given in the Authorized Version JERED.

Jaresi'ah

(whom Jehovah nourishes),a Benjamite, one of the Bene-Jehoram. 1 Chronicles 8:17.

Jar'ha

the Egyptian servant of Sheshan, about the time of Eli, to whom his master gave his daughter and heir in marriage; 1 Chronicles 2:34, 35; (B.C. before 1491.)

Ja'rib

(adversary). 1. Named in the list of 1 Chronicles 4:24; only, as a son of Simeon. Perhaps the same as JACHIN. Gene 46; Exodus 6; Numb 26.

2. One of the "chief men" who accompanied Ezra on his journey from Babylon to Jerusalem. Ezra 8:16; (B.C. 469.)

3. A priest of the house of Jeshua the son of Jozadak, who had married a foreign wife, and was compelled by Ezra to put her away. Ezra 10:18; (B.C. 459.)

4. 1 Macc. 14:29. A contraction or corruption of the name JOARIB. ch. 2:1.

Jar'imoth

(heights). 1 Esd. 9:28. See JEREMOTH

Jar'muth

(high). 1. A town in the low country of Judah. Joshua 15:35; Its king, Piram, was one of the five who conspired. to punish Gibeon for having made alliance with Israel, Joshua 10:3, 5; and who were routed at Beth-horon and put to death by Joshua at Makkedah. ver. 33. Its site is probably the modern Yarmuk.

2. A city of Issachar allotted with its suburbs to the Gershonite Levites. Joshua 21:29.

Jaro'ah

(moon), a chief man of the tribe of Gad 1 Chronicles 5:14.

Ja'shen

(sleeping). Bene-Jashen-"sons of Jashen"-are named in the catalogue of the heroes of David's guard in 2 Samuel 23:32; (B.C. 1046.)

Ja'sher

It was probably written in verse; and it has been conjectured that it was a collection of ancient records of honored men or noble deeds. It is wholly lost.

Jasho'be-am

(to whom the people turn), named first among the chief of the mighty men of David. 1 Chronicles 11:11; (B.C. 1046.) He came to David at Ziklag. His distinguishing exploit was that he slew 300 (or 800, ) 2 Samuel 23:8; men at one time.

Ja'shub

(he turns). 1. The third son of Issachar, and founder of the family of the Jashubites. Numbers 26; Numbers 24; 1 Chronicles 7:1; (B.C. 1706.)

2. One of the sons of Bani, who had to put away his foreign wife. Ezra 10:29; (B.C. 459.)

Jash'ubi-le'hem

(turner back for food), a person or a place named among the descendants of Shelah, the son of Judah by Bath-shua the Canaanitess. 1 Chronicles 4:22.

Ja'si-el

(whom God made), the last named on the list of David's heroes in 1 Chronicles 11:47.

Ja'son

(one who will heal), called the Thessalonian, entertained Paul and Silas, and was in consequence attacked by the Jewish mob. Acts 17:5, 6, 7, 9; (A.D. 48.) He is probably the same as the Jason mentioned in Romans 16:21; It is conjectured that Jason and Secundus, Acts 20:4; were the same.

Jasper

a precious stone frequently noticed in Scripture. It was the last of the twelve inserted in the high priest's breastplate, Exodus 28:20; Exodus 39:13; and the first of the twelve used in the foundations of the new Jerusalem. Revelation 21:19; The characteristics of the stone as far as they are specified in Scripture, Revelation 21:11; are that it "was most precious," and "like crystal;" we may also infer from Revelation 4:3; that it was a stone of brilliant and transparent light. The stone which we name "jasper" does not accord with this description. There can be no doubt that the diamond would more adequately answer to the description in the book of Revelation.

Jath'ni-el

(whom God gives), a Korhite Levite, the fourth of the family of Meshelemiah. 1 Chronicles 26:2; (B.C. 1014.)

Jat'tir

(pre-eminent), a town of Judah in the mountain districts, Joshua 15:48; one of the group containing Socho, Eshtemoa, etc. See also Joshua 21:14; 1 Samuel 30:27; 1 Chronicles 6:57; By Robinson it is identified with 'Attir, six miles north of Molada and ten miles south of Hebron.

Ja'van

(clay). 1. A son of Japheth. Genesis 10:2, 4; Javan was regarded as the representative of the Greek race. The name was probably introduced into Asia by the Phoenicians, to whom the Ionians were naturally better known than any other of the Hellenic races, on account of their commercial activity and the high prosperity of their towns on the western coast of Asia Minor.

2. A town in the souther part of Arabia (Yemen), whither the Phoenicians traded. Ezekiel 27:19.

Javelin

See ARMS

Ja'zer

(Jehovah helps). See JAAZER

Ja'ziz

(whom God moves), a Hagarite who had charge of the flocks of King David. 1 Chronicles 27:31; (B.C. 1046.)

Je-at'era-i

(whom Jehovah leads), a Gershonite Levite, son of Zerah. 1 Chronicles 6:21.

Jeberechi'ah

(whom Jehovah blesses), father of a certain Zechariah, in the reign of Ahaz, mentioned Isaiah 8:2; (B.C. about 739.)

Je'bus

(threshing-floor), one of the names of Jerusalem, the city of the Jebusites, are called JEBUSI. Joshua 15:8; Joshua 18:16, 28; Judges 19:10, 11; 1 Chronicles 11:4, 5; See JERUSALEM

Jebu'si

(from Jebus), the name employed for the city of JEBUS. Joshua 15:8; Joshua 18:16, 28.

Jeb'usites

was sacked and burned by the men of Judah, Judges 1:21; and its citadel finally scaled and occupied by David. 2 Samuel 5:6; After this they emerge from the darkness but once, in the person of Araunah the Jebusite, "Araunah the king," who appears before us in true kingly dignity in his well-known transaction with David. 2 Samuel 24:23; 1 Chronicles 21:24, 25.

Jecami'ah

(whom Jehovah gathers), one of seven who were introduced into the royal line, on the failure of it in the person of Jehoiachin. 1 Chronicles 3:18.

Jecholi'ah

(strong through Jehovah) wife of Amaziah king of Judah, and mother of Azariah or Uzziah his successor. 2 Kings 15:2; (B.C. 824-807.)

Jecoli'ah

The same as JECHOLIAH. 2 Chronicles 26:3.

Jeconi'ah

(whom Jehovah establishes). See See JEHOIACHIN

Jeconi'as

the Greek form of Jeconiah, an altered form of Jehoiachin. See JEHOIACHIN

Jeda'iah

1. A Simeonite, forefather of Ziza. 1 Chronicles 4:37;

2. Son of Harumaph; a man who did his part in the rebuilding of the wall of Jerusalem. Nehemiah 3:10; (B.C. 446.)

Jedai'ah

(praise Jehovah). 1. Head of the second course of priests, as they were divided in the time of David. 1 Chronicles 24:7; (B.C. 1014.) some of them survived to return to Jerusalem after the Babylonish captivity, as appears from Ezra 2:36; Nehemiah 7:39;

2. A priest in the time of Jeshua the high priest. Zechariah 6:10, 14; (B.C. 536.)

Jedi'a-el

(known of God). 1. A chief patriarch of the tribe of Benjamin. 1 Chronicles 7:6, 11; It is usually assumed that Jediael is the same as Ashbel, Genesis 46:21; Numbers 26:38; 1 Chronicles 8:1; but this is not certain.

2. Second son of Meshelemiah, a Levite. 1 Chronicles 26:1, 2;

3. Son of Shimri; one of the heroes of David's guard. 1 Chronicles 11:45; (B.C. 1046.)

4. One of the chiefs of the thousands of Manasseh who joined David on his march to Ziklag. 1 Chronicles 12:20; comp. 1 Samuel 30:9, 10 (B.C. 1053.)

Jed'idah

(one beloved), queen of Amon and mother of the good king Josiah. 2 Kings 22:1; (B.C. 648.)

Jed'uthun

(praising), a Levite of the family of Merari, is probably the same as Ethan. Comp. 1 Chronicles 15:17, 19; with 1 Chronicles 16:41, 42; 25:1, 3, 6; 2 Chronicles 35:15 His office was generally to preside over the music of the temple service, Jeduthun's name stands at the head of the 39th, 62d and 77th Psalms, indicating probably that they were to be sung by his choir. (B.C. 1014.)

Je-e'zer

(father of help), Numbers 26:30; the name of a descendant of Manasseh and founder of the family of the Jeezerites. In parallel lists the name is given as ABI-EZER.

Je'gar-sahadu'tha

(heap of testimony), the Aramaean name given by Laban the Syrian to the heap of stones which he erected as a memorial of the compact between Jacob and himself. Genesis 31:47; Galeed, a "witness heap," which is given as the Hebrew equivalent, does not exactly represent Jegar-sahadutha.

Jehal'ele-el

(who praises God). Four men of the Bene-Jehaleleel are introduced abruptly into the genealogies of Judah. 1 Chronicles 4:16.

Jehal'elel

(who praises God), a Merarite Levite, father of Azariah. 2 Chronicles 29:12.

Jehde'iah

(whom Jehovah makes glad). 1. The representative of the Bene-Shubael, in the time of David. 1 Chronicles 24:20;

2. A Meronothite who had charge of the she-asses of David. 1 Chronicles 27:30; (B.C. 1046.)

Jehez'ekel

(whom God makes strong), a priest to whom was given by David the charge of the twentieth of the twenty-four courses in the service of the house of Jehovah. 1 Chronicles 24:16; (B.C. 1014.)

Jehi'ah

(Jehovah lives), "doorkeeper for the ark" at the time of its establishment in Jerusalem. 1 Chronicles 15:24; (B.C. 1043.)

Jehi'el

(treasured of God), a perfectly distinct name from the last. 1. A man described as father of Gibeon; a fore-father of King Saul. 1 Chronicles 9:35;

2. One of the sons of Hotham the Aroerite; a member of David's guard. 1 Chronicles 11:44; (B.C. 1046.)

Jehi'el

(God lives). 1. One of the Levites appointed by David to assist in the service of the house of God. 1 Chronicles 15:18, 20; 1 Chronicles 16:5;

2. One of the sons of Jehoshaphat king of Judah, put to death by his brother Jehoram. 2 Chronicles 21:2, 4; (B.C. 887.)

3. One of the rulers of the house of God at the time of the reforms of Josiah. 2 Chronicles 35:8; (B.C. 623.)

4. A Gershonite Levite, 1 Chronicles 23:8; who had charge of the treasures. ch. 1 Chronicles 28:8;

5. A son of Hachmoni named in the list of David's officers, 1 Chronicles 27:32; as "with the king's sons," whatever that may mean.

6. A Levite who took part in the restorations of King Hezekiah. 2 Chronicles 29:14; (B.C. 726.)

7. Another Levite at the same period. 2 Chronicles 31:13;

8. Father of Obadiah, of the Bene-Joab. Ezra 8:9; (B.C. before 459.)

9. One of the Bene-Elam, father of Shechaniah. Ezra 10:2;

10. A member of the same family, who himself had to part with his wife. Ezra 10:26;

11. A priest, one of the Bene-Harim, who also had to put away his foreign wife. Ezra 10:21; (B.C. 459.)

Jehi'eli

(a Jehielite), according to the Authorized Version a Gershonite Levite of the family of Laadan. 1 Chronicles 26:21, 22.

Jehizki'ah

(Jehovah strengthens), son of Shallum, one of the heads of the tribe of Ephraim in the time of Ahaz. 2 Chronicles 28:12; comp. 2 Chronicles 28:8, 13, 15 (B.C. 738.)

Jeho'adah

(whom Jehovah adorns), one of the descendants of Saul. 1 Chronicles 8:36.

Jeho-ad'dan

(Whom Jehovah adorns), queen to King Josiah, and mother of Amaziah of Judah. 2 Kings 14:2; 2 Chronicles 25:1; (B.C. 862-837.)

Jeho'ahaz

(whom the Lord sustains). 1. The son and successor of jehu, reigned 17 years, B.C. 856-840, over Israel in Samaria. His inglorious history is given in 2 Kings 13:1-9; Throughout his reign, ver. 2 Kings 13:22; he was kept in subjection by Hazael king of Damascus. Jehoahaz maintained the idolatry of Jeroboam; but in the extremity of his humiliation he besought Jehovah, and Jehovah gave Israel a deliverer-probably either Jehoash, vs. 2 Kings 13:23; and 2 Kings 13:25 or Jeroboam II., 2 Kings 14:24, 25;

2. Jehoahaz, otherwise called Shallum, son of Josiah, whom he succeeded as king of Judah. He was chosen by the people in preference to his elder (comp. 2 Kings 23:31; and 2 Kings 23:36 ) brother, B.C. 610, and he reigned three months in Jerusalem. Pharaoh-necho sent to Jerusalem to depose him and to fetch him to Riblah. There he was cast into chains, and from thence he was taken into Egypt, where he died.

3. The name given, 2 Chronicles 21:17; to Ahaziah, the youngest son of Jehoram king of Judah.

Jeho'ash

(given by the Lord), the uncontracted form of Joash. 1. The eighth king of Judah; son of Ahaziah. 2 Kings 11:21; 2 Kings 12:1, 2, 4, 6, 7, 18; 2 Kings 14:13; [JOASH, 1]

2. The twelfth king of Israel; son of Jehoahaz. 2 Kings 13:10, 25; 2 Kings 14:8, 9, 11, 13, 15, 16, 17; See JOASH, 2

Jeho'hanan

(whom Jehovah gave), a name of which John is the contraction. 1. A Korhite Levite, one of the doorkeepers to the tabernacle. 1 Chronicles 26:3; comp. 1 Chronicles 25:1 (B.C. 1014.)

2. One of the principal men of Judah under King Jehoshaphat. 2 Chronicles 17:15; comp. 2 Chronicles 17:13 and 2 Chronicles 17:19 (B.C. 910.)

3. Father of Ishmael, one of the "captains of hundreds" whom Jehoiada the priest took into his confidence about the restoration of the line of Judah. 2 Chronicles 23:1; (B.C. 910.)

4. One of the Bene-Bebai who was forced to put away his foreign wife. Ezra 10:28; (B.C. 459.)

5. A priest, Nehemiah 12:13; during the high priesthood of Joiakim. ver. 12; (B.C. 406.)

6. A priest who took part in the dedication of the wall of Jerusalem. Nehemiah 12:42; (B.C. 446.)

Jeho-i'achin

(whom Jehovah has appointed), son of Jehoiakim, and for three months and ten days king of Judah. (B.C. 597.) At his accession Jerusalem was quite defenseless, and unable to offer any resistance to the army which Nebuchadnezzar sent to besiege it. 2 Kings 24:10, 11; In a very short time Jehoiachin surrendered at discretion; and he, and the queen-mother, and all his servants, captains and officers, came out and gave themselves up to Nebuchadnezzar, who carried them, with the harem and the eunuchs, to Babylon. Jeremiah 29:2; Ezekiel 17:12; Ezekiel 19:9; There he remained a prisoner, actually in prison and wearing prison garments, for thirty-six years, viz., till the death of Nebuchadnezzar, when Evilmerodach, succeeding to the throne of Babylon, brought him out of prison, and made him sit at this own table. The time of his death is uncertain.

Jeho-i'ada

(Jehovah knows). 1. Father of Benaiah, David's well-known warrior. 2 Samuel 8:18; 1 Kings 1 and 2 passim; 1 Chronicles 18:17; etc. (B.C. before 1046.)

2. Leader of the Aaronites, i.e. the priests; who joined David at Hebron. 1 Chronicles 12:27; (B.C. 1053-46.)

3. According to 1 Chronicles 27:34; son of Benaiah; but in all probability Benaiah the sons of Jehoiada is meant. Probably an error in copying. 1 Chronicles 18:17; 2 Samuel 8:18;

4. High priest at the time of Athaliah's usurpation of the throne of Judah, B.C. 884-878, and during the greater portion of the forty-years reign of Joash. He married Jehosheba; and when Athaliah slew all the seed royal to Judah after Ahaziah had been put to death by Jehu, he and his wife stole Joash from among the king's sons and hid him for six years in the temple, and eventually replaced him on the throne of his ancestors. [ATHALIAH] The destruction of Baal-worship and the restoration of the temple were among the great works effected by Jehoiada. He died B.C. 834.

5. Second priest, or sagan, to Seraiah the high priest. Jeremiah 29:25-29; 2 Kings 25:18;

6. Son of Paseach, who assisted to repair the old gate of Jerusalem. Nehemiah 3:6.

Jeho-i'akim

(whom Jehovah sets up), called Eliakim, son of Josiah and king of Judah. After deposing Jehoahaz, Pharaoh-necho set Eliakim, his elder brother, upon the throne, and changed his name to Jehoiakim, B.C. 608-597. For four years Jehoiakim was subject toi Egypt, when Nebuchadnezzar, after a short siege, entered Jerusalem, took the king prisoner, bound him in fetters to carry him to Babylon, and took also some of the precious vessels of the temple and carried them to the land of Shinar. Jehoiakim became tributary to Nebuchadnezzar after his invasion of Judah, and continued so for three years, but at the end of that time broke his oath of allegiance and rebelled against him. 2 Kings 24:1; Nebuchadnezzar sent against him numerous bands of Chaldeans, with Syrians, Moabites and Ammonites, 2 Kings 24:7; and who cruelly harassed the whole country. Either in an engagement with some of these forces or else by the hand of his own oppressed subjects Jehoiakim came to a violent end in the eleventh year of his reign. His body was cast out ignominiously on the ground, and then was dragged away and buried "with the burial of an ass," without pomp or lamentation, "beyond the gates of Jerusalem." Jeremiah 22:18, 19; Jeremiah 36:30; All the accounts we have of Jehoiakim concur in ascribing to him a vicious and irreligious character. 2 Kings 23:37; 2 Kings 24:9; 2 Chronicles 36:5; The reign of Jehoiakim extends from B.C. 609 to B.C. 598, or, as some reckon, 599.

Jeho-i'arib

(whom Jehovah defends), head of the first of the twenty-four courses of priests. 1 Chronicles 24:7.

Jehon'adab

(whom Jehovah impels) and Jon'adab, the son of Rechab, founder of the Rechabites, an Arab chief. When Jehu was advancing, after the slaughter of Betheked, on the city of Samaria, he was suddenly met by Jehonadab, who joined with him in "slaying all that remained unto Ahab." 2 Kings 10:15-17.

Jehon'athan

(whom Jehovah gave). 1. Son of Uzziah; superintendent of certain of King David's storehouses. 1 Chronicles 27:25; (B.C. 1014).

2. One of the Levites who were sent by Jehoshaphat through the cities of Judah, with a book of the law, to teach the people. 2 Chronicles 17:8; (B.C. 910.)

3. A priest, Nehemiah 12:18; the representative of the family of Shemaiah, ver. 6, when Joiakim was high priest. (B.C. after 536.)

Jeho'ram

(whom Jehovah has exalted). 1. Son of Ahab king of Israel, who succeeded his brother Ahaziah B.C. 896, and died B.C. 884. The alliance between the kingdoms of Israel and Judah, commenced by his father and Jehoshaphat, was very close throughout his reign. We first find him associated with Jehoshaphat and the king of Edom in a war against the Moabites. The three armies were in the utmost danger of perishing for want of water. The piety of Jehoshaphat suggested an inquiry of Jehovah, thorough Elisha. After reproving Jehoram, Elisha, for Jehoshaphat's sake, inquired of Jehovah, and received the promise of an abundant supply of water, and of a great victory over the Moabites; a promise which was immediately fulfilled. The allies pursued them with great slaughter into their own land, which they utterly ravaged and destroyed most of its cities. Kirharaseth alone remained, the there the king of Moab made his last stand. An attempt to break through the besieging army having failed, he resorted to the desperate expedient of offering up his eldest son, as a burnt offering, upon the wall of the city, in the sight of the enemy. Upon this the Israelites retired and returned to their own land. 2 Kings 3:1;... A little later, when war broke out between Syria and Israel, we find Elisha befriending Jehoram; but when the terrible famine in Samaria arose, the king immediately attributed the evil to Elisha, and determined to take away his life. The providential interposition by which both Elisha's life was saved the city delivered is narrated 2 Kings 7:1;... and Jehoram appears to have returned to friendly feeling toward Elisha. 2 Kings 8:4; It was soon after these vents that the revolution in Syria predicted by Elisha took place, giving Jehoram a good opportunity of recovering Ramoth-gilead from the Syrians. he accordingly made an alliance with his nephew Ahaziah, who had just succeeded Joram on the throne of Judah, and the two kings proceeded to occupy Ramoth-gilead by force. The expedition was an unfortunate one. Jehoram was wounded in battle, and obliged to return to Jezreel to be healed of his wounds. 2 Kings 8:29; 2 Kings 9:14, 15; jehu and the army under his command revolted from their allegiance to Jehoram, 2 Kings 9:1;... and hastily marching to Jezreel, surprised Jehoram, wounded and defenseless as he was. Jehoram, going out to meet him, fell pierced by an arrow from Jehu's bow on the very plot of ground which Ahab had wrested from Naboth the Jezreelite; thus fulfilling to the letter the prophecy of Elijah. 1 Kings 21:29; With the life of Jehoram ended the dynasty of Omri.

2. Eldest son of Jehoshaphat, succeeded his father on the throne of Judah at the age of 32, and reigned eight years, from B.C. 893-2 to 885-4. As soon as he was fixed on the throne, he put his six brothers to death, with many of the chief nobles of the land. He then, probably at the instance of his wife Athaliah the daughter of Ahab, proceeded to establish the worship of Baal. A prophetic writing from the aged prophet Elijah, 2 Chronicles 21:12; failed to produce any good effect upon him. The remainder of his reign was a series of calamities. First the Edomites, who had been tributary to Jehoshaphat, revolted from his dominion and established their permanent independence. Next Libnah, 2 Kings 19:8; rebelled against him. Then followed invasion by armed bands of Philistines and of Arabians, who stormed the king's palace, put his wives and all his children, except his youngest son Ahaziah, to death, 2 Chronicles 22:1; or carried them into captivity, and plundered all his treasures. he died of a terrible disease. 2 Chronicles 21:19, 20.

Jehoshab'e-ath

(whose oath is Jehovah). 2 Chronicles 22:11; See See JEHOSHEBA

Jehosh'aphat, Valley of

(valley of the judgment of Jehovah), a valley mentioned by Joel only, as the spot in which, after the return of Judah and Jerusalem from captivity, Jehovah would gather all the heathen, Joel 3:2; and would there sit to judge them for their misdeeds to Israel. ch. Joel 3:12; The scene of "Jehovah's judgment" as been localized, and the name has come down to us attached to that deep ravine which separates Jerusalem from the Mount of Olives, through which at one time the Kedron forced its stream. At what period the name "valley of Jehoshaphat" was first applied to this spot is unknown. It is not mentioned in the Bible or Josephus, but is first encountered in the middle of the fourth century. Both Moslems and Jews believe that the last judgment is to take place there. The steep sides of the ravine, wherever a level strip affords the opportunity, are crowded-in places almost paved-by the sepulchres of the Moslems, or the simpler slabs of the Jewish tombs, alike awaiting the assembly of the last judgment. The name is generally confined by travellers to the upper part of the glen. (Others suppose that the name is only an imaginary one, "the valley of the judgment of Jehovah" referring to some great victories of God's people in which judgment was executed upon the heathen; or perhaps, as Keil, etc., to the end of the world.-ED.)

Jehosh'aphat

(whom Jehovah judges.) 1. King of Judah, son of Asa, succeeded to the throne B.C. 914, when he was 35 years old, and reigned 25 years. His history is to be found among the events recorded in 1 Kings 15:24; 2 Kings 8:16; or in a continuous narrative in 2 Chronicles 17:1; He was contemporary with Ahab, Ahaziah and Jehoram. He was one of the best, most pious and prosperous kings of Judah, the greatest since Solomon. At first he strengthened himself against Israel; but soon afterward the two Hebrew kings formed an alliance. In his own kingdom Jehoshaphat ever showed himself a zealous follower of the commandments of God: he tried to put down the high places and groves in which the people of Judah burnt incense, and sent the wisest Levites through the cities and towns to instruct the people in true morality and religion. Riches and honors increased around him. He received tribute from the Philistines and Arabians, and kept up a large standing army in Jerusalem. It was probably about the 16th year of his reign, B.C. 898, when he became Ahab's ally in the great battle of Ramoth-gilead, for which he was severely reproved by Jehu. 2 Chronicles 19:2; He built at Ezion-geber, with the help of Ahaziah, a navy designed to go to Tarshish; but it was wrecked at Ezion-geber. Before the close of his reign he was engaged in two additional wars. He was miraculously delivered from a threatened attack of the people of Ammon, Moab and Seir. After this, perhaps, must be dated the war which Jehoshaphat, in conjunction with Jehoram king of Israel and the king of Edom, carried on against the rebellious king of Moab. 2 Kings 3:1;... In his declining years the administration of affairs was placed, probably B.C. 891, in the hands of his son Jehoram.

2. Son of Ahilud, who filled the office of recorder of annalist in the courts of David, 2 Samuel 8:16; etc., and Solomon. 1 Kings 4:3;

3. One of the priests in David's time. 1 Chronicles 15:24;

4. Son of Paruah; one of the twelve purveyors of King Solomon. 1 Kings 4:17;

5. Son of Nimshi and father of King Jehu. 2 Kings 9:2, 14.

Jehosh'eba

(Jehovah's oath), daughter of Joram king of Israel, and wife of jehoiada the high priest. 2 Kings 11:2; Her name in the Chronicles is given JEHOSHABEATH. (B.C. 882.) As she is called, 2 Kings 11:2; "the daughter of Joram, sister of Ahaziah," it has been conjectured that she was the daughter, not of Athaliah, but of Joram by another wife. She is the only recorded instance of the marriage of a princess of the royal house with a high priest.

Jehosh'ua

(whose help is Jehovah; Help of Jehovah or savoiur). In this form is given the name of Joshua in Numbers 13:16; Once more only the name appears,-as Jehosh'uah.

Jehosh'uah

in the genealogy of Ephraim. 1 Chronicles 7:27.

Jeho'vah

(I am; the eternal living one). The Scripture appellation of the supreme Being, usually interpreted as signifying self-derived and permanent existence. The Jews scrupulously avoided every mention of this name of God, substituting in its stead one or other of the words with whose proper vowel-points it may happen to be written. This custom, which had its origin in reverence, was founded upon an erroneous rendering of Leviticus 24:16; from which it was inferred that the mere utterance of the name constituted a capital offence. According to Jewish tradition, it was pronounced but once a year, by the high priest on the day of atonement when he entered the holy of holies; but on this point there is some doubt. When Moses received his commission to be the deliverer of Israel, the Almighty, who appeared in the burning bush, communicated to him the name which he should give as the credentials of his mission: "And God said unto Moses, "I AM THAT I AM (ehyea asher ehyeh); and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you." That this passage is intended to indicate the etymology of Jehovah, as understood by the Hebrews, no one has ventured to doubt. While Elohim exhibits God displayed in his power as the creator and governor of the physical universe, the name Jehovah designates his nature as he stands in relation to man, as the only almighty, true, personal, holy Being, a spirit and "the father of spirits," Numbers 16:22; comp. John 4:24 who revealed himself to his people, made a covenant with them, and became their lawgiver, and to whom all honor and worship are due.

Jeho'vah-ji'reh

(Jehovah will see or provide), the name given by Abraham to the place on which he had been commanded to offer Isaac, to commemorate the interposition of the angel of Jehovah, who appeared to prevent the sacrifice, Genesis 22:14; and provided another victim.

Jeho'vah-nis'si

(Jehovah my banner), the name given by Moses to the altar which he built in commemoration of the discomfiture of the Amalekites. Exodus 17:15.

Jeho'vah-sha'lom

(Jehovah (is) peace), or, with an ellipsis, "Jehovah the God of peace." The altar erected by Gideon in Orphrah was so called in memory of the salutation addressed to him by the angel of Jehovah, "Peace be unto thee." Judges 6:24.

Jehoz'abad

(whom Jehovah gave). 1. A Korhite Levite, second son of Obed-edom, and one of the porters of the south gate of the temple and of the storehouse there in the time of David. 1 Chronicles 26:4, 15; compared with Nehe 12:25 (B.C. 1014.)

2. A Benjamite, captain of 180,000 armed men, in the days of King Jehoshaphat. 2 Chronicles 17:18; (B.C. 910.)

3. Son of Shomer or Shimrith, a Moabitish woman, who with another conspired against King Joash and slew him in his bed. 2 Kings 2:21; 2 Chronicles 24:26; (B.C. 837.)

Jehoz'adak

(Jehovah justifies), usually called Jozadak or Josedech. He was the son of the high priest Seraiah. 1 Chronicles 6:14, 15; When his father was slain at Riblah by order of Nebuchadnezzar, 2 Kings 25:18, 21; Jehozadak was led away captive to Babylon. 1 Chronicles 6:15; (B.C. 588.) He himself never attained the high priesthood, but he was the father of Jeshua the high priest, and of all his successors till the pontificate of Alcimus. Ezra 3:2; Nehemiah 12:26; , etc.

Je'hu

(the living). 1. The founder of the fifth dynasty of the kingdom of Israel, son of Jehoshaphat. 2 Kings 9:2; He reigned over Israel 28 years, B.C. 884-856. His first appearance in history is when he heard the warning of Elijah against the murderer of Naboth. 2 Kings 9:25; In the reigns of Ahaziah and Jehoram, Jehu rose to importance. He was, under the last-named king, captain of the host in the siege of Ramoth-gilead. During this siege he was anointed by Elisha's servant, and told that he was appointed to be king of Israel and destroyer of the house of Ahab. 2 Kings 9:12; The army at once ordained him king, and he set off full speed for Jezreel. Jehoram, who was lying ill in Jezreel, came out to meet him, as it happened on the fatal field of Naboth. 2 Kings 9:21-24; Jehu seized his opportunity, and shot him through the heart. 2 Kings 9:24; Jehu himself advanced to the gates of Jezreel and fulfilled the divine warning on Jezebel as already on Jehoram. He then entered on a work of extermination hitherto unparalleled in the history of the Jewish monarchy. All the descendants of Ahab that remained in Jezreel, together with the officers of the court and the hierarchy of Eastward, were swept away. His next step was to secure Samaria. For the pretended purpose of inaugurating anew the worship of Baal, he called all the Bailouts together at Samaria. The vast temple raised by Ahab, 1 Kings 16:32; was crowded from end to end. The chief sacrifice was offered, as if in the excess of his zeal, by Jehu himself. As soon as it was ascertained that all, and none but, the idolaters were there, the signal was given to eighty trusted guards, and sweeping massacre removed at one blow the whole heathen population of the kingdom of Israel. This is the last public act recorded of Jehu. The remaining twenty-seven years of his long reign are passed over in a few words, in which two points only are material:-He did not destroy the calf-worship of Jeroboam:-The transjordanic tribes suffered much from the ravages of Hazael. 2 Kings 10:29-33; He was buried in state in Samaria, and was succeeded by his son Jehoahaz. 2 Kings 10:35; His name is the first of the Israelite kings which appears in the Assyrian monuments.

2. Jehu son of Hanani; a prophet of Judah, but whose ministrations were chiefly directed to Israel. His father was probably the seer who attacked Asa. 2 Chronicles 16:7; He must have begun his career as a prophet when very young. He first denounced Baasha, 1 Kings 16:1, 7; and then, after an interval of thirty years, reappeared to denounce Jehoshaphat for his alliance with Ahab. 2 Chronicles 19:2, 3; He survived Jehoshaphat and wrote his life. ch. 2 Chronicles 20:34;

3. A man of Judah of the house of Hezron. 1 Chronicles 2:38;

4. A Simeonite, son of Josibiah. 1 Chronicles 4:35;

5. Jehu the Antothite was one of the chief of the heroes of Benjamin who joined David at Ziklag. 1 Chronicles 12:3.

Jehub'bah

(protected), a man of Asher, son of Shamer or Shomer, of the house of Beriah. 1 Chronicles 7:34; (B.C. perhaps about 1450.)

Je'hucal

(able), son of Shelemiah; one of two persons sent by King Zedekiah to Jeremiah to entreat his prayers and advice. Jeremiah 37:3; (B.C. 589.)

Je'hud

(praised), one of the towns of the tribe of Dan, Joshua 19:45; named between Baalath and Bene-berak.

Jehu'di

(a Jew), son of Nethaniah, a man employed by the princes of Jehoiakim's court to fetch Baruch to read Jeremiah's denunciation, Jeremiah 36:14; and then by the king to fetch the volume itself and read it to him. vs. Jeremiah 36:21, 23; (B.C. 605.)

Jehudi'jah

(the Jewess). There is really no such name in the Hebrew Bible as that which our Authorized Version exhibits at 1 Chronicles 4:18; If it is a proper name at all, it is Ha-jehudijah, like Hammelech, Hak-koz, etc.; and it seems to be rather an appellative, "the Jewess."

Je'hush

(to whom God hastens), son of eshek, a remote descendant of Saul. 1 Chronicles 8:39.

Je-i'el

(treasured of God). 1. A Reubenite of the house of Joel. 1 Chronicles 5:7;

2. A Merarite Levite, one of the gate-keepers to the sacred tent. 1 Chronicles 15:18; His duty was also to play the harp, ver. 1 Chronicles 15:21; or the psaltery and harp, 1 Chronicles 16:5; in the service before the ark. (B.C. 1043.)

3. A Gershonite Levite, one of the Bene-Asaph, forefather of Jahaziel in the time of King Jehoshaphat. 2 Chronicles 20:14; (B.C. 910.)

4. The scribe who kept the account of the numbers of King Uzziah's irregular predatory warriors. 2 Chronicles 26:11; (B.C. 803.)

5. A Gershonite Levite, one of the Bene-Elizaphan. 2 Chronicles 29:13;

6. One of the chiefs of the Levites in the time of Josiah. 2 Chronicles 35:9; (B.C. 623.)

7. One of the Bene-Adonikam who formed part of the caravan of Ezra from Babylon to Jerusalem. Ezra 8:13; (B.C. 459.)

8. A layman of the Bene-Nebo, who had taken a foreign wife and had to relinquish her. Ezra 10:43; (B.C. 459.)

Jekab'ze-el

(what God gathers), a fuller form of the name of KABZEEL, the most remote city of Judah on the southern frontier. Nehemiah 11:25.

Jekami'ah

(whom Jehovah gathers), son of Shallum, in the line of Ahlai. 1 Chronicles 2:41; (B.C. about 588.)

Jeku'thi-el

a man recorded in the genealogies of Judah. 1 Chronicles 4:18.

Jemi'ma

(dove), the eldest of the three daughters born to Job after the restoration of his prosperity. Job 42:14.

Jemu'el

(day of God), the eldest son of Simeon. Genesis 46:10; Exodus 6:15; (B.C. 1706.)

Jeph'thae

(whom God sets free), Hebrews 11:32; the Greek form of the name JEPHTHAH.

Jeph'thah

(whom God sets free), A judge about B.C. 1143-1137. His history is contained in Judges 11:1; He was a Gileadite, the son of Gilead and a concubine. Driven by the legitimate sons from his father's inheritance, he went to Tob and became the head of a company of freebooters in a debatable land probably belonging to Ammon. 2 Samuel 10:6; (This land was east of Jordan and southeast of Gilead, and bordered on the desert of Arabia.-ED.) His fame as a bold and successful captain was carried back to his native Gilead; and when the time was ripe for throwing off the yoke of Ammon, Jephthah consented to become the captain of the Gileadite bands, on the condition, solemnly ratified before the Lord in Mizpeh, that int he event of his success against Ammon he should still remain as their acknowledged head. Vowing his vow unto God, Judges 11:31; that he would offer up as a burn offering whatsoever should come out to meet him if successful, he went forth to battle. The Ammonites were routed with great slaughter; but as the conqueror returned to Mizpeh there came out to meet him his daughter, his only child, with timbrels and dancing. The father is heart-stricken; but the maiden asks only for a respite of two months in which to prepare for death. When that time was ended she returned to her father, who "did with her according to his vow." The tribe of Ephraim challenged Jephthah's right to go to war as he had done, without their concurrence, against Ammon. He first defeated them, then intercepted the fugitives at the fords of Jordan, and there put forty-two thousand men to the sword. He judged Israel six years, and died. It is generally conjectured that his jurisdiction was limited to the transjordanic region. That the daughter of Jephthah was really offered up to God in sacrifice is a conclusion which it seems impossible to avoid. (But there is no word of approval, as if such a sacrifice was acceptable to God. Josephus well says that "the sacrifice was neither sanctioned by the Mosaic ritual nor acceptable to God." The vow and the fulfillment were the mistaken conceptions of a rude chieftain, not acts pleasing to God.-ED.)

Jephun'neh

(for whom a way is prepared). 1. Father of Caleb the spy, appears to have belonged to an Edomitish tribe called Kenezites, from Kenaz their founder. See Numbers 13:6; etc.; Numb 32:12 etc.; Josh 14:14 etc.; 1 Chronicles 4:15 (B.C. 1530.)

2. A descendant of Asher, eldest of the three sons of Jether. 1 Chronicles 7:38; (B.C. 1017.)

Je'rah

(the moon), the fourth in order of the sons of Joktan, Genesis 10:26; 1 Chronicles 1:20; and the progenitor of a tribe of southern Arabia.

Jerah'me-el

(mercy of God). 1. First-born son of hezron, the son of Pharez, the son of Judah, 1 Chronicles 2:9, 25-27, 33, 42; and founder of the family of Jerahmeelites. 1 Samuel 27:10; (B.C. before 1491.)

2. A Merarite Levite, the representative of the family of Kish, the son of Mahli. 1 Chronicles 24:29; comp. 1 Chronicles 23:21 (B.C. 1014.)

3. Son of Hammelech, who was employed by Jehoiakim to make Jeremiah and baruch prisoners, after the had burnt the roll of Jeremiah's prophecy. Jeremiah 36:26; (B.C. 505.)

Je'red

(descent). 1. Son of Mahalaleel and father of Enoch. 1 Chronicles 1:2;

2. One of the descendants of Judah signalized as the "father"-i.e. the founder-"of Gedor." 1 Chronicles 4:18.

Jer'ema-i

(dwelling in heights), a layman, one of the Bene-Hashum, who was compelled by Ezra to put away his foreign wife. Ezra 10:33; (B.C. 459.)

Jeremi'ah

(whom Jehovah has appointed) was "the son of Hilkiah of the priests that were in Anathoth." Jeremiah 1:1; 1. History.-He was called very young (B.C. 626) to the prophetic office, and prophesied forty-two years; but we have hardly any mention of him during the eighteen years between his call and Josiah's death, or during the short reign of Jehoahaz. During the reigns of Jehoiakim and Jehoiachin, B.C. 607-598, he opposed the Egyptian party, then dominant in Jerusalem, and maintained that they only way of safety lay in accepting the supremacy of the Chaldeans. He was accordingly accused of treachery, and men claiming to be prophets had the "word of Jehovah" to set against his. Jeremiah 14:13; Jeremiah 23:7; As the danger from the Chaldeans became more threatening, the persecution against Jeremiah grew hotter. ch. 18. The people sought his life; then follows the scene in Jeremiah 19:10-13; he was set, however, "as a fenced brazen wall," ch. Jeremiah 15:20; and went on with his work, reproving king and nobles and people. The danger which Jeremiah had so long foretold at last came near. First Jehoiakim, and afterwards his successor Jehoiachin, were carried into exile, 2 Kings 24; but Zedekiah, B.C. 597-586, who was appointed by Nebuchadnezzar, was more friendly to the prophet, though powerless to help him. The approach of an Egyptian army, and the consequent departure of the Chaldeans, made the position of Jeremiah full of danger, and he sought to effect his escape from the city; but he was seized and finally thrown into a prison-pit to die, but was rescued. On the return of the Chaldean army he showed his faith in God's promises, and sought to encourage the people by purchasing the field at Anathoth which his kinsman Hanameel wished to get rid of. Jeremiah 32:6-9; At last the blow came. The city was taken, the temple burnt. The king and his princes shared the fate of Jehoiachin. The prophet gave utterance to his sorrow in the Lamentations. After the capture of Jerusalem, B.C. 586, by the Chaldeans, we find Jeremiah receiving better treatment; but after the death of Gedaliah, the people, disregarding his warnings, took refuge in Egypt, carrying the prophet with them. In captivity his words were sharper and stronger than ever. He did not shrink, even there, from speaking of the Chaldean king once more as "the servant of Jehovah." Jeremiah 43:10; After this all is uncertain, but he probably died in Egypt.

2. Character.-Canon Cook says of Jeremiah, "His character is most interesting. We find him sensitive to a most painful degree, timid, shy, hopeless, desponding, constantly complaining and dissatisfied with the course of events, but never flinching from duty...Timid in resolve, he was unflinching in execution; as fearless when he had to face the whole world as he was dispirited and prone to murmuring when alone with God. Judged by his own estimate of himself, he was feeble, and his mission a failure; really, in the hour of action and when duty called him, he was in very truth 'a defenced city, and an iron pillar, and brazen walls against the whole land.' ch. Jeremiah 1:18; he was a noble example of the triumph of the moral over the physical nature." (It is not strange that he was desponding when we consider his circumstances. He saw the nation going straight to irremediable ruin, and turning a deaf ear to all warnings. "A reign of terror had commenced (in the preceding reign), during which not only the prophets but all who were distinguished for religion and virtue were cruelly murdered." "The nation tried to extirpate the religion of Jehovah;" "Idolatry was openly established," "and such was the universal dishonesty that no man trusted another, and society was utterly disorganized." How could one who saw the nation about to reap the awful harvest they had been sowing, and yet had a vision of what they might have been and might yet be, help indulging in "Lamentations"?-ED.)

Jeremi'ah

Seven other persons bearing the same name as the prophet are mentioned in the Old Testament:- 1. Jeremiah of Libnah, father of Hamutal wife of Josiah. 2 Kings 23:31; (B.C. before 632.) 2, 3, 4. Three warriors-two of the tribe of Gad-in David's army. 1 Chronicles 12:4, 10, 13; (B.C. 1061-53.)

5. One of the "mighty men of valor" of the transjordanic half-tribe of Manasseh. 1 Chronicles 5:24; (B.C. 782.)

6. A priest of high rank, head of the second or third of the twenty-one courses which are apparently enumerated in Nehemiah 10:2-8; Nehemiah 12:1, 12; (B.C. 446-410).

7. The father of Jazaniah the Rechabite. Jeremiah 35:3; (B.C. before 606.)

Jeremi'ah, Book of

"There can be little doubt that the book of Jeremiah grew out of the roll which Baruch wrote down at the prophet's mouth in the fourth year of Jehoiakim. ch. Jeremiah 36:2; Apparently the prophets kept written records of their predictions, and collected into larger volumes such of them as were intended for permanent use."-Canon Cook. In the present order we have two great divisions:-I. Chs. 1-45. Prophecies delivered at various times, directed mainly to Judah, or connected with Jeremiah's personal history. II. Chs. 46-51. Prophecies connected with other nations. Looking more closely into each of these divisions, we have the following sections: 1. Chs. 1-21, including prophecies from the thirteenth year of Josiah to the fourth of Jehoiakim; ch. 21; belongs to the later period.

2. Chs. 22-25. Shorter prophecies, delivered at different times, against the kings of Judah and the false prophets. Ch. Jeremiah 25:13, 14; evidently marks the conclusion of a series of prophecies; and that which follows, ch. Jeremiah 25:15-38; the germ of the fuller predictions in chs. 46-49, has been placed here as a kind of completion to the prophecy of the seventy years and the subsequent fall of Babylon.

3. Chs. 26-28. The two great prophecies of the fall of Jerusalem, and the history connected with them.

4. Chs. 29-31. The message of comfort for the exiles in Babylon.

5. Chs. 32-44. The history of the last two years before the capture of Jerusalem, and of Jeremiah's work int hem and in the period that followed.

6. Chs. 46-51. The prophecies against foreign nations, ending with the great prediction against Babylon.

7. The supplementary narrative of ch. 52.

Jeremi'as

the Greek form of the name of Jeremiah the prophet. Matthew 16:14.

Jer'emoth

(heights). 1. A Benjamite chief, a son of the house of Beriah of Elpaal. 1 Chronicles 8:14; comp. 1 Chronicles 8:12-18 (B.C. about 588.)

2. A merarite levite, son of Mushi. 1 Chronicles 23:23;

3. Son of Heman; head of the thirteenth course of musicians in the divine service. 1 Chronicles 25:22; (B.C. 1014.)

4. One of the sons of Elam, and,

5. One of the sons of Zattu, who had taken strange wives. Ezra 10:26, 27; (B.C. 459.)

6. The name which appears in the same list as "and RAMOTH," ver. 29.

Jer'emy

the prophet Jeremiah. Matthew 2:17; Matthew 27:9.

Jeri'ah

a Kohathite Levite, chief of the great house of Hebron when David organized the service. 1 Chronicles 23:19; 1 Chronicles 24:23; B.C. 1014. The same man is mentioned again as JERIJAH. 1 Chronicles 26:31.

Jer'iba-i

(whom Jehovah defends), one of the Bene-Elnaan, named among the heroes of David's guard. 1 Chronicles 11:46.

Jer'icho

(place of fragrance), a city of high antiquity, situated in a plain traversed by the Jordan, and exactly over against where that river was crossed by the Israelites under Joshua. Joshua 3:16; It was five miles west of the Jordan and seven miles northwest of the Dead Sea. It had a king. Its walls were so considerable that houses were built upon them. ch. Joshua 2:15; The spoil that was found in it betokened its affluence. Jericho is first mentioned as the city to which the two spies were sent by Joshua from Shittim. Joshua 2:1-21; It was bestowed by him upon the tribe of Benjamin, ch. Joshua 18:21; and from this time a long interval elapses before Jericho appears again upon the scene. Its second foundation under Hiel the Bethelite is recorded in 1 Kings 16:34; Once rebuilt, Jericho rose again slowly into consequence. In its immediate vicinity the sons of the prophets sought retirement from the world; Elisha "healed the spring of the waters;" and over against it, beyond Jordan, Elijah "went up by a whirlwind into heaven." 2 Kings 2:1-22; In its plains Zedekiah fell into the hands of the Chaldeans. 2 Kings 25:5; Jeremiah 39:5; In the return under Zerubbabel the "children of Jericho," 345 in number, are comprised. Ezra 2:34; Nehemiah 7:36; Under Herod the Great it again became an important place. He fortified it and built a number of new palaces, which he named after his friends. If he did not make Jericho his habitual residence, he at last retired thither to die, and it was in the amphitheater of Jericho that the news of his death was announced to the assembled soldiers and people by Salome. Soon afterward the palace was burnt and the town plundered by one Simon, slave to Herod; but Archelaus rebuilt the former sumptuously, and founded a new town on the plain, that bore his own name; and, most important of all, diverted water from a village called Neaera to irrigate the plain which he had planted with palms. Thus Jericho was once more "a city of palms" when our Lord visited it. Here he restored sight to the blind. Matthew 20:30; Mark 10:46; Luke 18:35; Here the descendant of Rahab did not disdain the hospitality of Zaccaeus the publican. Finally, between Jerusalem and Jericho was laid the scene of his story of the good Samaritan. The city was destroyed by Vespasian. The site of ancient (the first) Jericho is placed by Dr. Robinson in the immediate neighborhood of the fountain of Elisha; and that of the second (the city of the New Testament and of Josephus) at the opening of the Wady Kelt (Cherith), half an hour from the fountain. (The village identified with jericho lies a mile and a half from the ancient site, and is called Riha. It contains probably 200 inhabitants, indolent and licentious and about 40 houses. Dr. Olin says it is the "meanest and foulest village of Palestine;" yet the soil of the plain is of unsurpassed fertility.-ED.)

Je'ri-el

(people of God), a man of Issachar, one of the six heads of the house of Tola. 1 Chronicles 7:2.

Jeri'jah

(people of Jehovah). See See JERIAH

Jer'imoth

(heights). 1. Son or descendant of Bela. 1 Chronicles 7:7; He is perhaps the same as

2. who joined David at Ziklag. 1 Chronicles 12:5; (B.C. 1055.)

3. A son of Beecher, 1 Chronicles 7:8; and head of a Benjamite house.

4. Son of Mushi, the son of Merari. 1 Chronicles 24:30;

5. Son of Heman, head of fifteenth ward of musicians. 1 Chronicles 25:4, 22; (B.C. 1014.)

6. Son of Zariel, ruler of the tribe of Naphtali in the reign of David. 1 Chronicles 27:19;

7. Son of King David, whose daughter Mahalath was one of the wives of Rehoboam, her cousin Abihail being the other. 2 Chronicles 11:18; (B.C. before 1014.)

8. A Levite in the reign of Hezekiah. 2 Chronicles 31:13; (B.C. 726.)

Jer'ioth

(curtains), one of the elder Caleb's wives. 1 Chronicles 2:18.

Jerobo'am

(whose people are many). 1. The first king of the divided kingdom of Israel, B.C. 975-954, was the son of an Ephraimite of the name of Nebat. He was raised by Solomon to the rank of superintendent over the taxes and labors exacted from the tribe of Ephraim. 1 Kings 11:28; he made the most of his position, and at last was perceived by Solomon to be aiming at the monarchy. He was leaving Jerusalem, when he was met by Ahijah the prophet, who gave him the assurance that, on condition of obedience to his laws, God would establish for him a kingdom and dynasty equal to that of David. 1 Kings 11:29-40; The attempts of Solomon to cut short Jeroboam's designs occasioned his flight into Egypt. There he remained until Solomon's death. After a year's longer stay in Egypt, during which Jeroboam married Ano, the elder sister of the Egyptian queen Tahpenes, he returned to Shechem, where took place the conference with Rehoboam [REHOBOAM], and the final revolt which ended in the elevation of Jeroboam to the throne of the northern kingdom. Now occurred the fatal error of his policy. Fearing that the yearly pilgrimages to Jerusalem would undo all the work which he effected, he took the bold step of rending the religious unity of the nation, which was as yet unimpaired, asunder. He caused two golden figures of Mnevis, the sacred calf, to be made and set up at the two extremities of his kingdom, one at Dan and the other at Bethel. It was while dedicating the altar at Bethel that a prophet from Judah suddenly appeared, who denounced the altar, and foretold its desecration by Josiah, and violent overthrow. The king, stretching out his hand to arrest the prophet, felt it withered and paralyzed, and only at the prophet's prayer saw it restored, and acknowledged his divine mission. Jeroboam was at constant war with the house of Judah, but the only act distinctly recorded is a battle with Abijah, son of Rehoboam, in which he was defeated. The calamity was severely felt; he never recovered the blow, and soon after died, in the 22d year of his reign, 2 Chronicles 13:20; and was buried in his ancestral sepulchre. 1 Kings 14:20;

2. Jeroboam II., the son of Joash, the fourth of the dynasty of Jehu. (B.C. 825-784.) The most prosperous of the kings of Israel. He repelled the Syrian invaders, took their capital city Damascus, 2 Kings 14:28; and recovered the whole of the ancient dominion from Hamah to the Dead Sea. ch 2 Kings 14:25; Ammon and Moab were reconquered, and the transjordanic tribes were restored to their territory, 2 Kings 13:5; 1 Chronicles 5:17-22; but it was merely an outward restoration.

Jer'oham

(cherished). 1. Father of Elkanah, the father of Samuel, of the house of Kohath. 1 Samuel 1:1; 1 Chronicles 6:27, 34; (B.C. before 1142.)

2. A Benjamite, the founder of a family of Bene-Jeroham. 1 Chronicles 8:27; Probably the same as

3. Father (or progenitor) of Ibneiah. 1 Chronicles 9:8; comp. 1 Chronicles 9:3 and 1 Chronicles 9:9. (B.C. before 588.)

4. A descendant of Aaron, of the house of Immer, the leader of the sixteenth course of priests; son of Pashur, and father of Adaiah. 1 Chronicles 9:12; He appears to be mentioned again in Nehemiah 11:12; (B.C. before 586.)

5. Jeroham of Gedor, some of whose sons joined David at Ziglag. 1 Chronicles 12:7; (B.C. before 1055.)

6. A Danite, whose son or descendant Azareel was head of his tribe in the time of David. 1 Chronicles 27:22;

7. Father of Azariah, one of the "captains of hundreds" in the time of Athaliah. 2 Chronicles 23:1; (B.C. before 876.)

Jerubba'al, or Jerub'ba-al

(contender with Baal), the surname of Gideon, which he acquired in consequence of destroying the altar of Baal, when his father defended him from the vengeance of the Abiezrites. Judges 6:32.

Jerub'besheth

(contender with the shame), a name of Gideon. 2 Samuel 11:21.

Jeru'salem

(the habitation of peace), Jerusalem stands in latitude 31 degrees 46' 35" north and longitude 35 degrees 18' 30" east of Greenwich. It is 32 miles distant from the sea and 18 from the Jordan, 20 from Hebron and 36 from Samaria. "In several respects," says Dean Stanley, "its situation is singular among the cities of Palestine. Its elevation is remarkable; occasioned not from its being on the summit of one of the numerous hills of Judea, like most of the towns and villages, but because it is on the edge of one of the highest table-lands of the country. Hebron indeed is higher still by some hundred feet, and from the south, accordingly (even from Bethlehem), the approach to Jerusalem is by a slight descent. But from any other side the ascent is perpetual; and to the traveller approaching the city from the east or west it must always have presented the appearance beyond any other capital of the then known world-we may say beyond any important city that has ever existed on the earth-of a mountain city; breathing, as compared with the sultry plains of Jordan, a mountain air; enthroned, as compared with jericho or Damascus, Gaza or Tyre, on a mountain fastness."-S. . Jerusalem, if not actually in the centre of Palestine, was yet virtually so. "It was on the ridge, the broadest and most strongly-marked ridge of the backbone of the complicated hills which extend through the whole country from the plain of Esdraelon to the desert." Roads.-There appear to have been but two main approaches to the city:- 1. From the Jordan valley by Jericho and the Mount of Olives. This was the route commonly taken from the north and east of the country.

2. From the great maritime plain of Philistia and Sharon. This road led by the two Beth-horons up to the high ground at Gibeon, whence it turned south, and came to Jerusalem by Ramah and Gibeah, and over the ridge north of the city. Topography.-To convey an idea of the position of Jerusalem, we may say, roughly, that the city occupies the southern termination of the table-land which is cut off from the country round it on its west, south and east sides by ravines more than usually deep and precipitous. These ravines leave the level of the table-land, the one on the west and the other on the northeast of the city, and fall rapidly until they form a junction below its southeast corner. The eastern one-the valley of the Kedron, commonly called the valley of Jehoshaphat-runs nearly straight from north by south. But the western one-the valley of Hinnom-runs south for a time, and then takes a sudden bend to the east until it meets the valley of Jehoshaphat, after which the two rush off as one to the Dead Sea. How sudden is their descent may be gathered from the fact that the level at the point of junction -about a mile and a quarter from the starting-point of each-is more than 600 feet below that of the upper plateau from which they began their descent. So steep is the fall of the ravines, so trench-like their character, and so close do they keep to the promontory at whose feet they run, as to leave on the beholder almost the impression of the ditch at the foot of a fortress rather than of valleys formed by nature. The promontory thus encircled is itself divided by a longitudinal ravine running up it from south to north, called the valley of the Tyropoeon, rising gradually from the south, like the external ones, till at last it arrives at the level of the upper plateau, dividing the central mass into two unequal portions. Of these two, that on the west is the higher and more massive, on which the city of Jerusalem now stands, and in fact always stood. The hill on the east is considerably lower and smaller, so that to a spectator from the south the city appears to slope sharply toward the east. Here was the temple, and here stands now the great Mohammedan sanctuary with its mosques and domes. The name of MOUNT ZION has been applied to the western hill from the time of Constantine to the present day. The eastern hill, called MOUNT MORIAH in 2 Chronicles 3:1; was as already remarked, the site of the temple. It was situated in the southwest angle of the area, now known as the Haram area, and was, as we learn from Josephus, an exact square of a stadium, or 600 Greek feet, on each side. (Conder ("Bible Handbook," 1879) states that by the latest surveys the Haram area is a quadrangle with unequal sides. The west wall measures 1601 feet, the south 922, the east 1530, the north 1042. It is thus nearly a mile in circumference, and contains 35 acres.-ED.) Attached to the northwest angle of the temple was the Antonia, a tower or fortress. North of the side of the temple is the building now known to Christians as the Mosque of Omar, but by Moslems called the Dome of the Rock. The southern continuation of the eastern hill was named OPHEL, which gradually came to a point at the junction of the valleys Tyropoeon and Jehoshaphat; and the norther BEZETHA, "the new city," first noticed by Josephus, which was separated from Moriah by an artificial ditch, and overlooked the valley of Kedron on the east; this hill was enclosed within the walls of Herod Agrippa. Lastly, ACRA lay westward of Moriah and northward of Zion, and formed the "lower city" in the time of Josephus. Walls.-These are described by Josephus. The first or old wall was built by David and Solomon, and enclosed Zion and part of Mount Moriah. (The second wall enclosed a portion of the city called Acra or Millo, on the north of the city, from the tower of Mariamne to the tower of Antonia. It was built as the city enlarged in size; begun by Uzziah 140 years after the first wall was finished, continued by Jotham 50 years later, and by Manasseh 100 years later still. It was restored by Nehemiah. Even the latest explorations have failed to decide exactly what was its course. (See Conder's Handbook of the Bible, art. Jerusalem.) The third wall was built by King Herod Agrippa, and was intended to enclose the suburbs which had grown out on the northern sides of the city, which before this had been left exposed. After describing these walls, Josephus adds that the whole circumference of the city was 33 stadia, or nearly four English miles, which is as near as may be the extent indicated by the localities. He then adds that the number of towers in the old wall was 60, the middle wall 40, and the new wall 99. Water Supply-(Jerusalem had no natural water supply, unless we so consider the "Fountain of the Virgin," which wells up with an intermittent action from under Ophel. The private citizens had cisterns, which were supplied by the rain from the roofs; and the city had a water supply "perhaps the most complete and extensive ever undertaken by a city," and which would enable it to endure a long siege. There were three aqueducts, a number of pools and fountains, and the temple area was honeycombed with great reservoirs, whose total capacity is estimated at 10,000,000 gallons. Thirty of these reservoirs are described, varying from 25 to 50 feet in depth; and one, call the great Sea, would hold 2,000,000 gallons. These reservoirs and the pools were supplied with water by the rainfall and by the aqueducts. One of these, constructed by Pilate, has been traced for 40 miles, though in a straight line the distance is but 13 miles. It brought water from the spring Elam, on the south, beyond Bethlehem, into the reservoirs under the temple enclosure.-ED.) Pools and fountains.-A part of the system of water supply. Outside the walls on the west side were the Upper and Lower Pools of GIHON, the latter close under Zion, the former more to the northwest on the Jaffa road. At the junction of the valleys of Hinnom and Jehoshaphat was ENROGEL, the "Well of Job," in the midst of the king's gardens. Within the walls, immediately north of Zion, was the "Pool of Hezekiah." A large pool existing beneath the temple (referred to in Ecclus. 1:3) was probably supplied by some subterranean aqueduct. The "King's Pool" was probably identical with the "Fountain of the Virgin," at the southern angle of Moriah. It possesses the peculiarity that it rises and falls at irregular periods; it is supposed to be fed form the cistern below the temple. From this a subterranean channel cut through solid rock leads the water to the pool of SILOAH or SILOAM, which has also acquired the character of being an intermittent fountain. The pool of which tradition has assigned the name of BETHESDA is situated on the north side of Moriah; it is now named Birket Israil. Burial-grounds.-The main cemetery of the city seems from an early date to have been where it is still-on the steep slopes of the valley of the Kedron. The tombs of the kings were in the city of David, that is, Mount Zion. The royal sepulchres were probably chambers containing separate recesses for the successive kings. Gardens.-The king's gardens of David and Solomon seem to have been in the bottom formed by the confluence of the Kedron and Himmon. Nehemiah 3:15; The Mount of Olives, as its name, and the names of various places upon it seem to imply, was a fruitful spot. At its foot was situated the garden of Gethsemane. At the time of the final siege the space north of the wall of Agrippa was covered with gardens, groves and plantations of fruit trees, enclosed by hedges and walls; and to level these was one of Titus' first operations. We know that the Gennath (i.e. "of gardens") opened on this side of the city. Gates.-The following is a complete list of the gates named in the Bible and by Josephus, with the reference to their occurrence:-

1. Gate of Ephraim. 2 Chronicles 25:23; Nehemiah 8:16; Nehemiah 12:39; This is probably the same as the-

2. Gate of Benjamin. Jeremiah 20:2; Jeremiah 37:13; Zechariah 14:10; If so, it was 400 cubits distant from the-

3. Corner gate. 2 Chronicles 25:23; 2 Chronicles 26:9; Jeremiah 31:38; Zechariah 14:10;

4. Gate of Joshua, governor of the city. 2 Kings 23:8;

5. Gate between the two walls. 2 Kings 25:4; Jeremiah 39:4;

6. Horse gate. Nehemiah 3:28; 2 Chronicles 23:15; Jeremiah 31:40;

7. Ravine gate (i.e. opening on ravine of Hinnom). 2 Chronicles 26:9; Nehemiah 2:13, 15; Nehemiah 3:13;

8. Fish gate. 2 Chronicles 33:14; Nehemiah 3:13; Zeph. 1:10;

9. Dung gate. Nehemiah 2:13; Nehemiah 3:13;

10. Sheep gate. Nehemiah 3:1, 32; Nehemiah 12:39;

11. East gate. Nehemiah 3:29;

12. Miphkad. Nehemiah 3:31;

13. Fountain gate (Siloam?). Nehemiah 12:37;

14. Water gate. Nehemiah 12:37;

15. Old Gate. Nehemiah 12:39;

16. Prison gate. Nehemiah 12:39;

17. Gate Harsith (perhaps the Sun; Authorized Version East gate). Jeremiah 19:2;

18. First gate. Zechariah 14:10;

19. Gate Gennath (gardens). Joshua B.J. v. 4, - 4.

20. Essenes' gate. Jos. B.J. 4, - 2. To these should be added the following gates to the temple:-Gate Sur, 2 Kings 11:6; called also gate of foundation. 2 Chronicles 23:5; Gate of the guard, or behind the guard, 2 Kings 11:6, 19; ; called the high gate. 2 Kings 15:35; 2 Chronicles 23:20; 2 Chronicles 27:3; Gate Shallecheth. 1 Chronicles 26:16; At present the chief gates are-

1. The Zion's gate and the dung gate, in the south wall;

2. St. Stephen's gate and the golden gate (now walled up), in the east wall;

3. The Damascus gate and

4. Herod's gate, in the north wall; and

5. The Jaffa gate, in the west wall. Population.-Taking the area of the city enclosed by the two old walls at 750,000 yards, and that enclosed by the wall of Agrippa at 1,500,000 yards, we have 2,250,000 yards for the whole. Taking the population of the old city at the probable number of the one person to 50 yards, we have 15,000 and at the extreme limit of 30 yards we should have 25,000 inhabitants for the old city, and at 100 yards to each individual in the new city about 15,000 more; so that the population of Jerusalem, in its days of greatest prosperity, may have amounted to from 30,000 to 45,000 souls, but could hardly ever have reached 50,000; and assuming that in times of festival one-half was added to this amount, which is an extreme estimate, there may have been 60,000 or 70,000 in the city when Titus came up against it. (Josephus says that at the siege of Jerusalem the population was 3,000,000; but Tacitus' statement that it was 600,000 is nearer the truth. This last is certainly within the limits of possibility. Streets, houses, etc.-Of the nature of these in the ancient city we have only the most scattered notices. The "east street," 2 Chronicles 29:4; the "street of the city," i.e. the city of David, 2 Chronicles 32:6; the "street facing the water gate," Nehemiah 8:1, 3; or, according to the parallel account in 1 Esdr. 9:38, the "broad place of the temple towards the east;" the "street of the house of God," Ezra 10:9; the "street of the gate of Ephraim," Nehemiah 8:16; and the "open place of the first gate toward the east," must have been not "streets," in our sense of the word, so much as the open spaces found in easter towns round the inside of the gates. Streets, properly so called, there were, Jeremiah 5:1; Jeremiah 11:13; etc.; but the name of only one, "the bakers' street," Jeremiah 37:21; is preserved to us. The Via Dolorosa, or street of sorrows, is a part of the street thorough which Christ is supposed to have been led on his way to his crucifixion. To the houses we have even less clue; but there is no reason to suppose that in either houses or streets the ancient Jerusalem differed very materially from the modern. No doubt the ancient city did not exhibit that air of mouldering dilapidation which is now so prominent there. The whole of the slopes south of the Haram area (the ancient Ophel), and the modern Zion, and the west side of the valley of Jehoshaphat, presents the appearance of gigantic mounds of rubbish. In this point at least the ancient city stood in favorable contrast with the modern, but in many others the resemblance must have been strong. Annals of the city.-If, as is possible, Salem is the same with Jerusalem, the first mention of Jerusalem is in Genesis 14:18; about B.C. 2080. It is next mentioned in Joshua 10:1; B.C. 1451. The first siege appears to have taken place almost immediately after the death of Joshua-cir. 1400 B.C. Judah and Simeon "fought against it and took it, and smote it with the edge of the sword, and set the city on fire." Judges 1:8; In the fifteen centuries which elapsed between this siege and the siege and destruction of the city by Titus, A.D. 70, the city was besieged no fewer than seventeen times; twice it was razed to the ground, on two other occasions its walls were levelled. In this respect it stands without a parallel in any city, ancient or modern. David captured the city B.C. 1046, and made it his capital, fortified and enlarged it. Solomon adorned the city with beautiful buildings, including the temple, but made no additions to its walls. The city was taken by the Philistines and Arabians in the reign of Jehoram, B.C. 886, and by the Israelites in the reign of Amaziah, B.C. 826. It was thrice taken by Nebuchadnezzar, in the years B.C. 607, 597 and 586, in the last of which it was utterly destroyed. Its restoration commenced under Cyrus, B.C. 538, and was completed under Artaxerxes I., who issued commissions for this purpose to Ezra, B.C. 457, and Nehemiah, B.C. 445. In B.C. 332 it was captured by Alexander the Great. Under the Ptolemies and the Seleucidae the town was prosperous, until Antiochus Epiphanes sacked it, B.C. 170. In consequence of his tyranny, the Jews rose under the Maccabees, and Jerusalem became again independent, and retained its position until its capture by the Romans under Pompey, B.C. 63. The temple was subsequently plundered by Crassus, B.C. 545, and the city by the Parthians, B.C. 40. Herod took up his residence there as soon as he was appointed sovereign, and restored the temple with great magnificence. On the death of Herod it became the residence of the Roman procurators, who occupied the fortress of Antonia. The greatest siege that it sustained, however, was at the hands of the Romans under Titus, when it held out nearly five months, and when the town was completely destroyed, A.D. 70. Hadrian restored it as a Roman colony, A.D. 135, and among other buildings erected a temple of Jupiter Capitolinus on the site of the temple. He gave to it the name of Aelia Capitolina, thus combining his own family name with that of the Capitoline Jupiter. The emperor Constantine established the Christian character by the erection of a church on the supposed site of the holy sepulchre, A.D. 336. Justinian added several churches and hospitals about A.D. 532. It was taken by the Persians under Chosroes II in A.D. 614. The dominion of the Christians in the holy city was now rapidly drawing to a close. In A.D. 637 the patriarch Sophronius surrendered to the khalif Omar in person. With the fall of the Abassides the holy city passed into the hands of the Fatimite dynasty, under whom the sufferings of the Christians in Jerusalem reached their height. About the year 1084 it was bestowed upon Ortok, chief of a Turkman horde. It was taken by the Crusaders in 1099, and for eighty-eight years Jerusalem remained in the hand of the Christians. in 1187 it was retaken by Saladin after a siege of several weeks. In 1277 Jerusalem was nominally annexed to the kingdom of Sicily. In 1517 it passed under the sway of the Ottoman sultan Selim I., whose successor Suliman built the present walls of the city in 1542. Mohammed Aly, the pasha of Egypt, took possession of it in 1832; and in 1840, after the bombardment of Acre, it was again restored to the sultan. (Modern Jerusalem, called by the Arabs el-Khuds, is built upon the ruins of ancient Jerusalem. The accumulated rubbish of centuries is very great, being 100 feet deep on the hill of Zion. The modern wall, built in 1542, forms an irregular quadrangle about 2 1/2 miles in circuit, with seven gates and 34 towers. It varies in height from 20 to 60 feet. The streets within are narrow, ungraded, crooked, and often filthy. The houses are of hewn stone, with flat roofs and frequent domes. There are few windows toward the street. The most beautiful part of modern Jerusalem is the former temple area (Mount Moriah), "with its lawns and cypress tress, and its noble dome rising high above the wall." This enclosure, now called Haram esh-Sherif, is 35 acres in extent, and is nearly a mile in circuit. On the site of the ancient temple stands the Mosque of Omar, "perhaps the very noblest specimen of building-art in Asia." "It is the most prominent as well as the most beautiful building in the whole city." The mosque is an octagonal building, each side measuring 66 feet. It is surmounted by a dome, whose top is 170 feet from the ground. The church of the Holy Sepulchre, which is claimed, but without sufficient reason, to be upon the site of Calvary, is "a collection of chapels and altars of different ages and a unique museum of religious curiosities from Adam to Christ." The present number of inhabitants in Jerusalem is variously estimated. Probably Pierotti's estimate is very near the truth,-20,330; of whom 5068 are Christians, 7556 Mohammedans (Arabs and Turks), and 7706 Jews.-ED.)

Jeru'sha

(possessed), daughter of Zadok and queen of Uzziah. 2 Kings 15:33; (B.C. 806.)

Jeru'shah

(possessed). 2 Chronicles 27:1; The same as the preceding.

Jesa'iah

(salvation of Jehovah). 1. Son of Hananiah, brother of Pelatiah and grandson of Zerubbabel. 1 Chronicles 3:21; (B.C. after 536.)

Jesha'iah

(salvation of Jehovah). 1. One of the six sons of Jeduthun. 1 Chronicles 25:3, 15; (B.C. 1014.)

2. A Levite in the reign of David, eldest son of Rehabiah, a descendant of Amram through Moses. 1 Chronicles 26:25; [ISSHIAH] (B.C. before 1014.)

3. The son of Athaliah, and chief of the house of Bene-Elam who returned with Ezra. Ezra 8:7; [JOSIAS] (B.C. 459.)

4. A Merarite who returned with Ezra. Ezra 8:19.

Jesh'anah

(old), a town which, with its dependent villages, was one of the three taken from Jeroboam by Abijah. 2 Chronicles 13:19.

Jeshar'elah

(right before God), son of Asaph, and head of the seventh of the twenty-four wards into which the musicians of the Levites were divided. 1 Chronicles 25:14; [ASARELAH] (B.C. 1014).

Jesheb'e-ab

(father's seat), head of the fourteenth course of priests. 1 Chronicles 24:13; See JEHOIARIB

Je'sher

(uprightness), one of the sons of Caleb the son of Hezron by his wife Azubah. 1 Chronicles 2:18; (B.C. before 1491).

Jesh'imon

(a wilderness), a name which occurs in Numbers 21:20; and Numb 23:28 in designating the position of Pisgah and Peor; both described as "facing the Jeshimon." Perhaps the dreary, barren waste of hills lying immediately on the west of the Dead Sea.

Jeshish'a-i

(descended from an old man), one of the ancestors of the Gadites who dwelt in Gilead. 1 Chronicles 5:14.

Jeshoha'iah

(whom Jehovah casts down), a chief of the Simeonites, descended from Shimei. 1 Chronicles 4:36; (B.C. about 711.)

Jesh'ua

(whom Jehovah helps), one of the towns reinhabited by the people of Judah after the return from captivity. Nehemiah 11:26; It is not mentioned elsewhere.

Jesh'ua

(a saviour), another form of the name of Joshua of Jesus. 1. Joshua the son of Nun. Nehemiah 8:17; [JOSHUA]

2. A priest in the reign of David, to whom the nine course fell by David, to whom the ninth course fell by lot. 1 Chronicles 24:11; (B.C. 1014.)

3. One of the Levites in the reign of Hezekiah. 2 Chronicles 31:15; (B.C. 726.)

4. Son of Jehozadak, first high priest after the Babylonish captivity, B.C. 536. Jeshua was probably born in Babylon, whither his father Jehozadak had been taken captive while young. 1 Chronicles 6:15; Authorized Version. He came up from Babylon in the first year of Cyrus, with Zerubbabel, and took a leading part with him in the rebuilding of the temple and the restoration of the Jewish commonwealth. The two prophecies concerning him in Zechariah 3:1;... and Zechariah 6:9-15 point him out as an eminent type of Christ.

5. Head of a Levitical house, one of those which returned from the Babylonish captivity. Ezra 2:40; Ezra 3:9; Nehemiah 3:19; Nehemiah 8:7; Nehemiah 9:4, 5; Nehemiah 12:8; etc.

6. A branch of the family of Pahath-moab, one of the chief families, probably, of the tribe of Judah. Nehemiah 10:14; Nehemiah 7:11; etc.; Ezra 10:30.

Jesh'uah

a priest in the reign of David, 1 Chronicles 24:11; the same as JESHUA, No. 2. (B.C. 1014.)

Jesh'urun

(supremely happy), and once by mistake in Authorized Version JESURUN, Isaiah 44:2; a symbolical name for Israel in Deuteronomy 32:15; Deuteronomy 33:5, 26; Isaiah 44:2; It is most probably derived from a root signifying "to be blessed." With the intensive termination Jeshurun would then denote Israel as supremely happy or prosperous, and to this signification the context in Deuteronomy 32:15; points.

Jesi'ah

(whom Jehovah lends). 1. A Korhite, one of the mighty men who joined David's standard at Ziklag. 1 Chronicles 12:6; (B.C. 1055.)

2. The second son of Uzziel, the son of Kohath. 1 Chronicles 23:20.

Jesim'iel

(whom God makes), a Simeonite chief of the family of Shimei. 1 Chronicles 4:36; (B.C. about 711.)

Jes'se

(wealthy), the father of David, was the son of Obed, who again was the fruit of the union of Boaz and the Moabitess Ruth. His great-grandmother was Rahab the Canaanite, of Jericho. Matthew 1:5; Jesse's genealogy is twice given in full in the Old Testament, viz., Ruth 4:18-22; and 1 Chronicles 2:5-12 He is commonly designated as "Jesse the Bethlehemite," 1 Samuel 16:1, 18; 1 Samuel 17:58; but his full title is "the Ephrathite of Bethlehem Judah." ch. 1 Samuel 17:12; He is an "old man" when we first meet with him, 1 Samuel 17:12; with eight sons, ch. 1 Samuel 16:10; 1 Samuel 17:12; residing at Bethlehem. ch 1 Samuel 16:4, 5; Jesse's wealth seems to have consisted of a flock of sheep and goats, which were under the care of David. ch. 1 Samuel 16:11; 1 Samuel 17:34, 35; After David's rupture with Saul he took his father and his mother into the country of Moab and deposited them with the king, and there they disappear from our view in the records of Scripture. (B.C. 1068-61.) Who the wife of Jesse was we are not told.

Jes'ui

(even, level), the son of Asher, whose descendants the Jesuites were numbered in the plains of Moab at the Jordan of Jericho. Numbers 26:44; (B.C. 1451.) He is elsewhere called ISUI, Genesis 46:17; and ISHUAI. 1 Chronicles 7:30.

Jes'urun

See JESHURUN

Je'sus

(saviour). 1. The Greek form of the name Joshua or Jeshua, a contraction of Jehoshua, that is, "help of Jehovah" or "saviour." Numbers 13:16;

2. Joshua the son of Nun. Numbers 27:18; Hebrews 4:8; See JEHOSHUA

Je'sus Christ

"The life and character of Jesus Christ," says Dr. Schaff, "is the holy of holies in the history of the world." 1. NAME.-The name Jesus signifies saviour. It is the Greek form of JEHOSHUA (Joshua). The name Christ signifies anointed. Jesus was both priest and king. Among the Jews priests were anointed, as their inauguration to their office. 1 Chronicles 16:22; In the New Testament the name Christ is used as equivalent to the Hebrew Messiah (anointed), John 1:41; the name given to the long-promised Prophet and King whom the Jews had been taught by their prophets to expect. Matthew 11:3; Acts 19:4; The use of this name, as applied to the Lord, has always a reference to the promises of the prophets. The name of Jesus is the proper name of our Lord, and that of Christ is added to identify him with the promised Messiah. Other names are sometimes added to the names Jesus Christ, thus, "Lord," "a king," "King of Israel," "Emmanuel," "Son of David," "chosen of God." II. BIRTH.-Jesus Christ was born of the Virgin Mary, God being his father, at Bethlehem of Judea, six miles south of Jerusalem. The date of his birth was most probably in December, B.C. 5, four years before the era from which we count our years. That era was not used till several hundred years after Christ. The calculations were made by a learned monk, Dionysius Exiguus, in the sixth century, who made an error of four years; so that to get the exact date from the birth of Christ we must add four years to our usual dates; i.e. A.D. 1882 is really 1886 years since the birth of Christ. It is also more than likely that our usual date for Christmas, December 25, is not far from the real date of Christ's birth. Since the 25th of December comes when the longest night gives way to the returning sun on his triumphant march, it makes an appropriate anniversary to make the birth of him who appeared in the darkest night of error and sin as the true Light of the world. At the time of Christ's birth Augustus Caesar was emperor of Rome, and Herod the Great king of Judea, but subject of Rome. God's providence had prepared the world for the coming of Christ, and this was the fittest time in all its history. 1. All the world was subject to one government, so that the apostles could travel everywhere: the door of every land was open for the gospel.

2. The world was at peace, so that the gospel could have free course.

3. The Greek language was spoken everywhere with their other languages.

4. The Jews were scattered everywhere with synagogues and Bibles. III. EARLY LIFE.-Jesus, having a manger at Bethlehem for his cradle, received a visit of adoration from the three wise men of the East. At forty days old he was taken to the temple at Jerusalem; and returning to Bethlehem, was soon taken to Egypt to escape Herod's massacre of the infants there. After a few months stay there, Herod having died in April, B.C. 4, the family returned to their Nazareth home, where Jesus lived till he was about thirty years old, subject to his parent, and increasing "in wisdom and stature, and in favor with God and man." The only incident recorded of his early life is his going up to Jerusalem to attend the passover when he was twelve years old, and his conversation with the learned men in the temple. But we can understand the childhood and youth of Jesus better when we remember the surrounding influences amid which he grew. 1. The natural scenery was rugged and mountainous, but full of beauty. He breathed the pure air. He lived in a village, not in a city.

2. The Roman dominion was irksome and galling. The people of God were subject to a foreign yoke. The taxes were heavy. Roman soldiers, laws, money, every reminded them of their subjection, when they ought to be free and themselves the rulers of the world. When Jesus was ten years old, there was a great insurrection, Acts 5:37; in Galilee. He who was to be King of the Jews heard and felt all this.

3. The Jewish hopes of a Redeemer, of throwing off their bondage, of becoming the glorious nation promised in the prophet, were in the very air he breathed. The conversation at home and in the streets was full of them.

4. Within his view, and his boyish excursions, were many remarkable historic places,-rivers, hills, cities, plains,-that would keep in mind the history of his people and God's dealings with them.

5. His school training. Mr. Deutsch, in the Quarterly Review, says, "Eighty years before Christ, schools flourished throughout the length and the breadth of the land: education had been made compulsory. While there is not a single term for 'school' to be found before the captivity, there were by that time about a dozen in common usage. Here are a few of the innumerable popular sayings of the period: 'Jerusalem was destroyed because the instruction of the young was neglected.' 'The world is only saved by the breath of the school-children.' 'Even for the rebuilding of the temple the schools must not be interrupted.'"

6. His home training. According to Ellicott, the stages of Jewish childhood were marked as follows: "At three the boy was weaned, and word for the first time the fringed or tasselled garment prescribed by Numbers 15:38-41; and Deuteronomy 22:12 His education began at first under the mother's care. At five he was to learn the law, at first by extracts written on scrolls of the more important passages, the Shema or creed of Deuteronomy 2:4; the Hallel or festival psalms, Psalms 114, 118, 136, and by catechetical teaching in school. At twelve he became more directly responsible for his obedience of the law; and on the day when he attained the age of thirteen, put on for the first time the phylacteries which were worn at the recital of his daily prayer." In addition to this, Jesus no doubt learned the carpenter's trade of his reputed father Joseph, and, as Joseph probably died before Jesus began his public ministry, he may have contributed to the support of his mother. (IV. PUBLIC MINISTRY.-All the leading events recorded of Jesus' life are given at the end of this volume in the Chronological Chart and in the Chronological Table of the life of Christ; so that here will be given only a general survey. Jesus began to enter upon his ministry when he was "about thirty years old;" that is, he was not very far from thirty, older or younger. He is regarded as nearly thirty-one by Andrews (in the tables of chronology referred to above) and by most others. Having been baptized by John early in the winter of 26-27, he spent the larger portion of his year in Judea and about the lower Jordan, till in December he went northward to Galilee through Samaria. The next year and a half, from December, A.D. 27, to October or November, A.D. 29, was spent in Galilee and norther Palestine, chiefly in the vicinity of the Sea of Galilee. In November, 29, Jesus made his final departure from Galilee, and the rest of his ministry was in Judea and Perea, beyond Jordan, till his crucifixion, April 7, A.D. 30. After three days he proved his divinity by rising from the dead; and after appearing on eleven different occasions to his disciples during forty days, he finally ascended to heaven, where he is the living, ever present, all-powerful Saviour of his people. Jesus Christ, being both human and divine, is fitted to be the true Saviour of men. In this, as in every action and character, he is shown to be "the wisdom and power of God unto salvation." As human, he reaches down to our natures, sympathizes with us, shows us that God knows all our feelings and weaknesses and sorrows and sins, brings God near to us, who otherwise could not realize the Infinite and Eternal as a father and friend. He is divine, in order that he may be an all-powerful, all-loving Saviour, able and willing to defend us from every enemy, to subdue all temptations, to deliver from all sin, and to bring each of his people, and the whole Church, into complete and final victory. Jesus Christ is the centre of the world's history, as he is the centre of the Bible.-ED.)

Je'sus the son of Sirach

See ECCLESIASTICUS

Je'ther

(his excellence). 1. Jethro, the father-in-law of Moses. Exodus 4:18; (B.C. 1530.)

2. The first-born of Gideon's seventy sons. Judges 8:20; (B.C. 1256.)

3. The father of Amasa, captain-general of Absalom's army. (B.C. 1023.) Jether is another form of ITHRA. 2 Samuel 17:25; He is described in 1 Chronicles 2:17; as an Ishmaelite, which again is more likely to be correct than the "Israelite" of the Hebrew in 2 Samuel 17:1;...

4. The son of Jada, a descendant of Hezron, of the tribe of Judah. 1 Chronicles 2:32;

5. The son of Ezra. 1 Chronicles 2:32;

6. The chief of a family of warriors of the line of Asher, and father of Jephunneh. 1 Chronicles 7:38; He is probably the same as ITHRAN in the preceding verse.

Je'theth

(a nail), one of the "dukes" who came of Esau. Genesis 36:40; 1 Chronicles 1:51.

Jeth'lah

(height), one of the cities of the tribe of Dan. Joshua 19:42.

Je'thro

(his excellence) was priest or prince of Midian. Moses married his daughter Zipporah. (B.C. 1530.) On account if his local knowledge he was entreated to remain with the Israelites throughout their journey to Canaan. Numbers 10:31, 33; (He is called REUEL in Exodus 2:18; and RAGUEL in Numbers 10:29; , the same word int he original for both). Reuel is probably his proper name, and Jethro his official title.-ED.)

Je'tur

(an enclosure). Genesis 25:15; 1 Chronicles 1:31; 1 Chronicles 5:19; See ITURAEA

Je'uel

a chief man of Judah, one of the Bene-Zerah. 1 Chronicles 9:6; comp. 1 Chronicles 9:2 See JEIEL

Je'ush

(assembler). 1. Son of Esau by Aholiabamah the daughter of Anah, the son of Zebeon the Hivite. Genesis 36:6, 14, 18; 1 Chronicles 1:35; (B.C. after 1797.)

2. A Benjamite, son of Bilhah. 1 Chronicles 7:10, 11;

3. A Gershonite Levite, of the house of Shimei. 1 Chronicles 23:10, 11; (B.C. 1014.)

4. Son of Rehoboam king of Judah. 2 Chronicles 11:18, 19; (B.C. after 97.)

Je'uz

(counsellor), head of a Benjamite house. 1 Chronicles 8:10.

Jew

(a man of Judea). This name was properly applied to a member of the kingdom of Judah after the separation of the ten tribes. The term first makes its appearance just before the captivity of the ten tribes. The term first makes it appearance just before the captivity of the ten tribes. 2 Kings 16:6; After the return the word received a larger application. Partly from the predominance of the members of the old kingdom of Judah among those who returned to Palestine, partly from the identification of Judah with the religious ideas and hopes of the people, all the members of the new state were called Jews (Judeans) and the name was extended to the remnants of the race scattered throughout the nations. Under the name of "Judeans" the people of Israel were known to classical writers. (Tac. H. v.2, etc.) The force of the title "Jew" is seen particularly in the Gospel of St. John, who very rarely uses any other term to describe the opponents of our Lord. At an earlier stage of the progress of the faith it was contrasted with Greek as implying an outward covenant with God, Romans 1:16; Romans 2:9, 10; Colossians 3:11; etc., which was the correlative of Hellenist [HELLENIST], and marked a division of language subsisting within the entire body, and at the same time less expressive than Israelite, which brought out with especial clearness the privileges and hopes of the children of Jacob. 2 Cor. 11:22; John 1:47.

Jewel

See STONES, PRECIOUS

Jew'ess

a woman of Hebrew birth, without distinction of tribe. Acts 16:1; Acts 24:24.

Jewish

of or belonging to Jews; an epithet applied to their rabbinical legends. Titus 1:14.

Jew'ry

(the country of Judea), the same word elsewhere rendered Judah and Judea. It occurs several times in the Apocalypse and the New Testament, but once only in the Old Testament-Daniel 5:13; Jewry comes to us through the Norman-French, and is of frequent occurrence in Old English.

Jezani'ah

(whom Jehovah hears), the son of Hoshaiah the Maachathite, and one of the captains of the forces who had escaped from Jerusalem during the final attack of the beleaguering army of the Chaldeans. (B.C. 588.) When the Babylonians had departed, Jezaniah, with the men under his command, was one of the first who returned to Gedaliah at Mizpah. In the events which followed the assassination of that officer Jezaniah took a prominent part. 2 Kings 25:23; Jeremiah 40:8; Jeremiah 42:1; Jeremiah 43:2.

Jez'ebel

(chaste), wife of Ahab king of Israel. (B.C. 883.) She was a Phoenician princess, daughter of Ethbaal king of the Zidonians. In her hands her husband became a mere puppet. 1 Kings 21:25; The first effect of her influence was the immediate establishment of the Phoenician worship on a grand scale in the court of Ahab. At her table were supported no less than 450 prophets of Baal and 400 of Eastward. 1 Kings 16:31, 21; 1 Kings 18:19; The prophets of Jehovah were attacked by her orders and put to the sword. 1 Kings 18:13; 2 Kings 9:7; At last the people, at the instigation of Elijah, rose against her ministers and slaughtered them at the foot of Carmel. When she found her husband east down by his disappointment at being thwarted by Naboth, 1 Kings 21:7; she wrote a warrant in Ahab's name, and sealed it with his seal. To her, and not to Ahab, was sent the announcement that the royal wishes were accomplished, 1 Kings 21:14; and on her accordingly fell the prophet's curse, as well as on her husband, 1 Kings 21:23; a curse fulfilled so literally by Jehu, whose chariot-horses trampled out her life. The body was left in that open space called in modern eastern language "the mounds," where offal is thrown from the city walls. 2 Kings 9:30-37.

Je'zer

(power), the third son of Naphtali, Genesis 46:24; Numbers 26:49; 1 Chronicles 7:13; and father of the family of Jezerites.

Jezi'ah

(whom Jehovah expiates), a descendant of Parosh, who had married a foreign wife. Ezra 10:25.

Je'zi-el

(the assembly of God), a Benjamite who joined David at Ziklag. 1 Chronicles 12:3; (B.C. 1055.)

Jezli'ah

(whom God will preserve), a Benjamite of the sons of Elpaal. 1 Chronicles 8:18; (B.C. 588.)

Jez'o-ar

(whiteness), the son of Helah, one of the wives of Asher. 1 Chronicles 4:7.

Jezrahi'ah

(produced by Jehovah), a Levite, the leader of the choristers at the solemn dedication of the wall of Jerusalem under Nehemiah. Nehemiah 12:42; (B.C. 446.)

Jez're-el

(seed of God), a descendant of the father or founder of Etam, of the line of Judah. 1 Chronicles 4:3; (B.C. about 1445).

Jez're-el

1. A city situated in the plain of the same name between Gilboa and Little Hermon, now generally called Esdraelon. [ESDRAeLON] It appears ineLON Joshua 19:18; but its historical importance dates from the reign of Ahab, B.C. 918-897, who chose it for his chief residence. The situation of the modern village of Zerin still remains to show the fitness of his choice. Int he neighborhood, or within the town probably, were a temple and grove of Eastward, with an establishment of 400 priests supported by Jezebel. 1 Kings 16:33; 2 Kings 10:11; The palace of Ahab, 1 Kings 21:1; 1 Kings 18:46; probably containing his "ivory house," 1 Kings 22:39; was on the eastern side of the city, forming part of the city wall. Comp. 1 Kings 21:1; 2 Kings 9:25, 30, 33; Whether the vineyard of Naboth was here or at Samaria is a doubtful question. Still in the same eastern direction are two springs, one 12 minutes from the town, the other 20 minutes. The latter, probably from both its size and its situation, was known as "the spring of Jezreel." With the fall of the house of Ahab the glory of Jezreel departed.

2. A town in Judah, in the neighborhood of the southern Carmel. Joshua 15:56; Here David in his wanderings took Ahinoam the Israelites for his first wife. 1 Samuel 27:3; 1 Samuel 30:5;

3. The eldest son of the prophet Hosea. Hosea 1:4.

Jez're-elitess

a woman of Jezreel. 1 Samuel 27:3; 1 Samuel 30:5; 2 Samuel 2:2; 2 Samuel 3:2; 1 Chronicles 3:1.

Jib'sam

(pleasant), one of the sons of Tola, the son of Issachar. 1 Chronicles 7:2; (B.C. 1017.)

Jid'laph

(weeping), a son of Nahor. Genesis 22:22.

Jim'na

(prosperity), the first-born of Asher. Numbers 26:44; He is elsewhere called in the Authorized Version JIMNAH, Genesis 46:17; and IMNAH. 1 Chronicles 7:30.

Jim'nah

or JIMNA or IMNAH. Genesis 46:17.

Jim'nites, The descendants of

the preceding. Numbers 26:44.

Ji'nah

(lamentation), a city of Judah, on the extreme south boundary of the tribe, next to Edom. Joshua 15:22.

Jiph'tah

(whom God sets free), one of the cities of Judah in the maritime lowland, or Shefelah. Joshua 15:43; It has not yet been met with.

Jirjatha'im

(the two cities). 1. On the east of the Jordan, one of the places which were taken possession of and rebuilt by the Reubenites, and had fresh names conferred on them, Numbers 32:37; and see Numbers 32:38; the first and last of which are known with some tolerable degree of certainty. Joshua 12:19; It existed in the time of Jeremiah, Jeremiah 48:1, 23; and Ezekiel. Ezekiel 25:9; In the three passages named the Authorized Version gives the name KIRIATHAIM. By Eusebius it appears to have been well known. He describes it as a village entirely of Christians, ten miles west of Medeba, "close to the Baris."

2. A town in Naphtali not mentioned in the original list of the possession allotted to the tribe, see Joshua 19:32-39; but inserted in the list of cities given to the Gershonite Levites in 1 Chronicles 6:76; in place of KARTAN in the parallel catalogue, Kartan being probably only a contraction thereof.

Jo-a'ada

(whom Jehovah favors), high priest after his father Eliashib. Nehemiah 13:28; (B.C. after 446.)

Jo'ab

(whose father is Jehovah), the most remarkable of the three nephews of David, the children of Zeruiah, David's sister. (B.C. 1053-1012.) Joab first appears after David's accession to the throne at Hebron. Abner slew in battle Asahel, the youngest brother of Joab; and when David afterward received Abner into favor, Joab treacherously murdered him. [ABNER] There was now no rival left in the way of Joab's advancement, and at the siege of Jebus he was appointed for his prowess commander-in-chief-"captain of the host." In the wide range of wars which David undertook, Joab was the acting general. He was called by the almost regal title of "lord," 2 Samuel 11:11; "the prince of the king's army." 1 Chronicles 27:34; In the entangled relations which grew up in David's domestic life he bore an important part, successfully reinstating Absalom in David's favor after the murder of Amnon. 2 Samuel 14:1-20; When the relations between father and son were reversed by the revolt of Absalom, Joab remained true to the king, taking the rebel prince's dangerous life in spite of David's injunction to spare him, and when no one else had courage to act so decisive a part. 2 Samuel 18:2, 11-15; (B.C. 1023). The king transferred the command to Amasa, which so enraged Joab that he adroitly assassinated Amasa when pretending to welcome him as a friend. 2 Samuel 20:10; Friendly relations between himself and David seem to have existed afterward, 2 Samuel 24:2; but at the close of his long life, his loyalty, so long unshaken, at last wavered. "Though he had not turned after Absalom, he turned after Adonijah." 1 Kings 2:28; This probably filled up the measure of the king's long-cherished resentment. The revival of the pretensions of Adonijah after David's death was sufficient to awaken the suspicions of Solomon. Joab fled to the shelter of the altar at Gibeon, and was here slain by Benaiah. (B.C. about 1012.)

2. One of Kenaz's descendants. 1 Chronicles 4:14;

3. Ezra 2:6; Ezra 8:9; Nehemiah 7:11.

Jo'ah

(whose brother (i.e. helper) is Jehovah). 1. The son of Asaph,a nd chronicler or keeper of the records to Hezekiah. Isaiah 36:3, 11, 22; (B.C. 776.)

2. The son or grandson of Zimmah, a Gershonite. 1 Chronicles 6:21;

3. The third son of Obed-edom, 1 Chronicles 26:4; a Korhite, and one of the doorkeepers appointed by David. (B.C. 1014.)

4. A Gershonite, the son of Zeimmah and father of Eden. 2 Chronicles 29:12;

5. The son of Joahaz, and annalist or keeper of the records to Josiah. 2 Chronicles 34:8; (B.C. 623.)

Jo'ahaz

(whom Jehovah holds), the father of Joah, the chronicler or keeper of the records to King Josiah. 2 Chronicles 34:8; (B.C. before 623.)

Jo-a'nan

In Revised Version for JOANNA, 1. Luke 3:27.

Jo-an'na

(grace or gift of God) (in Revised Version spelled JOANAN). 1. Son of Rhesa, according to the text of Luke 3:27; and one of the ancestors of Christ; but according to the view explained in a previous article, son of Zerubbabel, and the same as HANANIAH in 1 Chronicles 3:19;

2. The name of a woman, occurring twice in Luke 8:3; Luke 24:10; but evidently denoting the same person, (A.D. 28-30.) In the first passage she is expressly stated to have been "wife of Chuza, steward of Herod," that is, Antipas, tetrarch of Galilee.

Jo'ash

(to whom Jehovah hastens, i.e. to help), contracted from JEHOASH. 1. Son of Ahaziah king of Judah (B.C. 884), and the only one of his children who escaped the murderous hand of Athaliah. After his father's sister Jehoshabeath, the wife of Jehoiada the high priest, had stolen him from among the king's sons, he was hidden for six years in the chambers of the temple. In the seventh year of his age and of his concealment, a successful revolution, conducted by Jehoiada, placed him on the throne of his ancestors, and freed the country from the tyranny and idolatries of Athaliah. For at least twenty-three years, while Jehoiada lived, his reign was very prosperous; but after the death of Jehoiada, Joash fell into the hands of bad advisers, at whose suggestion he revived the worship of Baal and Ashtaroth. When he was rebuked for this by Zechariah, the son of Jehoiada, Joash caused him to be stoned to death in the very court of the Lord's house. Matthew 23:35; That very year Hazael king of Syria came up against Jerusalem, and carried off a vast booty as the price of his departure. Joash had scarcely escaped this danger when he fell into another and fatal one. Two of his servants conspired against him and slew him in his bed and in the fortress of Millo. Joash's reign lasted forty years, from 878 to 838 B.C.

2. Son and successor of Jehoahaz on the throne of Israel from B.C. 840 to 825, and for two full years a contemporary sovereign with the preceding. 2 Kings 14:1; comp. with 2 Kings 12:1; 13:10 When he succeeded to the crown the kingdom was in a deplorable state from the devastations of Hazael and Ben-hadad, kings of Syria. On occasion of a friendly visit paid by Joash to Elisha on his death-bed, the prophet promised him deliverance from the Syrian yoke in Aphek, 1 Kings 20:26-30; He then bade him smite upon the ground, and the king smote thrice and then stayed. The prophet rebuked him for staying, and limited to three his victories over Syria. Accordingly Joash did defeat Ben-hadad three times on the field of battle, and recovered from him the cities which Hazael had taken from Jehoahaz. The other great military event of Joash's reign was the successful war with Amaziah king of Judah. He died in the fifteenth year of Amaziah king of Judah.

3. The father of Gideon, and a wealthy man among the Abiezrites. Judges 6:11; (B.C. before 1256.)

4. Apparently a younger son of Ahab, who held a subordinate jurisdiction in the lifetime of his father. 1 Kings 22:26; 2 Chronicles 18:25; (B.C. 896.)

5. A descendant of Shelah the son of Judah, but whether his son or the son of Jokim is not clear. 1 Chronicles 4:22;

6. A Benjamite, son of Shemaah of Gibeah, 1 Chronicles 12:3; who resorted to David at Ziklag.

7. One of the officers of David's household. 1 Chronicles 27:28;

8. Son of Becher and head of a Benjamite house. 1 Chronicles 7:8.

Jo'atham

JOTHAM the son of Uzziah. Matthew 1:9.

Job

(persecuted), the third son of Issachar, Genesis 46:13; called in another genealogy JASHUB. 1 Chronicles 7:1.

Job

the patriarch, from whom one of the books of the Old Testament is named. His residence in the land of Uz marks him as belonging to a branch of the Aramean race, which had settled in the lower part of Mesopatamia (Probably to the south or southeast of Palestine, in Idumean Arabia), adjacent to the Sabeans and Chaldeans. The opinions of Job and his friends are thus peculiarly interesting as exhibiting an aspect of the patriarchal religion outside of the family of Abraham, and as yet uninfluenced by the legislation of Moses. The form of worship belongs essentially to the early patriarchal type; with little of ceremonial ritual, without a separate priesthood, it is thoroughly domestic in form and spirit. Job is represented as a chieftain of immense wealth and high rank, blameless in all the relations of life. What we know of his history is given in the book that bears his name.

Job, Book of

This book has given rise to much discussion and criticism, some believing the book to be strictly historical; others a religious fiction; others a composition based upon facts. By some the authorship of the work was attributed to Moses, but it is very uncertain. Luther first suggested the theory which, in some form or other, is now most generally received. He says, "I look upon the book of Job as a true history, yet I do not believe that all took place just as it is written, but that an ingenious, pious and learned man brought it into its present form." The date of the book is doubtful, and there have been many theories upon the subject. It may be regarded as a settled point that the book was written long before the exile, probably between the birth of Abraham and the exodus of the Israelites from Egypt-B.C. 2000-1800. If by Moses, it was probably written during his sojourn in Midian. "The book of Job is not only one of the most remarkable in the Bible, but in literature. As was said of Goliath's sword, 'There is none like it;' none in ancient or in modern literature."-Kitto. "A book which will one day, perhaps, be seen towering up alone far above all the poetry of the world."-J.A. Froude. "The book of Job is a drama, and yet subjectively true. The two ideas are perfectly consistent. It may have the dramatic form, the dramatic interest, the dramatic emotion, and yet be substantially a truthful narrative. The author may have received it in one of three ways: the writer may have been an eyewitness; or have received it from near contemporary testimony; or it may have reached him through a tradition of whose substantial truthfulness he has no doubt. There is abundant internal evidence that the scenes and events recorded were real scenes and real events to the writer. He gives the discussions either as he had heard them or as they had been repeated over and over in many an ancient consensus. The very modes of transmission show the deep impression it had made in all the East, as a veritable as well as marvellous event."-Tayler Lewis. the design of the book.-Stanley says that "The whole book is a discussion of that great problem of human life: what is the intention of Divine Providence in allowing the good to suffer?" "The direct object is to show that, although goodness has a natural tendency to secure a full measure of temporal happiness, yet that in its essence it is independent of such a result. Selfishness in some form is declared to be the basis on which all apparent goodness rests. That question is tried in the case of Job."-Cook. Structure of the book.-The book consists of five parts:-I. Chs. 1-3. The historical facts. II. Chs. 4-31. The discussions between Job and his three friends. III. Chs. 32-37. Job's discussion with Elihu. IV. Chs. 38-41. The theophany-God speaking out of the storm. V. Ch. 42. The successful termination of the trial. It is all in poetry except the introduction and the close. The argument.- 1. One question could be raised by envy: may not the goodness which secures such direct and tangible rewards be a refined form of selfishness? Satan, the accusing angel, suggests the doubt, "Doth Job fear God for nought ?" and asserts boldly that if those external blessings were withdrawn, Job would cast off his allegiance" he will curse thee to thy face." The problem is thus distinctly propounded which this book is intended to discuss and solve: can goodness exist irrespective of reward ? The accuser receives permission to make the trial. He destroys Job's property, then his children; and afterward, to leave no possible opening for a cavil, is allowed to inflict upon him the most terrible disease known in the East. Job's wife breaks down entirely under the trial. Job remains steadfast. The question raised by Satan is answered.

2. Then follows a discussion which arises in the most natural manner from a visit of condolence on the part of three men who represent the wisdom and experience of the age. Job's friends hold the theory that there is an exact and invariable correlation between sin and suffering. The fact of suffering proves the commission of some special sin. They apply this to Job, but he disavows all special guilt. He denies that punishment in this life inevitably follows upon guilt, or proves its commission. He appeals to facts. Bad men do sometimes prosper. Here, at ch. 14, there is a pause. In the second colloquy the three friends take more advanced ground. They assume that Job has been actually guilty of sins, and that the sufferings and losses of Job are but an inadequate retribution for former sins. This series of accusations brings out the in most thoughts of Job. He recognizes God's hand in his afflictions, but denies they are brought on by wrong-doing; and becomes still clearer in the view that only the future life can vindicate God's justice. In his last two discourses, chs. 26-31, he states with incomparable force and eloquence his opinion of the chief point of the controversy: man cannot comprehend God's ways; destruction sooner or later awaits the wicked; wisdom consists wholly in the fear of the Lord and departing from evil."-Cook.

3. Elihu sums up the argument "The leading principle of Elihu's statement is that calamity, in the shape of triad, is inflicted on comparatively the best of men; but that God allows a favorable turn to take place as soon as its object has been realized." The last words are evidently spoken while a violent storm is coming on.

4. It is obvious that many weighty truths have been developed in the course of the discussion: nearly every theory of the objects and uses of suffering has been reviewed, while a great advance has been made toward the apprehension of doctrines hereafter to be revealed, such as were known only to God. But the mystery is not us yet really cleared up; hence the necessity for the theophany. ch. Job 38:41; From the midst of the storm Jehovah speaks. In language of incomparable grandeur he reproves and silences the murmurs of Job. God does not condescend, strictly speaking to argue with his creatures. The speculative questions discussed in the colloquy are unnoticed, but the declaration of God's absolute power is illustrated by a marvellously beautiful and comprehensive survey of the glory of creation and his all-embracing providence. A second address completes the work. It proves that a charge of injustice against God involves the consequence that the accuser is more competent that he to rule the universe.

Jo'bab

(a desert). 1. The last in order of the sons of Joktan. Genesis 10:29; 1 Chronicles 1:23;

2. One of the "kings" of Edom. Genesis 36:34; 1 Chronicles 1:44, 45;

3. King of Madon; one of the northern chieftains who attempted to oppose Joshua's conquest and were routed by him at Meron. Joshua 11:1; only.

4. Head of a Benjamite house. 1 Chronicles 8:9.

Joch'ebed

(whose glory is Jehovah), the wife and at the same time the aunt of Amram and the mother of Moses and Aaron. Exodus 2:1; Exodus 6:20; Numbers 26:59.

Jo'da

in Revised Version for JUDA. Luke 3:26.

Jo'ed

(for whom Jehovah is witness), a Benjamite, the son of Pedaiah. Nehemiah 11:7.

Jo'el

(to whom Jehovah is God). 1. Eldest son of Samuel the prophet, 1 Samuel 8:2; 1 Chronicles 6:33; 1 Chronicles 15:17; and father of Heman the singer. (B.C. 1094.)

2. In 1 Chronicles 6:36; Authorized Version, Joel seems to be merely a corruption of Shaul in ver. 24.

3. A Simeonite chief. 1 Chronicles 4:35;

4. A descendant of Reuben. Junius and Tremellius make him the son of Hanoeh, while others trace his descent through Carmi. 1 Chronicles 5:4; (B.C. before 1092.)

5. Chief of the Gadites, who dwelt in the land of Bashan. 1 Chronicles 5:12; (B.C. 782.)

6. The son of Izrahiah, of the tribe of Issachar. 1 Chronicles 7:3;

7. The brother of Nathan of Zobah, 1 Chronicles 11:38; and one of David's guard.

8. The chief of the Gershomites in the reign of David. 1 Chronicles 15:7, 11;

9. A Gershonite Levite in the reign of David, son of Jehiel, a descendant of Laadan, and probably the same as the preceding. 1 Chronicles 23:8; 1 Chronicles 26:22; (B.C. 1014.)

10. The son of Pedaiah, and a chief of the half-tribe of Manasseh west of Jordan, in the reign of David. 1 Chronicles 27:20; (B.C. 1014.)

11. A Kohathite Levite in the reign of Hezekiah. 2 Chronicles 29:12; (B.C. 726.)

12. One of the sons of Nebo, who returned with Ezra, and had married a foreign wife. Ezra 10:43; (B.C. 459.)

13. The son of Zichri, a Benjamite. Nehemiah 11:9;

14. The second of the twelve minor prophets, the son of Pethuel, probably prophesied in Judah in the reign of Uzziah, about B.C. 800. The book of Joel contains a grand outline of the whole terrible scene, which was to be depicted more and more in detail by subsequent prophets. The proximate event to which the prophecy related was a public calamity, then impending on Judah, of a two-plague of locusts-and continuing for several years. The prophet exhorts the people to turn to God with penitence, fasting and prayer; and then, he says, the plague shall cease, and the rain descendent in its season, and the land yield her accustomed fruit. Nay, the time will be a most joyful one; for God, by the outpouring of his Spirit, will extend the blessings of true religion to heathen lands. The prophecy is referred to in Acts 2.

Jo-e'lah

(Jehovah helps), son of Jerohoam of Gedor. 1 Chronicles 12:7.

Jo-e'zer

(whose help is Jehovah), a Korhite, one of David's captains. 1 Chronicles 12:6; (B.C. 1155.)

Jog'behah

(lofty), one of the cities on the east of Jordan which were built and fortified by the tribe of Gad when they took possession of their territory. Numbers 32:35.

Jog'li

(led into exile), the father of Bukki, a Danite chief. Numbers 34:22.

Jo'ha

(Jehovah gives life). 1. One of the sons of Beriah the Benjamite. 1 Chronicles 8:16; (B.C. 588 or 536.)

2. The Tizite, one of David's guard. 1 Chronicles 11:45; (B.C. 1046.)

Joha'nan

(gift or grace of God). 1. Son of Azariah and grandson of Ahimaaz the son of Zadok, and father of Azariah, 3. 1 Chronicles 6:9, 10; Authorized Version.

2. Son of Elioenai, the son of Neariah, the son of Shemaiah, in the line of Zerubbabel's heirs. 1 Chronicles 3:24; (B.C. after 406.)

3. The son of Kaereah, and one of the captains of the scattered remnants of the army of Judah, who escaped in the final attack upon Jerusalem by the Chaldeans. (B.C. 588.) After the murder of Gedaliah, Johanan was one of the foremost in the pursuit of his assassin, and rescued the captives he had carried off from Mizpah. Jeremiah 41:11-16; Fearing the vengeance of the Chaldeans, the captains, with Johanan at their head, notwithstanding the warnings of Jeremiah, retired into Egypt.

4. The first-born son of Josiah king of Judah. 1 Chronicles 3:15; (B.C. 638-610.)

5. A valiant Benjamite who joined David at Ziklag. 1 Chronicles 12:4; (B.C. 1055.)

6. A Gadite warrior who followed David. 1 Chronicles 12:12;

7. The father of Azariah, an Ephraimite in the time of Ahaz. 2 Chronicles 28:12;

8. The son of Hakkatan, and chief of the Bene-Azgad who returned with Ezra. Ezra 8:12;

9. The son of Eliashib, one of the chief Levites. Ezra 10:6; Nehemiah 12:23;

10. The son of Tobiah the Ammonite. Nehemiah 6:18.

John, The First Epistle General of

There can be no doubt that the apostle John was the author of this epistle. It was probably written from Ephesus, and most likely at the close of the first century. In the introduction, ch. 1 John 1:1-4; the apostle states the purpose of his epistle: it is to declare the word of life to those whom he is addressing, in order that he and they might be united in true communion with each other, and with God the Father and his Son Jesus Christ. His lesson throughout is that the means of union with God are, on the part of Christ, his atoning blood, ch. 1 John 1:7; 1 John 2:2; 1 John 3:5; 1 John 4:10, 14; 1 John 5:6; and advocacy, ch. 1 John 2:1; on the part of man, holiness, ch. 1 John 1:6; , obedience, ch. 1 John 2:3; purity, ch. 1 John 3:3; faith, ch. 1 John 3:23; 1 John 4:3; 1 John 5:5; and above all love. ch. 1 John 2:7; 1 John 3:14; 1 John 4:7; 1 John 5:1.

John, The Second and Third Epistles of

The second epistle is addressed to an individual woman. One who had children, and a sister and nieces, is clearly indicated. According to one interpretation she is "the Lady Electa," to another, "the elect Kyria," to a third, "the elect Lady." The third epistle is addressed to Caius or Gaius. He was probably a convert of St. John, Epist. 3 John 1:4; and a layman of wealth and distinction, Epits. 3 John 1:5; in some city near Ephesus. The object of St. John in writing the second epistle was to warn the lady to whom he wrote against abetting the teaching known as that of Basilides and his followers, by perhaps an undue kindness displayed by her toward the preachers of the false doctrine. The third epistle was written for the purpose of commending to the kindness and hospitality of Caius some Christians who were strangers in the place where he lived. It is probably that these Christians carried this letter with them to Caius as their introduction.

John, Gospel of

This Gospel was probably written at Ephesus about A.D. 78. (Canon Cook places it toward the close of John's life, A.D. 90-100.-ED.) The Gospel was obviously addressed primarily to Christians, not to heathen. There can be little doubt that the main object of St. John, who wrote after the other evangelists, is to supplement their narratives, which were almost confined to our Lord's life in Galilee. (It was the Gospel for the Church, to cultivate and cherish the spiritual life of Christians, and bring them into the closest relations to the divine Saviour. It gives the inner life and teachings of Christ as revealed to his disciples. Nearly two-thirds of the whole book belong to the last six months of our Lord's life, and one-third is the record of the last week.-ED.) The following is an abridgment of its contents: A. The Prologue. ch. John 1:1-18; B. The History, ch. John 1:19; (a) Various events relating to our Lord's ministry, narrated in connection with seven journeys, ch. John 1:19; 1. First journey, into Judea, and beginning of his ministry, ch. John 1:19;

2. Second journey, at the passover in the first year of his ministry, ch. John 2:13;

3. Third journey, in the second year of his ministry, about the passover, ch. (5:1).

4. Fourth journey, about the passover, in the third year of his ministry, beyond Jordan, ch. John 6:1;

5. Fifth journey, six months before his death, begun at the feast of tabernacles, chs. John 7:1;

6. Sixth journey, about the feast of dedication, ch. John 10:22-42;

7. Seventh journey, in Judea towards Bethany, ch. John 11:1-54;

8. Eighth journey, before his last passover, chs. John 11:55; (b) History of the death of Christ, chs. John 12:1; 1. Preparation for his passion, chs. John 13:1... John 17:1

2. The circumstances of his passion and death, chs. John 18:1; John 19:1;

3. His resurrection, and the proofs of it, ch. John 20:1-29; C. The Conclusion, ch. John 20:30; 1. Scope of the foregoing history, ch. John 20:30, 31;

2. Confirmation of the authority of the evangelist by additional historical facts, and by the testimony of the elders of the Church, ch. John 21:1-24;

3. Reason of the termination of the history, ch. John 21:25.

John

the same name as Johanan, a contraction of Jehoanan, Jehovah's gift. 1. One of the high priest's family, who, with Annas and Caiaphas, sat in judgment upon the apostles Peter and John. Acts 6:6;

2. The Hebrew name of the evangelist Mark. Acts 12:12, 25; Acts 13:5, 13; Acts 15:37.

John the apostle

was the son of Zebedee, a fisherman on the Lake of Galilee, and of Salome, and brother of James, also an apostle. Peter and James and John come within the innermost circle of their Lord's friends; but to John belongs the distinction of being the disciple whom Jesus loved. He hardly sustains the popular notion, fostered by the received types of Christian art, of a nature gentle, yielding, feminine. The name Boanerges, Mark 3:17; implies a vehemence, zeal, intensity, which gave to those who had it the might of sons of thunder. [JAMES] The three are with our Lord when none else are, in the chamber of death, Mark 5:37; in the glory of the transfiguration, Matthew 17:1; when he forewarns them of the destruction of the holy city, Mark 13:3; in the agony of Gethsemane. When the betrayal is accomplished, Peter and John follow afar off. John 18:15; The personal acquaintance which exited between John and Caiaphas enables him to gain access to the council chamber, praetorium of the Roman procurator. John 18:16, 19, 28; Thence he follows to the place of crucifixion, and the Teacher leaves to him the duty of becoming a son to the mother who is left desolate. John 19:26, 27; It is to Peter and John that Mary Magdalene first runs with the tidings of the emptied sepulchre, John 20:2; they are the first to go together to see what the strange words meant, John running on most eagerly to the rock-tomb; Peter, the least restrained by awe, the first to enter in and look. John 20:4-6; For at least eight days they continue in Jerusalem. John 20:26; Later, on the Sea of Galilee, John is the first to recognize in the dim form seen in the morning twilight the presence of his risen Lord; Peter the first to plunge into the water and swim toward the shore where he stood calling to them. John 21:7; The last words of John's Gospel reveal to us the deep affection which united the two friends. The history of the Acts shows the same union. They are together at the ascension on the day of Pentecost. Together they enter the temple as worshippers, Acts 3:1; and protest against the threats of the Sanhedrin. ch Acts 4:13; The persecution which was pushed on by Saul of Tarsus did not drive John from his post. ch. Acts 8:1; Fifteen years after St. Paul's first visit he was still at Jerusalem, and helped to take part in the settlement of the great controversy between the Jewish and the Gentile Christians. Acts 15:6; His subsequent history we know only by tradition. There can be no doubt that he removed from jerusalem and settled at Ephesus, though at what time is uncertain. Tradition goes on to relate that in the persecution under Domitian he is taken to Rome, and there, by his boldness, though not by death, gains the crown of martyrdom. The boiling oil into which he is thrown has no power to hurt him. He is then sent to labor in the mines, and Patmost is the place of his exile. The accession of Nerva frees him from danger, and he returns to Ephesus. Heresies continue to show themselves, but he meets them with the strongest possible protest. The very time of his death lies within the region of conjecture rather than of history, and the dates that have been assigned for it range from A.D. 89 to A.D. 120.

John the Baptist

was of the priestly race by both parents, for his father, Zacharias, was himself a priest of the course of Abia or Abijah, 1 Chronicles 24:10; and Elisabeth was of the daughters of Aaron. Luke 1:5; His birth was foretold by an angel sent from God, and is related at length in Luke 1. The birth of John preceded by six months that of our Lord. John was ordained to be a Nazarite from his birth. Luke 1:15; Dwelling by himself in the wild and thinly-peopled region westward of the Dead Sea, he prepared himself for the wonderful office to which he had been divinely called. His dress was that of the old prophets-a garment woven of camel's hair, 2 Kings 1:8; attached to the body by a leathern girdle. His food was such as the desert afforded-locusts, Leviticus 11:22; and wild honey. Psalms 81:16; And now the long-secluded hermit came forth to the discharge of his office. His supernatural birth, his life, and the general expectation that some great one was about to appear, were sufficient to attract to him a great multitude from "every quarter." Matthew 3:5; Many of every class pressed forward to confess their sins and to be baptized. Jesus himself came from Galilee to Jordan to be baptized of John. [JESUS] From incidental notices we learn that John and his disciples continued to baptize some time after our Lord entered upon his ministry. See John 3:23; John 4:1; Acts 19:3; We gather also that John instructed his disciples in certain moral and religious duties, as fasting, Matthew 9:14; Luke 5:33; and prayer. Luke 11:1; But shortly after he had given his testimony to the Messiah, John's public ministry was brought to a close. In daring disregard of the divine laws, Herod Antipas had taken to himself Herodias, the wife of his brother Philip; and when John reproved him for this, as well as for other sins, Luke 3:19; Herod cast him into prison. (March, A.D. 28.) The place of his confinement was the castle of Machaerus, a fortress on the eastern shore of the Dead Sea. It was here that reports reached him of the miracles which our Lord was working in Judea. Nothing but the death of the Baptist would satisfy the resentment of Herodias. A court festival was kept at Machaerus in honor of the king's birthday. After supper the daughter of Herodias came in and danced the king by her grace that he promised with an oath to give her whatsoever she should ask. Salome, prompted by her abandoned mother, demanded the head of John the Baptist. Herod gave instructions to an officer of his guard, who went and executed John in the prison, and his head was brought to feast the eyes of the adulteress whose sins he had denounced. His death is supposed to have occurred just before the third passover, in the course of the Lord's ministry. (March, A.D. 29.)

Jo-i'akim

(whom Jehovah sets up), a high priest, son of the renowned Jeshua. Nehemiah 12:10; (B.C. before 446.)

Jo-i'arib

(whom Jehovah defends.) 1. A layman who returned form Babylon with Ezra. Ezra 8:16; (B.C. 459.)

2. The founder of one of the courses of priests, elsewhere called in full JEHOIARIB. Nehemiah 12:6, 19;

3. A Shilonite-i.e. probably a descendant of Shelah the son of Judah. Nehemiah 11:5; (B.C. before 536.)

Jok'de-an

(possessed by the people), a city of Judah, in the mountains, Joshua 15:56; apparently south of Hebron.

Jo'kim

(whom Jehovah has set up), one of the sons of Shelah the son of Judah. 1 Chronicles 4:22.

Jok'me-am

(gathered by the people), a city of Ephraim, given with its suburbs to a Kohathite Levites. 1 Chronicles 6:68; The situation of Jokmeam (in Authorized Version JOKNEAM) is to a certain extent indicated in 1 Kings 4:12; where it is named with places which we know to have been in the Jordan valley at the extreme east boundary of the tribe.

Jok'ne-am

(possessed by the people), a city of the tribe of Zebulun, allotted with its suburbs to the Merarite Levites. Joshua 21:34; Its modern site is Tell Kaimon, an eminence which stands just below the eastern termination of Carmel.

Jok'shan

(fowler), a son of Abraham and Keturah, Genesis 25:2, 3; 1 Chronicles 1:32; whose sons were Sheba and Dedan.

Jok'tan

(small), son of Eber, Genesis 10:25; 1 Chronicles 1:19; and the father of the Joktanite Arabs. Genesis 10:30; (B.C. about 2200.)

Jok'the-el

(subdued by God). 1. A city in the low country of Judah, Joshua 15:38; named next to Lachish.

2. "God-subdued," the title given by Amaziah to the cliff (Authorized Version Selah)-the stronghold of the Edomites-after he had captured it from them. 2 Kings 14:7; The parallel narrative of 2 Chronicles 25:11-13; supplies fuller details.

Jo'na

(a dove) (Greek form of Jonah), the father of the apostle Peter, John 1:42; who is hence addressed as Simon Barjona (i.e. son of Jona) in Matthew 16:17.

Jon'adab

(whom Jehovah impels). 1. Son of Shimeah and nephew of David. (B.C. 1033.) He is described as "very subtle." 2 Samuel 13:3; His age naturally made him the friend of his cousin Amnon, heir to the throne. 2 Samuel 13:3; He gave him the fatal advice for ensnaring his sister Tamar. ch 2 Samuel 13:5, 6; Again, when, in a later stage of the same tragedy, Amnon was murdered by Absalom, and the exaggerated report reached David that all the princes were slaughtered, Jonadab was already aware of the real state of the case. 2 Samuel 13:32, 33;

2. Jeremiah 35:6, 8, 10, 14, 16, 18, 19; See JEHONADAB

Jo'nah

(dove), the fifth of the minor prophets, was the son of Amittai, and a native of Gath-hepher. 2 Kings 14:25; He flourished in or before the reign of Jeroboam II., about B.C. 820. Having already, as it seems, prophesied to Israel, he was sent to Nineveh. The time was one of political revival in Israel; but ere long the Assyrians were to be employed by God as a scourge upon them. The prophet shrank from a commission which he felt sure would result, Jonah 4:2; in the sparing of a hostile city. He attempted therefore to escape to Tarshish. The providence of God, however, watched over him, first in a storm, and then in his being swallowed by a large fish (a sea monster, probably the white shark) for the space of three days and three nights. [On this subject see article WHALE] After his deliverance, Jonah executed his commission; and the king, "believing him to be a minister form the supreme deity of the nation," and having heard of his miraculous deliverance, ordered a general fast, and averted the threatened judgment. But the prophet, not from personal but national feelings, grudged the mercy shown to a heathen nation. He was therefore taught by the significant lesson of the "gourd," whose growth and decay brought the truth at once home to him, that he was sent to testify by deed, as other prophets would afterward testify by word, the capacity of Gentiles for salvation, and the design of God to make them partakers of it. This was "the sign of the prophet Jonas." Luke 11:29, 30; But the resurrection of Christ itself was also shadowed forth in the history of the prophet. Matthew 12:39, 41; Matthew 16:4; The mission of Jonah was highly symbolical. The facts contained a concealed prophecy. The old tradition made the burial-place of Jonah to be Gath-hepher; the modern tradition places it at Nebi-Yunus, opposite Mosul.

Jo'nam

(gift or grace of God), the form given to JONAN in the Revised Version of Luke 3:30.

Jo'nan

(perhaps a contraction of Johnana, gift or grace of God), son of Eliakim, in the genealogy of Christ. Luke 3:30; (B.C. before 876.)

Jo'nas

(a dove). 1. The prophet Jonah. Matthew 12:39, 40, 41; Matthew 16:4;

2. Father of Peter. John 21:15-17; See JONA

Jon'athan

that is, "the gift of Jehovah," the eldest son of King Saul. (B.C. about 1095-1056.) He was a man of great strength and activity. 2 Samuel 1:23; He was also famous as a warrior, 1 Chronicles 12:2; as is shown by the courage he showing in attacking the garrison of the Philistines, in company with is armor-bearer only, slaying twenty men and putting an army to flight. 1 Samuel 14:6-16; During the pursuit, Jonathan, who had not heard of the rash curse, ch. 1 Samuel 14:24; which Saul invoked on any one who ate before the evening, tasted the honey which lay on the ground. Saul would have sacrificed him; but the people interposed in behalf of the hero of that great day, and Jonathan was saved. ch. 1 Samuel 14:24-45; The chief interest of Jonathan's career is derived from the friendship with David, which began on the day of David's return from the victory over the champion of Gath, and continued till his death. Their last meeting was in and forest of Ziph, during Saul's pursuit of David. 1 Samuel 23:16-18; From this time forth we hear no more till the battle of Gilboa. In that battle he fell. 1 Samuel 31:2, 8; (B.C. 1056.) his ashes were buried first at Jabesh-gilead, ch. 1 Samuel 31:13; but were afterward removed with those of his father to Zelah in Benjamin. 2 Samuel 21:12; The news of his death occasioned the celebrated elegy of David. He left a son, Mephibosheth. [MEPHIBOSHETH]

2. A nephew of David. 2 Samuel 21:21; 1 Chronicles 20:7; He engaged in single combat with and slew a gigantic Philistine of Gath. 2 Samuel 21:21; (B.C. 1018.)

3. The son of Abiathar, the high priest, is the last descendant of Eli of whom we hear anything. 2 Samuel 15:36; 2 Samuel 17:15-21; 1 Kings 1:42, 43; (B.C. 1023.)

4. One of David's heroes. 2 Samuel 23:32; 1 Chronicles 11:34;

5. The son or descendant of Gershom the son of Moses. Judges 18:30; [MICAH] (B.C. about 1425.)

6. One of the Bene-Adin. Ezra 8:6;

7. A priest, the son of Asahel, in the time of Ezra. Ezra 10:15; (B.C. 459.)

8. A priest of the family of Melieu. Nehemiah 12:14;

9. One of the sons of Kareah, and brother of Johanan. Jeremiah 40:8; (B.C. 587.)

10. Son of Joiada, and his successor in the high priesthood. Nehemiah 12:11, 22, 23; (B.C. before 332.)

11. Father of Zechariah, a priest who blew the trumpet at the dedication of the wall. Nehemiah 12:35;

12. 1 Esdr. 8:32. [See No. 6] (B.C. 446.)

Jonath-elem-rechokim

(a dumb love of (in) distant places), a phrase found once only in the Bible, as a heading to the 56th psalm. Aben Ezra, who regards Jonath-elem-rechokim as merely indicating the modulation or the rhythm of the psalm, appears to come the nearest to the meaning of the passage.

Jop'pa, or Japho

(beauty), now Jaffa, a town on the southwest coast of Palestine, in the portion of Dan. Joshua 19:46; Having a harbor attached to it-though always, as still, a dangerous one-it became the port of Jerusalem in the days of Solomon, and has been ever since. Here Jonah "took ship to flee from the presence of his Maker." Here, on the house-top of Simon the tanner, "by the seaside," St. Peter had his vision of tolerance. Acts 11:5; The existing town contains about 4000 inhabitants.

Jo'rah

(the early rain), the ancestor of a family of 112 who returned from Babylon with Ezra. Ezra 2:18; In Nehemiah 7:24; he appears under the name HARIPH, or more correctly the same family are represented as the Bene-Hariph.

Jor'a-i

(whom Jehovah teaches), one of the Gadites dwelling at Gilead in Bashan, in the reign of Jothan king of Judah. 1 Chronicles 5:13.

Jo'ram

(whom Jehovah has exalted). 1. Son of Ahab king of Israel. 2 Kings 8:16, 25, 28, 29; 2 Kings 9:14, 17, 21-23, 29; [JEHORAM, 1]

2. Son of Jehosphaphat; king of Judah. 2 Kings 8:21, 23, 24; 1 Chronicles 3:11; 2 Chronicles 22:5, 7; Matthew 1:8; [JEHORAM, 2]

3. A priest in the reign of Jehoshaphat. 2 Chronicles 17:8;

4. A Levite, ancestor of Shelomith, in the time of David. 1 Chronicles 26:25;

5. Son of Toi king of Hamath. 2 Samuel 8:10; [HADORAM]

6. 1 Esd. 1:9. See JOSABAD, 3

Jor'dan

(the descender), the one river of Palestine, has a course of little more than 200 miles, from the roots of Anti-Lebanon to the head of the Dead Sea. (136 miles in a straight line.-Schaff.) It is the river of the "great plain" of Palestine-the "descender," if not "the river of God" in the book of Psalms, at least that of his chosen people throughout their history. There were fords over against Jericho, to which point the men of Jericho pursued the spies. Joshua 2:7; comp. Judges 3:28 Higher up where the fords or passages of Bethbarah, where Gideon lay in wait for the Midianites, Judges 7:24; and where the men of Gilead slew the Ephraimites. ch. Judges 12:6; These fords undoubtedly witnessed the first recorded passage of the Jordan in the Old Testament. Genesis 32:10; Jordan was next crossed, over against Jericho, by Joshua. Joshua 4:12, 13; From their vicinity to Jerusalem the lower fords were much used. David, it is probable, passed over them in one instance to fight the Syrians. 2 Samuel 10:17; 2 Samuel 17:22; Thus there were two customary places at which the Jordan was fordable; and it must have been at one of these, if not at both, that baptism was afterward administered by St. John and by the disciples of our Lord. Where our Lord was baptized is not stated expressly, but it was probably at the upper ford. These fords were rendered so much more precious in those days from two circumstances. First, it does not appear that there were then any bridges thrown over or boats regularly established on the Jordan; and secondly, because "Jordan overflowed all his banks all the time of harvest." Joshua 3:15; The channel or bed of the river became brimful, so that the level of the water and of the banks was then the same. (Dr. Selah Merrill, in his book "Galilee in the Time of Christ" (1881), says, "Near Tarichaea, just below the point where the Jordan leaves the lake (of Galilee), there was (in Christ's time) a splendid bridge across the river, supported by ten piers."-ED.) The last feature which remains to be noticed in the scriptural account of the Jordan is its frequent mention as a boundary: "over Jordan," "this" and "the other side," or "beyond Jordan," were expressions as familiar to the Israelites as "across the water," "this" and "the other side of the Channel" are to English ears. In one sense indeed, that is, in so far as it was the eastern boundary of the land of Canaan, it was the eastern boundary of the promised land. Numbers 34:12; The Jordan rises from several sources near Panium (Banias), and passes through the lakes of Merom (Huleh) and Gennesaret. The two principal features in its course are its descent and its windings. From its fountain heads to the Dead Sea it rushes down one continuous inclined plane, only broken by a series of rapids or precipitous falls. Between the Lake of Gennesaret and the Dead Sea there are 27 rapids. The depression of the Lake of Gennesaret below the level of the Mediterranean is 653 feet, and that of the Dead Sea 1316 feet. (The whole descent from its source to the Dead Sea is 3000 feet. Its width varies form 45 to 180 feet, and it is from 3 to 12 feet deep. -Schaff.) Its sinuosity is not so remarkable in the upper part of its course. The only tributaries to the Jordan below Gennesaret are the Yarmuk (Hieromax) and the Zerka (Jabbok). Not a single city ever crowned the banks of the Jordan. Still Bethshan and Jericho to the west, Gerasa, Pella and Gadara to the east of it were important cities, and caused a good deal of traffic between the two opposite banks. The physical features of the Ghor, through which the Jordan flows, are treated of under PALESTINE.

Jo'rim

(whom Jehovah has exalted), son of Matthat, in the genealogy of Christ. Luke 3:29.

Jor'ko-am

(paleness of the people), either a descendant of Caleb the son of Hezron, or the name of a place in the tribe of Judah. 1 Chronicles 2:44.

Jos'abad

(whom Jehovah bestows), properly JOZABAD the Gederathite, one of the warriors of Benjamin who joined David at Ziklag. 1 Chronicles 12:4; (B.C. 1055.)

Jos'aphat

Jehoshaphat king of Judah. Matthew 1:8.

Jo'se

(another form of JOSES), son of Eliezer, in the genealogy of Jesus Christ. Luke 3:29.

Jo'sech

the form of name given in the Revised Version for JOSEPH, in Luke 3:26; It is not found in the Old Testament.

Jos'edech or JEHOZADAK

(whom Jehovah makes just), the son of Seraiah. Haggai 1:1, 12, 14; Haggai 2:2, 4; Zechariah 6:11.

Jo'seph

(increase). 1. The elder of the two sons of Jacob by Rachel. He was born in Padan-aram (Mesopotamia), probably about B.C. 1746. He is first mentioned when a youth, seventeen years old. Joseph brought the evil report of his brethren to his father, and they hated him because his father loved him more than he did them, and had shown his preference by making a dress which appears to have been a long tunic with sleeves, worn by youths and maidens of the richer class. Genesis 37:2; He dreamed a dream foreshadowing his future power, which increased the hatred of his brethren. Genesis 37:5-7; He was sent by his father to visit his brothers, who were tending flocks in the fields of Dothan. They resolved to kill him, but he was saved by Reuben, who persuaded the brothers to cast Joseph into a dry pit, to the intent that he might restore him to Jacob. The appearance of the Ishmaelites suggested his sale for "twenty pieces (shekels) of silver." ver. 28. Sold into Egypt to Potiphar, Joseph prospered and was soon set over Potiphar's house, and "all he had he gave into his hand;" but incurring the anger of Potiphar's wife ch. Genesis 39:7-13; he was falsely accused and thrown into prison, where he remained at least two years, interpreting during this time the dreams of the cupbearer and the baker. Finally Pharaoh himself dreamed two prophetic dreams. Joseph, being sent for, interpreted them in the name of God, foretelling the seven years of plenty and the seven years of famine. Pharaoh at once appointed Joseph not merely governor of Egypt, but second only to the sovereign, and also gave him to wife Asenath, daughter of Potipherah priest of On (Hieropolis), and gave him a name or title, Zaphnath-paaneah (preserver of life). Joseph's first act was to go throughout all the land of Egypt. During the seven plenteous years there was a very abundant produce, and he gathered the fifth part and laid it up. When the seven good years had passed, the famine began. Genesis 41:54-57; [FAMINE] After the famine had lasted for a time, apparently two years, Joseph gathered up all the money that was found in the land of Egypt and in the land of Canaan, for the corn which they brought, and brought it into Pharaoh's house, Genesis 47:13, 14; and when the money was exhausted, all the cattle, and finally all the land except that of the priests, and apparently, as a consequence, the Egyptians themselves. He demanded, however, only a fifth part of the produce as Pharaoh's right. Now Jacob, who had suffered also from the effects of the famine, sent Joseph's brother to Egypt for corn. The whole story of Joseph's treatment of his brethren is so graphically told in Gene 42-45 and is so familiar, that it is unnecessary here to repeat it. On the death of Jacob in Egypt Joseph carried him to Canaan, and laid him in the cave of Machpelah, the burying-place of his fathers. Joseph lived "a hundred and ten years," having been more than ninety in Egypt. Dying, he took an oath of his brethren that they should carry up his bones to the land of promise: thus showing in his latest action the faith, Hebrews 11:22; which had guided his whole life. Like his father he was embalmed, "and he was put in a coffin in Egypt." Genesis 50:26; His trust Moses kept, and laid the bones of Joseph in his inheritance in Shechem, in the territory of Ephraim his offspring. His tomb is, according to tradition, about a stone's throw from Jacob's well.

2. Father of Igal, who represented the tribe of Issachar among the spies. Numbers 13:7;

3. A lay Israelite who had married a foreign wife. Ezra 10:42; (B.C. 459.)

4. A representative of the priestly family of Shebaniah. Nehemiah 12:14; (B.C. after 536.)

5. One of the ancestors of Christ, Luke 3:30; So of Jonan.

6. Another ancestor of Christ, son of Judah. Luke 3:26; (B.C. between 536-410.)

7. Another, son of Mattathias. Luke 3:24; (B.C. after 400.)

8. Son of Heli, and reputed father of Jesus Christ. All that is told us of Joseph in the New Testament may be summed up in a few words. He was a just man, and of the house and lineage of David. He lived at Nazareth in Galilee. He espoused Mary, the daughter and heir of his uncle Jacob,a nd before he took her home as his wife received the angelic communication recorded in Matthew 1:20; When Jesus was twelve years old Joseph and Mary took him with them to keep the passover at Jerusalem, and when they returned to Nazareth he continued to acct as a father to the child Jesus, and was reputed to be so indeed. But here our knowledge of Joseph ends. That he died before our Lord's crucifixion is indeed tolerably certain, by what is related John 19:27; and perhaps Mark 6:3; may imply that he was then dead. But where, when or how he died we know not.

9. Joseph of Arimathaea, a rich and pious Israelite, probably a member of the Great Council or Sanhedrin. He is further characterized as "a good man and a just." Luke 23:50; We are expressly told that he did not "consent to the counsel and deed" of his colleagues in conspiring to bring about the death of Jesus; but he seems to have lacked the courage to protest against their judgment. On the very evening of the crucifixion, when the triumph of the chief priests and rulers seemed complete, Joseph "went in boldly unto Pilate and craved the body of Jesus." Pilate consented. Joseph and Nicodemus then, having enfolded the sacred body in the linen shroud which Joseph had bought, consigned it to a tomb hewn in a rock, in a garden belonging to Joseph, and close to the place of crucifixion. There is a tradition that he was one of the seventy disciples.

10. Joseph, called Barsabas, and surnamed Justus; one of the two person chosen by the assembled church, Acts 1:23; as worthy to fill the place in the apostolic company from which Judas had fallen.

Jo'ses

(exalted). 1. Son of Eliezer, in the genealogy of Christ. Luke 3:29;

2. One of the Lord's brethren. Matthew 13:55; Mark 6:3;

3. Joses Barnabas. Acts 4:36; See BARNABAS

Jo'shah

(whom Jehovah lets dwell), a prince of the house of Simeon. 1 Chronicles 4:34, 38-41.

Josh'aphat

(whom Jehovah judges), the Mithnite, one of David's guard. 1 Chronicles 11:43.

Joshavi'ah

(whom Jehovah makes dwell), the son of Elnaam, and one of David's guard. 1 Chronicles 11:46; (B.C. 1046.)

Joshbek'ashah

(a seat in a hard place), son of Heman, head of the seventeenth course of musicians. 1 Chronicles 25:4, 25; (B.C. 1014.)

Josh'ua

(saviour, or whose help is Jehovah). His name appears in the various forms of HOSHEA, OSHEA, JEHOSHUA, JESHUA and JESUS. 1. The son of Nun, of the tribe of Ephraim. 1 Chronicles 7:27; (B.C. 1530-1420.) He was nearly forty years old when he shared in the hurried triumph of the exodus. He is mentioned first in connection with the fight against Amalek at Rephidim, when he was chosen by Moses to lead the Israelites. Exodus 17:9; Soon afterward he was one of the twelve chiefs who were sent, Numbers 13:17; to explore the land of Canaan, and one of the two, ch. Numbers 14:6; who gave an encouraging report of their journey. Moses, shortly before his death, was directed, Numbers 27:18; to invest Joshua with authority over the people. God himself gave Joshua a charge by the mouth of the dying lawgiver. Deuteronomy 31:14, 23; Under the direction of God again renewed, Joshua 1:1;Joshua assumed the command of the people at Shittim, sent spies into Jericho, crossed the Jordan, fortified a camp at Gilgal, circumcised the people, kept the passover, and was visited by the Captain of the Lord's host. A miracle made the fall of Jericho more terrible to the Canaanites. In the great battle of Beth-horon the Amorites were signally routed, and the south country was open to the Israelites. Joshua returned to the camp at Gilgal, master of half of Palestine. He defeated the Canaanites under Jabin king of Hazor. In six years, six tribes, with thirty-one petty chiefs, were conquered. Joshua, now stricken in years, proceeded to make the division of the conquered land. Timnath-serah in Mount Ephraim was assigned as Joshua's peculiar inheritance. After an interval of rest, Joshua convoked an assembly from all Israel. He delivered two solemn addresses, recorded in Joshua 23-24; He died at the age of 110 years, and was buried in his own city, Timnath-serah.

2. An inhabitant of Beth-shemesh, in whose land was the stone at which the milch-kine stopped when they drew the ark of God with the offerings of the Philistines from Ekron to Beth-shemesh. 1 Samuel 6:14, 18; (B.C. 1124.)

3. A governor of the city who gave his name to a gate of Jerusalem. 2 Kings 23:8; (In the reign of Josiah, B.C. 628.)

4. Jeshua the son of Jozadak. Haggai 1:14; Haggai 2:12; Zechariah 3:1; etc.

Josh'ua, Book of

Named from Joshua the son of Nun, who is the principal character in it. The book may be regarded as consisting of three parts: 1. The conquest of Canaan; chs. 1-12.

2. The partition of Canaan; chs. 13-22.

3. Joshua's farewell; chs. 23, 24. Nothing is really known as to the authorship of the book. Joshua himself is generally named as the author by the Jewish writers and the Christian fathers; but no contemporary assertion or sufficient historical proof of the fact exists, and it cannot be maintained without qualification. The last verses, ch. Joshua 24:29-33; were obviously added at a later time. Some events, such as the capture of Hebron, of Debir, Joshua 15:13-19; and Judges 1:10-15 of Leshem, Joshua 19:47; and Judges 18:7 and the joint occupation of Jerusalem, Joshua 15:63; and Judges 1:21 probably did not occur till after Joshua's death. (It was written probably during Joshua's life, or soon after his death (B.C. 1420), and includes his own records, with revision by some other person not long afterward.)

Josi'ah

(whom Jehovah heals). 1. The son of Amon and Jedidah, succeeded his father B.C. 641, in the eighty years of his age, and reigned 31 years. His history is contained in 2 Kings 22:1; 2 Chronicles 34:1;... and the first twelve chapters of Jeremiah throw much light upon the general character of the Jews in his day. He began in the eighth year of his reign to seek the Lord; and in his twelfth year, and for six years afterward, in a personal progress throughout all the land of Judah and Israel, he destroyed everywhere high places, groves, images and all outward signs and relics of idolatry. The temple was restored under a special commission; and in the course of the repairs Hilkiah the priest found that book of the law of the Lord which quickened so remarkably the ardent zeal of the king. He was aided by Jeremiah the prophet in spreading through his kingdom the knowledge and worship of Jehovah. The great day of Josiah's life was the day of the passover in the eighteenth year of his reign. After this his endeavors to abolish every trace of idolatry and superstition were still carried on; but the time drew near which had been indicated by Huldah. 2 Kings 22:20; When Pharaoh-necho went from Egypt to Carchemish to carry on his war along the seacoast. Necho reluctantly paused and gave him battle in the valley of Esdraelon. Josiah was mortally wounded, and died before he could reach Jerusalem. He was buried with extraordinary honors.

2. The son of Zephaniah, at whose house took place the solemn and symbolical crowning of Joshua the high priest. Zechariah 6:10; (B.C. about 1520.)

Josi'as

Josiah, king of Judah. Matthew 1:10, 11.

Josibi'ah

(to whom God gives a dwelling), the father of Jehu, a Simeonite. 1 Chronicles 4:35.

Josiphi'ah

(whom Jehovah will increase), the father or ancestor of Shelomith, who returned with Ezra. Ezra 8:10; (B.C. 459.)

Jot

the English form of the Greek iota, i.e., the smallest letter of the Greek alphabet. The Hebrew is yod, or y formed like a comma ('). It is used metaphorically to express the minutest thing.

Jot'bah

(goodness), the native place of Meshullemeth, the queen of Manasseh. 2 Kings 21:19.

Jot'bath, or Jot'bathah

(goodness), Deuteronomy 10:7; Numbers 33:33; a desert station of the Israelites.

Jo'tham

(Jehovah is upright). 1. The youngest son of Gideon, Judges 9:5; who escaped from the massacre of his brethren. (B.C. after 1256.) His parable of the reign of the bramble is the earliest example of the kind.

2. The son of King Uzziah or Azariah and Jerushah. After administering the kingdom for some years during his father's leprosy, he succeeded to the throne B.C. 758, when he was 25 years old, and reigned 16 years in Jerusalem. He was contemporary with Pekah and with the prophet Isaiah. His history is contained in 2 Kings 15:1;... and 2 Chronicles 27:1...

3. A descendant of Judah, son of Jahdai. 1 Chronicles 2:47.

Joz'abad

(Jehovah justifies). 1. A captain of the thousands of Manasseh, who deserted to David before the battle of Gilboa. 1 Chronicles 12:20; (B.C. 1053.)

2. A hero of Manasseh, like the preceding. 1 Chronicles 12:20;

3. A Levite in the reign of Hezekiah. 2 Chronicles 31:13; (B.C. 726.)

4. A chief Levite in the reign of Josiah. 2 Chronicles 35:9;

5. A Levite, son of Jeshua, in the days of Ezra. Ezra 8:33; (B.C. 459.) Probably identical with No. 7.

6. A priest of the sons of Pashur, who had married a foreign wife. Ezra 10:22;

7. A Levite among those who returned with Ezra and had married foreign wives. He is probably identical with Jozabad the Levite, Nehemiah 8:7; and with Jozabad who presided over the outer work of the temple. Nehemiah 11:16; (B.C. 459.)

Joz'achar

(whom Jehovah has remembered), one of the murderers of Joash king of Judah. 2 Kings 12:21; The writer of the Chronicles, 2 Chronicles 24:26; calls him ZABAD. (B.C. 837.)

Joz'adak

(whom Jehovah has made just). Ezra 3:2, 8; Ezra 5:2; Ezra 10:18; Nehemiah 12:26; The contracted form of Jehozadak.

Ju'bal

(music), a son of Lamech by Adah, and the inventor of the "harp and organ." Genesis 4:21.

Jubilee, The

year of 1. the name.-The name jubilee is derived from the Hebrew jobel, the joyful shout or clangor of trumpets, by which the year of jubilee was announced.

2. The time of its celebration.-It was celebrated every fiftieth year, marking the half century; so that it followed the seventh sabbatic year, and for two years in succession the land lay fallow. It was announced by the blowing of trumpets on the day of atonement (about the 1st of October), the tenth day of the first month of the Israelites' civil year (the seventh of their ecclesiastical year).

3. The laws connected with the jubilee.-These embrace three points: (1) Rest for the soil. Leviticus 25:11, 12; The land was to lie fallow, and there was to be no tillage as on the ordinary sabbatic year. The land was not to be sown, nor the vineyards and oliveyards dressed; and neither the spontaneous fruits of the soil nor the produce of the vine and olive was to be gathered, but all was to be left for the poor, the slave, the stranger and the cattle. Exodus 23:10, 11; The law was accompanied by a promise of treble fertility int he sixth year, the fruit of which was to be eaten till the harvest sown in the eighth year was reaped in the ninth. Leviticus 25:20-22; But the people were not debarred from other sources of subsistence, nor was the year to be spent in idleness. They could fish and hunt, take care of their bees and flocks, repair their buildings and furniture, and manufacture their clothing. (2) Reversion of landed property. "The Israelites had a portion of land divided to each family by lot. This portion of the promised land they held of God, and were not to dispose of it as their property in fee-simple. Hence no Israelite could part with his landed estate but for a term of years only. When the jubilee arrived, it again reverted to the original owners."-Bush. This applied to fields and houses in the country and to houses of the Levites in walled cities; but other houses in such cities, if not redeemed within a year from their sale, remained the perpetual property of the buyer. (3) The manumission of those Israelites who had become slaves. "Apparently this periodic emancipation applied to every class of Hebrew servants-to him who had sold himself because he had become too poor to provide for his family, to him who had been taken and sold for debt, and to him who had been sold into servitude for crime. Noticeably, this law provides for the family rights of the servant."-Cowles' Hebrew History

4. The reasons for the institution of the jubilee.-It was to be a remedy for those evils which accompany human society and human government; and had these laws been observed, they would have made the Jewish nation the most prosperous and perfect that ever existed. (1) The jubilee tended to abolish poverty. It prevented large and permanent accumulations of wealth. It gave unfortunate families an opportunity to begin over again with a fair start in life. It particularly favored the poor, without injustice to the rich. (2) It tended to abolish slavery, and in fact did abolish it; and it greatly mitigated it while it existed. "The effect of this law was at once to lift from the heart the terrible incubus of a life-long bondage-that sense of a hopeless doom which knows no relief till death."-Cowles. (3) "As an agricultural people, they would have much leisure; they would observe the sabbatic spirit of the year by using its leisure for the instruction of their families in the law, and for acts of devotion; and in accordance with this there was a solemn reading of the law to the people assembled at the feast of tabernacles."-Smith's larger Dictionary. (4) "This law of entail, by which the right heir could never be excluded, was a provision of great wisdom for preserving families and tribes perfectly distinct, and their genealogies faithfully recorded, in order that all might have evidence to establish their right to the ancestral property. Hence the tribe and family of Christ were readily discovered at his birth."

5. Mode of celebration.-"The Bible says nothing of the mode of celebration, except that it was to be proclaimed by trumpets, and that it was to be a sabbatic year. Tradition tells us that every Israelite blew nine blasts, so as to make the trumpet literally 'sound throughout the land,' and that from the feast of trumpets or new year till the day of atonement (ten days after), the slaves were neither manumitted to return to their homes, nor made use of by their master, but ate, drank and rejoiced; and when the day of atonement came, the judges blew the trumpets, the slaves were manumitted to go to their homes, and the fields were set free."-McClintock and Strong.

6. How long observed.-Though very little is said about its observance in the Bible history of the Jews, yet it is referred to, and was no doubt observed with more or less faithfulness, till the Babylonish captivity.-ED.)

Ju'cal

(powerful), son of Shelemiah. Jeremiah 38:1.

Ju'da

(praised). 1. Son of Joseph, in the genealogy of Christ. Luke 3:30;

2. Son of Joanna, or Hananiah. [HANANIAH, 8] Luke 3:26; He seems to be certainly the same person as ABIUD in Matthew 1:13;

3. One of the Lord's brethren, enumerated in Mark 6:3;

4. The patriarch Judah. Sus. 56; Luke 3:33; Hebrews 7:14; Revelation 5:5; Revelation 7:5.

Judae'a, or Jude'a

(from Judah), a territorial division which succeeded to the overthrow of the ancient landmarks of the tribes of Israel and Judah in their respective captivities. The word first occurs Daniel 5:13; Authorized Version "Jewry," and the first mention of the "province of Judea" is in the book of Ezra, Ezra 5:8; It is alluded to in Nehemiah 11:3; (Authorized Version "Judah"). In the apocryphal books the word "province" is dropped, and throughout them and the New Testament the expressions are "the land of Judea," "Judea." In a wide and more improper sense, the term Judea was sometimes extended to the whole country of the Canaanites, its ancient inhabitants; and even in the Gospels we read of the coasts of Judea "beyond Jordan." Matthew 19:1; Mark 10:1; Judea was, in strict language, the name of the third district, west of the Jordan and south of Samaria. It was made a portion of the Roman province of Syria upon the deposition of Archelaus, the ethnarch of Judea, in A.D. 6, and was governed by a procurator, who was subject to the governor of Syria.

Ju'dah

(praised, celebrated), the fourth son of Jacob and the fourth of Leah. (B.C. after 1753.) Of Judah's personal character more traits are preserved than of any other of the patriarchs, with the exception of Joseph, whose life he in conjunction with Reuben saved. Genesis 37:26-28; During the second visit to Egypt for corn it was Judah who understood to be responsible for the safety of Benjamin, ch. Genesis 43:3-10; and when, through Joseph's artifice, the brothers were brought back to the palace, he is again the leader and spokesman of the band. So too it is Judah who is sent before Jacob to smooth the way for him in the land of Goshen. ch. Genesis 46:28; This ascendancy over his brethren is reflected in the last words addressed to him by his father. The families of Judah occupy a position among the tribes similar to that which their progenitor had taken among the patriarchs. The numbers of the tribe at the census at Sinai were 74, 600. Numbers 1:26, 27; On the borders of the promised land they were 76, 500. Genesis 26:22; The boundaries and contents of the territory allotted to Judah are narrated at great length, and with greater minuteness than the others, in Joshua 15:20-63; The north boundary, for the most part coincident with the south boundary of Benjamin, began at the embouchure of the Jordan and ended on the west at Jabneel on the coast of the Mediterranean, four miles south of Joppa. On the east the Dead Sea, and on the west the Mediterranean, formed the boundaries. The southern line is hard to determine, since it is denoted by places many of which have not been identified. It left the Dead Sea at its extreme south end, and joined the Mediterranean at the Wady el-Arish. This territory is in average length about 45 miles, and in average breadth about 50.

Judah, Kingdom of

Extent.-When the disruption of Solomon's kingdom took place at Shechem, B.C. 975, only the tribe of Judah followed David, but almost immediately afterward the larger part of Benjamin joined Judah. A part, if no all, of the territory of Simeon, 1 Samuel 27:6; 1 Kings 19:3; comp. Josh 19:1 and of Dan, 2 Chronicles 11:10; comp. Josh 19:41, 42 was recognized as belonging to Judah; and in the reigns of Abijah and Asa the southern kingdom was enlarged by some additions taken out of the territory of Ephraim. 2 Chronicles 13:19; 2 Chronicles 15:8; 2 Chronicles 17:2; It is estimated that the territory of Judah contained about 3450 square miles. Advantages.-The kingdom of Judah possessed many advantages which secured for it a longer continuance than that of Israel. A frontier less exposed to powerful enemies, a soil less fertile, a population hardier and more united, a fixed and venerated centre of administration and religion, a hereditary aristocracy in the sacerdotal caste, an army always subordinate, a succession of kings which no revolution interrupted; so that Judah survived her more populous and more powerful sister kingdom by 135 years, and lasted from B.C. 975 to B.C. 536. History-The first three kings of Judah seem to have cherished the hope of re-establishing their authority over the ten tribes; for sixty years there was war between them and the kings of Israel. The victory achieved by the daring Abijah brought to Judah a temporary accession of territory. Asa appears to have enlarged it still further. Hanani's remonstrance, 2 Chronicles 16:7; prepares us for the reversal by Jehoshaphat of the policy which Asa pursued toward Israel and Damascus. A close alliance sprang up with strange rapidity between Judah and Israel. Jehoshaphat, active and prosperous, commanded the respect of his neighbors; but under Amaziah Jerusalem was entered and plundered by the Israelites. Under Uzziah and Jotham, Judah long enjoyed prosperity, till Ahaz became the tributary and vassal of Tiglath-pileser. Already in the fatal grasp of Assyria, Judah was yet spared for a checkered existence of almost another century and a half after the termination of the kingdom of Israel. The consummation of the ruin came upon its people in the destruction of the temple by the hand of Nebuzaradan, B.C. 536. There were 19 kings, all from the family of David. (Population.-We have a gage as to the number of the people at different periods in the number of soldiers.

Ju'das

the Greek form of the Hebrew name Judah, occurring in the LXX, and the New Testament. 1. The patriarch Judah. Matthew 1:2, 3;

2. A man residing at Damascus, in "the street which is called Straight," in whose house Saul of Tarsus lodged after his miraculous conversion. Acts 9:11.

Ju'das

surnamed Barsabas, a leading member of the apostolic church at Jerusalem, Acts 15:22; endued with the gift of prophesy, ver. 32; chosen with Silas to accompany Paul and Barnabas as delegates to the church at Antioch. (A.D. 47.) Later, Judas went back to Jerusalem.

Ju'das, the Lord's brother

Among the brethren of our Lord mentioned by the people of Nazareth. Matthew 13:55; Mark 6:3; Whether this and the Jude above are the same is still a disputed point.

Ju'das Iscar'iot

(Judas of Kerioth). He is sometimes called "the son of Simon," John 6:71; John 13:2, 26; but more commonly ISCARIOTES. Matthew 10:4; Mark 3:19; Luke 6:16; etc. The name Iscariot has received many interpretations more of less conjectural. The most probable is from Ish Kerioth, i.e. "man of Kerioth," a town in the tribe of Judah. Joshua 15:25; Of the life of Judas before the appearance of his name in the lists of the apostles we know absolutely nothing. What that appearance implies, however, is that he had previously declared himself a disciple. He was drawn, as the others were, by the preaching of the Baptist, or his own Messianic hopes, or the "gracious words" of the new Teacher, to leave his former life, and to obey the call of the Prophet of Nazareth. The choice was not made, we must remember, without a provision of its issue. John 6:64; The germs of the evil, in all likelihood, unfolded themselves gradually. The rules to which the twelve were subject in their first journey, Matthew 10:9, 10; sheltered him from the temptation that would have been most dangerous to him. The new form of life, of which we find the first traces in Luke 8:3; brought that temptation with it. As soon as the twelve were recognized as a body, travelling hither and thither with their Master, receiving money and other offerings, and redistributing what they received to the poor, it became necessary that some one should act as the steward and almoner of the small society, and this fell to Judas. John 12:6; John 13:29; The Galilean or Judean peasant found himself entrusted with larger sums of money than before, and with this there came covetousness, unfaithfulness, embezzlement. Several times he showed his tendency to avarice and selfishness. This, even under the best of influences, grew worse and worse, till he betrayed his Master for thirty pieces of silver. (Why was such a man chosen to be one of the twelve?-(1) There was needed among the disciples, as in the Church now, a man of just such talents as Judas possessed,-the talent for managing business affairs. (2) Though he probably followed Christ at first from mixed motives, as did the other disciples, he had the opportunity of becoming a good and useful man. (3) It doubtless was included in God's plans that there should be thus a standing argument for the truth and honesty of the gospel; for if any wrong or trickery had been concealed, it would have been revealed by the traitor in self-defence. (4) Perhaps to teach the Church that God can bless and the gospel can succeed even though some bad men may creep into the fold. What was Judas' motive in betraying Christ?-(1) Anger at the public rebuke given him by Christ at the supper in the house of Simon the leper. Matthew 26:6-14; (2) Avarice, covetousness, the thirty pieces of silver. John 12:6; (3) The reaction of feeling in a bad soul against the Holy One whose words and character were a continual rebuke, and who knew the traitors heart. (4) A much larger covetousness,-an ambition to be the treasurer, not merely of a few poor disciples, but of a great and splendid temporal kingdom of the Messiah. He would hasten on the coming kingdom by compelling Jesus to defend himself. (5) Perhaps disappointment because Christ insisted on foretelling his death instead of receiving his kingdom. He began to fear that there was to be no kingdom, after all. (6) Perhaps, also, Judas "abandoned what seemed to him a failing cause, and hoped by his treachery to gain a position of honor and influence in the Pharisaic party." The end of Judas.-(1) Judas, when he saw the results of his betrayal, "repented himself." Matthew 27:3-10; He saw his sin in a new light, and "his conscience bounded into fury." (2) He made ineffectual struggles to escape, by attempting to return the reward to the Pharisees, and when they would not receive it, he cast it down at their feet and left it. Matthew 27:5; But, (a) restitution of the silver did not undo the wrong; (b) it was restored in a wrong spirit,-a desire for relief rather than hatred of sin; (c) he confessed to the wrong party, or rather to those who should have been secondary, and who could not grand forgiveness; (d) "compunction is not conversion." (3) The money was used to buy a burial-field for poor strangers. Matthew 27:6-10; (4) Judas himself, in his despair, went out and hanged himself, Matthew 27:5; at Aceldama, on the southern slope of the valley of Hinnom, near Jerusalem, and in the act he fell down a precipice and was dashed into pieces. Acts 1:18; "And he went to his own place." Acts 1:25; "A guilty conscience must find neither hell or pardon." (5) Judas' repentance may be compared to that of Esau. Genesis 27:32-38; Hebrews 12:16, 17; It is contrasted with that of Peter. Judas proved his repentance to be false by immediately committing another sin, suicide. Peter proved his to be true by serving the Lord faithfully ever after.-ED.)

Ju'das Maccabae'us

See MACCABEES

Ju'das of Galilee

the leader of a popular revolt "in the days of the taxing" (i.e. the census, under the prefecture of P. Sulp. Quirinus, A.D. 6, A.U.C. 759), referred to by Gamaliel in his speech before the Sanhedrin. Acts 5:37; According to Josephus, Judas was a Gaulonite of the city of Gamala, probably taking his name of Galilean from his insurrection having had its rise in Galilee. The Gaulonites, as his followers were called, may be regarded as the doctrinal ancestors of the Zealots and Sicarii of later days.

Jude, Epistle of

Its author was probably Jude, one of the brethren of Jesus, the subject of the preceding article. There are no data from which to determine its date or place of writing, but it is placed about A.D. 65. The object of the epistle is plainly enough announced ver. 3; the reason for this exhortation is given ver.

4. The remainder of the epistle is almost entirely occupied by a minute depiction of the adversaries of the faith. The epistle closes by briefly reminding the readers of the oft-repeated prediction of the apostles-among whom the writer seems not to rank himself-that the faith would be assailed by such enemies as he has depicted, vs. Jude 1:17-19; exhorting them to maintain their own steadfastness in the faith, vs. Jude 1:20, 21; while they earnestly sought to rescue others from the corrupt example of those licentious livers, vs. Jude 1:22, 23; and commending them to the power of God in language which forcibly recalls the closing benediction of the epistle to the Romans. vs. Jude 1:24, 25; cf. Roma 16:25-27 This epistle presents one peculiarity, which, as we learn from St. Jerome, caused its authority to be impugned in very early times-the supposed citation of apocryphal writings. vs. Jude 1:9, 14, 15; The larger portion of this epistle, vs. Jude 1:3-16; is almost identical in language and subject with a part of the Second Epistle of Peter. 2Pe 2:1-19.

Jude, or Ju'das

called also LEBBEUS and THADDEUS, Authorized Version "Judas the brother of James," one of the twelve apostles. The name of Jude occurs only once in the Gospel narrative. John 14:22; Matthew 10:3; Mark 3:18; Luke 6:16; John 14:22; Acts 1:13; Nothing is certainly known of the later history of the apostle. Tradition connects him with the foundation of the church at Edessa.

Judges

The judges were temporary and special deliverers, sent by God to deliver the Israelites from their oppressors; not supreme magistrates, succeeding to the authority of Moses and Joshua. Their power only extended over portions of the country, and some of them were contemporaneous. Their first work was that of deliverers and leaders in war; they then administered justice to the people, and their authority supplied the want of a regular government. Even while the administration of Samuel gave something like a settled government to the south, there was scope for the irregular exploits of Samson on the borders of the Philistines; and Samuel at last established his authority as judge and prophet, but still as the servant of Jehovah, only to see it so abused by his sons as to exhaust the patience of the people, who at length demanded a king, after the pattern of the surrounding nations. The following is a list of judges, whose history is given under their respective names:-First servitude, to Mesopotamia-8 years. First judge: Othniel. 40 years. Second servitude, to Moab-18 years. Second judge: Ehud; 80 years. Third judge: Shamgar.-- Third servitude, to Jabin and Sisera-20 years. Fourth judge: Deborah and Barak. 40 years. Fourth servitude, to Midian-7 years. Fifth judge: Gideon; 40 years. Sixth judge: Abimelech; 3 years. Seventh judge: Tola; 23 years. Eighth judge: Jair. 22 years. Fifth servitude, to Ammon-18 years. Ninth judge: Jephthah; 6 years. Tenth judge: Ibzan; 7 years. Eleventh judge: Elon; 10 years. Twelfth judge: Abdon. 8 years. Sixth servitude, to the Philistines-40 years. Thirteenth judge: Samson 20 years. Fourteenth judge: Eli; 40 years. Fifteenth judge: Samuel. More than likely some of these ruled simultaneously.

Judges, Book of

of which the book or Ruth formed originally a part, contains a history from Joshua to Samson. The book may be divided into two parts:-1. Chs. 1-16. We may observe in general on this portion of the book that it is almost entirely a history of the wars of deliverance.

2. Chs. 17-21. This part has no formal connection with the preceding, and is often called an appendix. The period to which the narrative relates is simply marked by the expression, "when there was no king in Israel." ch. Judges 19:1; Judges 18:1; It records-(a) The conquest of Laish by a portion of the tribe of Dan, and the establishment there of the idolatrous worship of Jehovah already instituted by Micah in Mount Ephraim. (b) The almost total extinction of the tribe of Benjamin. Chs. 17-21 are inserted both as an illustration of the sin of Israel during the time of the judges and as presenting a contrast with the better order prevailing in the time of the kings. The time commonly assigned to the period contained in this book is 299 years. The dates given in the last article amount to 410 years, without the 40 years of Eli; but in 1 Kings 6:1; the whole period from the exodus to the building of the temple is stated as 480 years. But probably some of the judges were contemporary, so that their total period is 299 years instead of 410. On the whole, it seems safer to give up the attempt to ascertain the chronology exactly.

Judgment

hall The word praetorium is so translated five times in the Authorized Version of the New Testament, and in those five passages it denotes two different places. 1. In John 18:28, 33; John 19:9; it is the residence which Pilate occupied when he visited Jerusalem. The site of Pilate's praetorium in Jerusalem has given rise to much dispute, some supposing it to be the palace of King Herod, others the tower of Antonia; but it was probably the latter, which was then and long afterward the citadel of Jerusalem.

2. In Acts 23:35; Herod's judgment hall or praetorium in Caesarea was doubtless a part of that magnificent range of buildings the erection of which by King Herod is described in Josephus. The word "palace," or "Caesar's court." in the Authorized Version of Philemon 1:13; is a translation of the same word praetorium. It may here have denoted the quarter of that detachment of the praetorian guards which was in immediate attendance upon the emperor, and had barracks in Mount Palatine at Rome.

Ju'dith

(Jewess, or praised). 1. The daughter of Beeri the Hittite, and wife of Esau. Genesis 26:34; (B.C. 1797.)

2. The heroine of the apocryphal book which bears her name, who appears as an ideal type of piety, Judith 8:6, beauty, ch. 11:21, courage and chastity. ch. 16:22 ff.

Ju'dith, The book of

one of the books of the Apocrypha, belongs to the earliest specimens of historical fiction. As to its authorship it belongs to the Maccabean period, B.C. 175-135, which it reflects not only in its general spirit, but even in its smaller traits.

Ju'lia

(feminine of Julius), a Christian woman at Rome, probably the wife of Philologus, in connection with whom she is saluted by St. Paul. Romans 16:15; (A.D. 55.)

Ju'lius

(soft-haired), the centurion of "Augustus' band," to whose charge St. Paul was delivered when he was sent prisoner from Caesarea to Rome. Acts 27:1, 3; (A.D. 60.)

Ju'nia

(belonging to Juno), a Christian at Rome, mentioned by St. Paul as one of his kinsfolk and fellow prisoners, of note among the apostles, and in Christ before St. Paul. Romans 16:7; (A.D. 55).

Ju'nias

Revised Version for JUNIA above. It is the more literal form.

Juniper

1 Kings 19:4, 5; Job 30:4; Psalms 120:4; a sort of broom, Genista monosperma, G. raetam of Forskal, answering to the Arabic rethem. It is very abundant in the desert of Sinai, and affords shade and protection, in both heat and storm, to travellers. The rethem is a leguminous plant, and bears a white flower. It is found also in Spain. It is an erect shrub, with no main trunk, but many wand-like, slender branches, and is sometimes twelve feet high. Its use is very great in stopping the sand.-ED.)

Ju'piter

(a father that helps), the Greek Zeus. The Olympian Zeus was the national god of the Hellenic race, as well as the supreme ruler of the heathen world, and as such formed the true opposite to Jehovah. Jupiter or Zeus is mentioned in two passages of the New Testament, on the occasion of St. Paul's visit to Lystra, Acts 14:12, 13; where the expression "Jupiter, which was before their city," means that his temple was outside the city. Also in Acts 19:35.

Ju'shab-he'sed

(whose love is returned), son of Zerubbabel. 1 Chronicles 3:20.

Jus'tus

(just). 1. A surname of Joseph, called Barsabas. Acts 1:23; (A.D. 30.)

2. A Christian at Corinth, with whom St. Paul lodged. Acts 18:7; (A.D. 49.) (Given in the Revised Version as TITUS JUSTUS; and it is possible that he may be the same person as Titus the companion of Paul.)

3. A surname of Jesus, a friend of St. Paul. Colossians 4:11; (A.D. 57.)

Jut'tah

(stretched out), a city in the mountain region of Judah, in the neighborhood of Maon and Carmel. Joshua 15:55; The place is now known as Yutta.

K

Kab'ze-el

(gathered by God), one of the "cities" of the tribe of Judah, Joshua 15:21; the native place of the great hero Benaiah ben-Jehoiada. 2 Samuel 23:20; 1 Chronicles 11:22; After the captivity it was reinhabited by the Jews, and appears as Jekabzeel.

Ka'desh, Ka'desh-bar'ne-a

(Kadesh means holy; it is the same word as the Arabic name of Jerusalem, el-Khuds. Barnea means, desert of wandering.) This place, the scene of Miriam's death, was the farthest point which the Israelites reached in their direct road to Canaan; it was also that whence the spies were sent, and where, on their return, the people broke out into murmuring, upon which their strictly penal term of wandering began. Numbers 13:3, 26; Numbers 14:29-33; Numbers 20:1; Deuteronomy 2:14; It is probable that the term "Kadesh," though applied to signify a "city," yet had also a wider application to a region in which Kadesh-meribah certainly, and Kadesh-barnea probably, indicates a precise spot. In Genesis 14:7; Kadesh is identified with En-mishpat, the "fountain of judgment." It has been supposed, from Numbers 13:21, 26; and Numb 20:1... that there were two places of the name of Kadesh, one in the wilderness of Paran and the other in that of Zin; but it is more probable that only one place is meant, and that Zin is but a part of the great desert of Paran. (There has been much doubt as to the exact site of Kadesh; but Rev. H. Clay Trumbull of Philadelphia, visiting the spot in 1881, succeeded in rendering almost certain that the site of Kadesh is Ain Kadis (spelled also Gadis and Quadis); "the very same name, letter for letter in Arabic and Hebrew, with the scriptural fountain of Kadesh-the 'holy fountain,' as the name means-which gushed forth when Moses smote the rock." It lies 40 miles south of Beersheba and 165 northeast of Horeb, immediately below the southern border of Palestine. It was discovered in 1842 by the Rev. J. Rowlands of Queen's College, Cambridge, England, whose discovery was endorsed by the great German geographer Ritter, by E.S. Palmer in his "Desert of the Exodus," and by the "Imperial Bible Dictionary." Dr. Trumbull thus describes it:-"It is an extensive oasis, a series of wells, the water of which flows out from under such an overhanging cliff as is mentioned in the Bible story; and it opens into a vast plain or wadi large enough to have furnished a camping-ground for the whole host of Israel. Extensive primitive ruins are on the hills near it. The plain or wadi, also called Quadis, is shut in by surrounding hills so as to make it a most desirable position for such a people as the Israelites on the borders of hostile territory-such a position as leaders like Moses and Joshua would have been likely to select." "It was carpeted with grass and flowers. Fig treed laden with fruit were against its limestone hillsides. Shrubs in richness and variety abounded. Standing out from the mountain range at the northward of the beautiful oasis amphitheater was the 'large single mass or small hill of solid rock' which Rowlands looked at as the cliff (sela) smitten by Moses to cause it to 'give forth its water' when its flowing had ceased. From beneath this cliff came the abundant stream. A well, walled up with timeworn limestone blocks, was the first receptacle of the water. Not far from this was a second well similarly walled, supplied from the same source. Around both these wells were ancient watering-troughs of limestone. Several pools, not walled up, where also supplied from the stream. The water was clear and sweet and abundant. Two of the pools were ample for bathing."-ED.)

Kad'mi-el

(before God), one of the Levites who with his family returned from Babylon with Zerubbabel. Ezra 2:40; Nehemiah 7:43; He and his house are mentioned in history on three occasions - Ezra 3:9; Nehemiah 9:4, 5; Nehemiah 10:9; (B.C. 535-410.)

Kal'la-i

(swift servant of Jehovah), a priest in the days of Joiakim the son of Jeshua. He represented the family of Sallai. Nehemiah 12:20; (B.C. after 536.)

Ka'nah

(a place of reeds). 1. One of the places which formed the landmarks of the boundary of Asher; apparently next to Zidon-rabbah, or "great Zidon." Joshua 19:28;

2. The river, a stream falling into the Mediterranean, which formed the division between the territories of Ephraim and Manasseh, the former on the sought, the latter on the north. Joshua 16:8; Joshua 17:9.

Kare'ah

(bald), the father of Johanan and Jonathan, who supported Gedaliah's authority and avenged his murder. Jeremiah 40:8, 13, 15, 16; Jeremiah 41:11, 13, 14, 16; Jeremiah 42:1, 8; Jeremiah 43:2, 4, 5; (B.C. before 588.)

Karka'a, or Kar'ka-a

(foundation), one of the landmarks on the south boundary of the tribe of Judah. Joshua 15:3; Its site is unknown.

Kar'kor

(foundation), the place in which Zebah and Zalmunna were again routed by Gideon, Judges 8:10; must have been on the east of Jordan.

Kar'tah

(city), a town of Zebulun, allotted to the Merarite Levites. Joshua 21:34.

Kar'tan

(double city), a city of Naphtali, allotted to the Gershonite Levites. Joshua 21:32; in the parallel list of 1 Chronicles 6:1; the name appears, ver 1 Chronicles 6:76; in the more expanded form of KIRJATHAIM.

Kat'tath

(small), one of cities of the tribe of Zebulun. Joshua 19:15.

Ke'dar

(dark-skinned), the second in order of the sons of Ishmael, Genesis 25:13; 1 Chronicles 1:29; and the name of a great tribe of Arabs settled on the northwest of the peninsula and on the confines of Palestine. The "glory of Kedar" is recorded by the prophet Isaiah, Isaiah 21:13-17; in the burden upon Arabia; and its importance may also be inferred from the "princes of Kedar" mentioned by Ezekiel, Ezekiel 27:21; as well as the pastoral character of the tribe. They appear also to have been, like the wandering tribes of the present day, "archers" and "mighty men." Isaiah 21:17; comp. Psalms 120:5 That they also settled in villages or towns we find from Isaiah. Isaiah 42:11; The tribe seems to have been one of the most conspicuous of all the Ishmaelite tribes, and hence the rabbins call the Arabians universally by this name.

Ked'emah

(eastward), the youngest of the sons of Ishmael. Genesis 25:15; 1 Chronicles 1:31.

Ked'emoth

(beginnings), one of the towns in the district east of the Dead Sea allotted to the tribe of Reuben, Joshua 13:18; given by the Merarite Levites. Joshua 21:37; 1 Chronicles 6:79; It possibly conferred its name on the "wilderness," or uncultivated pasture land, "of Kedemoth." Numbers 21:33; Deuteronomy 2:26, 27; etc.

Ke'desh

(a sanctuary). 1. In the extreme south of Judah, Joshua 15:23; same as Kadesh and Kadesh-barnea.

2. A city of Issachar, allotted to the Gershonite Levites. 1 Chronicles 6:72; The Kadesh mentioned among the cities whose kings were slain by Joshua, Joshua 12:22; in company with Megiddo and Jokneam of Carmel, would seem to have been this city of Issachar.

3. Kedesh; also Kedesh in Galilee; and once, Judges 4:6; Kedesh-naphtali, one of the fortified cities of the tribe of Naphtali, named between Hazor and Edrei, Joshua 19:37; appointed as a city of refuge, and allotted with its "suburbs" to the Gershonite Levites. Joshua 20:7; Joshua 21:32; 1 Chronicles 6:76; It was the residence of Barak, Judges 4:6; and there he and Deborah assembled the tribes of Zebulun and Naphtali before the conflict, being probably, as its name implies, a "holy place" of great antiquity. It was taken by Tiglath-pileser in the reign of Pekah. 2 Kings 15:29; It is identified with the village Kades, which lies four miles to the northwest of the upper part of the Sea of Merom.

Ked'ron

properly Kidron. See KIDRON

Kefr Kenna

See See CANA

Kehela'thah

(assembly), a desert encampment of the Israelites, Numbers 33:22; of which nothing is known.

Kei'lah

(fortress), a city of the Shefelah, or lowland district of Judah. Joshua 15:44; Its main interest consists in its connection with David. 1 Samuel 23:7-13; It is represented by Kila, a site with ruins, on the lower road from Beit Jibria to Hebron.

Kei'lah

the Garmite apparently a descendant of the great Caleb. 1 Chronicles 4:19; There is no apparent connection with the town Keilah.

Kela'iah

(swift messenger of Jehovah) KELITA. Ezra 10:23.

Kel'ita

(assembly), one of the Levites who returned with Ezra. Ezra 10:23; He assisted in expounding the law. Nehemiah 8:7; and signed the covenant with Nehemiah. Nehemiah 10:10; (B.C. 459-410).

Kem'uel

(congregation of God). 1. The son of Nahor by Milcah, and father of Aram. Genesis 22:21; (B.C. 1925.)

2. The son of Shiptan, and prince of the tribe of Ephraim; one of the twelve men appointed by Moses to divide the land of Canaan. Numbers 34:24;

3. A Levite, father of Hashabiah, prince of the tribe in the reign of David. 1 Chronicles 27:17; (B.C. 1014.)

Ke'nan

(possession) CAINAN, the son of Enos. 1 Chronicles 1:2.

Ke'nath

(possession), one of the cities on the east of Jordan, with its "daughter-towns" (Authorized Version "villages") taken possession of by a certain Nobah, who then called it by his own name, Numbers 32:42.

Ke'naz

(hunting). 1. Son of Eliphaz the son of Esau. He was one of the dukes of Edom. Genesis 36:15, 42; 1 Chronicles 1:53;

2. One of the same family, a grandson of Caleb, according to 1 Chronicles 4:15; (where see margin).

Ken'ezite or Ken'izzite

(descendant of Kenaz), Genesis 15:19; an Edomitish tribe. Numbers 32:12; Joshua 14:6, 14.

Ken'ite, The

but, the wanderings of Israel over, they forsook the neighborhood of the towns and betook themselves to freer air,-to "the wilderness of Judah, which is to the south of Arad." Judges 1:16; But one of the sheikhs of the tribe, Heber by name, had wandered north instead of south. Judges 4:11; The most remarkable development of this people is to be found in the sect or family of the Rechabites.

Ken'izzite

Genesis 15:19; See KENEZITE

Ke'ren-hap'puch

(the horn of beauty), the youngest of the daughters of Job, born to him during the period of his reviving prosperity. Job 42:14.

Ke'rioth

(cities). 1. A name which occurs among the lists of the towns in the southern district of Judah. Joshua 15:25; Supposed by some to have been the birthplace of Judas Iscariot.

2. A city of Moab, named by Jeremiah only, Jeremiah 48:24.

Ke'ros

(curved), one of the Nethinim, whose descendants returned with Zerubbabel. Ezra 2:44; Nehemiah 7:47.

Kettle

a vessel for culinary or sacrificial purposes. 1 Samuel 2:14; The Hebrew word is also rendered "basket" in Jeremiah 24:2; "caldron" in 2 Chronicles 35:13; and "pot" in Job 41:20.

Ketu'rah

(incense), the wife of Abraham after the death of Sarah. Genesis 25:1; 1 Chronicles 1:32; (B.C. 1860.)

Key

The key of a native Oriental lock is a piece of wood, from seven inches to two feet in length, fitted with the wires or short nails, which, being inserted laterally into the hollow bolt which serves as a lock, raises other pins within the staple so as to allow the bolt to be drawn back. (Keys were sometimes of bronze or iron, and so large that one was as much as a man could carry. They are used in Scripture as a symbol of authority and power. Giving keys to a person signifies the intrusting of him with an important charge. Matthew 16:19; In England in modern times certain officers of the government receive, at their induction into office, a golden key.-ED.)

Kezi'a

(cassia), the second of the daughters of Job born to him after his recovery. Job 42:14; (B.C. 1950.)

Kib'roth-hatta-avah

i.e. as in the margin, the graves of lust, a station of the Israelites in the wilderness, where, growing tired of manna and desiring flesh, they murmured, and God sent them quails in great abundance, but smote great numbers of them with a plague and they died. It is about three days journey from Sinai, and near the Gulf of Akabah and the Wady el Hudherah (Hazeroth.)

Kibza'im

(two heaps), a city of Mount Ephraim, given up with its "suburbs" to the Kohathite Levites. Joshua 21:22; In the parallel list of 1 Chronicles 6:1; JOKBEAM is substituted for Kibzaim. ver. 1 Chronicles 6:68.

Kid

See GOAT

Kid'ron, or Ked'ron

and by our Lord on his way to Gethsemane. John 18:1; comp. Mark 14:26; Luke 22:39 The distinguishing peculiarity of the Kidron valley-mentioned in the Old Testament-is the impurity which appears to have been ascribed to it. In the time of Josiah it was the common cemetery of the city. 2 Kings 23:6; comp. Jeremiah 26:23.

Kine

the plural of cow. See See BULL

King

"a chief ruler, one invested with supreme authority over a nation, tribe or country."-Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. 1 Samuel 11:1; 1 Samuel 12:12; The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor unless they placed themselves under the sway of a king, like surrounding nations. The original idea of a Hebrew King was twofold: first, that he should lead the people to battle in time of war; and, a second, that he should execute judgment and justice to them in war and in peace. 1 Samuel 8:20; In both respects the desired end was attained. Besides being commander-in-chief of the army, supreme judge, and absolute master, as it were, of the lives of his subjects, the king exercised the power of imposing taxes on them, and of exacting from them personal service and labor. In addition to these earthly powers, the king of Israel had a more awful claim to respect and obedience. He was the vicegerent of Jehovah, 1 Samuel 10:1; 1 Samuel 16:13; and as it were his son, if just and holy. 2 Samuel 7:14; Psalms 2:6, 7; Psalms 89:26, 27; he had been set apart as a consecrated ruler. Upon his dead had been poured the holy anointing oil, which had hitherto been reserved exclusively for the priests of Jehovah. He had become, in fact, emphatically "the Lord's anointed." He had a court of Oriental magnificence. The king was dressed in royal robes, 1 Kings 22:10; 2 Chronicles 18:9; his insignia were, a crown or diadem of pure gold, or perhaps radiant with precious gems, 2 Samuel 1:10; 2 Samuel 12:30; 2 Kings 11:12; Psalms 21:3; and a royal sceptre. Those who approached him did him obeisance, bowing down and touching the ground with their foreheads, 1 Samuel 24:8; 2 Samuel 19:24; and this was done even by a king's wife, the mother of Solomon. 1 Kings 1:16; His officers and subjects called themselves his servants or slaves. He had a large harem, which was guarded by eunuchs. The law of succession to the throne is somewhat obscure, but it seems most probable that the king during his lifetime named his successor. At the same time, if no partiality for a favorite wife or son intervened, there would always be a natural bias of affection in favor of the eldest son.

Kings of Judah and Israel

For the list see table at the end of this volume.

Kings, First and Second Books of

originally only one book in the Hebrew canon, from in the LXX. and the Vulgate the third and fourth books of Kings (the books of Samuel being the first and second). It must be remembered that the division between the books of Kings and Samuel is equally artificial, and that in point of fact the historical books commencing with Judges and ending with 2 Kingsgs present the appearance of one work, giving a continuous history of Israel from the time of Joshua to the death of jehoiachin. The books of Kings contain the history from David's death and Solomon's accession to the destruction of the kingdom of Judah and the desolation of Jerusalem, with a supplemental notice of an event that occurred after an interval of twenty-six years-viz., the liberation of Jehoiachin from his prison at Babylon-and a still further extension to Jehoiachin's death, the time of which is not known, but which was probably not long after his liberation. The history therefore comprehends the whole time of the Israelitish monarchy, exclusive of the reigns of Saul and David. As regards the affairs of foreign nations and the relation of Israel to them, the historical notices in these books, though in the earlier times scanty, are most valuable, and in striking accord with the latest additions to our knowledge of contemporary profane history. A most important aid to a right understanding of the history in these books, and to the filling up of its outline, is to be found in the prophets, and especially in Isaiah and Jeremiah. Time when written.-They were undoubtedly written during the period of the captivity, probably after the twenty-sixth year. Authorship.-As regards the authorship of the books, but little difficulty presents itself. The Jewish tradition which ascribes them to Jeremiah is borne out by the strongest internal evidence, in addition to that of the language. Sources of information.-There was a regular series of state annals for both the kingdom of Judah and that of Israel, which embraced the whole time comprehended in the books of Kings, or at least to the end of the reign of Jehoiakim. 2 Kings 24:5; These annals are constantly cited by name as "the book of the acts of Solomon," 1 Kings 11:41; and after Solomon "the book of the Chronicles of the Kings of Judah" or "Israel," e.g. 1 Kings 14:29; 1 Kings 15:7; 1 Kings 16:5, 14, 20; 2 Kings 10:34; 2 Kings 24:5; etc.; and it is manifest that the author of Kings had them both before him while he drew up his history, in which the reigns of the two kingdoms are harmonized and these annals constantly appealed to. But in addition to these national annals, there, were also extant, at the time that the books of Kings were compiled, separate works of the several prophets who had lived in Judah and Israel. Authority.-Their canonical authority having never been disputed, it is needless to bring forward the testimonies to their authenticity which may be found in Josephus, Eusebius, jerome, Augustine, etc. They are reckoned among the prophets, in the threefold division of the Holy Scriptures; a position in accordance with the supposition that they were compiled by Jeremiah, and contain the narratives of the different prophets in succession. They are frequently cited by our Lord and by the apostles.

Kir

(fortress) is mentioned by Amos, Amos 9:7; as the land from which the Syrians (Aramaeans) were once "brought up;" i.e. apparently as the country where they had dwelt before migrating to the region north of Palestine. (A difference of opinion exists in regard to the position of Kir, since some suppose it to be identical with Carma, a city of Media, in the south, on the river Mardus; others place it in Armenia, on the river Kar.-ED.)

Kir of Moab

(fortress of Moab), one of the two chief strongholds of Moab, the other being Ar of Moab. The name occurs only in Isaiah 15:1; though the place is probably referred to under the names of Kir-heres, Kir-harseth, etc. It is almost identical with the name Kerak, by which the site of an important city in a high and very strong position at the southeast of the Dead Sea is known at this day. Its situation is truly remarkable. It is built upon the top of a steep hill, surrounded by a deep and narrow valley, which again is completely enclosed by mountains rising higher than the town and overlooking it on all sides.

Kir'iah

apparently an ancient or archaic word, meaning a city or town. It may be compared to the word "burg" or "bury" in our own language. Closely related to Kiriah is Kereth, apparently a Phoenician form, which occurs occasionally. Job 29:7; Proverbs 8:3; As a proper name it appears in the Bible under the forms of Kerioth, Kartah, Kartan, besides those immediately following.

Kiriatha'im

See KIRJATHAIM

Kir'ioth

(two cities), a place in Moab the palaces of which were threatened by Amos with destruction by fire, Amos 2:2; unless indeed the word means simply "the cities," which is probably the case also in Jeremiah 48:4.

Kir'jath

(a city), the last of the cities enumerated as belonging to the tribe of Benjamin, Joshua 18:28; probably identical with the better-known place Kirjath-jearim.

Kir'jath-ar'ba

(the city of Arba), an early name of the city which after the conquest is generally known as HEBRON. Joshua 14:15; Judges 1:10; The identity of Kirjath-arba with Hebron is constantly asserted. Genesis 23:2; Genesis 35:27; Joshua 14:15; Joshua 15:13, 54; Joshua 20:7; Joshua 21:11.

Kir'jath-a'rim

(city of forests), an abbreviated form of the name Kirjath-jearim, which occurs only in Ezra 2:25.

Kir'jath-ba'al

See KIRJATH-JEARIM

Kir'jath-hu'zoth

(city of streets), a place to which Balak accompanied Balaam immediately after his arrival in Moab, Numbers 22:39; and which is nowhere else mentioned. It appears to have lain between the Arnon (Wady Mojeb) and Bamoth-baal. Comp. vs. Numbers 22:36; and Numb 22:41.

Kir'jath-je'arim

(the city of forests), first mentioned as one of the four cities of the Gibeonites, Joshua 9:17; it next occurs as one of the landmarks of the northern boundary of Judah, ch Joshua 15:9; and as the point at which the western and southern boundaries of Benjamin coincided, ch. Joshua 18:14, 15; and in the last two passages we find that it bore another, perhaps earlier, name-that of the great Canaanite deity Baal, namely BAALAH and KIRJATH-BAAL. At this place the ark remained for twenty years. 1 Samuel 7:2; At the close of that time Kirjath-jearim lost its sacred treasure, on its removal by David to the house of Obed-edom the Gittite. 1 Chronicles 13:5, 6; 2 Chronicles 1:4; 2 Samuel 6:2; etc. To Eusebius and Jerome it appears to have been well known. They describe it as a village at the ninth mile between Jerusalem and Diospolis (Lydda). These requirements are exactly fulfilled in the small modern village of Kuriet-el-Enab-now usually known as Abu Gosh, from the robber chief whose headquarters it was-on the road from Jaffa and Jerusalem.

Kir'jath-san'nah

(city of books). See DEBIR

Kir'jath-se'pher

(city of books). Joshua 15:15, 16; Judges 1:11, 12; See DEBIR

Kish

(a bow). 1. The father of Saul; a Benjamite of the family of Matri. (B.C. 1095.)

2. Son of Jehiel and uncle to the preceding. 1 Chronicles 9:36;

3. A Benjamite, great-grandfather of Mordecai. Esther 2:5;

4. A Merarite of the house of Mahli, of the tribe of Levi. 1 Chronicles 23:21, 22; 1 Chronicles 24:28, 29.

Kish'i

(bow of Jehovah), a Merarite, and father of ancestor of Ethan the minstrel. 1 Chronicles 6:44.

Kish'ion

(hardness), one of the towns on the boundary of the tribe of Issachar, Joshua 19:20; which with its suburbs was allotted to the Gershonite Levites. Joshua 21:28; Authorized Version KISHON.

Ki'son

(winding), an inaccurate mode of representing the name Kishon. Psalms 83:9.

Kiss

Kissing the lips by way of affectionate salutation was customary among near relatives of both sexes, in both patriarchal and later times. Genesis 29:11; So 8:1; Between individuals of the same sex, and in a limited degree between those of different sexes, the kiss on the cheek as a mark of respect or an act of salutation has at all times been customary in the East, and can hardly be said to be extinct even in Europe. In the Christian Church the kiss of charity was practiced not only as a friendly salutation, but as an act symbolical of love and Christian brotherhood. Romans 16:16; 1 Cor. 16:20; 2 Cor. 13:12; 1 Thessalonians 5:6; e 5:14; It was embodied in the earlier Christian offices, and has been continued in some of those now in use. Among the Arabs the women and children kiss the beards of their husbands or fathers. The superior returns the salute by a kiss on the forehead. In Egypt an inferior kisses the hand of a superior, generally on the back, but sometimes, as a special favor, on the palm also. To testify abject submission, and in asking favors, the feet are often kissed instead of the hand. The written decrees of a sovereign are kissed in token of respect; even the ground is sometimes kissed by Orientals int he fullness of their submission. Genesis 41:40; 1 Samuel 24:8; Psalms 72:9; etc. Kissing is spoken of in Scripture as a mark of respect or adoration to idols. 1 Kings 19:18; Hosea 13:2.

Kite

(Heb. ayyah), a rapacious and keen-sighted bird of prey belonging to the hawk family. The Hebrew word thus rendered occurs in three passages-Leviticus 11:14; Deuteronomy 14:13; Job 28:7; In the two former it is translated "kite" in the Authorized Version, in the latter "vulture." It is enumerated among the twenty names of birds mentioned in Deuteronomy 14:1;... which were considered unclean by the Mosaic law and forbidden to be used as food by the Israelites.

Kith'lish

(man's wall), one of the towns of Judah, in the Shefelah or lowland. Joshua 15:40.

Kit'ron

(knotty), one of the towns from which Zubulun did not expel the Canaanites. Judges 1:30; In the Talmud it is identified with "Zippori," i.e. Sepphoris, now Seffurieh.

Kit'tim

Twice written in the Authorized Version for Chittim. Genesis 10:4; 1 Chronicles 1:7.

Kneading-troughs

See BREAD

Knife

1. The knives of the Egyptians, and of other nations in early times, were probably only of hard stone, and the use of the flint or stone knife was sometimes retained for sacred purposes after the introduction of iron and steel.

2. In their meals the Jews, like other Orientals, made little use of knives, but they were required both for slaughtering animals, either for food or sacrifice, and for cutting up the carcass. Leviticus 7:33, 34; Leviticus 8:15, 20, 25; Leviticus 9:13; Numbers 18:18; 1 Samuel 9:24; etc.

3. Smaller knives were in use for paring fruit (Josephus) and for sharpening pens. Jeremiah 36:23;

4. The razor was often used for Nazarite purposes, for which a special chamber was reserved in the temple. Numbers 6:5, 9, 19; Ezekiel 5:1; , etc.

5. The pruning-hooks of Isaiah 18:5; were probably curved knives.

6. The lancets of the priests of Baal were doubtless pointed knives. 1 Kings 18:28.

Knop

a word employed in the Authorized Version to translate two terms which refer to some architectural or ornamental object, but which have nothing in common. 1. Caphtor.-This occurs in the description of the candlestick of the sacred tent in Exodus 25:31-36; and Exodus 37:17-22

2. The second term, Peka'im, is found only in 1 Kings 6:18; and 1 Kings 7:24 The word no doubt signifies some globular thing resembling a small gourd or an egg, though as to the character of the ornament we are quite in the dark.

Ko'a

(he-camel) is a word which occurs only in Ezekiel 23:23; It may perhaps have been a city or district of Babylonia; or it may be a common noun, signifying "prince" or "nobleman."

Ko'hath

(assembly), second of the three sons of Levi, from whom the three principal divisions of the Levites derived their origin and their name. Genesis 46:11; Exodus 6:16; In the journeyings of the tabernacle of the sons of Kohath (Kohathites) had charge of the most holy portions of the vessels. Numbers 4:1;... Of the personal history of Kohath we know nothing, except that he came down to Egypt with Levi and Jacob, Genesis 46:11; that his sister was Jochebed, Exodus 6:20; and that he lived to the age of 133 years. Exodus 6:18; (B.C. about 1491.)

Kola'iah

(voice of Jehovah). 1. A Benjamite whose descendants settled in Jerusalem after the return from the captivity. Nehemiah 11:7; (B.C. before 536.)

2. The father of Ahab the false prophet, who was burnt by the king of Babylon. Jeremiah 29:21; (B.C. before 594.)

Ko'rah

(baldness). 1. Third son of Esau by Aholibamah. Genesis 36:5, 14, 18; 1 Chronicles 1:35; He was born in Canaan before Esau migrated to Mount Seir, Genesis 36:5-9; and was one of the "dukes" of Edom. (B.C. 1790.)

2. Another Edomitish "duke" of this name, sprung from Eliphaz, Esau's son of Adah. Genesis 36:16;

3. One of the "sons of Hebron," in 1 Chronicles 2:43;

4. Son of Izhar the son of Kohath the son of Levi. He was leader of the famous rebellion against his cousins Moses and Aaron in the wilderness, for which he paid the penalty of perishing with his followers by an earthquake and flames of fire. Numbers 16; Numbers 26:9-11; The particular grievance which rankled in the mind of Korah and his company was their exclusion from the office of the priesthood, and their being confined-those among them who were Levites-to the inferior service of the tabernacle. Korah's position as leader in this rebellion was evidently the result of his personal character, which was that of a bold, haughty and ambitious man. (B.C. 1490.) In the New Testament Jude 1:11; Korah is coupled with Cain and Balaam.

Ko're

(partridge). 1. A Korahite, ancestor of Shallum and Meshelemiah, chief porters in the reign of David. 1 Chronicles 9:19; 1 Chronicles 26:1; (B.C. 1014.)

2. Son of Imnah, a Levite in the reign of Hezekiah. He had charge of the offerings. 2 Chronicles 31:14; (B.C. 726.)

3. In the Authorized Version of 1 Chronicles 26:19; "the sons of Kore" (following the Vulgate Core) should properly be "the sons of the Korhite."

Koz

(thorn), Ezra 2:61; Nehemiah 3:4, 21; COZ or HAKKOZ.

Kusha'iah

(bow of Jehovah), the same as Kish or Kishi, the father of Ethan the Merarite. 1 Chronicles 15:17.

L

La'adah

(order), the son of Shelah and grandson of Judah. 1 Chronicles 4:21.

La'adan

(put in order). 1. An Ephraimite, ancestor of Joshua the son of Nun. 1 Chronicles 7:26;

2. The son of Gershom, elsewhere called LIBNI. 1 Chronicles 23:7, 8, 9; 1 Chronicles 26:21.

La'ban

(white). 1. Son of Bethuel, brother of Rebekah and father of Leah and Rachel. (B.C. about 1860-1740.) The elder branch of the family remained at Haran, Mesopotamia, when Abraham removed to the land of Canaan, and it is there that we first meet with Laban, as taking the leading part in the betrothal of his sister Rebekah to her cousin Isaac. Genesis 24:10, 29-60; Genesis 27:43; Genesis 29:5; The next time Laban appears in the sacred narrative it is as the host of his nephew Jacob at Haran. Genesis 29:13, 14; [JACOB] Jacob married Rachel and Leah, daughters of Laban, and remained with him 20 years, B.C. 1760-1740. But Laban's dishonest and overreaching practice toward his nephew shows from what source Jacob inherited his tendency to sharp dealing. Nothing is said of Laban after Jacob left him.

2. One of the landmarks named in the obscure and disputed passage Deuteronomy 1:1; The mention of Hezeroth has perhaps led to the only conjecture regarding Laban of which the writer is aware, namely, that it is identical with LIBNAH. Numbers 33:20.

Lacedaemo'nians

in Greece the inhabitants of Sparta or Lacedaemon, with whom the Jews claimed kindred. 1 Macc. 12:2, 5, 6, 20, 21; 14:20, 23; 15:23; 2 Macc. 5:9.

Lachet

the thong or fastening by which the sandal was attached to the foot. It occurs int he proverbial expression in Genesis 14:23; and is there used to denote something trivial or worthless. Another semi-proverbial expression in Luke 3:16; points to the fact that the office of bearing and unfastening the shoes of great personages fell to the meanest slaves.

La'chish

(invincible), a city lying south of Jerusalem, on the borders of Simeon, and belonging to the Amorites, the king of which joined with four others, at the invitation of Adonizedek king of Jerusalem, to chastise the Gibeonites for their league with Israel. Joshua 10:3, 5; They were routed by Joshua at Beth-horon, and the king of Lachish fell a victim with the others under the trees at Makkedah. ver. 26; The destruction of the town shortly followed the death of the king. vs. Joshua 10:31-33; In the special statement that the attack lasted two days, in contradistinction to the other cities which were taken in one (see ver. 35), we gain our first glimpse of that strength of position for which Lachish was afterward remarkable. Lachish was one of the cities fortified and garrisoned by Rehoboam after the revolt of the northern kingdom. 2 Chronicles 11:9; In the reign of Hezekiah it was one of the cities taken by Sennacherib. This siege is considered by Layard and Hincks to be depicted on the slabs found by the former in one of the chambers of the palace at Kouyunjik. After the return from captivity, Lachish with its surrounding "fields" was reoccupied by the Jews. Nehemiah 11:30.

La'el

(of God), the father of Eliasaph. Numbers 3:24.

La'had

(oppression), son of Jahath, one of the descendants of Judah. 1 Chronicles 4:2.

Laha'i-ro'i

the name of the famous well of Hagar's relief, in the oasis of verdure round which Isaac afterward resided. It was southwest of Beersheba.

Lah'mam

(provisions), a town in the lowland district of Judah. Joshua 15:40.

Lah'mi

(warrior), the brother of Goliath the Gittite, slain by Elhanan the son of Zair or Zaor. 1 Chronicles 20:5; (B.C. 1020.)

La'ish

(lion), father of Phaltiel, to whom Saul had given Michal, David's wife. 1 Samuel 25:44; 2 Samuel 3:15.

Lakes

See PALESTINE

La'kum

(fortification), properly formed the landmarks of the boundary of Naphtali. Joshua 19:33.

Lambs

are the young of sheep, but originally included also the young of goats. They formed an important part of almost every sacrifice. Exodus 29:38-41; Numbers 28:9, 11; Numbers 29:2, 13-40; etc. See On the paschal lamb see PASSOVER

La'mech

1. The fifth lineal descendant from Cain. Genesis 4:18-24; He is the only one except Enoch, of the posterity of Cain, whose history is related with some detail. His two wives, Adah and Zillah, and his daughter Naamah, are, with Eve, the only antediluvian women whose names are mentioned by Moses. His three sons, Jabal, Jubal and Tubal-cain, are celebrated in Scripture as authors of useful inventions. The remarkable poem which Lamech uttered may perhaps be regarded as Lamech's son of exultation on the invention of the sword by his son Tubal-cain, in the possession of which he foresaw a great advantage to himself and his family over any enemies.

2. The father of Noah. Genesis 5:29.

Lamentations of Jeremiah

Title.-The Hebrew title of this book, Ecah, is taken, like the titles of the five books of Moses, from the Hebrew word with which it opens. Author.-The poems included in this collection appear in the Hebrew canon with no name attached to them, but Jeremiah has been almost universally regarded as their author. Date.-The poems belong unmistakably to the last days of the kingdom, or the commencement of the exile, B.C. 629-586. They are written by one who speaks, with the vividness and intensity of an eye-witness, of the misery which he bewails. Contents.-The book consists of five chapter, each of which, however, is a separate poem, complete in itself, and having a distinct subject, but brought at the same time under a plan which includes them all. A complicated alphabetic structure pervades nearly the whole book. (1) Chs. 1, 2 and 4 contain twenty-two verses each, arranged in alphabetic order, each verse falling into three nearly balanced clauses; ch. Lamentations 2:19; forms an exception, as having a fourth clause. (2) Ch. 3 contains three short verses under each letter of the alphabet, the initial letter being three times repeated. (3) Ch. 5 contains the same number of verses as chs. 1, 2, 4, but without the alphabetic order. Jeremiah was not merely a patriot-poet, weeping over the ruin of his country; he was a prophet who had seen all this coming, and had foretold it as inevitable. There are perhaps few portions of the Old Testament which appear to have done the work they were meant to do more effectually than this. The book has supplied thousands with the fullest utterance for their sorrows in the critical periods of national or individual suffering. We may well believe that it soothed the weary years of the Babylonian exile. It enters largely into the order of the Latin Church for the services of passion-week. On the ninth day of the month of Ab (July-August), the Lamentations of Jeremiah were read, year by year, with fasting and weeping, to commemorate the misery out of which the people had been delivered.

Lamp

1. That part of the golden candlestick belonging to the tabernacle which bore the light; also of each of the ten candlesticks placed by Solomon in the temple before the holy of holies. Exodus 25:37; 1 Kings 7:49; 2 Chronicles 4:20; 2 Chronicles 13:11; Zechariah 4:2; The lamps were lighted every evening and cleansed every morning. Exodus 30:7, 8;

2. A torch or flambeau, such as was carried by the soldiers of Gideon. Judges 7:16, 20; comp. Judges 15:4 The use in marriage processions of lamps fed with oil is alluded to in the parable of the ten virgins. Matthew 25:1; Modern Egyptian lamps consist of small glass vessels with a tube at the bottom containing a cotton wick twisted around a piece of straw. For night travelling, a lantern composed of waxed cloth strained over a sort of cylinder of wire rings, and a top and bottom of perforated copper. This would, in form at least, answer to the lamps within pitchers of Gideon. "The Hebrews, like the ancient Greeks and Romans, as well as the modern Orientals, were accustomed to burn lamps all night. This custom, with the effect produced by their going out or being extinguished, supplies various figures to the sacred writers. 2 Samuel 21:17; Proverbs 13:9; Proverbs 20:20; On the other hand, the keeping up of a lamp's light is used as a symbol of enduring and unbroken succession. 1 Kings 11:36; 1 Kings 15:4; Psalms 132:17; "-McClintock and Strong.

Lancet

This word is found in 1 Kings 18:28; only. The Hebrew term is romach, which is elsewhere rendered, and appears to mean a javelin or light spear. In the original edition of the Authorized Version (1611) the word is "lancers."

Language

See TONGUES, CONFUSION OF

Lantern

(so called of its shining) occurs only in John 18:3; (It there probably denotes any kind of covered light, in distinction from a simple taper or common house-light, as well as from a flambeau. Lanterns were much employed by the Romans in military operations. Two, of bronze, have been found among the ruins of Herculaneum and Pompeii. They are cylindrical, with translucent horn sides, the lamp within being furnished with an extinguisher.-ED.)

Laodice'a

(justice of the people), a town in the Roman province of Asia situated in the valley of the Maeander, on a small river called the Lycus, with Colossae and Hierapolis a few miles distant to the west. Built, or rather rebuilt, by one of the Seleucid monarchs, and named in honor of his wife, Laodicea became under the Roman government a place of some importance. Its trade was considerable; it lay on the line of a great road; and it was the seat of a conventus. From the third chapter and seventeenth verse of Revelation we should gather it was a place of great wealth. Christianity was introduced into Laodicea, not, however, as it would seem, through the direct agency of St. Paul. We have good reason for believing that when, in writing from Rome to the Christians of Colossae, he sent a greeting to those of Laodicea, he had not personally visited either place. But the preaching of the gospel at Ephesus, Acts 18:19; must inevitably have resulted in the formation of churches in the neighboring cities, especially where Jews were settled; and there were Jews in Laodicea. In subsequent times it became a Christian city of eminence, the see of bishop and a meeting-place of councils. The Mohammedan invaders destroyed it, and it is now a scene of utter desolation, as was prophesied in Revelation 3:14-22; and the extensive ruins near Denislu justify all that we read of Laodicea in Greek and Roman writers. Another biblical subject of interest is connected with Laodicea. From Colossians 4:16; it appears that St. Paul wrote a letter to this place when he wrote the letter to Colossae. Ussher's view is that it was the same as the Epistle to the Ephesians, which was a circular letter sent to Laodicea among other places. The apocryphal Epistola ad Laodicenses is a late and clumsy forgery.

Laodice'ans

the inhabitants of Laodicea. Colossians 4:16; Revelation 3:14.

Lap'idoth

(torches), the inhabitants of Laodicea. Colossians 4:16; Revelation 3:14.

Lapwing

(Heb. duciphath) occurs only in Leviticus 11:19; and in the parallel passage of Deuteronomy 14:18; amongst the list of those birds which were forbidden by the law of Moses to be eaten by the Israelites. Commentators generally agree that the hoopoe is the bird intended. The hoopoe is an occasional visitor to England, arriving for the most part in the autumn. Its crest is very elegant; each of the long feathers forming it is tipped with black.

Lase'a

Acts 27:8; a city of Crete, the ruins of which were discovered in 1856, a few miles to the eastward of Fair Havens.

La'sha

(fissure), a place noticed in Genesis 10:19; as marking the limit of the country of the Canaanites. It lay somewhere in the southeast of Palestine. Jerome and other writers identify it with Callirrhoe, a spot famous for hot springs, near the eastern shore of the Dead Sea.

Lasha'ron

(the plain), one of the Canaanite towns whose kings were killed by Joshua. Joshua 12:18.

Lat'in

the language spoken by the Romans, is mentioned only in John 19:20; and Luke 23:38.

Lat'in Versions

See See VULGATE, THE

Lattice

this word is used for a latticed window or simply a network placed before a window or balcony. Perhaps the network through which Ahaziah fell and received his mortal injury was on the parapet of his palace. 2 Kings 1:2; (The latticed window is much used in warm eastern countries. It frequently projects from the wall (like our bay windows), and is formed of reticulated work, often highly ornamental, portions of which are hinged so that they may be opened or shut at pleasure. The object is to keep the apartments cool by intercepting the direct rays of the sun, while the air is permitted to circulate freely.-Fairbairn. See See HOUSE and WINDOW

Laver

1. In the tabernacle, a vessel of brass containing water for the priests to wash their hands and feet before offering sacrifice. It stood in the fore offering sacrifice. It stood in the court between the altar and the door of the tabernacle. Exodus 30:19, 21; It rested on a basis, i.e. a foot, which, was well as the laver itself, was made from the mirrors of the women who assembled at the door of the tabernacle court. Exodus 38:8; The form of the laver is not specified, but may be assumed to have been circular. Like the other vessels belonging to the tabernacle, it was, together with its "foot," consecrated with oil. Leviticus 8:10, 11;

2. In Solomon's temple, besides the great molten sea, there were ten lavers of brass, raised on bases, 1 Kings 7:27, 39; five on the north and five on the south side of the court of the priests. They were used for washing the animals to be offered in burnt offerings. 2 Chronicles 4:6.

Law

The word is properly used, in Scripture as elsewhere, to express a definite commandment laid down by any recognized authority; but when the word is used with the article, and without any words of limitation, it refers to the expressed will to God, and in nine cases out of ten to the Mosaic law, or to the Pentateuch of which it forms the chief portion. The Hebrew word torah (law) lays more stress on its moral authority, as teaching the truth and guiding in the right way; the Greek nomos (law), on its constraining power as imposed and enforced by a recognized authority. The sense of the word, however, extends its scope and assumes a more abstracts character in the writings of St. Paul. Nomos, when used by him with the article, still refers in general to the law of Moses; but when used without the article, so as to embrace any manifestation of "law," it includes all powers which act on the will of man by compulsion, or by the pressure of external motives, whether their commands be or be not expressed in definite forms. The occasional use of the word "law" (as in Romans 3:27; "law of faith") to denote an internal principle of action does not really mitigate against the general rule. It should also be noticed that the title "the Law" is occasionally used loosely to refer to the whole of the Old Testament, as in John 10:34; referring to Psalms 82:6; in John 15:25; referring to Psalms 35:19; and in 1 Cor. 14:21; referring to Isaiah 28:11, 12.

Law of Moses

It will be the object of this article to give a brief analysis of the substance of this law, to point out its main principles, and to explain the position which it occupies in the progress of divine revelation. In order to do this the more clearly, it seems best to speak of the law, 1st. In relation to the past; 2d. In its own intrinsic character. 1. (a) In reference to the past, it is all-important, for the proper understanding of the law, to remember its entire dependence on the Abrahamic covenant. See Galatians 3:17-24; That covenant had a twofold character. It contained the "spiritual promise" of the Messiah; but it contained also the temporal promises subsidiary to the former. (b) The nature of this relation of the law to the promise is clearly pointed out. The belief in God as the Redeemer of man, and the hope of his manifestation as such int he person of the Messiah, involved the belief that the Spiritual Power must be superior to all carnal obstructions, and that there was in man spiritual element which could rule his life by communion with a spirit from above. But it involved also the idea of an antagonistic power of evil, from which man was to be redeemed, existing in each individual, and existing also in the world at large. (c) Nor is it less essential to remark the period of the history at which it was given. It marked and determined the transition of Israel from the condition of a tribe to that of a nation, and its definite assumption of a distinct position and office in the history of the world. (d) Yet, though new in its general conception, it was probably not wholly new in its materials. There must necessarily have been, before the law, commandments and revelations of a fragmentary character, under which Israel had hitherto grown up. So far therefore as they were consistent with the objects of the Jewish law, the customs of Palestine and the laws of Egypt would doubtless be traceable in the Mosaic system. (e) In close connection with, and almost in consequence of, this reference to antiquity, we find an accommodation of the law to the temper and circumstances of the Israelites, to which our Lord refers int he case of divorce, Matthew 19:7, 8; as necessarily interfering with its absolute perfection. In many cases it rather should be said to guide and modify existing usages than actually to sanction them; and the ignorance of their existence may lead to a conception of its ordinances not only erroneous, but actually the reverse of the truth. (f) In close connection with this subject we observe also the gradual process by which the law was revealed to the Israelites. In Exodus 20-23, in direct connection with the revelation from Mount Sinai, that which may be called the rough outline of the Mosaic law is given by God, solemnly recorded by Moses, and accepted by the people. In Exodus 25-31, there is a similar outline of the Mosaic ceremonial. On the basis of these it may be conceived that the fabric of the Mosaic system gradually grew up under the requirements of the time. The first revelation of the law in anything like a perfect form is found in the book of Deuteronomy. yet even then the revelation was not final; it was the duty of the prophets to amend and explain it in special points, Ezekiel 18:1;... and to bring out more clearly its great principles.

2. In giving an analysis of the substance of the law, it will probably be better to treat it, as any other system of laws is usually treated, by dividing it into-I. Laws Civil; II. Laws Criminal: III. Laws Judicial and Constitutional; IV. Laws Ecclesiastical and Ceremonial. I. LAWS CIVIL. 1. LAW OF PERSONS. (a) FATHER AND SON.-the power of a father to be held sacred; cursing or smiting, Exodus 21:15, 17; Leviticus 20:9; and stubborn and willful disobedience, to be considered capital crimes. But uncontrolled power of life and death was apparently refused to the father, and vested only in the congregation. Deuteronomy 21:18-21; Right of the first-born to a double portion of the inheritance not to be set aside by partiality. Deuteronomy 21:15-17; Inheritance by daughters to be allowed in default of sons, provided, Numbers 27:6-8; comp. Numb 36:1... that heiresses married in their own tribe. Daughters unmarried to be entirely dependent on their father. Numbers 30:3-5; (b) HUSBAND AND WIFE.-the power of a husband to be so great that a wife could never be sui juris, or enter independently into any engagement, even before God. Numbers 30:6-15; A widow or a divorced wife became independent, and did not against fall under her father's power. ver. 9; Divorce (for uncleanness) allowed, but to be formal and irrevocable. Deuteronomy 24:1-4; Marriage within certain degrees forbidden. Leviticus 18:1;... etc. A slave wife, whether bought or captive, not to be actual property, nor to be sold; if illtreated, to be ipso facto free. Exodus 21:7-9; Deuteronomy 21:10-14; Slander against a wife's virginity to be punished by fine,a nd by deprived of power of divorce; on the other hand, ante-connubial uncleanness in her to be punished by death. Deuteronomy 22:13-21; the raising up of seed (Levirate law) a formal right to be claimed by the widow, under pain of infamy, with a view to preservation of families. Deuteronomy 25:5-10; (c) MASTER AND SLAVE.-Power of master so far limited that death under actual chastisement was punishable, Exodus 21:20; and maiming was to give liberty ipso facto. vs. Exodus 21:26, 27; The Hebrew slave to be freed at the sabbatical year, and provided with necessaries (his wife and children to go with only if they came to his master with him), unless by his own formal act he consented to be a perpetual slave. Exodus 21:1-6; Deuteronomy 15:12-18; In any case, it would seem, to be freed at the jubilee, Leviticus 25:10; with his children. If sold to a resident alien, to be always redeemable, at a price proportioned to the distance of the jubilee. Leviticus 25:47-54; Foreign slaves to be held and inherited as property forever, Leviticus 25:45, 46; and fugitive slaves from foreign nations not to be given up. Deuteronomy 23:15; (d) STRANGERS.-These seem never to have been sui juris, or able to protect themselves, and accordingly protection and kindness toward them are enjoined as a sacred duty. Exodus 22:21; Leviticus 19:33, 34;

2. LAW OF THINGS. (a) LAWS OF LAND (AND PROPERTY).-(1) All land to be the property of God alone, and its holders to be deemed his tenants. Leviticus 25:23; (2) All sold land therefore to return to its original owners at the jubilee, and the price of sale to be calculated accordingly; and redemption on equitable terms to be allowed at all times. Leviticus 25:25-27; A house sold to be redeemable within a year; and if not redeemed, to pass away altogether, ch. Leviticus 25:29, 30; But the houses of the Levites, or those in unwalled villages, to be redeemable at all times, in the same way as land; and the Levitical suburbs to be inalienable. ch. Leviticus 25:31-34; (3) Land or houses sanctified, or tithes, or unclean firstlings, to be capable of being redeemed, at six-fifths value (calculated according to the distance from the jubilee year by the priest); if devoted by the owner and unredeemed, to be hallowed at the jubilee forever, and given to the priests; if only by a possessor, to return to the owner at the jubilee. Leviticus 27:14-34; (4) Inheritance. (b) LAWS OF DEBT.-(1) All debts (to an Israelite) to be released at the seventh (sabbatical year; a blessing promised to obedience, and a curse on refusal to lend. Deuteronomy 15:1-11; (2) Usury (from Israelites) not to be taken. Exodus 22:25-27; Deuteronomy 23:19, 20; (3) Pledges not to be insolently or ruinously exacted. Deuteronomy 24:6, 10-13, 17, 18; (c) TAXATION.-(1) Census-money, a poll-tax (of a half shekel), to be paid for the service of the tabernacle. Exodus 30:12-16; All spoil in war to be halved; of the combatants' half, one five-hundreth, of the people's, one fiftieth, to be paid for a "heave offering" to Jehovah. (2) Tithes.-(a) Tithes of all produce to be given for maintenance of the Levites. Numbers 18:20-24; (Of this one tenth to be paid as a heave offering for maintenance of the priests. vs. Numbers 18:24-32; ) (b) Second tithe to be bestowed in religious feasting and charity, either at the holy place or (every third year) at home. Deuteronomy 14:22-28; (c) First-fruits of corn, wine and oil (at least one sixtieth, generally one fortieth, for the priests) to be offered at Jerusalem, with a solemn declaration of dependence on God the King of Israel. Numbers 18:12, 13; Deuteronomy 26:1-15; Firstlings of clean beasts; the redemption money (five shekels) of man and (half shekel, or one shekel) of unclean beasts to be given to the priests after sacrifice. Numbers 18:15-18; (3) Poor laws.-(a) Gleanings (in field or vineyard) to be a legal right of the poor. Leviticus 19:9, 10; Deuteronomy 24:19-22; (b) Slight trespass (eating on the spot) to be allowed as legal. Deuteronomy 23:24, 25; (c) Wages to be paid day by day. Deuteronomy 24:15; (4) Maintenance of priests. Numbers 18:8-32; (a) Tenth of Levites' tithe. (See 2a.) (b) The heave and wave offerings (breast and right shoulder of all peace offerings). (c) The meat and sin offerings, to be eaten solemnly and only in the holy place. (c) First-fruits and redemption money. (See 2c.) (e) Price of all devoted things, unless specially given for a sacred service. A man's service, or that of his household, to be redeemed at 50 shekels for man, 30 for woman, 20 for boy and 10 for girl. II. LAWS CRIMINAL.

1. OFFENCES AGAINST GOD (of the nature of treason.) 1st Command. Acknowledgment of false gods, Exodus 22:20; as e.g. Molech, Leviticus 20:1-5; and generally all idolatry. Deuteronomy 13; Deuteronomy 17:2-5; d Command. Witchcraft and false prophecy. Exodus 22:18; Deuteronomy 18:9-22; Leviticus 19:31; d Command. Blasphemy. Leviticus 24:15, 16; h Command. Sabbath-breaking. Numbers 15:32, 36; Punishment in all cases, death by stoning. Idolatrous cities to be utterly destroyed.

2. OFFENCES AGAINST MAN. 5th Command. Disobedience to or cursing or smiting of parents, Exodus 21:15, 17; Leviticus 20:9; Deuteronomy 21:18-21; to be punished by death by stoning, publicly adjudged and inflicted; so also of disobedience to the priests (as judges) or the Supreme Judge. Comp. 1 Kings 21:10-14; (Naboth); 2 Chronicles 24:21; (Zechariah). 6th Command. (1) Murder to be punished by death without sanctuary or reprieve, or satisfaction. Exodus 21:12, 14; Deuteronomy 19:11-13; Death of a slave, actually under the rod, to be punished. Exodus 21:20, 21; (2) Death by negligence to be punished by death. Exodus 21:28-30; (3) Accidental homicide: the avenger of blood to seek safety by flight to a city of refuge, there to remain till the death of the high priest. Numbers 35:9-28; Deuteronomy 4:41-43; Deuteronomy 19:4-10; (4) Uncertain murder to be expiated by formal disavowal and sacrifice by the elders of the nearest city. Deuteronomy 21:1-9; (5) Assault to be punished by lex talionis, or damages. Exodus 21:18, 19, 22-25; Leviticus 24:19, 20; h Command. (1) Adultery to be punished by death of both offenders; the rape of a married or betrothed woman, by death of the offender. Deuteronomy 22:13-27; (2) Rape or seduction of an unbetrothed virgin to be compensated by marriage, with dowry (50 shekels), and without power of divorce; or, if she be refused, by payment of full dowry. Exodus 22:16, 17; Deuteronomy 22:28, 29; (3) Unlawful marriages (incestuous, etc.) to be punished, some by death, some by childlessness. Leviticus 20:1;... 8th command. (1) Theft to be punished by fourfold or double restitution; or nocturnal robber might be slain as an outlaw. Exodus 22:1-4; (2) Trespass and injury of things lent to be compensated. Exodus 23:5-15; (3) Perversion of justice (by bribes, threats, etc.), and especially oppression of strangers, strictly forbidden. Exodus 22:9; etc. (4) Kidnapping to be punished by death. Deuteronomy 24:7; h Command. False witness to be punished by lex talionis. Exodus 23:1-3; Deuteronomy 19:16-21; Slander of a wife's chastity, by fine and loss of power of divorce. Deuteronomy 22:18, 19; A fuller consideration of the tables of the Ten Commandments is given elsewhere. [TEN COMMANDMENTS] III. LAWS JUDICIAL AND CONSTITUTIONAL. 1. JURISDICTION. (a) Local judges (generally Levites as more skilled in the law) appointed, for ordinary matters, probably by the people with approbation of the supreme authority (as of Moses in the wilderness), Exodus 18:25; Deuteronomy 1:15-18; through all the land. Deuteronomy 16:18; (b) Appeal to the priests (at the holy place), or to the judge; their sentence final, and to be accepted under pain of death. See Deuteronomy 17:8-13; comp. appeal to Moses, Exodus 18:26; (c) Two witnesses (at least) required in capital matters. Numbers 35:30; Deuteronomy 17:6, 7; (d) Punishment, except by special command, to be personal, and not to extend to the family. Deuteronomy 24:16; Stripes allowed and limited, Deuteronomy 25:1-3; so as to avoid outrage on the human frame. All this would be to a great extent set aside-1st. By the summary jurisdiction of the king, see 1 Samuel 22:11-19; (Saul); 2 Samuel 12:1-5; 2 Samuel 14:4-11; 1 Kings 3:16-28; which extended even to the deposition of the high priest. 1 Samuel 22:17, 18; 1 Kings 2:26, 27; The practical difficulty of its being carried out is seen in 2 Samuel 15:2-6; and would lead of course to a certain delegation of his power. 2nd. By the appointment of the Seventy, Numbers 11:24-30; with a solemn religious sanction. In later times there was a local sanhedrin of twenty-three in each city, and two such in Jerusalem, as well as the Great Sanhedrin, consisting of seventy members, besides the president, who was to be the high priest if duly qualified, and controlling even the king and high priest. The members were priest, scribes (Levites), and elders (of other tribes). A court of exactly this nature is noticed as appointed to supreme power by Jehoshaphat. See 2 Chronicles 19:8-11;

2. ROYAL POWER. The king's power limited by the law, as written and formally accepted by the king; and directly forbidden to be despotic. (Military conquest discouraged by the prohibition of the use of horses. See Joshua 11:6; For an example of obedience to this law see 2 Samuel 8:4; and of disobedience to it see 1 Kings 10:26-29; Deuteronomy 17:14-20; comp. 1 Samuel 10:25 Yet he had power of taxation (to one tenth) and of compulsory service, 1 Samuel 8:10-18; the declaration of war, 1 Samuel 11:1;... etc. There are distinct traces of a "mutual contract," 2 Samuel 5:3; a "league," 2 Kings 11:17; the remonstrance with Rehoboam being clearly not extraordinary. 1 Kings 13:1-6; The princes of the congregation.-The heads of the tribes, see Joshua 9:15; seem to have had authority under Joshua to act for the people, comp. 1 Chronicles 27:16-22; and in the later times "the princes of Judah" seem to have had power to control both the king and the priests. See Jeremiah 26:10-24; Jeremiah 38:4, 5; etc.

3. ROYAL REVENUE. (1) Tenth of produce. (2) Domain land. 1 Chronicles 27:26-29; Note confiscation of criminal's land. 1 Kings 21:15; (3) Bond service, 1 Kings 5:17, 18; chiefly on foreigners. 1 Kings 9:20-22; 2 Chronicles 2:16, 17; (4) Flocks and herds. 1 Chronicles 27:29-31; (5) Tributes (gifts) from foreign kings. (6) Commerce; especially in Solomon's time. 1 Kings 10:22, 29; etc. IV. ECCLESIASTICAL AND CEREMONIAL LAW. 1. LAW OF SACRIFICE (considered as the sign and the appointed means of the union with God, on which the holiness of the people depended). a. ORDINARY SACRIFICES. (a) The whole burnt offering, Leviticus 1:1;... of the herd or the flock; to be offered continually, Exodus 29:38-42; and the fire on the altar never to be extinguished. Leviticus 6:8-13; (b) The meat offering, Leviticus 2; Leviticus 6:14-23; of flour, oil and frankincense, unleavened and seasoned with salt. (c) The peace offering, Leviticus 3:1; of the herd or the flock; either a thank offering or a vow or free-will offering. (d) The sin offering or trespass offering. Leviticus 4, 5, 6 (a) For sins committed in ignorance. Leviticus 4 (b) For vows unwittingly made and broken, or uncleanness unwittingly contracted. Levi 5 (c) For sins wittingly committed. Leviticus 6:1-7; b. EXTRAORDINARY SACRIFICES. (a) At the consecration of priests. Leviticus 8, 9 (b) At the purification of women. Leviticus 12 (c) At the cleansing of lepers. Leviticus 13, 14 (d) On the great day of atonement. Leviticus 16 (e) On the great festivals. Leviticus 23>HR>2. LAW OF HOLINESS (arising from the union with God through sacrifice). a. HOLINESS OF PERSONS. (1) Holiness of the whole people as "children of God," Exodus 19:5, 6; Leviticus 11-15, 17, 18; Deuteronomy 14:1-21; shown in (a) The dedication of the first-born, Exodus 13:2, 12, 13; Exodus 22:29, 30; etc.; and the offering of all firstlings and first-fruits. Deuteronomy 26, etc. (b) Distinction of clean and unclean food. Levi 11; Deuteronomy 14. (c) Provision for purification. Levi 12, 13, 14, 15; Deuteronomy 23:1-4; (d) Laws against disfigurement. Leviticus 19:27; Deuteronomy 14:1; comp. Deuteronomy 25:3; against excessive scourging. (e) Laws against unnatural marriages and lusts. Leviticus 18, 20 (2) Holiness of the priests (and Levites). (a) Their consecration. Leviticus 8, 9; Exodus 29 (b) Their special qualifications and restrictions. Leviticus 21:1; (c) Their rights, Deuteronomy 18:1-6; Numbers 18:1;... and authority. Deuteronomy 17:8-13; b. HOLINESS OF PLACES AND THINGS. (a) The tabernacle with the ark, the vail, the altars, the laver, the priestly robes, etc. Exodus 25-28, 30. (b) The holy place chosen for the permanent erection of the tabernacle, Deuteronomy 12:1; where only all sacrifices were to be offered and all tithes, firstfruits, vows, etc., to be given or eaten. c. HOLINESS OF TIMES. (a) The Sabbath. Exodus 20:9-11; Exodus 23:12; etc. (b) The sabbatical year. Exodus 23:10, 11; Leviticus 25:1-7; etc. (c) The year of jubilee. Leviticus 25:8-16; etc. (d) The passover. Exodus 12:3-27; Leviticus 23:4, 5; (e) The feast of weeks (pentecost). Leviticus 23:15; etc. (f) The feast of tabernacles. Leviticus 23:33-43; (g) The feast of trumpets. Leviticus 23:23-25; (h) The day of atonement. Leviticus 23:26-32; etc. Such is the substance of the Mosaic law. The leading principle of the whole is its THEOCRATIC CHARACTER, its reference, that is, of all action and thoughts of men directly and immediately to the will of God. It follows from this that it is to be regarded not merely as a law, that is, a rule of conduct based on known truth and acknowledged authority, but also as a revelation of God's nature and his dispensations. But this theocratic character of the law depends necessarily on the belief in God, as not only the creator and sustainer of the world, but as, by special covenant, the head of the Jewish nation. This immediate reference to God as their king is clearly seen as the groundwork of their whole polity. From this theocratic nature of the law follow important deductions with regard to (a) the view which it takes of political society; (b) the extent of the scope of the law; (c) the penalties by which it is enforced; and (d) the character which it seeks to impress on the people. (a) The Mosaic law seeks the basis of its polity, first, in the absolute sovereignty of God; next, in the relationship of each individual to God, and through God to his countrymen. It is clear that such a doctrine, while it contradicts none of the common theories, yet lies beneath them all. (b) The law, as proceeding directly from God and referring directly to him, is necessarily absolute in its supremacy and unlimited in its scope. It is supreme over the governors, as being only the delegates of the Lord, and therefore it is incompatible with any despotic authority in them. On the other hand, it is supreme over the governed, recognizing no inherent rights in the individual as prevailing against or limiting the law. It regulated the whole life of an Israelite. His actions were rewarded and punished with great minuteness and strictness-and that according to the standard, not of their consequences but of their intrinsic morality. (c) The penalties and rewards by which the law is enforced are such as depend on the direct theocracy. With regard to individual actions, it may be noticed that, as generally some penalties are inflicted by the subordinate and some only the supreme authority, so among the Israelites some penalties came from the hand of man, some directly from the providence of God. (d) But perhaps the most important consequence of the theocratic nature of the law was the peculiar character of goodness which it sought to impress on the people. The Mosaic law, beginning with piety as its first object, enforces most emphatically the purity essential to those who, by their union with God, have recovered the hope of intrinsic goodness, while it views righteousness and love rather as deductions from these than as independent objects. The appeal is not to any dignity of human nature, but to the obligations of communion with a holy God. The subordination, therefore, of this idea also to the religious idea is enforced; and so long as the due supremacy of the latter was preserved, all other duties would find their places in proper harmony.

Lawyer

The title "lawyer" is generally supposed to be equivalent to the title "scribe." The scribe expounded the law in the synagogues and schools. See See SCRIBES

Laying on of hands

This "formed at an early period a part of the ceremony observed on the appointment and consecration of persons to high and holy undertakings;" (and in the Christian Church was especially used in setting apart men to the ministry and to other holy offices. It is a symbolical act expressing the imparting of spiritual authority and power.-ED.)

Laz'arus

(whom God helps), another form of the Hebrew name Eleazar. 1. Lazarus of Bethany, the brother of Martha and Mary. John 11:1; All that we know of him is derived from the Gospel of St. John, and that records little more than the facts of his death and resurrection. The language of John 11:1; implies that the sisters were the better known. Lazarus is "of Bethany, of the village of Mary and her sister Martha." From this and from the order of the three names in John 11:5; we may reasonably infer that Lazarus was the youngest of the family. All the circumstances of John 11 and 12 point to wealth and social position above the average.

2. The name of a poor man in the well-known parable of Luke 16:19-31; The name of Lazarus has been perpetuated in an institution of the Christian Church. The leper of the Middle Ages appears as a lazzaro. The use of lazaretto and lazarhouse for the leper hospitals then founded in all parts of western Christendom, no less than that of lazaroni for the mendicants of Italian towns, is an indication of the effect of the parable upon the mind of Europe in the Middle Ages, and thence upon its later speech.

Lead

This is one of the most common of metals, found generally in veins of rocks, though seldom in a metallic state, and most commonly in combination with sulphur. It was early known to the ancients, and the allusions to it in Scripture indicate that the Hebrews were well acquainted with its uses. The rocks in the neighborhood of Sinai yielded it in large quantities, and it was found in Egypt. In Job 19:24; the allusion is supposed to be to the practice of carving inscriptions upon stone and pouring molten lead into the cavities of the letters, to render them legible and at the same time preserve them from the action of the air.

Leaf, Leaves

The word occurs in the Authorized Version either in singular or plural number in three different senses. 1. Leaf of a tree. The righteous are often compared to green leaves. Jeremiah 17:8; The ungodly, on the other hand, are "as an oak whose leaf fadeth." Isaiah 1:30;

2. Leaves of doors. The hebrew word, which occurs very many times in the Bible, and which in 1 Kings 6:32; (margin) and 1 Kings 6:34 is translated "leaves" in the Authorized Version, signifies beams, ribs, sides, etc.

3. Leaves of a book or roll occurs in this sense only in Jeremiah 36:23; The Hebrew word (literally doors) would perhaps be more correctly translated columns.

Le'ah

(wearied), the daughter of Laban. Genesis 29:16; The dullness or weakness of her eyes was so notable that it is mentioned as a contrast to the beautiful form and appearance of her younger sister Rachel. Her father took advantage of the opportunity which the local marriage rite afforded to pass her off in her sister's stead on the unconscious bridegroom, and excused himself to Jacob by alleging that the custom of the country forbade the younger sister to be given first in marriage. Jacob's preference of Rachel grew into hatred of Leah after he had married both sisters. Leah, however, bore to him in quick succession Reuben, Simeon, Levi, Judah, then Issachar, Zebulun and Dinah, before Rachel had a child. She died some time after Jacob reached the south country in which his father Isaac lived. She was buried in the family grave in Machpelah, near Hebron. Genesis 49:31; (B.C. about 1720.)

Leasing

(falsehood). This word is retained in the Authorized Version of Psalms 4:2; Psalms 5:6; from the older English versions; but the Hebrew word of which it is the rendering is elsewhere almost uniformly translated "lies." Psalms 40:4; Psalms 58:3; etc.

Leather

The notices of leather in the Bible are singularly few; indeed the word occurs but twice in the Authorized Version, and in each instance in reference to the same object, a girdle. 2 Kings 1:8; Matthew 3:4; There are, however, other instances in which the word "leather" might with propriety be substituted for "skin." Leviticus 11:32; Leviticus 13:48; Numbers 31:20; Though the material itself is seldom noticed, yet we cannot doubt that it was extensively used by the Jews; shoes, bottles, thongs, garments, ropes and other articles were made of it. The art of tanning, however, was held in low esteem by the Jews.

Leaven

Various substances were known to have fermenting qualities; but the ordinary leaven consisted of a lump of old dough in a high state of fermentation, which was mixed into the mass of dough prepared for baking. The use of leaven was strictly forbidden in all offerings made to the Lord by fire. During the passover the Jews were commanded to put every particle of leaven from the house. The most prominent idea associated with leaven in connection with the corruption which it had undergone,a nd which it communicated to bread in the process of fermentation. It is to this property of leaven that our Saviour points when he speaks of the "leaven (i.e. the corrupt doctrine) of the Pharisees and of the Sadducees," Matthew 16:6; and St. Paul, when he speaks of the "old leaven." 1 Cor. 5:7; (Another quality in leaven is noticed in the Bible, namely, its secretly penetrating and diffusive power. In this respect it was emblematic of moral influence generally, whether good or bad; and hence our Saviour adopts it as illustrating the growth of the kingdom of heaven in the individual heart and in the world at large: because (1) its source is from without; (2) it is secret in its operation; (3) it spreads by contact of particle with particle; (4) it is widely diffusive, one particle of leaven being able to change any number of particles of flour; and because (5) it does not act like water, moistening a certain amount of flour, but is like a plant, changing the particles it comes in contact with into its own nature, with like propagating power.-ED.)

Leb'ana

(white), one of the Nethinim whose descendants returned from Babylon with Zerubbabel. Nehemiah 7:48; He is called Lebanah.

Leb'anah

(white) in Ezra 2:45.

Leb'anon

a mountain range in the north of Palestine. The name Lebanon signifies white, and was applied either on account of snow which, during a great part of the year, cover its whole summit, or on account of the white color of its limestone cliffs and peaks. It is the "white mountain"-the Mont Blane of Palestine. Lebanon is represented in Scripture as lying upon the northern border of the land of Israel. Deuteronomy 1:7; Deuteronomy 11:24; Joshua 1:4; Two distinct ranges bear this name. They run in parallel lines from southwest to northeast for about 90 geographical miles, enclosing between them a long, fertile valley from five to eight miles wide, anciently called Coele-Syria. The western range is the "Libanus" of the old geographers and the Lebanon of Scripture. The eastern range was called "Anti-Libanus" by geographers, and "Lebanon toward the sunrising" by the sacred writers. Joshua 13:5; 1. Lebanon-the western range-commences on the south of the deep ravine of the Litany, the ancient river Leontes, which drains the valley of Cole-Syria, and falls into the Mediterranean five miles north of Tyre. It runs northeast in a straight line parallel to the coast, to the opening from the Mediterranean into the plain of Emesa, called in Scripture the "entrance of Hamath." Numbers 34:8; Here Nehr el-Kebir-the ancient river Eleutherus-sweeps round its northern end, as the Leontes does round its southern. The average elevation of the range is from 6000 to 8000 feet; but two peaks rise considerably higher. On the summits of both these peaks the snow remains in patches during the whole summer. The line of cultivation runs along at the height of about 6000 feet; and below this the features of the western slopes are entirely different. The rugged limestone banks are scantily clothed with the evergreen oak, and the sandstone with pines; while every available spot is carefully cultivated. The cultivation is wonderful, and shows what all Syria might be if under a good government. Fig trees cling to the naked rock; vines are trained along narrow ledges; long ranges of mulberries, on terraces like steps of stairs, cover the more gentle declivities; and dense groves of olives fill up the bottoms of the glens. Hundreds of villages are seen-here built among labyrinths of rocks, there clinging like among labyrinths of rocks, there clinging like swallows' nests to the sides of cliffs; while convents, no less numerous, are perched on the top of every peak. The vine is still largely cultivated in every part of the mountain. Lebanon also abounds in olives, figs and mulberries; while some remnants exist of the forests of pine, oak and cedar which formerly covered it. 1 Kings 5:6; Ezra 3:7; Psalms 29:5; Isaiah 14:8; Considerable numbers of wild beasts still inhabit its retired glens and higher peaks; the writer has seen jackals, hyaenas, wolves, bears and panthers. 2 Kings 14:9; So 4:8; ; Habb 2:17 Along the base of Lebanon runs the irregular plain of Phoenicia-nowhere more than two miles wide, and often interrupted by bold rocky spurs that dip into the sea. The main ridge of Lebanon is composed of Jura limestone, and abounds in fossils. Long belts of more recent sandstone run along the western slopes, which are in places largely impregnated with iron. Lebanon was originally inhabited by the Hivites and Giblites. Joshua 13:5, 6; Judges 3:3; The whole mountain range was assigned to the Israelites, but was never conquered by them. Joshua 13:2-6; Judges 3:1-3; During the Jewish monarchy it appears to have been subject of the Phoenicians. 1 Kings 5:2-6; Ezra 3:7; From the Greek conquest until modern times Lebanon had no separate history.

2. Anti-Libanus.-The main chain of Anti-Libanus commences in the plateau of Bashan, near the parallel of Caesarea Philippi, runs north to Hermon, and then northeast in a straight line till it stinks down into the great plain of Emesa, not far from the site of Riblah. Hermon is the loftiest peak; the next highest is a few miles north of the site of Abila, beside the village of Bludan, and has an elevation of about 7000 feet. The rest of the ridge averages about 5000 feet; it is in general bleak and barren, with shelving gray declivities, gray cliffs and gray rounded summits. Here and there we meet with thin forests of dwarf oak and juniper. The western slopes descend abruptly into the Buka'a; but the features of the eastern are entirely different. Three side ridges here radiate from Hermon, like the ribs of an open fan, and form the supporting walls of three great terraces. Anti-Libanus is only once distinctly mentioned in Scripture, where it is accurately described as "Lebanon toward the sunrising." Joshua 13:5.

Leb'aoth

(lionesses), a town which forms one of the last group of the cities of "the south" in the enumeration of the possessions of Judah, Joshua 15:32; probably identical with Beth-lebaoth.

Lebbae'us

(a man of heart), one name of Jude, who was one of the twelve apostles.

Lebo'nah

(frankincense), a place named in Judges 21:19; only. Lebonah has survived to our times under the almost identical form of el-Lubban. It lies to the west of and close to the Nablus road, about eight miles north of Beitan (Bethel) and two from Seilun (Shiloh).

Le'cah

(progress), a name mentioned in the genealogies of Judah, 1 Chronicles 4:21; only, as one of the descendants of Shelah, the third son of Judah by the Canaanites Bath-shua.

Leech

See HORSE-LEECH

Leeks

(Heb. chatsir). The leek was a bulbous vegetable resembling the onion. Its botanical name is Allium porrum. The Israelites in the wilderness longed for the leeks and onions of Egypt. Numbers 11:5; The word chatsir, which in Numbers 11:5; is translated leeks, occurs twenty times in the Hebrew text. The Hebrew term, which properly denotes grass, is derived from a root signifying "to be green," and may therefore stand in this passage for any green food-lettuce, endive, etc.; it would thus be applied somewhat in the same manner as we use the term "greens;" yet as the chatsir is mentioned together with onions and garlic in the text, and as the most ancient versions unanimously understand leeks by the Hebrew word, we may be satisfied with our own translation.

Lees

the coarser parts of a liquor, its sediment or dregs. "Wine on the lees" means a generous, full-bodied liquor. Isaiah 25:6; Before the wine was consumed, it was necessary to strain off the lees; such wine was then termed "well refined." Isaiah 25:6; To drink the lees, or "dregs," was an expression for the endurance of extreme punishment. Psalms 75:8.

Legion

the chief subdivision of the Roman army, containing about 6000 infantry, with a contingent of cavalry. The term does not occur in the Bible in its primary sense, but appears to have been adopted in order to express any large number, with the accessory ideas of order and subordination. Matthew 26:53; Mark 5:9.

Le'habim

(fiery, flaming), occurring only in Genesis 10:13; the name of a Mizraite people or tribe. There can be no doubt that they are the same as the Rebu or Lebu of the Egyptian inscriptions,a nd that from them Libya and the Libyans derived their name. These primitive Libyans appear to have inhabited the northern part of Africa to the west of Egypt, though latterly driven from the coast by the Greek colonists of the Cyrenaica.

Le'hi

(jaw bone), a place in Judah, probably on the confines of the Philistines' country, between it and the cliff Etam; the scene of Samson's well-known exploit with the jaw bone. Judges 15:9, 14, 19; It may perhaps be identified with Beit-Likiyeh, a village about two miles below the upper Beth-horon.

Lem'uel

(dedicated to God), the name of an unknown king to whom his mother addressed the prudential maxims contained in Proverbs 31:1-9; The rabbinical commentators identified Lemuel with Solomon. Others regard him as king or chief of an Arab tribe dwelling on the borders of Palestine, and elder brother of Agur, whose name stands at the head of Proverbs 30:1.

Lentils

(Heb. 'adashim), a leguminous plant bearing seeds resembling small beans. The red pottage which Jacob prepared and for which Esau sold his birthright was made from them. Genesis 25:34; There are three of four kinds of lentils, all of which are much esteemed in those countries where they are grown, viz., the south of Europe, Asia and north Africa. The red lentil is still a favorite article of food in the East. Lentil bread is eaten by the poor of Egypt. The lentil is much used with other pulse in Roman Catholic countries during Lent; and some are of opinion that from this usage the season derives its name.

Leopard

(Heb. namer) is invariably given by the Authorized Version as the translation of the Hebrew word, which occurs in the seven following passages: So 4:8; Isaiah 11:6; Jeremiah 5:6; Jeremiah 13:23; Daniel 7:6; Hosea 13:7; ; Habb 1:8 Leopard occurs also in Ecclus. 28:23 and in Revelation 13:2; From So 4:8; we learn that the hilly ranges of Lebanon were in ancient times frequented by these animals. They are now not uncommonly seen in and about Lebanon and the southern maritime mountains of Syria. Under the name namer, which means "spotted," it is not improbable that another animal, namely the cheetah (Gueparda jubata), may be included; which is tamed by the Mohammedans of Syria, who employ it in hunting the gazelle.

Leper, Leprosy

The predominant and characteristic form of leprosy in the Old Testament is a white variety, covering either the entire body or a large tract of its surface, which has obtained the name of Lepra mosaica. Such were the cases of Moses, Miriam, Naaman and Gehazi. Exodus 4:6; Numbers 12:10; 2 Kings 5:1, 27; comp. Levi 13:13 But, remarkably enough, in the Mosaic ritual diagnosis of the disease, Leviticus 13:1;... this kind, when overspreading the whole surface, appears to be regarded as "clean." Leviticus 13:12, 13, 16, 17; The Egyptian bondage, with its studied degradations and privations, and especially the work of the kiln under an Egyptian sun, must have had a frightful tendency to generate this class of disorders. The sudden and total change of food, air, dwelling and mode of life, caused by the exodus, to this nation of newly-emancipated slaves, may possibly have had a further tendency to produce skin disorders, and severe repressive measures may have been required in the desert-moving camp to secure the public health or to allay the panic of infection. Hence it is possible that many, perhaps most, of this repertory of symptoms may have disappeared with the period of the exodus, and the snow-white form, which had pre-existed, may alone have ordinarily continued in a later age. The principal morbid features are a rising or swelling, a scab or baldness, and a bright or white spot. Leviticus 13:2; But especially a white swelling in the skin, with a change of the hair of the part from the natural black to white or yellow, ch. Leviticus 13:3, 4, 10, 20, 25, 30; or an appearance of a taint going "deeper than the skin," or, again, "raw flesh" appearing in the swelling, ch. Leviticus 13:10, 14, 15; was a critical sign of pollution. The tendency to spread seems especially to have been relied on. A spot most innocent in other respects, if it "spread much abroad," was unclean; whereas, as before remarked, the man so wholly overspread with the evil that it could find no further range was on the contrary "clean." ch. Leviticus 13:12, 13; These two opposite criteria seem to show that whilst the disease manifested activity, the Mosaic law imputed pollution to and imposed segregation on the suffered, but that the point at which it might be viewed as having run its course was the signal for his readmission to communion. It is clear that the leprosy of Levi 13, 14 means any severe disease spreading on the surface of the body in the way described, and so shocking of aspect, or so generally suspected of infection, that public feeling called for separation. It is now undoubted that the "leprosy" of modern Syria, and which has a wide range in Spain, Greece and Norway, is the Elephantiasis graecorum. It is said to have been brought home by the crusaders into the various countries of western and northern Europe. It certainly was not the distinctive white leprosy, nor do any of the described symptoms in Levi 13 point to elephantiasis. "White as snow," 2 Kings 5:27; would be a inapplicable to elephantiasis as to small-pox. There remains a curious question as regards the leprosy of garments and houses. Some have though garments worn by leprous patients intended. This classing of garments and house-walls with the human epidermis, as leprous, has moved the mirth of some and the wonder of others. Yet modern science has established what goes far to vindicate the Mosaic classification as more philosophical than such cavils. It is now known that there are some skin diseases which originate in an acarus, and others which proceed from a fungus. In these we may probably find the solution of the paradox. The analogy between the insect which frets the human skin and that which frets the garment that covers it-between the fungous growth that lines the crevices of the epidermis and that which creeps in the interstices of masonry-is close enough for the purposes of a ceremonial law. It is manifest also that a disease in the human subject caused by an acarus or by a fungus would be certainly contagious, since the propagative cause could be transferred from person to person. (Geikie in his "Life of Christ" says: "Leprosy signifies smiting, because it was supposed to be a direct visitation of Heaven. It began with little specks on the eyelids and on the palms of the hands, and gradually spread over different parts of the body, bleaching the hair white wherever it showed itself, crusting the affected parts with shining scales, and causing swellings and sores. From the skin it slowly ate its way through the tissues, to the bones and joints, and even to the marrow, rotting the whole body piecemeal. The lungs, the organs of speech and hearing, and the eyes, were attacked in turn, till at last consumption or dropsy brought welcome death. The dread of infection kept men aloof from the sufferer; and the law proscribed him as above all men unclean. The disease was hereditary to the fourth generation." Leprosy in the United States.-The Medical Record, February, 1881, states that from the statistics collected by the Dermatological Society it appears that there are between fifty and one hundred lepers in the United States at present. Is modern leprosy contagious?-Dr. H.S. Piffard of New York, in the Medical Record, February, 1881, decides that it is in a modified degree contagious. "A review of the evidence led to the conclusion that this disease was not contagious by ordinary contact; but it may be transmitted by the blood and secretions. A recent writer, Dr. Bross, a Jesuit missionary attached to the lazaretto at Trinidad, takes the ground that the disease in some way or other is transmissible. It is a well-established fact that when leprosy has once gained for itself a foothold in any locality, it is apt to remain there and spread. The case of the Sandwich Islands illustrates the danger. Forty years ago the disease did not exits there; now one-tenth of the inhabitants are lepers." This is further confirmed by the fact stated by Dr. J. Hutchinson, F.R.S., that "We find that nearly everywhere the disease is most common on the seashore, and that, when it spreads inland, it generally occurs on the shores of lakes or along the course of large rivers." Leprosy as a type of sin.-"Being the worst form of disease, leprosy was fixed upon by God to be the especial type of sin, and the injunctions regarding it had reference to its typical character." It was (1) hereditary; (2) contagious; (3) ever tending to increase; (4) incurable except by the power of God; (5) a shame and disgrace; (6) rendering one alone in the world; (7) deforming, unclean; (8) "separating the soul from God, producing spiritual death; unfitting it forever for heaven and the company of they holy, and insuring its eternal banishment, as polluted and abominable." (9) Another point is referred to by Thompson (in "The Land and the Book"): "Some, as they look on infancy, reject with horror the thought that sin exists within. But so might any one say who looked upon the beautiful babe in the arms of a leprous mother. But time brings forth the fearful malady. New-born babes of leprous parents are often as pretty and as healthy in appearance as any; but by and by its presence and workings become visible in some of the signs described in the thirteenth chapter of Leviticus."-ED.)

Le'shem

(precious stone), another form of Laish, afterward Dan, occurring in Joshua 19:47.

Letu'shim

(hammered), the name of the second of the sons of Dedan son of Jokshan. Genesis 25:3.

Leum'mim

(peoples), the name of the third of the descendants of Dedan son of Jokshan, Genesis 25:3; being in the plural form, like his brethren, Asshurim and Letushim.

Le'vi

(joined). 1. The name of the third son of Jacob by his wife Leah. (B.C. about 1753.) The name, derived from lavah, "to adhere," gave utterance to the hope of the mother that the affections of her husband, which had hitherto rested on the favored Rachel, would at last be drawn to her: "This time will my husband be joined unto me, because I have borne him three sons." Genesis 29:34; Levi, with his brother Simeon, avenged with a cruel slaughter the outrage of their sister Dinah. [DINAH] Levi, with his three sons, Gershon, Kohath and Merari, went down to Egypt with his father Jacob. Genesis 47:11; When Jacob's death draws near, and the sons are gathered round him, Levi and Simeon hear the old crime brought up again to receive its sentence. They no less than Reuben, the incestuous firstborn, had forfeited the privileges of their birthright. Genesis 49:5-7; [LEVITES]

2. Two of the ancestors of Jesus. Luke 3:24, 29;

3. Son of Alphaeus or Matthew; one of the apostles. Mark 2:14; Luke 5:27, 29; See See MATTHEW

Leviathan

(jointed monster) occurs five times in the text of the Authorized Version, and once in the margin of Job 3:8; where the text has "mourning." In the Hebrew Bible the word livyathan, which is, with the foregoing exception, always left untranslated in the Authorized Version, is found only in the following passages: Job 3:8; Job 41:1; Psalms 74:14; Psalms 104:26; Isaiah 27:1; In the margin of Job 3:8; and text of Job 41:1; the crocodile is most clearly the animal denoted by the Hebrew word. Psalms 74:14; also clearly points to this same saurian. The context of Psalms 104:26; seems to show that in this passage the name represents some animal of the whale tribe, which is common in the Mediterranean; but it is somewhat uncertain what animal is denoted in Isaiah 27:1; As the term leviathan is evidently used in no limited sense, it is not improbable that the "leviathan the piercing serpent," or "leviathan the crooked serpent," may denote some species of the great rock-snakes which are common in south and west Africa.

Le'vites

(descendants of Levi). Sometimes the name extends to the whole tribe, the priests included, Exodus 6:25; Leviticus 25:32; Numbers 35:2; Joshua 21:3, 41; etc; sometimes only to those members of the tribe who were not priests, and as distinguished from them. Sometimes again it is added as an epithet of the smaller portion of the tribe, and we read of "the priests the Levites." Joshua 3:3; Ezekiel 44:15; The history of the tribe and of the functions attached to its several orders is essential to any right apprehension of the history of Israel as a people. It will fall naturally into four great periods:-I. The time of the exodus.-There is no trace of the consecrated character of the Levites till the institution of a hereditary priesthood in the family of Aaron, during the first withdrawal of Moses to the solitude of Sinai. Exodus 24:1; The next extension of the idea of the priesthood grew out of the terrible crisis of Exodus 32. The tribe stood forth separate and apart, recognizing even in this stern work the spiritual as higher than the natural. From this time they occupied a distinct position. The tribe of Levi was to take the place of that earlier priesthood of the first-born as representatives of the holiness of the people. At the time of their first consecration there were 22,000 of them, almost exactly the number of the first-born males in the whole nation. As the tabernacle was the sign of the presence among the people of their unseen King, so the Levites were, among the other tribes of Israel, as the royal guard that waited exclusively on him. It was obviously essential for their work as the bearers and guardians of the sacred tent that there should be a fixed assignment of duties; and now accordingly we meet with the first outlines of the organization which afterward became permanent. The division of the tribe into the three sections that traced their descent from the sons of Levi formed the groundwork of it. The work which they all had to do required a man's full strength, and therefore, though twenty was the starting-point for military service, Numb 1, they were not to enter on their active service till they were thirty. Numbers 4:23, 30, 35; At fifty they were to be free from all duties but those of superintendence. Numbers 8:25, 26; (1) The Kohathites, as nearest of kin to the priests, held from the first the highest offices. They were to bear all the vessels of the sanctuary, the ark itself included. Numbers 3:31; Numbers 4:15; Deuteronomy 31:25; (2) the Gershonites had to carry the tent-hangings and curtains. Numbers 4:22-26; (3) The heavier burden of the boards, bars and pillars of the tabernacle fell on the sons of Merari. The Levites were to have no territorial possessions. In place of them they were to receive from the others the tithes of the produce of the land, from which they, in their turn, offered a tithe to the priests, as a recognition of their higher consecration. Numbers 18:21, 24, 26; Nehemiah 10:37; Distinctness and diffusion were both to be secured by the assignment to the whole tribe of forty-eight cities, with an outlying "suburb," Numbers 35:2; of meadowland for the pasturage of their flocks and herds. The reverence of the people for them was to be heightened by the selection of six of these as cities of refuge. Through the whole land the Levites were to take the place of the old household priests, sharing in all festivals and rejoicings. Deuteronomy 12:19; Deuteronomy 14:26, 27; Deuteronomy 26:11; Every third year they were to have an additional share in the produce of the land. Deuteronomy 14:28; Deuteronomy 26:12; To "the priests the Levites" was to belong the office of preserving, transcribing and interpreting the law. Deuteronomy 17:9-12; Deuteronomy 31:26; II. The period of the judges.-The successor of Moses, though belonging to another tribe, did all that could be done to make the duty above named a reality. The submission of the Gibeonites enabled him to relieve the tribe-divisions of Gershon and Merari of the most burdensome of their duties. The conquered Hivites became "hewers of wood and drawers of water" for the house of Jehovah and for the congregation. Joshua 9:27; As soon as the conquerors had advanced far enough to proceed to a partition of the country, the forty-eight cities were assigned to them. III. The monarchy.-When David's kingdom was established, there came a fuller organization of the whole tribe. Their position in relation to the priesthood was once again definitely recognized. In the worship of the tabernacle under David, as afterward in that of the temple, the Levites were the gatekeepers, vergers, sacristans, choristers, of the central sanctuary of the nation. They were, in the language of 1 Chronicles 23:24-32; to which we may refer as almost the locus classicus on this subject, "to wait on the sons of Aaron for the service of the house of Jehovah, in the courts, and the chambers, and the purifying of all holy things." They were, besides this, "to stand every morning to thank and praise Jehovah, and likewise at even." They were, lastly, "to offer"-i.e. to assist the priest in offering-"all burnt sacrifices to Jehovah in the sabbaths and on the set feasts." They lived for the greater part of the year in their own cities, and came up at fixed periods to take their turn of work. 1 Chronicles 25:1;... The educational work which the Levites received for their peculiar duties, no less than their connection, more or less intimate, with the schools of the prophets, would tend to make them the teachers of the others, the transcribers and interpreters of the law, the chroniclers of the times in which they lived. (Thus they became to the Israelites what ministers and teachers are to the people now, and this teaching and training the people in morality and religion was no doubt one of the chief reasons why they were set apart by God from the people, and yet among the people.-ED.) The revolt of the ten tribes, and the policy pursued by Jeroboam, who wished to make the priests the creatures and instruments of the king, and to establish a provincial and divided worship, caused them to leave the cities assigned to them in the territory of Israel, and gather round the metropolis of Judah. 2 Chronicles 11:13, 14; In the kingdom of Judah they were, from this time forward, a powerful body, politically as well as ecclesiastically. IV. After the captivity.-During the period that followed the captivity of the Levites contributed to the formation of the so-called Great Synagogue. They, with the priests, formed the majority of the permanent Sanhedrin, and as such had a large share in the administration of justice even in capital cases. They appear but seldom in the history of the New Testament.

Levit'icus

The third book in the Pentateuch is called Leviticus because it relates principally to the Levites and priests and their services. The book is generally held to have been written by Moses. Those critics even who hold a different opinion as to the other books of the Pentateuch assign this book in the main to him. One of the most notable features of the book is what may be called its spiritual meaning. That so elaborate a ritual looked beyond itself we cannot doubt. It was a prophecy of things to come; a shadow whereof the substance was Christ and his kingdom. We may not always be able to say what the exact relation is between the type and the antitype; but we cannot read the Epistle to the Hebrews and not acknowledge that the Levitical priests "served the pattern and type of heavenly things;" that the sacrifices of the law pointed to and found their interpretation in the Lamb of God; that the ordinances of outward purification signified the true inner cleansing of the heart and conscience from dead works to serve the living God. One idea-HOLINESS-moreover penetrates the whole of this vast and burdensome ceremonial, and gives it a real glory even apart from any prophetic significance.

Lib'anus

See LEBANON

Lib'ertines

This word, which occurs once only in the New Testament-Acts 6:9;-is the Latin libertini, that is, "freedmen." They were probably Jews who, having been taken prisoners by Pompey and other Roman generals in the Syrian wars, had been reduced to slavery and had afterward been emancipated, and returned, permanently or for a time, to the country of their fathers.

Lib'nah

(whiteness). 1. A royal city of the Canaanites which lay in the southwest part of the Holy Land, taken by Joshua immediately after the rout of Beth-horon. It was near Lachish, west of Makkedah. It was appropriated with its "suburbs" to the priests. Joshua 21:13; 1 Chronicles 6:57; In the reign of Jehoram the son of Jehoshaphat it "revolted" form Judah at the same time with Edom. 2 Kings 8:22; 2 Chronicles 21:10; Probably the modern Ayak el-Menshiyeh.

2. One of the stations at which the Israelites encamped on their journey between the wilderness of Sinai and Kadesh. Numbers 33:20, 21.

Lib'ni

(white). 1. The eldest son of Gershon the son of Levi, Exodus 6:17; Numbers 3:18; 1 Chronicles 6:17, 20; and ancestor of the family of the Libnites. (B.C. after 1700.)

2. The son of Mahli or Mahali, son of Merari, 1 Chronicles 6:29; as the text at present stands. It is probable, however, that he is the same with the preceding, and that something has been omitted. Comp. ver. 1 Chronicles 6:29; with 1 Chronicles 6:20, 42.

Lib'ya

This name occurs only in Acts 2:10; It is applied by the Greek and Roman writers to the African continent, generally, however, excluding Egypt.

Lice

(Heb. cinnam, cinnim). this word occurs in the Authorized Version only in Exodus 8:16-18; and in Psalms 105:31; both of which passages have reference to the third great plague of Egypt. The Hebrew word has given occasion to whole pages of discussion. Some commentators, and indeed modern writers generally, suppose that gnats are the animals intended by the original word; while, on the other hand, the Jewish rabbis, Josephus and others, are in favor of the translation of the Authorized Version. Upon the whole it appears that there is not sufficient authority for departing from this translation. Late travellers (e.g. Sir Samuel Baker) describe the visitation of vermin in very similar terms:-"It is as though the very dust were turned into lice." The lice which he describes are a sort of tick, not larger than a grain of sand, which when filled with blood expand to the size of a hazel nut.-Canon Cook.

Lieutenants

The Hebrew achash darpan was the official title of the satraps or viceroys who governed the provinces of the Persian empire; it is rendered "prince" in Daniel 3:2; Daniel 6:1.

Lign aloes

See ALOES

Ligure

(Heb. leshem), a precious stone mentioned in Exodus 28:19; Exodus 39:12; as the first in the third row of the high priest's breastplate. It is impossible to say, with any certainty, what stone is denoted by the Hebrew term; but perhaps tourmaline, or more definitely the red variety known as rubellite, has better claims than any other mineral. Rubellite is a hard stone, and used as a gem, and is sometimes sold for red sapphire.

Lik'hi

(learned), a Manassite, son of Shemidah the son of Manasseh. 1 Chronicles 7:19.

Lily

(Heb. shushan, shoshannah). Although there is little doubt that the Hebrew word denotes some plant of the lily species, it is by no means certain what individual of this class it specially designates. The plant must have been a conspicuous object on the shores of the Lake of Gennesaret, Matthew 6:28; Luke 12:27; it must have flourished in the deep broad valleys of Palestine, So 2:1; among the thorny shrubs, ib. So 2:2; and pastures of the desert, ib. So 2:16; So 4:5; So 6:3; and must have been remarkable for its rapid and luxuriant growth. Hosea 14:5; , Ecclus. 39:14. That its flowers were brilliant in color would seem to be indicated in Matthew 6:28; where it is compared with the gorgeous robes of Solomon; and that this color was scarlet or purple is implied in So 5:13; There appears to be no species of lily which so completely answers all these requirements as the Lilium chalcedonicum, or scarlet martagon, which grows in profusing in the Levant. But direct evidence on the point is still to be desired from the observation of travellers. (It is very probable that the term lily here is general, not referring to any particular species, but to a large class of flowers growing in Palestine, and resembling the lily, as the tulip, iris, gladiolus, etc.-ED.)

Lime

the substance obtained form limestone, shells, etc., by heat. It is noticed only three times in the Bible, viz., in Deuteronomy 27:2; (Authorized Version "plaster"), Isaiah 33:12; and Amos 2:1.

Linen

cloth made from flax. Several different Hebrew words are rendered linen, which may denote different fabrics of linen or different modes of manufacture. Egypt was the great centre of the linen trade. Some linen, made form the Egyptian byssus, a flax that grew on the banks of the Nile, was exceedingly soft and of dazzling whiteness. This linen has been sold for twice its weight in gold. Sir J.G. Wilkinson says of it, "The quality of the fine linen fully justifies all the praises of antiquity, and excites equal admiration at the present day, being to the touch comparable to silk, and not inferior in texture to our finest cambric."

Lintel

the beam which forms the upper part of the framework of a door.

Li'nus

(a net), a Christian at Rome, known to St. Paul and to Timothy, 2 Timothy 4:21; who was the first bishop of Rome after the apostles. (A.D. 64.)

Lion

"The most powerful, daring and impressive of all carnivorous animals, the most magnificent in aspect and awful in voice." At present lions do not exist in Palestine; but they must in ancient times have been numerous. The lion of Palestine was in all probability the Asiatic variety, described by Aristotle and Pliny as distinguished by its short and curly mane, and by being shorter and rounder in shape, like the sculptured lion found at Arban. It was less daring than the longer named species, but when driven by hunger it not only ventured to attack the flocks in the desert in presence of the shepherd, 1 Samuel 17:34; Isaiah 31:4; but laid waste towns and villages, 2 Kings 17:25, 26; Proverbs 22:13; Proverbs 26:13; and devoured men. 1 Kings 13:24; 1 Kings 20:36; Among the Hebrews, and throughout the Old Testament, the lion was the achievement of the princely tribe of Judah, while in the closing book of the canon it received a deeper significance as the emblem of him who "prevailed to open the book and loose the seven seals thereof." Revelation 5:5; On the other hand its fierceness and cruelty rendered it an appropriate metaphor for a fierce and malignant enemy. Psalms 7:2; Psalms 22:21; Psalms 57:4; 2 Timothy 4:17; and hence for the arch-fiend himself. 1Pe 5:8.

L'ish

(lion), the city which was taken by the Danites, and under its new name of Dan became famous as the northern limit of the nation. Judges 18:7, 14, 27, 29; [DAN] It was near the sources of the Jordan. In the Authorized Version Laish is again mentioned in the account of Sennacherib's march on Jerusalem. Isaiah 10:30; This Laish is probably the small village Laishah, lying between Gallim and Anathoth in Benjamin, and of which hitherto no traces have been found. (Fairbairn's "Imperial Bible Dictionary" suggests that it may be the present little village el-Isawiyeh, in a beautiful valley a mile northeast of Jerusalem.-ED.)

Lizard

(that which clings to the ground) (Heb. letaah. Leviticus 11:30; Lizards of various kinds abound in Egypt, Palestine and Arabia. The lizard denoted by the Hebrew word is probably the fan-foot lizard (Ptyodactylus gecko) which is common in Egypt and in parts of Arabia, and perhaps is found also in Palestine. It is reddish brown spotted with white. The gecko lives on insects and worms, which it swallows whole. It derives its name from the peculiar sound which some of the species utter.

lm'ri

(eloquent). 1. A man of Judah, of the great family of Pharez. 1 Chronicles 9:4; (B.C. much before 536.)

2. Father or progenitor of Zaccur. Nehemiah 3:2; (B.C. before 446.)

Lo-am'mi

(not my people), the figurative name given by the prophet Hosea to his second son by Gomer the daughter of Diblaim, Hosea 1:9; to denote the rejection of the kingdom of Israel by Jehovah. Its significance is explained in vs. 9, 10.

Loan

The law strictly forbade any interest to be taken for a loan to any poor person, and at first, as it seems, even in the case of a foreigner; but this prohibition was afterward limited to Hebrews only, from whom, of whatever rank, not only was no usury on any pretence to be exacted, but relief to the poor by way of loan was enjoined, and excuses for evading this duty were forbidden. Exodus 22:25; Leviticus 25:35, 37; As commerce increased, the practice of usury, and so also of suretyship, grew up; but the exaction of it from a Hebrew appears to have been regarded to a late period as discreditable. Psalms 15:5; Proverbs 6:1, 4; Proverbs 11:15; Proverbs 17:18; Proverbs 20:16; Proverbs 22:26; Jeremiah 15:10; Ezekiel 18:13; Systematic breach of the law in this respect was corrected by Nehemiah after the return from captivity. Nehemiah 5:1, 13; The money-changers, who had seats and tables in the temple, where traders whose profits arose chiefly from the exchange of money with those who came to pay their annual half-shekel. The Jewish law did not forbid temporary bondage in the case of debtors, but it forbade a Hebrew debtor to be detained as a bondman longer than the seventh year, or at farthest the year of jubilee. Exodus 21:2; Leviticus 25:39, 42; Deuteronomy 15:9.

Loaves

See BREAD

Lock

Where European locks have not been introduced, the locks of eastern houses are usually of wood, and consist of a partly hollow bolt from fourteen inches to two feet long for external doors or gates, or from seven to nine inches for interior doors. The bold passes through a groove in a piece attached to the door into a socket in the door-post.

Locust

a well-known insect, of the grasshopper family, which commits terrible ravages on vegetation in the countries which it visits. "The common brown locust is about three inches in length, and the general form is that of a grasshopper." The most destructive of the locust tribe that occur in the Bible lands are the (Edipoda migratoria and the Acridium peregrinum; and as both these species occur in Syria and Arabia, etc., it is most probable that one or other is denoted in those passages which speak of the dreadful devastations committed by these insects. Locusts occur in great numbers, and sometimes obscure the sun. Exodus 10:15; Judges 6:5; Jeremiah 46:23; Their voracity is alluded to in Exodus 10:12, 15; Joel 1:4, 7; They make a fearful noise in their flight. Joel 2:5; Revelation 9:9; Their irresistible progress is referred to in Joel 2:8, 9; They enter dwellings, and devour even the woodwork of houses. Exodus 10:6; Joel 2:9, 10; They do not fly in the night. Nahum 3:17; The sea destroys the greater number. Exodus 10:19; Joel 2:20; The flight of locusts is thus described by M. Olivier (Voyage dans l' Empire Othoman, ii. 424): "With the burning south winds (of Syria) there come from the interior of Arabia and from the most southern parts of Persia clouds of locusts (Acridium peregrinum), whose ravages to these countries are as grievous and nearly as sudden as those of the heaviest hail in Europe. We witnessed them twice. It is difficult to express the effect produced on us by the sight of the whole atmosphere filled on all sides and to a great height by an innumerable quantity of these insects, whose flight was slow and uniform, and whose noise resembled that of rain: the sky was darkened, and the light of the sun considerably weakened. In a moment the terraces of the houses, the streets, and all the fields were covered by these insects, and in two days they had nearly devoured all the leaves of the plants. Happily they lived but a short time, and seemed to have migrated only to reproduce themselves and die; in fact, nearly all those we saw the next day had paired, and the day following the fields were covered with their dead bodies." "Locusts have been used as food from the earliest times. Herodotus speaks of a Libyan nation who dried their locusts in the sun and ate them with milk. The more common method, however, was to pull off the legs and wings and roast them in an iron dish. Then they thrown into a bag, and eaten like parched corn, each one taking a handful when he chose."-Biblical Treasury. Sometimes the insects are ground and pounded, and then mixed with flour and water and made into cakes, or they are salted and then eaten; sometimes smoked; sometimes boiled or roasted; again, stewed, or fried in butter.

Lod

See LYDDA

Lo-de'bar

(without pasture), a place named with Mahanaim, Rogelim and other transjordanic towns, 2 Samuel 17:27; and therefore no doubt on the east side of the Jordan. It was the native place of Machir-ben-Ammiel. 2 Samuel 9:4, 5.

Lodge, To

This word, with one exception only, has, at least in the narrative portions of the Bible, almost invariably the force of "passing the night."

Log

See WEIGHTS AND MEASURES

Lo'is

(agreeable), the grandmother of Timothy, and doubtless the mother of his mother, Eunice. 2 Timothy 1:5; It seems likely that Lois had resided long at Lystra; and almost certain that from her, as well as from Eunice, Timothy obtained his intimate knowledge of the Jewish Scriptures. 2 Timothy 3:15; (A.D. before 64.)

Looking-glasses

See MIRRORS

Lord

See GOD

Lord's day, The

(Kuriake Hemera), Revelation 1:10; (only), the weekly festival of our Lord's resurrection, and identified with "the first day of the week," or "Sunday," of every age of the Church. Scripture says very little concerning this day; but that little seems to indicate that the divinely-inspired apostles, by their practice and by their precepts, marked the first day of the week as a day for meeting together to break bread, for communicating and receiving instruction, for laying up offerings in store for charitable purposes, for occupation in holy thought and prayer. See See SABBATH

Lord's Prayer

the prayer which Jesus taught his disciples. Matthew 6:9-13; Luke 11:2-4; "In this prayer our Lord shows his disciples how an infinite variety of wants and requests can be compressed into a few humble petitions. It embodies every possible desire of a praying heart, a whole world of spiritual requirements; yet all in the most simple, condensed and humble form, resembling, in this respect, a pearl on which the light of heaven plays."-Lange. "This prayer contains four great general sentiments, which constitute the very soul of religion,-sentiments which are the germs of all holy deeds in all worlds. (1) Filial reverence: God is addressed not as the great unknown, not as the unsearchable governor, but as a father, the most intelligible, attractive and transforming name. It is a form of address almost unknown to the old covenant, now an then hinted at as reminding the children of their rebellion. Isaiah 1:2; ; Mali 1:6 or mentioned as a last resource of the orphan and desolate creature, Isaiah 63:16; but never brought out in its fullness, as indeed it could not be, till he was come by whom we have received the adoption of sons."-Alford. (2) "Divine loyalty: 'Thy kingdom come.' (3) Conscious dependence: 'Give us this day,' etc. (4) Unbounded confidence: 'For thine is the power,' etc."-Dr. Thomas' Genius of the Gospels. The doxology, "For thine is the kingdom" etc., is wanting in many manuscripts. It is omitted in the Revised Version; but it nevertheless has the authority of some manuscripts, and is truly biblical, almost every word being found in 1 Chronicles 29:11; and is a true and fitting ending for prayer.

Lord's Supper

The words which thus describe the great central act of the worship of the Christian Church occur but in a single passage of the New Testament-1 Cor. 11:20; 1. Its institution.-It was instituted on that night when Jesus and his disciples met together to eat the passover, Matthew 26:19; Mark 14:16; Luke 22:13; (on Thursday evening, April 6, A.D. 30). It was probably instituted at the third cup (the cup of blessing) of the passover [see on PASSOVER], Jesus taking one of the unleavened cakes used at the feast and breaking it and giving it to his disciples with the cup. The narratives of the Gospels show how strongly the disciples were impressed with the words which had given a new meaning to the old familiar acts. They had looked on the bread and the wine as memorials of the deliverance from Egypt. They were not told to partake of them "in remembrance" of their Master and Lord. The words "This is my body" gave to the unleavened bread a new character. They had been prepared for language that would otherwise have been so startling, by the teaching of John ch. John 6:32-58; and they were thus taught to see in the bread that was broken the witness of the closest possible union and incorporation with their Lord. The cup, which was "the new testament in his blood," would remind them, in like manner, of the wonderful prophecy in which that new covenant had been foretold. Jeremiah 31:31-34; "Gradually and progressively he had prepared the minds of his disciples to realize the idea of his death as a sacrifice. he now gathers up all previous announcements in the institution of this sacrament."-Cambridge Bible. The festival had been annual. No rule was given as to the time and frequency of the new feast that thus supervened on the old, but the command "Do this as oft as ye drink it," 1 Cor. 11:25; suggested the more continual recurrence of that which was to be their memorial of one whom they would wish never to forget. Luke, in the Acts, describes the baptized members of the Church as continuing steadfast in or to the teaching of the apostles, in fellowship with them and with each other, and in breaking of bread and in prayers. Acts 2:42; We can scarcely doubt that this implies that the chief actual meal of each day was one in which they met as brothers, and which was either preceded or followed by the more solemn commemorative acts of the breaking of the bread and the drinking of the cup. It will be convenient to anticipate the language and the thoughts of a somewhat later date, and to say that, apparently, they thus united every day the Agape or feast of love with the celebration of the Eucharist. At some time, before or after the meal of which they partook as such, the bread and the wine would be given with some special form of words or acts, to indicate its character. New converts would need some explanation of the meaning and origin of the observance. What would be so fitting and so much in harmony with the precedents of the paschal feast as the narrative of what had passed ont he night of its institution? 1 Cor. 11:23-27;

2. Its significance.-The Lord's Supper is a reminder of the leading truths of the gospel: (1) Salvation, like this bread, is the gift of God's love. (2) We are reminded of the life of Christ-all he was and did and said. (3) We are reminded, as by the passover, of the grievous bondage of sin from which Christ redeems us. (4) It holds up the atonement, the body of Christ broken, his blood shed, for us. (5) In Christ alone is forgiveness and salvation from sin, the first need of the soul. (6) Christ is the food of the soul. (7) We must partake by faith, or it will be of no avail. (8) We are taught to distribute to one another the spiritual blessings God gives us. (9) By this meal our daily bread is sanctified. (10) The most intimate communion with God in Christ. (11) Communion with one another. (12) It is a feast of joy. "Nothing less than the actual joy of heaven is above it." (13) It is a prophecy of Christ's second coming, of the perfect triumph of his kingdom. (14) It is holding up before the world the cross of Christ; not a selfish gathering of a few saints, but a proclamation of the Saviour for all. Why did Christ ordain bread to be used in the Lord's Supper, and not a lamb? Canon Walsham How replies, "Because the types and shadows were to cease when the real Sacrifice was come. There was to be no more shedding of blood when once his all-prevailing blood was shed. There must be nothing which might cast a doubt upon the all-sufficiency of that." (Then, the Lamb being sacrificed once for all, what is needed is to teach the world that Christ is now the bread of life. Perhaps also it was because bread was more easily provided, and fitted thus more easily to be a part of the universal ordinance.-ED.)

3. Was it a permanent ordinance?-"'Do this in remembrance of me' points to a permanent institution. The command is therefore binding on all who believe in Christ; and disobedience to it is sin, for the unbelief that keeps men away is one of the worst of sins."-Prof. Riddle. "The subsequent practice of the apostles, Acts 2:42, 46; Acts 20:7; and still more the fact that directions for the Lord's Supper were made a matter of special revelation to Paul, 1 Cor. 11:23; seem to make it clear that Christ intended the ordinance for a perpetual one, and that his apostles so understood it."-Abbott.

4. Method of observance.-"The original supper was taken in a private house, an upper chamber, at night, around a table, reclining, women excluded, only the ordained apostles admitted. None of these conditions are maintained to-day by any Christian sect." But it must be kept with the same spirit and purpose now as then.

Lo-ruha'mah

(the uncompassionated), the name of the daughter of Hosea the prophet, given to denote the utterly ruined condition of the kingdom of Israel. Hosea 1:6.

Lot

(veil or covering), the son of Haran, and therefore the nephew of Abraham. Genesis 11:27, 31; (B.C. before 1926-1898.) His sisters were Milcah the wife of Nahor, and Iscah, by some identified with Sarah. haran died before the emigration of Terah and his family from Ur of the Chaldees, ver. 28, and Lot was therefore born there. He removed with the rest of his kindred to Charran, and again subsequently with Abraham and Sarai to Canaan. ch. Genesis 12:4, 5; With them he took refuge in Egypt from a famine,a nd with them returned, first to the "south," ch. Genesis 13:1; and then to their original settlement between Bethel and Ai. vs. Genesis 13:3, 4; But the pastures of the hills of Bethel, which had with ease contained the two strangers on their first arrival, were not able any longer to bear them, so much had their possessions of sheep, goats and cattle increased. Accordingly they separated, Lot choosing the fertile plain of the Jordan, and advancing as far as Sodom. Genesis 13:10-14; The next occurrence in the life of Lot is his capture by the four kings of the east and his rescue by Abram. ch. Genesis 13:14; The last scene preserved to us in the history of Lot is too well known to need repetition. He was still living in Sodom, Genesis 19:1;... from which he was rescued by some angels on the day of its final overthrow. he fled first to Zoar, in which he found a temporary refuge during the destruction of the other cities of the plain. Where this place was situated is not known with certainty. [ZOAR] The end of Lot's wife is commonly treated as one of the difficulties of the Bible; but it surely need not be so. It cannot be necessary to create the details of the story where none are given. On these points the record is silent. The value and the significance of the story to us are contained in the allusion of Christ. Luke 17:32; Later ages have not been satisfied so to leave the matter, but have insisted on identifying the "pillar" with some one of the fleeting forms which the perishable rock of the south end of the Dead Sea is constantly assuming in its process of decomposition and liquefaction. From the incestuous intercourse between Lot and his two daughters sprang the nations of Moab and Ammon.

Lot

(literally a pebble). The custom of deciding doubtful questions by lot is one of great extent and high antiquity. Among the Jews lots were used with the expectation that God would so control them as to give a right direction to them. They were very often used by God's appointment. "As to the mode of casting lots, we have no certain information. Probably several modes were practiced." "Very commonly among the Latins little counters of wood were put into a jar with so narrow a neck that only one could come out at a time. After the jar had been filled with water and the contents shaken, the lots were determined by the order in which the bits of wood, representing the several parties, came out with the water. in other cases they were put into a wide open jar, and the counters were drawn out by the hand. Sometimes again they were cast in the manner of dice. The soldiers who cast lots for Christ's garments undoubtedly used these dice."-Lyman Abbott.

Lo'tan

(covering), the eldest son of Seir the Horite. Genesis 36:20, 22, 29; 1 Chronicles 1:38, 39.

Lots, Feats of

See PURIM

Love feasts

(Agape), 2Pe 2:13; Jude 1:12; an entertainment in which the poorer members of the church partook, furnished from the contributions of Christians resorting to the eucharistic celebration, but whether before or after may be doubted. The true account of the matter is probably that given by Chrysostom, who says that after the early community of goods had ceased the richer members brought to the church contributions of food and drink, of which, after the conclusion of the services and the celebration of the Lord's Supper, all partook together, by this means helping to promote the principle of love among Christians. The intimate connection especially in early times, between the Eucharist itself and the love feasts has led some to speak of them as identical. The love feasts were forbidden to be held in churches by the Council of Laudicea, A.D. 320; but in some form or other they continued to a much later period.

Lu'bim

(dwellers in a thirsty land),a nation mentioned as contributing, together with Cushites and Sukkiim, to Shishak's army, 2 Chronicles 12:3; and apparently as forming with Cushites the bulk of Zerah's army, 2 Chronicles 16:8; spoken of by Nahum, Nahum 3:9; with Put or Phut, as helping No-amon (Thebes), of which Cush and Egypt were the strength. Upon the Egyptian monuments we find representations of a people called Rebu or Lebu, who correspond to the Lubim, and who may be placed on the African coast to the westward of Egypt, perhaps extending far beyond the Cyrenaica.

Lu'cas

Philemon 1:24; See LUKE

Lu'cifer

(light-bearer), found in Isaiah 14:12; coupled with the epithet "son of the morning," clearly signifies a "bright star," and probably what we call the morning star. In this passage it is a symbolical representation of the king of Babylon in his splendor and in his fall. Its application, from St. Jerome downward, to Satan in his fall from heaven arises probably from the fact that the Babylonian empire is in Scripture represented as the type of tyrannical and self idolizing power, and especially connected with the empire of the Evil One in the Apocalypse.

Lu'cius

1. A kinsman or fellow tribesman of St. Paul, Romans 16:21; by whom he is said by tradition to have been ordained bishop of the church of Cenchreae. He is thought by some to be the same with Lucius of Cyrene.

2. Lucius of Cyrene is first mentioned in the New Testament in company with Barnabas, Simeon called Niger, Manaen and Saul, who are described as prophets and teachers of the church at Antioch. Acts 13:1; Whether Lucius was one of the seventy disciples is quite a matter of conjecture; but it is highly probable that he formed one of the congregation to whom St. Peter preached on the day of Pentecost, Acts 2:10; and there can hardly be a doubt that he was one of "the men of Cyrene" who, being "scattered abroad upon the persecution that arose about Stephen," went to Antioch preaching the Lord Jesus. Acts 11:19, 20.

Lud

(strife) the fourth name in the list of the children of Shem, Genesis 10:22; comp. 1 Chronicles 1:17 supposed to have been the ancestor of the Lydians.

Lu'dim

(strife), Genesis 10:13; 1 Chronicles 1:11; a Mizraite people or tribe descended from Ludim the son of Mizraim; also called Lydians. It is probable that the Ludim were settled to the west of Egypt, perhaps farther than any other Mizraite tribe. Lud and the Ludim are mentioned in four passages of the prophets-Isaiah 66:19; Jeremiah 46:9; Ezekiel 27:10; Ezekiel 38:5; There call be no doubt that but one nation is intended in these passages, and it seems that the preponderance of evidence is in favor of the Mizaraite Ludim.

Luke

-and probably in all three the third evangelist is the person spoken of. Combining the traditional element with the scriptural we are able to trace the following dim outline of the evangelist's life. He was born at Antioch in Syria, and was taught the science of medicine. The well known tradition that Luke was also a painter, and of no mean skill, rests on the authority of late writers. He was not born a Jew, for he is not reckoned among those "of the circumcision" by St. Paul. Comp. Colossians 4:11; with ver. 14. The date of his conversion is uncertain. He joined St. Paul at Troas, and shared his Journey into Macedonia. The sudden transition to the first person plural in Acts 16:9; is most naturally explained after all the objections that have been urged, by supposing that Luke the writer of the Acts, formed one of St. Paul's company from this point. As far as Philippi the evangelist journeyed with the apostle. The resumption of the third person on Paul's departure from that place, Acts 17:1; would show that Luke was now left behind. During the rest of St. Paul's second missionary journey we hear of Luke no more; but on the third journey the same indication reminds us that Luke is again of the company, Acts 20:5; having joined it apparently at Philippi, where he had been left. With the apostle he passed through Miletus, Tyre and Caesarea to Jerusalem. ch. Acts 20:6; 21:18 As to his age and death there is the utmost uncertainty. He probably died a martyr, between A.D. 75 and A.D. 100. He wrote the Gospel that bears his name, and also the book of Acts.

Luke, Gospel of

The third Gospel is ascribed, by the general consent of ancient Christendom, to "the beloved physician," Luke, the friend and companion of the apostle Paul. 1. Date of the Gospel of Luke.-From Acts 1:1; it is clear that the Gospel described "the former treatise" was written before the Acts of the Apostles; but how much earlier is uncertain. Perhaps it was written at Caesarea during St. Paul's imprisonment there, A.D. 58-60.

2. Place where the Gospel was written.-If the time has been rightly indicated, the place would be Caesarea.

3. Origin of the Gospel.-The preface, contained in the first four verses of the Gospel, describes the object of its writer. Here are several facts to be observed. There were many narratives of the life of our Lord Current at the early time when Luke wrote his Gospel. The ground of fitness for the task St. Luke places in his having carefully followed out the whole course of events from the beginning. He does not claim the character of an eye-witness from the first but possibly he may have been a witness of some part of our Lord's doings. The ancient opinion that Luke wrote his Gospel under the influence of Paul rests on the authority of Irenreus, Tertulian, Origen and Eusebius. The four verses could not have been put at the head of a history composed under the exclusive guidance of Paul or of any one apostle and as little could they have introduced a gospel simply communicated by another. The truth seems to be that St. Luke, seeking information from every quarter, sought it from the preaching of his be loved master St. Paul; and the apostle in his turn employed the knowledge acquired from other sources by his disciple.

4. Purpose for which the Gospel was written.-The evangelist professes to write that Theophilus "might know the certainty of those things wherein he had been instructed." ch, Luke 1:4; This Theophilus was probably a native of Italy and perhaps an inhabitant of Rome, in tracing St. Paul's journey to Rome, places which an Italian might be supposed not to know are described minutely, Acts 27:8, 12, 16; but when he comes to Sicily and Italy this is neglected. Hence it would appear that the person for whom Luke wrote in the first instance was a Gentile reader; and accordingly we find traces in the Gospel of a leaning toward Gentile rather than Jewish converts.

5. Language and style of the Gospel.-It has never been doubted that the Gospel was written in Greek, whilst Hebraisms are frequent, classical idioms and Greek compound words abound, for which there is classical authority. (Prof. Gregory, in "Why Four Gospels" says that Luke wrote for Greek readers, and therefore the character and needs of the Greeks furnish the key to this Gospel. The Greek was the representation of reason and humanity. He looked upon himself as having the mission of perfecting man. He was intellectual, cultured, not without hope of a higher world. Luke's Gospel therefore represented the character and career of Christ as answering the conception of a perfect and divine humanity. Reason, beauty righteousness and truth are exhibited as they meet in Jesus in their full splendor. Jesus was the Saviour of all men, redeeming them to a perfect and cultured manhood.-ED.)

Lunatics

(from the Latin Luna, the moon, because insane persons, especially those who had lucid intervals, were once supposed to be affected by the changes of the moon). This word is used twice in the New Testament-Matthew 4:24; Matthew 17:15; Translated epileptic in the Revised Version.) It is evident that the word itself refers to same disease affecting both the body and the mind, which might or might not be a sign of possession By the description of Mark 9:17-26; it is concluded that this disease was epilepsy.

Luz

(almond tree). It seems impossible to discover with precision whether Luz and Bethel represent one and the same town-the former the Canannite, the latter the Hebrew, name-or whether they were distinct places, though in close proximity. The most probable conclusion is that the two places were, during the times preceding the conquest, distinct, Luz being the city and Bethel the pillar and altar of Jacob that after the destruction of Luz by the tribe of Ephraim the town of Bethel arose. When the original Luz was destroyed, through the treachery of one of its inhabitants, the man who had introduced the Israelites into the town went into the "land of the Hittites" and built a city which he named after the former one. Judges 1:28; Its situation, as well as that of the land of the Hittites," has never been discovered, and is one of the favorable puzzles of Scripture geographers.

Lycao'nia

(land of Lycanon, or wolf land), a district of Asia Minor. From what is said in Acts 14:11; of "the speech of Lycaonia," it is evident that the inhabitants of the district, in St. Paul's day, spoke something very different from ordinary Greek. Whether the language was some Syrian dialect or a corrupt form of Greek has been much debated. The fact that the Lycaonians were similar with the Greek mythology is consistent with either supposition. Lycaonia is for the most part a dreary plain, bare of trees, destitute of fresh water, and with several salt lakes. (It was about 20 miles long from east to west, and 13 miles wide. "Cappadocia is on the east, Galatia on the north, Phrygia on the west and Cilicia on the south "Among its chief cities are Derbe, Lystra and Iconium.-ED.) After the provincial system of Rome had embraced the whole of Asia Minor, the boundaries of the provinces were variable; and Lycaonia was, politically, sometimes in Cappadocia, sometimes in Galatia. Paul visited it three times in his missionary tours.

Lyc'ia

(land of Lycus) is the name of that southwestern region of the peninsula of Asia Minor which is immediately opposite the island of Rhodes. The Lycians were incorporated in the Persian empire, and their ships were conspicuous in the great war against the Greeks (Herod. vii. 91, 92). After the death of Alexander the Great, Lycia was included in the Greek Seleucid kingdom, and was a part of the territory which the Romans forced Antiochus to cede. It was not till the reign of Claudius that Lycia became part of the Roman provincial system. At first it was combined with Pamiphylia. Such seems to have been the condition of the district when St. Paul visited the Lycian towns of Patara, Acts 21:1; and Myra. Acts 27:5; At a later period of the Roman empire Lyoia was a separate province, with Myra for it capital.

Lyd'da

(strife), the Greek form of the name, Acts 9:32, 35, 38; which appears in the Hebrew records as LOD a town of Benjamin, founded by Shamed or Shamer. 1 Chronicles 8:12; Ezra 2:33; Nehemiah 7:37; Nehemiah 11:35; It is still called Lidd or Ludd, and stands in part of the great maritime plain which anciently bore the name of Sharon. It is nine miles from Joppa, and is the first town on the northernmost of the two roads between that place and Jerusalem. The watercourse outside the town is said still to bear the name of Abi-Butrus (Peter), in memory the apostle. It was destroyed by Vespasian, and was probably not rebuilt till the time of Hadrian, when it received the name of Diospois. When Eusebius wrote (A.D. 320-330) Diospolis was a well-known and much-frequented town. The modern town is, for a Mohammedan place, buy and prosperous.

Lyd'ia

(land of Lydus), a maritime province in the west of Asia Minor bounded by Mysia on the north, Phrygia on the east, and Caria on the south. It is enumerated among the districts which the Romans took away from Antiochos the Great after the battle of Magnesia in B.C. 190, and transferred to Eumenus II. king of Pergamus. Lydia is included in the "Asia" of the New Testament.

Lyd'ia

the first European convert of St. Paul, and afterward his hostess during his first stay at Philippi. Acts 18:14, 15; also Acts 16:40 (A.D. 47.) She was a Jewish proselyte at the time of the apostle's coming; and it was at the Jewish Sabbath-worship by the side of a stream ver 13, that the preaching of the gospel reached her heart. Her native place was Thyatira, in the province of Asia. ver. 14; Revelation 2:18; Thyatira was famous for its dyeing works; and Lydia wars connected with this trade, as a seller either of dye or of dyed goods. We infer that she was a person of considerable wealth.

Lysa'nias

(that drives away sorrow), mentioned by St. Luke in one of his chronological passages, ch. Luke 3:1; as being tetrarch. of Abilene (i.e. the district round Abila) in the thirteenth year of Tiberius (A.D. 26), at the time when Herod Antipas was tetrarch of Galilee and Herod Philip tetrarch of Ituraea and Trachonitis.

Lys'ias

(dissolving), a nobleman of the blood-royal, 1Maccabees 3:32; 2Maccabees 11:1, who was entrusted he Antiochus Epiphanes (cir. B.C. 166) with the government of southern Syria and the guardianship of his son Antiochus Eupator. 1Maccabees 3:32; 2Macc. 10:11. After the death of Antiochus Epiphanes, B.C. 184, Lysias assumed the government as guardian of his son, who was pet a child. 1Maccabees 6:17. In B.C. 164 he, together with his ward, fell into the hands of Demetrius Soter, who put them both to death. 1Maccabees 7:2-4; 2Maccabees 14:2.

Lys'ias Clau'dius

a chief captain of the band, that is, tribune of the Roman cohort who rescued St. Paul from the hands of the infuriated mob at Jerusalem, and sent him under a guard to Felix, the governor or proconsul of Caesarea. Acts 21:31; seq.; Acts 23:26; 24:7 (A.D. 55.)

Lysim'achus

"a son of Ptolemaeus of Jerusalem," the Greek translator of the book of Esther. Comp. Esther 9:20.

Lys'tra

This place has two points of interest in connection respectively with St. Paul's first and second missionary Journeys: (1) as the place where divine honors were offered to him, and where he was presently stoned, Acts 14:1;... (2) as the home of his chosen companion and fellow missionary Timotheus. Acts 16:1; Lystra was in the eastern part of the great plain of Lycaonia, and its site may be identified with the ruins called Bin-bir-Kilisseh, at the base of a conical mountain of volcanic structure, named the Karadagh.

M

Ma'acah

(oppression). 1. The mother of Absalom; also called MAACHAH. 2 Samuel 3:3;

2. Maacah, or (in 1 Chronicles 19:6, 7; ) Maachah, a small kingdom in close proximity to Palestine which appears to have lain outside Argob, Deuteronomy 3:14; and Bashun. Joshua 12:5; The Ammonite war was the only occasion on which the Maacathites came into contact with Israel when their king assisted the Ammonites against Joab with a force which he led himself. 2 Samuel 10:6, 8; 1 Chronicles 19:7.

Ma'achah

(oppression). 1. The daughter of Nahor by his concubine Beumah. Genesis 22:24;

2. The father of Achish who was king of Gath at the beginning of Solomon's reign. 1 Kings 2:39;

3. The daughter, or more probably granddaughter, of Absalom named after his mother; the third and favorite wife of Rehoboam, and mother of Abijah. 1 Kings 15:22; 2 Chronicles 11:20-22; The mother of Abijah is elsewhere called "Michaiah the daughter of Uriel of Gibeah." 2 Chronicles 13:2; During the reign of her grandson Asa she occupied at the court of Judah the high position of "king's mother," comp. 1 Kings 15:13; but when he came of age she was removed because of her idolatrous habits. 2 Chronicles 15:16;

4. The concubine of Caleb the son of Hezron. 1 Chronicles 2:48;

5. The daughter of Talmai king of Geshur, and mother of Absalom 1 Chronicles 3:2; also called Maacah in Authorized Version of 2 Samuel 3:3;

6. The wife of Machir the Manassite. 1 Chronicles 7:15, 16;

7. The wife of Jehiel, father or founder of Gibeon. 1 Chronicles 8:20; 1 Chronicles 9:35;

8. The father of Hanan, one of the heroes of David body-guard. 1 Chronicles 11:43;

9. A Simeonite, father of Sephatiah, prince of his tribe in the reign of David. 1 Chronicles 27:16.

Ma-ada'i, or Ma-ad'a-i

(ornament of Jehovah), one of the sons of Kani, who had married a foreign wife. Ezra 10:34.

Ma-adi'ah

one of the priests who returned with Zerubbabel, Nehemiah 12:5; elsewhere (ver. Nehemiah 12:17; ) called MOADIAH.

Ma-a'i

(compassionate), one of the Bene-Asaph who took part in the solemn musical service by which the wall of Jerusalem was dedicated. Nehemiah 12:36.

Ma-al'eh-acrab'bim

(ascent of scorpions), the full form of the name given as AKRABBIM in Joshua 15:3; See AKRABBIM

Ma-ase'iah

(work of the Lord), the name of four persons who had married foreign wives. In the time of Ezra, 1. A descendant of Jeshua the priest. Ezra 10:18;

2. A priest, of the sons of Harim. Ezra 10:21;

3. A priest, of the sons of Pashur. Ezra 10:22;

4. One of the laymen, a descendant of Pahath-moab. Ezra 10:30;

5. The father of Azariah. Nehemiah 3:23;

6. One of those who stood on the right hand of Ezra when he read the law to the people. Nehemiah 8:4;

7. A Levite who assisted on the same occasion. Nehemiah 8:7;

8. One of the heads of the people whose descendants signed the covenant with Nehemiah. Nehemiah 10:25;

9. Son of Baruch the descendant of Pharez the son of Judah, Nehemiah 11:5;

10. A Benjamite, ancestor of Sallu. Nehemiah 11:7;

11. Two priests of this name are mentioned, Nehemiah 12:41, 42; as taking part in the musical service which accompanied the dedication of the wall of Jerusalem under Ezra. One of them is probably the same as No. 6.

12. Father of Zephaniah, who was a priest in the reign of Zedekiah. Jeremiah 21:1; Jeremiah 29:25; Jeremiah 37:3;

13. Father of Zedekiah the false prophet. Jeremiah 29:21;

14. One of the Levites of the second rank, appointed by David to sound "with psaltries on Alamoth." 1 Chronicles 15:18, 20;

15. The son of Adaiah, and one of the captains of hundreds in the reign of Joash king of Judah. 2 Chronicles 23:1;

16. An officer of high rank in the reign of Uzziah. 2 Chronicles 26:11; He was probably a Levite, comp: 1 Chronicles 23:4; and engaged in a semi-military capacity.

17. The "king's son," killed by Zichri the Ephraimitish hero in the invasion of Judah by Pekah king of Israel, during the reign of Ahaz. 2 Chronicles 28:7;

18. The governor of Jerusalem in the reign of Josiah. 2 Chronicles 34:8;

19. The son of Shallum, a Levite of high rank in the reign of Jehoiakim. Jeremiah 35:4; comp, 1 Chronicles 9:19

20. A priest; ancestor of Baruch and Seraiah, the sons of Neriah. Jeremiah 32:12; Jeremiah 51:59.

Ma-asi'ai

(work of the Lord), a priest who after the return from Babylon dwelt in Jerusalem. 1 Chronicles 9:12.

Ma'ath

(small), son of Mattathias in the genealogy of Jesus Christ. Luke 3:26.

Ma-azi'ah

(consolation of Jehovah). 1. One of the priests who signed the covenant with Nehemiah. Nehemiah 10:8;

2. A priest in the reign of David, head of the twenty-fourth course. 1 Chronicles 24:18.

Macae'rus

a castle of the Herods on the southern border of their Perean dominions, nine miles east of the northern end of the Dead Sea. Here John the Baptist was imprisoned, and here was held the feast where Herodias, at whose request John was beheaded, danced before the king.

Mac'cabees, Books of

Four books which bear the common title of "Maccabees" are found in some MSS. of the LXX. Two of these were included in the early current Latin versions of the Bible, and thence passed into the Vulgate. As forming part of the Vulgate they were received as canonical by the Council of Trent, and retained among the Apocrypha by the reformed churches. The two other books obtained no such wide circulation and have only a secondary connection with the Maccabaean history.

1. THE FIRST BOOK OF MACCABEES contains a history of the patriotic struggle of the Jews in resisting the oppressions of the Syrian kings, from the first resistance of Mattathias to the settled sovereignty and death of Simon, a period of thirty-three years-B.C. 168-135. The great subject of the book begins with the enumeration of the Maccabaean family, ch, 2:1-5, which is followed by an account of the part which the aged Mattathias took in rousing and guiding the spirit of his countrymen. ch. 2:6-70. The remainder of the narrative is occupied with the exploits of Mattathias' five sons. The great marks of trustworthiness are everywhere conspicuous. Victory and failure end despondency are, on the whole, chronicled with the same candor. There is no attempt to bring into open display the working of Providence. The testimony of antiquity leaves no doubt that the book was first written in Hebrew. Its whole structure points to Palestine as the place of its composition. There is, however, considerable doubt as to its date. Perhaps we may place it between B.C. 120-100. The date and person of the Greek translator are wholly undetermined.

2. THE SECOND BOOK OF MACCABEES.-The history of the second book of Maccabees begins some years earlier than that of the first book. and closes with the victory of Judas Maccabaeus over Nicanor. It thus embraces a period of twenty years, from B.C. 180 to B.C. 161. The writer himself distinctly indicates the source of his narrative-the five books of Jason of Cyrene, ch. 2:23, of which he designed to furnish a short and agreeable epitome for the benefit of those who would be deterred from studying the larger work. Of Jason himself nothing more is known than may be gleaned from this mention of him. The second book of Maccabcees is not nearly so trustworthy as the first. In the second book the groundwork of facts is true, but the dress in which the facts are presented is due in part at least to the narrator. The latter half of the book, chs. 8-15, is to be regarded as a series of special incidents from the life of Judas, illustrating the providential interference of God in behalf of his people, true in substance, but embellished in form.

3. THE THIRD BOOK OF MACCABEES contains the history of events which preceded the great Maccabaean struggle beginning with B.C. 217.

4. THE FOURTH BOOK OF MACCABEES contains a rhetorical narrative of the martyrdom of Eleazar and of the "Maccabaean family," following in the main the same outline as 2 Macc.

Macedo'nia

(extended land), a large and celebrated country lying north of Greece, the first part of Europe which received the gospel directly from St. Paul, and an important scene of his subsequent missionary labors and those of his companions. It was bounded by the range of Haemus or the Balkan northward, by the chain of Pindus westward, by the Cambunian hills southward, by which it is separated from Thessaly, an is divided on the east from Thrace by a less definite mountain boundary running southward from Haemus. Of the space thus enclosed, two of the most remarkable physical features are two great plains, one watered by the Axius, which comes to the sea, at the Thermaic Gulf, not far from Thessalonica; the other by the Strymon, which after passing near Philippi, flows out below Amphipolis. Between the mouths of these two rivers a remarkable peninsula projects, dividing itself into three points, on the farthest of which Mount Athos rises nearly into the region of perpetual snow. Across the neck of this peninsula St. Paul travelled more than once with his companions. This general sketch sufficiently describes the Macedonia which was ruled over by Philip and Alexander and which the Romans conquered from Perseas. At first the conquered country was divided by Aemilius Paulus into four districts, but afterward was made one province and centralized under the jurisdiction of a proconsul, who resided at Thessalonica. The character of the Christians of Macedonia is set before us in Scripture in a very favorable light. The candor of the Bereans is highly commented, Acts 17:11; the Thessalonians were evidently objects of St. Paul's peculiar affection, 1 Thessalonians 2:8, 17-20; 1 Thessalonians 3:10; and the Philippians, besides their general freedom from blame, are noted as remarkable for their liberality and self-denial. Philip. 4:10, 14-19; see 2 Corinthians 9:2; 11:9.

Mach-bana-i

(bond of the Lord), one of the lion-faced warriors of Gad, who joined the fortunes of David when living in retreat at Ziklag. 1 Chronicles 12:13.

Mach'benah

(bond). Sheva, the father of Machbena, is named in the genealogical list of Judah as the offspring of Manchah, the concubine of Caleb ben-Hezron. 1 Chronicles 2:49.

Ma'chi

(decrease), the father of Geuel the Gadite, who went with Caleb and Joshua to spy out the land of Canaan. Numbers 13:15.

Ma'chir

(sold). 1. The eldest son, Joshua 17:1; of the patriarch Manasseh by an Aramite or Syrian concubine. 1 Chronicles 7:14; At the time of the conquest the family of Machir had become very powerful, and a large part of the country on the east of Jordan was subdued by them. Numbers 32:39; Deuteronomy 3:15;

2. The son of Ammiel, a powerful sheikh of one of the transjordanic tribes, who rendered essential service to the cause of Saul and of David successively. 2 Samuel 9:4, 5; 2 Samuel 17:27-29.

Ma'chirites, The

the descendants of Machir the father of Gilead. Numbers 26:29.

Machna-de'ba-i

(what is like the liberal?), one of the sons of Bani who put away his foreign wife at Ezra's command. Ezra 10:40.

Machpe'lah

(double, or a portion). See HEBRON

Mad'a-i

(middle land), Genesis 10:2; is usually called the third son of Japhet, and the progenitor of the Medes; but probably all that is intended is that the Medes, as well as the Gomerites, Greeks, Tabareni, Moschi, etc., descended from Japhet.

Ma'dian

Acts 7:29; See MIDIAN

Madman'nah

(dunghill), one of the towns in the south district of Judah. Joshua 15:31; In the time of Eusebius and Jerome it was called Menois, and was not far from Gaza. The first stage southward from Gaza is now el-Minyay, which is perhaps the modern representative of Menois, and therefore of Madmannah.

Mad'men

(dunghill), a place in Moab, threatened with destruction in the pronunciations of Jeremiah. Jeremiah 48:2.

Madme'nah

(dunghill), one of the, Benjamite villages north of Jerusalem the inhabitants of which were frightened away by the approach of Sennacherib along the northern road. Isaiah 10:31.

Madness

In Scripture "madness" is recognized as a derangement proceeding either from weakness and misdirection of intellect or from ungovernable violence of passion. In one passage alone, John 10:20; is madness expressly connected with demoniacal possession by the Jews in their cavil against our Lord; in none is it referred to any physical causes.

Ma'don

(strife) one of the principal cities of Canaan before the conquest, probably in the north. Its king joined Jabin and his confederates in their attempt against Joshua at the waters of Xierom, and like the rest was killed. Joshua 11:1; Joshua 12:19.

Mag'adan

(a tower). (The name given in the Revised Version of Matthew 15:39; for Magdala. It is probably another name for the same place, or it was a village so near it that the shore where Christ landed may have belonged to either village.-ED.)

Mag'bish

(congregating), a proper name in Ezra 2:30; but whether of a man or of a place is doubtful; probably the latter, as all the names from Ezra 2:20; to 34, except Elam and Harim, are names of places.

Mag'dala

(a tower). The chief MSS. and versions exhibit the name as MAGADAN, as in the Revised Version. Into the limits of Magadan Christ came by boat, over the Lake of Gennesareth after his miracle of feeding the four thousand on the Mountain of the eastern side, Matthew 15:39; and from thence he returned in the same boat to the opposite shore. In the parallel narrative of St. Mark, ch. Mark 8:10; we find the "parts of Dalmanutha," on the western edge of the Lake of Gennesareth. The Magdala, which conferred her name on "Mary the Magdalene one of the numerous migdols, i.e. towers, which stood in Palestine, was probably the place of that name which is mentioned in the Jerusalem Talmud as near Tiberias, and this again is as probably the modern el-Mejdel, a miserable little Muslim village, of twenty huts on the water's edge at the southeast corner of the plain of Gennesareth. It is now the only inhabited place on this plain.

Mag'di-el

(prince of God), one of the "dukes" of Edom, descended from Esau. Genesis 36:43; 1 Chronicles 1:54.

Ma'gi

(Authorized Version wise men). 1. In the Hebrew text of the Old Testament the word occurs but twice, and then only incidentally. Jeremiah 29:3, 13; "Originally they were a class of priests among the Persians and Medes who formed the king's privy council, and cultivated as trology, medicine and occult natural science. They are frequently referred to by ancient authors. Afterward the term was applied to all eastern philosophers."-Schaff's Popular Commentary. They appear in Herodotus' history of Astyages as interpreters of dreams, i. 120; but as they appear in Jeremiah among the retinue of the Chaldean king, we must suppose Nebuchadnezzar's conquests led him to gather round him the wise men and religious teachers of the nations which he subdued, and that thus the sacred tribe of the Medes rose under his rule to favor and power. The Magi took their places among "the astrologers and star gazers and monthly prognosticators." It is with such men that, we have to think of Daniel and his fellow exiles as associated. The office which Daniel accepted Daniel 5:11; was probably rab-mag-chief of the Magi.

2. The word presented itself to the Greeks as connected with a foreign system of divination and it soon became a byword for the worst form of imposture. This is the predominant meaning of the word as it appears in the New Testament. Acts 8:9; Acts 13:8;

3. In one memorable instance, however, the word retains its better meaning. In the Gospel of St. Matthew, ch. Matthew 2:1-12; the Magi appear as "wise men"-properly Magians-who were guided by a star from "the east" to Jerusalem, where they suddenly appeared in the days of Herod the Great, inquiring for the new-born king of the Jews, whom they had come to worship. As to the country from which they came, opinions vary greatly; but their following the guidance of a star seems to point to the banks of the Tigris and Euphrates, where astronomy was Cultivated by the Chaldeans. [See STAR OF THE EAST] (Why should the new star lead these wise men to look for a king of the Jews? (1) These wise men from Persia were the most like the Jews, in religion, of all nations in the world. They believed in one God, they had no idols, they worshipped light as the best symbol of God. (2) The general expectation of such a king. "The Magi," says) Ellicott, "express the feeling which the Roman historians Tacitus and Suetonius tell us sixty or seventy years later had been for a long time very widely diffused. Everywhere throughout the East men were looking for the advent of a great king who was to rise from among the Jews. It had fermented in the minds of men, heathen as well as Jews, and would have led them to welcome Jesus as the Christ had he come in accordance with their expectation." Virgil, who lived a little before this, owns that a child from heaven was looked for, who should restore the golden age and take away sin. (3) This expectation arose largely from the dispersion of the Jews among all nations, carrying with them the hope and the promise of a divine Redeemer. Isaiah 9, 11; Daniel 7 (4) Daniel himself was a prince and chief among this very class of wise men. His prophecies: were made known to them; and the calculations by which he pointed to the very time when Christ should be born became, through the book of Daniel, a part of their ancient literature.-ED.) According to a late tradition, the Magi are represented as three kings, named Gaspar, Melchior and Belthazar, who take their place among the objects of Christian reverence, and are honored as the patron saints of travellers.

Magic, Magicians

Magic is "the science or practice of evoking spirits, or educing the occult powers of nature to produce effects apparently supernatural." It formed an essential element in many ancient religions, especially among the Persians, Chaldeans and Egyptians. The Hebrews had no magic of their own. It was so strictly forbidden by the law that it could never afterward have had any: recognized existence, save in times of general heresy or apostasy and the same was doubtless the case in the patriarchal ages. The magical practices which obtained among the Hebrews were therefore borrowed from the nations around. From the first entrance into the land of promise until the destruction of Jerusalem we have constant glimpses of magic practiced in secret, or resorted to not alone by the common but also as the great. It is a distinctive characteristic of the Bible that from first to last it warrants no such trust or dread. Laban attached great value to, and was in the habit of consulting, images. Genesis 31:30, 32; During the plagues in Egypt the magicians appear. Exodus 7:11; Exodus 8:18, 19; Balaam also practiced magic. Numbers 22:7; Saul consulted the witch of Endor. An examination of the various notices of magic in the Bible gives this general result: They do not, act far as can be understood, once state positively that any but illusive results were produced by magical rites. (Even the magicians of Egypt could imitate the plagues sent through Moses only so long as they had previous notice and time to prepare. The time Moses sent the plague unannounced the magicians failed; they "did so with their enchantments," but in vain. So in the case of the witch of Endor. Samuel appearance was apparently unexpected by her; he did not come through the enchantments.-Ed.) The Scriptures therefore afford no evidence that man can gain supernatural powers to use at his will. This consequence goes some way toward showing that we may conclude that there is no such thing se real magic; for although it is dangerous to reason on negative evidence, yet in a case of this kind it is especially strong. See DIVINATION

Ma'gog

(region of Gog). In Genesis 10:2; Magog appears as the second son of Japheth; in Ezekiel 38:2; Ezekiel 39:1, 6; it appears as a country or people of which Gog was the prince. The notices of Magog would lead us to fix a northern locality: it is expressly stated by Ezekiel that "he was to come up from the sides of the north," Ezekiel 39:2; from a country adjacent to that of Togarmah or Armenia, ch. 58:6 and not far from "the isles" or maritime regions of Europe. ch. Ezekiel 39:6; The people of Magog further appear as having a force of cavalry, Ezekiel 38:16; and as armed with the bow. ch. Ezekiel 39:3; From the above data, may conclude that Magog represents the important race of the Scythians.

Ma'gor-mis'sabib

(terror on every side), the name giver. by Jeremiah to Pashur the priest when he smote him and put him in the stocks for prophesying against the idolatry of Jerusalem. Jeremiah 20:3.

Mag'piash

(moth-killer) one of the heads of the people who signed the covenant with Nehemiah. Nehemiah 10:20; The same as MAGBISH in Ezra 2:30.

Ma'halah

(disease), one of the three children of Hammoleketh the sister of Gilead. 1 Chronicles 7:18.

Mahal'ale-el

(praise of God). 1. The fourth in descent from Adam, according to the Sethite genealogy, and son of Cainan. Genesis 6:12, 13, 15-17; 1 Chronicles 1:2; Luke 3:37; Revised Version.

2. A descendant of Perez or Pharez the son of Judah. Nehemiah 11:4.

Ma'halath

(stringed instrument) one of the eighteen wives of King Rehoboam, apparently his first. 2 Chronicles 11:18; only. She was her husband's cousin, being the daughter of King David's son Jerimoth.

Ma'halath

(stringed instrument), the daughter of Ishmael, and one of the wives of Esau. Genesis 28:9.

Mahana'im

a town on the east of the Jordan. The name signifies two hosts or two camps,and was given to it by Jacob, because he there met "the angels of God." Genesis 32:1, 2; We next meet with it in the records of the conquest. Joshua 13:26, 30; It was within the territory of Gad, Joshua 21:38, 39; and therefore on the south side of the torrent Jabbok. The town with its "suburbs" was allotted to the service of the Merarite Levites. Joshua 21:39; 1 Chronicles 6:80; Mahanaim had become in the time of the monarchy a place of mark. 2 Samuel 2:8, 12; David took refuge there when driven out of the western part of his kingdom by Absalom. 2 Samuel 17:24; 1 Kings 2:8; Mahanaim was the seat of one of Solomon's commissariat officers. 1 Kings 4:14; and it is alluded to in the song which bears his name. ch. So 6:13; There is a place called Mahneh among the villages of the part of Jordan, through its exact position is not certain.

Ma'haneh-dan

(camp of Dan), spoken of as "behind Kirjath-jearim," Judges 18:12; and as between Zorah and Eshtaol." ch. Judges 13:25.

Mahar'a-i

(impetuous), 2 Samuel 23:28; 1 Chronicles 11:30; 1 Chronicles 27:13; an inhabitant of Netophah in the tribe of Judah, and one of David's captains.

Ma'hath

(grabbing). 1. A Zohathite of the house of Korah. 1 Chronicles 6:35;

2. Also a Kohathite, in the reign of Hezekiah. 2 Chronicles 29:12; 2 Chronicles 31:13.

Ma'havite, The

the designation of Eliel, one of the warriors of King David's guard, whose name is preserved in the catalogue of 1 Chronicles 11:46; only.

Maha'zioth

(visions). One of the fourteen sons of Heman the Kohathite. 1 Chronicles 25:4, 30.

Ma'her-shal'al-hash'-baz

(i.e. hasten-booty speedspoil), whose name was given by divine direction to indicate that Damascus and Samaria were soon to be plundered by the king of Assyria. Jeremiah 8:14.

Mah'lah

(disease), the eldest of the five daughters of Zelophehad the grandson of Manasseh. Numbers 27:1-11.

Mah'li

(sick). 1. Son of Merari, the son of Levi and ancestor of the family of the Mahlites. Numbers 3:20; 1 Chronicles 6:19, 29; 1 Chronicles 24:26;

2. Bon of Mushi and grandson of Merari. 1 Chronicles 6:47; 1 Chronicles 23:23; 1 Chronicles 24:30.

Mah'lon

(sick) the first husband of Ruth; son of Eiimelech and Naomi. Ruth 1:2, 5; Ruth 4:9, 10; comp. 1 Samuel 17:12.

Ma'hol

(dancing), the father of the four men most famous for wisdom next to Solomon himself. 1 Kings 4:31; 1 Chronicles 2:6.

Ma'kaz

(end), a place, apparently a town, named once only-1 Kings 4:9;-in the: specification of the jurisdiction of Solomon a commissariat officer, Ben-Dekar. Makaz has not been discovered.

Makhe'loth

(place of assemblies), a place mentioned only in Numbers 33:26; as that of a desert encampment of the Israelites.

Makke'dah

(place of shepherds), a place memorable in the annals of the conquest of Canaan as the scene of the execution by Joshua of the five confederate kings, Joshua 10:10-50; who had hidden themselves in a cave at this place. (It was a royal city of the Canaanites, in the plains of Judah. Conder identifies it with the modern el-Moghar, 25 miles northwest of Jerusalem, where are two caves large enough to contain five men each. Schaff says that "one cave has, curiously enough, five loculi rudely scooped in its side, and an enthusiast might contend that this was the very place of sepulchre of the five kings."-ED.)

Mak'tesh

(a mortar or deep hollow), a place evidently in Jerusalem, the inhabitants of which are denounced by Zephaniah. Zeph. 1:11; Ewald conjectures that it was the Phoenician quarter" of the city.

Mal'chi-shu'a

(king of help), one of the sons of King Saul. 1 Samuel 14:49; 1 Samuel 31:2; 1 Chronicles 8:33; 1 Chronicles 9:39.

Mal'chus

(king or kingdom), the name of the servant of the high priest whose right ear Peter cut off at the time of the Saviour's apprehension in the garden. Matthew 26:51; Mark 14:17; Luke 22:49, 51; John 18:10.

Ma-le'le-el, or Mahal'ale-el

the son of Cainan. Genesis 5:12; marg.; Luke 3:37.

Mal'lothi

(my fullness), a Kohathite, one of the fourteen sons of Heman the singer. 1 Chronicles 25:4, 26.

Mallows

Job 30:4.

Mal'luch

(counsellor). 1. A Levite of the family of Merari, and ancestor of Ethan the singer 1 Chronicles 6:44;

2. One of the sons of Bani. Ezra 10:29; and

3. One of the descendants of Harim, Ezra 10:32; who had married foreign wives.

4. A priest or family of priests. Nehemiah 10:4; and

5. One of the heads of the people who signed the covenant with Nehemiah. Nehemiah 10:27;

6. One of the families of priests who returned with Zerubbabel, Nehemiah 12:2; probably the same as No. 4.

Mama'ias

apparently the same with SHEMAIAH in Ezra 8:16.

Mammon

(riches) Matthew 6:24; Luke 16:9; a word which often occurs in the Chaldee Terguma of Onkelos and later writers, and in the Syriac version, and which signifies "riches." It is used in St. Matthew as a personification of riches.

Mam're

(strength, fatness) an ancient Amorite, who with his brothers, Eshcol and Aner, was in alliance with Abram, Genesis 14:13, 21; and under the shade of whose oak grove the patriarch dwelt in the interval between his residence at Bethel and at Beersheba. ch. Genesis 13:18; Genesis 18:1; In the subsequent chapters Mamre is a mere local appellation. ch, Genesis 23:17, 19; Genesis 25:9; Genesis 49:30; Genesis 50:13.

Man

Four Hebrew terms are rendered "man" in the Authorized Version: 1. Adam, the name of the man created in the image of God. It appears to be derived from adam, "he or it was red or ruddy," like Edom. This was the generic term for the human race.

2. Ish, "man," as distinguished from woman, husband.

3. Geber, "a man," from gabar, "to be strong," generally with reference to his strength.

4. Methim, "men," always masculine. Perhaps it may be derived from the root muth, "he died."

Man'aen

(comforter) is mentioned in Acts 13:1; as one of the teachers and prophets in the church at Antioch at the time of the appointment of Saul and Barnabas as missionaries to the heathen. He is said to have been brought up with Herod Antipas. He was probably his foster-brother.

Man'ahath

(rest), a place named in 1 Chronicles 8:6; only in connection with the genealogies of the tribe of Benjamin.

Man'ahath

(rest) one of the sons of Shobal, and descendant of Seir the Horite. Genesis 36:23; 1 Chronicles 1:40.

Manas'seh

(forgetting), the eldest son of Joseph, Genesis 41:51; Genesis 46:20; born 1715-10 B.C. Both he and Ephraim were born before the commencement of the famine. He was placed after his younger brother, Ephraim, by his grandfather Jacob, when he adopted them into his own family, and made them heads of tribes. Whether the elder of the two sons was inferior in form or promise to the younger, or whether there was any external reason to justify the preference of Jacob, we are not told. In the division of the promised land half of the tribe of Manasseh settled east of the Jordan in the district embracing the hills of Gilead with their inaccessible heights and impassable ravines, and the almost impregnable tract of Argob. Joshua 13:29-33; Here they throve exceedingly, pushing their way northward over the rich plains of Jaulan and Jedur to the foot of Mount Hermon. 1 Chronicles 5:23; But they gradually assimilated themselves with the old inhabitants of the country, and on them descended the punishment which was ordained to he the inevitable consequence of such misdoing. They, first of all Israel, were carried away by Pul and Tiglath-pileser, and settled in the Assyrian territories. 1 Chronicles 5:25, 26; The other half tribe settled to the west of the Jordan, north of Ephraim. Joshua 17:1;... For further particulars see EPHRAIM.

Manas'seh

(forgetting). 1. The thirteenth king of Judah, son of Hezekiah, 2 Kings 21:1; ascended the throne at the age of twelve, and reigned 55 years, from B.C. 608 to 642. His accession was the signal for an entire change in the religious administration of the kingdom. Idolatry was again established to such an extent that every faith was tolerated but the old faith of Israel. The Babylonian alliance which the king formed against Assyria resulted in his being made prisoner and carried off to Babylon in the twenty-second year of his reign, according to a Jewish tradition. There his eyes were opened and he repented, and his prayer was heard and the Lord delivered him, 2 Chronicles 33:12, 13; and he returned after some uncertain interval of time to Jerusalem. The altar of the Lord was again restored, and peace offerings and thank offerings were sacrificed to Jehovah. 2 Chronicles 34:22, 23; But beyond this the reformation did not go. On his death, B.C. 642, he was buried as Ahaz had been, not with the burial of a king, in the sepulchres of the house of David, but in the garden of Uzza, 2 Kings 21:26; and long afterward, in suite of his repentance, the Jews held his name in abhorrence.

2. One of the descendants of Pahathmoab, who in the days of Ezra had married a foreign wife. Ezra 10:30;

3. One of the laymen, of the family of Hashum who put away his foreign wife at Ezra command. Ezra 10:33.

Manas'ses

1. Manasseh, king of Judah. Matthew 1:10;

2. Manasseh the son of Joseph. Revelation 7:6.

Manas'sites, The

that is, the members of the tribe of Manasseh. Deuteronomy 4:43; Judges 12:4; 2 Kings 10:33.

Mandrakes

(Heb. dudraim) are mentioned in Genesis 30:14, 16; and in Song 7:13 The mandrake, Atropa mandragora, is closely allied to the well-known deadly nightshade, A. bellndonna, and to the tomato, and belongs to the order Solanaceae, or potato family. It grows in Palestine and Mesopotamia. (It grows low, like lettuce, which its leaves somewhat resemble, except that they are of a dark green. The flowers are purple,and the root is usually forked. Its fruit when ripe (early in May) is about the size of a small apple, 24 inches in diameter, ruddy or yellow and of a most agreeable odor (to Orientals more than to Europeans) and an equally agreeable taste. The Arabs call it "devil's apple," from its power to excite voluptuousness. Dr. Richardson ("Lectures on Alcohol," 1881) tried some experiments with wine made of the root of mandrake, and found it narcotic, causing sleep, so that the ancients used it as an anaesthetic. Used in small quantities like opium, it excites the nerves, and is a stimulant.-ED.)

Maneh

(a portion (by weight)). See WEIGHTS AND MEASURES

Manger

This word occurs only in Luke 2:7, 12, 16; in connection with the birth of Christ. It means a crib or feeding trough; but according to Schleusner its real signification in the New Testament is the open court-yard attached to the inn or khan, in which the cattle would be shut at night, and where the poorer travellers might unpack their animals and take up their lodging, when they mere either by want of means excluded from the house.

Manna

(what is this?) (Heb. man). The most important passages of the Old Testament on this topic are the following: Exodus 16:14-36; Numbers 11:7-9; Deuteronomy 11:5, 16; Joshua 5:12; Psalms 78:24, 25; From these passages we learn that the manna came every morning except the Sabbath, in the form of a small round seed resembling the hear frost that it must be gathered early, before the sun became so hot as to melt it; that it must be gathered every day except the Sabbath; that the attempt to lay aside for a succeeding day, except on the clay immediately preceding the Sabbath, failed by the substance becoming wormy and offensive; that it was prepared for food by grinding and baking; that its taste was like fresh oil, and like wafers made with honey, equally agreeable to all palates; that the whole nation, of at least 2,000,000, subsisted upon it for forty years; that it suddenly ceased when they first got the new corn of the land of Canaan; and that it was always regarded as a miraculous gift directly from God, and not as a product of nature. The natural products of the Arabian deserts and other Oriental regions which bear the name of manna have not the qualities or uses ascribed to the manna of Scripture. The latter substance was undoubtedly wholly miraculous, and not in any respect a product of nature, though its name may have come from its resemblance to the natural manna The substance now called manna in the Arabian desert through which the Israelites passed is collected in the month of June from the tarfa or tamarisk shrub (Tamarix gallica). According to Burckhardt it drops from the thorns on the sticks and leaves with which the ground is covered, and must be gathered early in the day or it will be melted by the sun. The Arabs cleanse and boil it, strain it through a cloth and put it in leathern bottles; and in this way it can be kept uninjured for several years. They use it like honey or butter with their unleavened bread, but never make it into cakes or eat it by itself. The whole harvest, which amounts to only five or six hundred pounds, is consumed by the Bedouins, "who," says Schaff consider it the greatest dainty their country affords." The manna of European commerce conies mostly from Calabria and Sicily. It's gathered during the months of June and July from some species of ash (Ornus europaea and O. rotundifolia), from which it drops in consequence of a puncture by an insect resembling the locust, but distinguished from it by having a sting under its body. The substance is fluid at night and resembles the dew but in the morning it begins to harden.

Mano'ah

(rest), the father of Samson; a Danite, native of the town of Zorah. Judges 13:2; (B.C. 1161) See SAMSON

Manslayer

one who kills another unintentionally, and is thus distinguished from a murderer, who kills with malice aforethought. The cases of manslaughter mentioned in Scripture appear to be a sufficient indication of the intention of the lawgiver. 1. Death by a blow in a sudden quarrel. Numbers 35:22;

2. Death by a stone or missile thrown at random. Ibid. Numbers 35:22, 23;

3. By the blade of an axe flying from its handle. Deuteronomy 19:5; In all these and the like cases the manslayer was allowed to retire to a city of refuge. A thief overtaken at night in the act of stealing might lawfully be put to death, but if the sun had risen the killing him was to be regarded as murder. Exodus 22:2, 8.

Mantle

the word employed in the Authorized Version to translate no less than four Hebrew terms, entirely distinct and independent in both derivation and meaning. 1. Judges 4:18; the garment with which Jael covered Sisera.

2. Rendered "mantle" in 1 Samuel 15:27; 1 Samuel 28:14; Ezra 9:3, 5; etc. This word is in other passages of the Authorized Version rendered "coat," "cloak" and "robe."

3. Isaiah 3:22; only. Apparently some article of a lady's dress.

4. 1 Kings 19:13, 19; 2 Kings 2:8, 13, 14; The sole garment of the prophet Elijah. It was probably of sheepskin, such as is worn by the modern dervishes.

Ma'och

(oppression) the father of Achish king of Gath, with whom David took refuge. 1 Samuel 27:2.

Ma'on

(habitation), one of the cities of the tribe of Judah, in the district of the mountains. Joshua 15:55; Its interest for us lies in its connection with David. 1 Samuel 23:24, 25; The name of Maon still exists in Main, a lofty conical hill, south of and about seven miles distant from Hebron.

Ma'onites, The

a people mentioned in one of the addresses of Jehovah to the repentant Israelites, Judges 10:12; elsewhere in the Authorized Version called Mehunim.

Ma'ra

(sad, bitter), the name which Naomi adopted in the exclamation forced from her by the recognition of her fellow citizens at Bethlehem. Ruth 1:20.

Ma'rah

(bitterness), a place which lay in the wilderness of Shur or Etham, three days journey distant, Exodus 15:23; Numbers 33:8; from the place at which the Israelites crossed the Red Sea, and where was a spring of bitter water, sweetened subsequently by the casting in of a tree which "the Lord showed" to Moses. Howarah, distant 16 1/2 hours (47 miles) from Ayoun Mousa, the Israelites' first encampment, has been by many identified with it, apparently because it is the bitterest water in the neighborhood.

Mar'alah

(trembling) one of the land marks on the boundary of the tribe of Zebulun. Joshua 19:11.

Maranath'a

an Aramaic or Syriac expression used by St. Paul at the conclusion of his first Epistle to the Corinthians, ch. 1 Cor. 16:22; signifying "our Lord cometh."

Marble

The Hebrew shesh, the generic term for marble, may probably be taken to mean almost any shining stone. The so-called marble of Solomon's architectural works may thus have been limestone. There can be no doubt that Herod both in the temple and elsewhere employed Parian or other marble. The marble pillars and tesserae of various colors of the palace at Susa came doubtless from Persia. Esther 1:8.

Marcheshvan

See MONTH

Mar'cus

the evangelist Mark. Colossians 4:10; ; Phle 1:24; 1 Peter 5:13 See MARK

Mar'eshah, or Mare'shah

(crest of a hill), one of the cities of Judah in the low country. Joshua 15:44; It was one of the cities fortified and garrisoned by Rehoboam after the rupture with the northern kingdom. 2 Chronicles 11:8; Near it was fought the great battle between Asa and Zerah. 2 Chronicles 14:9-12; It is mentioned once or twice in the history of the Maccabaean war of independence. 2 Macc. 12:35. About 110 B.C. it was taken from the Idumaeans by John Hyrcanus. It was in ruins in the fourth century, when Eusebius and Jerome describe it as in the second mile from Eleutheropolis. South-southwest of Beitjibrin-in all probability Eleutheropolis-and it little over a Roman mile therefrom is a site called Marash, which is possibly the representative of the ancient Mareshah.

Mark, Gospel of

1. By whom written.-The author of this Gospel has been universally believed to be Mark or Marcus, designated in Acts 12:12, 25; Acts 15:37; as John Mark, and in ch. 5, 13 as John.

2. When is was written.-Upon this point nothing absolutely certain can be affirmed, and the Gospel itself affords us no information. The most direct testimony is that of Irenaeus, who says it was after the death of the apostles Peter and Paul. We may conclude, therefore, that this Gospel was not written before A.D. 63. Again we may as certainly conclude that it was not written after the destruction of Jerusalem, for it is not likely that he would have omitted to record so remarkable a fulfillment of our Lord's predictions. Hence A.D. 63-70 becomes our limit, but nearer than this we cannot go.-Farrar.

3. Where it was written.-As to the place, the weight of testimony is uniformly in favor of the belief that the Gospel was written and published at Rome. In this Clement, Eusebius, Jerome, Epiphanius, all agree. Chrysostom, indeed, asserts that it was published at Alexandria; but his statement receives no confirmation, as otherwise it could not fail to have done, from any Alexandrine writer.-Farrar.

4. In what language.-As to the language in which it was written, there never has been any reasonable doubt that it was written in Greek.

5. Sources of information.-Mark was not one of the twelve; and there is no reason to believe that he was an eye and ear witness of the events which he has recorded but an almost unanimous testimony of the early fathers indicates Peter as the source of his information. The most important of these testimonies is that of Papias, who says, "He, the Presbyter (John), said, Mark, being the Interpreter of Peter, wrote exactly whatever he remembered but he did not write in order the things which were spoken or done by Christ. For he was neither a hearer nor a follower of the Lord, but, as I said, afterward followed Peter, who made his discourses to suit what was required, without the view of giving a connected digest of the discourses of our Lord. Mark, therefore, made no mistakes when he wrote down circumstances as he recollected them; for he was very careful of one thing, to omit nothing of what he heard, and to say nothing false in what he related." Thus Papias writes of Mark. This testimony is confirmed by other witnesses.-Abbott.

6. For whom it was written.-The traditional statement is that it was intended primarily for Gentiles, and especially for those at Rome. A review of the Gospel itself confirms this view.

7. Characteristics.-(1) Mark's Gospel is occupied almost entirely with the ministry in Galilee and the events of the passion week. It is the shortest of the four Gospels, and contains almost no incident or teaching which is not contained in one of the other two synoptists; but (2) it is by far the most vivid and dramatic in its narratives, and their pictorial character indicates not only that they were derived from an eye and ear witness, but also from one who possessed the observation and the graphic artistic power of a natural orator such as Peter emphatically was. (3) One peculiarity strikes us the moment we open it,-the absence of any genealogy of our Lord. This is the key to much that follows. It is not the design of the evangelist to present our Lord to us, like St. Matthew as the Messiah, "the son of David and Abraham," ch. 1:1, or, like St. Luke, as the universal Redeemer, "the son of Adam, which was the son of God." ch. 3:38. (4) His design is to present him to us as the incarnate and wonder-working Son of God, living and acting among men; to portray him in the fullness of his living energy.-Cambridge Bible for Schools.

Mark

one of the evangelists, and probable author of the Gospel bearing his name. (Marcus was his Latin surname. His Jewish name was John, which is the same as Johanan (the grace of God). We can almost trace the steps whereby the former became his prevalent name in the Church. "John, whose surname was Mark" in Acts 12:12, 25; Acts 15:37; becomes "John" alone in Acts 13:5, 13; "Mark" in Acts 15:39; and thenceforward there is no change. Colossians 4:10; ; Phlm 1:24; 2 Timothym 4:11 The evangelist was the son of a certain Mary, a Jewish matron of some position who dwelt in Jerusalem, Acts 12:12; and was probably born of a Hellenistic family in that city. Of his father we know nothing; but we do know that the future evangelist was cousin of Barnabas of Cyprus, the great friend of St. Paul. His mother would seem to have been intimately acquainted with St. Peter, and it was to her house, as to a familiar home, that the apostle repaired, A.D. 44, after his deliverance from prison Acts 12:12; This fact accounts for St. Mark's intimate acquaintance with that apostle, to whom also he probably owed his conversion, for St. Peter calls him his son. 1Pe 5:13; We hear Of him for the first time in Acts 15:25 where we find him accompanying and Barnabas on their return from Jerusalem to Antioch, A.D. 45. He next comes before us on the occasion of the earliest missionary journey of the same apostles, A.D. 48, when he joined them as their "minister." Acts 13:8; With them he visited Cyprus; but at Perga in Pamphylia, Acts 13:13; when they were about to enter upon the more arduous part of their mission, he left them, and, for some unexplained reason, returned to Jerusalem to his mother and his home. Notwithstanding this, we find him at Paul's side during that apostle's first imprisonment at Rome, A.D. 61-63, and he Is acknowledged by him as one of his few fellow laborers who had been a "comfort" to him during the weary hours of his imprisonment. Colossians 4:10, 11; ; Phle 1:24 We next have traces of him in 1Pe 5:13; "The church that is in Babylon... saluteth you, and so doth Marcus my son." From this we infer that he joined his spiritual father, the great friend of his mother, at Babylon, then and for same hundred years afterward one of the chief seats of Jewish culture. From Babylon he would seem to have returned to Asia Minor; for during his second imprisonment A.D. 68 St. Paul, writing to Timothy charges him to bring Mark with him to me, on the ground that he was "profitable to him For the ministry." 2 Timothy 4:11; From this point we gain no further information from the New Testament respecting the evangelist. It is most probable, however that he did join the apostle at Rome whither also St. Peter would seem to have proceeded, and suffered martyrdom with St. Paul. After the death of these two great pillars of the Church; ecclesiastical tradition affirms that St. Mark visited Egypt, founded the church of Alexandria, and died by martyrdom.-Condensed from Cambridge Bible for Schools.-ED.)

Market of Ap'pius

Acts 28:15; In the Revised Version for Appii Forum of the Authorized Version, which see.

Market-places

Matthew 20:3; Mark 12:38; Luke 7:35; Acts 16:19; (any open place of public resort in cities or towns where public trials and assemblies were held and goods were exposed for sale. "The market-places or bazaars of the East were, and are at this day, the constant resort of unoccupied people, the idle, the news-mongers."-Hackett s Ill. S.S.-ED.)

Ma'roth

(bitterness), one of the towns of the western lowland of Judah. Micah 1:12.

Marriage

1. Its origin and history.-The institution of marriage dates from the time of man's original creation. Genesis 2:18-25; From Genesis 2:24; we may evolve the following principles: (1) The unity of man and wife, as implied in her being formed out of man. (2) The indissolubleness of the marriage bond, except on; the strongest grounds, Comp. Matthew 19:9; (3) Monogamy, as the original law of marriage (4) The social equality of man and wife. (5) The subordination of the wife to the husband. 1 Cor. 11:8, 9; 1 Timothy 2:13; (6) The respective duties of man and wife. In the patriarchal age polygamy prevailed, Genesis 16:4; Genesis 25:1, 8; Genesis 28:9; Genesis 29:23, 26; 1 Chronicles 7:14; but to a great extent divested of the degradation which in modern times attaches to that practice. Divorce also prevailed in the patriarchal age, though but one instance of it is recorded. Genesis 21:14; The Mosaic law discouraged polygamy, restricted divorce, and aimed to enforce purity of life. It was the best civil law possible at the time, and sought to bring the people up to the pure standard of the moral law. In the Post-Babylonian period monogamy appears to have become more prevalent than at any previous time. The practice of polygamy nevertheless still existed; Herod the Great had no less than nine wives at one time. The abuse of divorce continued unabated. Our Lord and his apostles re-established the integrity and sanctity of the marriage bond by the following measures: (a) By the confirmation of the original charter of marriage as the basis on which all regulations were to be framed. Matthew 19:4, 5; (b) By the restriction of divorce to the case of fornication, and the prohibition of remarriage in all persons divorced on improper grounds. Matthew 5:32; Matthew 19:9; Romans 7:3; 1 Cor. 7:10, 11; (c) By the enforcement of moral purity generally Hebrews 13:4; etc., and especial formal condemnation of fornication. Acts 15:20;

2. The conditions of legal marriage.-In the Hebrew commonwealth marriage was prohibited (a) between an Israelite and a non-Israelite. There were three grades of prohibition: total in regard to the Canaanites on either side; total on the side of the males in regard to the Ammonites and Moabites; and temporary on the side of the males in regard to the Edomites and Egyptians, marriages with females in the two latter instances being regarded as legal. The progeny of illegal marriages between Israelites and non-Israelites was described as "bastard." Deuteronomy 23:2; (b) between an Israelite and one of his own community. The regulations relative to marriage between Israelites and Israelites were based on considerations of relationship. The most important passage relating to these is contained in Leviticus 18:6-18; wherein we have in the first place a general prohibition against marriage between a man and the "flesh of his flesh," and in the second place special prohibitions against marriage with a mother, stepmother, sister or half-sister, whether "born at home or abroad," granddaughter, aunt, whether by consanguinity on either side or by marriage on the father's side, daughter in-law, brother's wife, stepdaughter, wife's mother, stepgranddaughter, or wife's sister during the lifetime of the wife. An exception is subsequently made, Deuteronomy 26:5-9; in favor of marriage with a brother's wife in the event of his having died childless. The law which regulates this has been named the "levirate," from the Latin levir, "brother-in-law."

3. The modes by which marriage was effected.-The choice of the bride devolved not on the bridegroom himself, but on his relations or on a friend deputed by the bridegroom for this purpose. The consent of the maiden was sometimes asked Genesis 24:58; but this appears to have been subordinate to the previous consent of the father and the adult brothers. Genesis 24:51; Genesis 34:11; Occasionally the whole business of selecting the wife was left in the hands of a friend. The selection of the bride was followed by the espousal, which was a formal proceeding undertaken by a friend or legal representative on the part of the bridegroom and by the parents on the part of the bride; it was confirmed by oaths, and accompanied with presents to the bride. The act of betrothal was celebrated by a feast, and among the more modern Jews it is the custom in some parts for the bride. groom to place a ring on the bride's finger. The ring was regarded among the Hebrews as a token of fidelity Genesis 41:42; and of adoption into a family. Luke 15:25; Between the betrothal sad the marriage so interval elapsed, varying from a few days in the patriarchal age, Genesis 24:55; to a full year for virgins and a month for widows in later times. During this period the bride-elect lived with her friends, and all communication between herself and her future husband was carried on through the medium of a friend deputed for the purpose, termed the "friend of the bridegroom." John 3:29; She was now virtually regarded as the wife of her future husband; hence faithlessness on her part was punishable with death, Deuteronomy 22:23, 24; the husband having, however, the option of "putting her away." Deuteronomy 24:1; Matthew 1:19; The essence of the marriage ceremony consisted in the removal of the bride from her father's house to that of the bridegroom or his father. The bridegroom prepared himself for the occasion by putting on a festive dress, and especially by placing on his head a handsome nuptial turban. Psalms 45:8; So 4:10, 11; The bride was veiled. Her robes were white, Revelation 19:8; and sometimes embroidered with gold thread, Psalms 45:13, 14; and covered with perfumes! Psalms 45:8; she was further decked out with jewels. Isaiah 49:18; Isaiah 61:10; Revelation 21:2; When the fixed hour arrived, which was, generally late in the evening, the bridegroom set forth from his house, attended by his groomsmen (Authorized Version "companions," Judges 14:11; "children of the bride-chamber," Matthew 9:15; preceded by a band of musicians or singers, Genesis 31:27; Jeremiah 7:34; Jeremiah 16:9; and accompanied by persons hearing flambeaux, Jeremiah 25:10; 2 Esdr. 10:2; Matthew 25:7; Revelation 18:23; and took the bride with the friends to his own house. At the house a feast was prepared, to which all the friends and neighbors were invited, Genesis 29:22; Matthew 22:1-10; Luke 14:8; John 2:2; and the festivities were protracted for seven or even fourteen days. Judges 14:12; Job 8:19; The guests were provided by the host with fitting robes, Matthew 22:11; and the feast was enlivened with riddles, Judges 14:12; and other amusements. The last act in the ceremonial was the conducting of the bride to the bridal chamber, Judges 15:1; Joel 2:16; where a canopy was prepared. Psalms 19:5; Joel 2:16; The bride was still completely veiled, so that the deception practiced on Jacob, Genesis 29:23; was not difficult. A newly married man was exempt from military service, or from any public business which might draw him away from his home, for the space of a year, Deuteronomy 24:5; a similar privilege was granted to him who was 'betrothed. Deuteronomy 20:7;

4. The social and domestic conditions of married life.-The wife must have exercised an important influence in her own home. She appears to have taken her part in family affairs, and even to have enjoyed a considerable amount of independence. Judges 4:18; 1 Samuel 25:14; 2 Kings 4:8; etc. In the New Testament the mutual relations of husband and wife are a subject of frequent exhortation. Ephesians 5:22, 33; Colossians 3:18, 19; Titus 2:4, 5; e 3:1-7; The duties of the wife in the Hebrew household were multifarious; in addition to the general superintendence of the domestic arrangements, such as cooking, from which even women of rank were not exempt. Genesis 18:8; 2 Samuel 13:5; and the distribution of food at meal times, Proverbs 31:13; the manufacture of the clothing and of the various fabrics required in her home devolved upon her, Proverbs 31:13, 21, 22; and if she were a model of activity and skill, she produced a surplus of fine linen shirts and girdles, which she sold and so, like a well-freighted merchant ship, brought in wealth to her husband from afar. Proverbs 31:14, 24; The legal rights of the wife are noticed in Exodus 21:10; under the three heads of food, raiment, and duty of marriage or conjugal right.

5. The allegorical and typical allusions to marriage have exclusive reference to one object, viz., to exhibit the spiritual relationship between God and his people. In the Old Testament Isaiah 54:5; Jeremiah 3:14; Hosea 2:19; In the New Testament the image of the bridegroom is transferred from Jehovah to Christ, Matthew 9:15; John 3:29; and that of the bride to the Church, 2 Cor. 11:2; Revelation 19:7; Revelation 21:2, 9.

Mars' Hill

the hill of Mars or Ares, better known by the name of Areopagus, of which hill of Mars or Ares is a translation. The Areopagus was a rocky height in Athens, opposite the western end of the Acropolis. It rises gradually from the northern end, and terminates abruptly on the south, over against the Acropolis, at which point it is about fifty or sixty feet above the valley. The spot is memorable as the place of meeting of the Council of Areopagus. This body existed as a criminal tribunal before the time of Solon, and was the most ancient and venerable of all the Athenian courts. It consisted of all persons who had held the office of archon, and who were members of the council for life unless expelled for misconduct. Before the time of Solon the court tried only cases of willful murder, wounding, poison, and arson: but he gave it extensive powers of a censorial and political nature. The council continued to exist even under the Roman emperors. Its meetings were held on the southeastern summit of the rock. The Areopagus possesses peculiar interest to the Christian as the spot from which St. Paul delivered his memorable address to the men of Athens. Acts 17:22-31; St. Paul "disputed daily" in the "market" or agora, Acts 17:17; which was situated south of the Areopagus in the valley lying between this and the hills of the Acropolis, the Pnyx and the Museum. Attracting more and more attention, "certain philosophers of the Epicureans and Stoics" brought him up from the valley, probably by the stone steps, to the Areopagus above, that they might listen to him more conveniently.

Mar'sena

(worthy), one of the seven of Persia, "wise men which knew the times," which saw the king's face and sat first in the kingdom. Esther 1:14.

Mar'tha

(a lady), the sister of Lazarus and Mary. [LAZARUS] The facts recorded in Luke 10 and John 11 indicate a character devout after the customary Jewish type of devotion, sharing in Messianic hopes and accepting Jesus as the Christ. When she first comes before us, Luke 10:38; her spirit is "cumbered with much serving," is "careful and troubled about many things." Her love, though imperfect in its form, is yet recognized as true, and she has the distinction of being one whom Jesus loved. John 11:5; Her position is obviously that of the elder sister the head and manager of the household. In the supper at Bethany John 12:2; the old character shows itself still, but it has been freed from evil. She is no longer "cumbered," no longer impatient. Activity has been calmed by trust.

Ma'ry

a Roman Christian who is greeted by St. Paul in his Epistle to the Romans, ch. Romans 16:6; as having toiled hard for him.

Ma'ry, sister of Lazarus

She and her sister Martha appear in Luke 10:40; as receiving Christ in their house. Mary sat listening eagerly for every word that fell from the divine Teacher. She had chosen that good part, the "one thing needful." The same character shows itself in the history of John 11:1;... Her grief was deeper, but less active. Her first thought, when she saw the Teacher in whose power and love she that trusted, was one of complaint. But the great joy and love which her brother's return to life called up in her poured themselves out in larger measure than had been seen before. The treasured alabaster box of ointment was brought forth at the final feast of Bethany. John 12:3.

Ma'ry, mother of Mark

Colossians 4:10; was sister to Barnabas. Acts 4:36; Acts 12:15; She was among the earliest disciples, and lived at Jerusalem. She gave up her house to be used as one of the chief places of meeting. The fact that Peter went to that house on his release from prison indicates that there was some special intimacy, Acts 12:12; between them. (There is a tradition that the place of meeting of the disciples, and hence Mary's house, was on the upper slope of Zion, and that it was here that the Holy Ghost came upon the disciples with tongues of flame on the day of Pentecost.-ED.)

Ma'ry Magdalene

Different explanations have been given of this name; but the most natural is that she came from the town of Magdala. She appears before us for the first time in Luke 8:2; among the women who "ministered unto him of their substance." All appear to have occupied a position of comparative wealth. With all the chief motive was that of gratitude for their deliverance from "evil spirits and infirmities." Of Mary it is said specially that "seven devils went out of her," and the number indicates a possession of more than ordinary malignity. She was present during the closing hours of the agony on the cross. John 19:25; She remained by the cross till all was over, and waited till the body was taken down and placed in the garden sepulchre of Joseph of Arimathaea, Matthew 27:61; Mark 15:47; Luke 23:55; when she, with Salome and Mary the mother of James, "bought sweet spices that they might come and anoint" the body. Mark 16:1; The next morning accordingly. in the earliest dawn, Matthew 28:1; Mark 16:2; they came with Mary the mother of James to the sepulchre. Mary Magdalene had been to the tomb and had found it empty, and had seen the "vision of angels." Matthew 28:5; Mark 16:6; To her first of all Jesus appeared after his resurrection. John 20:14, 15; Mary Magdalene has become the type of a class of repentant sinners; but there is no authority for identifying her with the "sinner" who anointed the feet of Jesus in Luke 7:36-50; neither is there any authority for the supposition that Mary Magdalene is the same as the sister of Lazarus. Neither of these theories has the slightest foundation in fact.

Ma'ry the virgin

the mother of our Lord. There is no person perhaps in sacred or profane history around whom so many legends have been grouped a the Virgin Mary; and there are few whose authentic history is more concise. She was, like Joseph, of the tribe of Judah and of the lineage of David. Psalms 132:11; Luke 1:32; Romans 1:3; She had a sister, named, like herself, John 19:25; and she was connected by marriage, Luke 1:36; with Elizabeth, who was of the tribe of Levi and of the lineage of Aaron. This is all that we know of her antecedents. She was betrothed to Joseph of Nazareth; but before her marriage she became with child by the Holy Ghost, and became the mother of Jesus Christ, the Saviour of the world. Her history at this time, her residence at Bethlehem, flight to Egypt, and return to her early home st Nazareth, are well known. Four times only does she appear after the commencement of Christ's ministry. These four occasions are- 1. The marriage at Cana in Galilee took place in the three months which intervened between the baptism of Christ and the passover of the year 27. Mary was present, and witnessed the first miracle performed by Christ, when he turned the water into wine. She had probably become a widow before this time.

2. Capernaum, John 2:12; and Nazareth, Matthew 4:13; Matthew 13:54; Mark 6:1; appear to have been the residence of Mary for a considerable period. The next time that she is brought before us we find her at Capernaum, where she, with other relatives, had gone to inquire about the strange stories they had heard of her son Jesus. They sought an audience with our Lord, which was not granted, as he refused to admit any authority on the part of his relatives, or any privilege on account of their relationship.

3. The next scene in Mary's life brings us to the foot of the cross. With almost his last words Christ commended his mother to the care of him who had borne the name of the disciple whom Jesus loved: "Woman, behold thy son." And front that hour St. John assures us that he took her to his own abode. So far as Mary is portrayed to us in Scripture, she is, as we should have expected the most tender, the most faithful humble, patient and loving of women, but a woman still.

4. In the days succeeding the ascension of Christ Mary met with the disciples in the upper room, Acts 1:14; waiting for the coming of the Holy Spirit with power.

Mas'chil

(song of wisdom), the title of thirteen Psalms 32, 45, 44, 45, 52-55, 74, 78, 68, 69, 142 Ewald regards Psalms 47:7; (Authorized Version, "sing ye praises with understanding;" Heb. maschil) as the key to the meaning of maschil, which in his opinion is a musical term denoting a melody requiring great skill in its execution.

Mash

(drawn out), one of the sons of Aram. Genesis 10:23; In 1 Chronicles 1:17; the name appears as Meshech. The name Mash is probably represented by the Mons Masius of classical writers, a range which forms the northern boundary of Mesopotamia, between the Tigris and Euphrates.

Ma'shal

(entreaty), the same as Misheal or Mishal. 1 Chronicles 6:74.

Mas'sa

(burden), a son of Ishmael. Genesis 26:14; 1 Chronicles 1:30; His descendants were not improbably the Masani, placed by Ptolemy in the east of Arabia, near the borders of Babylonia.

Mas'sah

(temptation), a name given to the spot, also called Meribah, where the Israelites tempted Jehovah. Exodus 16:7; Psalms 95:8, 9; Hebrews 3:8.

Mass'rekah

(vineyard of noble vines), an ancient place, the native spot of Samiah, one of the old king of the Edomites. Genesis 36:36; 1 Chronicles 1:47.

Mathu'sala

METHUSELAH, the son of Enoch. Luke 3:37.

Matithi'ah

(gift of God). 1. A Levite who presided over the offerings made in the pans. 1 Chronicles 9:31; comp. Levi 6:20 ( Levi 6:12 ) etc.

2. One of the Levites appointed by David to minister before the ark in the musical service, 1 Chronicles 16:5; "with harps upon Sheminith," comp. 1 Chronicles 16:21; to lead the choir. 1 Chronicles 15:18, 21; 1 Chronicles 26:3, 21;

3. One of the family of Nebo who had married a foreign wife, in the days of Ezra. Ezra 10:43;

4. Probably a priest, who stood at the right hand of Ezra when he read the law to the people. Ezra 8:4.

Ma'tred

(pushing forward) daughter of Mezahab and mother of Mehetabel, who was wife of Hadar or Hadad of Pau, king of Edom. Genesis 36:39; 1 Chronicles 1:50.

Ma'tri

(rain of Jehovah), a family of the tribe of Benjamin, to which Saul the King of Israel belonged. 1 Samuel 10:21.

Mat'tan

(a gift). 1. The priest of Baal slain before his altars in the idol temple at Jerusalem. 2 Kings 11:18; 2 Chronicles 23:17; He probably accompanied Athalia from Samaria.

2. The father of Shephatiah. Jeremiah 38:1.

Mat'tanah

(gift of Jehovah), a station the latter part of the wandering of the Israelites. Numbers 21:18, 19; It was probably situated to the southeast of the Dead Sea.

Mattani'ah

(gift of Jehovah). 1. The original name of Zedekiah king of Judah, which was changed when Nebuchadnezzar placed him on the throne. 2 Kings 24:17;

2. A Levite singer of the sons of Asaph. 1 Chronicles 9:15; He was leader of the temple choir after its restoration, Nehemiah 11:17; Nehemiah 12:8; in the time of Nehemiah, and took part in the musical service which accompanied the dedication of the wall of Jerusalem. Nehemiah 12:25, 35;

3. A descendant of Asaph, and ancestor of Jahaziel the Levite, in the reign of Jehoshaphat. 2 Chronicles 20:14;

4. One of the sons of Elam. Ezra 10:26;

5. One of the sons of Zattu. Ezra 10:27;

6. A descendant of Pahath-moab, Ezra 10:30; and

7. One of the sons of Bani. Ezra 10:37; who all put away their foreign wives at Ezra's command.

8. A Levite, father of Zaccur and ancestor of Hanan the under-treasurer who had charge of the offerings for the Levites in the time of Nehemiah. Nehemiah 13:13;

9. One of the fourteen sons of Heman, whose office it was to blow the horns in the temple service appointed by David. 1 Chronicles 25:4, 16;

10. A descendant of Asaph the Levite minstrel, who assisted in the purification of the temple in the reign of Hezekiah. 2 Chronicles 29:13.

Mat'tathah

(gift of Jehovah), probably a contraction of Mattathiah. 1. Son of Nathan and grandson of David, in the genealogy of Christ. Luke 3:31; (B.C. after 1014.)

2. An Israelite, son of Hashun, who divorced his Gentile wife after the return from Babylon. Ezekiel 10:3; (B.C. 458.)

Mattathi'as

(gift of Jehovah), the Greek form of Mattathiah. 1. Son of Amos, in the genealogy of Christ. Luke 3:25; (B.C. after 406.)

2. Son of Semei. Luke 3:26;

3. The father of the Maccabees. (B.C. 168 and previous.)

Mattena'i

(gift of Jehovah), a contraction of Mattaniah. 1. Two Israelites who divorced their Gentile wives after the return from the Babylonish captivity. Ezra 10:33, 37; (B.C. 469.)

2. A priest, son of Joiarib, in the time of Joiakim. Nehemiah 12:19; (B.C. after 536.)

Mat'than

(gift), grandfather of Joseph the husband of the Virgin Mary. Matthew 1:15.

Mat'that

(gift of God), a form of the name Matthan. 1. son of Levi, in the genealogy of Christ. Luke 3:20; (B.C. after 623.)

2. Grandfather of the Virgin Mary. Luke 3:21.

Mat'thew

(gift of Jehovah). (A contraction, as is also Matthias, of Mattathias. His original name was Levi, and his name Matthew was probably adopted as his new apostolic name was a Jew. His father's name was Alphaeus. His home was at Capernaum His business was the collection of dues and customs from persons and goods crossing the Sea of Galilee, or passing along the great Damascus road which ran along the shore between Bethsaida, Julius and Capernaum. Christ called him from this work to he his disciple. He appears to have been a man of wealth, for he made a great feast in his own house, perhaps in order to introduce his former companions and friends to Jesus. His business would tend to give him a knowledge of human nature, and accurate business habits, and of how to make a way to the hearts of many publicans and sinners not otherwise easily reached. He is mentioned by name, after the resurrection of Christ, only in Acts 1:15; but he must have lived many years as an apostle, since he was the author of the Gospel of Matthew which was written at least twenty years later. There is reason to believe that he remained for fifteen years at Jerusalem, after which he went as missionary to the Persians, Parthians and Medes. There is a legend that he died a martyr in Ethiopia.-ED.)

Mat'thew, Gospel of

1. Its authorship.-That this Gospel was written by the apostle Matthew there is no reason to doubt. Seventeen independent witnesses of the first four centuries attest its genuineness.

2. Its original language.-The testimony of the early Church is unanimous that Matthew wrote originally in the Hebrew language. On the otherhand doubt is thrown over this opinion, both statements of by an examination of the fathers and by a consideration of peculiar forms of language employed in the Gospel itself. The question is unsettled, the best scholars not agreeing in their Judgment concerning it. If there was a Hebrew original, it disappeared at a very early age. The Greek Gospel which we now possess was it is almost certain, written in Matthew's lifetime; and it is not at all improbable that he wrote the Gospel in both the Greek and Hebrew languages.-Lyman Abbolt. It is almost certain that our Lord spoke in Greek with foreigners, but with his disciples and the Jewish people in Aramaic (a form of language closely allied to the Hebrew).-Schaff. The Jewish historian Josephus furnishes an illustration of the fate of the Hebrew original of Matthew. Josephus himself informs us that he, wrote his great work "The History of the Jewish Wars," originally in Hebrew, his native tongue, for the benefit of his own nation, and he afterward translated it into Greek. No notices of the Hebrew original now survive.-Professor D.S. Gregory.

3. The date.-The testimony of the early Church is unanimous that Matthew wrote first of the early Church is among the evangelists. Irenieus relates that Matthew wrote his Gospel while Peter and Paul were preaching, and founding the Church at Rome, after A.D. 61. It was published before the destruction of Jerusalem, A.D. 50.-Alford. We would place our present Gospel between A.D. 60 and 66. If there was an original Hebrew Gospel, an earlier date belongs to it-Ellicott.

4. Its object.-This Gospel was probably written in Palestine for Jewish Christians. It is an historical proof that Jesus is the Messiah. Matthew is the Gospel for the Jew. It is the Gospel of Jesus, the Messiah of the prophets. This Gospel takes the life of Jesus as it was lived on earth, and his character as it actually appeared, and places them alongside the life and character of the Messiah as sketched in the prophets, the historic by the side of the Prophetic, that the two may appear in their marvellous unity and in their perfect identity.-Professor Gregory.

Matthi'as

(gift of God), the apostle elected to fill the place of the traitor Judas. Acts 1:26; All beyond this that we know of him for certainty is that he had been a constant attendant upon the Lord Jesus during the whole course of his ministry; for such was declared by St. Peter to be the necessary qualification of one who was to be a witness of the resurrection. It is said that he preached the gospel and suffered martyrdom in Ethiopia.

Mattock

Isaiah 7:25; The tool used in Arabia for loosening the ground, described by Neibuhr, answers generally to our mattock or grubbing-axe, i.e. a single-headed pickaxe. The ancient Egyptian hoe was of wood, and answered for hoe, spade and pick.

Maul

(i.e. a hammer), a sort of battleaxe or hammer, used as an implement of war. Pr. 25:18.

Mauzzim

(fortresses). The marginal note to the Authorized Version of Daniel 11:38; "the god of forces," gives as the equivalent of the last word "Mauzzim, or gods protectors, or munitions." There can be little doubt that mauzzim is to be taken in its literal sense of "fortresses," just as in Daniel 11:19, 39; "the god of fortresses" being then the deity who presided over strongholds. The opinion of Gesenius is that "the god of fortresses" was Jupiter Capitolinus, for whom Antiochus built a temple at Antioch. Liv. xli. 20.

Mazzaroth

(the twelve signs). The margin of the Authorized Version of Job 38:32; gives Mazzaroth as the name of the twelve signs of the zodiac.

Meadow

1. In Genesis 41:2, 18; meadow appears to be an Egyptian term meaning some kind of flag or waterplant, as its use in Job 8:11; (Authorized Version "flag") seems to show.

2. In Judges 20:33; the sense of the Hebrew word translated meadow is doubly uncertain. The most plausible interpretation is that of the Peshito-Syriac, which by a slight difference in the vowel-points makes the word mearah, "the cave."

Meals

Our information on the subject of meals is but scanty. The early Hebrews do not seem to have given special names to their several meals, for the terms rendered "dine" and "dinner" in the Authorized Version ( Genesis 43:16; Proverbs 15:17; ) are in reality general expressions, which might more correctly be rendered "eat" and "portion of food." In the New Testament "dinner" and "supper," Luke 14:12; John 21:12; are more properly "breakfast" and "dinner." There is some uncertainty as to the hours at which meals were taken; the Egyptians undoubtedly took their principal mean at noon, Genesis 43:16; laborers took a light meal at that time. Ruth 2:14; comp. ver. 17 The Jews rather followed the custom that prevails among the Bedouins, and made their principal meal after sunset, and a lighter meal at about 9 or 10 A.M. The old Hebrews were in the habit of sitting. Genesis 27:19; Judges 19:6; 1 Samuel 20:5, 24; 1 Kings 13:20; The table was in this case but slightly elevated above the ground, as is still the case in Egypt. As luxury increased, the practice of sitting was exchanged for that of reclining was the universal custom. As several guests reclined on the same couch, each overlapped his neighbor, as it were, and rested his head on or near the breast of the one who lay behind him; he was then said to "lean on the bosom" of his neighbor. John 13:23; John 21:20; The ordinary arrangement of the couches was in three sides of a square, the fourth being left open for the servants to bring up the dishes. Some doubt attends the question whether the females took their meals along with the males. Before commencing the meal the guests washed their hands. This custom was founded on natural decorum: not only was the hand the substitute for our knife and for, but the hands of all the guests were dipped into one and the same dish. Another preliminary step was the grace or blessing, of which we have but one instance in the Old Testament-1 Samuel 9:13;-and more than one pronounced by our Lord himself in the new Testament-Matt 15:36; Luke 9:16; John 6:11 The mode of taking the food differed in no material point from the modern usages of the East. Generally there was a single dish, into which each guest dipped his hand. Matthew 26:23; Occasionally separate portions were served out to each. Genesis 43:34; Ruth 2:14; 1 Samuel 1:4; A piece of bread was held between the thumb and two fingers of the right hand, and was dipped either into a bowl of melted grease (in which case it was termed "a sop,") John 13:26; or into the dish of meat, whence a piece was conveyed to the mouth between the layers of bread. At the conclusion of the meal, grace was again said in conformity with Deuteronomy 8:10; and the hands were again washed. On state occasions more ceremony was used, and the meal was enlivened in various ways. A sumptuous repast was prepared; the guests were previously invited, Esther 5:8; Matthew 22:3; and on the day of the feast a second invitation was issued to those that were bidden. Esther 6:14; Proverbs 9:3; Matthew 22:4; The visitors were received with a kiss, Luke 7:45; water was furnished for them to wash their feet with, Luke 7:44; the head, the beard, the feet, and sometimes the clothes, were perfumed with ointment, Psalms 23:5; John 12:3; on special occasions robes were provided, Matthew 22:11; and the head was decorated with wreaths. Isaiah 28:1; The regulation of the feast was under the superintendence of a special officer, John 2:8; (Authorized Version "governor of the feast"), whose business it was to taste the food and the liquors before they were placed on the table, and to settle about the toasts and amusements; he was generally one of the guests, Ecclus. 32:1, 2, and might therefore take part in the conversation. The places of the guests were settled according to their respective rand, Genesis 43:33; Mark 12:39; portions of food were placed before each, 1 Samuel 1:4; the most honored guests receiving either larger, Genesis 43:34; or more choice, 1 Samuel 9:24; portions than the rest. The meal was enlivened with music, singing and dancing, 2 Samuel 19:35; or with riddles, Judges 14:12; and amid these entertainments the festival was prolonged for several days. Esther 1:3, 4.

Mea'rah

(a cave), a place named in Joshua 13:4; only. The word means in Hebrew a cave, and it is commonly assumed that the reference is to some remarkable cavern in the neighborhood of Zidon.

Measures

See WEIGHTS AND MEASURES

Meat

It does not appear that the word "meat" is used in any one instance in the Authorized Version of either the Old or New Testament in the sense which it now almost exclusively bears of animal food. The latter is denoted uniformly by "flesh." The word "meat," when our English version was made, meant food in general; or if any particular kind was designated, it referred to meal, flour or grain. The only real and inconvenient ambiguity caused by the change which has taken place in the meaning of the word is in the case of the "meat offering." See MEAT OFFERING

Meat

offering The law or ceremonial of the meat offering is described in Leviticus 2:1;... and Levi 6:14-23 It was to be composed of fine flour, seasoned with salt and mixed with oil and frankincense, but without leaven; and it was generally accompanied by a drink offering of wine. A portion of it, including all the frankincense, was to be burnt on the altar as "a memorial;" the rest belonged to the priest; but the meat offerings offered by the priests themselves were to be wholly burnt. Its meaning appears to be exactly expressed in the words of David. 1 Chronicles 29:10-14; It will be seen that this meaning involves neither of the main ideas of sacrifices-the atonement for sin and self-dedication to God. It takes them for granted, and is based on them. Rather it expresses gratitude and love to God as the giver of all. Accordingly the meat offering, properly so called, seems always to have been a subsidiary offering, needing to be introduced by the sin offering which represented the one idea, and to have formed an appendage to the burnt offering, which represented the other. The unbloody offerings offered alone did not properly belong to the regular meat offerings; they were usually substitutes for other offerings. Comp. Leviticus 5:11; Numbers 5:15; See MEAT

Mebun'na-i

(building of Jehovah). In this form appears, In one passage only-2 Samuel 23:27 -the name of one of David's guard, who is elsewhere called SIBBECHAI, 2 Samuel 21:18; 1 Chronicles 20:4; or SIBBECAI, 1 Chronicles 11:29; 1 Chronicles 27:11; in the Authorized Version.

Mech'erathite, The

that is, the native or inhabitant of a place called Mecherah. 1 Chronicles 11:36; In the parallel list of 2 Samuel 23:1;... the name appears, with other variations, as "the Maachathite." ver. 2 Samuel 23:34.

Me'dad

(love). See ELDAD AND MEDAD

Me'dan

(contention), a son of Abraham and Keturah. Genesis 23:5; 1 Chronicles 1:42.

Med'eba

(water of rest), a town on the eastern side of Jordan, first alluded to in Numbers 21:30; Here it seems to denote the limit of the territory of Heshbon. It next occurs in the enumeration of the country divided among the transjordanic tribes, Joshua 13:9; as giving its name to a district of level downs called "the Mishor of Medeba" or "the Mishor on Medeba." At the time of the conquest Medeba belonged to the Amorites, apparently one of the towns taken from Moab by them. In the time of Ahaz Medeba was a sanctuary of Moab. Isaiah 15:2; It has retained its name down, our own times, and lies four miles southeast of Heshbon, on it rounded but rocky hill.

Medes, Me'dia

(middle land). Media lay northwest of Persia proper, south and southwest of the Caspian Sea, east of Armenia and Assyria, west and northwest of the great salt desert of Iran. Its greatest length was from north to south, and in this direction it extended from the 32d to the 40th parallel, a distance of 550 miles. In width it reached front about long. 45 degrees to 53 degrees; but its average breadth was not more than from 250 to 300 miles. The division of Media commonly recognized by the Greeks and Romans was that into Media Magna and Media Atropatene.

1. Media Atropatene corresponded nearly to the modern Azerbijan, being the tract situated between the Caspian and the mountains which run north from Zagros.

2. Media Magna lay south and east of Atropatene. It contained great part of Kurdistan and Luristan, with all Ardelan and Arak Ajemi. It is indicative of the division that there were two Ecbatanas, respectively the capitals of the two districts. The Medes were a nation of very high antiquity; we find a notice of them in the primitive Babylonian history of Berosus, who says that the Medes conquered Babylon at a very remote period (cir. B.C. 2458), and that eight Median monarchs reigned there consecutively, over a space of 224 years. The deepest obscurity hangs, however, over the whole history of the Medes from the time of their bearing sway in Babylonia, B.C. 2458-2234, to their first appearance in the cuneiform inscriptions among the enemies of Assyria, about B.C. 880. Near the middle of the seventh century B.C. the Median kingdom was consolidated, and became formidable to its neighbors; but previous to this time it was not under the dominion of a single powerful monarch, but was ruled by a vast number of petty chieftains. Cyaxares, the third Median monarch, took Nineveh and conquered Assyria B.C. 625. The limits of the Median empire cannot be definitely fixed. From north to south it was certainly confined between the Persian Gulf and the Euphrates on the one side, the Black and Caspian Seas on the other. From east to west it had, however, a wide expansion, since it reached from the Halys at least as far as the Caspian Gates, and possible farther. It was separated from Babylonia either by the Tigris or more probably by a line running about halfway between that river and the Euphrates. Its greatest length may be reckoned at 1500 miles from northwest to southeast, and its average breadth at 400 or 450 miles. Its area would thus be about 600,000 square miles, or somewhat greater than that of modern Persia. Of all the ancient Oriental monarchies the Median was the shortest in duration. It was overthrown by the Persians under Cyrus, B.C. 558, who captured its king, Astyages. The treatment of the Medes by the victorious Persians was not that of an ordinary conquered nation. Medes were appointed to stations of high honor and importance under Cyrus and his successors. The two nations seem blended into one, and we often find reference to this kingdom as that of the "Medes and Persians." Daniel 5:28; Daniel 6:8, 12, 15; The references to the Medes in the canonical Scriptures are not very numerous, but they are striking. We first hear of certain "cities of the Medes," in which the captive Israelites were placed by "the king of Assyria" on the destruction of Samaria, B.C. 721 2 Kings 17:6; 2 Kings 18:12; Soon afterward Isaiah prophesies the part which the Medes shall take in the destruction of Babylon, Isaiah 13:17; Isaiah 21:2; which is again still more distinctly declared by Jeremiah, Jeremiah 51:11, 28; who sufficiently indicates the independence of Media in his day. ch. Jeremiah 25:25;Daniel relates the fact of the Medo-Persia conquest, Daniel 5:25, 31; giving an account of the reign of Darius the Mede, who appears to have been made viceroy by Cyrus. Daniel 6:1-58; In Ezra we have a mention of Achmetha (Ecbatana), "the palace in the province of the Medes," where the decree of Cyrus was found, Ezra 6:2-5;-a notice which accords with the known facts that the Median capital was the seat of government under Cyrus, but a royal residence only, and not the seat of government, under Darius Hystaspis. Finally, in Esther the high rank of Media under the Persian kings, yet at the same time its subordinate position, is marked by the frequent composition of the two names in phrases of honor, the precedence being in every ease assigned to the Persians.

Me'dian, The

Darius, "the son of Ahasuerus, of the seed of the Medes," Daniel 9:1; or "the Mede," ch. Daniel 11:1; is thus denoted in Daniel 5:31.

Medicine

Egypt was the earliest home of medical and other skill for the region of the Mediterranean basin, and every Egyptian mummy of the more expensive and elaborate sort involved a process of anatomy. Still we have no trace of any philosophical or rational system of Egyptian origin; still medicine in Egypt was a mere art or profession. Compared with the wild countries around them, however, the Egyptians must have seemed incalculably advanced. Representations of early Egyptian surgery apparently occur on some of the monuments of Beni-Hassan. Those who have assisted at the opening of a mummy have noticed that the teeth exhibited a dentistry not inferior in execution to the work of the best modern experts. This confirms the statement of Herodotus that every part of the body was studied by a distinct practitioner. The reputation of Egypt's practitioners in historical times was such that both Cyrus and Darius sent to that country for physicians or surgeons. Of midwifery we have a distinct notice, Exodus 1:1; and of women as its Practitioners, which fact may also be verified from the scriptures. The scrupulous attention paid to the dead was favorable to the health of the living. The practice of physic was not among the Jews a privilege of the priesthood. Any one might practice it, and this publicity must have kept it pure. Rank and honor are said to be the portion of the physician, and his office to be from the Lord. Ecclus. 38:1, 3, 12. To bring down the subject to the period of the New Testament, St. Luke, "the beloved physician," who practiced at Antioch whilst the body was his care, could hardly have failed to be convenient with all the leading opinions current down to his own time. Among special diseases named in the Old Testament is ophthalmia, Genesis 29:17; which is perhaps more common in Syria and Egypt than anywhere else in the world; especially in the fig season, the juice of the newly-ripe fruit having the power of giving it. It may occasion partial or total blindness. 2 Kings 6:18; The "burning boil," Leviticus 13:23; is merely marked by the notion of an effect resembling that of fire, like our "carbuncle." The diseases rendered "scab" and "scurvy" in Leviticus 21:20; Leviticus 22:22; Deuteronomy 28:27; may be almost any skin disease. Some of these may be said to approach the type of leprosy. The "botch (shechin) of Egypt," Deuteronomy 28:27; is so vague a term as to yield a most uncertain sense. In Deuteronomy 28:35; is mentioned a disease attacking the "knees and legs," consisting in a "sore botch which cannot be healed," but extended, in the sequel of the verse, from the "sole of the foot to the top of the head." The Elephantiasis gracorum is what now passes under the name of "leprosy;" the lepers, e.g., of the: huts near the Zion gate of modern Jerusalem are elephantissiacs. [LEPROSY] The disease of King Antiochus, 2 Macc. 9:5-10, etc., was that of a boil breeding worms. The case of the widow's son restored by Elisha, 2 Kings 4:19; was probably one of sunstroke. The palsy meets us in the New Testament only, and in features too familiar to need special remark. palsy, gangrene and cancer were common in all the countries familiar to the scriptural writers, and neither differs from the modern disease of the same name. Mention is also made of the bites and stings of poisonous reptiles. Numbers 21:6; Among surgical instruments or pieces of apparatus the following only are alluded to in Scripture: A cutting instrument, supposed a "sharp stone," Exodus 4:25; the "knife" of Joshua 5:2; The "awl" of Exodus 21:6; was probably a surgical instrument. The "roller to bind" of Ezekiel 30:21; was for a broken limb, and is still used. A scraper, for which the "potsherd" of Job was a substitute. Job 2:8; Exodus 30:23-25; is a prescription in form. An occasional trace occurs of some chemical knowledge, e.g. the calcination of the gold by Moses, Exodus 32:20; the effect of "vinegar upon natron," Proverbs 25:20; ; comp. Jeremiah 2:22 The mention of "the apothecary," Exodus 30:35; Ecclesiastes 10:1; and of the merchant in "powders," So 3:6; shows that a distinct and important branch of trade was set up in these wares, in which, as at a modern druggist's, articles of luxury, etc., are combined with the remedies of sickness. Among the most favorite of external remedies has always been the bath. There were special occasions on which the bath was ceremonially enjoined. The Pharisees and Essenes aimed at scrupulous strictness in all such rules. Matthew 15:2; Mark 7:5; Luke 11:38; River-bathing was common but houses soon began to include a bathroom. Leviticus 15:13; 2 Samuel 11:2; 2 Kings 5:10.

Megid'do

(place of crowns) was in a very marked position on the southern rim of the plain of Esdraelon, on the frontier line of the territories of the tribes of Issachar and Manasseh, 6 miles from Mount Carmel and 11 from Nazareth. It commanded one of those passes from the north into the hill country which were of such critical importance on various occasions in the history of Judea. Judith 4:7. The first mention occurs in Joshua 12:21; where Megiddo appears as the city of one of the kings whom Joshua defeated on the west of the Jordan. The song of Deborah brings the place vividly before us, as the scene of the great conflict between Sisera and Barak. When Pharaoh-necho came from Egypt against the king of Assyria, Josiah joined the latter, and was slain at Megiddo. 2 Kings 23:29; 2 Chronicles 35:22-24; Megiddo is the modern el-Lejjun, which is undoubtedly the Legio of Eusebius and Jerome. There is a copious stream flowing down the gorge, and turning some mills before joining the Kishon. Here are probably the "waters of Megiddo" of Judges 5:19.

Mehet'abel

(favored of God), the daughter of Matred, and wife of Hadad king of Edom. Genesis 36:39.

Mehet'able-el

(favored of God), another and less correct form of Mehetabel. The ancestor of Shemaiah the prophet who was hired against Nehemiah by Tobiah and Sanballat. Nehemiah 6:10.

Mehi'da

(famous, noble), a family of Nethinim, the descendants of Mehida. returned from Babylon with Zerubbabel. Ezra 2:52; Nehemiah 7:54.

Me'hir

(price), the son of Chelub the brother of Shuah. 1 Chronicles 4:11.

Mehol'athite, The

a word occurring once only-1 Samuel 18:19; It no doubt denotes that Adriel belonged to a place celled Meholah.

Mehu'jael

(smitten by God), the son of Irad, and fourth in descent from Cain. Genesis 4:18.

Mehu'man

(faithful), one of the seven eunuchs of Ahasuerus. Esther 1:10.

Mehu'nim

(habitations). Ezra 2:50; Elsewhere called Mehunims and Meunim.

Mehu'nims, The

a people against whom King Uzziah waged a successful war. 2 Chronicles 26:7; The name is the plural of Maon [MAON]. Another notice of the Mehunims in the reign of Hezekiah (cir. B.C. 726-697) is found in 1 Chronicles 4:41; Here they are spoken of as it pastoral people, either themselves Hamites or in alliance with Hamites quiet and peaceable, dwelling in tents. Here, however, the Authorized Version treats the word as an ordinary noun and renders it "habitations." The latest appearance of the name Mehunims in the Bible is in the lists of those who returned front the captivity with Zerubbabel. Ezra 2:50; Authorized Version "Mehunim;" Nehemiah 7:52; Authorized Version "Meunim."

Me-jar'kon

(hunters of yellowness) a town in the territory of Dan. Joshua 19:46; only in the neighborhood of Joppa or Japho.

Mek'onah

(foundation), one of the towns which were reinhabited after the captivity by the men of Judah. Nehemiah 11:28.

Melati'ah

(Jehovah delivers), a Gibeonite who assisted in rebuilding the wall of Jerusalem. Nehemiah 3:7.

Mel'chi

(my king, my counsel). 1. The son of Janna, and ancestor of Joseph in the genealogy of Jesus Christ. Luke 3:24.

Melchi'ah

(Jehovah's king), a priest, the father of Pashur. Jeremiah 21:1.

Melchis'edec

(king of righteousness). Hebrews 5:1;... See MELCHIZEDEK

Mel'chi-shu'a

A son of Saul. 1 Samuel 14:49; 1 Samuel 31:2; Elsewhere correctly given Malchishua.

Melchiz'edek

(king of righteousness), king of Salem and priest of the most high God, who met Abram in the valley of Shaveh, which is the king's valley, bought out bread and wine, blessed him, and received tithes from him. Genesis 14:18-20; The other places in which Melchizedek is mentioned are Psalms 110:4; where Messiah is described as a priest forever, "after the order of Melchizedek," and Hebrews 5:1;... where these two passages of the Old Testament are quoted, and the typical relation of Melchizedek to our Lord is stated at great length. There is something surprising and mysterious in the first appearance of Melchizedek, and in the subsequent reference to him. Bearing a title which Jews in after ages would recognize as designating their own sovereign, bearing gifts which recall to Christians the Lord's Supper, this Canaanite crosses for a moment the path of Abram, and is unhesitatingly recognized as a person of higher spiritual rank than the friend of God. Disappearing as suddenly as he came, he is lost to the sacred writings for a thousand years. Jewish tradition pronounces Melchizedek to be a survivor of the deluge, the patriarch Shem. The way in which he is mentioned in Genesis would rather lead to the inference that Melchizedek was of one blood with the children of Ham, among whom he lived, chief (like the king od Sodom) of a settled Canaanitish tribe. The "order of Melchizedek," in Psalms 110:4; is explained to mean "manner" or likeness in official dignity, a king and priest. The relation between Melchizedek and Christ as type and antitype is made in the Epistle to the Hebrews to consist in the following particulars: Each was a priest, (1) not of the Levitical tribe; (2) superior to Abraham; (3) whose beginning and end are unknown; (4) who is not only a priest, but also a king of righteousness and peace. A fruitful source of discussion has been found in the site of Salem. See SALEM

Mele'a

the son of Menan, and ancestor of Joseph in the genealogy of Jesus Christ. Luke 3:31.

Me'lech

the second son of Micah, the son of Merib-baal or Mephibosheth. 1 Chronicles 8:35; 1 Chronicles 9:41.

Mel'icu

the same as MALLUCH 6. Nehemiah 12:14; comp. ver. 2.

Mel'ita

(honey), the modern Malta. This island lies in the Mediterranean 60 miles south of Cape Passaro in Sicily, 900 miles from Gibraltar and about 1200 from Jerusalem. It is 17 miles long. by 13 or 10 broad. It is naturally a barren rock, with no high mountains, but has been rendered fertile by industry and toil. It is famous for its honey and fruits. It is now in the hands of the English.-McClintock and Strong. This island has an illustrious place in Scripture as the scene of that shipwreck of St. Paul which is described in such minute detail in the Acts of the Apostle. Acts 27:1;... The wreck probably happened at the place traditionally known as St.Paul's day, an inlet with a creek two miles deep and one broad. The question has been set at rest forever by Mr. Smith of Jordan Hill, in his "Voyage and Shipwreck of St. Paul," the first published work in which it was thoroughly investigated from a sailor's point of view. The objection that there are no vipers in Malta is overruled by the fact that Mr. Lewin saw such a serpent there and that there may have been vipers in the wilder ancient times, even were none found there now. As regards the condition of the island of Melitu, when St. Paul was there it was a dependency of the Roman province of Sicily. Its chief officer (under the governor of Sicily) appears from inscriptions to have had the title of protos Melitaion, or Primus Melitensium and this is the very phrase which Luke uses. Acts 28:7; Melita, from its position in the Mediterranean and the excellence of its harbors, has always been important in both commerce and war. It was a settlement of the Phoenicians at an early period, and their language in a corrupted form, was still spoken there in St. Paul's day.

Melons

(Heb. abattichim) are mentioned only in Numbers 11:5; By the Hebrew word we are probably to understand both the melon (Cumcumis melo) and the watermelon (Cucurbita citrullus). The watermelon, which is now extensively cultivated in all hot countries, is a fruit not unlike the common melon, but the leaves are deeply lobed and gashed; the flesh is pink or white, and contains a large quantity of cold watery juice with out much flavor; the seeds are black.

Melzar

(steward). The Authorized Version is wrong in regarding melzar as a proper name; it is rather an official title, Daniel 1:11, 16; the marginal reading, "the steward," is therefore more correct.

Mem'phis

(haven, of the good), a city of ancient Egypt, situated on that western bank of the Nile, about nine miles south of Cairo and five from the great pyramids and the sphinx. It is mentioned by Isaiah 40:14, 19; and Ezekiel, Ezekiel 30:13, 16; under the name of Noph. Though some regard Thebes as the more ancient city, the monuments of Memphis are of higher antiquity than those of Thebus. The city is said to have had a circumference of about 10 miles. The temple of Apis was one of the most noted structures of Memphis. It stood opposite the southern portico of the temple of Ptah; and Psammetichus, who built that gateway, also erected in front of the sanctuary of Apis a magnificent colonnade, supported by colossal statues or Osiride pillars, such as may still be seen at the temple of Medeenet Habou at Thebes. Herod. ii, 153. Through this colonnade the Apis was led with great pomp upon state occasions. At Memphis was the reputed burial-place of Isis; it has also a temple to that "myriad-named" divinity. Memphis had also its Serapeium, which probably stood in the western quarter of the city. The sacred cubit until other symbols used in measuring the rise of the Nile were deposited in the temple of Serapis. The Necropolis, adjacent to Memphis, was on a scale of grandeur corresponding with the city itself. The "city of the pyramids" is a title of Memphis in the hieroglyphics upon the monuments. Memphis long held its place as a capital; and for centuries a Memphite dynasty ruled over all Egypt. Lepsius, Bunsen and Brugsch agree in regarding the third, fourth, sixth, seventh and eighth dynasties of the old empire as Memphite, reaching through a period of about 1000 years. The city's overthrow was distinctly predicted by the Hebrew prophets. Isaiah 19:13; Jeremiah 46:19; The latest of these predictions was uttered nearly 600 years before Christ, and a half a century before the invasion of Egypt by Cambyses (cir, B.C. 525). Herodotus informs us that Cambyses, engaged at the opposition he encountered at Memphis, committed many outrages upon the city. The city never recovered from the blow inflicted by Cambyses. The rise of Alexandria hastened its decline. The caliph conquerors founded Fostat (old Cairo) upon the opposite bank of the Nile, a few miles north of Memphis, and brought materials from the old city to build their new capital, A.D. 638. At length so complete was the ruin of Memphis that for a long time its very site was lost. Recent explorations have brought to light many of its antiquities.

Memu'can

(dignified), one of the seven princes of Persia in the reign of Ahasuerus, who "saw the king's face," and sat first in the kingdom. Esther 1:14, 16, 21.

Men'ahem

(comforter), son of Gadi, who slew the usurper Shallum, and seized the vacant throne of Israel. B.C. 772. His reign, which lasted ten years, is briefly recorded in 2 Kings 15:14-22; He maintained the calf-worship of Jeroboam. The contemporary prophets Hosea and Amos have left a melancholy picture of the ungodliness, demoralization and feebleness of Israel. Menahem reigned B.C. 771-760.

Me'nan

(called Menna in the Revised Version), one of the ancestors of Joseph in the genealogy of Jesus Christ. Luke 3:31.

Mene

(numbered), the first word of the mysterious inscription written upon the wall of Belshazzar's palace, in which Daniel read the doom of the king and his dynasty. Daniel 5:25, 26.

Me'ni

(fate, fortune). Isaiah 65:11; This word is a proper name, and is also the proper name of an object of idolatrous worship cultivated by the Jews in Babylon.

Men'na

In the Revised Version of Luke 3:31; for Menan.

Meon'otha-i

(my habitations), one of the sons of Othniel, the younger brother of Caleb. 1 Chronicles 4:14.

Meph'a-ath

(splendor height), city of the Reubenites, one of the towns independently an Heshhon, Joshua 13:18; lying in the district of the Mishor comp. ver. 17; and Jeremiah 48:21 Authorized Version "plain," which probably answered to the modern Belka. It was one of the cities allotted with their suburbs to the Merarite Levites. Joshua 21:37; 1 Chronicles 6:79; Its site is uncertain.

Mephib'osheth

(exterminating the idol), the name borne by two members of the family of Saul-his son and his grandson. 1. Saul's son by Rizpah the daughter of Aiah, his concubine. 2 Samuel 21:8; He and his brother Armoni were among the seven victims who were surrendered by David to the Gibeonites, and by them crucified to avert a famine from which the country was suffering.

2. The son of Jonathan, grandson of Saul and nephew of the preceding; called also Merib-baal. 1 Chronicles 8:34; His life seems to have been, from beginning to end, one of trial and discomfort. When his father and grandfather were slain on Gilboa he was an infant but five years old. At this age he met with an accident which deprived him for life of the use of both feet. 2 Samuel 4:4; After this he is found a home with Machir ben-Ammiel a powerful Gadite, who brought him up, and while here was married. Later on David invited him to Jerusalem, and there treated him and his son Micha with the greatest kindness. From this time forward he resided at Jerusalem, of Mephibosheth's behavior during the rebellion of Absalom we possess two accounts-his own, 2 Samuel 13:24-30; and that of Ziba, 2 Samuel 16:1-4; They are naturally at variance with each other. In consequence of the story of Ziba, he was rewarded by the possessions of his master. Mephibosheth's story-which however, he had not the opportunity of telling until several days later, when he met David returning to his kingdom at the western bank of Jordan-was very different from Ziba's. That David did not disbelieve it is shown by his revoking the judgment he had previously given. That he did not entirely reverse his decision, but allowed Ziba to retain possession of half the lands of Mephibosheth, is probably due partly to weariness at the whole transaction, but mainly to the conciliatory frame of mind in which he was at that moment. "Shall there any man be put to death this day?" is the keynote of the whole proceeding.

Me'rab

(increase), eldest daughter of King Saul. 1 Samuel 14:49; In accordance with the promise which he made before the engagement with Goliath, ch. 1 Samuel 17:25; Saul betrothed Merab to David. ch. 1 Samuel 18:17; Before the marriage Merab's younger sister Michal had displayed her attachment for David, and Merab was then married to Adriel the Meholathite to whom she bore five sons. 2 Samuel 21:8.

Mera'iah

(rebellion), a priest in the day of Joiakim. Nehemiah 12:13.

Mera'ioth

(rebellious). 1. A descendant of Eleazar the son of Aaron and head of a priestly house. 1 Chronicles 6:61; 1 Chronicles 6:52; It is apparently another Meraioth who comes in between Zadok and Ahitub in the genealogy of Azariah. 1 Chronicles 9:11; Nehemiah 11:11;

2. The head of one of the houses of priests, which in the time of Joiakim the son of Jeshua was represented by helkai. Nehemiah 12:15.

Mer'arath

(bareness), one of the towns of Judah, in the district of the mountains. Joshua 15:59; The places which occur in company with have been identified at a few miles to the north of Hebron, but Maarath has hitherto eluded observation.

Mer'ari, Mer'arites

(bitter, unhappy), third son of Levi and head of the third great division of the Levites, the Merarites. Genesis 46:8, 11; At the time of the exodus and the numbering in the wilderness, the Merarites consisted of two families, the Mahlites and the Mushites, Mahli and Mushi being either the two sons of the son and grandson of Merari. 1 Chronicles 6:19, 47; Their chief at that time was Zuriel. Their charge was the cords of the tabernacle and the court, and all the tools connected with setting them up. In the division of the land by Joshua, the merarites had twelve cities assigned to them, out of Reuben, Gad and Zebulun. Joshua 21:7, 34-40; 1 Chronicles 6:63, 77-81; In the days of Hezekiah the Merarites were still flourishing. 2 Chronicles 29:12, 15.

Mercu'rius

(herald of the gods), properly Hermes, the Greek deity, whom the Romans identified with their Mercury, the god of commerce and bargains. Hermes was the son of Zeus (Jupiter) and Maia the daughter of Atals, and is constantly represented as the companion of his father in his wandering upon earth. The episode of Baucis and Philemon, Ovid, Metam. viii. 620-724, appears to have formed part of the folk-lore of Asia Minor, and strikingly illustrates the readiness with which the simple people of Lystra recognized in Barnabas the Paul the gods who, according to their wont, had come down in the likeness of men. Acts 14:11.

Mer'cury

Acts 14:12; the translation of the above in the Revised Version.

Mercy-seat

Exodus 25:17; Exodus 37:6; Hebrews 9:5; This appears to have been merely the lid of the ark of the covenant, not another surface affixed thereto. (It was a solid plate of gold, 2 1/2 cubits (6 1/3 feet) long by 1 1/2 cubits (2 2/3 feet) wide, representing a kind of throne of God, where he would hear prayer and from which he spoke words of comfort.-ED.) It was that whereon the blood of the yearly atonement was sprinkled by the high priest; and in this relation it is doubtful whether the sense of the word in the Hebrew is based on the material fact of its "covering" the ark, or derived from this notion of its reference to the "covering" (i.e. atonement) of sin.

Me'red

(rebellion). This name occurs in a fragmentary genealogy in 1 Chronicles 4:17, 18; as that of one of the sons of Ezra. Tradition identifies him with Caleb and Moses.

Mer'emoth

(elevations), 1. Son of Uriah or Urijah the priest, of the family of Koz or Hakkoz, the head of the seventh course of priests as established by David. In Ezra 8:33; Meremoth is appointed to weigh and register the gold and silver vessels belonging to the temple. In the rebuilding of the wall of Jerusalem under Nehemiah we find Meremoth taking an active part. Nehemiah 3:4;

2. A layman of the sons of Bani, who had married a foreign wife. Ezra 10:36;

3. A priest, or more probably a family of priests, who sealed the covenant with Nehemiah. Nehemiah 10:5.

Me'res

(lofty), one of the seven counsellors of Ahasuerus. Esther 1:14.

Mer'ibah

(strife, contention). In Exodus 17:7; we read, "he called the name of the place Massah and Meribah," where the people murmured and the rock was smitten. [For the situation see REPHIDIM] The name is also given to Kadesh, Numbers 20:13, 24; Numbers 27:14; Deuteronomy 32:51; (Meribah-kadesh), because there also the people, when in want of water, strove with God.

Merib'ba-a

(contender against Baal). 1 Chronicles 8:34; 1 Chronicles 9:40; [See MEPHIBOSHETH].

Mero'dach

(death), Jeremiah 50:2; identical with the famous Babylonian Bel or Belus, the word being probably at first a mere epithet of the god, which by degrees superseded his proper appellation.

Mero'dach-bal'adan

(worshipper of Baal) is mentioned as king of Babylon in the days of Hezekiah both in the second hook of Kings, ch. 2 Kings 20:12; and in Isaiah. ch. Isaiah 39:1; In the former place he is called Berodach-baladan. The name of Merodach-baladan has been recognized in the Assyrian inscriptions. It appears there were two reigns of this king, the first from B.C. 721 to B.C. 709, when he was deposed; and the second after his recovery of the throne in B.C. 702, which lasted only half a year. There is some doubt as to the time at which he went his ambassadors to Hezekiah, for the purpose of inquiring as to the astronomical marvel of which Judea had been the scene, 2 Chronicles 32:31; but it appears to have been B.C. 713.

Meron'othithe, The

that is, the native of the place called probably Meronoth, of which, however, no further traces have yet been discovered. The Meronothites are named in the Bible- 1. Jehdeiah, 1 Chronicles 27:30;

2. Jadon, Nehemiah 3:7.

Me'roz

(refuge), a place, Judges 5:23; denounced because its inhabitants had refused to take any part in the struggle with Sisera. Meroz must have been in the neighborhood of the Kishon, but its real position is not known. Possibly it was destroyed in the obedience to the curse.

Me'sech, Me'shech

(drawing out), a son of Japhet, Genesis 10:2; 1 Chronicles 1:5; and the progenitor of a race frequently noticed in Scripture in connection with Tubal, Magog and other northern nations. They appear as allies of God, Ezekiel 38:2, 3; Ezekiel 39:1; and as supplying the Tyrians with copper and slaves. Ezekiel 27:13; In Psalms 120:5; they are noticed as one of the remotest and at the same time rudest nations of the world. Both the name and the associations are in favor of the identification of Meshech with the Moschi, a people on the borders of Colchis and Armenia.

Me'sha

(freedom). 1. The name of one of the geographical limits of the Joktanites when they first settled in Arabia. Genesis 10:30;

2. The king of Moab who was tributary to Ahab, 2 Kings 3:4; but when Ahab fell at Ramoth-gilead, Mesha refused to pay tribute to his successor, Jehoram. When Jehoram succeeded to the throne of Israel, one of his first acts was to secure the assistance of Jehoshaphat, his father's ally, in reducing the Moabites to their former condition of tributaries. The Moabites were defeated, and the king took refuge in his last stronghold, and defended himself with the energy of despair. With 700 fighting men he made a vigorous attempt to cut his way through the beleaguering army, and when beaten back, he withdrew to the wall of his city, and there, in sight of the allied host, offered his first-born son, his successor in the kingdom, as a burnt offering to Chemosh, the ruthless fire-god of Moab. His bloody sacrifice had so far the desired effect that the besiegers retired from him to their own land. (At Dibon in Moab has lately been discovered the famous Moabite Stone, which contains inscriptions concerning King Mesha and his wars, and which confirms the Bible account.-ED.)

3. The eldest son of Caleb the son of Hezron by his wife Azubah, as Kimchi conjectures. 1 Chronicles 2:42;

4. A Benjamite, son of Shabaraim by his wife Hodesh, who bore him in the land of Moab. 1 Chronicles 8:9.

Me'shach

(guest of a king), the name given to Mishael, one of the companions of Daniel, who with three others was taught, Daniel 1:4; and qualified to "stand before" King Nebuchadnezzar, Daniel 1:5; as his personal attendants and advisers. Daniel 1:20; But notwithstanding their Chaldeans education, these three young Hebrews were strongly attached to the religion of their fathers; and their refusal to join in the worship of the image on the plain of Dura gave a handle of accusation to the Chaldeans. The rage of the king, the swift sentence of condemnation passed upon the three offenders, their miraculous preservation from the fiery furnace heated seven times hotter than usual, the king's acknowledgement of the God of Shadrach, Meshach and Abednego, with their restoration to office, are written in the third chapter of Daniel, and there the history leaves them.

Meshelemi'ah

(whom Jehovah repays), a Korhite porter or gate-keeper of the house of Jehovah in the reign of David. 1 Chronicles 9:21; 1 Chronicles 26:1, 2, 9.

Meshez'abe-el

(delivered by God). 1. Ancestor of Meshullam, who assisted Nehemiah in rebuilding the wall of Jerusalem. Nehemiah 3:4;

2. One of the "heads of the people," probably a family, who sealed the covenant with Nehemiah. Nehemiah 10:21;

3. The father of Pethahiah, and descendant of Zerah the son of Judah. Nehemiah 11:24.

Meshil'lemith

(recompense), the son of Immer, a priest. Nehemiah 11:13; 1 Chronicles 9:12.

Meshil'lemoth

(recompense). 1. An Ephraimite, one of the chiefs of the tribe in the reign of Pekah. 2 Chronicles 28:12;

2. The same as MESHILLEMITH. Nehemiah 11:13.

Meshul'lam

(friend). 1. Ancestor of Shaphan the scribe. 2 Kings 22:3;

2. The son of Zerubbabel. 1 Chronicles 3:19;

3. A Gadite in the reign of Jotham king of Judah. 1 Chronicles 5:13;

4. A Benjamite, of the sons of Elpaal. 1 Chronicles 8:17;

5. A Benjamite, father of Sallu. 1 Chronicles 9:7; Nehemiah 11:7;

6. A Benjamite who lived at Jerusalem after the captivity. 1 Chronicles 9:8;

7. The same as Shallum, who was high priest probably in the reign of Amon, and father of Hilkiah. 1 Chronicles 9:11; Nehemiah 11:11;

8. A priest, son of Meshillemith or Meshillemoth the son of Immer, and ancestor of Maasiai or Amashai. 1 Chronicles 9:12; comp. Nehe 11:13

9. A Kohathite or a family of Kohathite Levites, in the reign of Josiah. 2 Chronicles 34:12;

10. One of the "heads" sent by Ezra to Iddo, "the head," to gather together the Levites to join the caravan about to return to Jerusalem. Ezra 8:16;

11. A chief man who assisted Ezra in abolishing the marriages which some of the people had contracted with foreign wives. Ezra 10:15;

12. One of the descendants of Bani, who had married a foreign wife and put her away. Ezra 10:29;

13. Nehemiah 3:30; Nehemiah 6:18; The son of Berechiah, who assisted in rebuilding the wall of Jerusalem. Nehemiah 3:4;

14. The son of Besodeiah: he assisted Jehoiada the son of Paseah in restoring the old gate of Jerusalem. Nehemiah 3:6;

15. One of those who stood at the left hand of Ezra when he read the law to the people. Nehemiah 8:4;

16. A priest or family of priests who sealed the covenant with Nehemiah. Nehemiah 10:7;

17. One of the heads of the people who sealed the covenant with Nehemiah. Nehemiah 10:20;

18. A priest in the days of Joiakim the son of Jeshua, and representative of the house of Ezra. Nehemiah 12:13;

19. Also a priest at the same time as the preceding, and head of the priestly family of Ginnethon. Nehemiah 12:16;

20. A family of porters, descendants of Meshullam, Nehemiah 12:25; who is also called Meshelemiah, 1 Chronicles 26:1; Shelemiah, 1 Chronicles 26:14; and Shallum. Nehemiah 7:45;

21. One of the princes of Judah at the dedication of the wall of Jerusalem. Nehemiah 12:33.

Meshul'lemeth

(friend), the daughter of Haruz of Jotbah, wife of Manasseh king of Judah, and mother of his successor, Amon. 2 Kings 21:19.

Mes'oba-ite, The

a title attached to the name of Jasiel. 1 Chronicles 11:47; It is impossible to pronounce with any certainty to what it refers.

Mesopota'mia

(between the rivers), the entire country between the two rivers, the Tigris and the Euphrates. This is a tract nearly 700 miles long and from 20 to 250 miles broad, extending in a southeasterly direction from Telek to Kurnah. The Arabian geographers term it "the Island," a name which is almost literally correct, since a few miles only intervene between the source of the Tigris and the Euphrates at Telek. But the region which bears the name of Mesopotamia, par excellence, both in Scripture and in the classical writers, is the northwestern portion of this tract, or the country between the great bend of the Euphrates, lat. 35 degrees to 37 degrees 30', and the upper Tigris. We first hear of Mesopotamia in Scripture as the country where Nahor and his family settled after quitting Ur of the Chaldees. Genesis 24:10; Here lived Bethuel and Laban; and hither Abraham sent his servants to fetch Isaac a wife. Ibid. ver. 38. Hither too, a century later, came Jacob on the same errand; and hence he returned with his two wives after an absence of twenty-one years. After this we have no mention of Mesopotamia till the close of the wanderings int he wilderness. Deuteronomy 23:4; About half a century later we find, for the first and last time, Mesopotamia the seat of a powerful monarchy. Judges 3:1;... Finally, the children of Ammon, having provoked a war with David, "sent a thousand talents of silver to hire them chariots and horsemen out of Mesopotamia, and out of Syria-maachah, and out of Zobah." 1 Chronicles 19:6; According to the Assyrian inscriptions Mesopotamia was inhabited in the early times of the empire, B.C. 1200-1100, by a vast number of petty tribes, each under its own prince, and all quite independent of one another. The Assyrian monarchs contended with these chiefs at great advantage, and by the time of Jehu, B.C. 880, had fully established their dominion over them. On the destruction of the Assyrian empire, Mesopotamia seems to have been divided between the Medes and the Babylonians. The conquests of Cyrus brought it wholly under the Persian yoke; and thus it continued to the time of Alexander. Since 1516 it has formed a part of the Turkish empire. It is full of ruins and mounds of ancient cities, some of which are now throwing much light on the Scripture.

Messi'ah

(anointed). This word (Mashiach) answers to the word Christ (Christos) in the New Testament, and is applicable in its first sense to any one anointed with the holy oil. The kings of Israel were called anointed, from the mode of their consecration. 1 Samuel 2:10, 35; 1 Samuel 12:3, 5; etc. This word also refers to the expected Prince of the chosen people who was to complete God's purposes for them and to redeem them, and of whose coming the prophets of the old covenant in all time spoke. He was the Messiah, the Anointed, i.e. consecrated as the king and prophet by God's appointment. The word is twice used in the New Testament of Jesus. John 1:41; John 4:25; Authorized Version "Messias." The earliest gleam of the gospel is found in the account of the fall. Genesis 3:15; the blessings in store for the children of Shem are remarkable indicated int he words of Noah. Genesis 9:26; Next follows the promise to Abraham. Genesis 12:2, 3; A great step is made in Genesis 49:10; This is the first case in which the promises distinctly centre in one person. The next passage usually quoted is the prophecy of Balaam. Numbers 24:17-19; The prophecy of Moses, Deuteronomy 18:18; claims attention. Passages in the Psalms are numerous which are applied to the Messiah in the New Testament; such as Psalms 2, 16, 22, 40, 110. The advance in clearness in this period is great. The name of Anointed, i.e. King, comes in, and the Messiah is to come of the Lineage of David. He is described in his exaltation, with his great kingdom that shall be spiritual rather than temporal. Psalms 2, 21, 40, 110. In other places he is seen in suffering and humiliation. Psalms 16, 22, 40. Later on the prophets show the Messiah as a king and ruler of David's house, who should come to reform and restore the Jewish nation and purify the Church, as in Isaiah 11, 40-66 The blessings of the restoration, however, will not be confined to Jews; the heathen are made to share them fully. Isaiah 2:6; The passage of Micah 5:2; (comp. Matt 2:6 ) left no doubt in the mind of the Sanhedrin as to the birthplace of the Messiah. The lineage of David is again alluded to in Zechariah 12:1-14; The coming of the Forerunner and of the Anointed is clearly revealed in Malachi 3:1; Malachi 4:5, 6; The Pharisees and those of the Jews who expected Messiah at all looked for a temporal prince only. The apostles themselves were infected with this opinion till after the resurrection. Matthew 20:20, 21; Luke 24:21; Acts 1:6; Gleams of a purer faith appear in Luke 2:30; Luke 23:42; John 4:25.

Metals

The Hebrews, in common with other ancient nations, were acquainted with nearly all the metals known to modern metallurgy, whether as the products of their own soil or the results of intercourse with foreigners. One of the earliest geographical definitions is that which describes the country of Havilah as the land which abounded in gold, and the gold of which was good. Genesis 2:11-12; "Abram was very rich in cattle, in silver, and in gold," Genesis 13:2; silver, as will be shown hereafter, being the medium of commerce, while gold existed in the shape of ornaments, during the patriarchal ages. Tin is first mentioned Numbers 31:22; and lead is used to heighten the imagery of Moses' triumphal song. Exodus 15:10; Whether the ancient Hebrews were acquainted with steel, properly so called, is uncertain; the words so rendered in the Authorized Version, 2 Samuel 22:35; Job 20:24; Psalms 18:34; Jeremiah 15:12; are in all others passages translated brass, and would be more correctly copper. The "northern iron" of Jeremiah 15:12; is believed more nearly to correspond to what we call steel [STEEL] It is supposed that the Hebrews used the mixture of copper and tin known as bronze. The Hebrews obtained their principal supply from the south of Arabia and the commerce of the Persian Gulf. Joshua 7:21; The great abundance of gold in early times is indicated by its entering into the composition of all articles of ornament and almost all of domestic use. Among the spoils of the Midianites taken by the Israelites in their bloodless victory when Balaam was slain were earrings and jewels to the amount of 16, 750 shekels of gold, Numbers 31:48-54; equal in value to more than $150,000. Seventeen hundred shekels of gold (worth more than $15,000) in nose jewels (Authorized Version "ear-rings") alone were taken by Gideon's army from the slaughtered Midianites. Judges 8:26; But the amount of treasure accumulated by David from spoils taken in war is so enormous that we are tempted to conclude the numbers exaggerated. Though gold was thus common, silver appears to have been the ordinary medium of commerce. The first commercial transaction of which we possess the details was the purchase of Ephron's field by Abraham for 400 shekels of silver. Genesis 23:16; The accumulation of wealth in the reign of Solomon was so great that silver was but little esteemed. 1 Kings 10:21, 27; Brass, or more properly copper, was a native product of Palestine. Deuteronomy 8:9; Job 28:2; It was plentiful in the days of Solomon, and the quantity employed in the temple could not be estimated, it was so great. 1 Kings 7:47; No allusion is found to zinc; but tin was well known. Arms, 2 Samuel 21:16; Job 20:24; Psalms 18:34; and armor, 1 Samuel 17:5, 6, 38; were made of copper, which was capable of being so wrought as to admit of a keen and hard edge. Iron, like copper, was found in the hills of Palestine. Iron-mines are still worked by the inhabitants of Kefr Hunch, in the sought of the valley of Zaharani.

Me'theg-am'mah

(bridle of the metropolis), a place which David took from the Philistines, apparently in his last war with them. 2 Samuel 8:1; Ammah may be taken as meaning "mother-city" or "metropolis," comp. 2 Samuel 20:19; and Metheg-he-Ammah "the bridle of the mother-city"-viz. of Gath, the chief town of the Philistines.

Methu'sael

(man of God), the son of Mehujael, fourth in descent from Cain, and father of Lamech. Genesis 4:18.

Methu'selah

(man of the dart), the son of Enoch, sixth in descent from Seth, and father of Lamech. Genesis 5:25-27.

Meu'nim

(habitations). Nehemiah 7:52; Elsewhere given in Authorized Version as Mehunim and Mehunims.

Meu'zai

Ezekiel 27:19; marg. See UZAL

Mez'ahab

(waters of gold), the father of Matred and grandfather of Mehetabel, who was wife of Hadar or Hadad, the last-named king of Edom. Genesis 36:39; 1 Chronicles 1:50.

Mi'amin

(from the right hand). 1. A layman of Israel who had married a foreign wife and put her away at the bidding of Ezra. Ezra 10:25;

2. A priest or family of priests who went up from Babylon with Zerubbabel. Nehemiah 12:5.

Mib'har

(choicest), one of David's heroes in the list given in 1 Chronicles 11:38.

Mib'sam

(sweet odor). 1. A son of Ishmael. Genesis 25:13; 1 Chronicles 1:29;

2. A son of Simeon. 1 Chronicles 4:25.

Mib'zar

(fortress), one of the "dukes" of Edom. Genesis 36:42; 1 Chronicles 1:53.

Mi'cah

(who is like God?), the same name as Micaiah. [MICAIAH] 1. An Israelite whose familiar story is preserved in the 17th and 18th chapters of Judges. Micah is evidently a devout believers in Jehovah, and yet so completely ignorant is he of the law of Jehovah that the mode which he adopts of honoring him is to make a molten and graven image, teraphim or images of domestic gods, and to set up an unauthorized priesthood, first in his own family, Judges 17:5; and then in the person of a Levite not of the priestly line. ver. 12; A body of 600 Danites break in upon and steal his idols from him.

2. The sixth in order of the minor prophets. He is called the Morasthite, that is, a native of Moresheth, a small village near Eleutheropolis to the east, where formerly the prophet's tomb was shown, though in the days of Jerome it had been succeeded by a church. Micah exercised the prophetical office during the reigns of Jotham, Ahaz and Hezekiah, kings of Judah, giving thus a maximum limit of 59 years, B.C. 756-697, from the accession of Jotham to the death of Hezekiah, and a minimum limit of 16 years, B.C. 742-726, from the death of Jotham to the accession of Hezekiah. He was contemporary with Hosea and Amos during the part of their ministry in Israel, and with Isaiah in Judah.

3. A descendant of Joel the Reubenite. 1 Chronicles 5:5;

4. The son of Meribbaal or Mephibosheth, the son of Jonathan. 1 Chronicles 8:34, 35; 1 Chronicles 9:40, 41;

5. A Kohathite levite, the eldest son of Uzziel the brother of Amram. 1 Chronicles 23:30;

6. The father of Abdon, a man of high station in the reign of Josiah. 2 Chronicles 34:20.

Mi'cah, The book of

Three sections of this work represent three natural divisions of the prophecy-1, 2; 3-5; 6, 7-each commencing with rebukes and threatening and closing with a promise. The first section opens with a magnificent description of the coming of Jehovah to judgment for the sins and idolatries of Israel and Judah, ch. 1:2-4, and the sentence pronounced upon Samaria, vs. 5-9, by the Judge himself. The sentence of captivity is passed upon them. Micah 2:10; but is followed instantly by a promise of restoration and triumphant return. ch. Micah 2:12, 13; The second section is addressed especially to the princes and heads of the people: their avarice and rapacity are rebuked in strong terms; but the threatening is again succeeded by a promise of restoration. In the last section, chs. 6, 7, Jehovah, by a bold poetical figure, is represented as holding a controversy with his people, pleading with them in justification of his conduct toward them and the reasonableness of his requirements. The whole concludes with a triumphal song of joy at the great deliverance, like that from Egypt, which jehovah will achieve, and a full acknowledgment of his mercy and faithfulness of his promises. vs. 16-20. The last verse is reproduced in the song of Zacharias. Luke 1:72, 73; Micah's prophecies are distinct and clear. He it is who says that the Ruler shall spring from Bethlehem. ch. Luke 5:2; His style has been compared with that of Hosea and Isaiah. His diction is vigorous and forcible, sometimes obscure from the abruptness of its transitions, but varied and rich.

Mica'iah

(who is like God?). Micahiah, the son of Imlah, was a prophet of Samaria, who in the last year of the reign of Ahab king of Israel predicted his defeat and death, B.C. 897. 1 Kings 22:1-35; 2 Chronicles 18:1;...

Mi'cha

(who is like God?). 1. The son of Mephibosheth. 2 Samuel 9:12;

2. A Levite who signed the covenant with Nehemiah. Nehemiah 10:11;

3. The father of Mattaniah, a Gershonite Levite and descendant of Ashaph. Nehemiah 11:17, 22.

Mi'chael

(who is like God?). 1. An Asherite, father of Sethur, one of the twelve spies. Numbers 13:13;

2. One of the Gadites who settled in the land of Bashan. 1 Chronicles 5:13;

3. Another Gadite, ancestor of Abihail. 1 Chronicles 5:14;

4. A Gershionite Levite, ancestor of Asaph. 1 Chronicles 6:40;

5. One of the five sons of Izrahiah, of the tribe of Issachar. 1 Chronicles 7:3;

6. A Benjamite of the sons of Beriah. 1 Chronicles 8:16;

7. One of the captains of the "thousands" of Manasseh who joined David at Ziklag. 1 Chronicles 12:20;

8. The father or ancestor of Omri, chief of the tribe of Issachar in the reign of David. 1 Chronicles 27:18;

9. One of the sons of Jehoshaphat who were murdered by their elder brother, Jehoram. 2 Chronicles 21:2, 4;

10. The father or ancestor of Zebadiah, of the sons of Shephatiah. Ezra 8:8;

11. "One," or "the first, of the chief princes" or archangels, Daniel 10:21; as the "prince" of Israel, and in ch. Daniel 12:1; as "the great prince which standeth" in time conflict "for the children of thy people."

Mi'chah

(who is like God?), eldest son of Uzziel the son of Kohath, 1 Chronicles 24:24, 25; elsewhere, 1 Chronicles 23:20; called MICAH.

Micha'iah

(who is like God?). 1. Same as MICAH 6. 2 Chronicles 34:25;

2. Same as MICHA 3. 1 Chronicles 9:15; Nehemiah 12:35;

3. One of the priests at the dedication of the wall of Jerusalem. Nehemiah 12:41;

4. The daughter of Uriel of Gibeah, wife of Rehoboam and mother of Abijah king of Judah. 2 Chronicles 13:2; [MAACHAH,3]

5. One of the princes of Jehoshaphat whom he sent to teach the law of Jehovah in the cities of Judah. 2 Chronicles 17:7;

6. The son of Gemariah. He is only mentioned on one occasion. Jeremiah 36:11, 13, 14.

Mi'chal

(who is like God?), the younger of Saul's two daughters, 1 Samuel 14:49; who married David. The price fixed on Michal's hand was no less than the slaughter of a hundred Philistines. David by a brilliant feat doubled the tale of victims, and Michal became his wife. Shortly afterward she saved David from the assassins whom her father had sent to take his life. 1 Samuel 19:11-17; When the rupture between Saul and David had become open and incurable, she was married to another man, Phalti or Phaltiel of Gallim. 1 Samuel 25:44; After the death of her father and brothers at Gilboa, David compelled her new husband to surrender Michal to him. 2 Samuel 3:13-16; How Michal comported herself in the altered circumstances of David's household we are not told; but it is plain from the subsequent occurrences that something had happened to alter the relations of herself and David, for on the day of David's greatest triumph, when he brought the ark of Jehovah to Jerusalem, we are told that "she despised him in her heart." All intercourse between her and David ceased from that date. 2 Samuel 6:20-23; Her name appears, 2 Samuel 21:8; as the mother of five of the grandchildren of Saul.

Mich'mas

or Mich'mash (hidden), a town which is known to us almost solely by its connection with the Philistine war of Saul and Jonathan. 1 Samuel 13:1;... It has been identified with great probability in a village which still bears the name of Mukhmas, about seven miles north of Jerusalem. The place was thus situated in the very middle of the tribe of Benjamin. In the invasion of Sennacherib in the reign of Hezekiah, it is mentioned by Isaiah. Isaiah 10:28; After the captivity the man of the place returned. Ezra 2:27; Nehemiah 2:7; Nehemiah 7:31; At a later date it became the residence of Jonathan Maccabaeus and the seat of his government. 1 Macc. 9:73. In the time of Eusebius and Jerome it was "a very large village, retaining its ancient name, and lying near Ramah in the district of Aelia (Jerusalem), at ten miles distance therefrom." Immediately below the village the great wady spreads out to a considerable width-perhaps half a mile; and its bed is broken up into an intricate mass of hummocks and mounds, two of which, before the torrents of three thousand winters had reduced and rounded their forms, were probably the two "teeth of cliff"-the Bozes and Seneh of Jonathan's adventure.

Mich'methah

(hiding-place), a place which formed one of the landmarks of the boundary of the territories of Ephraim and Manasseh on the western side of Jordan. Joshua 17:7; The position of the place must be somewhere on the east of and not far distant from Shechem.

Mich'ri

(worthy of price), ancestor of Elah, one of the heads of the fathers of Benjamin. 1 Chronicles 9:8.

Michtam

(golden psalm). This word occurs in the titles of six psalms (16, 56-60), all of which are ascribed to David. The marginal reading of our Authorized Version is "a golden psalm," while in the Geneva version it is described as "a certain tune." From the position which it occupies in the title we may infer that michtam is a term applied to these psalms to denote their musical character, but beyond this everything is obscure.

Mid'din

(measures), a city of Judah, Joshua 15:61; one of the six specified as situated in the district of "the midbar" (Authorized Version "wilderness").

Mid'ian

(strife), a son of Abraham and Keturah, Genesis 25:2; 1 Chronicles 1:32; progenitor of the Midianites, or Arabians dwelling principally in the desert north of the peninsula of Arabia. Southward they extended along the eastern shore of the Gulf of Eyleh (Sinus Aelaniticus); and northward they stretched along the eastern frontier of Palestine. The "land of Midian," the place to which Moses fled after having killed the Egyptian, Exodus 2:15, 21; or the portion of it specially referred to, was probably the peninsula of Sinai. The influence of the Midianties on the Israelites was clearly most evil, and directly tended to lead them from the injunctions of Moses. The events at Shittim occasioned the injunction to vex Midian and smite them. After a lapse of some years, the Midianites appear again as the enemies of the Israelites, oppressing them for seven years, but are finally defeated with great slaughter by Gideon. [GIDEON] The Midianites are described as true Arabs, and possessed cattle and flocks and camels as the sand of the seashore for multitude. The spoil taken in the war of both Moses and of Gideon is remarkable. Numbers 31:22; Judges 8:21, 24-26; We have here a wealthy Arab nation, living by plunder, delighting in finery; and, where forays were impossible, carrying ont he traffic southward into Arabia, the land of gold-if not naturally, by trade-and across to Chaldea, or into the rich plains of Egypt.

Mig'dal-el

(tower of God), one of the fortified towns of the possession of Naphtali, Joshua 19:38; only, possibly deriving its name from some ancient tower-the "tower of El," or God.

Mig'dal-gad

(tower of Gad), a city of Judah, Joshua 15:37; in the district of the Shefelah, or maritime lowland.

Mig'dol

(tower), the name of one of two places on the eastern frontier of Egypt. 1. A Migdol is mentioned int he account of the exodus, Exodus 14:2; Numbers 33:7, 8; near the head of the Red Sea.

2. A Migdol is spoken of by Jeremiah and Ezekiel. The latter prophet mentions it as a boundary-town, evidently on the eastern border. Ezekiel 29:10; Ezekiel 30:6; In the prophecy of Jeremiah the Jews in Egypt are spoken of as dwelling at Migdol. Jeremiah 44:1; It seems plain, from its being spoken of with Memphis, and from Jews dwelling there, that this Midgol was an important town.

Mig'ron

(precipice), a town or a spot in the neighborhood of Gibeah. 1 Samuel 14:23; Migron is also mentioned in Sennacherib's approach to Jerusalem. Isaiah 10:28.

Mij'amin

(from the right hand). 1. The chief of the sixth of the twenty-four courses of priests established by David. 1 Chronicles 24:9;

2. A family of priests who signed the covenant with Nehemiah; probably the descendants of the preceding. Nehemiah 10:7.

Mik'loth

(staves). 1. One of the sons of Jehiel, the father or prince of Gibeon, by his wife Maachah. 1 Chronicles 8:32; 1 Chronicles 9:37, 38;

2. The leader of the second division of David's army. 1 Chronicles 27:4.

Mikne'iah

(possession of Jehovah), one of the Levites of the second rank, gatekeepers of the ark, appointed by David to play in the temple band "with harps upon Sheminith." 1 Chronicles 15:18, 21.

Milala'i

(eloquent), probably a Gershonite Levite of the sons of Asaph, who assisted at the dedication of the walls of Jerusalem. Nehemiah 12:36.

Mil'cah

(queen or counsel). 1. Daughter of Haran and wife of her uncle Nahor, Abraham's brother, to whom she bore eight children. Genesis 11:29; Genesis 22:20, 23; Genesis 24:15, 24, 47;

2. The fourth daughter of Zelophehad. Numbers 26:33; Numbers 27:1; Numbers 36:11; Joshua 17:3.

Mil'com

(great king). See MOLECH

Mile

a Roman measure of length, equal to 1618 English yards-4854 feet, or about nine-tenths of an English mile. It is only once noticed in the Bible, Matthew 5:41; the usual method of reckoning both in the New Testament and in Josephus being by the stadium. The mile of the Jews is said to have been of two kinds, long or short, dependent on the length of the pace, which varied in different parts, the long pace being double the length of the short one.

Mile'tus

Acts 20:15, 17; less correctly called MILETUM in 2 Timothy 4:20; It lay on the coast, 36 miles to the south of Ephesus, a day's sail from Trogyllium. Acts 20:15; Moreover, to those who are sailing from the north it is in the direct line for Cos. The site of Miletus has now receded ten miles from the coast, and even in the apostles' time it must have lost its strictly maritime position. Miletus was far more famous five hundred years before St. Paul's day than it ever became afterward. In early times it was the most flourishing city of the Ionian Greeks. In the natural order of events it was absorbed in the Persian empire. After a brief period of spirited independence, it received a blow from which it never recovered, in the siege conducted by Alexander when on his eastern campaign. But still it held, even through the Roman period, the rank of a second-rate trading town, and Strabo mentions its four harbors. At this time it was politically in the province of Asia, though Caria was the old ethnological name of the district in which it was situated. All that is left now is a small Turkish village called Melas, near the site of the ancient city.

Milk

As an article of diet, milk holds a more important position in eastern countries than with us. It is not a mere adjunct in cookery, or restricted to the use of the young, although it is naturally the characteristic food of childhood, both from its simple and nutritive qualities. 1Pe 2:2; and particularly as contrasted with meat, 1 Cor. 3:2; Hebrews 5:12; but beyond this it is regarded as substantial food adapted alike to all ages and classes. Not only the milk of cows, but of sheep, Deuteronomy 32:14; of camels, Genesis 32:15; and of goats, Proverbs 27:27; was used; that latter appears to have been most highly prized.

Mill

The mills of the ancient Hebrews probably differed but little from those at present in use in the East. These consist of two circular stones, each about eighteen inches or two feet in diameter, the lower of which is fixed, and has its upper surface slightly convex, fitting into a corresponding concavity in the upper stone. In the latter is a hole thorough which the grain passes, immediately above a pivot or shaft which rises from the centre of the lower stone, and about which the upper stone is turned by means of an upright handle fixed near the edge. It is worked by women, sometimes singly and sometimes two together, who are usually seated on the bare ground. Isaiah 47:1, 2; "facing each other; both have hold of the handle by which the upper is turned round on the 'nether' millstone. The one whose right hand is disengaged throws in the grain as occasion requires through the hole in the upper stone. It is not correct to say that one pushes it half round and then the other seizes the handle. This would be slow work, and would give a spasmodic motion to the stone. Both retain their hold, and pull to or push from, as men do with the whip or cross-cut saw. The proverb of our Saviour, Matthew 24:41; is true to life, for women only grind. I cannot recall an instance in which men were at the mill."-Thomson, "The Land and the Book," c.34. So essential were millstones for daily domestic use that they were forbidden to be taken in pledge. Deuteronomy 24:6; There were also larger mills that could only be turned by cattle or asses. Allusion to one of these is made in Matthew 18:6; With the movable upper millstone of the hand-mill the woman of Thebez broke Abimelech's skull. Judges 9:53.

Millet

a kind of grain. A number os species are cultivated in the East. When green it is used as fodder, and for bread when ripe. Ezekiel 4:9; It is probable that both the Sorghum vulgare and that Panicum miliaceum were used, and the Hebrew dochan may denote either of these plants.

Mil'lo

(a rampart, mound) a place in ancient Jerusalem. Both name and place seem to have been already in existence when the city was taken from the Jebusites by David. 2 Samuel 5:9; 1 Chronicles 11:8; Its repair or restoration was one of the great works for which Solomon raised his "levy," 1 Kings 9:15, 24; 1 Kings 11:27; and it formed a prominent part of the fortifications by which Hezekiah prepared for the approach of the Assyrians. 2 Chronicles 32:5; The last passage seems to show that "the Milo" was part of the "city of David," that is, of Zion. Comp. 2 Kings 12:20.

Mil'lo, The house of

1. Apparently a family or clan, mentioned in Judges 9:6, 20; only, in connection with the men or lords of Shechem.

2. The spot at which King Joash was murdered by his slaves. 2 Kings 12:20.

Mines, Mining

A highly-poetical description given by the author of the book of Job of the operations of mining as known in his day is the only record of the kind which we inherit from the ancient Hebrews. Job 28:1-11; In the Wady Magharah, "the valley of the cave," are still traces of the Egyptian colony of miners who settled there for the purpose of extracting copper from the freestone rocks, and left their hieroglyphic inscriptions upon the face of the cliff. The ancient furnaces are still to be seen, and on the coast of the Red Sea are found the piers and wharves whence the miners shipped their metal in the harbor of Abu Zelimeh. Three methods were employed for refining gold and silver: (1) by exposing the fused metal to a current of air; (2) by keeping the alloy in a state of fusion and throwing nitre upon it; and (3) by mixing the alloy with lead, exposing the whole to fusion upon a vessel of bone-ashes or earth, and blowing upon it with bellows or other blast. There seems to be reference to the latter in Psalms 12:6; Jeremiah 6:28-30; Ezekiel 22:18-22; The chief supply of silver in the ancient world appears to have been brought from Spain. The Egyptians evidently possessed the art of working bronze in great perfection at a very early time, and much of the knowledge of metals which the Israelites had must have been acquired during their residence among them. Of tin there appears to have been no trace in Palestine. The hills of Palestine are rich in iron, and the mines are still worked there, though in a very simple, rude manner.

Mini'amin

(from the right hand). 1. A Levite in the reign of Hezekiah. 2 Chronicles 31:15;

2. The same as Miamin 2 and Mijamin 2. Nehemiah 12:17;

3. One of the priests at the dedication of the wall of Jerusalem. Nehemiah 12:41.

Minister

This term is used in the Authorized Version to describe various officials of a religious and civil character. Its meaning, as distinguished from servant, is a voluntary attendant on another. In the Old Testament it is applied (1) to an attendance upon a person of high rank, Exodus 24:13; Joshua 1:1; 2 Kings 4:43; (2) to the attaches of a royal court, 1 Kings 10:5; 2 Chronicles 22:8; comp. Psalms 104:4 3) to the priests and Levites. Ezra 8:17; Nehemiah 10:36; Isaiah 61:6; Ezekiel 44:11; Joel 1:9, 13; One term in the New Testament betokens a subordinate public administrator, Romans 13:6; Romans 15:16; Hebrews 8:2; one who performs certain gratuitous public services. A second term contains the idea of actual and personal attendance upon a superior, as in Luke 4:20; The minister's duty was to open and close the building, to produce and replace the books employed in the service, and generally to wait on the officiating priest or teacher. A third term, diakonos (from which comes our word deacon), is the one usually employed in relation to the ministry of the gospel: its application is twofold,-in a general sense to indicate ministers of any order, whether superior or inferior, and in a special sense to indicate an order of inferiors ministers. See DEACON

Min'ni

(division), Jeremiah 51:27; already noticed as a portion of Armenia. See ARMENIA

Min'nith

(distribution), a place on the east of the Jordan, named as the point to which Jephthah's slaughter of the Ammonites extended. Judges 11:33; The "wheat of Minnith" is mentioned in Ezekiel 27:17; as being supplied by Judah and Israel to Tyre; but there is nothing to indicate that the same place is intended, and indeed the word is believed by some not to be a proper name.

Minstrel

The Hebrew word in 2 Kings 3:15; properly signifies a player upon a stringed instruments like the harp or kinnor [HARP], whatever its precise character may have been, on which David played before Saul, 1 Samuel 16:16; 1 Samuel 18:10; 1 Samuel 19:9; and which the harlots of the great cities used to carry with them as they walked, to attract notice. Isaiah 23:16; The "minstrels" in Matthew 9:23; were the flute-players who were employed as professional mourners, to whom frequent allusion is made. 2 Chronicles 35:25; Ecclesiastes 12:5; Jeremiah 9:17-20.

Mint

This name occurs only in Matthew 23:23; and Luke 11:42 as one of those herbs the tithe of which the Jews were most scrupulously exact in paying. The horse mint, M. Sylvestris, and several other species of mint are common in Syria.

Miracles

A miracle may be defined to be a plain and manifest exercise by a man, or by God at the call of a man, of those powers which belong only to the Creator and Lord of nature; and this for the declared object of attesting that a divine mission is given to that man. It is not, therefore, the wonder, the exception to common experience, that constitutes the miracle, as is assumed both in the popular use of the word and by most objectors against miracles. No phenomenon in nature, however unusual, no event in the course of God's providence, however unexpected, is a miracle unless it can be traced to the agency of man (including prayer under the term agency), and unless it be put forth as a proof of divine mission. Prodigies and special providences are not miracles. (A miracle is not a violation of the laws of nature. It is God's acting upon nature in a degree far beyond our powers, but the same king of act as our wills are continually exerting upon nature. We do not in lifting a stone interfere with any law of nature, but exert a higher force among the laws. Prof. Tyndall says that "science does assert that without a disturbance of natural law quite as serious as the stoppage of an eclipse, or the rolling of the St. Lawrence up the falls of Niagara, no act of humiliation, individual or nation, could call one shower from heaven." And yet men by firing cannon during battle can cause a shower: does that cause such a commotion among the laws of nature? The exertion of a will upon the laws does not make a disturbance of natural law; and a miracle is simply the exertion of God's will upon nature.-ED.) Again, the term "nature" suggests to many persons the idea of a great system of things endowed with powers and forces of its own-a sort of machine, set a-going originally by a first cause, but continuing its motions of itself. Hence we are apt to imagine that a change in the motion or operation of any part of it by God would produce the same disturbance of the other parts as such a change would be likely to produce in them if made by us or by any other natural agent. But if the motions and operations of material things be produced really by the divine will, then his choosing to change, for a special purpose, the ordinary motion of one part does not necessarily or probably imply his choosing to change the ordinary motions of other parts in a way not at all requisite for the accomplishment of that special purpose. It is as easy for him to continue the ordinary course of the rest, with the change of one part, as of all the phenomena without any change at all. Thus, though the stoppage of the motion of the earth in the ordinary course of nature would be attended with terrible convulsions, the stoppage of the earth miraculously, for a special purpose to be served by that only, would not of itself be followed by any such consequences. (Indeed, by the action of gravitation it could be stopped, as a stone thrown up is stopped, in less than two minutes, and yet so gently as not to stir the smallest feather or mote on its surface.-ED.) From the same conception of nature as a machine, we are apt to think of interferences with the ordinary course of nature as implying some imperfection in it. But it is manifest that this is a false analogy; for the reason why machines are made is to save us trouble; and, therefore, they are more perfect in proportion as they answer this purpose. But no one can seriously imagine that the universe is a machine for the purpose of saving trouble to the Almighty. Again, when miracles are described as "interferences with the law of nature," this description makes them appear improbable to many minds, from their not sufficiently considering that the laws of nature interfere with one another, and that we cannot get rid of "interferences" upon any hypothesis consistent with experience. The circumstances of the Christian miracles are utterly unlike those of any pretended instances of magical wonders. This difference consists in-(1) The greatness, number, completeness and publicity of the miracles. (2) In the character of the miracles. They were all beneficial, helpful, instructive, and worthy of God as their author. (3) The natural beneficial tendency of the doctrine they attested. (4) The connection of them with a whole scheme of revelation extending from the origin of the human race to the time of Christ.

Mir'iam

(rebellion), the sister of Moses, was the eldest of that sacred family; and she first appears, probably as a young girl, watching her infant brother's cradle in the Nile, Exodus 2:4; and suggesting her mother as a nurse. ver. 7. After the crossing of the Red Sea "Miriam the prophetess" is her acknowledged title. ch. Exodus 15:20; The prophetic power showed itself in her under the same form as that which it assumed in the days of Samuel and David,-poetry, accompanied with music and processions. ch. Exodus 15:1-19; She took the lead, with Aaron, in the complaint against Moses for his marriage with a Cushite, Numbers 12:1, 2; and for this was attacked with leprosy. This stroke and its removal, which took place at Hazeroth, form the last public event of Miriam's life. ch. Numbers 12:1-15; She died toward the close of the wanderings at Kadesh, and was buried there. ch. Numbers 20:1; (B.C. about 1452.)

Mir'ma

(fraud), a Benjamite, born in the land of Moab. 1 Chronicles 8:10.

Mirror

Exodus 38:8; Job 37:18; The Hebrew women on coming out of Egypt probably brought with them mirrors like those which were used by the Egyptians, and were made of a mixed metal, chiefly copper, wrought with admirable skill, and susceptible of a bright lustre. 1 Chronicles 13:12.

Mis'gab

(height), a place in Moab. Jeremiah 48:1; It appears to be mentioned also in Isaiah 25:12; thorough there rendered in the Authorized Version "high fort."

Mish'ael

(who is what God is?). 1. One of the sons of Uzziel, the uncle of Aaron and Moses. Exodus 6:22; when Nadab and Abihu were struck dead for offering strange fire, Mishael and his brother Elzaphan, at the command of Moses, removed their bodies from the sanctuary, and buried them without the camp, their loose-fitting tunics serving for winding-sheets. Leviticus 10:4, 5;

2. One of those who stood at Ezra's left hand when he read the law to the people. Nehemiah 8:4; See MESHACH

Mi'shal, or Mi'sheal

(entreaty), one of the towns in the territory of Asher, Joshua 19:26; allotted to the Gershonite Levites. ch. Joshua 21:30.

Mi'sham

(purification), a Benjamite, son of Elpaal and descendant of Shaharaim. 1 Chronicles 8:12.

Mish'ma

(a hearing). 1. A son of Ishmael and brother of Mibsam. Genesis 25:14; 1 Chronicles 1:30;

2. A son of Simeon, 1 Chronicles 4:25; brother of Mibsam.

Mishman'nah

(fatness), the fourth of the twelve lion-faced Gadites who joined David at Ziklag. 1 Chronicles 12:10.

Mish'raites, The

the fourth of the four "families of Kirjath-jearim," i.e. colonies proceeding therefrom and founding towns. 1 Chronicles 2:53.

Mis'pereth

one of those who returned with Zerubbabel and Jeshua from Babylon. Nehemiah 7:7.

Mis'rephoth-ma'im

(the flew of waters), a place in northern Palestine. Dr. Thomson treats Misrephoth-maim as identical with a collection of springs called Ain-Musheirifeh, on the seashore close under the Ras en-Nakhura; but this has the disadvantage of being very far from Sidon. May it not rather be the place with which we are familiar in the later history as Zarephat, near Sidon?

Mite

a coin current in Palestine in the time of our Lord. Mark 12:41-44; Luke 21:1-4; It seems in Palestine to have been the smallest piece of money (worth about one-fifth of a cent), being the half of the farthing, which was a coin of very low value. From St. Mark's explanation, "two mites, which make a farthing," ver. 42, it may perhaps be inferred that the farthing was the commoner coin.

Mith'cah

(sweetness), the name of an unknown desert encampment of the Israelites. Numbers 33:28, 29.

Mith'nite, The

the designation of Joshaphat, one of David's guard in the catalogue of 1 Chronicles 11:43.

Mith'redath

(given by Mithra). 1. The treasurer of Cyrus king of Persia, to whom the king gave the vessels of the temple. Ezra 1:8;

2. A Persian officer stationed at Samaria. Ezra 4:7.

Mitre

(something rolled around the head), the turban or headdress of the high priest, made of fine linen cloth, eight yards long, folded around the head. On the front was a gold plate on which was inscribed Holiness to the Lord. Exodus 28:4, 37, 39; Exodus 39:28, 30; Leviticus 8:9.

Mityle'ne

(mutilated), the chief town of Lesbos, an island of the Aegean Sea, 7 1/2 miles from the opposite point of Asia Minor. The city is situated on the east coast of the island. Mitylene is the intermediate place where St. Paul stopped for the night between Assos and Chios. Acts 20:14, 15; The town itself was celebrated in Roman times for the beauty of its buildings. In St. Paul's day it had the privileges of a free city. (It is now a place of no importance, called Mitelin. It contains about 1100 houses, Greek and Turkish, with narrow and filthy streets.-ED.)

Mixed

multitude When the Israelites journeyed from Rameses to Succoth, the first stage of the exodus from Egypt, there were up with them "a mixed multitude." Exodus 12:38; Numbers 11:4; They were probably the offspring of marriages contracted between the Israelites and the Egyptians; and the term may also include all those who were not of pure Israelite blood. In Exodus and Numbers it probably denoted the miscellaneous hangers-on of the Hebrew camp, whether they were the issue of spurious marriages with Egyptians or were themselves Egyptians, or belonging to other nations. The same happened on the return from Babylon, and in Nehemiah 13:3; (comp. vs Nehe 13:23-30 ) a slight clue is given by which the meaning of the "mixed multitude" may be more definitely ascertained.

Miz'pah

1. The earliest of all, in order of the narrative, is the heap of stones piled up by Jacob and Laban, Genesis 31:48; on Mount Gilead, ver. 25; to serve both as a witness to the covenant then entered into and as a landmark of the boundary between them. ver. 52; On this natural watch-tower did the children of Israel assemble for the choice of a leader to resist the children of Ammon. Judges 10:17; There the fatal meeting took place between Jephthah and his daughter on his return from the war. ch. Judges 11:34; It seems most probable that the "Mizpeh-gilead" which is mentioned here, and here only, is the same as the "ham-Mizpah" of the other parts of the narrative; and both are probably identical with the Ramath-mizpeh and Ramoth-gilead, so famous in the later history.

2. A second Mizpeh, on the east of Jordan, was the Mizpeh-moab, where the king of that nation was living when David committed his parents to his care. 1 Samuel 22:3;

3. A third was "the land of Mizpeh," or more accurately "of Mizpah," the residence of the Hivites who joined the northern confederacy against Israel, headed by Jabin king of Hazor. Joshua 11:3; No other mention is found of this district in the Bible, unless it be identical with-

4. The valley of Mizpeh, to which the discomfited hosts of the same confederacy were chased by Joshua, Joshua 11:8; perhaps identical with the great country of Coele-Syria.

5. Mizpeh, a city of Judah, Joshua 15:38; in the district of the Shefelah or maritime lowland.

6. Mizpeh, in Joshua and Samuel; elsewhere Mizpah, a "city" of Benjamin, not far from Jerusalem. Joshua 18:26; 1 Kings 15:22; 2 Chronicles 16:6; Nehemiah 3:7; It was one of the places fortified by Asa against the incursions of the kings of northern Israel, 1 Kings 15:22; 2 Chronicles 16:6; Jeremiah 41:10; and after the destruction of Jerusalem it became the residence of the superintendent appointed by the king of Babylon, Jeremiah 40:7; etc., and the scene of his murder and of the romantic incidents connected with the name of Ishmael the son of Nethaniah. It was one of the three holy cities which Samuel visited in turn as judge of the people, 1 Samuel 7:6, 16; the other two being Bethel and Gilgal. With the conquest of Jerusalem and the establishment there of the ark, the sanctity of Mizpah, or at least its reputation, seems to have declined. From Mizpah the city or the temple was visible. These conditions are satisfied by the position of Scopus, the broad ridge which forms the continuation of the Mount of Olives to the north and cast, from which the traveller gains, like Titus, his first view, and takes his last farewell, of the domes, walls and towers of the holy city.

Miz'par

Ezra 2:2.

Miz'peh

See MIZPAH

Miz'ra-im, or Mizra'im

(the two Egypts; red soil), the usual name of Egypt in the Old Testament the dual of Mazor, which is less frequently employed. Mizraim first occurs in the account of the Hamites in Genesis 10:1;... In the use of the name Mizraim for Egypt there can be no doubt that the dual indicates the two regions, upper and lower Egypt, into which the country has always been divided by nature as well as by its inhabitants.

Miz'zah

(fear), son of Reuel and grandson of Esau. Genesis 36:13, 17; 1 Chronicles 1:37.

Mna'son

(remembering) is honorably mentioned in Scripture. Acts 21:16; It is most likely that his residence at this time was not Caesarea, but Jerusalem. He was a Cyprian by birth, and may have been a friend of Barnabas. Acts 4:36.

Mo'ab

See also Tristram's "Land of Moab." Present condition.-(Noldeke says that the extinction of the Moabites was about A.D. 200, at the time when the Yemen tribes Galib and Gassara entered the eastern districts of the Jordan. Since A.D. 536 the last trace of the name Moab, which lingered in the town of Kir-moab, has given place to Kerak, its modern name. Over the whole region are scattered many ruins of ancient cities; and while the country is almost bare of larger vegetation, it is still a rich pasture-ground, with occasional fields of grain. The land thus gives evidence of its former wealth and power.-ED.)

Mo'abite Stone, The

In the year 1868 Rev. F. Klein, of the Church Missionary Society at Jerusalem, found at Dhiban (the biblical Dibon), in Moab, a remarkable stone, since called the Moabite Stone. It was lying on the ground, with the inscription uppermost, and measures about 3 feet 9 inches long, 2 feet 4 inches wide and 1 foot 2 inches thick. It is a very heavy, compact black basalt. An impression was made of the main block, and of certain recovered parts broken off by the Arabs. It was broken by the Arabs, but the fragments were purchased by the French government for 32,000 francs, and are in the Louvre in Paris. The engraved face is about the shape of an ordinary gravestone, rounded at the top. On this stone is the record in the Phoenician characters of the wars of Mesha, king of Moab, with Israel. 2 Kings 3:4; It speaks of King Omri and other names of places and persons mentioned in the Bible, and belongs to this exact period of jewish and Moabite history. The names given on the Moabite Stone, engraved by one who knew them in daily life, are, in nearly every case, identical with those found in the Bible itself, and testify to the wonderful integrity with which the Scriptures have been preserved. "The inscription reads like a leaf taken out of a lost book of Chronicles. The expressions are the same; the names of gods, kings and of towns are the same."-(See Rawlinson's "Historical Illustrations;" American Cyclopedia; and Bibliotheca Sacra, Oct. 20, 1870.-ED.)

Mo-adi'ah

Nehemiah 12:17; Elsewhere Nehe 12:5 called MAADIAH.

Mo'din

a place not mentioned in either the Old or the New Testament, though rendered immortal by its connection with the history of the Jews in the interval between the two. It was the native city of the Maccabaean family, 1 Macc. 13:25, and as a necessary consequence contained their ancestral sepulchre. ch. 2:70; 9:19; 13:25-30. At Modin the Maccabean armies encamped on the eves of two of their most memorable victories-that of Judas over Antiochus Eupator, 2 Macc. 13:14, and that of Simon over Cendebeus. 1 Macc. 16:4. The only indication of the position of the place to be gathered from the above notices is contained in the last, from which we may infer that it was near "the plain," i.e. the great maritime lowland of Philistia. ver. 5. The description of the monuments seems to imply that the spot was so lofty as to be visible from the sea, and so near that even the details of the sculpture were discernible therefrom. All these conditions, excepting the last, are tolerably fulfilled in either of the two sides called Latran and Kubub.

Mol'adah

(birth, race), a city of Judah, one of those which lay in the district of "the south." Joshua 15:26; Joshua 19:2; In the latter tribe it remained at any rate till the reign of David, 1 Chronicles 4:28; but by the time of the captivity it seems to have come back into the hands of Judah, by whom it was reinhabited after the captivity. Nehemiah 11:26; It may be placed at el-Milh, which is about 4 English miles from Tell Arad, 17 or 18 from Hebron, and 9 or 10 due east of Beersheba.

Mole

1. Tinshemeth. Leviticus 11:30; It is probable that the animals mentioned with the tinshemeth in the above passage denote different kinds of lizards; perhaps, therefore, the chameleon is the animal intended.

2. Chephor peroth is rendered "moles" in Isaiah 2:20; (The word means burrowers, hole-diggers, and may designate any of the small animals, as rats and weasels, which burrow among ruins. Many scholars, according to McClintock and Strong's "Cyclopedia," consider that the Greek aspalax is the animal intended by both the words translated mole. It is not the European mole, but is a kind of blind mole-rat, from 8 to 12 inches long, feeding on vegetables, and burrowing like a mole, but on a larger scale. It is very common in Russia, and Hasselquiest says it is abundant on the plains of Sharon in Palestine.-ED.)

Mo'lech

(king). The fire-god Molech was the tutelary deity of the children of Ammon, and essentially identical with the Moabitish Chemosh. Fire-gods appear to have been common to all the Canaanite, Syrian and Arab tribes, who worshipped the destructive element under an outward symbol, with the most inhuman rites. According to Jewish tradition, the image of Molech was of brass, hollow within, and was situated without Jerusalem. "His face was (that) of a calf, and his hands stretched forth like a man who opens his hands to receive (something) of his neighbor. And they kindled it with fire, and the priests took the babe and put it into the hands of Molech, and the babe gave up the ghost." Many instances of human sacrifices are found in ancient writers, which may be compared with the description of the Old Testament of the manner in which Molech was worshipped. Molech was the lord and master of the Ammonites; their country was his possession, Jeremiah 49:1; as Moab was the heritage of Chemosh; the princes of the land were the princes of Malcham. Jeremiah 49:3; Amos 1:15; His priests were men of rank, Jeremiah 49:3; taking precedence of the princes. The priests of Molech, like those of other idols, were called Chemarim. 2 Kings 23:5; Hosea 10:5; Zeph. 1:4.

Mo'li

Mahli, the son of Merari. 1 Esdr. 8:47; comp Ezra 8:18.

Mo'lid

(begetter), the son of Abishur by his wife Abihail, and descendant of Jerahmeel. 1 Chronicles 2:29.

Mo'loch

The same as Molech.

Money

1. Uncoined money-It is well known that ancient nations that were without a coinage weighed the precious metals, a practice represented on the Egyptian monuments, on which gold and silver are shown to have been kept in the form of rings. We have no evidence of the use of coined money before the return from the Babylonian captivity; but silver was used for money, in quantities determined by weight, at least as early as the time of Abraham; and its earliest mention is in the generic sense of the price paid for a slave. Genesis 17:13; The 1000 pieces of silver paid by Abimelech to Abraham, Genesis 20:16; and the 20 pieces of silver for which Joseph was sold to the Ishmaelites, Genesis 37:28; were probably rings such as we see on the Egyptian monuments in the act of being weighed. In the first recorded transaction of commerce, the cave of Machpelah is purchased by Abraham for 400 shekels of silver. The shekel weight of silver was the unit of value through the whole age of Hebrew history, down to the Babylonian captivity.

2. Coined money.-After the captivity we have the earliest mention of coined money, in allusion, as might have been expected, to the Persian coinage, the gold daric (Authorized version dram). Ezra 2:69; Ezra 8:27; Nehemiah 7:70, 71, 72; [DARIC] No native Jewish coinage appears to have existed till Antiochus VII. Sidetes granted Simon Maccabaeus the license to coin money, B.C. 140; and it is now generally agreed that the oldest Jewish silver coins belong to this period. They are shekels and half-shekels, of the weight of 220 and 110 grains. With this silver there was associated a copper coinage. The abundant money of Herod the Great, which is of a thoroughly Greek character, and of copper only, seems to have been a continuation of the copper coinage of the Maccabees, with some adaptation to the Roman standard. In the money of the New Testament we see the native copper coinage side by side with the Graeco-Roman copper, silver and gold. (The first coined money mentioned in the Bible refers to the Persian coinage, 1 Chronicles 29:7; Ezra 2:69; and translated dram. It is the Persian daric, a gold coin worth about $5.50. The coins mentioned by the evangelists, and first those of silver, are the following: The stater, Matthew 17:24-27; called piece of money, was a Roman coin equal to four drachmas. It was worth 55 to 60 cents, and is of about the same value as the Jewish stater, or coined shekel. The denarius, or Roman penny, as well as the Greek drachma, then of about the same weight, are spoken of as current coins. Matthew 22:15-21; Luke 20:19-25; They were worth about 15 cents. Of copper coins the farthing and its half, the mite, are spoken of, and these probably formed the chief native currency. (The Roman farthing (quadrans) was a brass coin worth .375 of a cent. The Greek farthing ( or assarion) was worth four Roman farthings, i.e. about one cent and a half. A mite was half a farthing, and therefore was worth about two-tenths of a cent if the half of the Roman farthing, and about 2 cents if the half of the Greek farthing. See table of Jewish weights and measures.-ED.)

Money-changers

Matthew 21:12; Mark 11:15; John 2:15; According to Exodus 30:13-15; every Israelite who had reached or passed the age of twenty must pay into the sacred treasury, whenever the nation was numbered, a half-shekel as an offering to Jehovah. The money-changers whom Christ, for their impiety, avarice and fraudulent dealing, expelled from the temple were the dealers who supplied half-shekels, for such a premium as they might be able to exact, to the Jews from all parts of the world who assembled at Jerusalem during the great festivals, and were required to pay their tribute or ransom money in the Hebrew coin.

Month

From the time of the institution of the Mosaic law downward the religious feasts commencing with the passover depended not simply on the month, but on the moon; the 14th of Abib was coincident with the full moon; and the new moons themselves were the occasions of regular festivals. Numbers 10:10; Numbers 28:11-14; The commencement of the month was generally decided by observation of the new moon. The usual number of months in a year was twelve, as implied in 1 Kings 4:7; 1 Chronicles 27:1-15; but since twelve lunar months would make but 354 1/2 days, the years would be short twelve days of the short twelve days of the true year, and therefore it follows as a matter of course that an additional month must have been inserted about every third year, which would bring the number up to thirteen. No notice, however, is taken of this month in the Bible. In the modern Jewish calendar the intercalary month is introduced seven times in every nineteen years. The usual method of designating the months was by their numerical order, e.g. "the second month," Genesis 7:11; "the fourth month," 2 Kings 25:3; and this was generally retained even when the names were given, e.g. "in the month Zif, which is the second month." 1 Kings 6:1; The names of the months belong to two distinct periods. In the first place we have those peculiar to the period of Jewish independence, of which four only, even including Abib, which we hardly regard as a proper name are mentioned, viz.: Abib, in which the passover fell, Exodus 13:4; Exodus 23:15; Exodus 34:18; Deuteronomy 16:1; and which was established as the first month in commemoration of the exodus, Exodus 12:2; Zif, the second month, 1 Kings 6:1, 37; Bul, the eighth, 1 Kings 6:38; and Ethanim, the seventh. 1 Kings 6:38; and Ethanim, the seventh. 1 Kings 8:2; In the second place we have the names which prevailed subsequent to the Babylonish captivity; of these the following seven appear in the Bible: Nisan, the first, in which the passover was held, Nehemiah 2:1; Esther 3:7; Sivan, the third Esther 8:9; Bar. 1:8; Elul, the sixth, Nehemiah 6:15; 1 Macc. 14:27; Chisleu, the ninth, Nehemiah 1:1; Zechariah 7:1; 1 Macc. 1:54; Tebeth, the tenth, Esther 2:16; Sebat, the eleventh, Zechariah 1:7; 1 Macc. 16:14; and Adar, the twelfth. Esther 3:7; Esther 8:1; 2 Macc. 15:36. The names of the remaining five occur int he Talmud and other works; they were, Iyar, the second, Targum; 2 Chronicles 30:2; Tammuz, the fourth; Ab, the fifth; Tisri, the seventh; and Marcheshvan, the eighth. The name of the intercalary month was Ve-adar, i.e. the additional Adar. The identification of the jewish months with our own cannot be effected with precision on account of the variations that must inevitably exist between the lunar and the solar month. Nisan (or Abib) answers to March; Zif or Iyar to May; Sivan to June; Tammuz to July; Ab to August; Elul to September; Ethanim or Tisri to October; Bul or Marcheshvan to November; Chisleu to December; Tebeth to January; Sebat to February; and Adar to March.

Moon

The moon held an important place in the kingdom of nature, as known to the Hebrews. Conjointly with the sun, it was appointed "for signs and for seasons, and for days and years;" though in this respect it exercised a more important influence, if by the "seasons" we understand the great religious festivals of the Jews, as is particularly stated in Psalms 104:19; and more at length in Ecclus 43:6, 7. The worship of the moon prevailed extensively among the nations of the East, and under a variety of aspects. It was one of the only two deities which commanded the reverence of all the Egyptians. The worship of the heavenly bodies is referred to in Job 31:26, 27; and Moses directly warns the Jews against it. Deuteronomy 4:19; In the figurative language of Scripture, the moon is frequently noticed as presaging events of the greatest importance through the temporary or permanent withdrawal of its light. Isaiah 13:10; Joel 2:31; Matthew 24:29; Mark 13:24.

Moon, New

See NEW MOON

Mor'asthite, The

that is, the native of a place named Moresheth. It occurs twice-Jeremiah 26:18; Micah 1:1;-each time as the description of the prophet Micah.

Mor'deca-i

(little man, or worshipper or Mars), the deliverer, under divine Providence, of the Jews from the destruction plotted against them by Haman the chief minister of Xerxes; the institutor of the feast of Purim. The incidents of his history are too well known to need to be dwelt upon. [ESTHER] Three things are predicated of Mordecai in the book of Esther: (1) That he lived in Shushan; (2) That his name was Mordecai, son of Jair, son of Shimei, son of Kish the Benjamite who was taken captive with Jehoiachin; (3) That he brought up Esther.

Mo'reh

(teacher). 1. The plain or plains (or, as it should rather be rendered, the oak or oaks) of Moreh. The oak of Moreh was the first recorded halting-place of Abram after his entrance into the land of Canaan. Genesis 12:6; It was at the "place of Shechem," ch. Genesis 12:6; close to the mountains of Ebal and Gerizim. Deuteronomy 11:30;

2. The hill of Moreh, at the foot of which the Midianites and Amalekites were encamped before Gideon's attack upon them. Judges 7:1; It lay in the valley of Jezreel, rather on the north side of the valley, and north also of the eminence on which Gideon's little band of heroes was clustered. These conditions are most accurately fulfilled if we assume Jebel ed-Duhy, the "Little Hermon" of the modern travellers, 1815 feet above the Mediterranean, to be Moreh, the Ain-Jalood to be the spring of Harod, and Gideon's position to have been on the northeast slope of Jebel Fukua (Mount Gilboa), between the village of Nuris and the last-mentioned spring.

Mor'esheth-gath

(possession of Gath), a place named by the prophet Micah. Micah 1:14; The prophet was himself a native of a place called Moresheth.

Mori'ah

(chosen by Jehovah). 1. The land of Moriah-On "one of the mountains" in this district took place the sacrifice of Isaac. Genesis 22:2; Its position is doubtful, some thinking it to be Mount MOriah, others that Moreh, near Shechem, is meant. [See MOUNT MORIAH]

2. Mount Moriah.-The elevation on which Solomon built the temple, where God appeared to David "in the threshing floor of Araunah the Jebusite." it is the Eastern eminence of Jerusalem, separated from Mount Zion by the Tyropoeon valley. The tope was levelled by Solomon, and immense walls were built around it from the base to enlarge the level surface for the temple area. A tradition which first appears in a definite shape in Josephus, and is now almost universally accepted, asserts that the "Mount Moriah" of the Chronicles is identical with the "mountain" in "the land of Moriah" of Genesis, and that the spot on which Jehovah appeared to David, and on which the temple was built, was the very spot of the sacrifice of Isaac. (Smith, Stanley and Grove are, however, inclined to doubt this tradition.)

Mortar

Genesis 11:3; Exodus 1:14; Leviticus 14:42, 45; Isaiah 41:25; Ezekiel 13:10, 11, 14, 15; Ezekiel 22:28; Nehemiah 3:14; The various compacting substances used in Oriental buildings appear to be- 1. Bitumen, as in the Babylonian structures;

2. Common mud or moistened clay;

3. A very firm cement compounded of sand, ashes and lime, in the proportions respectively of 1, 2, 3, well pounded, sometimes mixed and sometimes coated with oil, so as to form a surface almost impenetrable to wet or the weather. In Assyrian and also Egyptian brick buildings, stubble or straw, as hair or wool among ourselves, was added to increase the tenacity.

Mortar

"a wide-mouthed vessel in form of an inverted bell, in which substances are pounded or bruised with a pestle."-Webster. The simplest and probably most ancient method of preparing corn for food was by pounding it between two stones. The Israelites in the desert appear to have possessed mortars and handmills among their necessary domestic utensils. When the manna fell they gathered it, and either ground it in the mill or pounded it in the mortar till it was fit for use. Numbers 11:8; So in the present day stone mortars are used by the Arabs to pound wheat for their national dish kibby. Another word occurring in Proverbs 27:22; probably denotes a mortar of a larger kind in which corn was pounded: "Though thou shouldest bray a fool in a mortar among wheat with a pestle, yet will not his foolishness depart from him." Corn may be separated from its husk and all its good properties preserved by such an operation, but the fool's folly is so essential a part of himself that no analogous process can remove it from him. Such seems the natural interpretation of this remarkable proverb. The language is intentionally exaggerated, and there is no necessity for supposing an allusion to a mode of punishment by which criminals were put to death by being pounded in a mortar. A custom of this king existed among the Turks, but there is no distinct trace of it among the Hebrews. Such, however, is supposed to be the reference in the proverb by Mr. Roberts, who illustrates it from his Indian experience.

Mo'serah

(bonds), Deuteronomy 10:6; apparently the same as Moseroth, Numbers 33:30; its plural form, the name of a place near Mount Hor.

Mo'ses

(Heb. Mosheh, "drawn," i.e. from the water; in the Coptic it means "saved from the water"), the legislator of the Jewish people, and in a certain sense the founder of the Jewish religion. The history of Moses naturally divides itself into three periods of 40 years each. Moses was born at Goshen, In Egypt, B.C. 1571. The story of his birth is thoroughly Egyptian in its scene. His mother made extraordinary efforts for his preservation from the general destruction of the male children of Israel. For three months the child was concealed in the house. Then his mother placed him in a small boat or basket of papyrus, closed against the water by bitumen. This was placed among the aquatic vegetation by the side of one of the canals of the Nile. The sister lingered to watch her brother's fate. The Egyptian princess, who, tradition says, was a childless wife, came down to bathe in the sacred river. Her attendant slaves followed her. She saw the basket in the flags, and despatched divers, who brought it. It was opened, and the cry of the child moved the princess to compassion. She determined to rear it as her own. The sister was at hand to recommend a Hebrew nurse, the child's own mother. here was the first part of Moses' training,-a training at home in the true religion, in faith in God, in the promises to his nation, in the life of a saint,-a training which he never forgot, even amid the splendors and gilded sin of Pharaoh's court. The child was adopted by the princess. From this time for many years Moses must be considered as an Egyptian. In the Pentateuch this period is a blank, but in the New Testament he is represented as "learned in all the wisdom of the Egyptians," and as "mighty in words and deeds." Acts 7:22; this was the second part of Moses' training. The second period of Moses' life began when he was forty years old. Seeing the sufferings of his people, Moses determined to go to them as their helper, and made his great life-choice, "choosing rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures in Egypt." Hebrews 11:25, 26; Seeing an Israelite suffering the bastinado from an Egyptian, and thinking that they were alone, he slew the Egyptian, and buried the corpse in the sand. But the people soon showed themselves unfitted as yet to obtain their freedom, nor was Moses yet fitted to be their leader. He was compelled to leave Egypt when the slaying of the Egyptian became known, and he fled to the land of Midian, in the southern and southeastern part of the Sinai peninsula. There was a famous well ("the well,") Exodus 2:15; surrounded by tanks for the watering of the flocks of the Bedouin herdsmen. By this well the fugitive seated himself and watched the gathering of the sheep. There were the Arabian shepherds, and there were also seven maidens, whom the shepherds rudely drove away from the water. The chivalrous spirit which had already broken forth in behalf of his oppressed countrymen broke forth again in behalf of the distressed maidens. They returned unusually soon to their father, Jethro, and told him of their adventure. Moses, who up to this time had been "an Egyptian," Exodus 2:19; now became for a time an Arabian. He married Zipporah, daughter of his host, to whom he also became the slave and shepherd. Exodus 2:21; Exodus 3:1; Here for forty years Moses communed with God and with nature, escaping from the false ideas taught him in Egypt, and sifting out the truths that were there. This was the third process of his training for his work; and from this training he learned infinitely more than from Egypt. Stanely well says, after enumerating what the Israelites derived from Egypt, that the contrast was always greater than the likeness. This process was completed when God met him on Horeb, appearing in a burning bush, and, communicating with him, appointed him to be the leader and deliverer of his people. Now begins the third period of forty years in Moses' life. He meets Aaron, his next younger brother, whom God permitted to be the spokesman, and together they return to Goshen in Egypt. From this time the history of Moses is the history of Israel for the next forty years. Aaron spoke and acted for Moses, and was the permanent inheritor of the sacred staff of power. But Moses was the inspiring soul behind. he is incontestably the chief personage of the history, in a sense in which no one else is described before or since. He was led into a closer communion with the invisible world than was vouchsafed to any other in the Old Testament. There are two main characters in which he appears-as a leader and as a prophet. (1) As a leader, his life divides itself into the three epochs-the march to Sinai; the march from Sinai to Kadesh; and the conquest of the transjordanic kingdoms. On approaching Palestine the office of the leader becomes blended with that of the general or the conqueror. By Moses the spies were sent to explore the country. Against his advice took place the first disastrous battle at hormah. To his guidance is ascribed the circuitous route by which the nation approached Palestine from the east, and to his generalship the two successful campaigns in which Sihon and Og were defeated. The narrative is told so briefly that we are in danger of forgetting that at this last stage of his life Moses must have been as much a conqueror and victorious soldier as was Joshua. (2) His character as a prophet is, from the nature of the case, more distinctly brought out. He is the first as he is the greatest example of a prophet in the Old Testament. His brother and sister were both endowed with prophetic gifts. The seventy elders, and Eldad and Medad also, all "prophesied." Numbers 11:25-27; But Moses rose high above all these. With him the divine revelations were made "mouth to mouth." Numbers 12:8; Of the special modes of this more direct communication, four great examples are given, corresponding to four critical epochs in his historical career. (a) The appearance of the divine presence in the flaming acacia tree. Exodus 3:2-6; (b) In the giving of the law from Mount Sinai, the outward form of the revelation was a thick darkness as of a thunder-cloud, out of which proceeded a voice. Exodus 19:19; Exodus 20:21; on two occasions he is described as having penetrated within the darkness. Exodus 24:18; Exodus 34:28; (c) It was nearly at the close of these communications in the mountains of Sinai that an especial revelation of God was made to him personally. Exodus 33:21, 22; Exodus 34:5, 6, 7; God passed before him. (d) The fourth mode of divine manifestation was that which is described as beginning at this juncture, and which was maintained with more or less continuity through the rest of his career. Exodus 33:7; It was the communication with God in the tabernacle from out the pillar of cloud and fire. There is another form of Moses' prophetic gift, viz., the poetical form of composition which characterizes the Jewish prophecy generally. These poetical utterances are- 1. "The song which Moses and the children of Israel sung" (after the passage of the Red Sea). Exodus 15:1-19;

2. A fragment of the war-song against Amalek. Exodus 17:16;

3. A fragment of lyrical burst of indignation. Exodus 32:18;

4. The fragments of war-songs, probably from either him or his immediate prophetic followers, in Numbers 21:14, 15, 27-30; preserved in the "book of the wars of Jehovah," Numbers 21:14; and the address to the well. ch. Numbers 21:14; and the address to the well. ch. Numbers 21:16, 17, 18;

5. The song of Moses, Deuteronomy 32:1-43; setting forth the greatness and the failings of Israel.

6. The blessing of Moses on the tribes, Deuteronomy 33:1-29;

7. The 90th Psalm, "A prayer of Moses, the man of God." The title, like all the titles of the psalms, is of doubtful authority, and the psalm has often been referred to a later author. Character.-The prophetic office of Moses can only be fully considered in connection with his whole character and appearance. Hosea 12:13; He was in a sense peculiar to himself the founder and representative of his people; and in accordance with this complete identification of himself with his nation is the only strong personal trait which we are able to gather from his history. Numbers 12:3; The word "meek" is hardly an adequate reading of the Hebrew term, which should be rather "much enduring." It represents what we should now designate by the word "disinterested." All that is told of him indicates a withdrawal of himself, a preference of the cause of his nation to his own interests, which makes him the most complete example of Jewish patriotism. (He was especially a man of prayer and of faith, of wisdom, courage and patience.) In exact conformity with his life is the account of his end. The book of Deuteronomy describes, and is, the long last farewell of the prophet to his people. This takes place on the first day of the eleventh month of the fortieth year of the wanderings, in the plains of Moab. Deuteronomy 1:3, 5;Moses is described as 120 years of age, but with his sight and his freshness of strength unabated. Deuteronomy 34:7;Joshua is appointed his successor. The law is written out and ordered to be deposited in the ark. ch. 31. The song and the blessing of the tribes conclude the farewell. chs. 32, 33. And then comes the mysterious close. He is told that he is to see the good land beyond the Jordan, but not to possess it himself. He ascends the mount of Pisgah and stands on Nebo, one of its summits, and surveys the four great masses of Palestine west of the Jordan, so far as it can be discerned from that height. The view has passes into a proverb for all nations. "So Moses the servant of Jehovah died there in the land of Moab, according to the word of Jehovah. And he buried him in a 'ravine' in the land of Moab, 'before' Beth-peor: but no man knoweth of his sepulchre unto this day... And the children of Israel wept for Moses in the plains of Moab thirty days." Deuteronomy 34:5, 6, 8; This is all that is said in the sacred record. (This burial was thus hidden probably-(1) To preserve his grave from idolatrous worship or superstitious reverence; and (2) Because it may be that God did not intend to leave his body to corruption, but to prepare it, as he did the body of Elijah, so that Moses could in his spiritual body meet Christ, together with Elijah, on the mount of transfiguration.) Moses is spoken of as a likeness of Christ; and as this is a point of view which has been almost lost in the Church, compared with the more familiar comparisons of Christ to Adam, David, Joshua, and yet has as firm a basis in fact as any of them, it may be well to draw it out in detail. (1) Moses is, as it would seem, the only character of the Old Testament to whom Christ expressly likens himself: "Moses wrote of me." John 5:46; It suggests three main points of likeness: (a) Christ was, like Moses, the great prophet of the people-the last, as Moses was the first. (b) Christ, like Moses, is a lawgiver: "Him shall ye hear." (c) Christ, like Moses, was a prophet out of the midst of the nation, "from their brethren." As Moses was the entire representative of his people, feeling for them more than for himself, absorbed in their interests, hopes and fears, so, with reverence be it said, was Christ. (2) In Hebrews 3:1-19; Hebrews 12:24-29; Acts 7:37; Christ is described, though more obscurely, as the Moses of the new dispensation-as the apostle or messenger or mediator of God to the people-as the controller and leader of the flock or household of God. (3) The details of their lives are sometimes, though not often, compared. Acts 7:24-28, 35; In Jude 1:9; is an allusion to an altercation between Michael and Satan over the body of Moses. It probably refers to a lost apocryphal book, mentioned by Origen, called the "Ascension" or "Assumption of Moses." Respecting the books of Moses, see PENTATEUCH.

Moth

By the Hebrew word we are certainly to understand some species of clothes-moth (tinea). Reference to the destructive habits of the clothes-moth is made in Job 4:19; Job 13:28; Psalms 39:11; etc. (The moth is a well-known insect which in its caterpillar state is very destructive to woollen clothing, furs, etc. The egg of the moth, being deposited on the fur or cloth, produces a very small shining insect, which immediately forms a house for itself by cuttings from the cloth. It east away the nap, and finally ruins the fabric. There are more than 1500 species of moths.-McClintock and Strong's Cyclopedia.)

Mother

The superiority of the Hebrew over all contemporaneous systems of legislation and of morals is strongly shown in the higher estimation of the mother in the Jewish family, as contrasted with modern Oriental as well as ancient Oriental and classical usage. The king's mother, as appears in the case of Bath-sheba, was treated with special honor. Exodus 20:12; Leviticus 19:3; Deuteronomy 5:16; Deuteronomy 21:18, 21; 1 Kings 2:29; Proverbs 10:1; Proverbs 15:20; Proverbs 17:25; Proverbs 29:15; Proverbs 31:1, 30.

Moun

t Isaiah 29:3; Jeremiah 6:6; etc. See SIEGE

Mount, Mountain

The Hebrew word har, like the English "mountain." is employed for both single eminences more or less isolated, such as Sinai. Gerizim, Ebal, Zion and Olivet, and for ranges, such as Lebanon. It is also applied to a mountainous country or district.

Mountain of the Amorites

specifically mentioned Deuteronomy 1:19, 20; comp. Deuteronomy 1:44 It seems to be the range which rises abruptly from the plateau of et-Tih, south of Judea, running from a little south of west to north of east, and of which the extremities are the Jebel Araif en-Nakah westward and Jebel el-Mukrah eastward, and from which line the country continues mountainous all the way to Hebron.

Mourning

One marked feature of Oriental mourning is what may be called its studies publicity and the careful observance of the prescribed ceremonies. Genesis 23:2; Job 1:20; Job 2:12; 1. Among the particular forms observed the following may be mentioned: (a) Rending the clothes. Genesis 37:29, 34; Genesis 44:13; etc. (b) Dressing in sackcloth. Genesis 37:34; 2 Samuel 3:31; 2 Samuel 21:10; etc. (c) Ashes, dust or earth sprinkled on the person. 2 Samuel 13:19; 2 Samuel 15:32; etc. (d) Black or sad-colored garments. 2 Samuel 14:2; Jeremiah 8:21; etc. (e) Removal of ornaments or neglect of person. Deuteronomy 21:12, 13; etc. (f) Shaving the head, plucking out the hair of the head or beard. Leviticus 10:6; 2 Samuel 19:24; etc. (g) Laying bare some part of the body. Isaiah 20:2; Isaiah 47:2; etc. (h) Fasting or abstinence in meat and drink. 2 Samuel 1:12; 2 Samuel 3:35; 2 Samuel 12:16, 22; etc. (i) In the same direction may be mentioned diminution in offerings to God, and prohibition to partake of sacrificial food. Leviticus 7:20; Deuteronomy 26:14; (k) Covering the "upper lip," i.e. the lower part of the face, and sometimes the head, in token of silence. Leviticus 13:45; 2 Samuel 15:30; 2 Samuel 19:4; (l) Cutting the flesh, Jeremiah 16:6, 7; Jeremiah 41:5; beating the body. Ezekiel 21:12; Jeremiah 31:19; (m) Employment of persons hired for the purpose of mourning. Ecclesiastes 12:5 Jeremiah 9:17; Amos 5:16; Matthew 9:23; (n) Akin to the foregoing usage the custom for friends or passers-by to join in the lamentations of bereaved or afflicted persons. Genesis 50:3; Judges 11:40; Job 2:11; Job 30:25; etc. (o) The sitting or lying posture in silence indicative of grief. Genesis 23:3; Judges 20:26; etc. (p) Mourning feast and cup of consolation. Jeremiah 16:7, 8;

2. The period of mourning varied. In the case of Jacob it was seventy days, Genesis 50:3; of Aaron, Numbers 20:29; and Moses, Deuteronomy 34:8 thirty. A further period of seven days in Jacob's case. Genesis 50:10; Seven days for Saul, which may have been an abridged period in the time of national danger. 1 Samuel 31:13; With the practices above mentioned, Oriental and other customs, ancient and modern, in great measure agree. Arab men are silent in grief, but the women scream, tear their hair, hands and face, and throw earth or sand on their heads. Both Mohammedans and Christians in Egypt hire wailing-women, and wail at stated times. Burckhardt says the women of Atbara in Nubia shave their heads on the death of their nearest relatives-a custom prevalent also among several of the peasant tribes of upper Egypt. He also mentions wailing-women, and a man in distress besmearing his face with dirt and dust in token of grief. In the "Arabian Nights" are frequent allusions to similar practices. It also mentions ten days and forty days as periods of mourning. Lane, speaking of the modern Egyptians, says, "After death the women of the family raise cries of lamentation called welweleh or wilwal, uttering the most piercing shrieks, and calling upon the name of the deceased, 'Oh, my master! Oh, my resource! Oh, my misfortune! Oh, my glory!" See Jeremiah 22:18; The females of the neighborhood come to join with them in this conclamation: generally, also, the family send for two or more neddabehs or public wailing-women. Each brings a tambourine, and beating them they exclaim, 'Alas for him!' The female relatives, domestics and friends, with their hair dishevelled and sometimes with rent clothes, beating their faces, cry in like manner, 'Alas for him!' These make no alteration in dress, but women, in some cases, dye their shirts, head-veils and handkerchiefs of a dark-blue color. They visit the tombs at stated periods."-Mod. Eg. iii. 152, 171, 195.

Mowing

As the great heat of the climate in Palestine and other similarly situated countries soon dries up the herbage itself, hay-making in our sense of the term is not in use. The "king's mowings," Amos 7:1; may perhaps refer to some royal right of early pasturage for the use of the cavalry.

Mo'za

(fountain). 1. Son of Caleb the son of Hezron. 1 Chronicles 2:46;

2. Son of Zimri and descendant of Saul. 1 Chronicles 8:36, 37; 1 Chronicles 9:42, 43.

Mo'zah

(fountain), one of the cities in the allotment of Benjamin, Joshua 18:26; only, named between hae-Cephirah and Rekem.

Mu'az

(wrath), son of Ram, the first-born of Jerahmeel. 1 Chronicles 2:27.

Mulbury trees

(Heb. becaim). Mention of these is made only in 2 Samuel 5:23, 24; and 1 Chronicles 14:14 We are quite unable to determine what kind of tree is denoted by the Hebrew word. Some believe pear trees are meant; others the aspen or poplar, whose leaves tremble and rustle with the slightest breeze, even when the breeze is not otherwise perceptible. It may have been to the rustling of these leaves that the "going in the tree tops" refers. 2 Samuel 5:23, 24.

Mule

a hybrid animal, the offspring of a horse and an ass. "The mule is smaller than the horse, and is a remarkably hardy, patient, obstinate, sure-footed animal, living, ordinarily, twice as long as a horse."-McClintock and Strong's Cyclopedia. It was forbidden to the Israelites to breed mules, but sometimes they imported them. It would appear that only kings and great men rode on mules. We do not read of mules at all in the New Testament; perhaps therefore they had ceased to be imported.

Mup'pim

(serpent), a Benjamite, and one of the fourteen descendants of Rachael who belonged to the original colony of the sons of Jacob in Egypt. Genesis 46:21; (B.C. 1706.) In Numbers 26:39; the name is given as SHUPHAM.

Murder

The law of Moses, while it protected the accidental homicide, defined with additional strictness the crime of murder. It prohibited compensation or reprieve of the murderer, or his protection if he took refuge in the refuge city, or even at the altar of Jehovah. Exodus 21:12, 14; Leviticus 24:17, 21; 1 Kings 2:5, 6, 31; The duty of executing punishment on the murderer is in the law expressly laid on the "revenger of blood;" but the question of guilt was to be previously decided by the Levitical tribunal. In regal times the duty of execution of justice on a murderer seems to have been assumed to some extent by the sovereign, as was also the privilege of pardon. 2 Samuel 13:39; 2 Samuel 14:7, 11; 1 Kings 2:34; It was lawful to kill a burglar taken at night in the act, but unlawful to do so after sunrise. Exodus 22:2, 3.

Mu'shi

(yielding), the son of Merari the son of Kohath. Exodus 6:19; Numbers 3:20; 1 Chronicles 6:19, 47; 1 Chronicles 23:21, 23; 1 Chronicles 24:26, 30.

Music

1. The most ancient music.-The inventor of musical instruments, like the first poet and the first forger of metals, was a Cainite. We learn from Genesis 4:21; that Jubal the son of Lamech was "the father of all such as handle the harp and organ," that is, of all players upon stringed and wind instruments. The first mentioned of music in the times after the deluge is in the narrative of Laban's interview with Jacob, Genesis 32:27; so that, whatever way it was preserved, the practice of music existed in the upland country of Syria, and of the three possible kinds of musical instruments two were known and employed to accompany the song. The three kinds are alluded to in Job 21:12; On the banks of the Red Sea Moses and the children of Israel sang their triumphal song of deliverance from the hosts of Egypt; and Miriam, in celebration of the same event, exercised one of her functions as a prophetess by leading a procession of the women of the camp, chanting in chorus the burden of the song of Moses. The song of Deborah and Barak is cast in a distinctly metrical form, and was probably intended to be sung with a musical accompaniment as one of the people's songs. The simpler impromptu with which the women from the cities of Israel greeted David after the slaughter of the Philistines was apparently struck off on the spur of the moment, under the influence of the wild joy with which they welcomed their national champion. "the darling of the sons of Israel." 1 Samuel 18:6, 7; Up to this time we meet with nothing like a systematic cultivation of music among the Hebrews, but the establishment of the schools of the prophets appears to have supplied this want. Whatever the students of these schools may have been taught, music was an essential part of their practice. Professional musicians soon became attached to the court.

2. The golden age of Hebrew music. David seems to have gathered round him "singing men and singing women." 2 Samuel 19:35; Solomon did the same, Ecclesiastes 2:8; adding to the luxury of his court by his patronage of art, and obtaining a reputation himself as no mean composer. 1 Kings 4:32; But the temple was the great school of music, and it was consecrated to its highest service in the worship of Jehovah. Before, however the elaborate arrangements had been made by David for the temple choir, there must have been a considerable body of musicians throughout the country. 2 Samuel 6:5; (David chose 4000 musicians from the 38,000 Levies in his reign, or one in ten of the whole tribe. Of these musicians 288 were specially trained and skillful. 1 Chronicles 26:6, 7; The whole number was divided into 24 courses, each of which would thus consist of a full band of 154 musicians, presided over by a body of 12 specially-trained leaders, under one of the twenty-four sons of Asaph, Heman or Jeduthun as conductor. The leaders appear to have played on the cymbals, perhaps to make the time. 1 Chronicles 15:19; 1 Chronicles 16:5; All these joined in a special chant which David taught them, and which went by his name. 1 Chronicles 23:5; Women also took part in the temple choir. 1 Chronicles 13:8; 1 Chronicles 25:5, 6; These great choirs answered one to another in responsive singing; thus the temple music most have been grand and inspiring beyond anything known before that time.

3. Character of Hebrew music.-As in all Oriental nations, the music of the Hebrews was melody rather than harmony, which latter was then unknown. All old and young, men and maidens, singers and instruments, appear to have sung one part only in or in octaves. "The beauty of the music consisted altogether in the melody;" but this, with so many instruments and voices, was so charming that "the whole of antiquity is full of the praises of this music. By its means battles were won, cities conquered, mutinies quelled, diseases cured."-ED.)

4. Uses of music.-In the private as well as in the religions life of the Hebrews music held a prominent place. The kings had their court musicians, 2 Chronicles 35:25; Ecclesiastes 2:8; and in the luxurious times of the later monarchy the effeminate gallants of Israel amused themselves with devising musical instruments while their nation was perishing ("as Nero fiddled while Rome was burning"). But music was also the legitimate expression of mirth and gladness The bridal processions as they passed through the streets were accompanied with music and song. Jeremiah 7:34; The music of the banquets was accompanied with song and dancing. Luke 15:26; The triumphal processions which celebrated victory were enlivened by minstrels and singers. Exodus 15:1, 20; Judges 5:1; Judges 11:34; There were also religious songs. Isaiah 30:29; Jas 5:13; Love songs are alluded to; in Psalms 45:1; title, and Isaiah 5:1 There were also the doleful songs of the funeral procession, and the wailing chant of the mourners. The grape-gatherers sang at their work, and the women sang as they toiled at the mill, and on every occasion the land of the Hebrews during their national prosperity was a land of music and melody.

Musical instruments of the Hebrews

(There has been great obscurity as to the instruments of music in use among the Hebrews, but the discoveries on the monuments of Egypt and Assyria have thrown much light upon the form and nature of these instruments. I. STRINGED INSTRUMENTS.-

1. The harp or lyre. [See illustration]

2. The psaltery, the name of various large instruments of the harp kind.

3. The sackbut, a harp-like instrument of four strings and of triangular form.

4. A kind of lute or guitar (mahalath), in titles to Psalms 53:1; and Psalms 88:1 with a long, flat neck, and a hollow body of wood whose surface was perforated with holes. There were three strings, end the whole instrument was three or four feet long.

5. The gittith, in titles to Psalms 8:1, 81:1, 84:1; a stringed instrument, probably found by David st Gath, whence its name. II. INSTRUMENTS OF PERCUSSION.

1. The timbrel, a form of tambourine, a narrow hoop covered with a tightened skin, and struck with the hand on the Egyptian monuments are three kinds-the circular, the square, and another formed by two squares separated by a bar.

2. The drum (toph). Of this there were many varieties, some of them resembling modern drums. The Egyptians had along drum, of wood or copper, 2 1/2 feet long, resembling the tom-tom of India, and beaten by the hand. Another form was shaped like a cask with bulging centre, and was made of copper. It was of the same length as the other, but larger around, and was beaten with sticks. Another drum was more like our kettledrum; and one of these, the rabbins say, was placed in the temple court to the priests to prayer, and could be heard from Jerusalem to Jericho.

3. Bells (paanton), attached to the high priest's dress, and rung by striking against the knobs, shaped like pomegranates, which were hung near them.

4. Cymbals. The earliest cymbals were probably finger cymbals -small plates of metal fastened to the thumb and middle finger, and struck together. Afterward there were the large cymbals, played with both hands.

5. Systra (menaanim), 2 Samuel 6:5; there translated comets. The systrum was a carved bronze or copper frame, with a handle, in all from 8 to 18 inches long, with movable rings and bars. It was shaken with the hand, and the rings and bars made a piercing metallic sound by striking against the bronze frame.

6. The triangle (shalishim), 1 Samuel 18:6; a musical instrument (machol) used for accompanying the dance, and several times translated dancing. Psalms 150:3, 4-5; It was a metallic rim or frame sometimes with a handle and had small bells attached to it, or bars across on which were strung metallic rings or plates. It was held in the hand, and was played by the women at weddings and merry-makings. III. WIND INSTRUMENTS.-

1. The syrinx, pandean pipe or bagpipe (ugab); translated "organ" in Genesis 4:21; Either like the bagpipe, or a series of pipes from 5 to 23 in number, though usually only 7.

2. The horn,in the form of an animal's horn even when made of metal but originating in the use of the horns of cattle.

3. The trumpet (shophar) same as horn, 2.

4. The straight trumpet.

5. The flute (halil, meaning "bored through "), a pipe perforated with holes, originally made from reeds, but afterward of wood bone, horn or ivory. It was chiefly consecrated to joy or pleasure.

6. The flute, alluded to in Daniel 3:6; probably a kind of double flageolet.

7. The dulcimer, Daniel 3:5; a kind of bagpipe with two shrill reeds. The modern dulcimer is a triangular instrument strung with about 60 brass wires, and played upon with little sticks or metallic rods. It more resembles the ancient psaltery than the dulcimer of Daniel 3:5;-ED.)

Mustard

is mentioned in Matthew 13:31; Matthew 17:20; Mark 4:31; Luke 13:19; Luke 17:6; It is generally agreed that the mustard tree of Scripture is the black mustard (Sinapis nigru). The objection commonly made against any sinapis being the plant of the parable is that the reed grew into "a tree," in which the fowls of the air are said to come and lodge. As to this objection, it is urged with great truth that the expression is figurative and Oriental, and that in a proverbial simile no literal accuracy is to be expected. It is an error, for which the language of Scripture is not accountable, to assert that the passage implies that birds "built their nests" in the tree: the Greek word has no such meaning; the word merely means "to settle or rest upon" anything for a longer or shorter time; nor is there any occasion to suppose that the expression "fowls of the air" denotes any other than the smaller insessorial kinds-linnets, finches, etc. Hiller's explanation is probably the correct one,-that the birds came and settled on the mustard-plant for the sake of the seed, of which they are very fond. Dr. Thomson also says he has seen the wild mustard on the rich plain of Akkar as tall as the horse and the rider. If, then, the wild plant on the rich plain of Akkar grows as high as a man on horseback, it might attain to the same or a greater height when in a cultivated garden. The expression "which is indeed-the least of all seeds" is in all probability hyperbolical, to denote a very small seed indeed, as there are many seeds which are smaller than mustard. The Lord in his popular teaching," says Trench ("Notes on Parables", 108), "adhered to the popular language;" and the mustard-seed was used proverbially to denote anything very minute; or may mean that it was the smallest of all garden seeds, which it is in truth.

Muth-labben

"To the chief musician upon Muth-labben" is the title of Psalms 9:1; which has given rise to infinite conjecture. It may be either upon the death (muth) of the fool (labben), as an anagram on Nabal or as Gesenius, "to be chanted by boys with virgins' voices," i.e. in the soprano.

My'ra

an important town in Lycia, on the southwest coast of Asia Minor, on the river Andriacus, 21 miles from its mouth referred to in Acts 27:5; Myra (named Dembra by the Greeks) Is remarkable still for its remains of various periods of history.

Myrrh

This substance is mentioned in Exodus 30:23; as one of the ingredients of the "oil of holy ointment:" in Esther 2:12; as one of the substances used in the purification of women; in Psalms 45:8 Proverbs 7:17; and in several passages in Canticles, as a perfume. The Greek occurs in Matthew 2:11; among the gifts brought by the wise men to the infant Jesus and in Mark 15:23; it is said that "wine mingled with myrrh" was offered to but refused by, our Lord on the cross. Myrrh was also used for embalming. See John 19:39 and Herod. ii. 86. The Balsamodendron myrrha, which produces the myrrh of commerce, has a wood and bark which emit a strong odor; the gum which exudes from the bark is at first oily, but becomes hard by exposure to the air. (This myrrh is in small yellowish or white globules or tears. The tree is small, with a stunted trunk, covered with light-gray bark, It is found in Arabia Felix. The myrrh of Genesis 37:25; was probably ladalzum, a highly-fragrant resin and volatile oil used as a cosmetic, and stimulative as a medicine. It is yielded by the cistus, known in Europe as the rock rose, a shrub with rose-colored flowers, growing in Palestine and along the shores of the Mediterranean.-ED.) For wine mingled with myrrh see GALL.

Myrtle

a plant mentioned in Nehemiah 8:15; Isaiah 41:19; Isaiah 55:13; Zechariah 1:8, 10, 11; The modern Jews still adorn with myrtle the booths and sheds at the feast of tabernacles. Formerly, as we learn from Nehemiah, Nehemiah 8:15; myrtles grew on the hills about Jerusalem. "On Olivet." says Dean Stanley, "nothing is now to be seen but the olive and the fig tree:" on some of the hills near Jerusalem, however, Hasselquist observed the myrtle. Dr. Hooker says it is not uncommon in Samaria and Galilee. The Myrtus communis is the kind denoted by the Hebrew word. (It is a shrub or low tree sometimes ten feet high, with green shining leaves, and snow-white flowers bordered with purple, "which emit a perfume more exquisite than that of the rose." The seeds of the myrtle, dried before they are ripe, form our allspice.-ED.)

Mys'ia

(land of beech trees) Acts 16:7, 8; was the region about the frontier of the provinces of Asia and Bithynia. The term is evidently used in an ethnological, not a political, sense.

N

Na'am

(pleasantness), one of the sons of Caleb the son of Jephunneh. 1 Chronicles 4:15; (B.C. about 1451-1420.)

Na'amah

one of the towns of Judah in the district of the lowland or Shefelah. Joshua 15:41; Capt. Warren, in Report of Palestine Exploration Fund, 1871, locates it at Naameh, six miles northeast of Yebna.

Na'amah

(loveliness). 1. One of the four women whose names are preserved in the records of the world before the flood; all except Eve being Cainites. Site was daughter of Lamech by his wife Zillah, and sister, as is expressly mentioned to Tubal-cain Genesis 4:22; only. (B.C. about 3550.)

2. Mother of King Rehoboam. 1 Kings 14:21, 31; 2 Chronicles 12:13; In each of these passages she is distinguished by the title "the (not 'an,' as in Authorized Version) Ammonite." She was therefore one of the foreign women whom Solomon took into his establishment. 1 Kings 11:1; (B.C. 1015-975.)

Na'aman

(pleasantness). 1. "Naaman the Syrian." Luke 4:27; Naaman was commander-in-chief of the army of Syria, and was nearest to the person of the king, Ben-hadad II., whom he accompanied officially and supported when he went to worship in the temple of Rimmon, 2 Kings 5:18; at Damascus, the capital. (B.C. 885.) A Jewish tradition at least as old as the time of Josephus, and which may very well be a genuine one identifies him with the archer whose arrow, whether at random or not, struck Ahab with his mortal wound, and thus "gave deliverance to Syria." The expression in 2 Kings 5:1; is remarkable-"because that by him Jehovah had given deliverance to Syria." The most natural explanation perhaps is that Naaman in delivering his country, had killed one who was the enemy of Jehovah not less than he was of Syria. Whatever the particular exploit referred to was, it had given Naaman a great position at the court of Ben-hadad. Naaman was afflicted with a leprosy of the white kind which had hitherto defied cure. A little Israelitish captive maiden tells him of the fame and skill of Elisha, and he is cured by him by following his simple directions to bathe in the Jordan seven times. See 2 Kings 5:14; His first business after his cure is to thank his benefactor and gratefully acknowledge the power of the God of Israel, and promise "henceforth to offer neither burnt offering nor sacrifice unto other gods, but unto the Lord." How long Naaman lived to continue a worshipper of Jehovah while assisting officially at the worship of Rimmon we are not told; ("but his memory is perpetuated by a leper hospital which occupies the traditional site of his house in Damascus, on the banks of the Abana."-Schaff.)

2. One of the family of Benjamin who came down to Egypt with Jacob as read in Genesis 46:21; He was the son of Bela, and head of the family of the Naamites. Numbers 26:40; 1 Chronicles 8:3, 4; (B.C. 1706.)

Na'amathite the Gentile

name of one of Job's friends, Zophar the Naamathite. Job 2:11; Job 11:1; Job 20:1; Job 42:9; There is no other trace of this name in the Bible, and the town whence it is derived is unknown. (But as Uz was in Arabia, probably the Naamah where he lived was on the Arabian borders of Syria.)

Na'amites, The

the family descended from Naaman, the grandson of Benjamin. Numbers 26:40; only.

Na'arah

(a maiden), the second wife of Ashur; a descendant of Judah. 1 Chronicles 4:5, 6.

Na'ara-i

(handmaid), one of the valiant men of David's armies. 1 Chronicles 11:37; In 1 Chron. he is called the son of Ezbai, but in 2 Samuel 23:35; he appears as "Paarai the Arbite." Kennicott decides that the former is correct. (B.C. about 1015.)

Na'aran

(juvenile), a city of Ephraim, which in a very ancient record, 1 Chronicles 7:28; is mentioned as the eastern limit of the tribe. It is very probably identical with Naarath, or more accurately Naarah.

Na'arath

(juvenile) (the Hebrew is equivalent to Naarah, which is therefore the real form of the name), a place named Joshua 16:7; only as one of the landmarks on the southern boundary of Ephraim. It appears to have lain between Ataroth and Jericho, in the Jordan valley: Eusebius and Jerome speak of it as if well known to them-"Naorath, a small village of the Jews, five miles from Jericho."

Na-ash'on

See NAHSHON

Na-as'son

(enchanter), the Greek form of the name NAHSHON. Matthew 1:4 Luke 3:32; only.

Na'bal

(fool) was a sheepmaster on the confines of Judea and the desert, in that part of the country which bore from its great conqueror the name of Caleb. 1 Samuel 25:3; 1 Samuel 30:14; (B.C. about 1055.) His residence was on the southern Carmel, in the pasture lands of Maon. His wealth, as might be expected from his abode, consisted chiefly of sheep and goats. It was the custom of the shepherds to drive them into the wild downs on the slopes of Carmel; and it was whilst they were on one of these pastoral excursions that they met a band of outlaws, who showed them unexpected kindness, protecting them by day and night, and never themselves committing any depredations. 1 Samuel 25:7, 15, 18; Once a year there was a grand banquet on Carmel, "like the feast of a king." ch. 1 Samuel 25:2, 4, 36; It was on one of these occasions that ten youths from the chief of the freebooters approached Nabal, enumerated the services of their master, and ended by claiming, with a mixture of courtesy and defiance characteristic of the East, "whatsoever cometh into thy hand for thy servants and for thy son David." The great sheepmaster peremptorily refused. The moment that the messengers were gone, the shepherds that stood by perceived the danger that their master and themselves would incur. To Nabal himself they durst not speak. ch. 1 Samuel 25:17; To his wife, as to the good angel of the household, one of the shepherds told the state of affairs. She, with the offerings usual on such occasions, with her attendants running before her, rode down the hill toward David's encampment. David had already made the fatal vow of extermination. ch. 1 Samuel 26:22; At this moment, as it would seem, Abigail appeared, threw herself on her face before him, and poured forth her petition in language which in both form and expression almost assumes the tone of poetry. She returned with the news of David's recantation of his vow. Nabal was then at the height of his orgies and his wife dared not communicate to him either his danger or his escape. ch. 1 Samuel 25:36; At break of day she told him both. The stupid reveller was suddenly roused to a sense of that which impended over him. "His heart died within him, and he be came as a stone." It was as if a stroke of apoplexy or paralysis had fallen upon him. Ten days he lingered "and the Lord smote Nabal, and he died." ch. 1 Samuel 25:37, 38.

Na'both

(fruits), the victim of Ahab and Jezebel, was the owner of a small vineyard at Jezreel, close to the royal palace of Shab. 1 Kings 21:1, 2; (B.C. 897.) It thus became an object of desire to the king, who offered an equivalent in money or another vineyard. In exchange for this Naboth, in the independent spirit of a Jewish landholder, refused: "The Lord forbid it me that I should give the inheritance of my father unto thee." Ahab was cowed by this reply; but the proud spirit of Jezebel was aroused. She took the matter into her own hands. A fast was proclaimed, as on the announcement of some impending calamity. Naboth was "set on high" in the public place of Samaria; two men of worthless character accused him of having "cursed God and the king." He and his children, 2 Kings 9:26; were dragged out of the city and despatched; the same night. The place of execution there was by the large tank or reservoir which still remains an the slope of the hill of Samaria, immediately outside the walls. The usual punishment for blasphemy was enforced: Naboth and his sons were stoned; and the blood from their wounds ran down into the waters of the tank below. For the signal retribution taken on this judicial murder-a remarkable proof of the high regard paid in the old dispensation to the claims of justice and independence-see AHAB; JEHU; JEZEBEL.

Nabuchodon'osor

See NEBUCHADNEZZAR

Na'chor

See NAHOR

Na'dab

(liberal). 1. The eldest son of Aaron and Elisheba. Exodus 8 13 Numb 3:2. (B.C. 1490.) He, his father and brother, and seventy old men of Israel were led out from the midst of the assembled people, Exodus 24:1; and were commended to stay and worship God "afar off," below the lofty summit of Sinai, where Moses alone was to come near to the Lord. Subsequently, Leviticus 10:1; Nadab and his brother were struck dead before the sanctuary by fire from the Lord. Their offence was kindling the incense in their censers with "strange" fire, i.e. not taken from that which burned perpetually, Leviticus 6:13; on the altar.

2. King Jeroboam's son, who succeeded to the throne of Israel B.C. 954, and reigned two years. 1 Kings 15:25-31; At the siege of Gibbethon a conspiracy broke out in the midst of the army, and the king was slain by Baasha, a man of Issachar.

3. A son of Shammai 1 Chronicles 2:28; of the tribe of Judah.

4. A son of Gibeon, 1 Chronicles 8:30; 1 Chronicles 9:36; of the tribe of Benjamin.

Nag'ga-i

(illuminating), the true form of NAGGE, Luke 3:25; and so given in the Revised Version.

Nag'ge

one of the ancestors of Christ. Luke 3:25; See See NAGGAI

Nahal'al, or Na'halal

(pasture), one of the cities of Zebulun, given with its "suburbs" to the Merarite Levites. Joshua 21:35; It is the same which in Joshua 19:15; is inaccurately given in the Authorized Version as Nahallal, the Hebrew being in both cases identical. Elsewhere it is called NAHALOL. Judges 1:30; It is identified with the modern Malul, a village in the plain of Esdraelon.

Naha'liel

(torrents of God), one of the halting-places of Israel in the latter part of their progress to Canaan. Numbers 21:19; It lay "beyond," that is, north of, the Amen, ver. 13; and between Mattanah and Bamoth, the next after Bamoth being Pisgah.

Na'halol

See NAHALAL

Na'ham

(consolation), the brother of Modiah or Jehudiah, wife of Ezra. 1 Chronicles 4:19.

Naham'aai

(merciful), a chief man among those who returned from Babylon with Zerubbabel and Jeshua. Nehemiah 7:7; (B.C. 536.)

Nahar'a-i

(snorter) the armor-bearer of Joab, called NAHARI in the Authorized Version of 2 Samuel 23:37; He was a native of Beeroth. 1 Chronicles 11:39; (B.C. 1013.)

Na'hari

The same as NAHARAI. 2 Samuel 23:37; In the Authorized Version of 1611 the name is printed "Naharai the Berothite."

Na'hash

(serpent). 1. King of the Ammonites who dictated to the inhabitants of Jabesh-gilead that cruel alternative of the loss of their right eyes or slavery which roused the swift wrath of Saul, and caused the destruction of the Ammonite force. 1 Samuel 11:2-11; (B.C. 1092.) "Nahaph" would seem to have been the title of the king of the Ammonites rather than the name of an individual. Nahash the father of Hanun had rendered David some special and valuable service, which David was anxious for an opportunity of requiting. 2 Samuel 10:2;

2. A person mentioned once only-2 Samuel 17:25;-in stating the parentage of Amasa, the commander-in-chief of Absalom's army. Amasa is there said to have been the son of a certain Ithra by Abigail, "daughter of Nahash and sister to Zeruiah." (B.C. before 1023.)

Na'hath

(rest). 1. One of the "dukes" of Edom, eldest son of Reuel the son of Esau. Genesis 36:13, 17; 1 Chronicles 1:37; (B.C. 1700.)

2. A Kohathite Levite, son of Zophai. 1 Chronicles 6:26;

3. A Levite in the reign of Hezekiah. 2 Chronicles 31:13; (B.C. 725.)

Nah'bi

(hidden), the son of Vophsi, a Naphtalite, and one of the twelve spies. Numbers 13:14.

Na'hor

(snorting), the name of two persons in the family of Abraham. 1. His grandfather; the son of Serug and father of Terah. Genesis 11:22-25; (B.C. 2174.)

2. Grandson of the preceding son of Terah and brother of Abraham and Haran. Genesis 11:26, 27; (B.C. 2000.) The order of the ages of the family of Terah is not improbably inverted in the narrative; in which case Nahor instead of being younger than Abraham, was really older. He married Milcah, the daughter of his brother Haran; and when Abraham and Lot migrated to Canaan, Nahor remained behind in the land of his birth, on the eastern side of the Euphrates.

Nah'shon, or Na-ash'on

(enchanter) son of Amminadab, and prince of the children of Judah (as he is styled in the genealogy of Judah,) 1 Chronicles 2:10; at the time of the first numbering in the wilderness. Exodus 6:23; Numbers 1:7; etc. His sister, Elisheba, was wife to Aaron, and his son, Salmon, was husband to Rahab after the taking of Jericho. He died in the wilderness, according to Numbers 26:64, 65; (B.C. before 1451.)

Na'hum

(consolation). Nahum, called "the Elkoshite," is the seventh in order of the minor prophets. His personal history is quite unknown. The site of Elkosh, his native place, is disputed, some placing it in Galilee, others in Assyria. Those who maintain the latter view assume that the prophet's parents were carried into captivity by Tiglath-pileser and that the prophet was born at the village of Alkush, on the east bank of the Tigris, two miles north of Mosul. On the other hand, the imagery of his prophecy is such lie would be natural to an inhabitant of Palestine, Nahum 1:4; to whom the rich pastures of Bashan the vineyards of Carmel and the blossoms of Lebanon were emblems of all that was luxuriant and fertile. The language employed in ch. Nahum 1:15; Nahum 2:2; is appropriate to one who wrote for his countrymen in their native land. (McClintock and Strong come to the conclusion that Nahum was a native of Galilee that at the captivity of the ten tribes he escaped into Judah, and prophesied in the reign of Hezekiah, 726-698.-ED.) Prophecy of Nahum.-The date of Nahum a prophecy can be determined with as little precision as his birthplace. It is, however, certain that the prophecy was written before the final downfall of Nineveh and its capture by the Medes and Chaldeans, cir. B.C. 625. The allusions to the Assyrian power imply that it was still unbroken. ch. Nahum 1:12; Nahum 2:8, 13; Nahum 3:16-17; It is most probable that Nahum flourished in the latter half of the return of Hezekiah, and wrote his prophecy either in Jerusalem or its neighborhood. The subject of the prophecy is, in accordance with the superscription, "the burden of Nineveh," the destruction of which he predicts. As a poet Nahum occupies a high place in the first rank of Hebrew literature. His style is clear and uninvolved, though pregnant and forcible; his diction sonorous and rhythmical, the words re-echoing to the sense. Comp. Nahum 2:4; Nahum 3:3.

Nail

1. Of finger. (a) A nail or claw of man or animal. (b) A point or style e.g. for writing; see Jeremiah 17:1;

2. (a) A nail, Isaiah 11:7; a stake, Isaiah 33:20; also a tent-peg. Tent-pegs were usually of wood and of large size; but some times, as was the case with those used to fasten the curtains of the tabernacle of metal. Exodus 27:19; Exodus 38:20; (b) A nail, primarily a point. We are told that David prepared iron for the nails to be used in the temple; and as the holy of holies was plated with gold, the nails for fastening the plates were probably of gold.

Na'in

(beauty), a village of Galilee, the gate of which is made illustrious by the raising of the widow's son. Luke 7:12; The modern Nein is situated on the northwestern edge of the "Little Hermon," or Jebel-ed-Duhy, where the ground falls into the plain of Esdraelon. The entrance to the place, where our Saviour met the funeral, must probably always have seen up the steep ascent from the plain; and here on the west side of the village, the rock is full of sepulchral caves.

Na'ioth

(habitations), or more fully, "Naioth in Ramah," a place of Mount Ephraim, the birthplace of Samuel and Saul, and in which Samuel and David took refuge together after the latter had made his escape from the jealous fury of Saul. 1 Samuel 19:18, 19, 22, 23; 1 Samuel 20:1; It is evident from ver. 1 Samuel 20:18; that Naioth was not actually in Ramah, Samuel's habitual residence. In its corrected from the name signifies "habitations," and probably means the huts or dwellings of a school or college of prophets over which Samuel presided as Elisha did over those at Gilgal and Jericho.

Names

1. Names of places.-These may be divided into two general classes-descriptive and historical. The former are such as mark some peculiarity of the locality, usually a natural one, e.g. Sharon, "plain" Gibeah, "hill;" Pisgah. "height." Of the second class of local names, some were given in honor of individual men, e.g. the city Enoch Genesis 4:17; etc. More commonly, however, such names were given to perpetuate that memory of some important historic occurrence. Bethel perpetuated through all Jewish history the early revelations of God to Jacob. Genesis 28:19, 35:15; So Jehovah-jireh, Genesis 22:14; Mahanaim, Genesis 32:2; Peniel etc. In forming compounds to serve as names of towns or other localities, some of the most common terms employed were Kir, a "wall" or "fortress;" Kirjath, "city;" En, "fountain;" Beer, "a well," etc. The names of countries were almost universally derived from the name of the first settlers or earliest historic population.

2. Names of persons.-Among the Hebrews each person received hut a single name. In the case of boys this was conferred upon the eighth day, in connection with the rite of circumcision. Luke 1:59; comp. Gene 17:5-14 To distinguish an individual from others of the same name it was customary to add to his own proper name that of his father or ancestors. Sometimes the mother's was used instead. Simple names in Hebrew, as in all languages, were largely borrowed from nature; e.g. Deborah, "bee;" Tamar, "a palm tree;" Jonah, "dove." Many names of women were derived from those of men by change of termination; e.g. Hammelech. "the king;" Harnmoleketh, "the queen." The majority of compound names have special religious or social significance being compounded either (1) with terms denoting relationship, as Abi or Ab father, as Abihud, "father of praise," Abimelech "father of the king;" Ben son, as Benoni, "son of my sorrow," Benjamin, "son of the right hand;" or (2) nouns denoting natural life, as am, "people," melech "king;" or (3) with names of God and Jah or Ja, shortened from "Jehovah." As outside the circle of Revelation, particularly among the Oriental nations, it is customary to mark one's entrance into a new relation by a new name, in which case the acceptance of the new name involves the acknowledgment of the sovereignty of the name giver, so the importance and new sphere assigned to the organs of Revelation in God's kingdom are frequently indicated by a change of name. Examples of this are Abraham, Genesis 17:5; Sarah, Genesis 17:15; Israel, as the designation of the spiritual character in place of Jacob, which designated the natural character. Genesis 32:28.

Na'phish

(refreshment), the last but one of the sons of Ishmael. Genesis 25:15; 1 Chronicles 1:31.

Naph'tali, Mount

the mountainous district which formed the main part of the inheritance of Naphtali, Joshua 20:7; answering to "Mount Ephraim" in the centre and "Mount Judah" in the south of Palestine.

Naph'tali

(wrestling), the fifth son of Jacob; the second child name to him by Bilhah, Rachel's slave. His birth and the bestowal of his name are recorded in Genesis 30:8; When the census was taken at Mount Sinai the tribe of Naphtali numbered no less than 53, 400 fighting men, Numbers 1:43; Numbers 26:50; but when the borders of the promised land were reached, its numbers were reduced to, 45, 400. Numbers 26:48-50; During the march through the wilderness Naphtali occupied a position on the north of the sacred tent with Dan and Asher. Numbers 2:25-31; In the apportionment of the land, the lot of Naphtali was enclosed on three sides by those of other tribes. On the west lay Asher, on the south Zebulun, and on the east the transjordanic Manasseh. (In the division of the kingdom Naphtali belonged to the kingdom of Israel, and later was a part of Galilee, bordering on the northwestern pert of the Sea of Galilee, and including Capernaum and Bethsaida.-Ed.)

Naph'tuhim

(border-people), a Mizraite (Egyptian) nation or tribe mentioned only in the account of the descendants of Noah. Genesis 10:13; 1 Chronicles 1:11; If we may judge from their position in the list Of the Mizraites, the Naphtuhim were possibly settled, at first, either in Egypt or immediately to the west of it.

Narcis'sus

(stupidity), a dweller at Rome, Romans 16:11; some members of whose household were known us Christians to St. Paul. Some have assumed the identity of this Narcissus with the secretary of the emperor Claudius; but this is quite uncertain.

Nard

See SPIKENARD

Na'than

(a giver). 1. An eminent Hebrew prophet in the reigns of David and Solomon. (B.C. 1015.) He first appears in the consultation with David about the building of the temple. 2 Samuel 7:2, 3, 17; He next comes forward as the reprover of David for the sin with Bathsheba; and his famous apologue on the rich man and the ewe lamb, which is the only direct example of his prophetic power, shows it to have been of a very high order. 2 Samuel 12:1-12;

2. A son of David; one of the four who were borne to him by Bathsheba. 1 Chronicles 3:5; comp, 1 Chronicles 14:4 and 2 Samuel 5:14

3. Son or brother of one of the members of David's guard. 2 Samuel 23:36; 1 Chronicles 11:38;

4. One of the head men who returned from Babylon with Ezra on his second expedition. Ezra 8:16; 1 Esdr. 8:44. It is not impossible that he may be the same with the "son of Bani." Ezra 10:39.

Nathan'ael

(gift of God), a disciple of Jesus Christ, concerning whom, under that name at least, we learn from Scripture little more than his birthplace, Cana of Galilee, John 21:2; and his simple, truthful character. John 1:47; The name does not occur in the first three Gospels; but it is commonly believed that Nathanael and Bartholomew are the same person. The evidence for that belief is as follows: St, John who twice mentions Nathanael, never introduces the name of Bartholomew at all. St. Matthew, Matthew 10:3; St. Mark, Mark 3:18; and St. Luke, Luke 8:14; all speak of Bartholomew but never of Nathanael. If was Philip who first brought Nathanael to Jesus, just as Andrew had brought his brother Simon.

Na'than-me'lech

(the gift of the king), a eunuch (Authorized Version "chamberlain") in the court of Josiah. 2 Kings 23:11; (B.C. 628.)

Na'um

(consolation), son of Esli, and father of Amos, in the genealogy of Christ, Luke 3:25; about contemporary with the high priesthood of Jason all the reign of Antiochus Epiphanes. (B.C.175.)

Nave

(Heb. gao), anything convex or arched, as the boss of a shield, Job 15:26; the eyebrows, Leviticus 14:9; an eminent place. Ezekiel 16:31; It is rendered once only in the plural, "naves," 1 Kings 7:33; meaning the centres of the wheels in which the spokes are inserted i.e. the hubs. In Ezekiel 1:18; it is rendered twice "rings," and margin "strakes," an old word apparently used for the nave (hub) of a wheel and also more probably for the felloe or the tire, as making the streak or stroke upon the ground.

Nazarene'

an inhabitant of Nazareth. This appellative is applied to,Jesus in many passages in the New Testament. This name, made striking in so many ways, and which, if first given in scorn, was adopted and gloried in by the disciples, we are told in Matthew 2:23; possesses a prophetic significance. Its application to Jesus, in consequence of the providential arrangements by which his Parents were led to take up their abode in Nazareth, was the filling out of the predictions in which the promised Messiah is described as a netser i.e. a shoot, sprout, of Jesse, a humble and despised descendant of the decayed royal family. Once, Acts 24:5; the term Nazarenes is applied to the followers of Jesus by way of contempt. The name still exists in Arabic as the ordinary designation of Christians.

Naz'areth

(the guarded one) the ordinary residence of our Saviour, is not mentioned in the Old Testament, but occurs first in Matthew 2:23; It derives its celebrity from its connection with the history of Christ, and in that respect has a hold on the imagination and feelings of men which it shares only with Jerusalem and Bethlehem. It is situated among the hills which constitute the south ridges of Lebanon,just before they sink down into the plain of Esdraelon, (Mr. Merrill, in "Galilee in the Time of Christ" (1881), represents Nazareth in Christ's time as a city (so always called in the New Testament) of 15,000 to 20,000 inhabitants, of some importance and considerable antiquity, and not so insignificant and mean as has been represented.-ED.) Of the identification of the ancient site there can be no doubt. The name of the present village is en-Nazirah the same, therefore, as of old it is formed on a hill or mountain, Luke 4:29; it is within the limits of the province of Galilee, Mark 1:9; it is near Cana, according to the implication in John 2:1, 2, 11; a precipice exists in the neighborhood. Luke 4:29; The modern Nazareth belongs to the better class of eastern villages. It has a population of 3000 or 4000; a few are Mohammadans, the rest Latin and Greek Christians. (Near this town Napoleon once encamped (1799), after the battle of Mount Tabor.) The origin of the disrepute in which Nazareth stood, John 1:47; is not certainly known. All the inhabitants of Galilee were looked upon with contempt by the people of Judea because they spoke a ruder dialect, were less cultivated and were more exposed by their position to contact with the heathen. But Nazareth labored under a special opprobrium, for it was a Galilean and not a southern Jew who asked the reproachful question whether "any good thing" could come from that source. Above the town are several rocky ledges, over which a person could not be thrown without almost certain destruction. There is one very remarkable precipice, almost perpendicular and forty or fifty near the Maronite church, which may well be supposed to be the identical one over which his infuriated fellow townsmen attempted to hurl Jesus.

Naz'arite

more properly Naz'irite (one separated), one of either sex who was bound by a vow of a peculiar kind to be set apart from others for the service of God. The obligation was either for life or for a defined time. There is no notice in the Pentateuch of Nazarites for life; but the regulations for the vow of a Nazarite of days are given. Numbers 6:1-21; The Nazarite, during-the term of has consecration, was bound to abstain from wine grapes, with every production of the vine and from every kind of intoxicating drink. He was forbidden to cut the hair of his head, or to approach any dead body, even that of his nearest relation. When the period of his vow was fulfilled he was brought to the door of the tabernacle, and was required to offer a he lamb for a burnt offering, a ewe lamb for a sin offering, and a ram for a peace offering, with the usual accompaniments of peace offerings, Leviticus 7:12, 13; and of the offering made at the consecration of priests. Exodus 29:2; Numbers 6:15; He brought also a meat offering and a drink offering, which appear to have been presented by themselves as a distinct act of service. ver. 17; He was to cut off the hair of "the head of his separation "(that is, the hair which had grown during the period of his consecration) at the door of the tabernacle, and to put it into the fire under the sacrifice on the altar. Of the Nazarites for life three are mentioned in the Scriptures-Samson, Samuel and St. John the Baptist. The only one of these actually called a Nazarite is Samson. We do not know whether the vow for life was ever voluntarily taken by the individual. In all the cases mentioned in the sacred history, it was made by the parents before the birth of the Nazarite himself. The consecration of the Nazarite bore a striking resemblance to that of the nigh priest. Leviticus 21:10-12; The meaning of the Nazarite vow has been regarded in different lights. It may be regarded as an act of self-sacrifice, That it was essentially a sacrifice of the person to the Lord is obviously in accordance with the terms of the law. Numbers 6:2; As the Nazarite was a witness for the straitness of the law, as distinguished from the freedom of the gospel, his sacrifice of himself was a submission to the letter of the rule. Its outward manifestations were restraints and eccentricities. The man was separated from his brethren that he might be peculiarly devoted to the Lord. This was consistent with the purpose of divine wisdom for the time for which it was ordained.

Ne'ah

(shaking) a place which was one of the landmarks on the boundary of Zebulun. Joshua 19:13; only. It has not yet been certainly identified.

Ne-ap'olis

(new city) is the place in northern Greece where Paul and his associates first landed in Europe. Acts 16:11; where, no doubt, he landed also on his second visit to Macedonia, Acts 20:1; and whence certainly he embarked on his last journey through that province to Troas and Jerusalem. Acts 20:6; Philippi being an inland town, Neapolis was evidently the port, and is represented by the present Kavalla. (Kavalla is a city of 5000 or 6000 inhabitants, Greeks and Turks. Neapolis was situated within the bounds of Thrace, ten miles from Philippi, on a high rocky promontory jutting out into the Aegean Sea, while a temple of Diana crowned the hill-top.-ED.)

Ne-ari'ah

(servant of Jehovah). 1. One of the six sons of Shemaiah in the line of the royal family of Judah after the captivity. 1 Chronicles 3:22, 23; (B.C. about 350.)

2. A son of Ishi, and one of the captains of the 500 Simeonites who in the days of Hezekiah, drove out the Amalekites from Mount Seir. 1 Chronicles 4:42; (B.C. 715.)

Neba'i

(fruitful), a family of the heads of the people who signed the covenant with Nehemiah. Nehemiah 10:19.

Neba'ioth, Neba'joth

(heights), the "first-born of Ishmael," Genesis 25:13; 1 Chronicles 1:29; (B.C. about 1850), and father of a pastoral tribe named after him, the "rams Of Nebaioth" being mentioned by the prophet Isaiah, Isaiah 60:7; with the; flocks of Kedar. From the days of Jerome: this people had been identified with the Nabathaeans of Greek and Roman history Petra was their capital. (They first settled in the country southeast of Palestine, and wandered gradually in search of pasturage till they came to Kedar, of which Isaiah speaks. Probably the Nebaioth of Arabia Petrea were, as M. Quatremere argues the same people as the Nebat of Chaldea.-McClintock and Strong's Cyclopedia.)

Nebal'lat

(hidden folly), town of Benjamin, one of those which the Benjamites reoccupied after the captivity. Nehemiah 11:34.

Ne'bat

(aspect), the father of Jeroboam, 1 Kings 11:26; 1 Kings 12:2, 15; etc., is described as an Ephrathite or Ephraimite of Zereda. (B.C. about 1000.)

Ne'bo

(prophet), Mount, the mountain from which Moses took his first and last view of the promised land. Deuteronomy 32:41; Deuteronomy 34:1; It is described as in the land of Moab, facing Jericho; the head or summit of a mountain called Pisgah, which again seems to have formed a portion of the general range of Abarim. (Notwithstanding the minuteness of this description, it is only recently that any one has succeeded in pointing out any spot which answers to Nebo. Tristram identifies it with a peak (Jebel Nebbah) of the Abarim or Moab mountains, about three miles southwest of Heshban (Heshbon) and about a mile and a half due west of Baal-meon. "It overlooks the mouth of the Jordan, over against Jericho," Deuteronomy 34:1; and the gentle slopes of its sides may well answer to the "field of Zophim." Numbers 23:14; Jebel Nebbah is 2683 feet high. It is not an isolated peak but one of a succession of bare turf-clad eminences, so linked together that the depressions between them were mere hollows rather than valleys. It commands a wide prospect. Prof. Paine, of the American Exploration Society, contends that Jebel Nebbah, the highest point of the range, is Mount Nebo, that Jebel Siaghah, the extreme headland of the hill, is Mount Pisgah, and that "the mountains of Abarim "are the cliffs west of these points, and descending toward the Dead Sea. Probably the whole mountain or range was called sometimes by the name of one peak and sometimes by that of another as is frequently the case with mountains now.-ED.)

Ne'bo

1. A town of Reuben on the east side of Jordan. Numbers 32:3, 38; In the remarkable prophecy adopted by Isaiah, Isaiah 15:2; and Jeremiah, Jeremiah 48:1, 26; concerning Moab, Nebo is mentioned in the same connection as before, but in the hands of Moab. Eusebius and Jerome identify it with Nobah or Kerrath, and place it eight miles South of Heshbon, where the ruins of el-Habis appear to stand at present. (Prof. Paine identifies it with some ruins on Mount Nebo, a mile south of its summit, and Dr. Robinson seems to agree with this.-ED.)

2. The children of Nebo returned from Babylon with Zerubbabel. Ezra 2:29; Ezra 10:43; Nehemiah 7:33; The name occurs between Bethel and Ai and Lydda, which implies that it was situated in the territory of Benjamin to the northwest of Jerusalem. This is possibly the modern Beit-Nubah, about 12 miles northwest by west of Jerusalem, 8 from Lydda.

3. Nebo, which occurs both in Isaiah, Isaiah 46:11; and Jeremiah, Jeremiah 45:1; as the name of a Chaldean god, is a well known deity of the Babylonians and Assyrians. He was the god who presided over learning and letters. His general character corresponds to that of the Egyptian Thoth the Greek Hermes and the Latin Mercury. Astronomically he is identified with the planet nearest the sun. In Babylonia Nebo held a prominent place from an early time. The ancient town of Borsippa was especially under his protection, and the great temple here, the modern Birs-Nimrud, was dedicated to him from a very remote age. He was the tutelar god of the most important Babylonian kings, in whose names the word Nabu or Nebo appears as an element.

Nebuchadnez'zar, or Nebuchadrez'zar

(may Nebo protect the crown), was the greatest and most powerful of the Babylonian kings. His name is explained to mean "Nebo is the protector against misfortune." He was the son and successor of Nabopolassar, the founder of the Babylonian empire. In the lifetime of his father Nebuchadnezzar led an army against Pharaoh-necho, king of Egypt, defeated him at Carchemish, B.C. 605, in a great battle Jeremiah 46:2-12; recovered Coele-Syria, Phoenicia and Palestine, took Jerusalem, Daniel 1:1, 2; pressed forward to Egypt, and was engaged in that country or upon its borders when intelligence arrived which recalled him hastily to Babylon. Nabopolassar, after reigning twenty-one years, had died and the throne was vacant. In alarm about the succession Nebuchadnezzar returned to the capital, accompanied only by his light troops; and crossing the desert, probably by way of Tadmor or Palmyra, reached Babylon before any disturbance had arisen and entered peaceably on his kingdom, B.C. 604. Within three years of Nebuchadnezzar's first expedition into Syria and Palestine, disaffection again showed itself in those countries. Jehoiakim, who, although threatened at first with captivity, 2 Chronicles 36:6; had been finally maintained on the throne as a Babylonian vassal, after three years of service "turned and rebelled" against his suzerain, probably trusting, to be supported by Egypt. 2 Kings 24:1; Not long afterward Phoenicia seems to have broken into revolt, and the Chaldean monarch once more took the field in person, and marched first of all against Tyre. Having invested that city and left a portion of his army there to continue the siege, he proceeded against Jerusalem, which submitted without a struggle. According to Josephus, who is here our chief authority, Nebuchadnezzar punished Jehoiakim with death, comp. Jeremiah 23:18, 19; and Jeremiah 36:30 but placed his son Jehoiachin upon the throne. Jehoiachin reigned only three months; for, on his showing symptoms of disaffection, Nebuchadnezzar came up against Jerusalem for the third time, deposed the son's prince whom he carried to Babylon, together with a large portion of the population of the city and the chief of the temple treasures), and made his uncle, Zedekiah, king in his room. Tyre still held out; and it was not till the thirteenth year from the time of its first investment that the city of merchants fell, B.C. 585. Ere this happened, Jerusalem had been totally destroyed. Nebuchadnezzar had commenced the final siege of Jerusalem in the ninth year of Zedekiah-his own seventeenth year (B.C. 588)-and took it two years later, B.C. 586. Zedekiah escaped from the city, but was captured near Jericho, Jeremiah 39:5; and brought to Nebuchadnezzar at Riblah in the territory of Hamath, where his eyes were put out by the king's order while his sons and his chief nobles were Plain. Nebuchadnezzar then returned to Babylon with Zedekiah, whom he imprisoned for the remainder of his life. The military successes of Nebuchadnezzar cannot be traced minutely beyond this point. It may be gathered from the prophetical Scriptures and from Josephus that the conquest of Jerusalem was rapidly followed by the fall of Tyre and the complete submission of Phoenicia, Ezekiel 26-28 after which the Babylonians carried their arms into Egypt, and inflicted severe injuries on that fertile country. Jeremiah 46:13-26; Ezekiel 23:2-20; We are told that the first care of Nebuchadnezzar, on obtaining quiet possession of his kingdom after the first Syrian expedition, was to rebuild the temple of Bel (Bel-Merodach) at Babylon out of the spoils of the Syrian war. The next proceeded to strengthen and beautify the city, which he renovated throughout and surrounded with several lines of fortifications, himself adding one entirely new quarter. Having finished the walls and adorned the gates magnificently, he constructed a new palace. In the grounds of this palace he formed the celebrated "hanging garden," which the Greeks placed among the seven wonders of the world. But he did not confine his efforts to the ornamentation and improvement of his capital. Throughout the empire at Borsippa, Sippara, Cutha, Chilmad, Duraba, Teredon, and a multitude of other places, he built or rebuilt cities, repaired temples, constructed quays, reservoirs, canals and aqueducts, on a scale of grandeur and magnificence surpassing everything of the kind recorded in history unless it be the constructions of one or two of the greatest Egyptian monarchs. The wealth greatness and general prosperity of Nebuchadnezzar are strikingly placed before us in the book of Daniel. Toward the close of his reign the glory of Nebuchadnezzar suffered a temporary eclipse. As a punishment for his pride and vanity, that strange form of madness was sent upon him which the Greeks called Lycanthropy, wherein the sufferer imagines himself a beast, and, quitting the haunts of men, insists on leading the life of a beast. Daniel 4:33; (This strange malady is thought by some to receive illustration from an inscription; and historians place at this period the reign of a queen to whom are ascribed the works which by others are declared to be Nebuchadnezzar's. Probably his favorite wife was practically at the head of affairs during the malady of her husband. Other historians, Eusebius and Berosus also confirm the account. See Rawlinson's "Historical Illustrations."-ED. ) After an interval of four or perhaps seven years, Daniel 4:16; Nebuchadnezzar's malady left him. We are told that "his reason returned, and for the glory of his kingdom his honor and brightness returned;" and he "was established in his kingdom, and excellent majesty was added to him." Daniel 4:36; He died in the year B.C. 561, at an advanced age (eighty-three or eighty-four), having reigned forty-three years. A son, Evilmerodach, succeeded him.

Nebushas'ban

(Nebo saves me), one of the officers of Nebuchadnezzar at the time of the capture of Jerusalem. He was Rab-saris, i.e. a chief of the eunuchs. Jeremiah 39:13; Nebushasban's office and title were the same as those of Ashpenaz, Daniel 1:3; whom he probably succeeded.

Nebuzar-a'dan

(chief whom Nebo favors), the Rab-tabbachim i.e. chief of the slaughterers (Authorized Version "captain of the guard"), a high officer in the court of Nebuchadnezzar. On the capture of Jerusalem he was left by Nebuchadnezzar in charge of the city. Comp. Jeremiah 39:11; He seems to have quitted Judea when he took down the chief people of Jerusalem to his master at Riblah. 2 Kings 25:18-20; In four years he again appeared. Jeremiah 52:30; Nebuchadnezzar in his twenty-third year made a descent on the regions east of Jordan, including the Ammonites and Moabites, who escaped when Jerusalem was destroyed. Thence he proceeded to Egypt, and, either on the way thither or on the return, Nebuzaradan again passed through the country and carried off more captives. Jeremiah 52:30.

Ne'cho

(lame). 2 Chronicles 35:20, 22; 2 Chronicles 36:4; See PHARAOH-NECHO

Nedabi'ah

(whom Jehovah impels) apparently one of the sons of Jeconiah or Jehoiachin, king of Judah. 1 Chronicles 3:18.

Neginah

(stringed instruments), the singular of Neginoth. If occurs in the title of Psalms 61:1; It is the general term by which all stringed instruments are described. "The chief musician on Neginoth" was therefore the conductor of that portion of the temple-choir who played upon the stringed instruments, and who are mentioned in Psalms 68:25.

Neginoth

See NEGINAH

Nehel'amite, The

the designation of a man named Shemaiah, a false prophet, who went with the captivity to Babylon. Jeremiah 29:24, 31, 32; The name is no doubt formed from that either of Shemaiah's native place or the progenitor of his family which of the two is uncertain.

Nehemi'ah

(consolation of the Lord). 1. Son of Hachaliah, and apparently of the tribe of Judah. All that we know certainly concerning him is contained in the book which bears his name. We first find him at Shushan, the winter residence of the kings of Persia, in high office as the cupbearer of King Artaxerxes Longimanus. In the twentieth year of the king's reign, i.e. B.C. 445, certain Jews arrived from Judea, and gave Nehemiah a deplorable account of the state of Jerusalem. He immediately conceived the idea of going to Jerusalem to endeavor to better their state, and obtained the king's consent to his mission. Having received his appointment as governor of Judea, he started upon his journey, being under promise to return to Persia within a given time. Nehemiah's great work was rebuilding, for the first time since their destruction by Nebuzar-adan, the walls of Jerusalem, and restoring that city to its former state and dignity as a fortified town. To this great object therefore Nehemiah directed his whole energies without an hour's unnecessary delay. In a wonderfully short time the walls seemed to emerge from the heaps of burnt rubbish, end to encircle the city as in the days of old. It soon became apparent how wisely Nehemiah had acted in hastening on the work. On his very first arrival, as governor, Sanballat and Tobiah had given unequivocal proof of their mortification at his appointment; but when the restoration was seen to be rapidly progressing, their indignation knew no bounds. They made a great conspiracy to fall upon the builders with an armed force and put a stop to the undertaking. The project was defeated by the vigilance and prudence of Nehemiah. Various stratagems were then resorted to get Nehemiah away from Jerusalem and if possible to take his life; but that which most nearly succeeded was the attempt to bring him into suspicion with the king of Persia, as if he intended to set himself up as an independent king as soon as the walls were completed. The artful letter of Sanballat so-far wrought upon Artaxerxes that he issued a decree stopping the work till further orders. If is probable that at the same time he recalled Nehemiah, or perhaps his leave of absence had previously expired. But after a delay, perhaps of several years he was permitted to return to Jerusalem land to crown his work by repairing the temple and dedicating the walls. During his government Nehemiah firmly repressed the exactions of the nobles and the usury of the rich, and rescued the poor Jews from spoliation and slavery. He refused to receive his lawful allowance as governor from the people, in consideration of their poverty, during the whole twelve years that he was in office but kept at his own charge a table for 150 Jews, at which any who returned from captivity were welcome. He made most careful provision for the maintenance of the ministering priests and Levites and for the due and constant celebration of divine worship. He insisted upon the sanctity of the precincts of the temple being preserved inviolable, and peremptorily ejected the powerful Tobiah from one of the chambers which Eliashib had assigned to him. With no less firmness and impartiality he expelled from all sacred functions those of the high priest's family who had contracted heathen marriages, and rebuked and punished those of the common people who had likewise intermarried with foreigners; and lastly, he provided for keeping holy the Sabbath day, which was shamefully profaned by many both Jews and foreign merchants, and by his resolute conduct succeeded in repressing the lawless traffic on the day of rest. Beyond the thirty-second year of Artaxerxes, to which Nehemiah's own narrative leads us, we have no account of him whatever.

2. One of the leaders of the first expedition from Babylon to Jerusalem under Zerabbabel. Ezra 2:2; Nehemiah 7:7;

3. Son of Azbuk and ruler of the half part of Beth-zur, who helped to repair the wall of Jerusalem. Nehemiah 3:18.

Nehemi'ah, The book of

like the preceding one of Ezra, is clearly and certainly not all by the same hand. [EZRA, BOOK OF] By far the most important portion, indeed is the work of Nehemiah but other portions are either extracts from various chronicles and registers or supplementary narratives and reflections, some apparently by Ezra, others, perhaps the work of the same person who inserted the latest, genealogical extracts from the public chronicles. The main history contained in the book of Nehemiah covers about twelve years, viz., from the twentieth to the thirty-second year of Artaxerxes Langimanus i.e. from B.C. 445 to 433. The whole narrative gives us a graphic and interesting account of the state of Jerusalem and the returned captives in the writer's times, and, incidentally, of the nature of the Persian government and the condition of its remote provinces, The book of Nehemiah has always had an undisputed place in the Canon, being included by the Hebrews under the general head of the book of Ezra, and, as Jerome tells us in the Prolog. Gal., by the Greeks and Latins under the name of the second book of Ezra.

Nehiloth

The title of Psalms 5:1; in the Authorized Version is rendered "To the chief musician upon Nehiloth." It is most likely that nehiloth is the general term for perforated wind-instruments of all kinds, as neginoth denotes all manner of stringed instruments.

Ne'hum

(consolation), one of those who returned from Babylon with Zerubbabel. Nehemiah 7:7.

Nehush'ta

(brass), the daughter of Elnathan of Jerusalem, wife of Jehoiakim and mother of Jehoiachin, kings of Judah. 2 Kings 24:8; (B.C. 616.)

Nehush'tan

(a thing of brass), the name by which the brazen serpent made by Moses in the wilderness, Numbers 21:9; was worshipped in the time of Hezekiah. 2 Kings 18:4; It is evident that our translators by their rendering "and he called it Nehushtan" understood that the subject of the sentence is Hezekiah and that when he destroyed the brazen serpent he gave it the name Nehushtan "a brazen thing" in token of his utter contempt. But it is better to understand the Hebrew as referring to the name by which the serpent was generally known, the subject of the verb being indefinite-"and one called it 'Nehushtan.'"

Ne'i-el

(moved by God), a place which formed one of the landmarks of the boundary of the tribe of Asher. Joshua 19:27; only. It occurs between Jiphthahel and Cabul. If the former of these be identified with Jefat, and the latter with Kabul, eight or nine miles east-southeast of Akka, then Neiel may possibly be represented by Mi'ar, a village conspicuously placed on a lofty mountain brow, just halfway between the two.

Ne'keb

(cavern), one of the towns on the boundary of Naphtali. Joshua 19:3; It lay between Adami and Jabneel. A great number of commentators have taken this name as being connected with the preceding.

Neko'da

(distinguished). 1. The descendants of Nekoda returned among the Nethinim after the captivity. Ezra 2:48; Nehemiah 7:50;

2. The sons of Nekoda were among those who went up after the captivity from Tel-melah, Tel-harsa, and other places, but were unable to prove their descent from Israel. Ezra 2:60; Nehemiah 7:62.

Nemu'el

(day of God). 1. A Reubenite, son of Eliab and eldest brother of Dathan and Abiram. Numbers 26:9;

2. The eldest son of Simeon, Numbers 26:12; 1 Chronicles 4:24; from whom were descended the family of the Nemuelites. In Genesis 46:10; he is called JERIUEL.

Ne'pheg

(sprout). 1. One of the sons of Izhar the son of Kohath. Exodus 6:21;

2. One of David's sons born to him in Jerusalem. 2 Samuel 5:15; 1 Chronicles 3:7; 1 Chronicles 14:6.

Ne'phish

(refreshed), an inaccurate variation (found in 1 Chronicles 1:19; only) of the name Nephish.

Nephish'esim

(expansions). The children of Nephishesim were among the Nethinim who returned with Zerubbabel. Nehemiah 7:62.

Neph'thalim

A form of the name Naphtali. Job 7:3; Matthew 4:13, 15; Revelation 7:6.

Nephu'sim

(expansions), the same as Nephishesim, of which name according to Gesenius it is the proper form. Ezra 2:50.

Ner

(a light or lamp), son of Jehiel, according to 1 Chronicles 8:33; father of Abner, and grandfather of King Saul. (B.C. 1140.) Abner was, therefore, uncle to Saul, as is expressly stated in 1 Samuel 14:50.

Ne'reus

(lamp), a Christian at Rome, saluted by St. Paul. Romans 16:15; According to tradition he was beheaded at Terracina, probably in the reign of Nerva.

Ner'gal

(hero), one of the chief Assyrian and Babylonian deities, seems to have corresponded closely to the classical Mars. 2 Kings 17:30; It is conjectured that he may represent the deified Nimrod.

Ner'gal-share'zer

(prince of fire) occurs only in Jeremiah 39:3; and Jeremiah 39:13 There appear to have been two persons in the name among the "princes of the king of Babylon" who accompanied Nebuchadnezzar on his last expedition against Jerusalem. One of these is not marked by any additional title; but the other has the honorable distinction of Rab-mag, probably meaning chief of the Magi [see RAB-MAG], and it is to him alone that any particular interest attaches. In sacred Scripture he appears among the persons who, by command of Nebuchadnezzar, released Jeremiah from prison. Profane history gives us reason to believe that he was a personage of great importance, who not long afterward mounted the Babylonian throne. He is the same as the monarch called Neriglissar or Neriglissor, who murdered Evil-merodach, the son of Nebuchadnezzar and succeeded him upon the throne. His reign lasted from B.C. 559, to B.C. 556.

Ne'ri

short form for NERIAH (Jehovah is my lamp) son of Melchi and father of Salathiel, in the genealogy of Christ.

Neri'ah

(lamp of Jehovah), the son of Maaseiah and father of Baruch and Seraiah.

Net

See See FISHING

Nethan'e-el

(given of God). 1. The son of Zuar and prince of the tribe of Issachar at the time of the exodus. Numbers 1:8; Numbers 2:5; Numbers 7:18; (B.C. 1491.)

2. The fourth son of Jesse and brother of David. 1 Chronicles 2:14;

3. A priest in the reign of David who blew the trumpet before the ark when it was brought from the house of Obededom. 1 Chronicles 15:24; (B.C. 1055.)

4. A Levite, father of Shemaiah the scribe, in the reign of David. 1 Chronicles 24:6;

5. A son of Obed-edom. 1 Chronicles 26:4;

6. One of the princes of Judah whom Jehoshaphat sent to teach in the cities of his kingdom. 2 Chronicles 17:7; (B.C. 912.)

7. A chief of the Levites in the reign of Josiah. 2 Chronicles 35:9; (B.C. 628.)

8. A priest of the family of Pashur, in the time of Ezra, who married a foreign wife. (B.C. 458.)

9. The representative of the priestly family of Jedaiah in the time of Joiakim. Nehemiah 12:21; (B.C. 446.)

10. A Levite, of the sons of Asaph, who with his brethren played upon the musical instruments of David at the dedication of the wall of Jerusalem under Ezra and Nehemiah. Nehemiah 12:36; (B.C. 446.)

Nethani'ah

(given of Jehovah). 1. The son of Elishama, and father of Ishmael who murdered Gedaliah. 2 Kings 25:23, 25; He was of the royal family of Judah. (B.C. 620.)

2. One of the four sons of Asaph the minstrel. 1 Chronicles 25:12; (B.C. 1015.)

3. A Levite in the reign of Jehoshaphat. 2 Chronicles 17:8; (B.C. 912.)

4. The father of Jehudi. Jeremiah 36:14; (B.C. 638.)

Neth'inim

(given, dedicated), As applied specifically to a distinct body of men connected with the services of the temple, this name first meets us in the later books of the Old Testament-in 1 Chronicles, Ezra and Nehemiah, The word and the ideas embodied in it may, however, be traced to a much earlier period. As derived from the verb nathan, i.e. give, set apart, dedicate, it was applied to those who were pointed to the liturgical offices of the tabernacle. We must not forget that the Levites were given to Aaron and his sons, i.e. to the priests as an order, and were accordingly the first Nethinim. Numbers 3:9; Numbers 8:19; At first they were the only attendants, and their work must have been laborious enough. The first conquests, however, brought them their share of the captive slaves of the Midianites and 320 were given to them as having charge of the tabernacle, Numbers 31:47; while 32 only were assigned specially to the priests. This disposition to devolve the more laborious offices of their ritual upon slaves of another race showed itself again in the treatment of the Gibeonites. No addition to the number thus employed pears to have been mad ring the period of the judges, and they continued to be known by their own name as the Gibeonites. Either the massacre at Nob had involved the Gibeonites as well as the priests, 1 Samuel 22:19; or else they had fallen victims to some other outburst of Saul's fury; and though there were survivors, 2 Samuel 21:2; the number was likely to be quite inadequate for the greater stateliness of the new worship at Jerusalem. It is to this period accordingly that the origin of the class bearing this name may be traced. The Nethinim were those "whom David and the princes appointed (Heb. gave) for the service of the Levites." Ezra 8:20; At this time the Nethinim probably lived within the precincts of the temple, doing its rougher work and so enabling the Levites to take a higher position as the religious representatives and instructors of the people. The example set by David was followed by his successor.

Neto'phah

(distillation), a town the name of which occurs only in the catalogue of those who returned with Zerubbabel from the captivity. Ezra 2:22; Nehemiah 7:26; 1 Esdr. 5:18. But, though not directly mentioned till so late a period, Netophah was really a much older place. Two of David's guard, 1 Chronicles 17:13, 15; were Netophathites. The "villages of the Neophathites" were the residence of the Levites. 1 Chronicles 9:16; From another notice we learn that the particular Levites who inhabited these villages were singers. Nehemiah 12:28; To judge from Nehemiah 7:26; the town was in the neighborhood of, or closely connected with, Bethlehem.

Netoph'athite

an inhabitant of Neophah.

Nettle

a well-known plant covered with minute sharp hairs; containing a poison that produces a painful, stifling sensation. It grows on neglected ground. A different Hebrew word in Job 30:7; Proverbs 24:31; Zeph. 2:9; seems to indicate a different species.

New Moon

The first day of the lunar month was observed as a holy day. In addition to the daily sacrifice there were offered two young bullocks, a ram and seven lambs of the first year as a burnt offering, with the proper meat offerings and drink offerings, and a kid as a sin offering. Numbers 28:11-15; As on the Sabbath, trade and handicraft work were stopped, Amos 8:5; and the temple was opened for public worship. Isaiah 66:23; Ezekiel 46:3; The trumpets were blown at the offering of the special sacrifices for the day, as on the solemn festivals. Numbers 10:10; Psalms 81:3; It was an occasion for state banquets. 1 Samuel 20:5-24; In later, if not in earlier, times fasting was intermitted at the new moons. Judith 8:6. The new moons are generally mentioned so as to show that they were regarded as a peculiar class of holy days, distinguished from the solemn feasts and the Sabbaths. 1 Chronicles 11:31; 2 Chronicles 2:4; 2 Chronicles 8:13; 2 Chronicles 31; 2 Chronicles 3; Ezra 3:5; Nehemiah 10:33; Ezekiel 45:17; The seventh new moon of the religious year, being that of Tisri, commenced the civil year, and had a significance and rites of its own. It was a day of holy convocation. The religious observance of the day of the new moon may plainly be regarded as the consecration of a natural division of time.

New Testament

It is proposed in this article to consider the text of the New Testament. The subject naturally divides itself into-I. The history of the written text; II. The history of the printed text. I. THE HISTORY OF THE WRITTEN TEXT.-

1. The early history of the apostolic writings externally, as far as it can be traced, is the same as that of other contemporary books. St. Paul, like Cicero or Pliny often employed the services of an amanuensis, to whom he dictated his letters, affixing the salutation "with his own hand." 1 Cor. 16:21; 2 Thessalonians 3:17; Colossians 4:18; The original copies seem to have soon perished.

2. In the natural course of things the apostolic autographs would be likely to perish soon. The material which was commonly used for letters the papyrus paper, to which St. John incidentally alludes. 2 John 1:12; comp. 3 Johnhn 1:13 was singularly fragile, and even the stouter kinds, likely to be used for the historical books, were not fitted to bear constant use. The papyrus fragments which have come down to the present time have been preserved under peculiar circumstances as at Herculaneum or in the Egyptian tombs.

3. In the time of the Diocletian persecution, A.D. 303, copies of the Christian Scriptures were sufficiently numerous to furnish a special object for persecutors. Partly, perhaps, owing to the destruction thus caused, but still more from the natural effects of time. no MS. of the New Testament of the first three centuries remains but though no fragment of the New Testament of the first century still remains, the Italian and Egyptian papyri, which are of that date give a clear notion of the caligraphy of the period. In these the text is written in columns, rudely divided, in somewhat awkward capital letters (uncials), without any punctuation or division of words; and there is no trace of accents or breathings.

4. In addition to the later MSS. the earliest versions and patristic quotations give very important testimony to the character and history of the ante-Nicene text; but till the last quarter of the second century this source of information fails us. Only are the remains of Christian literature up to that time extremely scanty, but the practice of verbal quotation from the New Testament was not yet prevalent. As soon as definite controversies arose among Christians, the text of the New Testament assumed its true importance.

5. Several very important conclusions follow from this earliest appearance of textual criticism. It is in the first place evident that various readings existed in the books of the New Testament at a time prior to all extant authorities. History affords a trace of the pure apostolic originals. Again, from the preservation of the first variations noticed, which are often extremely minute, in one or more of the primary documents still left, we may be certain that no important changes have been made in the sacred text which we cannot now detect.

6. Passing from these isolated quotations, we find the first great witnesses to the apostolic text in the early Syriac and Latin versions and in the rich quotations of Clement of Alexandria (cir. A.D. 220) and Origen (A.D. 1842-4). From the extant works of Origen alone no inconsiderable portion of the whole New Testament might be transcribed; and his writings are an almost inexhaustible store house for the history of the text. There can be no doubt that in Origen's time the variations in the New Testament MSS. were beginning to lead to the formation of specific groups of copies.

7. The most ancient MSS. and versions now extant exhibit the characteristic differences which have been found to exist in different parts of the works of Origen. These cannot have had their source later than the beginning of the third century, and probably were much earlier. Bengel was the first (1734) who pointed out the affinity of certain groups of MSS., which as he remarks, must have arisen before the first versions were made. The honor of carefully determining the relations of critical authorities for the New Testament text belongs to Griesbach. According to him two distinct recensions of the Gospels existed at the beginning of the third century-the Alexandrine and the Western.

8. From the consideration of the earliest history of the New Testament text we now pass to the era of MSS. The quotations of Dionsius Alex. (A.D. 264), Petrus Alex. (cir. A.D. 312), Methodius (A.D. 311) and Eusebius (A.D. 340) confirm the prevalence of the ancient type of tent; but the public establishment of Christianity in the Roman empire necessarily led to important changes. The nominal or real adherence of the higher ranks to the Christian faith must have largely increased the demand for costly MSS. As a natural consequence the rude Hellenistic forms gave way before the current Greek, and at the same time it is reasonable to believe that smoother and fuller constructions were substituted for the rougher turns of the apostolic language. In this way the foundation of the Byzantine text was laid. Meanwhile the multiplication of copies in Africa and Syria was checked by Mohammedan conquests.

9. The appearance of the oldest MSS. have been already described. The MSS. of the fourth century, of which Codex Vaticanus may be taken as a type present a close resemblance to these. The writing is in elegant continuous uncials (capitals), in three columns, without initial letters or iota subscript or adscript. A small interval serves as a simple punctuation; and there are no accents or breathings by the hand of the first writer, though these have been added subsequently. Uncial writing continued in general use till the middle of the tenth century. From the eleventh century downward cursive writing prevailed. The earliest cursive biblical MS, is dated 964 A.D. The MSS. of the fourteenth and fifteenth centuries abound in the contractions which afterward passed into the early printed books. The oldest MSS. are written on the thinnest and finest vellum; in later copies the parchment is thick and coarse. Papprus was very rarely used after the ninth century. In the tenth century cotton paper was generally employed in Europe; and one example at least occurs of its use in the ninth century. In the twelfth century the common linen or rag paper came into use. One other kind of material requires notice-re-dressed parchment, called palimpsests. Even at a very early period the original text of a parchment MS. was often erased, that the material might be used afresh. In lapse of time the original writing frequently reappeared in faint lines below the later text, and in this way many precious fragments of biblical MSS. which had been once obliterated for the transcription of other works, have been recovered.

10. The division of the Gospels into "chapters" must have come into general use some time before the fifth century. The division of the Acts and Epistles into chapters came into use at a later time. It is commonly referred to Euthalius, who, however, says that he borrowed the divisions of the Pauline Epistles from an earlier father and there is reason to believe that the division of the Acts and Catholic Epistles which he published was originally the work of Pamphilus the martyr. The Apocalypse was divided into sections by Andreas of Caesarea about A.D. 500. The titles of the sacred books are from their nature additions to the original text. The distinct names of the Gospels imply a collection, and the titles of the Epistles are notes by the possessors, and not addresses by the writers.

11. Very few MSS. certain the whole New Testament-twenty-seven in all out of the vast mass of extant documents. Besides the MSS. of the New Testament, or of parts of it, there are also lectionaries, which contain extracts arranged for the church services.

12. The number of uncial MSS. remaining. though great when compared with the ancient MSS. extent of other writings, is inconsiderable. Tischendorf reckons forty in the Gospels. In these must be added Cod. Sinait., which is entire; a new MS. of Tischendorf, which is nearly entire; and Cod. Zacynth., Which contains considerable fragments of St. Luke. In the Acts there are nine: in the Catholic Epistles five; in the Pauline Epistles fourteen; in the Apocalypse three.

13. A complete description these MSS. is given In the great critical editions of the New Testament. Here those only can be briefly noticed which are of primary importance, the first place being given to the latest-discovered and most complete Codex Sinaiticus-the Cod. Frid. Aug. of LXX. at St. Petersburg, obtained by Tischendorf from the convent of St. Catherine, Mount Sinai, in 1859. The New Testament is entire, and the Epistle of Bamabas and parts of the Shepherd of Hermas are added. It is probably the oldest of the MSS. of the New Testament and of the fourth century. Codex Alexandrinus (Brit. Mus.), a MS. of the entire Greek Bible, with the Epistles of Clement added. It was given-by Cyril Lucar, patriarch of Constantinople, to Charles I. in 1628, and is now in the British Museum. It contains the whole of the New Testament, with some chasms. It was probably written in the first half of the fifth century. Codex Vaticanus (1209) a MS. of the entire Greek Bible which seems to have been in the Vatican Library almost from its commencement (cir. A.D. 1450). It contains the New Testament entire to Hebrews 9:14; katha: the rest of the Epistle to the Hebrews, the Pastoral Epistles and the Apocalypse were added in the fifteenth century. The MS. is assigned to the fourth century. Codex Ephraemi rescriptus (Paris, Bibl, Imp. 9), a palimpsest MS. which contains fragments of the LXX. and of every part of the New Testament. In the twelfth century the original writing was effaced and some Greek writings of Ephraem Syrus were written over it. The MS was brought to Florence from the East at the beginning of the sixteenth century, and came thence to Paris with Catherine de Medici. The only entire books which have perished are 2 Thess. and 2 John.

14. The number of the cursive MSS. (minuscules) in existence cannot be accurately calculated. Tischendorf catalogues about 500 of the Gospels, 200 of the Acts and Catholic Epistles, 250 of the Pauline Epistles, and a little less than 100 of the Apocalypse (exclusive of lectionaries); but this enumeration can only be accepted as a rough approximation,

15. Having surveyed in outline the history of the transmission of the written text and the chief characteristics of the MSS. in which it is preserved, we are in a position to consider the extent and nature of the variations which exist in different copies. It is impossible to estimate the number of these exactly, but they cannot be less than 120,000 in all, though of these a very large proportion consists of differences of spelling and isolated aberrations of scribes and of the remainder comparatively few alterations are sufficiently well supported to create reasonable doubt as to the final judgment. Probably there are not more than 1600-2000 places in which the true reading is a matter of uncertainty.

16. Various causes: readings are due to some arose from accidental, others from intentional alterations of the original text.

17. Other variations are due to errors of sight. Others may be described as errors of impression or memory. The copyist, after reading a sentence from the text before him, often failed to reproduce it exactly. Variations of order are the most frequent and very commonly the most puzzling questions of textual criticism. Examples occur in every page, almost in every verse, of the New Testament.

18. Of intentional changes some affect the expression, others the substance of the passage.

19. The number of readings which seem to have been altered for distinctly dogmatic reasons is extremely small. In spite of the great revolutions in thought, feeling and practice through which the Christian Church passed In fifteen centuries, the copyists of the New Testament faithfully preserved, according to their ability, the sacred trust committed to them. There is not any trace of intentional revision designed to give support to current opinions. Matthew 17:21 Mark 9:29, 1 Cor. 7:5; need scarcely be noticed.

20. The great mass of various readings are simply variations in form. There are, however, one or two greater variations of a different character. The most important of these are Mark 16:9; and John 7:53... 8:12; Roma 16:25-27 The first stands quite by itself and there seems to be little doubt that it contains an authentic narrative but not by the hand of St. John. The two others taken in connection with the last chapter of St. John's Gospel, suggest the possibility that the apostolic writings may have undergone in some cases authoritative revision.

21. Manuscripts, it must be remembered, are but one of the three sources of textual criticism. The versions and patristic quotations are scarcely less important in doubtful cases. II. THE HISTORY OF THE PRINTED TEXT.-The history of the printed text of the New Testament may be these divided into three periods. The extends from the labors of the Complutensian errors to those of Mill; the second from Mill to Scholz; the third from Lachmann to the present time. The criticism of the first period was necessarily tentative and partial: the materials available for the construction of the text were few and imperfectly known. The second period made a great progress: the evidence of MSS. of versions, of the fathers, was collected with the greatest diligence and success; authorities were compared and classified; principles of observation and judgment were laid down. But the influence of the former period still lingered. The third period was introduced by the declaration of a new and sounder law. It was laid down that no right of possession could be pleaded against evidence, The "received" text, as such, was allowed no weight whatever. Its authority, on this view, must depend solely on critical worth. From first to last, in minute details of order and orthography, as well as in graver questions of substantial alteration, the text must be formed by a free and unfettered judgment. The following are the earliest editions:

1. The Complutensian Polyglot.-The glory of printing the first Greek Testament is due to the princely Cardinal Ximenes. This great prelate as early as 1502 engaged the services of a number of scholars to superintend an edition of the whole Bible in the original Hebrew and Greek, with the addition of the Chaldee Targum of Onkelos, the LXX. version and the Vulgate. The volume containing the New Testament was Printed first, and was completed on January 10, 1524. The whole work was not finished till July 10, 1517. (It was called Complutensian because it was printed at Complutum, in Spain.-ED.)

2. The edition of Erasmus.-The edition of Erasmus was the first published edition of the New Testament. Erasmus had paid considerable attention to the study of the New Testament, when he received an application from Froben, a Printer of Basle with whom he was acquainted, to prepare a Greek text for the press. The request was made on April 17, 1515 and the whole work was finished in February, 1516.

3. The edition of Stephens.-The scene of our history now changes from Basle to Paris. In 1543, Simon de Colines: (Colinaeus) published a Greek text of the New Testament, corrected in about 150 places on fresh MS. authority. Not long after it appeared, R. Estienne (Stephanus) published his first edition (1546), which was based on a collation of MSS, in the Royal Library with the Complutensian text.

4. The editions of Beta and Elzevir.-The Greek text of Beta (dedicated to Queen Elizabeth) was printed by H. Stephens in 1565 and a second edition in 1576; but the chief edition was the third, printed in 1582, which contained readings from Codez Bezae and Codex Clarontontanus. The literal sense of the apostolic, writings must be gained in the same way as the literal sense of any other writings-by the fullest use of every appliance of scholarship, and the most complete confidence in the necessary and absolute connection of words and thoughts. No variation of phrase, no peculiarity of idiom, no change of tense, no change of order, can be neglected. The truth lies in the whole expression, and no one can presume to set aside any part as trivial or indifferent. The importance of investigating most patiently and most faithfully the literal meaning of the sacred text must be felt with tenfold force when it is remembered that the literal sense is the outward embodiment of a spiritual sense, which lies beneath and quickens every part of Holy Scripture, BIBLE]

New Year

See TRUMPETS FEAST OF

Nezi'ah

(pre-eminent). The descendants of Neziah were among the Nethinim who returned with Zerubbabel, Ezra 2:54; Nehemiah 7:56; (B.C.536.)

Ne'zib

(garrison, pillar), a city of Judah, Joshua 15:43; only, in the district of the Shefelah or lowland, one of the same group with Keilah and Mareshah. To Eusebius and Jerome it was evidently known. They place it on the road between Eleutheropolis and Hebron, seven or nine miles from the former, and there it still stands under the almost identical name of Beit Nusib or Chirbeh Nasib.

Nib'haz

(the barker), a deity of the Avites, introduced by them into Samaria in the time of Shalmaneser. 2 Kings 17:31; The rabbins derived the name from a Hebrew root nabach, "to bark," and hence assigned to it the figure of a dog, or a dog-headed man. The Egyptians worshipped the dog. Some indications of this worship have been found in Syria, a colossal figure of a dog having formerly stood at a point between Berytus and Tripolis.

Nib'shan

(soft soil) one of the six cities of Judah, Joshua 15:62; which were in the district of the Midbar (Authorized Version "wilderness").

Nica'nor

(conqueror). 1. Son of Patroclus, 2 Macc. 8:9, a general who was engaged in the Jewish wars under Antiochus Epiphanes and Demetrius I. 1 Macc. 3:38; 4; 7:26, 49. (B.C. 160.)

2. One of the first seven deacons. Acts 6:5.

Nicode'mus

(conqueror of the people), a Pharisee, a ruler of the Jews and a teacher of Israel, John 3:1, 10; whose secret visit to our Lord was the occasion of the discourse recorded only by St. John. In Nicodemus a noble candor and a simple love of truth shine out in the midst of hesitation and fear of man. He finally became a follower of Christ, and came with Joseph of Arimathaea to take down and embalm the body of Jesus.

Nicola'itans

(followers of Nicolas), a sect mentioned in Revelation 2:6, 15; whose deeds were strongly condemned. They may have been identical with those who held the doctrine of Balaam. They seem to have held that it was lawful to eat things sacrificed to idols, and to commit fornication, in opposition to the decree of the Church rendered in Acts 15:20, 29; The teachers of the Church branded them with a name which expressed their true character. The men who did and taught such things were followers of Balaam. 2Pe 2:15; Jude 1:11; They, like the false prophet of Pethor, united brave words with evil deeds. In a time of persecution, when the eating or not eating of things sacrificed to idols was more than ever a crucial test of faithfulness, they persuaded men more than ever that was a thing indifferent. Revelation 2:13, 14; This was bad enough, but there was a yet worse evil. Mingling themselves in the orgies of idolatrous feasts, they brought the impurities of those feasts into the meetings of the Christian Church. And all this was done, it must be remembered not simply as an indulgence of appetite: but as a part of a system, supported by a "doctrine," accompanied by the boast of a prophetic illumination, 2Pe 2:1; It confirms the view which has been taken of their character to find that stress is laid in the first instance on the "deeds" of the Nicolaitans. To hate those deeds is a sign of life in a Church that otherwise is weak and faithless. Revelation 2:6; To tolerate them is well nigh to forfeit the glory of having been faithful under persecution. Revelation 2:14, 15.

Nic'olas

(victor of the people), Acts 6:5; a native of Antioch and a proselyte to the Jewish faith. When the church was still confined to Jerusalem, he became a convert and being a man of honest report full of the Holy Ghost and of wisdom, he was chosen by the whole multitude of the disciples to be one of the first seven deacons, and was ordained by the apostles. There is no reason except the simplicity of name for identifying Nicolas with the sect of Nicolaitans which our Lord denounces, for the traditions on the subject are of no value.

Nicop'olis

(city of victory) is mentioned in Titus 3:12; as the place where St. Paul was intending to pass the coming winter. Nothing is to be found in the epistle itself to determine which Nicopolis is here intended. One Nicopolis was in Thrace, near the borders of Macedonia. The subscription (which, however, is of no authority) fixes on this place, calling it the Macedonian Nicopolis. But there is little doubt that Jerome's view is correct, and that the Pauline Nicopolis was the celebrated city of Epirus. This city (the "city of victory") was built by Augustus in memory the battle of Actium. It was on a peninsula, to the west of the bay of Actium.

Ni'ger

(black) is the additional or distinctive name given to the Simeon who was one of the teachers and prophets in the church at Antioch. Acts 13:1.

Night

See DAY

Night-hawk

The Hebrew word so translated, Leviticus 11:10; Deuteronomy 14:15; probably denotes some kind of owl.

Nile

(blue, dark), the great river of Egypt. The word Nile nowhere occurs in the Authorized Version but it is spoken of under the names of Sihor [SIHOR] and the "river of Egypt." Genesis 15:18; We cannot as yet determine the length of the Nile, although recent discoveries have narrowed the question. There is scarcely a doubt that its largest confluent is fed by the great lakes on and south of the equator. It has been traced upward for about 2700 miles, measured by its course, not in a direct line, and its extent is probably over 1000 miles more. (The course of the river has been traced for 3300 miles. For the first 1800 miles (McClintock and Strong say 2300) from its mouth it receives no tributary; but at Kartoom, the capital of Nubia, is the junction of the two great branches, the White Nile and the Blue Nile, so called from the color of the clay which tinges their waters. The Blue Nile rises in the mountains of Abyssinia and is the chief source of the deposit which the Nile brings to Egypt. The White Nile is the larger branch. Late travellers have found its source in Lake Victoria Nyanza, three degrees south of the equator. From this lake to the mouth of the Nile the distance is 2300 miles in a straight line-one eleventh the circumference of the globe. From the First Cataract, at Syene, the river flows smoothly at the rate of two or three miles an hour with a width of half a mile. to Cairo. A little north of Cairo it divides into two branches, one flowing to Rosetta and the other to Damietta, from which place the mouths are named. See Bartlett's "Egypt and Palestine," 1879. The great peculiarity of the river is its annual overflow, caused by the periodical tropical rains. "With wonderful clock-like regularity the river begins to swell about the end of June, rises 24 feet at Cairo between the 20th and 30th of September and falls as much by the middle of May. Six feet higher than this is devastation; six feet lower is destitution."-Bartlett. So that the Nile increases one hundred days and decreases one hundred days, and the culmination scarcely varies three days from September 25 the autumnal equinox. Thus "Egypt is the gift of the Nile." As to the cause of the years of plenty and of famine in the time of Joseph, Mr. Osburn, in his "Monumental History of Egypt," thinks that the cause of the seven years of plenty was the bursting of the barriers (and gradually wearing them away) of "the great lake of Ethiopia," which once existed on the upper Nile, thus bringing more water and more sediment to lower Egypt for those years. And he shows how this same destruction of this immense sea would cause the absorption of the waters of the Nile over its dry bed for several years after thus causing the famine. There is another instance of a seven-years famine-A.D. 1064-1071.-ED.) The great difference between the Nile of Egypt in the present day and in ancient times is caused by the failure of some of its branches and the ceasing of some of its chief vegetable products; and the chief change in the aspect of the cultivable land, as dependent on the Nile, is the result of the ruin of the fish-pools and their conduits and the consequent decline of the fisheries. The river was famous for its seven branches, and under the Roman dominion eleven were counted, of which, however, there were but seven principal ones. The monuments and the narratives of ancient writers show us in the Nile of Egypt in old times a stream bordered By flags and reeds, the covert of abundant wild fowl, and bearing on its waters the fragrant flowers of the various-colored lotus. Now in Egypt scarcely any reeds or waterplants-the famous papyrus being nearly, if not quite extinct, and the lotus almost unknown-are to he seen, excepting in the marshes near the Mediterranean. Of old the great river must have shown a more fair and busy scene than now. Boats of many kinds were ever passing along it, by the painted walls of temples and the gardens that extended around the light summer pavilions, from the pleasure,valley, with one great square sail in pattern and many oars, to the little papyrus skiff dancing on the water and carrying the seekers of pleasure where they could shoot with arrows or knock down with the throw-stick the wild fowl that abounded among the reeds, or engage in the dangerous chase of the hippopotamus or the crocodile. The Nile is constantly before us in the history of Israel in Egypt.

Nim'rah

(limpid, pure), a place mentioned by this name in Numbers 32:3; only. If it is the same as BETU-NIMRAH, ver. 36, it belonged to the tribe of Gad. It was ten miles north of the Dead Sea and three miles east of the Jordan, in the hill of Nimrim.

Nim'rod

(rebellion; or the valiant), a son of Cush and grandson of Ham. The events of his life are recorded in Genesis 10:8; ff., from which we learn (1) that he was a Cushite; (2) that he established an empire in Shinar (the classical Babylonia) the chief towns being Babel, Erech, Accad and Calneh; and (3) that he extended this empire northward along the course of the Tigris over Assyria, where he founded a second group of capitals, Nineveh, Rehoboth, Calah and Resen.

Nim'shi

(rescued), the grandfather of Jehu, who is generally called "the son of Nimshi." 1 Kings 19:16; 2 Kings 9:2, 14, 20; 2 Chronicles 22:7.

Nin'eveh

(abode of Ninus), the capital of the ancient kingdom and empire of Assyria. The name appears to be compounded from that of an Assyrian deity "Nin," corresponding, it is conjectured, with the Greek Hercules, and occurring in the names of several Assyrian kings, as in "Ninus," the mythic founder, according to Greek tradition of the city. Nineveh is situated on the eastern bank of the river Tigris, 50 miles from its mouth and 250 miles north of Babylon. It is first mentioned in the Old Testament in connection with the primitive dispersement and migrations of the human race. Asshur, or according to the marginal reading, which is generally preferred, Nimrod is there described, Genesis 10:11; as extending his kingdom from the land of Shinar or Babylonia, in the south, to Assyria in the north and founding four cities, of which the most famous was Nineveh. Hence Assyria was subsequently known to the Jews as "the land of Nimrod," cf. Micah 5:6; and was believed to have been first peopled by a colony from Babylon. The kingdom of Assyria and of the Assyrians is referred to in the Old Testament as connected with the Jews at a very early period, as in Numbers 24:22, 24; and Psalms 83:8 but after the notice of the foundation of Nineveh in Genesis no further mention is made of the city until the time of the book of Jonah, or the eighth century B.C. In this book no mention is made of Assyria or the Assyrians, the king to whom the prophet was sent being termed the "king of Nineveh," and his subjects "the people of Nineveh." Assyria is first called a kingdom in the time of Menahem, about B.C. 770. Nahum (? B.C. 645) directs his prophecies against Nineveh; only once against the king of Assyria. ch. Nahum 3:18; In 2 Kings 19:36; and Isaiah 37:37 the city is first distinctly mentioned as the residence of the monarch. Sennacherib was slain there when worshipping in the temple of Nisroch his god. Zephaniah, about B.C. 630, couples the capital and the kingdom together, Zeph. 2:13; and this is the last mention of Nineveh as an existing city. The destruction of Nineveh occurred B.C. 606. The city was then laid waste, its monuments destroyed and its inhabitants scattered or carried away into captivity. It never rose again from its ruins. This total disappearance of Nineveh is fully confirmed by the records of profane history. The political history of Nineveh is that of Assyria, of which a sketch has already been given. [ASSYRIA] Previous to recent excavations and researches, the ruins which occupied the presumed site of Nineveh seemed to consist of mere shapeless heaps or mounds of earth and rubbish. Unlike the vast masses of brick masonry which mark the site of Babylon, they showed externally no signs of artificial construction, except perhaps here and there the traces of a rude wall of sun-dried bricks. Some of these mounds were of enormous dimensions, looking in the distance rather like natural elevations than the work of men's hands. They differ greatly in form, size and height. Some are mere conical heaps, varying from 50 to 150 feet high; others have a broad flat summit, and very precipitous cliff-like sites furrowed by deep ravines worn by the winter rains. The principal ruins are- (1) the group immediately opposite Mosul, including the great mounds of Kouyunjik and Nebbi Yunus; (2) that near the junction of the Tigris and Zab comprising the mounds of Nimroud and Athur; (3) Khorsabad, about ten miles to the east of the former river; (4) Shereef Khan, about 5 1/2 miles to the north Kouyunjik; and (5) Selamiyah, three miles to the north of Nimroud. Discoveries.-The first traveller who carefully examined the supposed site of Nineveh was Mr. Rich formerly political agent for the East India Company at Bagdad; but his investigations were almost entirely confined to Kouyunjik and the surrounding mounds of which he made a survey in 1820. In 1843 M. Botta, the French consul at Mosul, fully explored the ruins. M. Botta's discoveries at Khorsabad were followed by those of Mr. Layard at Nimroud and Kouyunjik, made between the years 1846 and 1850. (Since then very many and important discoveries have been made at Nineveh, more especially those by George Smith, of the British Museum. He has discovered not only the buildings, but the remains of fin ancient library written on stone tablets. These leaves or tablets were from an inch to 1 foot square, made of terra-cotta clay, on which when soft the inscriptions were written; the tablets were then hardened and placed upon the walls of the library rooms, so as to cover the walls. This royal library contained over 10,000 tablets. It was begun by Shalmaneser B.C. 860; his successors added to it, and Sardanapalus (B.C. 673) almost doubled it. Stories or subjects were begun on tablets, and continued on tablets of the same size sometimes to the number of one hundred. Some of the most interesting of these give accounts of the creation and of the deluge and all agree with or confirm the Bible.-ED.) Description of remains.-The Assyrian edifices were so nearly alike in general plan, construction an decoration that one description will suffice for all, They were built upon artificial mounds or platforms, varying in height, but generally from 30 to 50 feet above the level of the surrounding country, and solidly constructed of regular layers of sun-dried bricks, as at Nimroud, or consisting merely of earth and rubbish heaped up, as at Kouyunjik. This platform was probably faced with stone masonry, remains probable which were discovered at Nimroud, and broad flights of steps or inclined ways led up to its summit. Although only the general plan of the ground-floor can now be traced, it is evident that the palaces had several stories built of wood and sun-dried bricks, which, when the building was deserted and allowed to fall to decay, gradually buried the lower chambers with their ruins, and protected the sculptured slabs from the effects of the weather. The depth of soil and rubbish above the alabaster slabs varied from a few inches to about 20 feet. It is to this accumulation of rubbish above them that the bas-reliefs owe their extraordinary preservation. The portions of the edifices still remaining consist of halls, chambers and galleries, opening for the most part into large uncovered courts. The wall above the wainscoting of alabaster was plastered, and painted with figures and ornaments. The sculptured, with the exception of the human headed lions and bulls, were for the most part in low relief, The colossal figures usually represent the king, his attendants and the gods; the smaller sculptures, which either cover the whole face of the slab or are divided into two compartments by bands of inscriptions, represent battles sieges, the chase single combats with wild beasts, religious ceremonies, etc., etc. All refer to public or national events; the hunting-scenes evidently recording the prowess and personal valor of the king as the head of the people-"the mighty hunter before the Lord." The sculptures appear to have been painted, remains of color having been found on most of them. Thus decorated without and within, the Assyrian palaces must have displayed a barbaric magnificence, not, however, devoid of a certain grandeur and beauty which probably no ancient or modern edifice has exceeded. These great edifices, the depositories of the national records, appear to have been at the same time the abode of the king and the temple of the gods. Prophecies relating to Nineveh, and illustrations of the Old Testament. These are exclusively contained in the books of Nahum and Zephaniah. Nahum threatens the entire destruction of the city, so that it shall not rise again from its ruins. The city was to be partly destroyed by fire. Nahum 3:13, 16; The gateway in the northern wall of the Kouyunjik enclosure had been destroyed by fire as well as the palaces. The population was to be surprised when unprepared: "while they are drunk as drunkards they shall be devoured as stubble fully dry " Nahum 1:10; Diodorus states that the last and fatal assault was made when they were overcome with wine. The captivity of the inhabitants and their removal to distant provinces are predicted. Nahum 3:18; The fullest and the most vivid and poetical picture of Nineveh's ruined and deserted condition is that given by Zephaniah, who probably lived to see its fall. Zeph. 2:13-15; Site of the city.-much diversity of opinion exists as to the identification of the ruins which may be properly included within the site of ancient Nineveh. According to Sir H. Rawlinson and those who concur in his interpretation of the cuneiform characters, each group of mounds already mentioned represents a separate and distinct city. On the other hand it has been conjectured, with much probability, that these groups of mounds are not ruins of separate cities, but of fortified royal residences, each combining palaces, temples, propylaea, gardens and parks, and having its peculiar name; and that they all formed part of one great city built and added to at different periods, sad consisting of distinct quarters scattered over a very large and frequently very distant one from the other. Thus the city would be, as Layard says, in the form of a parallelogram 18 to 20 miles long by 12 to 14 wide; or, as Diodorus Siculus says, 55 miles in circumference. Writing and language.-The ruins of Nineveh have furnished a vast collection of inscriptions partly carved on marble or stone slabs and partly impressed upon bricks anti upon clay cylinders, or sixsided and eight-sided prisms, barrels and tablets, which, used for the purpose when still moist, were afterward baked in a furnace or kilo. Comp. Ezekiel 4:4; The character employed was the arrow-headed or cuneiform-so called from each letter being formed by marks or elements resembling an arrow-head or a wedge. These inscribed bricks are of the greatest value in restoring the royal dynasties. The most important inscription hitherto discovered in connection with biblical history is that upon a pair of colossal human-headed bulls from Kouyunjik, now in the British Museum, containing the records of Sennacherib, and describing, among other events, his wars with Hezekiah. It is accompanied by a series of bas-reliefs believed to represent the siege and capture of Lachish. A list of nineteen or twenty kings can already be compiled, and the annals of the greater number of them will probably be restored to the lost history of one of the most powerful empires of the ancient world. and of one which appears to have exercised perhaps greater influence than any other upon the subsequent condition and development of civilized man. The people of Nineveh spoke a Shemitic dialect, connected with the Hebrew and with the so called Chaldee of the books of Daniel and Ezra. This agrees with the testimony of the Old Testament.

Nin'evites

the inhabitants of Nineveh. Luke 11:30.

Ni'san

See MONTH

Nis'roch

(the great eagle) an idol of Nineveh, in whose temple Sennacherib was worshipping when assassinated by his sons, Adrammelech and Shizrezer. 2 Kings 19:37; Isaiah 37:38; This idol is identified with the eagle-headed human figure, which is one of the most prominent on the earliest Assyrian monuments, and is always represented as contending with and conquering the lion or the bull.

Nitre

Mention of this substance is made in Proverbs 25:20;-"and as vinegar upon nitre"-and in Jeremiah 2:26; The article denoted is not that which we now understand by the term nitre i.e. nitrate of Potassa-"saltpetre"-but the nitrum of the Latins and the natron or native carbonate of soda of modern chemistry. Natron was and still is used by the Egyptians for washing linen. The value of soda in this respect is well known. This explains the passage in Jeremiah. Natron is found In great abundance in the well-known soda lakes of Egypt.

No

See NO-AMON

No-adi'ah

(whom Jehovah meets). 1. A Levite, son of Binnui who with Meremoth, Eleazar and Jozabad weighed the vessels of gold and silver belonging to the temple which were brought back from Babylon. Ezra 8:33; (B.C. 459.)

2. The prophetess Noadiah joined Sanballet and Tobiah in their attempt to intimidate Nehemiah. Nehemiah 6:14; (B.C. 445.)

No'ah

(rest), the tenth in descent from Adam, in the line of Seth was the son of Lamech and grandson of Methuselah. (B.C. 2948-1998.) We hear nothing of Noah till he is 500 years old when It is said he begat three sons, Shem, Ham and Japheth. In consequence of the grievous and hopeless wickedness of the world at this time, God resolved to destroy it. Of Noah's life during this age of almost universal apostasy we are told but little. It is merely said that he was a righteous man and perfect in his generations (i.e. among his contemporaries), and that he, like Enoch, walked with God. St. Peter calls him "a preacher of righteousness." 2Pe 2:5; Besides this we are merely told that he had three: sons each of whom had married a wife; that he built the ark in accordance with divine direction; end that he was 600 years old when the flood came. Genesis 6:7; The ark.-The precise meaning of the Hebrew word (tebah) is uncertain. The word occurs only in Genesis and in Exodus 2:3; In all probability it is to the old Egyptian that we are to look for its original form. Bunsen, in his vocabulary gives tba, "a chest," tpt, "a boat," and in the Coptic version of Exodus 2:3, 5; thebi is the rendering of tebah. This "chest" or "boat" was to be made of gopher (i.e. cypress) wood, a kind of timber which both for its lightness and its durability was employed by the Phoenicians for building their vessels. The planks of the ark, after being put together were to be protected by a coating of pitch, or rather bitumen, both inside and outside, to make it water-tight, and perhaps also as a protection against the attacks of marine animals. The ark was to consist of a number of "nests" or small compartments, with a view, no doubt, to the convenient distribution of the different animals and their food. These were to be arranged in three tiers, one above another; "with lower, second and third (stories) shalt thou make it." Means were also to be provided for letting light into the ark. There was to be a door this was to be placed in the side of the ark. Of the shape of the ark nothing is said, but its dimensions are given. It was to be 300 cubits in length, 50 in breadth and 30 in height. Taking 21 inches for the cubit, the ark would be 525 feet in length, 87 feet 6 inches in breadth and 52 feet 6 inches in height. This is very considerably larger than the largest British man-of-war, but not as large as some modern ships. It should be remembered that this huge structure was only intended to float on the water, and was not in the proper sense of the word a ship. It had neither mast, sail nor rudder it was in fact nothing but an enormous floating house, or rather oblong box. The inmates of the ark were Noah and his wife and his three sons with their wives. Noah was directed to take also animals of all kinds into the ark with him, that they might be preserved alive. (The method of speaking of the animals that were taken into the ark "clean" and "unclean," implies that only those which were useful to man were preserved, and that no wild animals were taken into the ark; so that there is no difficulty from the great number of different species of animal life existing in the word.-ED.) The flood.-The ark was finished, and all its living freight was gathered into it as a place of safety. Jehovah shut him in, says the chronicler, speaking of Noah; and then there ensued a solemn pause of seven days before the threatened destruction was let loose. At last the before the threatened destruction was flood came; the waters were upon the earth. A very simple but very powerful and impressive description is given of the appalling catastrophe. The waters of the flood increased for a period of 190 days (40+150, comparing) Genesis 7:12; and Gene 7:24 and then "God remembered Noah" and made a wind to pass over the earth, so that the waters were assuaged. The ark rested on the seventeenth day of the seventh month on the mountains of Ararat. After this the waters gradually decreased till the first day of the tenth month, when the tops of the mountains were seen but Noah and his family did not disembark till they had been in the ark a year and a month and twenty days. Whether the flood was universal or partial has given rise to much controversy; but there can be no doubt that it was universal, so far as man was concerned: we mean that it extended to all the then known world. The literal truth of the narrative obliges us to believe that the whole human race, except eight persons, perished by the flood. The language of the book of Genesis does not compel us to suppose that the whole surface of the globe was actually covered with water, if the evidence of geology requires us to adopt the hypothesis of a partial deluge. It is natural to suppose it that the writer, when he speaks of "all flesh," "all in whose nostrils was the breath of life" refers only to his own locality. This sort of language is common enough in the Bible when only a small part of the globe is intended. Thus, for instance, it is said that "all countries came into Egypt to Joseph to buy corn and that" a decree went out from Caesar Augustus that all the world should be taxed." The truth of the biblical narrative is confirmed by the numerous traditions of other nations, which have preserved the memory of a great and destructive flood, from which but a small part of mankind escaped. They seem to point back to a common centre whence they were carried by the different families of man as they wandered east and west. The traditions which come nearest to the biblical account are those of the nations of western Asia. Foremost among these is the Chaldean. Other notices of a flood may be found in the Phoenician mythology. There is a medal of Apamea in Phrygia, struck as late as the time of Septimius Severus, in which the Phrygian deluge is commemorated. This medal represents a kind of a square vessel floating in the water. Through an opening in it are seen two persons, a man and a woman. Upon the top of this chest or ark is perched a bird, whilst another flies toward it carrying a branch between its feet. Before the vessel are represented the same pair as having just, quitted it and got upon the dry land. Singularly enough, too, on some specimens of this medal the letters NO or NOE have been found on the vessel, as in the cut on p. 454. (Tayler Lewis deduces the partial extent of the flood from the very face of the Hebrew text." "Earth," where if speaks of "all the earth," often is, and here should be, translated "land," the home of the race, from which there appears to have been little inclination to wander. Even after the flood God had to compel them to disperse. "Under the whole heavens" simply includes the horizon reaching around "all the land" the visible horizon. We still use the words in the same sense and so does the Bible. Nearly all commentators now agree on the partial extent of the deluge. If is probable also that the crimes and violence of the previous age had greatly diminished the population, and that they would have utterly exterminated the race had not God in this way saved out some good seed from their destruction. So that the flood, by appearing to destroy the race, really saved the world from destruction .-ED.) (The scene of the deluge-Hugh Miller, in his "Testimony of the Rocks," argues that there is a remarkable portion of the globe, chiefly on the Asiatic continent, though it extends into Europe, and which is nearly equal to all Europe in extent, whose rivers (some of them the Volga, Oural, Sihon, Kour and the Amoo, of great size) do not fall into the ocean, but, on the contrary are all turned inward, losing themselves in the eastern part of the tract, in the lakes of a rainless district in the western parts into such seas as the Caspian and the Aral. In this region there are extensive districts still under the level of the ocean. Vast plains white with salt and charged with sea-shells, show that the Caspian Sea was at no distant period greatly more extensive than it is now. With the well-known facts, then, before us regarding this depressed Asiatic region, let us suppose that the human family, still amounting to several millions, though greatly reduced by exterminating wars and exhausting vices, were congregated in that tract of country which, extending eastward from the modern Ararat to far beyond the Sea of Aral, includes the original Caucasian centre of the race. Let us suppose that, the hour of judgment having arrived, the land began gradually to sink (as the tract in the Run of Cutch sank in the year 1819) equably for forty days at the rate of about 400 feet per day a rate not twice greater than that at which the tide rises in the Straits of Magellan, and which would have rendered itself apparent as but a persistent inward flowing of the sea. The depression, which, by extending to the Euxine Sea and the Persian Gulf on the one hand and the Gulf of Finland on the other, would open up by three separate channels the "fountains of the great deep," and which included an area of 2000 miles each way, would, at the end of the fortieth day, be sunk in its centre to the depth of 16,000 feet,-sufficient to bury the loftiest mountains of the district; and yet, having a gradient of declination of but sixteen feet per mile, the contour of its hills and plains would remain apparently what they had been before, and the doomed inhabitants would, but the water rising along the mountain sides, and one refuge after another swept away. -ED.) After the Flood.-Noah's great act after he left the ark was to build an altar and to offer sacrifices. This is the first altar of which we read in Scripture, and the first burnt sacrifice. Then follows the blessing of God upon Noah and his sons. Noah is clearly the head of a new human family, the representative of the whole race. It is as such that God makes his covenant with him; and hence selects a natural phenomenon as the sign of that covenant. The bow in the cloud, seen by every nation under heaven, is an unfailing witness to the truth of God. Noah now for the rest of his life betook himself to agricultural pursuits. It is particularly noticed that he planted a vineyard. Whether in ignorance of its properties or otherwise we are not informed, but he drank of the juice of the grape till he became intoxicated and shamefully exposed himself in his own tent. One of sons, Ham, mocked openly at his father's disgrace. The others, with dutiful care and reverence, endeavored to hide it. When he recovered from the effects of his intoxication, he declared that a curse should rest upon the sons of Ham. With the curse on his youngest son was joined a blessing on the other two. After this prophetic blessing we hear no more of the patriarch but the sum of his years, 950.

No'ah

(motion), one of the five daughters of Zelophehad. Numbers 26:33; Numbers 27:1; Numbers 36:11; Joshua 17:3; (B.C. 1450.)

No-a'mon

(temple of Amon) Nahum 3:8; No, Jeremiah 46:25; Ezekiel 30:14, 16; a city of Egypt, better known under the name of Thebes or Diospolis Magna, the ancient and splendid metropolis of upper Egypt The second part of the first form as the name of Amen, the chief divinity of Thebes, mentioned or alluded to in connection with this place in Jeremiah. There is a difficulty as to the meaning of No. It seems most reasonable to suppose that No is a Shemitic name and that Amen is added in Nahum (l.c.) to distinguish Thebes from some other place bearing the same name or on account of the connection of Amen with that city. The description of No-amon as "situated among the rivers, the waters round about it" (Nah. l.c.), remarkably characterizes Thebes. (It lay on both sides of the Nile, and was celebrated for its hundred gates, for its temples, obelisks, statues. etc. It was emphatically the city of temples, in the ruins of which many monuments of ancient Egypt are preserved, The plan of the city was a parallelogram, two miles from north to south and four from east to west, but none suppose that in its glory if really extended 33 miles along both aides of the Nile. Thebes was destroyed by Ptolemy, B.C. 81, and since then its population has dwelt in villages only.-ED.)

Nob

(high place) 1 Samuel 22:19; Nehemiah 11:32; a sacerdotal city in the tribe of Benjamin and situated on some eminence near Jerusalem. It was one of the places where the ark of Jehovah was kept for a time during the days of its wanderings. 2 Samuel 6:1; etc. But the event for which Nob was most noted in the Scripture annals was a frightful massacre which occurred there in the reign of Saul. 1 Samuel 22:17-19.

No'bah

(barking), an Israelite warrior, Numbers 32:42; who during the conquest of the territory on the east of Jordan possessed himself of the town of Kenath and the villages or hamlets dependent upon it, and gave them his own name. (B.C.1450.) For a certain period after the establishment of the Israelite rule the new name remained, Judges 8:11; but it is not again heard of, and the original appellation, as is usual in such cases, appears to have recovered its hold, has since retained; for in the slightly-modified form of Kunawat it is the name of the place to the present day.

Nod

(flight), the land to which Cain fled after the murder of Abel. See CAIN

No'dab

(nobility), the name of an Arab tribe mentioned only in 1 Chronicles 6:19; in the account of the war of the Reubenites against the Hagarites. vs. 9-22. It is probable that Nodab, their ancestor, was the son of Ishmael, being mentioned with two of his other sons in the passage above cited, and was therefore a grandson of Abraham.

No'gah

(brightness), one of the thirteen sons of David who were born to him in Jerusalem, 1 Chronicles 3:7; 1 Chronicles 14:6; (B.C. 1050-1015.)

No'hah

(rest), the fourth son of Benjamin. 1 Chronicles 8:2.

Non

(fish). Nun, the father of Joshua. 1 Chronicles 7:27.

Noph

See MEMPHIS

No'pha

(blast), a place mentioned only in Numbers 21:30; in the remarkable song apparently composed by the Amorites after their conquest of Heshbon from the Moabites, and therefore of an earlier date than the Israelite invasion. It is named with Dibon and Medeba, and was possibly in the neighborhood of Heshbon. A name very similar to Nophah is Nobah, which is twice mentioned. Ewald decides that Nophah is identical with the latter of these.

Nose-jewel

Genesis 24:22; Exodus 35:22; "earing;" Isaiah 3:21 Ezekiel 16:12; "jewel on the forehead," a ring of metal, sometimes of gold or silver, passed usually through the right nostril, and worn by way of ornament by women in the East. Upon it are strung beads, coral or jewels. In Egypt it is now almost confined to the lower classes.

Number

Like most Oriental nations, it is probable that the Hebrews in their written calculations made use of the letters of the alphabet. That they did so in post-Babylonian times we have conclusive evidence in the Maccabaean coins; and it is highly probable that this was the ease also in earlier times. But though, on the one hand, it is certain that in all existing MSS of the Hebrew text of the Old Testament the numerical expressions are written at length, yet, on the other, the variations in the several versions between themselves and from the Hebrew text, added to the evident inconsistencies in numerical statement between certain passages of that text itself seems to prove that some shorter mode of writing was originally in vogue, liable to be misunderstood, and in fact misunderstood by copyists and translators. These variations appear to have proceeded from the alphabetic method of writing numbers. There can be little doubt, however, that some at least of the numbers mentioned in Scripture are intended to be representative rather than determinative. Certain numbers, as 7, 10, 40, 100, were regarded as giving the idea of completeness. Without entering into St. Augustine's theory of this usage, we may remark that the notion of representative numbers in certain cases is one extremely common among eastern nations, who have a prejudice against counting their possessions accurately; that it enters largely into many ancient systems of chronology, and that it is found in the philosophical and metaphysical speculations not only of the Pythagorean and other ancient schools of philosophy, both Greek and Roman, but also in those of the later Jewish writers, of the Gnostics, and also of such Christian writers se St. Augustine himself. We proceed to give some instances of numbers used, (a) representatively, and thus probably by design indefinitely, or, (b) definitely, but, as we may say, preferentially, i.e. because some meaning (which we do not in all cases understand) was attached to them.

1. Seven as denoting either plurality or completeness, perhaps because seven days completed the week is so frequent as to make a selection only of instances necessary, e.g. seven fold Genesis 4:24; seven times, i.e. completely, Leviticus 26:24; Psalms 12:6; seven (i.e. many) ways, Deuteronomy 28:25;

2. Ten as a preferential number is exemplified in the Ten Commandments and the law of tithe.

3. Seventy, as compounded of 7 X 10, appears frequently e.g. seventy fold. Genesis 4:24; Matthew 18:22; Its definite use appears in the offerings of 70 shekels, Numbers 7:13, 19; ff,; the 70 elders, ch. Numbers 11:16; 70 years of captivity. Jeremiah 25:11;

4. Five appears in the table of punishments, of legal requirements, Exodus 22:1; Leviticus 5:16; Leviticus 22:14; Leviticus 27:15; Numbers 5:7; Numbers 18:16; and in the five empires of Daniel. Daniel 2:1;...

5. Four is used in reference to the 4 winds, Daniel 7:2; and the so-called 4 corners of the earth; the creatures, each with 4 wings and 4 faces, of Ezekiel, Ezekiel 1:5; ff.; 4 rivers of Paradise Genesis 2:10; 4 beasts, Daniel 7:1;... and Reve 4:6 the 4 equal-sided temple-chamber. Ezekiel 40:47;

6. Three was regarded, by both the Jews and other nations as a specially complete and mystic number.

7. Twelve (3X4) appears in 12 tribes 12 stones in the high priest's breastplate, 12 apostles, 12 foundation-stones, and 12 gates. Revelation 21:19-21;

8. Lastly, the mystic number 666. Revelation 13:18.

Num'bers

the fourth book of the law or Pentateuch. It takes its name in the LXX. and Vulgate (whence our "Numbers") from the double numbering or census of the people, the first of which is given in chs. 1-4, and the second in ch. 28. Contents.-The book may be said to contain generally the history of the Israelites from the time of their leaving Sinai, in the second year after the exodus till their arrival at the borders of the Promised land in the fortieth year of their journeyings It consists of the following principal divisions:

1. The Preparations for the departure from Sinai. Numbers 1:1;

2. The journey from Sinai to the borders of Canaan. ch. Numbers 10:11;

3. A brief notice of laws and events which transpired during the thirty-seven years wandering in the wilderness. ch. Numbers 15:1;

4. The history of the last year, from the second arrival of the Israelites in Kadesh till they reached "the plains of Moab by Jordan near Jericho." ch, Numbers 20:1; Integrity.-This, like the other books of the Pentateuch, is supposed by many critics to consist of a compilation from two or three or more earlier documents; but the grounds on which this distinction of documents rests are in every respect most unsatisfactory, and it may, in common with the preceding books and Deuteronomy, be regarded as the work of Moses. The book of Numbers is rich in fragments of ancient poetry, some of them of great beauty and all throwing an interesting light on the character of the times in which they were composed. Such, for instance, is the blessing of the high priest. ch. Numbers 6:24-26; Such too are chants which were the signal for the ark to move when the people journeyed, and for it to rest when they were about to encamp. In ch. 21 we have a passage cited from a book called the "Book of the Wars of Jehovah." This was probably a collection of ballads and songs composed on different occasions by the watch-fires of the camp, and for the most part, though not perhaps exclusively, in commemoration of the victories of the Israelites over their enemies.

Nun

(fish, or posterity), the father of the Jewish captain Joshua. Exodus 33:11; etc. His genealogical descent from Ephraim is recorded in 1 Chronicles 7:1;... (B.C. before 1530.)

Nurse

In ancient times the position of the nurse, wherever one was maintained, was one of much honor sad importance. See Genesis 24:59; Genesis 36; Genesis 8; 2 Samuel 4:4; 2 Kings 11:2; The same term is applied to a foster-father or mother, e.g. Numbers 11:12; Ruth 4:16; Isaiah 49:23.

Nuts

are mentioned among the good things of the things which the sons of Israel were to take as a present to Joseph in Egypt. Genesis 43:11; There can scarcely be a doubt that the Hebrew word, here denotes the fruit of the pistachio tree (Pistacia vera), for Syria and Palestine have been long famous. In So 6:11; a different Hebrew word is translated "nuts." In all probability it here refers to the walnut tree. According to Josephus the walnut tree was formerly common and grew most luxuriantly around the Lake of Gennesareth.

Nym 'phas

(bridegroom), a wealthy and zealous Christian in Laodicea. Colossians 4:15; (A.D. 60.)

O

Oak

(Heb. strong). There is much difficulty in determining the exact meanings of the several varieties of the term mentioned above. Sometimes, evidently, the terebinth or elm is intended and at others the oak. There are a number of varieties of oak in Palestine. (Dr. Robinson contends that the oak is generally intended, and that it is a very common tree in the East. Oaks grow to a large size, reach an old age and are every way worthy the venerable associations connected with the tree.-ED.) Two oaks, Quercus pseudo-coccifera and Q. aegilops, are well worthy of the name of mighty trees; though it is equally true that over a greater part of the country the oaks of Palestine are at present merely bushes.

Oath

The principle on which an oath is held to be binding is incidentally laid down in Hebrews 6:16; viz. as an ultimate appeal to divine authority to ratify an assertion. On the same principle, that oath has always been held most binding which appealed to the highest authority, as regards both individuals and communities. As a consequence of this principle, appeals to God's name on the one hand, and to heathen deities on the other, are treated in scripture as tests of allegiance. Exodus 23:13; Exodus 34:6; Deuteronomy 29:12; etc. So also the sovereign's name is sometimes used as a form of obligation. Genesis 42:15; 2 Samuel 11:11; 2 Samuel 14:19; Other forms of oath, serious or frivolous, are mentioned, some of which are condemned by our Lord. Matthew 6:33; Matthew 23:16-22; and see Jas 5:12; (There is, however, a world-wide difference between a solemn appeal to God and profane swearing.) The forms of adjuration mentioned in Scripture are-

1. Lifting up the hand. Witnesses laid their hands on the head of the accused. Genesis 14:22; Leviticus 24:14; Deuteronomy 17:7; Isaiah 3:7;

2. Putting the hand under the thigh of the person to whom the Promise was made. Genesis 24:2; Genesis 47:29;

3. Oaths were sometimes taken before the altar, or, as some understand the passage, if the persons were not in Jerusalem, in a position looking toward the temple. 1 Kings 8:31; 2 Chronicles 6:22;

4. Dividing a victim and passing between or distributing the pieces. Genesis 15:10, 17; Jeremiah 34:18; As the sanctity of oaths was carefully inculcated by the law, so the crime of perjury was strongly condemned; and to a false witness the same punishment was assigned which was due for the crime to which he testified. Exodus 20:7; Leviticus 19:12.

Obadi'ah

(servant of the Lord), 1. A man whose sons are enumerated in the genealogy of the tribe of Judah. 1 Chronicles 3:21; (B.C. 470.)

2. A descendant of Issachar and a chief man of his tribe. 1 Chronicles 7:3; (B.C. 1014.)

3. One of the six sons of Azel, a descendant of Saul. 1 Chronicles 8:33; 1 Chronicles 9:44; (B.C. 720.)

4. A Levite, son of Shemaiah, and descended from Jeduthun. 1 Chronicles 9:16; Nehemiah 12:25;

5. The second of the lion-faced Gadites who joined David at Ziklag. 1 Chronicles 12:9; (B.C. 1054.)

6. One of the Princes of Judah in the reign of Jehoshaphat. 2 Chronicles 17:7; (B.C. 909.)

7. The son of Jehiel, of the sons of Joab, who came up in the second caravan with Ezra. Ezra 8:9;

8. A priest, or family of priests, who settled the covenant with Nehemiah. Nehemiah 10:5;

9. The fourth of the twelve minor prophets. We know nothing of him except what we can gather from the short book which bears his name. The question of his date must depend upon the interpretation of the 11th verse of his prophecy. He there speaks of the conquest of Jerusalem and the captivity of Jacob as having occurred, He probably refers to the captivity by Nebuchadnezzar, B.C. 688. It must have been uttered at some time in the five years which intervened between B.C. 588 and 583. The book of Obadiah is a sustained denunciation of the Edomites, melting into a vision of the future glories of Zion when the arm of the Lord should have wrought her deliverance and have repaid double upon her enemies.

10. An officer of high rank in the court of Ahab. 1 Kings 18:3; He was a devout worshipper of Jehovah, and at the peril of his life concealed over a hundred prophets during the persecution by Jezebel; 1 Kings 18:3-16; (B.C. 904.)

11. The father of Ishmaiah who was chief of the tribe of Zebulun in David's reign. 1 Chronicles 27:19; (B.C. before 1014.)

12. A Merarite Levite in the reign of Josiah, and one of the overseers of the workmen in the restoration of the temple. 2 Chronicles 34:12; (B.C.623.)

O'bal

(stripped bare), son of Joktan, and, like the rest of family, apparently the founder of an Arab tribe. Genesis 10:28; In 1 Chronicles 1:22; the name is written EBAL.

O'bed

(serving). 1. Son of Boaz and Ruth the Moabitess and father of Jesse. Ruth 4:17; (B.C. 1360.) The circumstances of his birth which make up all that we know about him are given with much beauty in the book of Ruth. The name of Obed occurs only Ruth 4:17; and in the four genealogies, Ruth 4:21, 22; 1 Chronicles 2:12; Matthew 1:5; Luke 3:32;

2. A descendant of Jarha, the Egyptian slave of Sheshan, in the line of Jerahmeel. 1 Chronicles 2:37, 38; (B.C. after 1014.)

3. One of David's mighty men. 1 Chronicles 11:47; (B.C. 1046.)

4. One of the gate-keepers of the temple; son of Shemaiah the first-born of Obed-edom. 1 Chronicles 26:7; (B.C. 1017.)

5. Father of Azariah, one of the captains of hundreds who joined with Jehoiada in the revolution by which Athaliah fell. 2 Chronicles 23:1; (B.C. before 876.)

O'bed-e'dom

(servant of Edom). 1. A Levite, described as a Gittite, 2 Samuel 6:10, 11; that is, probably, a native of the Levitical city of Gath-rimmon in Manasseh, which was assigned to the Kohathites. Joshua 21:25; (B.C. 1045.) After the death of Uzzah, the ark, which was being conducted from the house of Abinadab in Gibeah to the city of David, was carried aside into the house of Obed edom, where it continued three months. It was brought thence by David. 2 Samuel 6:12; 1 Chronicles 15:25;

2. "Obed-edom the son of Jeduthun" 1 Chronicles 16:38; a Merarite Levite, appears to be a different person from the last mentioned. He was a Levite of the second degree and a gate-keeper for the ark, 1 Chronicles 15:18, 24; appointed to sound "with harps on the Sheminith to excel." 1 Chronicles 15:21; 1 Chronicles 16:5; (B.C. 1043.)

O'bil

(chief of the camels), a keeper of the herds of camels in the reign of David. 1 Chronicles 27:30; (B.C. 1050.)

Oblation

See SACRIFICE

O'both

(bottles), one of the encampments of the Israelites, east of Moab. Numbers 21:10; Numbers 33:43; Its exact site is unknown but it was probably south of the Dead Sea, on the boundary between Moab and Edom.-ED).

Oc'ran

(troubled), an Asherite, father of Pagiel. Numbers 1:13; Numbers 2:27; Numbers 7:72, 77; Numbers 10:26; (B.C. before 1658.)

O'ded

(restoring). 1. The father of Azariah the prophet, in the reign of Asa. 2 Chronicles 15:1; (B.C. before 953.)

2. A prophet of Jehovah in Samaria, at the time of Pekah's invasion of Judah. 2 Chronicles 28:9; (B.C. 739.)

Odol'lam

See ADULLAM

Offerings

See SACRIFICE

Officer

It is obvious that most, if not all, of the Hebrew words rendered "officer" are either of an indefinite character or are synonymous terms for functionaries known under other and more specific names, as "scribe," "eunuch" etc. The two words so rendered in the New Testament denote- 1. An inferior officer of a court of justice, a messenger or bailiff, like the Roman viator or lictor. Matthew 5:25; Acts 5:22;

2. Officers whose duty it was to register and collect fines imposed by courts of justice. Luke 12:58.

Og

(giant, literally long-necked), an Amoritish king of Bashan, whose rule extended over sixty cities. Joshua 13:12; He was one of the last representatives of the giant race of Rephaim, and was, with his children and his people, defeated and exterminated by the Israelites at Edrei immediately after the conquest of Sihon. Numbers 32:33; Deuteronomy 3:1-13; Also Deuteronomy 1:4; Deuteronomy 4:47; Deuteronomy 31:4; Joshua 2:10; Joshua 9:10; Joshua 13:12, 30; The belief in Og's enormous stature is corroborated by an allusion to his iron bedstead preserved in "Rabbath of the children of Ammon." Deuteronomy 3:11; (B.C. 1461.)

Oil

Of the numerous substances, animal and vegetable, which were known to the ancients as yielding oil, the olive berry is the one of which most frequent mention is made in the Scriptures. 1. Gathering,-The olive berry was either gathered by hand or shaken off carefully with a light reed or stick.

2. Pressing.-In order to make oil the fruit, was either bruised in a mortar crushed in a press loaded with wood or stones, ground in a mill, or trodden with the feet. The "beaten" oil of Exodus 27:20; Exodus 29:40 Leviticus 24:2; Numbers 28:6; was probably made by bruising in a mortar, It was used-(1) As food. Dried wheat, boiled with either butter or oil, but generally the former, is a common dish for all classes in Syria. Exodus 29:2; (2) Cosmetic. Oil was used by the Jews for anointing the body, e.g. after the bath, and giving to the skin and hair a smooth and comely appearance, e.g. before an entertainment. (3) Funereal. The bodies of the dead were anointed with oil. 2 Samuel 14:2; (4) Medicinal. Isaiah alludes to the use of oil in medical treatment. Isaiah 1:6; see also Mark 6:13; Jame 6:14 (5) For light. The oil for "the light" was expressly ordered to be olive oil, beaten. Matthew 25:3; (6) Ritual. Oil was poured on or mixed with the flour or meal used in offerings. Leviticus 8:12; Kings, priests and prophets were anointed with oil or ointment. (7) In offerings. As so important a necessary of life, the Jew was required to include oil among his firstfruit offerings. Exodus 22:29; Exodus 23:16; Numbers 18:12; Tithes of oil were also required. Deuteronomy 12:17; See OLIVE

Oil tree

(Heb. ets shemen). The Hebrew words occur in Nehemiah 8:15; (Authorized Version "pine branches"), 1 Kings 6:23; ("olive tree") and in Isaiah 41:19; ("oil tree"). From the passage in Nehemiah, where the ets shemen is mentioned as distinct from the olive tree, if may perhaps be identified with the zackum tree of the Arabs, the Balanites aegyptiaca, a well-known and abundant shrub or small tree in the plain of Jordan. The zackum oil is held in high repute by the Arabs for its medicinal properties. See OLIVE

Ointment

(An oily or unctuous substance, usually compounded of oil with various spices and resins and aromatics, and preserved in small alabaster boxes or cruses, in which the delicious aroma was best preserved. Some of the ointments have been known to retain their: fragrance for several hundred years. They were a much-coveted luxury, and often very expensive.-ED.) 1. Cosmetic.-The Greek and Roman practice of anointing the head and clothes on festive occasions prevailed also among the Egyptians, and appears to have had place among the Jews. Ruth 3:2;

2. Funereal.-Ointments as well as oil were used to anoint dead bodies and the clothes in which they were wrapped. Matthew 26:12;

3. Medicinal.-Ointment formed an important feature in ancient medical treatment. Isaiah 1:6; Jeremiah 8:22; John 9:6; Revelation 3:18; etc.

4. Ritual.-Besides the oil used in many ceremonial observances, a special ointment was appointed to be used in consecration. Exodus 30:23, 33; Exodus 29:7; Exodus 37:29; Exodus 40:9, 15; A person whose business it was to compound ointments in general was called an "apothecary." Nehemiah 3:8; The work was sometimes carried on by woman "confectionaries." 1 Samuel 8:13.

Old Testament

I. TEXT OF THE OLD TESTAMENT.- 1. History of the text. -A history of the text of the Old Testament should properly commence from the date of the completion of the canon. As regards the form in which the sacred writings were little doubt that the text was ordinarily were preserved, there can be written on skins, rolled up into volumes, like the modern synagogue rolls. Psalms 40:7; Jeremiah 36:14; Ezekiel 2:9; Zechariah 5:1; The original character in which the text was expressed is that still preserved to us, with the exception of four letters, on the Maccabaean coins, and having a strong affinity to the Samaritan character. At what date this was exchanged for the present Aramaic or square character is still as undetermined as it is at what the use of the Aramaic language Palestine superseded that of the Hebrew. The old Jewish tradition, repeated by Origen and Jerome, ascribed the change to Ezra. [WRITING] Of any logical division, in the written text, of the rose of the Old Testament into Pesukim or verses, we find in the Tulmud no mention; and even in the existing synagogue rolls such division is generally ignored. In the poetical books, the Pesukim mentioned in the Talmud correspond to the poetical lines, not to our modern verses. Of the documents which directly bear upon the history of the Hebrew text, the earliest two are the Samaritan copy of the Pentateuch and the Greek translation of the LXX. [SAMARITAN PENTATEUCH; SEPTUAGINT] In the (translations of Aquila and the other Greek interpreters, the fragments of whose works remain to us in the Hexapla, we have evidence of the existence of a text differing but little from our own; so also (in the Targums of Onkelos and Jonathan. A few centuries later we have, in the Hexapla, additional evidence to the same effect in Origin's transcriptions of the Hebrew text. And yet more important are the proofs of the firm establishment of the text, and of its substantial with our own, supplied by the translation of Jerome, who was instructed by the Palestinian Jews, and mainly relied upon their authority for acquaintance not only with the text itself, but also with the traditional unwritten vocalization of brings us to the middle of the Talmudic period. The care of the Talmudic doctors for the text is shown by the pains with which they counted no the number of verses in the different books and computed which were the middle verses, words and letters in the Pentateuch and in the Psalms. The scrupulousness with which the Talmudists noted what they deemed the truer readings, and yet abstained from introducing them into the text, indicates at once both the diligence with which they scrutinized the text and also the care with which even while knowledging its occasional imperfections, they guarded it. Critical procedure is also evinced in a mention of their rejection of manuscripts which were found not to agree with others in their readings; and the rules given with refer once to the transcription and adoption of manuscripts attest the care bestowed upon them. It is evident from the notices of the Talmud that a number of oral traditions had been gradually accumulating respecting both the integrity of particular passages of the text itself and also the manner in which if was to be read. This vast heterogeneous mass of traditions and criticisms, compiled and embodied in writing, forms what is known as the Masorah, i.e. Tradition. From the end of the Masoretic period onward, the Masorah became the great authority by which the text given in all the Jewish MSS. was settled.

2. Manuscripts.-The Old Testament MSS. known to us fall into two main classes: synagogue rolls and MSS. for private use of the latter, some are written in the square, others in the rabbinic or cursive, character. The synagogue rolls contain separate from each other, the Pentateuch, the Haphtaroth or appointed sections of the prophets, and the so-called Megilloth, viz. Canticles, Ruth, Lamentations, Ecclesiastes and Esther. Private MSS. in the square character are in the book form, either on parchment or on paper, and of various sizes, from folio to 12mo. Some contain the Hebrew text alone; others add the Targum, or an Arabic or other translation, either interspersed with the text or in a separate column, occasionally in the margin. The upper and lower margins are generally occupied by the Masorah, sometimes by rabbinical commentaries, etc. The date of a MS. is ordinarily given in the subscription but as the subscriptions are often concealed in the Masorah or elsewhere, it is occasionally difficult to find them: occasionally also it is difficult to decipher them. No satisfactory criteria have been yet established by which the ages of MSS. are to be determined. Few existing MSS. are supposed to be older than the twelfth century. Kennicott and Bruns assigned one of their collation (No. 590) to the tenth century; Deuteronomy Rossi dates if A.D. 1018; on the other hand. one of his own (No. 634) he adjudges to the eighth century. Since the days of Kennicott and Deuteronomy Rossi modern research has discovered various MSS. beyond the limits of Europe. Of many of these there seems no reason to suppose that they will add much to our knowledge of the Hebrew text. It is different with the MSS. examined by Pinner at Odessa. One of these MSS. (A, No. 1), a Pentateuch roll, unpointed, brought from Derbend in Daghestan, appears by the subscription to have been written previous to A.D. 580 and if so is the oldest known biblical Hebrew MS. in existence. The forms of the letters are remarkable. Another MS. (B, No. 3) containing the prophets, on parchment, in small folio, although only dating, according to the inscription, from A.D. 916 and furnished with a Masorah, is a yet greater treasure. Its vowels and accents are wholly different from those now in use, both in form and in position, being all above the letters: they have accordingly been the theme of much discussion among Hebrew scholars.

3. Printed text.-The history of the printed text of the Hebrew Bible commences with the early Jewish editions of the separate books. First appeared the Psalter, in 1477, probably at Bologna, in 4to, with Kimchi's commentary interspersed among the verses. Only the first four psalms had the vowel-points, and these but clumsily expressed. At Bologna, there subsequently appeared in 1482, the Pentateuch, in folio, pointed, with the Targum and the commentary of Rashi; and the five Megilloth (Ruth-Esther), in folio with the commentaries of Rashi and Aben Ezra. From Soncino, near Cremona, issued in 1486 the Prophetae priores (Joshua-Kings), folio, unpointed with Kimchi's commentary. The honor of printing the first entire Hebrew Bible belongs to the above-mentioned town of Soncino. The edition is in folio, pointed and accentuated. Nine copies only of it are now known, of which one belongs to Exeter College, Oxford. This was followed, in 1494, by the 4to or 8vo edition printed by Gersom at Brescia, remarkable as being the edition from which Luther's German translation was made. After the Brescian, the next primary edition was that contained in the Complutensian Polyglot, published at Complutum (Alcala) in Spain, at the expense of Cardinal Ximenes, dated 1514-17 but not issued till 1522. To this succeeded an edition which has had more influence than any on the text of later times the Second Rabbinical Bible, printed by Bomberg al Venice, 4 vols. fol., 1525-6. The editor was the learned Tunisian Jew R. Jacob hen Chaim. The great feature of his work lay in the correction of the text by the precepts of the Masorah, in which he was profoundly skilled, and on which, as well as on the text itself, his labors were employed. The Hebrew Bible which became the standard to subsequent generations was: that of Joseph Athiais, a learned rabbi and printer at Amsterdam. His text Was based on a comparison of the previous editions with two MSS.; one bearing date 1299, the other a Spanish MS. boasting an antiquity of 900 years. It appeared at Amsterdam 2 vols. 8 vo, 1661.

4. Principles of criticism.-The method of procedure required in the criticism of the Old Testament is widely different from that practiced in the criticism of the New Testament. Our Old Testament textus receptus is a far more faithful representation of the genuine Scripture; but, on the other hand, the means of detecting and correcting the errors contained in it are more precarious, the results are more uncertain, and the ratio borne by the value of the diplomatic evidence of MSS. to that of a good critical judgment and sagacity is greatly diminished. It is indeed to the direct testimony of the MSS. that, in endeavoring to establish the true text, we must first have recourse. The comparative purity of the Hebrew text is probably different in different parts of the Old Testament. In the revision of Dr. Davidson, who has generally restricted himself to the admission of corrections warranted by MS., Masoretic or Talmudic authority, those in the book of Genesis do not exceed eleven; those in the Psalms are proportionately three times as numerous; those in the historical books and the Prophets are proportionately more numerous than those in the Psalms. II. QUOTATIONS FROM THE OLD TESTAMENT IN THE NEW TESTAMENT.-The New Testament quotations from the Old form one of the outward bonds of connection between the two parts of the Bible. They are manifold in kind. In the quotations of all kinds from the Old Testament in the New. We find a continual variation from the letter of the older Scriptures. To this variation three causes may be specified as having contributed: First, all the New Testament writers quoted from the Septuagint; correcting it indeed more or less by the Hebrew, especially when it was needful for their purpose occasionally deserting it altogether; still abiding by it to so large an extent as to show that it was the primary source whence their quotations were drawn. Secondly, the New Testament writers must have frequently quoted from memory. Thirdly, combined with this there was an alteration of conscious or unconscious design. Sometimes the object of this was to obtain increased force. Sometimes an Old Testament passage is abridged, and in the abridgment so adjusted, by a little alteration, as to present an aspect of completeness, and yet omit what is foreign to the immediate purpose. Acts 1:20; 1 Cor. 1:31; At other times a passage is enlarged by the incorporation of a passage from another source: thus in Luke 4:18, 19; although the contents are professedly those, read by our Lord from Isaiah 61:1;... we have the words "to set at liberty them that are bruised," introduced from Isaiah 58:6; (Sept.); similarly in Romans 11:8 Deuteronomy 29:4; is combined with Isaiah 29:10; In some cases still greater liberty of alteration assumed. In someplaces,again, the a words of the original are taken up, but employed with a new meaning. Almost more remarkable than any alteration in the quotation itself is the circumstance that in Matthew 27:9;Jeremiah should be named as the author of a prophecy really delivered by Zechariah; the being that the prophecy is based upon that in Jeremiah 18:1;... and that without a reference to this original source the most essential features of the fulfillment of Zechariah's prophecy would be misunderstood.

Olive

The olive was among the most abundant and characteristic vegetation of Judea. The olive tree grows freely almost everywhere on the shores of the Mediterranean, but it was peculiarly abundant in Palestine. See Deuteronomy 6:11; Deuteronomy 8:8; Deuteronomy 28:40; Oliveyards are a matter of course in descriptions of the country like vines and cornfields. Judges 15:5; 1 Samuel 8:14; The kings had very extensive ones. 1 Chronicles 27:28; Even now the is very abundant in the country. Almost every village has its olive grove. Certain districts may be specified where at various times this tree been very luxuriant. The cultivation of the olive tree had the closest connection with the domestic life of the Israelites 2 Chronicles 2:10; their trade, Ezekiel 27:17; Hosea 12:1; and even their Public ceremonies and religious worship. In Solomon's temple the cherubim were "of olive tree," 1 Kings 6:23; as also the doors, vs. 1 Kings 6:31, 32; and posts. ver. 1 Kings 6:33; For the various uses of olive oil see OIL. The wind was dreaded by the cultivator of the olive for the least ruffling of a breeze is apt to cause the flowers to fall. Job 15:33; It is needless to add that the locust was a formidable enemy of the olive. It happened not unfrequently that hopes were disappointed, and that "the labor of the olive failed." Habakkuk 3:17; As to the growth of the tree, it thrives best in warm and sunny situations. It is of moderate height, with knotty gnarled trunk and a smooth ash-colored bark. It grows slowly, but lives to an immense age. Its look is singularly indicative of tenacious vigor, and this is the force of what is said in Scripture of its "greenness, as emblematic of strength and prosperity. The leaves, too, are not deciduous. Those who see olives for the first time are occasionally disappointed by the dusty color of their foilage; but those who are familiar with them find an inexpressible charm in the rippling changes of their slender gray-green leaves. (See Ruskin's "Stones of Venice," iii. 175-177.) The olive furnishes the basis of one of Paul's allegories. Romans 11:16-25; The Gentiles are the "wild olive" grafted in upon the "good olive," to which once the Jews belonged, and with which they may again be incorporated, (The olive grows from 20 to 40 feet high. In general appearance it resembles the apple tree; in leaves and sterns, the willow. The flowers are white and appear in June, The fruit is like a plum in shape and size, and at first is green, but gradually becomes purple, and even black, with a hard stony kernel, and is remarkable from the outer fleshy part being that in which much oil is lodged, and not, as is usual, in the almond of the seed. The fruit ripens from August to September. It is sometimes eaten green, but its chief value is in its oil. The wood is hard, fine beautifully veined, and is open used for cabinet work. Olive trees were so abundant in Galilee that at the siege of Jotapata by Vespasian the Roman army were driven from the ascent of the walls by hot olive oil poured upon them and scalding them underneath their armor.-Josephus, Wars, 3; 7:28.-ED.)

Olives, Mount of

"The Mount of Olives" occurs in the Old Testament in Zechariah 14:4; only. In 2 Samuel 15:30; it is called "Olivet;" in other places simply "the mount," Nehemiah 8:15; "the mount facing Jerusalem" 1 Kings 11:7; or "the mountain which is on the east aide of the city." Ezekiel 11:23; In the New Testament the usual form is "the Mount of Olives." It is called also "Olivet." Acts 1:12; This mountain is the well-known eminence on the east of Jerusalem, intimately connected with some of the gravest events of the history of the Old Testament and the New Testament, the scene of the flight of David and the triumphal progress of the Son of David, of the idolatry-of Solomon, and the agony and betrayal of Christ. It is a ridge of rather more than a mile in length, running in general direction north and south, covering the whole eastern side of the city. At its northern end the ridge bends round to the west so as to form an enclosure to the city on that side also. On the north a space of nearly a mile of tolerably level surface intervenes between the walls of the city and the rising ground; on the east the mount is close to the walls, parted only by the narrow ravine of the Kidron. It is this portion which is the real Mount of Olives of the history. In general height it is not very much above-the city: 300 feet higher than the temple mount, hardly more than 100 above the so-called Zion. It is rounded, swelling and regular in form. Proceeding from north to south there occur four independent summits, called- 1, "Viri Galilaei:" 2, "Mount of Ascension;" 3, "Prophets"-subordinate to the last and almost a part of it; 4, "Mount of Offence." 1. Of these the central one -the "Mount of Ascension"-is the most important. Three paths lead from the valley to the summit-one on the north, in the hollow between the two crests of the hill another over the summit, and a third winding around the southern shoulder still the most frequented and the best. The central hill, which we are now considering, purports to contain the sites of some of the most sacred and impressive events of Christian history. The majority of these sacred spots now command little or no attention; but three still remain, sufficiently sacred-if authentic-to consecrate any place. These are-(1) Gethsemane, at the foot of the mount; (2) The spot from which our Saviour ascended on the summit; (3) The place of the lamentation of Christ over Jerusalem, halfway up. Of these, Gethsemane is the only one which has any claim to be authentic. [GETHSEMANE]

2. Next to the central summit, on the southern side is a hill remarkable only for the fact that it contains the "singular catacomb" known as the "Tombs of the Prophets," probably in allusion to the words of Christ. Matthew 23:29;

3. The most southern portion of the Mount of Olives is that usually known as the "Mount of Offence," Mons Offensionis. It rises next to that last mentioned. The title "Mount of Offence," or "Scandal," was bestowed on the supposition that it is the "Mount of Corruption" on which Solomon erected the high places for the gods of his foreign wives. 2 Kings 23:13; 1 Kings 11:7; The southern summit is considerably lower than the centre one.

4. There remains the "Viri Galilaei," about 400 yards from the "Mount of Ascension." It stands directly opposite the northeast corner of Jerusalem, and is approached by the path between it and the "Mount of Ascension." The presence of a number of churches and other edifices must have rendered the Mount of Olives, during the early and middle ages of Christianity, entirely unlike what it was in the time of the Jewish kingdom or of our Lord. Except the high places on the summit, the only buildings then to be seen were probably the walls of the vineyards and gardens and the towers and presses which were their invariable accompaniment. But though the churches are nearly all demolished, there must be a considerable difference between the aspect of the mountain now and in those days when it received its name from the abundance of its olive proves. It does not now stand so pre-eminent in this respect among the hills in the neighborhood of Jerusalem. It is only in the deeper and more secluded slope leading up to the northernmost summit that these venerable trees spread into anything like a forest. The cedars commemorated by the Talmud sad the date-palms implied in the name Bethany have fared still worse; there is not one of either to be found within many miles. Two religious ceremonies performed there must have done much to increase the numbers who resorted to the mount. The appearance of the new moon was probably watched for, certainly proclaimed, from the summit. The second ceremony referred to was the burning of the red heifer. This solemn ceremonial was enacted on the central mount, and in a spot so carefully specified that it would seem not difficult to fix it. It was due east of the sanctuary, and at such an elevation on the mount that the officiating priest, as he slew the animal and sprinkled blood, could see the facade of the sanctuary through the east gate of the temple.

Ol'ivet

(place of olives). 2 Samuel 15:30; Acts 1:12; See OLIVES, MOUNT OF

Olym'pas

(heavenly), a Christian at Rome. Romans 16:15; (A.D. 65.)

O'mar

(eloquent, talkative), son of Eliphaz the first-born of Esau. Genesis 36:11, 15; 1 Chronicles 1:38; (B.C. 1750.)

Ome'ga, or o'mega

The last letter of the Greek alphabet. It is used metephorically to denote the end of anything Revelation 1:8, 11.

Omer

[WEIGHTS AND MEASURES.)

Om'ri

(pupil of Jehovah). 1. Originally "captain of the host" to Elah, was afterward himself king of Israel, and founder of the third dynasty. (B.C. 926.) Omri was engaged in the siege of Gibbethon situated in the tribe of Dan, which had been occupied by the Philistines. As soon as the army heard of Elah's death they proclaimed Omri king. Thereupon he broke up the siege of Gibbethon and attacked Tirzah, where Zimri was holding his court as king of Israel. The city was taken, and Zimri perished in the flames of the palace, after a reign of seven days. Omri, however, was not allowed to establish his dynasty without a struggle against Tibni, whom "half the people," 1 Kings 16:21; desired to raise to the throne. The civil war lasted four years. Comp. 1 Kings 16:15; with 1 Kings 16:23 After the defeat sad death of Tibni, Omri reigned for six years in Tirzah. At Samaria Omri reigned for six years more. He seems to have been a vigorous and unscrupulous ruler, anxious to strengthen his dynasty by intercourse and alliances with foreign states.

2. One of the sons of Becher the son of Benjamin. 1 Chronicles 7:8;

3. A descendant of Pharez the son of Judah, 1 Chronicles 9:4;

4. Son of Michael, and chief of the tribe of Issachar in the reign of David. 1 Chronicles 27:18; (B.C. 1030.)

On

(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in Jeremiah 43:13; On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter of Potipherah priest of On." Genesis 41:45; comp. ver, Gene 41:60 and Gene 46:20 (On is to be remembered not only as the home of Joseph, but as the traditional place to which his far-off namesake took Mary and the babe Jesus in the flight to Egypt. The two famous obelisks, long called "Cleopatra's Needles," one of which now stands in London and the other in Central Park in New York city, once stood before this city, and were seen by the children of Israel before the exodus, having been quarried at Syene on the Nile, erected at On (Heliopolis) by Thothmes III., B.C. 1500, and inscriptions added by Rameses II. (Sesostris) two hundred years later. They were taken to Alexandria by Augustus Caesar A.D. 23, from which they were removed to their present places.-ED.)

On the son of Peleth

and one of the chiefs of the tribe of Reuben, who took part with Korah, Dathan and Abiram in their revolt against Moses. Numbers 16:1; (B.C. 1491.) His name does not again appear in the narrative of the conspiracy, nor is he alluded to when reference is made to the final catastrophe.

O'nam

(strong). 1. One of the sons of Shobal the son of Seir. Genesis 36:23; 1 Chronicles 1:40; (B.C. 1964.)

2. The son of Jerahmeel by his wife Atarah. 1 Chronicles 2:26, 28.

O'nan

(strong), the second son of Judah by the Canaanitess, "the daughter of Shua." Genesis 38:4; 1 Chronicles 2:3; "What he did was evil in the eyes of Jehovah and he slew him also, as he had slain his elder brother. Genesis 38:9; His death took place before the family of Jacob went down into Egypt. Genesis 46:12; Numbers 26:19; (B.C. 1706.)

Ones'imus

(profitable, useful), the name of the servant or slave in whose behalf Paul wrote the Epistle to Philemon. He was a native, or certainly an inhabitant, of Colosse. Colossians 4:9; (A.D. 58.) He fled from his master end escaped to Rome, where he was led to embrace the gospel through Paul's instrumentality. After his conversion the most happy and friendly relations sprung up between the teacher and disciple. Whether Paul desired his presence as a personal attendant or as a minister of the gospel is not certain from verse 13 of the epistle.

Onesiph'orus

(bringing profit) is named twice only in the New Testament, viz. 2 Timothy 1:16-18; and 2 Timothym 4:19 Paul mentions him in terms of grateful love as having a noble courage and generosity in his behalf, amid his trials as a prisoner at Rome, when others from whom he expected better things had deserted him. 2 Timothy 4:16; Probably other members of the family were also active Christians. 2 Timothy 4:19; It is evident from 2 Timothy 1:18; that Onesiphorus had his home at Ephesus. (A.D. 64.)

Oni'as

the name of five high priests in the period between the Old and the New Testament.

Onion

This product is mentioned only in Numbers 11:5; as one of the good things of Egypt of which the Israel regretted the loss. Onions have been from time immemorial a favorite article of food among the Egyptians, The onions of Egypt are much milder in flavor and less pungent than those of this country.

O'no

(strong), one of the towns of Benjamin, is first found in 1 Chronicles 8:12; A plain was attached to the town called "the plain of Ono" Nehemiah 6:2; perhaps identical with the valley of craftsmen" Nehemiah 11:35.

Onycha

spoken of in Exodus 30:34; was one of the ingredients of the sacred perfume. It consists of the shells of several kinds of mussels, which when burned emit a strong odor.

Onyx

(a nail) is the translation of the Hebrew shoham; but there is some doubt as to its signification. Some writers believe that the "beryl" is intended; but the balance of authority is in favor of some variety of the onyx. ("The onyx is not a transparent stone, but as the color of the flesh appears through the nail (Greek onyx) on the human body, so the reddish mass which is below shines delicately through the whitish surface of the onyx. There are several varieties. White and reddish stripes alternating form the sardonyx; white and reddish gray, the chalcedony. When polished it has a fine lustre, and is easily wrought into a gem of great beauty."-Rosenmiller.

O'phel

(hill), a part of ancient Jerusalem. Ophel was the swelling declivity by which the mount of the temple slopes on its southern side into the valley of Hinnom-a long, narrowish rounded spur or promontory, which intervenes between the mouth of the central valley of Jerusalem (the Tyropoeon) and the Kidron, or valley of Jehoshaphat. Halfway down it on its eastern face is the ("Fount of the Virgin," so called; and at its foot the lower outlet of the same spring-the Pool of Siloam. In 2 Chronicles 27:3; Jotham is said to have built much "on the wall of Ophel." Manasseh, among his other defensive works, "compassed about Ophel." Ibid. 2 Chronicles 33:14; It appears to have been near the "water-gate," Nehemiah 3:26; and the "great tower that lieth out." ver. 27; It was evidently the residence of the Levites. Nehemiah 11:21.

O'phir

(abundane). 1. The eleventh in order of the sons of Joktan. Genesis 10:29; 1 Chronicles 1:23; (B.C. after 2450.)

2. A seaport or region from which the Hebrews in the time of Solomon obtained gold. The gold was proverbial for its fineness, so that "gold of Ophir" is several times used as an expression for fine gold, 1 Chronicles 29:4; Job 28:16; Psalms 45:9; Isaiah 13:12; and in one passage Job 22:24; the word "Ophir" by itself is used for gold of Ophir, and for gold generally. In addition to gold, the vessels brought from Ophir almug wood and precious stones. The precise geographical situation of Ophir has long been a subject of doubt and discussion. The two countries which have divided the opinions of the learned have been Arabia and India, while some have placed it in Africa. In five passages Ophir is mentioned by name - 1 Kings 9:28; 1 Kings 10:11; 1 Kings 22:18; 2 Chronicles 8:18; 2 Chronicles 9:10; If the three passages of the book of Kings are carefully examined, it will be seen that all the information given respecting Ophir is that it was a place or region accessible by sea from Ezion-geber on the Red Sea, from which imports of gold, almug trees and precious stones were brought back by the Tyrian and Hebrew sailors. The author of the tenth chapter of Genesis certainly regarded Ophir as the name of some city, region or tribe in Arabia. It is almost certain that the Ophir of Genesis is the Ophir of the book of Kings. There is no mention, either in the Bible or elsewhere, of any other Ophir; and the idea of there having been two Ophirs evidently arose from a perception of the obvious meaning of the tenth chapter of Genesis on the one hand, coupled with the erroneous opinion, on the other that the Ophir of the book of Kings could not have been in Arabia. (Hence we conclude that Ophir was in southern Arabia, upon the border of the Indian Ocean; for even if all the things brought over in Solomon's ships are not now found in Arabia, but are found in India, yet, there is evidence that they once were known in Arabia and, moreover, Ophir may not have been the original place of production of some of them, but the great market for traffic in them.)

Oph'ni

(mouldy), a town of Benjamin, mentioned in Joshua 18:24; the same as the Gophna of Josephus a place which at the time of Vespasian's invasion was apparently so important as to be second only to Jerusalem. It still survives in the modern Jifna or Jufna, 23 miles northwest of Bethel.

Oph'rah

(fawn). 1. A town in the tribe of Benjamin. Joshua 18:23; 1 Samuel 13:17; Jerome places it five miles east of Bethel. It is perhaps et-Taiyibeh, a small village on the crown of a conspicuous hill, four miles east-northeast of Beitin (Bethel).

2. More fully, OPHRAH OF THE ABIEZRITES, the native place of Gideon Judges 6:11; and the scene of his exploits against Baal, ver. 24; his residence after his accession to power ch. Judges 9:5; and the place of his burial in the family sepulchre. ch. Judges 8:32; It was probably In Manasseh, ch. Judges 6:15; and not far distant from Shechem, Judges 9:1, 5;

3. The son of Meonothai. 1 Chronicles 4:14.

Orator

1. The Authorized Version rendering in Isaiah 3:3; for what is literally "skillful in whisper or incantation."

2. The title applied to Tertullus, who appeared as the advocate of the Jewish accusers of St. Paul before Felix, Acts 24:1.

Orchard

See GARDEN

O'reb, The rock

the "raven's crag," the spot, east of Jordan, at which the Midianite chieftain Oreb with thousands of his countrymen, fell by the hand of the Ephraimites, and which probably acquired its name therefrom. It is mentioned in Judges 7:25; Isaiah 10:26; Perhaps the place called 'Orbo which in the Bereshith Rabba is stated to have been in the neighborhood of Bethshean, may have some connection with it.

O'reb

(raven), one of the chieftains of the Midianite host which invaded Israel, and was defeated and driven back by Gideon. Judges 7:25; (B.C. 1362.) Isaiah, Isaiah 10:26; refers to the magnitude of this disaster. Comp. Psalms 83:1;...

O'ren

(pine tree), one of the sons of Jerahmeel, the first-born of Hezron. 1 Chronicles 2:25.

Organ

Genesis 4:21; Job 21:12; Job 30:31; Psalms 150:4; The Hebrew word thus rendered probably denotes a pipe or perforated wind-instrument. In Genesis 4:21; it appears to be a general term for all wind-instruments. In Job 21:12; are enumerated three kinds of musical instruments which are possible under the general terms of the timbrel harp and oryan. Some identify it with the pandean pipe or syrinx an instrument of unquestionably ancient origin, and common in the East. See See Music

Ori'on

(the giant), a large and bright constellation of 80 stars, 17 large ones, crossed by the equinoctial line. It is named after a mythical personage of the Greeks, of gigantic stature and "the handsomest man in the world." The Arabs called it" the giant," referring to Nimrod, the mighty hunter who was fabled to have been bound in the sky for his impiety. Job 9:9; Also alluded to in Job 38:31.

Ornaments, Personal

The number, variety and weight of the ornaments ordinarily worn upon the person form one of the characteristic features of Oriental costume, in both ancient and modem times. The monuments of ancient Egypt exhibit the persons of ladies load with rings, earrings Of vary great size, anklets, armlets, bracelets of the most varied forms, richly-ornamented necklaces, and chains of various kinds. There is sufficient evidence in the Bible that the inhabitants of Palestine were equally devoted to finery. In the Old Testament. Isaiah, Isaiah 3:18-23; supplies us with a detailed description of the articles with which the luxurious women of his day were decorated. Eliezer decorated Rebekah with "a golden nose-ring of half a shekel (1/4 oz.) weight, and two bracelets for her hands of ten shekels (4 1/2 oz.) weight of gold." Genesis 24:22; Earrings were worn by Jacob's wives. Genesis 35:4; The number of personal ornaments worn by the Egyptians, particularly by the females, 19 incidentally noticed in Exodus 3:22.

Or'nan

(active). 1 Chronicles 21:15; 2 Chronicles 3:1; See ARAUNAH

Or'pah

(a gazelle), a Moabite woman wife of Chilion son of Naomi, and thereby sister-in-law to Ruth. Ruth 2:4, 14; (B.C. 1360.)

O'she-a

(salvation). See JOSHUA

Osprey

The Hebrew word occurs in Leviticus 11:13; and Deuteronomy 14:12 so the name of some unclean bird. It's probably either the osprey (Pandion haliaetus) or the white-tailed eagle (Haliaetus albicella).

Ossifrage

(the bone-breaker). The Hebrew word occurs, as the name of an unclean bird, in Leviticus 11:13; and Deuteronomy 14:12 It is probably the lammergeyer, or bearded vulture as it is sometimes called, one of the largest of the birds of prey. It well deserves its name ossifrage, bone breaker, for "not only does he push kids and lambs and even men off the rocks, but he takes the bones of animals that other birds of prey have denuded of the flesh high up into the air and lets them fall upon a stone in order to crack them and render them more digestible even for his enormous powers of deglutition. Marrow-bones are the dainties he loves. This is probably the bird that dropped a tortoise on the bald head of poor old Aeschylus."-N. H. Simpson.

Ostrich

a large bird, native of African and Arabia, nearly ten feet high, having s long neck and short wings. It seeks retired places, Job 30:29; Lamentations 4:13; and has a peculiar mournful cry that is sometimes mistaken by the Arabs for that of the lion. Micah 1:8; In Job 39:13-18; will be found a description of the bird's habits. Ostriches are polygamous; the hens lay their eggs promiscuously in one nest, which is merely a hole scratched in the sand; the eggs are then covered over to the depth of about a foot, and are, in the case of those birds which are found within the tropics, generally left for the greater part of the day to the heat of the sun, the parent-birds taking their turns at incubation during the night. The habit of the ostrich leaving its eggs to be matured by the sun's heat is usually appealed to in order to confirm the scriptural account, "she leaveth her eggs to the earth;" but this is probably the case only with the tropical birds. We believe that the true explanation of this passage is that some of the eggs are left exposed around the nest for the nourishment of the young birds. It is a general belief among the Arabs that the ostrich is a very stupid bird; indeed they have a proverb, "stupid as an ostrich." As is well known, the ostrich will swallow almost any substance, iron, stones, and even has been known to swallow "several leaden bullets scorching hot from the mould." But in many other respects the ostrich is not as stupid as this would indicate, and is very hard to capture. It is the largest of all known birds, and perhaps the swiftest of all cursorial animals. -The feathers so much prized are the long white plumes of the wings. The best are brought from Barbary and the west coast of Africa.

Oth'ni

(lion of Jehovah), son of Shemaiah, the first-horn of Obed-edom. 1 Chronicles 26:7; (B.C. 1013.)

Oth'ni-el

(lion of God), son of Kenaz and younger brother of Caleb. Joshua 15:17; Judges 1:13; Judges 3:9 1 Chronicles 4:13; (B.C. 1460.) The first mention of Othniel is on occasion of the taking of Kirjath-sepher, or Debir as it was afterward called. Caleb promised to give his daughter Achsah to whosoever should assault and take the city. Othniel won the prize. The next mention of him is in Judges 3:9; where he appears as the first judge of Israel after the death of Joshua, and the deliverer of his countrymen from the oppression of Chushahrishathaim Judges 3:8-9.

Oven

The eastern oven is of two kinds-fixed and portable. The former is found only in towns, where regular bakers are employed. Hosea 7:4; The latter ia adapted to the nomad state, it consists of a large jar made of clay, about three feet high and widening toward the bottom, with a hole for the extraction of the ashes. Each household possessed such an article, Exodus 8:3; and it was only in times of extreme dearth that the same oven sufficed for several families. Leviticus 26:26; It was heated with dry twigs and grass, Matthew 6:30; and the loaves were placed both inside and outside of it.

Owl

A number of species of the owl are mentioned in the Bible, Leviticus 11:17; Deuteronomy 14:16; Isaiah 14:23; Deuteronomy 14:15; Zeph. 2:14; and in several other places the same Hebrew word is used where it is translated ostrich. Job 30:29; Jeremiah 50:39; Some of these species were common in Palestine, and, as is well known, were often found inhabiting ruins. Isaiah 34:11, 13-15.

Ox

There was no animal in the rural economy of the Israelites, or indeed in that of the ancient Orientals generally, that was held in higher esteem than the ox and deservedly so, for the ox was the animal upon whose patient labors depended all the ordinary operations of farming. Oxen were used for ploughing, Deuteronomy 22:10; 1 Samuel 14:14; etc.; for treading out corn, Deuteronomy 25:4; Hosea 10:11; etc.; for draught purposes, when they were generally yoked in pairs, Numbers 7:3; 1 Samuel 6:7; etc.; as beasts of burden, 1 Chronicles 12:40; their flesh was eaten, Deuteronomy 14:4; 1 Kings 1:9; etc.; they were used in the sacrifices; cows supplied milk, butter, etc. Deuteronomy 32:14; 2 Samuel 17:29; Isaiah 7:22; Connected with the importance of oxen in the rural economy of the Jews is the strict code of laws which was mercifully enacted by God for their protection and preservation. The ox that threshed the corn was by no means to be muzzled; he was to enjoy rest on the Sabbath as well as his master. Exodus 23:12; Deuteronomy 5:14; The ox was seldom slaughtered. Leviticus 17:1-6; It seems clear from Proverbs 15:17; and 1 Kings 4:23 that cattle were sometimes stall-fed though as a general rule it is probable that they fed in the plains or on the hills of Palestine. The cattle that grazed at large in the open country would no doubt often become fierce and wild, for it is to be remembered that in primitive times the lion and other wild beasts of prey roamed about Palestine. Hence the force of the Psalmist's complaint of his enemies. Psalms 22:13.

O'zem

(power). 1. The sixth son of Jesse, the next eldest above David. 1 Chronicles 2:15; (B.C. 1055.)

2. Son of Jerahmeel. 1 Chronicles 2:25.

Ozi'as

(strength from the Lord). 1. Uzzi, one of the ancestors of Ezra. 2, Esd. 2:2.

2. Uzziah, king of Judah. Matthew 1:8, 9.

Oz'ni

(hearing), one of the sons of Gad Numbers 26:16; and founder of the family of the Oznites. Numbers 26:16.

P

Pa'ara-i

In the list of 2 Samuel 23:35; "Paarai the Arabite" is one of David's men. In 1 Chronicles 11:37; he is Naarai the son of Ezbai." (B.C. 1015.)

Pa'dan

(field). Padan-aram. Genesis 48:7.

Pa'dan-a'ram

By this name, which signifies the table-land of Aram, i.e. Syriac, the Hebrews designated the tract of country which they otherwise called the Aram-naharaim, "Aram of the two of rivers," the Greek Mesopotamia, Genesis 24:10; and "the field (Authorized Version,'country') of Syria." Hosea 12:13; The term was perhaps more especially applied to that portion which bordered on the Euphrates, to distinguish if from the mountainous districts in the north and northeast of Mesopotamia. It is elsewhere called PADAN simply. Genesis 48:7;Abraham obtained a wife for Isaac from Padan-aram. Genesis 25:20; Jacob's wives were also from Padan-aram, Genesis 28:2, 5, 6, 7; Genesis 31:1-8; Genesis 33:18.

Pa'don

(deliverance) the ancestor of a family of Nethinim who returned with Zerubbabel. Ezra 2:41; Nehemiah 7:47; (B.C. before 529.)

Pa'gi-el

(God allots) the son of Ocran and chief of the tribe of Asher at the time of the exodus. Numbers 1:13; Numbers 2:27; Numbers 7:72, 77; Numbers 10:26; (B.C. 1491.)

Pa'hath-mo'ab

(governor of Moab), head of one of the chief houses of the tribe of Judah. Of the individual or the occasion of his receiving so singular a name nothing is known certainty but as we read in 1 Chronicles 4:22; of a family of Shilonites, of the tribe of Judah, who in very early times "had dominion in Moab," it may be conjectured that this was the origin of the name.

Pa'i

(blessing). See PAU

Pa'ial

(judge), the son of Uzai who assisted in restoring the walls of Jerusalem in the time of Nehemiah, Nehemiah 3:25; (B.C. 446.)

Paint

(as a cosmetic). The use of cosmetic dyes has prevailed in all ages in eastern countries. We have abundant evidence of the practice of painting the eyes both in ancient Egypt and in Assyria; and in modern times no usage is more general. It does not appear, however, to have been by any means universal among the Hebrews. The notices of it are few; and in each instance it seems to have been used as a meretricious art, unworthy of a woman of high character. The Bible gives no indication of the substance out of which the dye was formed. The old versions agree in pronouncing the dye to have been produced from antimony. Antimony is still used for the purpose in Arabia and in Persia, but in Egypt the kohl is a root produced by burning either a kind of frankincense or the shells of almonds. The dye-stuff was moistened with oil and kept in a small jar. Whether the custom of staining the hands and feet, particularly the nails, now so prevalent in the past, was known to the Hebrews is doubtful. Painting as an art was not cultivated by the Hebrews, but they decorated their buildings with paint.

Palace

Palace in the Bible, in the singular and plural, is the rendering of several words of diverse meaning. 1 Chronicles 29:1; Ezra 4:14; Amos 4:3; etc. It often designates the royal residence, and usually suggests a fortress or battlemented house. The word occasionally included the whole city as in Esther 9:12; and again, as in 1 Kings 16:18; it is restricted to a part of the royal apartments. It is applied, as in 1 Chronicles 29:1; to the temple in Jerusalem. The site of the palace of Solomon was almost certainly in the city itself on the brow opposite to the temple, and overlooking it and the whole city of David. It is impossible, of course, to be at all certain what was either the form or the exact disposition of such a palace; but, as we have the dimensions of the three principal buildings given in the book of Kings and confirmed by Josephus, we may, by taking these as a scale, ascertain pretty nearly that the building covered somewhere about 150,000 or 160,000 square feet. Whether it was a square of 400 feet each way, or an oblong of about 550 feet by 300, must always be more or less a matter of conjecture. The principal building situated within the palace was, as in all eastern palaces, the great hall of state and audience, called "the house of the forest of Lebanon," apparently from the four rows of cedar pillars by which it was supported. It was 100 cubits (175 feet) long, 50 (88 feet) wide, and 30 (52 feet) high. Next in importance was the hall or "porch of judgment," a quadrangular building supported by columns, as we learn front Josephus, which apparently stood on the other side of the great court, opposite the house of the forest of Lebanon. The third edifice is merely called a "porch of pillars." Its dimensions were 50 by 30 cubits. Its use cannot be considered as doubtful, as it was an indispensable adjunct to an eastern palace. It was the ordinary place of business of the palace, and the reception-room when the king received ordinary visitors, and sat, except on great state occasions, to transact the business of the kingdom. Behind this, we are told, was the inner court, adorned with gardens and fountains, and surrounded by cloisters for shade; and there were other courts for the residence of the attendants and guards, and for the women of the harem. Apart from this palace, but attached, as Josephus tells us, to the hall of judgment, was the palace of Pharaoh's daughter-too proud and important a personage to be grouped with the ladies of the harem, and requiring a residence of her own. The recent discoveries at Nineveh have enabled us to understand many of the architectural details of this palace, which before they were made were nearly wholly inexplicable. Solomon constructed an ascent from his own house to the temple, "the house of Jehovah," 1 Kings 10:5; which was a subterranean passage 250 feet long by 42 feet wide, of which the remains may still be traced.

Palesti'na and Pal'estine

(land of strangers). These two forms occur in the Authorized Version but four times in all, always in poetical passages; the first in Exodus 15:14; and Isaiah 14:29 the second Joel 3:4; In each case the Hebrew is Pelesheth, a word found, besides the above, only in Psalms 60:8, 83:7; Psalms 87:4; and Psalms 108:9 in all which our translators have rendered it by "Philistia" or "Philistines." Palestine in the Authorized Version really means nothing but Philistia. The original Hebrew word Pelesheth to the Hebrews signified merely the long and broad strip of maritime plain inhabited by their encroaching neighbors; nor does it appear that at first it signified more to the Greeks. As lying next the sea, and as being also the high road from Egypt to Phoenicia and the richer regions no of it, the Philistine plain became sooner known to the western world than the country farther inland, and was called by them Syria Palestina-Philistine Syria. From thence it was gradually extended to the country farther inland, till in the Roman and later Greek authors, both heathen sad Christian, it became the usual appellation for the whole country of the Jews, both west and east of Jordan. The word is now so commonly employed in our more familiar language to destinate the whole country of Israel that although biblically a misnomer, it has been chosen here as the most convenient heading under which to give a general description of THE HOLY LAND, embracing those points which have not been treated under the separate headings of cities or tribes. This description will most conveniently divide itself Into three sections:-I. The Names applied to the country of Israel in the Bible and elsewhere. II. The Land; its situation, aspect, climb, physical characteristics in connection with its history, its structure, botany and natural history. III. The History of the country is so fully given under its various headings throughout the work that it is unnecessary to recapitulate it here. I. THE NAMES.-Palestine, then, is designated in the Bible by more than one name.

1. During the patriarchal period, the conquest and the age of the Judges and also where those early periods are referred to in the later literature (as) Psalms 105:11; it is spoken of as "Canaan," or more frequently "the land of Canaan," meaning thereby the country west of the Jordan, as opposed to "the land of Gilead." on the east.

2. During the monarchy the name usually, though not frequently, employed is "land of Israel." 1 Samuel 13:19;

3. Between the captivity and the time of our Lord the name "Judea" had extended itself from the southern portion to the whole of the country, and even that beyond the Jordan. Matthew 19:1; Mark 10:1;

4. The Roman division of the country hardly coincided with the biblical one, and it does not appear that the Romans had any distinct name for that which we understand by Palestine.

5. Soon after the Christian era we find the name Palestina in possession of the country.

6. The name most frequently used throughout the middle ages, and down to our own time, is Terra Sancta-the Holy Land. II. THE LAND.-The holy land is not in size or physical characteristics proportioned to its moral and historical position as the theatre of the most momentous events in the world's history. It is but a strip of country about the size of Wales, less than 140 miles in length and barely 40 in average breadth, on the very frontier of the East, hemmed in between the Mediterranean Sea on the one hand and the enormous trench of the Jordan valley on the other, by which it is effectually cut off from the mainland of Asia behind it. On the north it is shut in by the high ranges of Lebanon and Anti-Lebanon, and by the chasm of the Litany. On the south it is no less enclosed by the arid and inhospitable deserts of the upper pert of the peninsula of Sinai.

1. Its position.-Its position on the map of the world-as the world was when the holy land first made its appearance in history-is a remarkable one. (a) It was on the very outpost-an the extremist western edge of the East. On the shore of the Mediterranean it stands, as if it had advanced as far as possible toward the west, separated therefrom by that which, when the time arrived proved to be no barrier, but the readiest medium of communication-the wide waters of the "great sea." Thus it was open to all the gradual influences of the rising communities of the West, while it was saved from the retrogression and decrepitude which have ultimately been the doom of all purely eastern states whose connections were limited to the East only. (b) There was, however, one channel, and but one, by which it could reach and be reached by the great Oriental empires. The rivals road by which the two great rivals of the ancient world could approach one another-by which alone Egypt could get to Assyria and Assyria to lay along the broad hat strip of coast which formed the maritime portion of the holy land, and thence by the plain of the Lebanon to the Euphrates. (c) After this the holy land became (like the Netherlands in Europe) the convenient arena on which in successive ages the hostile powers who contended for the empire of the East fought their battles.

2. Physical features.-Palestine is essentially a mountainous country. Not that if contains independent mountain chains, as in Greece for example but that every part of the highland is in greater or less undulation. But it is not only a mountainous country. The mass of hills which occupies the centre of the country is bordered or framed on both sides, east and west, by a broad belt of lowland, sunk deep below its own level. The slopes or cliffs which form, as if it were, the retaining walls of this depression are furrowed and cleft by the torrent beds which discharge the waters of the hills and form the means of communication between the upper and lower level. On the west this lowland interposes between the mountains and the sea, and is the plain of Philistia and of Sharon. On the east it is the broad bottom of the Jordan valley, deep down in which rushed the one river of Palestine to its grave in, the Dead Sea. Such is the first general impression of the physiognomy of the land. It is a physiognomy compounded of the three main features already named-the plains the highland hills, and the torrent beds features which are marked in the words of its earliest describers, Numbers 13:29; Joshua 11:16; Joshua 12:8; and which must be comprehended by every one who wishes to understand the country and the intimate connection existing between its structure and its history. About halfway up the coast the maritime plain is suddenly interrupted by a long ridge thrown out from the central mass, rising considerably shove the general level and terminating in a bold promontory on the very edge of the Mediterranean. This ridge is Mount Carmel. On its upper side the plain, as if to compensate for its temporary displacement, invades the centre of the country, and forms an undulating hollow right across it from the Mediterranean to the Jordan valley. This central lowland, which divides with its broad depression the mountains of Ephraim from the mountains of Galilee is the plain of Esdraelon or Jezreel the great battle-field of Palestine. North of Carmel the lowland resumes its position by the seaside till it is again interrupted and finally put an end to by the northern mountains, which push their way out of the sea, ending in the white promontory of the Ras Nakhura. Above this is the ancient Phoenicia. The country thus roughly portrayed is to all intents and purposes the whole land of israel. The northern portion is Galilee; the centre, Samaria; the south, Judea. This is the land of Canaan which was bestowed on Abraham,-the covenanted home of his descendants. The highland district, surrounded and intersected by its broad lowland plains, preserves from north to south a remarkably even and horizontal profile. Its average height may betaken as 1600 to 1800 feet above the Mediterranean. It can hardly be denominated a plateau; yet so evenly is the general level preserved and so thickly do the hills stand behind and between one another, that, when seen from the coast or the western part of the maritime plain, it has quite the appearance of a wall. This general monotony of profile is however, relieved at intervals by certain centers of elevation. Between these elevated points runs the watershed of the country, sending off on either hand-to the Jordan valley on the east and the Mediterranean on the west-the long, tortuous arms of ifs many torrent beds. The valleys on the two sides of the watershed differ considerably in character. Those on the east are extremely steep and rugged the western valleys are more gradual in their slope.

3. Fertility.-When the highlands of the country are more closely examined, a considerable difference will be found to exist in the natural condition and appearance of their different portions. The south, as being nearer the arid desert and farther removed from the drainage of the mountains, is drier and less productive than the north. The tract below Hebron, which forms the link between the hills of Judah and the desert, was known to the ancient Hebrews by a term originally derived from its dryness-Negeb. This was the south country. As the traveller advances north of this tract there is an improvement; but perhaps no country equally cultivated is more monotonous, bare or uninviting in its aspect than a great part of the highlands of Judah and Benjamin during the larger portion of the year. The spring covers even those bald gray rocks with verdure and color, and fills the ravines with torrents of rushing water; but in summer and autumn the look of the country from Hebron up to Bethel is very dreary and desolate. At Jerusalem this reaches its climax. To the west and northwest of the highlands, where the sea-breezes are felt, there is considerably more vegetation, Hitherto we have spoken of the central and northern portions of Judea. Its eastern portion-a tract some nine or ten miles in width by about thirty-five in length, which intervenes between the centre and the abrupt descent to the Dead Sea-is far more wild and desolate, and that not for a portion of the year only, but throughout it. This must have been always what it is now-an uninhabited desert, because uninhabitable. No descriptive sketch of this part of the country can be complete which does not allude to the caverns, characteristic of all limestone districts, but here existing in astonishing numbers. Every hill and ravine is pierced with them, some very large and of curious formation-perhaps partly natural, partly artificial-others mere grottos. Many of them are connected with most important and interesting events of the ancient history of the country. Especially is this true of the district now under consideration. Machpelah, Makkedah, Adullam En-gedi, names inseparably connected with the lives, adventures and deaths of Abraham, Joshua, David and other Old-Testament worthies, are all within the small circle of the territory of Judea. The bareness and dryness which prevail more or less in Judea are owing partly to the absence of wood, partly to its proximity to the desert, sad partly to a scarcity of water arising from its distance from the Lebanon. But to this discouraging aspect there are some important exceptions. The valley of Urtas, south of Bethlehem contains springs which in abundance and excellence rival even those of Nablus the huge "Pools of Solomon" are enough to supply a district for many miles round them; and the cultivation now going on in that Neighborhood shows whet might be done with a soil which required only irrigation and a moderate amount of labor to evoke a boundless produce. It is obvious that in the ancient days of the nation, when Judah and Benjamin possessed the teeming population indicated in the Bible, the condition and aspect of the country must have been very different. Of this there are not wanting sure evidences. There is no country in which the ruined towns bear so large a proportion to those still existing. Hardly a hill-top of the many within sight that is not covered with vestiges of some fortress or city. But, besides this, forests appear to have stood in many parts of Judea until the repeated invasions and sieges caused their fall; and all this vegetation must have reacted on the moisture of the climate, and, by preserving the water in many a ravine and natural reservoir where now it is rapidly dried by the fierce sun of the early summer, must have influenced materially the look and the resources of the country. Advancing northward from Judea, the country (Samaria) becomes gradually more open and pleasant. Plains of good soil occur between the hills, at first small but afterward comparatively large. The hills assume here a more varied aspect than in the southern districts, springs are more abundant and more permanent until at last, when the district of Jebel Nablus is reached-the ancient Mount Ephraim-the traveller encounters an atmosphere and an amount of vegetation and water which are greatly superior to anything he has met with in Judea and even sufficient to recall much of the scenery of the West. Perhaps the springs are the only objects which In themselves, and apart from their associations, really strike an English traveller with astonishment and admiration. Such glorious fountains as those of Ain-jalud or the Ras el-Mukatta-where a great body of the dearest water wells silently but swiftly out from deep blue recesses worn in the foot of a low cliff of limestone rock and at once forms a considerable stream-are rarely to be met with out of irregular, rocky, mountainous countries, and being such unusual sights can hardly be looked on by the traveler without surprise and emotion. The valleys which lead down from the upper level in this district to the valley of the Jordan are less precipitous than in Judea. The eastern district of the Jebel Nablus contains some of the most fertile end valuable spots in the holy land. Hardly less rich is the extensive region which lies northwest of the city of Shechem (Nablus), between it and Carmel, in which the mountains gradually break down into the plain of Sharon. Put with all its richness and all its advance on the southern part of the country there is a strange dearth of natural wood about this central district. It is this which makes the wooded sides of Carmel and the park-like scenery of the adjacent slopes and plains so remarkable. No sooner however, is the plain of Eadraelon passed than a considerable improvement Is perceptible. The low hills which spread down from the mountains of Galilee, and form the barrier between the plains of Akka and Esdraelon, are covered with timber, of moderate size it is true, but of thick, vigorous growth, and pleasant to the eye. Eastward of these hills rises the round mass of Tabor dark with its copses of oak, and set on by contrast with the bare slopes of Jebel ed-Duhy (the so called "Little Hermon") and the white hills of Nazareth. A few words must be said in general description of the maritime lowland, which intervenes between the sea and the highlands. This region, only slightly elevated above the level of the Mediterranean, extends without interruption from el-Arish, south of Gaza, to Mount Carmel. It naturally divides itself into two portions each of about half its length; the lower one the wider the upper one the narrower. The lower half is the plain of the Philistines-Philistia, or, as the Hebrews called it, the Shefelah or Lowland. The upper half is the Sharon or Saron of the Old and New Testaments. The Philistine plain is on an average 15 or 16 miles in width from the coast to the beginning of the belt of hills which forms the gradual approach to the high land of the mountains of Judah. The larger towns, as Gaza and Ashdod, which stand near the shore, are surrounded with huge groves of olive, sycamore and, as in the days King David. 1 Chronicles 27:28; The whole plain appears to consist of brown loamy soil, light but rich and almost without a stone. It is now, as it was when the Philistines possessed it, one enormous cornfield; an ocean of wheat covers the wide expense between the hills and the sand dunes of the seashore, without interruption of any kind-no break or hedge, hardly even a single olive tree. Its fertility is marvellous; for the prodigious crops which if raises are produced, and probably have been produced almost year by year for the last forty centuries, without any of the appliances which we find necessary for success. The plain of Sharon is much narrower then Philistia. It is about 10 miles wide from the sea to the foot of the mountains, which are here of a more abrupt character than those of Philistia, and without the intermediate hilly region there occurring. The one ancient port of the Jews, the "beautiful", city of Joppa, occupied a position central between the Shefelah and Sharon. Roads led from these various cities to each other to Jerusalem, Neapolis and Sebaste in the interior, and to Ptolemais and Gaza on the north and south. The commerce of Damascus, and beyond Damascus, of Persia and India, passed this way to Egypt, Rome and the infant colonies of the West; and that traffic and the constant movement of troops backward and forward must have made this plain, at the time of Christ, one of the busiest and most populous regions of Syria.

4. The Jordan valley.-The chacteristics already described are hardly peculiar to Palestine, but there is one feature, as yet only alluded to, in which she stands alone. This feature is the Jordan-the one river of the country. The river is elsewhere described [JORDAN]; but it and the valley through which it rushes down its extraordinary descent must be here briefly characterized. This valley begins with the river at its remotest springs of Hasbeiya, on the northwest side of Hermon, and accompanies it to the lower end of the Dead Sea, a length of about 1, 50 miles. During the whole of this distance its course is straight and its direction nearly due north and south. The springs of Hasbeiya are 1700 feet above the level of the Mediterranean and the northern end of the Dead Sea is 1317 feet below it, so that between these two points the valley falls with more or less regularity through a height of more than 3000 feet. But though the river disappears at this point, the valley still continues its descent below the waters of the Dead Sea till it reaches a further depth of 1308 feet. So that the bottom of this extraordinary crevasse is actually more than 2600 feet below the surface of the ocean. In width the valley varies. In its upper and shallower portion, as between Banias and the lake of Merom (Huleh), it is about five miles across. Between the lake of Merom and the Sea or Galilee it contracts, and becomes more of an ordinary ravine or glen. It is in its third and lower portion that the valley assumes its more definite and regular character. During the greater part of this portion it is about seven miles wide from the one wall to the other. The eastern mountains preserve their straight line of direction, and their massive horizontal wall-like aspect, during almost the whole distance. The western mountains are more irregular in height, their slopes less vertical. North of Jericho they recede in a kind of wide amphitheatre, and the valley becomes twelve miles broad-a breadth which it thenceforward retains to the southern extremity of the Dead Sea. Buried as it is between such lofty ranges, and shielded from every breeze, the climate of the Jordan valley is extremely hot and relaxing. Its enervating influence is shown by the inhabitants of Jericho. All the irrigation necessary for the cultivation which formerly existed is obtained front the torrents of the western mountains. For all purposes to which a river ordinarily applied the Jordan is useless. The Dead Sea, which is the final receptacle of the Jordan, is described elsewhere. [SEA, THE SALT.)

5. Climate.-"Probably there is no country in the world of the same extent which has a greater variety of climate than Palestine. On Mount Hermon, at its northern border there is perpetual snow. From this we descend successively by the peaks of Bashan and upper Galilee, where the oak and pine flourish, to the hills of Judah and Samaria, where the vine and fig tree are at home, to the plains of the seaboard where the palm and banana produce their fruit down to the sultry shores of the Sea, on which we find tropical heat and tropical vegetation." McClintock and Strong. As in the time of our Saviour Luke 12:54; the rains come chiefly from the south or southwest. They commence at the end of October or beginning of November and continue with greater or less constancy till the end of February or March. It is not a heavy, continuous rain so much as a succession of severe showers or storms, with intervening periods of fine, bright weather. Between April and November there is, with the rarest exceptions, an uninterrupted succession of fine weather and skies without a cloud. Thus the year divides itself into two and only two seasons-as indeed we see it constantly divided in the Bible-" winter and summer" "cold and heat," "seed-time and harvest."

6. Botany.-The botany of Syria and Palestine differs but little from that of Asia Minor, which is one of the most rich and varied on the globe. Among trees the oak is by far the most prevalent. The trees of the genus Pistacia rank next to the oak in abundance, and of these there are three species in Syria. There is also the carob or locust tree (Ceratonia siliqua), the pine, sycamore, poplar and walnut. Of planted trees large shrubs the first in importance is the vine, which is most abundantly cultivated all over the country, and produces, as in the time of the Canaanites, enormous bunches of grapes. This is especially the case in the southern districts, those of Eshcol being still particularly famous. Next to the vine, or even in some respects its superior in importance, ranks the olive, which nowhere grows in greater luxuriance and abundance than in Palestine, where the olive orchards form a prominent feature throughout the landscape, and have done so from time immemorial. The fig forms another most important crop in Syria and Palestine. (Besides these are the almond, pomegranate, orange, pear, banana, quince and mulberry among fruit trees. Of vegetables there are many varieties, as the egg plant, pumpkin, asparagus, lettuce, melon and cucumber. Palestine is especially distinguished for its wild flowers, of which there are more than five hundred varieties. The geranium, pink, poppy, narcissus, honeysuckle, oleander, jessamine, tulip and iris are abundant. The various grains are also very largely cultivated.-ED.)

7. Zoology.-It will be sufficient in this article to give a general survey of the fauna of Palestine, as the reader will find more particular information in the several articles which treat of the various animals under their respective names. Jackals and foxes are common; the hyena and wolf are also occasionally observed; the lion is no longer a resident in Palestine or Syria. A species of squirrel the which the term orkidaun "the leaper," has been noticed on the lower and middle parts of Lebanon. Two kinds of hare, rats and mice, which are said to abound, the jerboa, the porcupine, the short-tailed field-mouse, may be considered as the representatives of the Rodentia. Of the Pachydermata the wild boar, which is frequently met with on Taber and Little Hermon, appears to be the only living wild example. There does not appear to be at present any wild ox in Palestine. Of domestic animals we need only mention the Arabian or one-humped camel, the ass, the mule and the horse, all of which are in general use. The buffalo (Bubalus buffalo) is common. The ox of the country is small and unsightly in the neighborhood of Jerusalem, but in the richer pastures the cattle, though small, are not unsightly The common sheep of Palestine is the broadtail, with its varieties. Goats are extremely common everywhere. Palestine abounds in numerous kinds of birds. Vultures, eagles, falcons, kites, owls of different kinds represent the Raptorial order. In the south of Palestine especially, reptiles of various kinds abound. It has been remarked that in its physical character Palestine presents on a small scale an epitome of the natural features of all regions, mountainous and desert, northern and tropical, maritime and inland, pastoral, arable and volcanic.

8. Antiquities.-In the preceding description allusion has been made to many of the characteristic features of the holy land; but it is impossible to close this account without mentioning a defect which is even more characteristic-its luck of monuments and personal relies of the nation which possessed it for so many centuries and gave it its claim to our veneration and affection. When compared with other nations of equal antiquity-Egypt, Greece Assyria-the contrast is truly remarkable. In Egypt and Greece, and also in Assyria, as far as our knowledge at present extends, we find a series of buildings reaching down from the most remote and mysterious antiquity, a chain of which hardly a link is wanting, and which records the progress of the people in civilization art and religion as certainly as the buildings of the medieval architects do that of the various nations of modern Europe. But in Palestine it is not too much to say that there does not exist a single edifice or part of an edifice of which we call be sure that it is of a date anterior to the Christian era. And as with the buildings, so with other memorials, With one exception, the museums of Europe do not possess a single piece of pottery or metal work, a single weapon or household utensil, an ornament or a piece of armor of Israelite make, which can give us the least conception of the manners or outward appliances of the nation before the date of the destruction of Jerusalem by Titus. The coins form the single exception. M. Renan has named two circumstances which must have had a great effect in suppressing art or architecture amongst the ancient Israelites, while their very existence proves that the people had no genius in that direction. These are (1) the prohibition of sculptured representations of living creatures, and (2) the command not to build a temple anywhere but at Jerusalem.

Pal'lu

(distinguished), the second son of Reuben, father of Eliab, Exodus 6:14; Numbers 26:5, 8; 1 Chronicles 5:3; and founder of the family of Palluites.

Palm tree

(Heb. tamar). Under this generic term many species are botanically included; but we have here only to do with the date palm, the Phoenix dactylifera of Linnaeus. While this tree was abundant generally in the Levant, it was regarded by the ancients as peculiarly characteristic of Palestine and the neighboring regions, though now it is rare. ("The palm tree frequently attains a height of eighty feet, but more commonly forty to fifty. It begins to bear fruit after it has been planted six or eight years, and continues to be productive for a century. Its trunk is straight, tall and unbroken, terminating in a crown of emerald-green plumes, like a diadem of gigantic ostrich-feathers; these leaves are frequently twenty feet in length, droop slightly at the ends, and whisper musically in the breeze. The palm is, in truth, a beautiful and most useful tree. Its fruit is the daily food of millions; its sap furnishes an agreeable wine; the fibres of the base of its leaves are woven into ropes and rigging; its tall stem supplies a valuable timber; its leaves are manufactured into brushes, mats, bags, couches and baskets. This one tree supplies almost all the wants of the Arab or Egyptian."-Bible Plants.) Many places are mentioned in the Bible as having connection with palm trees; Elim, where grew three score and ten palm trees, Exodus 15:27; and Elath. Deuteronomy 2:8; Jericho was the city of "palm trees." Deuteronomy 31:3; Hazezon-tamar, "the felling of the palm tree," is clear in its derivation. There is also Tamar, "the palm." Ezekiel 47:19; Bethany means the "house of dates." The word Phoenicia, which occurs twice in the New Testament-Acts 11:19; Acts 15:3;-is in all probability derived from the Greek word for a palm. The, striking appearance of the tree, its uprightness and beauty, would naturally suggest the giving of Its name occasionally to women. Genesis 38:6; 2 Samuel 13:1; 2 Samuel 14:27; There is in the Psalms, Psalms 92:12; the familiar comparison, "The righteous shall flourish like the palm tree." which suggests a world of illustration whether respect be had to the orderly and regular aspect of the tree, its fruitfulness, the perpetual greenness of its foliage, or the height at which the foliage grows, as far as possible from earth and as near as possible to heaven. Perhaps no point is more worthy of mention, we wish to pursue the comparison, than the elasticity of the fibre of the palm and its determined growth upward even when loaded with weights. The passage in Revelation 7:9; where the glorified of all nations are described as "clothed with white robes and palms in their hands," might seem to us a purely classical image; but palm branches were used by the Jews in token of victory and peace. (To these points of comparison may be added, its principle of growth: it is an endogen, and grows from within; its usefulness; the Syrians enumerating 360 different uses to which it may be put; and the statement that it bears its best fruit in old age.-ED.) It is curious that this tree, once so abundant in Judea, is now comparatively rare, except in the Philistine plain and in the old Phoenicia about Beyrout.

Palmer-worm

(Heb. gazam) occurs Joel 1:4; Joel 2:25; Amos 4:9; It is maintained by many that gazam denotes some species of locust. but it is more probably a caterpillar.

Palsy

(contracted from paralysis). The loss of sensation or the power of motion, or both, in any part of the body. The infirmities included under this name in the New Testament were various:-

1. The paralytic shock affecting the whole body, or apoplexy.

2. That affecting only one side.

3. Affecting the whole system below the neck.

4. Catalepsy, caused by the contraction of the muscles in the whole or a part of the body. This was very dangerous and often fatal. The part affected remains immovable and diminishes in size and dries up. A hand thus affected was called "a withered hand." Matthew 12:10-13;

5. Cramp. This was a most dreadful disease caused by the chills of the nights. The limbs remain immovably fixed in the same position as when seized as it, and the person seems like one suffering torture. It is frequently followed in a few days by death. Several paralytics were cured by Jesus. Matthew 4:24; Matthew 8:13; etc.

Pal'ti

(whom Jehovah delivers), the Benjamite spy, son of Raphu. Numbers 13:9; (B.C.1490.)

Pal-ti-el

(whom God delivers), the son of Azzan and prince of the tribe of Issachar. Numbers 34:26; He was one of the twelve appointed to divide the land of Canaan among the tribes west of Jordan. (B.C. 1450.)

Pamphyl'ia

(of every tribe), one of the coast-regions in the south of Asia Minor, having Cilicia on the east and Lycia on the west. In St. Paul's time it was not only a regular province, but the emperor Claudius had united Lycia with it, and probably also a good part of Pisidia. It was in Pamphylia that St. Paul first entered Asia Minor, after preaching the gospel in Cyprus. He and Barnabas sailed up the river Cestrus to Perga. Acts 13:13; The two missionaries finally left Pamphylia by its chief seaport Attalia. Many years afterward St. Paul sailed near the coast. Acts 27:5.

Pan

Of the six words so rendered in the Authorized Version, two seem to imply a shallow pan or plate, such as is used by the Bedouine and Syrians for baking or dressing rapidly their cakes of meal, such as were used in legal oblations; the others, a deeper vessel or caldron for boiling meat, placed during the process on three stones.

Pannag

(sweet), an article of commerce exported from Palestine to Tyre, Ezekiel 27:17; the nature of which is a pure matter of conjecture, as the term occurs nowhere else. A comparison of the passage in Ezekiel with Genesis 43:11; leads to the supposition that pannag represents some of the spices grown in Palestine.

Paper

See WRITING

Pa'phos

(boiling, or hot), a town at the west end of Cyprus, connected by a react with Salamis at the east end. It was founded B.C. 1184 (during the period of the judges in Israel). Paul and Barnabas travelled, on their first missionary expedition, "through the isle" from the latter place to the former, Acts 13:6; The great characteristic of Paphos was the worship of Aphrodite or Venus, who was fabled to have here risen from the sea. Her temple, however, was at "Old Paphos" now called Kuklia. The harbor and the chief town were at "New Paphos," ten miles to the northwest. The place is still called Baffa.

Parable

(The word parable is in Greek parable (parabole) which signifies placing beside or together, a comparison, a parable is therefore literally a placing beside, a comparison, a similitude, an illustration of one subject by another.-McClintock and Strong. As used in the New Testament it had a very wide application, being applied sometimes to the shortest proverbs, 1 Samuel 10:12; 1 Samuel 24:13; 2 Chronicles 7:20; sometimes to dark prophetic utterances, Numbers 23:7, 18; Numbers 24:3; Ezekiel 20:49; sometimes to enigmatic maxims, Psalms 78:2; Proverbs 1:6; or metaphors expanded into a narrative. Ezekiel 12:22; In the New Testament itself the word is used with a like latitude in Matthew 24:32; Luke 4:23; Hebrews 9:9; It was often used in a more restricted sense to denote a short narrative under which some important truth is veiled. Of this sort were the parables of Christ. The parable differs from the fable (1) in excluding brute and inanimate creatures passing out of the laws of their nature and speaking or acting like men; (2) in its higher ethical significance. It differs from the allegory in that the latter, with its direct personification of ideas or attributes, and the names which designate them, involves really no comparison. The virtues and vices of mankind appear as in a drama, in their own character and costume. The allegory is self-interpreting; the parable demands attention, insight, sometimes an actual explanation. It differs from a proverb in that it must include a similitude of some kind, while the proverb may assert, without a similitude, some wide generalization of experience.-ED.) For some months Jesus taught in the synagogues and on the seashore of Galilee as he had before taught in Jerusalem, and as yet without a parable. But then there came a change. The direct teaching was met with scorn unbelief hardness, and he seemed for a time to abandon it for that which took the form of parables. The worth of parables as instruments of teaching lies in their being at once a test of character and in their presenting each form of character with that which, as a penalty or blessing, is adapted to it. They withdraw the light from those who love darkness. They protect the truth which they enshrine from the mockery of the scoffer. They leave something even with the careless which may be interpreted and understood afterward. They reveal on the other hand, the seekers after truth. These ask the meaning of the parable, and will not rest until the teacher has explained it. In this way the parable did work, found out the fit hearers and led them on. In most of the parables it is possible to trace something like an order.

1. There is a group which have for their subject the laws of the divine kingdom. Under this head we have the sower, Matthew 13:1;... the wheat and the tares Matthew 13:1;... etc.

2. When the next parables meet us they are of a different type and occupy a different position. They are drawn from the life of men rather than from the world of nature. They are such as these-the two debtors, Luke 7:1;... the merciless servant, Matthew 18:1;... the good Samaritan, Luke 10:1;... etc.

3. Toward the close of our Lord's ministry the parables are again theocratic but the phase of the divine kingdom on which they chiefly dwell is that of its final consummation. In interpreting parables note-(1) The analogies must be real, not arbitrary; (2) The parables are to be considered as parts of a whole, and the interpretation of one is not to override or encroach upon the lessons taught by others; (3) The direct teaching of Christ presents the standard to which all our interpretations are to be referred, and by which they are to be measured.

Par'adise

This is a word of Persian origin, and is used in the Septuagint as the translation of Eden. It means "an orchard of pleasure and fruits," a "garden" or "pleasure ground," something like an English park. It is applied figuratively to the celestial dwelling of the righteous, in allusion to the garden of Eden. 2 Cor. 12:4; Revelation 2:7; It has thus come into familiar use to denote both that garden and the heaven of the just.

Pa'rah

(heifer-town) one of the cities in the territory allotted to Benjamin, named only in the lists of the conquest. Joshua 18:23.

Pa'ran, El-pa'ran

(peace of caverns), a desert or wilderness, bounded on the north by Palestine, on the east by the valley of Arabah, on the south by the desert of Sinai, and on the west by the wilderness of Etham, which separated it from the Gulf of Suez and Egypt. The first notice of Paran is in connection with the invasion of the confederate kings. Genesis 14:6; The detailed itinerary of the children of Israel in Numbers 33:1;... does not mention Paran because it was the name of a wide region; but the many stations in Paran are recorded, chs. 17-36. and probably all the eighteen stations were mentioned between Hazeroth and Kadesh were in Paran. Through this very wide wilderness, from pasture to pasture as do modern Arab tribes, the Israelites wandered in irregular lines of march. This region through which the Israelites journeyed so long is now called by the name it has borne for ages-Bedu et-Tih, "the wilderness of wandering." ("Bible Geography," Whitney.) "Mount" Paran occurs only in two poetic passages, Deuteronomy 33:2; ; Habb 3:3 It probably denotes the northwestern member of the Sinaitic mountain group which lies adjacent to the Wady Teiran. (It is probably the ridge or series of ridges lying on the northeastern part of the desert of Paran, not far from Kadesh.-ED.)

Par'bar

(open apartment), a word occurring in Hebrew and Authorized Version only in 1 Chronicles 26:18; It would seem that Parbar was some place on the west side of the temple enclosure, probably the suburb mentioned by Josephus as lying in the deep valley which separated the west wall of the temple from the city opposite it.

Parchment

See WRITING

Parlor

a word in English usage meaning the common room of the family, and hence probably in Authorized Version denoting the king's audience-chamber, so used in reference to Eglon. Judges 3:20-25.

Parmash'ta

(superior), one of the ten sons of Haman slain by the Jews in Shushan. Esther 9:9; (B.C. 473.)

Par'menas

(abiding), one of the seven deacons, "men of honest report, full of the Holy Ghost and wisdom." Acts 8:5; There is a tradition that he suffered martyrdom at Philippi in the reign of Trajan.

Par'naeh

(delicate), father or ancestor of Elizaphan prince of the tribe of Zebulun. Numbers 34:25; (B.C. before 1452.)

Parshan'datha

(given by prayer), the eldest of Haman's ten sons who were slain by the Jews in Shushan. Esther 9:7; (B.C. 473.)

Par'thians

This name occurs only in Acts 2:9; where it designates Jews settled in Parthia. Parthia proper was the region stretching along the southern flank of the mountains which separate the great Persian desert from the desert of Kharesm. It lay south of Hyrcania, east of Media and north of Sagartia. The ancient Parthians are called a "Scythic" race, and probably belonged to the great Turanian family. After being subject in succession to the Persians and the Seleucidae, they revolted in B.C. 256. and under Arsaces succeeded in establishing their independence. Parthia, in the mind of the writer of the Acts, would designate this empire, which extended from India to the Tigris and from the Chorasmian desert to the shores of the Southern Ocean; hence the prominent position of the name Parthians in the list of those prevent at Pentecost. Parthia was a power almost rivalling Rome-the only existing power which had tried its strength against Rome and not been worsted in the encounter. The Parthian dominion lasted for nearly five centuries, commencing in the third century before and terminating in the third century after our era. The Parthians spoke the Persian language.

Partridge

(Heb. kore) occurs only 1 Samuel 26:20; and Jeremiah 17:11 The "hunting this bird upon the mountains," 1 Samuel 26:20; entirely agrees with the habits of two well-known species of partridge, viz. Caccabis saxatilis, the Greek partridge (which is the commonest partridge of the holy land), and Ammoperdix heyii. Our common partridge, Perdix cinerea, does not occur in Palestine. (The Greek partridge somewhat resembles our red-legged partridge in plumage, but is much larger. In every part of the hill country it abounds, and its ringing call-note in early morning echoes from cliff to cliff alike amid the barrenness of the hills of Judea and in the glens of the forest of Carmel. Tristram's Nat. Hist. of Bible. The flesh of the partridge and the eggs are highly esteemed as food, and the search for the eggs at the proper time of the year is made a regular business.-ED.)

Par'uah

(flourishing), the father of Jehoshaphat, Solomon's commissariat officer in Issachar. 1 Kings 4:17; (B.C. about 1017.)

Parva'im

(Oriental regions), the name of an unknown place or country whence the gold was procured for the decoration of Solomon's temple. 2 Chronicles 3:6; We may notice the conjecture that it is derived from the Sanscrit purva, "eastern," and is a general term for the east.

Pa'sach

(cut off), son of Japhlet, of the tribe of Asher. 1 Chronicles 7:33.

Pas-dam'mim

(boundary of blood). See EPHES-DAMMIM

Pase'ah

(lame). 1. Son of Eshton, in an obscure fragment of the genealogies of Judah. 1 Chronicles 4:12;

2. The "sons of Paseah" were among the Nethinim who returned with Zerubbabel. Ezra 2:49.

Pash'ur

(freedom). 1. One of the families of priests of the chief house of Malchijah. 1 Chronicles 9:12; 1 Chronicles 24:9; Nehemiah 11:12; Jeremiah 21:1; Jeremiah 38:1; In the time of Nehemiah this family appears to have become a chief house, and its head the head of a course. Ezra 2:38; Nehemiah 7:41; Nehemiah 10:3; The individual from whom the family was named was probably Pushur the son of Malchiah, who in the reign of Zedekiah was one of the chief princes of the court. Jeremiah 38:1; (B.C. 607.) He was sent, with others, by Zedekiah to Jeremiah at the time when Nebuchudnezzar was preparing his attack upon Jerusalem. Jeremiah 21:1;... Again somewhat later Pashur joined with several other chief men in petitioning the king that Jeremiah might be put to death as a traitor. Jeremiah 38:4;

2. Another person of this name, also a priest, and "chief governor of the house of the Lord," is mentioned in Jeremiah 20:1; He is described as "the son of Immer." 1 Chronicles 24:14; probably the same as Amariah. Nehemiah 10:3; Nehemiah 12:2; etc. In the reign of Jehoiakim he showed himself as hostile to Jeremiah as his namesake the son of Malchiah did afterward, and put him in the stocks by the gate of Benjamin. For this indignity to God's prophet Pashur was told by Jeremiah that his name was changed to Magor-missabib (terror on every side) and that he and all his house should be carried captives to Babylon and there die. Jeremiah 20:1-6; (B.C. 589.)

Passage

Used in the plural, Jeremiah 22:20; probably to denote the mountain region of Abarim on the east side of Jordan. It also denotes a river ford or mountain gorge or pass.

Pass'over

the first of the three great annual festivals of the Israelites celebrated in the month Nisan (March-April, from the 14th to the 21st. (Strictly speaking the Passover only applied to the paschal supper and the feast of unleavened bread followed, which was celebrated to the 21st.) (For the corresponding dates in our month, see Jewish calendar at the end of this volume.) The following are the principal passages in the Pentateuch relating to the Passover: Exodus 12:1-51; Exodus 13:3-10; Exodus 23:14-19; Exodus 34:18-26; Leviticus 23:4-14; Numbers 9:1-14; Numbers 28:16-25; Deuteronomy 16:1-6; Why instituted.-This feast was instituted by God to commemorate the deliverance of the Israelites from Egyptian bondage and the sparing of their firstborn when the destroying angel smote the first-born of the Egyptians. The deliverance from Egypt was regarded as the starting-point of the Hebrew nation. The Israelites were then raised from the condition of bondmen under a foreign tyrant to that of a free people owing allegiance to no one but Jehovah. The prophet in a later age spoke of the event as a creation and a redemption of the nation. God declares himself to be "the Creator of Israel." The Exodus was thus looked upon as the birth of the nation; the Passover was its annual birthday feast. It was the yearly memorial of the dedication of the people to him who had saved their first-born from the destroyer, in order that they might be made holy to himself. First celebration of the Passover.-On the tenth day of the month, the head of each family was to select from the flock either a lamb or a kid, a male of the first year, without blemish. If his family was too small to eat the whole of the lamb, he was permitted to invite his nearest neighbor to join the party. On the fourteenth day of the month he was to kill his lamb, while the sun was setting. He was then to take blood in a basin and with a sprig of hyssop to sprinkle it on the two side-posts and the lintel of the door of the house. The lamb was then thoroughly roasted, whole. It was expressly forbidden that it should be boiled, or that a bone of it should be broken. Unleavened bread and bitter herbs were to be eaten with the flesh. No male who was uncircumcised was to join the company. Each one was to have his loins girt, to hold a staff in his hand, and to have shoes on his feet. He was to eat in haste, and it would seem that he was to stand during the meal. The number of the party was to be calculated as nearly as possible, so that all the flesh of the lamb might be eaten; but if any portion of it happened to remain, it was to be burned in the morning. No morsel of it was to be carried out of the house. The lambs were selected, on the fourteenth they were slain and the blood sprinkled, and in the following evening, after the fifteenth day of the had commenced the first paschal meal was eaten. At midnight the firstborn of the Egyptians were smitten. The king and his people were now urgent that the Israelites should start immediately, and readily bestowed on them supplies for the journey. In such haste did the Israelites depart, on that very day, Numbers 33:3; that they packed up their kneading troughs containing the dough prepared for the morrow's provisions, which was not yet leavened. Observance of the Passover in later times.-As the original institution of the Passover in Egypt preceded the establishment of the priesthood and the regulation of the service of the tabernacle. It necessarily fell short in several particulars of the observance of the festival according to the fully-developed ceremonial law. The head of the family slew the lamb in his own house, not in the holy place; the blood was sprinkled on the doorway, not on the altar. But when the law was perfected, certain particulars were altered in order to assimilate the Passover to the accustomed order of religious service. In the twelfth and thirteenth chapters of Exodus there are not only distinct references to the observance of the festival in future ages (e.g.) Exodus 12:2, 14, 17, 24-27, 42; Exodus 13:2, 5, 8-10; but there are several injunctions which were evidently not intended for the first Passover, and which indeed could not possibly have been observed. Besides the private family festival, there were public and national sacrifices offered each of the seven days of unleavened bread. Numbers 28:19; On the second day also the first-fruits of the barley harvest were offered in the temple. Leviticus 23:10; In the latter notices of the festival in the books of the law there are particulars added which appear as modifications of the original institution. Leviticus 23:10-14; Numbers 28:16-25; Deuteronomy 16:1-6; Hence it is not without reason that the Jewish writers have laid great stress on the distinction between "the Egyptian Passover" and "the perpetual Passover." Mode and order of the paschal meal.-All work except that belonging to a few trades connected with daily life was suspended for some hours before the evening of the 14th Nisan. It was not lawful to eat any ordinary food after midday. No male was admitted to the table unless he was circumcised, even if he were of the seed of Israel. Exodus 12:48; It was customary for the number of a party to be not less than ten. When the meal was prepared, the family was placed round the table, the paterfamilias taking a place of honor, probably somewhat raised above the rest. When the party was arranged the first cup of wine was filled, and a blessing was asked by the head of the family on the feast, as well as a special, one on the cup. The bitter herbs were then placed on the table, and a portion of them eaten, either with Or without the sauce. The unleavened bread was handed round next and afterward the lamb was placed on the table in front of the head of the family. The paschal lamb could be legally slain and the blood and fat offered only in the national sanctuary. Deuteronomy 16:2; Before the lamb was eaten the second cup of wine was filled, and the son, in accordance with Exodus 12:26; asked his father the meaning of the feast. In reply, an account was given of the sufferings of the Israelites in Egypt and of their deliverance, with a particular explanation of Deuteronomy 26:5; and the first part of the Hallel (a contraction from Hallelujah), Psalms 113, 114, was sung. This being gone through, the lamb was carved and eaten. The third cup of wine was poured out and drunk, and soon afterward the fourth. The second part of the Hallel, Psalms 115 to 118 was then sung. A fifth wine-cup appears to have been occasionally produced, But perhaps only in later times. What was termed the greater Hallel, Psalms 120 to 138 was sung on such occasions. The Israelites who lived in the country appear to have been accommodated at the feast by the inhabitants of Jerusalem in their houses, so far its there was room for them. Matthew 26:18; Luke 22:10-12; Those who could not be received into the city encamped without the walls in tents as the pilgrims now do at Mecca. The Passover as a type.-The Passover was not only commemorative but also typical. "The deliverance which it commemorated was a type of the great salvation it foretold."-No other shadow of things to come contained in the law can vie with the festival of the Passover in expressiveness and completeness. (1) The paschal lamb must of course be regarded as the leading feature in the ceremonial of the festival. The lamb slain typified Christ the "Lamb of God." slain for the sins of the world. Christ "our Passover is sacrificed for us." 1 Cor. 5:7; According to the divine purpose, the true Lamb of God was slain at nearly the same time as "the Lord's Passover" at the same season of the year; and at the same time of the day as the daily sacrifice at the temple, the crucifixion beginning at the hour of the morning sacrifice and ending at the hour of the evening sacrifice. That the lamb was to be roasted and not boiled has been supposed to commemorate the haste of the departure of the Israelites. It is not difficult to determine the reason of the command "not a bone of him shall be broken." The lamb was to be a symbol of unity-the unity of the family, the unity of the nation, the unity of God with his people whom he had taken into covenant with himself. (2) The unleavened bread ranks next in importance to the paschal lamb. We are warranted in concluding that unleavened bread had a peculiar sacrificial character, according to the law. It seems more reasonable to accept St, Paul's reference to the subject, 1 Cor. 5:6-8; as furnishing the true meaning of the symbol. Fermentation is decomposition, a dissolution of unity. The pure dry biscuit would be an apt emblem of unchanged duration, and, in its freedom from foreign mixture, of purity also. (3) The offering of the omer or first sheaf of the harvest, Leviticus 23:10-14; signified deliverance from winter the bondage of Egypt being well considered as a winter in the history of the nation. (4) The consecration of the first-fruits, the firstborn of the soil, is an easy type of the consecration of the first born of the Israelites, and of our own best selves, to God. Further than this (1) the Passover~ is a type of deliverance from the slavery of sin. (2) It is the passing over of the doom we deserve for your sins, because the blood of Christ has been applied to us by faith. (3) The sprinkling of the blood upon the door-posts was a symbol of open confession of our allegiance and love. (4) The Passover was useless unless eaten; so we live upon the Lord Jesus Christ. (5) It was eaten with bitter herbs, as we must eat our passover with the bitter herbs of repentance and confession, which yet, like the bitter herbs of the Passover, are a fitting and natural accompaniment. (6) As the Israelites ate the Passover all prepared for the journey, so do we with a readiness and desire to enter the active service of Christ, and to go on the journey toward heaven.-ED.)

Pat'ara

(city of Patarus), a Lycian city situated on the southwestern shore of Lycia, not far from the left bank of the river Xanthus. The coast here is very mountainous and bold. Immediately opposite is the island of Rhodes. Patara was practically the seaport of the city of Xanthus, which was ten miles distant. These notices of its position and maritime importance introduce us to the single mention of the place in the Bible-Acts 21:1, 2.

Path'ros

(region of the south), a part of Egypt, and a Mizraite tribe whose people were called Pathrusim. In the list of the Mizraites the Pathrusim occur after the Naphtuhim and before the Caluhim; the latter being followed by the notice of the Philistines and by the Caphtorim. Genesis 10:13, 14; 1 Chronicles 1:12; Pathros is mentioned in the prophecies of Isaiah, Isaiah 11:11;Jeremiah Jeremiah 44:1, 15; and Ezekiel. Ezekiel 29:14; Ezekiel 30:13-18; It was probably part or all of upper Egypt, and we may trace its name in the Pathyrite name, in which Thebes was situated.

Pathru'sim

people of Pathros. See PATHROS

Pat'mos

Revelation 1:9; a rugged and bare island in the Aegean Sea, 20 miles south of Samos and 24 west of Asia Minor. It was the scene of the banishment of St. John in the reign of Domitian, A.D. 95. Patmos is divided into two nearly equal parts, a northern and a southern, by a very narrow isthmus where, on the east side are the harbor and the town. On the hill to the south, crowning a commanding height, is the celebrated monastery which bears the name of "John the Divine." Halfway up the descent is the cave or grotto where tradition says that St. John received the Revelation.

Patriarch

(father of a tribe), the name given to the head of a family or tribe in Old Testament times. In common usage the title of patriarch is assigned especially to those whose lives are recorded in Scripture previous to the time of Moses, as Adam, Abraham, Isaac and Jacob. ("In the early history of the Hebrews we find the ancestor or father of a family retaining authority over his children and his children's children so long as he lived, whatever new connections they might form when the father died the branch families did not break off and form new communities, but usually united under another common head. The eldest son was generally invested with this dignity. His authority was paternal. He was honored as central point of connection and as the representative of the whole kindred. Thus each great family had its patriarch or head, and each tribe its prince, selected from the several heads of the families which it embraced."-McClintock and Strong.) ("After the destruction of Jerusalem, patriarch was the title of the chief religious rulers of the Jews in Asia and in early Christian times it became the designation of the bishops of Rome, Constantinople, Alexandria, Antioch and Jerusalem."-American Cyclopedia.)

Pat'robas

(paternal),a Christian at Rome to whom St. Paul sends his salutation. Romans 16:14; Like many other names mentioned in Roma 16 this was borne by at least one member of the emperor's household. Suet. Galba. 20; Martial, Ep. ii. 32, 3. (A.D. 55.)

Pau

(bleating) (but in 1 Chronicles 1:50; PAI), the capital of Hadar king of Edom. Genesis 36:39; Its position is unknown.

Paul

(small, little). Nearly all the original materials for the life St. Paul are contained in the Acts of the Apostles and in the Pauline epistles. Paul was born in Tarsus, a city of Cilicia. (It is not improbable that he was born between A.D. 0 and A.D. 5.) Up to the time of his going forth as an avowed preacher of Christ to the Gentiles, the apostle was known by the name of Saul. This was the Jewish name which he received from his Jewish parents. But though a Hebrew of the Hebrews, he was born in a Gentile city. Of his parents we know nothing, except that his father was of the tribe of Benjamin, Philip. 3:5; and a Pharisee, Acts 23:6; that Paul had acquired by some means the Roman franchise ("I was free born,") Acts 22:23; and that he was settled in Tarsus. At Tarsus he must have learned to use the Greek language with freedom and mastery in both speaking and writing. At Tarsus also he learned that trade of "tent-maker," Acts 18:3; at which he afterward occasionally wrought with his own hands. There was a goat's-hair cloth called cilicium manufactured in Cilicia, and largely used for tents, Saul's trade was probably that of making tents of this hair cloth. When St. Paul makes his defence before his countrymen at Jerusalem, Acts 22:1;... he tells them that, though born in Tarsus he had been "brought up" in Jerusalem. He must therefore, have been yet a boy when was removed, in all probability for the sake of his education, to the holy city of his fathers. He learned, he says, at the feet of Gamaliel." He who was to resist so stoutly the usurpations of the law had for his teacher one of the most eminent of all the doctors of the law. Saul was yet "a young man," Acts 7:58; when the Church experienced that sudden expansion which was connected with the ordaining of the seven appointed to serve tables, and with the special power and inspiration of Stephen. Among those who disputed with Stephen were some "of them of Cilicia." We naturally think of Saul as having been one of these, when we find him afterward keeping the clothes of those suborned witnesses who, according to the law, Deuteronomy 17:7; were the first to cast stones at Stephen. "Saul," says the sacred writer significantly "was consenting unto his death." Saul's conversion. A.D. 37.-The persecutor was to be converted. Having undertaken to follow up the believers "unto strange cities." Saul naturally turned his thoughts to Damascus. What befell him as he journeyed thither is related in detail three times in the Acts, first by the historian in his own person, then in the two addresses made by St. Paul at Jerusalem and before Agrippa. St. Luke's statement is to be read in Acts 9:3-19; where, however, the words "it is hard for thee to kick against the pricks," included in the English version, ought to be omitted (as is done in the Revised Version). The sudden light from heaven; the voice of Jesus speaking with authority to his persecutor; Saul struck to the ground, blinded, overcome; the three-days suspense; the coming of Ananias as a messenger of the Lord and Saul's baptism,-these were the leading features at the great event, and in these we must look for the chief significance of the conversion. It was in Damascus that he was received into the church by Ananias, and here to the astonishment of all his hearers, he proclaimed Jesus in the synagogues, declaring him to be the Son of God. The narrative in the Acts tells us simply that he was occupied in this work, with increasing vigor, for "many days," up to the time when imminent danger drove him from Damascus. From the Epistle to the Galatians, Galatians 1:17, 18; we learn that the many days were at least a good part of "three years," A.D. 37-40, and that Saul, not thinking it necessary to procure authority to teach from the apostles that were before him, went after his conversion to Arabia, and returned from thence to us. We know nothing whatever of this visit to Arabia; but upon his departure from Damascus we are again on a historical ground, and have the double evidence of St. Luke in the Acts of the apostle in his Second Epistle the Corinthians. According to the former, the Jews lay in wait for Saul, intending to kill him, and watched the gates of the city that he might not escape from them. Knowing this, the disciples took him by night and let him down in a basket from the wall. Having escaped from Damascus, Saul betook himself to Jerusalem (A.D. 40), and there "assayed to join himself to the disciples; but they were all afraid of him, and believed not he was a disciple." Barnabas' introduction removed the fears of the apostles, and Saul "was with them coming in and going out at Jerusalem." But it is not strange that the former persecutor was soon singled out from the other believers as the object of a murderous hostility. He was,therefore, again urged to flee; and by way of Caesarea betook himself to his native city, Tarsus. Barnabas was sent on a special mission to Antioch. As the work grew under his hands, he felt the need of help, went himself to Tarsus to seek Saul, and succeeded in bringing him to Antioch. There they labored together unremittingly for a whole year." All this time Saul was subordinate to Barnabas. Antioch was in constant communication with Cilicia, with Cyprus, with all the neighboring countries. The Church was pregnant with a great movement, and time of her delivery was at hand. Something of direct expectation seems to be implied in what is said of the leaders of the Church at Antioch, that they were "ministering to the Lord and fasting," when the Holy Ghost spoke to them: "Separate me Barnabas and Saul for the work whereunto I have called them." Everything was done with orderly gravity in the sending forth of the two missionaries. Their brethren after fasting and prayer, laid their hands on them, and so they departed. The first missionary journey. A.D. 45-49.-As soon as Barnabas and Saul reached Cyprus they began to "announce the word of God," but at first they delivered their message in the synagogues of the Jews only. When they had gone through the island, from Salamis to Paphos, they were called upon to explain their doctrine to an eminent Gentile, Sergius Paulus, the proconsul, who was converted. Saul's name was now changed to Paul, and he began to take precedence of Barnabas. From Paphos "Paul and his company" set sail for the mainland, and arrived at Perga in Pamphylia. Here the heart of their companion John failed him, and he returned to Jerusalem. From Perga they travelled on to a place obscure in secular history, but most memorable in the history of the Kingdom of Christ-Antioch in Pisidia. Rejected by the Jews, they became bold and outspoken, and turned from them to the Gentiles. At Antioch now, as in every city afterward, the unbelieving Jews used their influence with their own adherents among the Gentiles to persuade the authorities or the populace to persecute the apostles and to drive them from the place. Paul and Barnabas now travelled on to Iconium where the occurrences at Antioch were repeated, and from thence to the Lycaonian country which contained the cities Lystra and Derbe. Here they had to deal with uncivilized heathen. At Lystra the healing of a cripple took place. Thereupon these pagans took the apostles for gods, calling Barnabas, who was of the more imposing presence, Jupiter, and Paul, who was the chief speaker, Mercurius. Although the people of Lystra had been so ready to worship Paul and Barnabas, the repulse of their idolatrous instincts appears to have provoked them, and they allowed themselves to be persuaded into hostility be Jews who came from Antioch and Iconium, so that they attacked Paul with stones, and thought they had killed him. He recovered, however as the disciples were standing around him, and went again into the city. The next day he left it with Barnabas, and went to Derbe, and thence they returned once more to Lystra, and so to Iconium and Antioch. In order to establish the churches after their departure they solemnly appointed "elders" in every city. Then they came down to the coast, and from Attalia, they sailed; home to Antioch in Syria, where they related the successes which had been granted to them, and especially the opening of the door of faith to the Gentiles." And so the first missionary journey ended. The council at Jerusalem.-Upon that missionary journey follows most naturally the next important scene which the historian sets before us-the council held at Jerusalem to determine the relations of Gentile believers to the law of Moses. Acts 15:1-29; Galatians 2; Second missionary journey. A.D. 50-54.-The most resolute courage, indeed, was required for the work to which St. Paul was now publicly pledged. He would not associate with himself in that work one who had already shown a want of constancy. This was the occasion of what must have been a most painful difference between him and his comrade in the faith and in past perils, Barnabas. Acts 15:35-40; Silas, or Silvanus, becomes now a chief companion of the apostle. The two went together through Syria and Cilicia, visiting the churches, and so came to Derbe and Lystra. Here they find Timotheus, who had become a disciple on the former visit of the apostle. Him St. Paul took and Circumcised. St. Luke now steps rapidly over a considerable space of the apostle's life and labors. "They went throughout Phrygia and the region of Galatia." Luke 16:6; At this time St. Paul was founding "the churches of Galatia." Galatians 1:2; He himself gives some hints of the circumstances of his preaching in that region, of the reception he met with, and of the ardent though unstable character of the people. Galatians 4:13-15; Having gone through Phrygia and Galatia, he intended to visit, the western coast; but "they were forbidden by the Holy Ghost to preach the "word" there. Then, being on the borders of Mysia, they thought of going back to the northeast into Bithynia; but again the Spirit of Jesus "suffered them not," so they passed by Mysia and came down to Troas. St. Paul saw in a vision a man,of Macedonia, who besought him, saying, "Come over into Macedonia and help us." The vision was at once accepted as a heavenly intimation; the help wanted, by the Macedonians was believed to be the preaching of the gospel. It is at this point that the historian, speaking of St. Paul's company, substitutes "we" for "they." He says nothing of himself we can only infer that St. Luke, to whatever country he belonged, became a companion of St. Paul at Troas. The party thus reinforced, immediately set sail from Troas, touched at Samothrace, then landed on the continent at Neapolis, and thence journeyed to Philippi. The first convert in Macedonia was Lydia, an Asiatic woman, at Philippi. Acts 18:13, 14; At Philippi Paul and Silas were arrested, beaten and put in prison, having cast out the spirit of divination from a female slave who had brought her masters much gain by her power. This cruel wrong was to be the occasion of a signal appearance of the God of righteousness and deliverance. The narrative tells of the earthquake, the jailer's terror, his conversion and baptism. Acts 16:26-34; In the morning the magistrates sent word to the prison that the men might be let go; but Paul denounced plainly their unlawful acts, informing them moreover that those whom they had beaten and imprisoned without trial; were Roman citizens. The magistrates, in great alarm, saw the necessity of humbling themselves. They came and begged them to leave the city. Paul and Silas consented to do so, and, after paying a visit to "the brethren" in the house of Lydia, they departed. Leaving St. Luke, and perhaps Timothy for a short time at Philippi, Paul and Silas travelled through Amphipolis and Apollonia and stopped again at Thessalonica. Here again, as in Pisidian Antioch, the envy of the Jews was excited, and the mob assaulted the house of Jason with whom Paul and Silas were staying as guests, and, not finding them, dragged Jason himself and some other brethren before the magistrates. After these signs of danger the brethren immediately sent away Paul and Silas by night. They next came to Berea. Here they found the Jews more noble than those at Thessalonica had been. Accordingly they gained many converts, both Jews and Greeks; but the Jews of Thessalonica, hearing of it, sent emissaries to stir up the people, and it was thought best that Paul should himself leave the city whilst Silas and Timothy remained-behind. Some of the brethren went with St. Paul as far as Athens, where they left him carrying back a request to Silas and Timothy that they would speedily join him. Here the apostle delivered that wonderful discourse reported in Acts 17:22-31; He gained but few converts at Athens, and soon took his departure and went to Corinth. He was testifying with unusual effort and anxiety when Silas and Timothy came from Macedonia and joined him. Their arrival was the occasion of the writing of the First Epistle to the Thessalonians. The two epistles to the Thessalonians-and these alone-belong to the present missionary journey. They were written from Corinth A.D. 52, 53. When Silas and Timotheus came to Corinth, St. Paul was testifying to the Jews with great earnestness, but with little success. Corinth was the chief city of the province of Achaia, and the residence of the proconsul. During St. Paul stay the proconsular office was held by Gallio, a brother of the philosopher Seneca. Before him the apostle was summoned by his Jewish enemies, who hoped to bring the Roman authority to bear upon him as an innovator in religion. But Gallio perceived at once, before Paul could "open his mouth" to defend himself, that the movement was due to Jewish prejudice, and refused to go into the question. Then a singular scene occurred. The Corinthian spectators, either favoring Paul or actuated only by anger against the Jews, seized on the principal person of those who had brought the charge, and beat him before the judgment-seat. Gallio left these religious quarrels to settle themselves. The apostle therefore, was not allowed to be "hurt," and remained some time longer at Corinth unmolested. Having been the instrument of accomplishing this work, Paul departed for Jerusalem, wishing to attend a festival there. Before leaving Greece, he cut off his hair at Cenchreae, in fulfillment of a vow. Acts 18:18; Paul paid a visit to the synagogue at Ephesus, but would not stay. Leaving Ephesus, he sailed to Caesarea, and from thence went up to Jerusalem, spring, A.D. 54, and "saluted the church." It is argued, from considerations founded on the suspension of navigation during the winter months, that the festival was probably the Pentecost. From Jerusalem the apostle went almost immediately down to Antioch, thus returning to the same place from which he had started with Silas. Third missionary journey, including the stay at Ephesus. A.D. 54-58. Acts 18:23;-The great epistles which belong to this period, those to the Galatians, Corinthians and Romans, show how the "Judaizing" question exercised at this time the apostle's mind. St. Paul "spent some time" at Antioch, and during this stay as we are inclined to believe, his collision with St. Peter Galatians 2:11-14; took place. When he left Antioch, he "went over all the country of Galatia and Phrygia in order, strengthening all the disciples," and giving orders concerning the collection for the saints. 1 Cor. 16:1; It is probable that the Epistle to the Galatians was written soon after this visit-A.D. 56-57. This letter was in all probability sent from Ephesus. This was the goal of the apostle's journeyings through Asia Minor. He came down to Ephesus from the upper districts of Phrygia. Here he entered upon his usual work. He went into the synagogue, and for three months he spoke openly, disputing and persuading concerning "the kingdom of God." At the end of this time the obstinacy and opposition of some of the Jews led him to give up frequenting the synagogue, and he established the believers as a separate society meeting "in the school of Tyrannus." This continued for two years. During this time many things occurred of which the historian of the Acts chooses two examples, the triumph over magical arts and the great disturbance raised by the silversmiths who made shrines Diana-among which we are to note further the writing of the First Epistle to the Corinth A.D. 57. Before leaving Ephesus Paul went into Macedonia, where he met Titus, who brought him news of the state of the Corinthian church. Thereupon he wrote the Second Epistle to the Corinthians, A.D. 57, and sent it by the hands of Titus and two other brethren to Corinth. After writing this epistle, St. Paul travelled throughout Macedonia, perhaps to the borders of Illyricum, Romans 15:19; and then went to Corinth. The narrative in the Acts tells us that "when he had gone over those parts (Macedonia), and had given them much exhortation he came into Greece, and there abode three months." Acts 20:2, 3; There is only one incident which we can connect with this visit to Greece, but that is a very important one-the writing of his Epistle to the Romans, A.D. 58. That this was written at this time from Corinth appears from passages in the epistle itself and has never been doubted. The letter is a substitute for the personal visit which he had longed "for many years" to pay. Before his departure from Corinth, St. Paul was joined again by St. Luke, as we infer from the change in the narrative from the third to the first person. He was bent on making a journey to Jerusalem, for a special purpose and within a limited time. With this view he was intending to go by sea to Syria. But he was made aware of some plot of the Jews for his destruction, to be carried out through this voyage; and he determined to evade their malice by changing his route. Several brethren were associated with him in this expedition, the bearers no doubt, of the collections made in all the churches for the poor at Jerusalem. These were sent on by sea, and probably the money with them, to Troas, where they were to await Paul. He, accompanied by Luke, went northward through Macedonia. Whilst the vessel which conveyed the rest of the party sailed from Troas to Assos, Paul gained some time by making the journey by land. At Assos he went on board again. Coasting along by Mitylene, Chios, Samos and Trogyllium, they arrived at Miletus. At Miletus, however there was time to send to Ephesus, and the elders of the church were invited to come down to him there. This meeting is made the occasion for recording another characteristic and representative address of St. Paul. Acts 20:18-35; The course of the voyage from Miletas was by Coos and Rhodes to Patara, and from Patara in another vessel past Cyprus to Tyre. Here Paul and his company spent seven days. From Tyre they sailed to Ptolemais, where they spent one day, and from Ptolemais proceeded, apparently by land, to Caesarea. They now "tarried many days" at Caesarea. During this interval the prophet Agabus, Acts 11:28; came down from Jerusalem, and crowned the previous intimations of danger with a prediction expressively delivered. At this stage a final effort was made to dissuade Paul from going up to Jerusalem, by the Christians of Caesarea and by his travelling companions. After a while they went up to Jerusalem and were gladly received by the brethren. This is St. Paul's fifth an last visit to Jerusalem. St. Paul's imprisonment: Jerusalem. Spring, A.D. 58.-He who was thus conducted into Jerusalem by a company of anxious friends had become by this time a man of considerable fame among his countrymen. He was widely known as one who had taught with pre-eminent boldness that a way into God's favor was opened to the Gentiles, and that this way did not lie through the door of the Jewish law. He had thus roused against himself the bitter enmity of that unfathomable Jewish pride which was almost us strong in some of those who had professed the faith of Jesus as in their unconverted brethren. He was now approaching a crisis in the long struggle, and the shadow of it has been made to rest upon his mind throughout his journey to Jerusalem. He came "ready to die for the name of the Lord Jesus," but he came expressly to prove himself a faithful Jew and this purpose is shown at every point of the history. Certain Jews from "Asia," who had come up for the pentecostal feast, and who had a personal knowledge of Paul, saw him in the temple. They set upon him at once, and stirred up the people against him. There was instantly a great commotion; Paul was dragged out of the temple, the doors of which were immediately shut, and the people having him in their hands, were going to kill him. Paul was rescued from the violence of the multitude by the Roman officer, who made him his own prisoner, causing him to be chained to two soldiers, and then proceeded to inquire who he was and what he had done. The inquiry only elicited confused outcries, and the "chief captain" seems to have imagined that the apostle might perhaps be a certain Egyptian pretender who recently stirred up a considerable rising of the people. The account In the Acts 21:34-40; tells us with graphic touches how St. Paul obtained leave and opportunity to address the people in a discourse which is related at length. Until the hated word of a mission to the Gentiles had been spoken, the Jews had listened to the speaker. "Away with such a fellow from the earth," the multitude now shouted; "it is not fit that he should live." The Roman commander seeing the tumult that arose might well conclude that St. Paul had committed some heinous offence; and carrying him off, he gave orders that he should be forced by scourging to confess his crime. Again the apostle took advantage of his Roman citizenship to protect himself from such an outrage. The chief captain set him free from bonds, but on the next day called together the chief priests and the Sanhedrin, and brought Paul as a prisoner before them. On the next day a conspiracy was formed which the historian relates with a singular fullness of detail. More than forty of the Jews bound themselves under a curse neither to eat nor drink until they had killed Paul. The plot was discovered, and St. Paul was hurried away from Jerusalem. The chief captain, Claudius Lysias determined to send him to Caesarea to Felix, the governor or procurator of Judea. He therefor put him in charge of a strong guard of soldiers, who took him by night as far as Antipatris. From thence a smaller detachment conveyed him to Caesarea, where they delivered up their prisoner into the hands of the governor. Imprisonment at Caesarea. A.D. 58-60.-St. Paul was henceforth to the end of the period embraced in the Acts, if not to the end of his life, in Roman custody. This custody was in fact a protection to him, without which he would have fallen a victim to the animosity of the Jews. He seems to have been treated throughout with humanity and consideration. The governor before whom he was now to be tried, according to Tacitus and Josephus, was a mean and dissolute tyrant. After hearing St, Paul's accusers and the apostle's defence, Felix made an excuse for putting off the matter, and gave orders that the prisoner should be treated with indulgence and that his friends should be allowed free access to him. After a while he heard him again. St. Paul remained in custody until Felix left the province. The unprincipled governor had good reason to seek to ingratiate himself with the Jews; and to please them, be handed over Paul, as an untried prisoner, to his successor, Festus. Upon his arrival in the province, Festus went up without delay from Caesarea to Jerusalem, and the leading Jews seized the opportunity of asking that Paul might be brought up there for trial intending to assassinate him by the way. But Festus would not comply with their request, He invited them to follow him on his speedy return to Caesarea, and a trial took place there, closely resembling that before Felix. "They had certain questions against him," Festus says to Agrippa, "of their own superstition (or religion), and of one Jesus, who was dead, whom Paul affirmed to be alive. And being puzzled for my part as to such inquiries, I asked him whether he would go to Jerusalem to be tried there." This proposal, not a very likely one to be accepted, was the occasion of St. Paul's appeal to Caesar. The appeal having been allowed, Festus reflected that he must send with the prisoner a report of "the crimes laid against him." He therefore took advantage of an opportunity which offered itself in a few days to seek some help in the matter. The Jewish prince Agrippa arrived with his sister Bernice on a visit to the new governor. To him Festus communicated his perplexity. Agrippa expressed a desire to hear Paul himself. Accordingly Paul conducted his defence before the king; and when it was concluded Festus and Agrippa, and their companions, consulted together, and came to the conclusion that the accused was guilty of nothing that deserved death or imprisonment. "Agrippa"s final answer to the inquiry of Festus was, "This man might have been set at liberty, if he had not appealed unto Caesar." The voyage to Rome and shipwreck. Autumn, A.D. 60.-No formal trial of St. Paul had yet taken place. After a while arrangements were made to carry "Paul and certain other prisoners," in the custody of a centurion named Julius, into Italy; and amongst the company, whether by favor or from any other reason, we find the historian of the Acts, who in chapters 27 and 28 gives a graphic description of the voyage to Rome and the shipwreck on the Island of Melita or Malta. After a three-months stay in Malta the soldiers and their prisoners left in an Alexandria ship for Italy. They touched at Syracuse, where they stayed three days, and at Rhegium, from which place they were carried with a fair wind to Puteoli, where they left their ship and the sea. At Puteoli they found "brethren," for it was an important place and especially a chief port for the traffic between Alexandria and Rome; and by these brethren they were exhorted to stay a while with them. Permission seems to have been granted by the centurion; and whilst they were spending seven days at Puteoli news of the apostle's arrival was sent to Rome. (Spring, A.D. 61.) First imprisonment of St. Paul at Rome. A.D. 61-63.-On their arrival at Rome the centurion delivered up his prisoners into the proper custody that of the praetorian prefect. Paul was at once treated with special consideration and was allowed to dwell by himself with the soldier who guarded him. He was now therefore free "to preach the gospel to them that were at Rome also;" and proceeded without delay to act upon his rule-"to the Jews first," But as of old, the reception of his message by the Jews was not favorable. He turned, therefore, again to the Gentiles, and for two years he dwelt in his own hired house. These are the last words of the Acts. But St. Paul's career is not abruptly closed. Before he himself fades out of our sight in the twilight of ecclesiastical tradition, we have letters written by himself which contribute some particulars to his biography. Period of the later epistles.-To that imprisonment to which St. Luke has introduced us-the imprisonment which lasted for such a tedious time, though tempered by much indulgence-belongs the noble group of letters to Philemon, to the Colossians, to the Ephesians and to the Philippians. The three former of these were written at one time, and sent by the same messengers. Whether that to the Philippians was written before or after these we cannot determine; but the tone of it seems to imply that a crisis was approaching, and therefore it is commonly regarded us the latest of the four. In this epistle St. Paul twice expresses a confident hope that before long he may be able to visit the Philippians in person. Philip. 1:25; Philip. 2:24; Whether this hope was fulfilled or not has been the occasion of much controversy. According to the general opinion the apostle was liberated from imprisonment at the end of two years, having been acquitted by Nero A.D. 63, and left Rome soon after writing the letter to the Philippians. He spent some time in visits to Greece, Asia Minor and Spain, and during the latter part of this time wrote the letters (first epistles) to Timothy and Titus from Macedonia, A.D. 65. After these were written he was apprehended again and sent to Rome. Second imprisonment at Rome. A.D. 65-67.-The apostle appears now to have been treated not as an honorable state prisoner but as a felon, 2 Timothy 2:9; but he was allowed to write the second letter to Timothy, A.D. 67. For what remains we have the concurrent testimony of ecclesiastical antiquity that he was beheaded at Rome, by Nero in the great persecutions of the Christians by that emperor, A.D. 67 or 68.

Pavement

See GABBATHA

Pavilion

a temporary movable tent or habitation. 1. Soc, properly an enclosed place, also rendered "tabernacle," "covert" and "den;" once only "pavilion." Psalms 27:5; (Among the Egyptians pavilions were built in a similar style to houses, though on a smaller scale in various parts of the country, and in the foreign districts through which the Egyptian armies passed, for the use of the king-Wilkinson.)

2. Succah, Usually "tabernacle" and "booth."

3. Shaphrur and shaphrir, a word used once only, in Jeremiah 49:10; to signify glory or splendor, and hence probably to be understood of the splendid covering of the royal throne.

Peacocks

(Heb. tuccyyim). Among the natural products which Solomon's fleet brought home to Jerusalem, mention is made of "peacocks," 1 Kings 10:22; 2 Chronicles 9:21; which is probably the correct translation. The Hebrew word may be traced to the Talmud or Malabaric togei, "peacock."

Pearl

(Heb. gabish). The Hebrew word in Job 28:18; probably means "crystal." Pearls, however are frequently mentioned in the New Testament, Matthew 13:45; 1 Timothy 2:9; Revelation 17:4; Revelation 21:21; and were considered by the ancients among the most precious of gems, and were highly esteemed as ornaments. The kingdom of heaven is compared to a "pearl of great price." In Matthew 7:6; pearls are used metaphorically for anything of value, or perhaps more especially for "wise sayings." (The finest specimens of the pearl are yielded by the pearl oyster (Avicula margaritifera), still found in abundance in the Persian Gulf and near the coasts of Ceylon, Java and Sumatra. The oysters grow in clusters on rocks in deep water, and the pearl is found inside the shell, and is the result of a diseased secretion caused by the introduction of foreign bodies, as sand, etc., between the mantle and the shell. They are obtained by divers trained to the business. March or April is the time for pearl fishing. A single shell sometimes yields eight to twelve pearls. The size of a good Oriental pearl varies from that of a pea to about three times that size. A handsome necklace of pearls the size of peas is worth $15,000. Pearls have been valued as high as $200,000 or $300,000 apiece.-ED.)

Ped'ahel

(whom God redeems), the son of Ammihud, and prince of the tribe of Naphtali. Numbers 34:28.

Peda'iah

(whom Jehovah redeems). 1. The father of Zebudah, mother of King Jehoiakim. 2 Kings 23:36; (B.C. before 648.)

2. The brother of Salathiel or Shealtiel and father of Zerubbabel who is usually called the "son of Shealtiel," being, as Lord A. Hervey conjectures, in reality his uncle's successor and heir, in consequence Of the failure of issue in the direct line. 1 Chronicles 3:17-19; (B.C. before 536.)

3. Son of Parosh, that is, one of the family or that name, who assisted Nehemiah in repairing the walls of Jerusalem. Nehemiah 3:25; (B.C. about 446.)

4. Apparently a priest; one of those who stood on the left hand of Ezra when he read the law to the people. Nehemiah 8:4; (B.C. 445.)

5. A Benjamite, ancestor of Sallu. Nehemiah 11:7;

6. A Levite in the time of Nehemiah, Nehemiah 13:13; apparently the same as 4.

7. The father of Joel, prince of the half tribe of Manasseh in the reign of David. 1 Chronicles 27:20; (B.C. before 1013.)

Pedarh'zur

(whom the rock (i.e. God) redeems), father of Gamaliel, the chief of the tribe of Manasseh at the time of the exodus. Numbers 1:10; Numbers 2:20; Numbers 7:54, 59; Numbers 10:23; (B.C. 1491.)

Pe'kah

(open-eyed), son of Remaliah, originally a captain of Pekaiah king of Israel, murdered his master seized the throne, and became the 18th sovereign of the northern kingdom, B.C. 757-740. Under his predecessors Israel had been much weakened through the payment of enormous tribute to the Assyrians (see especially) 2 Kings 15:20; and by internal wars and conspiracies. Pekah seems to have steadily applied himself to the restoration of power. For this purpose he contracted a foreign alliance, and fixed his mind on the plunder of the sister kingdom of Judah. He must have made the treaty by which he proposed to share its spoil with Rezin king of Damascus, when Jotham was still on the throne of Jerusalem 2 Kings 15:37; but its execution was long delayed, probably in consequence of that prince's righteous and vigorous administration. 2 Chronicles 27:1;... When however his weak son Ahaz succeeded to the crown of David, the allies no longer hesitated, but entered upon the siege of Jerusalem, B.C. 742. The history of the war is found in 2 Kings 13 and 2 Chronicles 28. It is famous as the occasion of the great prophecies in Isaiah 7-9. Its chief result was the Jewish port of Elath on the Red Sea; but the unnatural alliance of Damascus and Samaria was punished through the complete overthrow of the ferocious confederates by Tiglath-pileser. The kingdom of Damascus. was finally suppressed and Rezin put to death while Pekah was deprived of at least half his kingdom, including all the northern portion and the whole district to the east of Jordan. Pekah himself, now fallen into the position of an Assyrian vassal was of course compelled to abstain from further attacks on Judah. Whether his continued tyranny exhausted the patience of his subjects, or whether his weakness emboldened them to attack him, is not known; but, from one or the other cause, Hoshea the son of Elah conspired against him and put him to death.

Pekahi'ah

(whose eyes Jehovah opened), son and successor of Menahem was the 17th king of the separate kingdom of Israel, B.C. 759-757. After a brief reign of scarcely two years a conspiracy was organized against him by Pekah, who murdered him and seized the throne.

Pe'kod

(visitation), an appellative applied to the Chaldeans. Jeremiah 50:21; Ezekiel 23:23; Authorities are undecided as to the meaning of the term.

Pela'iah

(distinguished by Jehovah). 1. A son of Elioenai, of the royal line of Judah. 1 Chronicles 3:24; (B.C. after 400.)

2. One of the Levites who assisted Ezra in expounding the law, Nehemiah 8:7; He afterward sealed the covenant with Nehemiah. Nehemiah 10:10; (B.C.445.)

Pelali'ah

(judged by Jehovah), the son of Amzi and ancestor of Adaiah. Nehemiah 11:12.

Pelati'ah

(delivered by Jehovah). 1. Son of Hananiah the son of Zerubbabel. 1 Chronicles 3:21; (B.C. after 536.)

2. One of the captains of the marauding band of Simeonites who in the reign of Hezekiah made an expedition to Mount Seir and smote the Amalekites. 1 Chronicles 4:42; (B.C. about 700.)

3. One of the heads of the people, and probably the name of a family who sealed the covenant with Nehemiah. Nehemiah 10:22; (B.C. about 440.)

4. The son of Benaiah. and one of the princes of the people against whom Ezekiel was directed to utter the words of doom recorded in Ezekiel 11:5-12; (B.C. about 592.)

Pe'leg

(division, part), son of Eber and brother of Joktan. Genesis 10:25; Genesis 11:16; The only incident connected with his history is the statement that "in his days was the earth divided." an event embodied in the meaning of his name-"division." The reference is to a division of the family of Eber himself, the younger branch of which (the Joktanids) migrated into southern Arabia, while the elder remained in Mesopotamia.

Pe'let

(liberation), 1. A son of Jahdai in an obscure genealogy. 1 Chronicles 2:47;

2. The son of Azmaveth, that is, either a native of the place of that name or the son of one of David's heroes. 1 Chronicles 12:3; (B.C. about 1015.)

Pe'leth

(swiftness). 1. The father of On the Reubenite who joined Dathan and Abiram in their rebellion. Numbers 16:1; (B.C. 1490.)

2. Son of Jonathan and a descendant of Jerahmeel. 1 Chronicles 2:33.

Pe'lethites

(couriers). See CHERETHITES

Pelican

(Heb. kaath, sometimes translated "cormorant," as Isaiah 34:11; Zeph. 2:14; though in the margin correctly rendered "pelican"), a voracious waterbird, found most abundantly in tropical regions. It is equal to the swan in size. (It has a flat bill fifteen inches long, and the female has under the bill a pouch capable of great distension. It is capacious enough to hold fish sufficient for the dinner of half a dozen men. The young are fed from this pouch, which is emptied of the food by pressing the pouch against the breast. The pelican's bill has a crimson tip, and the contrast of this red tip against the white breast probably gave rise to the tradition that the bird tore her own breast to feed her young with her blood. The flesh of the pelican was forbidden to the Jews. Leviticus 11:18;-ED.) The psalmist in comparing his pitiable condition to the pelican, Psalms 102:6; probably has reference to its general aspect as it sits in apparent melancholy mood, with its bill resting on its breast.

Pel'onite, The

Two of David's men, Helez and Ahijah, are called Pelonites. 1 Chronicles 11:27, 36; (B.C. about 1015.) From 1 Chronicles 27:10; it appears that the former was of the tribe of Ephraim, and "Pelonite" would therefore be an appellation derived from his place of birth or residence. "Ahijah the Pelonite" appears in 2 Samuel 23:34; as "Eliam the son of Ahithophel the Gilonite," of which the former is a corruption.

Pen

See WRITING

Peni'el

(face of God) the name which Jacob gave to the place in which he had wrestled with God: "He called the name of the place 'face of El,' for I have seen Elohim face to face." Genesis 32:30; In Genesis 32:31; and the other passages in which the name occurs, its form is changed to PENUEL. From the narrative it is evident that Peniel lay somewhere on the north bank of the Jabbok, and between that torrent and the fords of the Jordan at Succoth, a few miles north of the glen where the Jabbok falls into the Jordan.

Penin'nah

(coral or pearl), one of the two wives of Elkanah. 1 Samuel 1:2; (B.C. 1125.)

Penny, Pennyworth

In the New Testament "penny," either alone or in the compound "pennyworth," occurs as the rendering of the Roman denarius. Matthew 20:2; Matthew 22:10; Mark 6:37; Mark 12:15; Luke 20:24; John 6:7; Revelation 6:6; The denarius was the chief Roman silver coin, and was worth about 15 to 17 cents.

Pen'tecost

that is, the fiftieth day (from a Greek word meaning fiftieth), or Harvest Feast, or Feast of Weeks, may be regarded as a supplement to the Passover. It lasted for but one day. From the sixteenth of Nisan seven weeks were reckoned inclusively, and the next or fiftieth day was the day of Pentecost, which fell on the sixth of Sivan (about the end of May). Exodus 23:16; Exodus 34:22; Leviticus 23:15, 22; Numbers 28; See Jewish calendar at the end of this volume. The Pentecost was the Jewish harvest-home, and the people were especially exhorted to rejoice before Jehovah with their families their servants, the Levite within their gates, the stranger, the fatherless and the widow in the place chosen by God for his name, as they brought a free-will offering of their hand to Jehovah their God. Deuteronomy 16:10, 11; The great feature of the celebration was the presentation of the two loaves made from the first-fruits of the wheat harvest. With the loaves two lambs were offered as a peace offering and all were waved before Jehovah and given to the priests; the leaves being leavened, could not be offered on the altar. The other sacrifices were, a burnt offering of a young bullock, two, rams and seven lambs with a meat and drink offering, and a kid for a sin offering. Leviticus 23:18, 19; Till the pentecostal leaves were offered, the produce of the harvest might not be eaten, nor could any other firstfruits be offered. The whole ceremony was the completion of that dedication of the harvest to God as its giver, and to whom both the land and the people were holy, which was begun by the offering of the wave-sheaf at the Passover. The interval is still regarded as a religious season. The Pentecost is the only one of the three great feasts which is not mentioned as the memorial of events in the history of the Jews; but such a significance has been found in the fact that the law was given from Sinai on the fiftieth day after the deliverance from Egypt. Comp. Exodus 12 and 19. In the exodus the people were offered to God as living first fruits; at Sinai their consecration to him as a nation was completed. The typical significance of the Pentecost is made clear from the events of the day recorded in the Acts of the Apostles. Acts 2. Just as the appearance of God on Sinai was the birthday of the Jewish nation, so was the Pentecost the birthday of the Christian Church.

Pe'or

(cleft), a mountain peak in Moab belonging to the Abarim range, and near Pisgah, to which, after having ascended Pisgah, the prophet Balaam was conducted by Balak that he might look upon the whole host of Israel and curse them. Numbers 23:14, 28; In four passages-Numbers 25:18; twice; Numb 31:16; Josh 22:17 -Peor occurs as a contraction for Baal-peor. [BAAL.)

Pe'resh

(dung), the son of Machir by his wife Maachah. 1 Chronicles 7:16.

Pe'rez

(breach). The "children of Perez," or Pharez, the son of Judah, appear to have been a family of importance for many centuries. 1 Chronicles 27:3; Nehemiah 11:4, 6.

Pe'rez-uz'za

(breaking of Uzzah), 1 Chronicles 13:11; and PEREZ-UZZAH 2 Samuel 6:8; the title which David conferred on the threshing-floor of Nachon or Cidon, in commemoration of the sudden death of Uzzah. (B.C. 1042.)

Perfumes

The free use of perfumes was peculiarly grateful to the Orientals, Proverbs 27:9; whose olfactory nerves are more than usually sensitive to the offensive smells engendered by the heat of their climate. The Hebrews manufactured their perfumes chiefly from spices imported from Arabia though to a certain extent also from aromatic plants growing in their own country. Perfumes entered largely into the temple service, in the two forms of incense and ointment. Exodus 30:22-38; Nor were they less used in private life; not only were they applied to the person, but to garment, Psalms 45:8; So 4:11; and to articles of furniture, such as beds. Proverbs 7:17.

Per'ga

(earthy), a city of Pamphylia, Acts 13:13; situated on the river Cestius, at a distance of 60 stadia (7 1/2 miles) from its mouth, and celebrated in antiquity for the worship of Artemis (Diana).

Per'gamos

(in Revised Version Pergamum) (height, elevation), a city of Mysia, about 3 miles to the north of the river Caicus, and 20 miles from its present mouth. It was the residence of a dynasty of Greek princes founded after the time of Alexander the Great, and usually called the Attalic dynasty, from its founder, Attalus. The sumptuousness of the Attalic princes hall raised Pergamos to the rank of the first city in Asia as regards splendor. The city was noted for its vast, library, containing 200,000 volumes. Here were splendid temples of Zeus or Jupiter, Athene, Apollo and Aesculapius. One of "the seven churches of Asia" was in Pergamos. Revelation 1:11; Revelation 2:12-17; It is called "Satan's seat" by John, which some suppose to refer to the worship of Aesculapius, from the serpent being his characteristic emblem. Others refer it to the persecutions of Christians, which was work of Satan. The modern name of the city is Bergama.

Per'gamum

In the Revised Version for Pergamos. Revelation 1:11; Pergamum is the form usual in the classic writers.

Peri'da

(grain, kernel), The children of Perida returned from Babylon with Zerubbabel. Nehemiah 7:57; (B.C. before 536.)

Persep'olis

mentioned only in 2 Macc. 9:2, was the capital of Persia proper, and the occasional residence of the Persian court from the time of Darius Hystaspes, who seems to have been its founder, to the invasion of Alexander. Its wanton destruction by that conqueror is well known. Its site is now called the Chehl-Minar, or Forty Pillars. Here, on a platform hewn out of the solid rock the sides of which face the four cardinal points, are the remains of two great palaces, built respectively by Darius Hytaspes and his son Xerxes, besides a number of other edifices, chiefly temples. They are of great extent and magnificence, covering an area of many acres.

Per'sia

1. Character of the nation.-The Persians were a people of lively and impressible minds, brave and impetuous in war, witty, passionate, for Orientals truthful, not without some spirit of generosity: and of more intellectual capacity than the generality of Asiatics. In the times anterior to Cyrus they were noted for the simplicity of their habits, which offered a strong contrast to the luxuriousness of the Medes; but from the late of the Median overthrow this simplicity began to decline. Polygamy was commonly practiced among them. They were fond of the pleasures of the table. In war they fought bravely, but without discipline.

2. Religion.-The religion which the Persians brought with there into Persia proper seems to have been of a very simple character, differing from natural religion in little except that it was deeply tainted with Dualism. Like the other Aryans, the Persians worshipped one supreme God. They had few temples, and no altars or images.

3. Language.-The Persian language was closely akin to the Sanskrit, or ancient language of India. Modern Persian is its degenerate representative, being largely impregnated with Arabic.

4. History.-The history of Persia begins with the revolt from the Medes and the accession of Cyrus the Great, B.C. 558. Cyrus defeated Croesus, and added the Lydian empire to his dominions. This conquest was followed closely by the submission of the Greek settlements on the Asiatic coast, and by the reduction of Caria and Lycia The empire was soon afterward extended greatly toward the northeast and east. In B.C. 539 or 538, Babylon was attacked, and after a stout defence fell into the hands of Cyrus. This victory first brought the Persians into contact with the Jews. The conquerors found in Babylon an oppressed race-like themselves, abhorrers of idols, and professors of a religion in which to a great extent they could sympathize. This race Cyrus determined to restore to their own country: which he did by the remarkable edict recorded in the first chapter of Ezra. Ezra 1:2-4; He was slain in an expedition against the Massagetae or the Derbices, after a reign of twenty-nine years. Under his son and successor, Cambyses, the conquest of Egypt took place, B.C. 525. This prince appears to be the Ahasuerus of Ezra 4:6; Gomates, Cambyses' successor, reversed the policy of Cyrus with respect to the Jews, and forbade by an edict the further building of the temple. Ezra 4:17-22; He reigned but seven months, and was succeeded by Darius. Appealed to, in his second year, by the Jews, who wished to resume the construction of their temple, Darius not only granted them this privilege, but assisted the work by grants from his own revenues, whereby the Jews were able to complete the temple as early as his sixth year. Ezra 6:1-15; Darius was succeeded by Xerxes, probably the Ahasuerus of Esther. Artaxerxes, the son of Xerxes, reigned for forty years after his death and is beyond doubt the king of that name who stood in such a friendly relation toward Ezra, Ezra 7:11-28; and Nehemiah. Nehemiah 2:1-9; etc. He is the last of the Persian kings who had any special connection with the Jews, and the last but one mentioned in Scripture. His successors were Xerxes II., Sogdianus Darius Nothus, Artaxerxes Mnemon, Artaxerxes Ochus, and Darius Codomannus, who is probably the "Darius the Persian" of Nehemiah Nehemiah 12:22; These monarchs reigned from B.C. 424 to B.C. 330. The collapse of the empire under the attack of Alexander the Great took place B.C. 330.

Peru'da

The same as PERIDA. Ezra 2:55.

Pestilence

See PLAGUE, THE

Pe'ter

(a rock or stone). The original name of this disciple was Simon, i.e. "hearer." He was the son of a man named Jonas, Matthew 16:17; John 1:42; John 21:16; and was brought up in his father's occupation, that of a fisherman. He and his brother Andrew were partners of John end James, the sons of Zebedee, who had hired servants. Peter did not live, as a mere laboring man, in a hut by the seaside, but first at Bethsaida, and afterward in a house at Capernaum belonging to himself or his mother-in-law, which must have been rather a large one, since he received in it not only our Lord and his fellow disciples, but multitudes who were attracted by the miracles and preaching of Jesus. Peter was probably between thirty and forty pears of age at the date of his call. That call was preceded by a special preparation. Peter and his brother Andrew, together with their partners James and John, the sons ,of Zebedee, were disciples of John the Baptist when he was first called by our Lord. The particulars of this are related with graphic minuteness by St. John. It was upon this occasion that Jesus gave Peter the name Cephas, a Syriac word answering to the Greek Peter, and signifying a stone or rock. John 1:35-42; This first call led to no immediate change in Peter's external position. He and his fellow disciples looked henceforth upon our Lord as their teacher, but were not commanded to follow him as regular disciples. They returned to Capernaum, where they pursued their usual business, waiting for a further intimation of his will. The second call is recorded by the other three evangelists; the narrative of Luke being apparently supplementary to the brief and, so to speak official accounts given by Matthew and Mark. It took place on the Sea of Galilee near Capernaum, where the four disciples Peter and Andrew, James and John were fishing. Some time was passed afterward in attendance upon our Lord's public ministrations in Galilee, Decapolis, Peraea and Judea. The special designation of Peter and his eleven fellow disciples took place some time afterward, when they were set apart as our Lord's immediate attendants. See Matthew 10:2-4; Mark 3:13-19; (the most detailed account); Luke 6:13 They appear to have then first received formally the name of apostles, and from that time Simon bore publicly, and as it would seem all but exclusively, the name Peter, which had hitherto been used rather as a characteristic appellation than as a proper name. From this time there can be no doubt that Peter held the first place among the apostles, to whatever cause his precedence is to be attributed. He is named first in every list of the apostles; he is generally addressed by our Lord as their representative; and on the most solemn occasions he speaks in their name. The distinction which he received, and it may be his consciousness of ability, energy, zeal and absolute devotion to Christ's person, seem to have developed a natural tendency to rashness and forwardness bordering upon resumption. In his affection and self-confidence Peter ventured to reject as impossible the announcement of the sufferings and humiliation which Jesus predicted, and heard the sharp words, "Get thee behind me, Satan; thou art an offence unto me, for thou savorest not the things that be of God but those that be of men." It is remarkable that on other occasions when St. Peter signalized his faith and devotion, he displayed at the time, or immediately afterward, a more than usual deficiency in spiritual discernment and consistency. Toward the close of our Lord's ministry Peter's characteristics become especially prominent. At the last supper Peter seems to have been particularly earnest in the request that the traitor might be pointed out. After the supper his words drew out the meaning of the significant act of our Lord in washing his disciples' feet. Then too it was that he made those repeated protestations of unalterable fidelity, so soon to be falsified by his miserable fall. On the morning of the resurrection we have proof that Peter, though humbled, was not crushed by his fall. He and John were the first to visit the sepulchre; he was the first who entered it. We are told by Luke and by Paul that Christ appeared to him first among the apostles. It is observable; however, that on that occasion he is called by his original name, Simon not Peter; the higher designation was not restored until he had been publicly reinstituted, so to speak, by his Master. That reinstitution-an event of the very highest import-took place at the Sea of Galilee. John 21. The first part of the Acts of the Apostles is occupied by the record of transactions in nearly all forth as the recognized leader of the apostles. He is the most prominent person in the greatest event after the resurrection, when on the day of Pentecost the Church was first invested with the plenitude of gifts and power. When the gospel was first preached beyond the precincts of Judea, he and John were at once sent by the apostles to confirm the converts at Samaria. Henceforth he remains prominent, but not exclusively prominent, among the propagators of the gospel. We have two accounts of the first meeting of Peter and Paul-Acts 9:26; Galatians 1:17, 18; This interview was followed by another event marking Peter's position-a general apostolical tour of visitation to the churches hitherto established. Acts 9:32; The most signal transaction after the day of Pentecost was the baptism of Cornelius. That was the crown and consummation of Peter's ministry. The establishment of a church in great part of Gentile origin at Antioch and the mission of Barnabas between whose family and Peter there were the bonds of near intimacy, set the seal upon the work thus inaugurated by Peter. This transaction was soon followed by the imprisonment of our apostle. His miraculous deliverance marks the close of this second great period of his ministry. The special work assigned to him was completed. From that time we have no continuous history of him. Peter was probably employed for the most part in building up and completing the organization of Christian communities in Palestine and the adjoining districts. There is, however strong reason to believe that he visited Corinth at an early period. The name of Peter as founder or joint founder is not associated with any local church save the churches of Corinth, Antioch or Rome, by early ecclesiastical tradition. It may be considered as a settled point that he did not visit Rome before the last year of his life; but there is satisfactory evidence that he and Paul were the founders of the church at Rome, and suffered death in that city. The time and manner of the apostle's martyrdom are less certain. According to the early writers, he suffered at or about the same time with Paul, and in the Neronian persecution, A.D. 67, 68. All agree that he was crucified. Origen says that Peter felt himself to be unworthy to be put to death in the same manner as his Master, and was therefore, at his own request, crucified with his head downward. The apostle is said to have employed interpreters. Of far more importance is the statement that Mark wrote his Gospel under the teaching of Peter, or that he embodied in that Gospel the substance of our apostle's oral instructions. [MARK] The only written documents which Peter has left are the First Epistle-about which no doubt has ever been entertained in the Church-and the Second, which has been a subject of earnest controversy.

Peter, First Epistle of

The external evidence of authenticity of this epistle is of the strongest kind and the internal is equally strong. It was addressed to the churches of Asia Minor which had for the most part been founded by Paul and his companions, Supposing it to have been written at Babylon, 1Pe 5:13; it ia a probable conjecture that Silvanus, By whom it was transmitted to those churches, had joined Peter after a tour of visitation, and that his account of the condition of the Christians in those districts determined the apostle to write the epistle. (On the question of this epistle having been written at Babylon commentators differ. "Some refer it to the famous Babylon in Asia, which after its destruction was still inhabited by a Jewish colony; others refer it to Babylon in Egypt, now called Old Cairo; still others understand it mystically of heathen Rome, in which sense 'Babylon' is certainly used in the Apocalypse of John."-Schaff.) The objects of the epistle were- 1. To comfort and strengthen the Christians in a season of severe trial.

2. To enforce the practical and spiritual duties involved in their calling

3. To warn them against special temptations attached to their position.

4. To remove all doubt as to the soundness and completeness of the religious system which they had already received. Such an attestation was especially needed by the Hebrew Christians, who were to appeal from Paul's authority to that of the elder apostles, and above all to that of Peter. The last, which is perhaps the very principal object, is kept in view throughout the epistle, and is distinctly stated 1Pe 5:12; The harmony of such teaching with that of Paul is sufficiently obvious. Peter belongs to the school, or to speak more correctly, is the leader of the school, which at once vindicates the unity of the law and the gospel, and puts the superiority of the latter on its true basis-that of spiritual development. The date of this epistle is uncertain, but Alford believes it to have been written between A.D. 63 and 67.

Peter, Second Epistle of

The following is a brief outline of the contents of this epistle: The customary opening salutation is followed by an enumeration of Christian blessings and exhortation to Christian duties. 2Pe 1:1-13; Referring then to his approaching death, the apostle assigns as grounds of assurance for believers his own personal testimony as eye-witness of the transfiguration and the sure word of prophecy-that is the testimony of the Holy Ghost. vs. 2Pe 1:14-21; The danger of being misled by false prophets is dwelt upon with great earnestness throughout the second chapter, which is almost identical in language and subject with the Epistle of Jude. The overthrow of all opponents of Christian truth is predicted in connection with prophecies touching the second advent of Christ, the destruction of the world by fire, and the promise of new heavens and a new earth wherein dwelleth righteousness. ch. 3. This epistle of Peter presents questions of difficulty. Doubts as to its genuineness were entertained by the early Church; in the time of Eusebius it was reckoned among the disputed books, and was not formally admitted into the canon until the year 393, at the Council of Hippo. These difficulties, however, are insufficient to justify more than hesitation in admitting its ,genuineness. A majority of names may be quoted in support of the genuineness and authenticity of this epistle. (It is very uncertain as to the time when it was written. It was written near the close of Peter's life-perhaps about A.D. 68-from Rome or somewhere on the journey thither from the East-Alford.)

Pethahi'ah

(freed by Jehovah). 1. A priest, over the nineteenth course in the reign of David. 1 Chronicles 24:16; (B.C. 1020.)

2. A Levite in the time of Ezra, who had married a foreign wife. Ezra 10:23; He is probably the same who is mentioned in Nehemiah 9:5; (B.C. 458.)

3. The son of Meshezabeel, and descendant of Zerah. Nehemiah 11:24; (B.C. 446.)

Pe'thor

(soothsayer), a town of Mesopotamia, where Balaam resided, and situated "upon the river," possibly the Euphrates. Numbers 22:5; Deuteronomy 23:4; Its position is wholly unknown.

Pethu'el

(vision of God), the father of the prophet Joel. Joel 1:1; (B.C. before 800.)

Peultha'i

(my wages) properly Peullethai, the eighth son of Obed-edom. 1 Chronicles 26:5; (B.C. 1020.)

Pha'lec

(division). Peleg the son of Eber. Luke 3:35.

Phal'lu

(distinguished), Pallu the son of Reuben is so called in the Authorized Version of Genesis 46:9; (B.C. about 1706.)

Phal'ti

(my deliverance), the son of Laish of Gallim, to whom Saul gave Michal in marriage after his mad jealousy had driven David forth as an outlaw. 1 Samuel 25:4-1; In 2 Samuel 3:15; he is called PHALTIEL. With the exception of this brief mention of his name, and the touching little episode in 2 Samuel 3:16; nothing more is heard of Phalti. (B.C. 1061.)

Phal'ti-el

The same as Phalti. 2 Samuel 5:15.

Phanu'el

(face of God), the father of Anna, the prophetess of the tribe of Aser. Luke 2:36; (B.C. about 80.)

Pha'raoh

the common title of the native kings of Egypt in the Bible, corresponding to P-ra or Ph-ra "the sun," of the hieroglyphics. Brugsch, Ebers and other modern Egyptologists define it to mean 'the great house," which would correspond to our "the Sublime Porte." As several kings are mentioned only by the title "Pharaoh" in the Bible, it is important to endeavor to discriminate them:

1. The Pharaoh of Abraham. Genesis 12:15;-At the time at which the patriarch went into Egypt, it is generally held that the country, or at least lower Egypt, was ruled by the Shepherd kings, of whom the first and moat powerful line was the fifteenth dynasty, the undoubted territories of which would be first entered by one coming from the east. The date at which Abraham visited Egypt was about B.C. 2081, which would accord with the time of Salatis the head of the fifteenth dynasty, according to our reckoning.

2. The Pharoah of Joseph. Genesis 41:1;...-One of the Shepherd kings perhaps Apophis, who belonged to the fifteenth dynasty. He appears to have reigned from Joseph's appointment (or perhaps somewhat earlier) until Jacob's death, a period of at least twenty-six years, from about B.C. 1876 to 1850 and to have been the fifth or sixth king of the fifteenth dynasty.

3. The Pharoah of the oppression. Exodus 1:8;-The first Persecutor of the Israelites may be distinguished as the Pharaoh of the oppression, from the second, the Pharoah of the exodus especially as he commenced and probably long carried on the persecution. The general view is that he was an Egyptian. One class of Egyptologists think that Amosis (Ahmes), the first sovereign of the eighteenth dynasty, is the Pharaoh of the oppression; but Brugsch and others identify him with Rameses II. (the Sesostris of the Greeks), of the nineteenth dynasty. (B.C. 1340.)

4. The Pharoah of the exodus. Exodus 5:1;-Either Thothmes III., as Wilkinson, or Menephthah son of Rameses II., whom Brugsch thinks was probably the Pharaoh of the exodus, who with his army pursued the Israelites and were overwhelmed in the Red Sea. "The events which form the lamentable close of his rule over Egypt are Passed over by the monuments (very naturally) with perfect silence. The dumb tumults covers the misfortune: which was suffered, for the record of these events was inseparably connected with the humiliating confession of a divine visitation, to which a patriotic writer at the court of Pharaoh would hardly have brought his mind." The table on page 186 gives some of the latest opinions.

5. Pharaoh, father-in-law of Mered.-In the genealogies of the tribe of Judah, mention is made of the daughter of a Pharaoh married to an Israelite-" Bithiah the daughter of Pharaoh. which Mered took." 1 Chronicles 4:18;

6. Pharaoh, brother-in-law of Hadad the Edomite.-This king gave Haadad. as his wife, the sister of his own wife, Tahpenes. 1 Kings 11:18-20;

7. Pharaoh, father-in-law of Solomon.-The mention that the queen was brought into the city of David while Solomon's house and the temple and the city wall were building shows that the marriage took place not later than the eleventh year of the king, when the temple was finished, having been commenced in the Pharaoh led an expedition into Palestine. 1 Kings 9:16;

8. Pharaoh, the opponent of Sennacherib.-This Pharaoh, Isaiah 36:6; can only be the Sethos whom Herodotus mentions as the opponent of Sennacherib and who may reasonably be supposed to be the Zet of Manetho.

9. Pharoah-necho.-The first mention in the Bible of a proper name with the title Pharaoh is the case of Pharaoh-necho, who is also called Necho simply. This king was of the Saite twenty-sixth dynasty, of which Manetho makes him either the fifth or the sixth ruler. Herodotus calls him Nekos, and assigns to him a reign of sixteen years, which is confirmed by the monuments. He seems to have been an enterprising king, as he is related to have attempted to complete the canal connecting the Red Sea with the Nile, and to have sent an expedition of Phoenicians to circumnavigate Africa, which was successfully accomplished. At the commencement of his reign B.C. 610, he made war against the king of Assyria, and, being encountered on his way by Josiah, defeated and slew the king of Judah at Megiddo. 2 Kings 23:29, 30; 2 Chronicles 35:20-24; Necho seems to have soon returned to Egypt. Perhaps he was on his way thither when he deposed Jehoahaz. The army was probably posted at Carchemish, and was there defeated by Nebuchadnezzar in the fourth year of Necho, B.C. 607, that king not being, as it seems, then at its head. Jeremiah 46:1, 2, 6, 10; This battle led to the loss of all the Asiatic dominions of Egypt. 2 Kings 24:7;

10. Pharaoh-hophra.-The next king of Egypt mentioned in the Bible is Pharaoh-hophra, the second successor of Necho, from whom he was separated by the six-years reign of Psammetichus II. He came to the throne about B.C. 589, and ruled nineteen years. Herodotus who calls him Apries, makes him son of Psammetichus II., whom he calls Psammis, and great-grandson of Psammetichus I. In the Bible it is related that Zedekiah, the last king of Judah was aided by a Pharaoh against Nebuchadnezzar, in fulfillment of it treaty, and that an army came out of Egypt, so that the Chaldeans were obliged to raise the siege of Jerusalem. The city was first besieged in the ninth year of Zedekiah B.C. 590, and was captured in his eleventh year, B.C. 588. It was evidently continuously invested for a length of time before was taken, so that it is most probable that Pharaoh's expedition took place during 590 or 589. The Egyptian army returned without effecting its purpose. Jeremiah 27:5-8; Ezekiel 17:11-18; comp. 2 Kings 25:1-4 No subsequent Pharaoh is mentioned in Scripture, but there are predictions doubtless referring to the misfortunes of later princes until the second Persian conquest, when the prophecy, "There shall be no more a prince of the land of Egypt," Ezekiel 30:13; was fulfilled. (In the summer of 1881 a large number of the mummies of the Pharaohs were found in a tomb near Thebes-among them Raskenen, of the seventeenth dynasty, Ahmes I., founder of the eighteenth dynasty, Thothmes I,II, and III., and Rameses I. It was first thought that Rameses II, of the nineteenth dynasty, was there, But this was found to be a mistake. A group of coffins belonging to the twenty-first dynasty has been found, and it is probable that we will learn not a little about the early Pharaohs, especially from the inscriptions on their shrouds.-ED.)

Pharaoh, The wife of

The wife of one Pharaoh, the king who received Hadad the Edomite, is mentioned in Scripture. She is called "queen," and her name, Tahpenes, is given. See TAHPENES; PHARAOH, 6

Pharaoh's daughter

Three Egyptian princesses, daughters of Pharaohs, are mentioned in the Bible:- 1. The preserver of Moses, daughter of the Pharaoh who first oppressed the Israelites. Exodus 2:6-10; Osborn thinks her name was Thouoris, daughter of Rameses II, others that her name was Merrhis. (B.C. 1531.)

2. Bithiah wife of Mered, an Israelite. daughter of a Pharaoh of an uncertain age, probably of about the time of the exodus. 1 Chronicles 4:18; [PHARAOH, No. 5]

3. A wife of Solomon. 1 Kings 3:1; 1 Kings 7:8; 1 Kings 8:24; [PHARAOH, 7] (B.C.1000.)

Pha'res, Pha'rez or Pe'rez

The son of Judah. Matthew 1:3; Luke 3:33.

Pha'rez

(Perez, 1 Chronicles 27:3; Phares, Matthew 1:3; Luke 3:33; 1 Esd. 5:6), twin son, with Zarah or Zerah, of Judah and Tamer his daughter-in-law. (B.C. 1730.) The circumstances of his birth are detailed in Gen. 38. Pharez occupied the rank of Judah's second son, and from two of his sons sprang two new chief houses, those of the Hezronites and Hamulites. From Hezron's second son Ram, or Aram, sprang David and the kings of Judah, and eventually Jesus Christ. In the reign of David the house of Pharez seems to have been eminently distinguished.

Phar'isees

a religious party or school among the Jews at the time of Christ, so called from perishin, the Aramaic form of the Hebrew word perushim, "separated." The chief sects among the Jews were the Pharisees, the Sadducees and the Essenes, who may be described respectively as the Formalists, the Freethinkers and the Puritans. A knowledge of the opinions and practices of the Pharisees at the time of Christ is of great importance for entering deeply into the genius of the Christian religion. A cursory perusal of the Gospels is sufficient to show that Christ's teaching was in some respects thoroughly antagonistic to theirs. He denounced them in the bitterest language; see Matthew 15:7, 8; Matthew 23:5, 13, 14, 15, 23; Mark 7:6; Luke 11:42-44; and compare Mark 7:1-5; Mark 11:29; Mark 12:19, 20; Luke 6:28, 37-42; To understand the Pharisees is by contrast an aid toward understanding the spirit of uncorrupted Christianity.

1. The fundamental principle all of the of the Pharisees, common to them with all orthodox modern Jews, is that by the side of the written law regarded as a summary of the principles and general laws of the Hebrew people there was on oral law to complete and to explain the written law, given to Moses on Mount Sinai and transmitted by him by word of mouth. The first portion of the Talmud, called the Mishna or "second law," contains this oral law. It is a digest of the Jewish traditions and a compendium of the whole ritual law, and it came at length to be esteemed far above the sacred text.

2. While it was the aim of Jesus to call men to the law of God itself as the supreme guide of life, the Pharisees, upon the Pretence of maintaining it intact, multiplied minute precepts and distinctions to such an extent that the whole life of the Israelite was hemmed in and burdened on every side by instructions so numerous and trifling that the law was almost if not wholly lost sight of. These "traditions" as they were called, had long been gradually accumulating. Of the trifling character of these regulations innumerable instances are to be found in the Mishna. Such were their washings before they could eat bread, and the special minuteness with which the forms of this washing were prescribed; their bathing when they returned from the market; their washing of cups, pots, brazen vessels, etc.; their fastings twice in the week, Luke 18:12; were their tithing; Matthew 23:23; and such, finally, were those minute and vexatious extensions of the law of the Sabbath, which must have converted God's gracious ordinance of the Sabbath's rest into a burden and a pain. Matthew 12:1-13; Mark 3:1-6; Luke 18:10-17;

3. It was a leading aim of the Redeemer to teach men that true piety consisted not in forms, but in substance, not in outward observances, but in an inward spirit. The whole system of Pharisaic piety led to exactly opposite conclusions. The lowliness of piety was, according to the teaching of Jesus, an inseparable concomitant of its reality; but the Pharisees sought mainly to attract the attention and to excite the admiration of men. Matthew 6:2, 6, 16; Matthew 23:5, 6; Luke 14:7; Indeed the whole spirit of their religion was summed up not in confession of sin and in humility, but in a proud self righteousness at variance with any true conception of man's relation to either God or his fellow creatures.

4. With all their pretences to piety they were in reality avaricious, sensual and dissolute. Matthew 23:25; John 13:7; They looked with contempt upon every nation but their own. Luke 10:29; Finally, instead of endeavoring to fulfill the great end of the dispensation whose truths they professed to teach, and thus bringing men to the Hope of Israel, they devoted their energies to making converts to their own narrow views, who with all the zeal of proselytes were more exclusive and more bitterly opposed to the truth than they were themselves. Matthew 22:15;

5. The Pharisees at an early day secured the popular favor and thereby acquired considerable political influence. This influence was greatly increased by the extension of the Pharisees over the whole land and the majority which they obtained in the Sanhedrin. Their number reached more than six thousand under the Herods. Many of them must have suffered death for political agitation. In the time of Christ they were divided doctrinally into several schools, among which those of Hillel and Shammai were most noted.-McClintock and Strong.

6. One of the fundamental doctrines of the Pharisees was a belief in a future state. They appear to have believed in a resurrection of the dead, very much in the same sense: as the early Christians. They also believed in "a divine Providence acting side by side with the free will of man."-Schaff.

7. It is proper to add that it would be a great mistake to suppose that the Pharisees were wealthy and luxurious much more that they had degenerated into the vices which were imputed to some of the Roman popes and cardinals during the two hundred years preceding the Reformation. Josephus compared the Pharisees to the sect of the Stoics. He says that they lived frugally, in no respect giving in to luxury. We are not to suppose that there were not many individuals among them who were upright and pure, for there were such men as Nicodemus, Gamaliel, Joseph of Arimathea and Paul.

Pha'rosh

Ezra 8:3; See See PAROSH

Phar'par

(swift), the second of the "two rivers of Damascus"-Abana and Pharpar-alluded to by Naaman. 2 Kings 5:18; The two principal streams in the district of Damascus are the Barada and the Awaj, the former being the Abana and the latter the Pharpur. The Awaj rises on the southeast slopes of Hermon, and flows into the most southerly of the three lakes or swamps of Damascus.

Phar'zites

The the descendants of Parez the son of Judah. Numbers 26:20.

Pha'seah

Nehemiah 7:51; See PASEAH, 2

Phase'lis

a town on the coast of Asia Minor, on the confines of Lycia and Pamphylia, and consequently ascribed by the ancient writers sometimes to one and sometimes to the other. 1 Macc. 15:23.

Phe'be

See PHOEBE

Pheni'ce

Acts 27:12; (more properly Phoenix, as it is translated in the Revised Version), the name of a haven in Crete on the south coast. The name was no doubt derived from the Greek word for the palm tree, which Theophrastus says was indigenous in the island. It is the modern Lutro. See See PHOENICE; PHOENICIA

Phi'chol

(strong), chief captain of the army of Abimelech, king of the Philistines of Gerar in the days of both Abraham, Genesis 21:22, 32; and Isaac. Genesis 26:26; (B.C. 1900.)

Philemon, The Epistle of Paul to

is one of the letters which the apostle wrote during his first captivity at Rome A.D. 63 or early in A.D. 64. Nothing is wanted to confirm the genuineness of the epistle: the external testimony is unimpeachable; nor does the epistle itself offer anything to conflict with this decision. The occasion of the letter was that Onesimus, a slave of Philemon, had run away from him to Rome, either desiring liberty or, as some suppose, having committed theft. Philemon 1:18; Here he was converted under the instrumentality of Paul. The latter; intimately connected with the master and the servant, was naturally anxious to effect a reconciliation between them. He used his influence with Onesimus, ver. 12, to induce him to return to Colosse and place himself again at the disposal of his master. On his departure, Paul put into his hand this letter as evidence that Onesirnus was a true and approved disciple of Christ, and entitled as such to received, not as a servant but above a servant, as a brother in the faith. The Epistle to Philemon has one peculiar feature-its aesthetical character it may be termed-which distinguishes it from all the other epistles. The writer had peculiar difticulties to overcame; but Paul, it is confessed, has shown a degree of self-denial and a fact in dealing with them which in being equal to the occasion could hardly be greater.

Phile'mon

the name of the Christian to whom Paul addressed his epistle in behalf of Onesimus. He was a native probably of Colosse, or at all events lived in that city when the apostle wrote to him: first, because Onesimus was a Colossian, Colossians 4:9; and secondly because Archippus was a Colossian, Colossians 4:17; whom Paul associates with Philemon at the beginning of his letter. Philemon 1:1, 2; It is related that Philemon became bishop of Colosse, and died as a martyr under Nero. It is evident from the letter to him that Philemon was a man of property and influence, since he is represented as the head of a numerous household, and as exercising an expensive liberality toward his friends and the poor in general. He was indebted to the apostle Paul as the medium of his personal participation in the gospel. It is not certain under what circumstances they became known to each other. It is evident that on becoming a disciple he gave no common proof of the sincerity and power of his faith. His character as shadowed forth in the epistle to him, is one of the noblest which the sacred record makes known to us.

Phile'tus

(beloved) was possibly a disciple of Hymenaeus, with whom he is associated in 2 Timothy 2:17; and who is named without him in an earlier epistle. 1 Timothy 1:20; (A.D. 68-64) Thep appear to have been persons who believed the Scripture of the Old Testament, but misinterpreted them, allegorizing away the doctrine of the resurrection and resolving it all into figure and metaphor. The delivering over unto Satan. seems to have been a form of excommunication declaring the person reduced to the state of a heathen; and in the apostolic age it was accompanied with supernatural or miraculous effects upon the bodies of the persons so delivered.

Phil'ip

(lover of horses) the apostle was of Bethsaida, the city of Andrew and Peter, John 1:44; and apparently was among the Galilean peasants of that district who flocked to hear the preaching of the Baptist. The manner in which St. John speaks of him indicates a previous friendship with the sons of Jona and Zebedee, and a consequent participation in their messianic hopes. The close union of the two in John 6 and 12 suggests that he may have owed to Andrew the first tidings that the hope had been fulfilled. The statement that Jesus found him John 1:43; implies a previous seeking. In the lists of the twelve apostles, in the Synoptic Gospel, his name is as uniformly at the head of the second group of four as the name of Peter is at that of the first, Matthew 10:3; Mark 5:18; Luke 6:14; and the facts recorded by St. John give the reason of this priority. Philip apparently was among the first company of disciples who were with the Lord at the commencement of his ministry at the marriage at Cana, on his first appearance as a prophet in Jerusalem, John 2. The first three Gospels tell us nothing more of him individually. St.John with his characteristic fullness of personal reminiscences, records a few significant utterances. John 6:5-9; John 12:20-22; John 14:8; No other fact connected with the name of Philip is recorded in the Gospels. He is among the company of disciples at Jerusalem after the ascension Acts 1:13; and on the day of Pentecost. After this all is uncertain and apocryphal, According tradition he preached in Phrygia, and died at Hierapolis.

Phil'ip

the evangelist is first mentioned in the account of the dispute between the Hebrew and Hellenistic disciples in Acts 6. He is one of the deacons appointed to superintend the daily distribution of food and alms, and so to remove all suspicion of partiality. The persecution of which Saul was the leader must have stopped the "daily ministrations" of the Church. The teachers who had been most prominent were compelled to take flight, and Philip was among them. It is noticeable that the city of Samaria, is the first scene of his activity. Acts 8. He is the precursor of St. Paul in his work, as Stephen had been in his teaching. The scene which brings Philip and Simon the sorcerer into contact with each other, Acts 8:9-13; which the magician has to acknowledge a power over nature greater than his own, is interesting. This step is followed by another. On the road from Jerusalem to Gaza he meets the Ethiopian eunuch. Acts 8:26; ff. The History that follows is interesting as one of the few records in the New Testament of the process of individual conversion. A brief sentence tells us that Philip continued his work as a preacher at Azotus (Ashdod) and among the other cities that had formerly belonged to the Philistines, and, following the coast-line, came to Caesarea. Then for a long period-not less than eighteen or nineteen years-we lose sight of him. The last glimpse of him in the New Testament is in the account of St. Paul's journey to Jerusalem. It is to his house as to one well known to them, that St. Paul and his companions turn for shelter. He has four daughters, who possess the gift of prophetic utterance and who apparently give themselves to the work of teaching instead of entering on the life of home. Acts 21:8, 9; He is visited by the prophets and elders of Jerusalem. One tradition places the scene of his death at Hierapolis in Phrygia. According to another, he died bishop of Tralles. The house in which he and-his daughters had lived was pointed out to travellers in the time of Jerome.

Philip'pi

(named from Philip of Macedonia), a city of Macedonia about nine miles from the sea, to the northwest of the island of Thasos which is twelve miles distant from its port Neapolis, the modern Kavalla. It is situated in a plain between the ranges of Pangaeus and Haemus. The Philippi which St. Paul visited was a Roman colony founded by Augustus after the famous battle of Philippi, fought here between Antony and Octavius and Brutus and Cassius, B.C. 42. The remains which strew the ground near the modern Turkish village Bereketli are no doubt derived from that city. The original town, built by Philip of Macedonia, was probably not exactly on the same site. Philip, when he acquired possession of the site, found there a town named Datus or Datum, which was probably in its origin a factory of the Phoenicians, who were the first that worked the gold-mines in the mountains here, as in the neighboring Thasos. The proximity of the goldmines was of course the origin of so large a city as Philippi, but the plain in which it lies is of extraordinary fertility. The position, too, was on the main road from Rome to Asia, the Via Egnatia, which from Thessalonica to Constantinople followed the same course as the existing post-road. On St. Paul's visits to Philippi, see the following article. At Philippi the gospel was first preached in Europe. Lydia was the first convert. Here too Paul and Silas were imprisoned. Acts 16:23; The Philippians sent contributions to Paul to relieve his temporal wants.

Philippians, Epistle to

the was St. Paul from Rome in A.D. 62 or 63. St. Paul's connection with Philippi was of a peculiar character, which gave rise to the writing of this epistle. St. Paul entered its walls A.D. 52. Acts 16:18; There, at a greater distance from Jerusalem than any apostle had yet penetrated, the long-restrained energy of St, Paul was again employed in laying the foundation of a Christian church, Philippi was endeared to St. Paul not only by the hospitality of Lydia, the deep sympathy of the converts, and the remarkable miracle which set a seal on his preaching, but, also by the successful exercise of his missionary activity after a long suspense, and by the happy consequences of his undaunted endurance of ignominies which remained in his memory, Philip. 1:30; after the long interval of eleven years. Leaving Timothy and Luke to watch over the infant church, Paul and Silas went to Thessalonica, 1 Thessalonians 2:2; whither they were followed by the alms of the Philippians, Philip. 4:16; and thence southward. After the lapse of five years, spent chiefly at Corinth and Ephesus, St. Paul passed through Macedonia, A.D. 57, on his way to Greece, and probably visited Philippi for the second time, and was there joined by Timothy. He wrote at Philippi his second Epistle to the Corinthians. On returning from Greece, Acts 20:4; he again found a refuge among his faithful Philippians, where he spent some days at Easter, A.D. 58, with St. Luke, who accompanied him when he sailed from Neapolis. Once more, in his Roman captivity, A.D. 62, their care of him revived-again. They sent Epaphroditus bearing their alms for the apostle's support, and ready also to tender his personal service. Philip. 2:25; St. Paul's aim in writing is plainly this: while acknowledging the alms of the Philippians and the personal services of their messenger, to give them some information respecting his own condition, and some advice respecting theirs. Strangely full of joy and thanksgiving amidst adversity, like the apostle's midnight hymn from the depth of his Philippian dungeon, this epistle went forth from his prison at Rome. In most other epistles he writes with a sustained effort to instruct, or with sorrow, or with indignation; he is striving to supply imperfect or to correct erroneous teaching, to put down scandalous impurity or to schism in the church which he addresses. But in this epistle, though he knew the Philippians intimately and was not blind to the faults and tendencies to fault of some of them, yet he mentions no evil so characteristic of the whole Church as to call for general censure on his part or amendment on theirs. Of all his epistles to churches, none has so little of an official character as this.

Philis'tia

(Heb. Pelesheth) (land of sojourners). The word thus translated (in) Psalms 60:8; Psalms 87:4; Psalms 108:9; is in the original identical with that elsewhere rendered Palestine, which always means land of the Philistines. (Philistia was the plain on the southwest coast of Palestine. It was 40 miles long on the coast of the Mediterranean between Gerar and Joppa, and 10 miles wide at the northern end and 20 at the southern.-ED.) This plain has been in all ages remarkable for the extreme richness of its soil. It was also adapted to the growth of military power; for while the itself permitted. the use of war-chariots, which were the chief arm of offence, the occasional elevations which rise out of it offered secure sites for towns and strongholds. It was, moreover, a commercial country: from its position it must have been at all times the great thoroughfare between Phoenicia and Syria in the north and Egypt and Arabia in the south.

Philis'tines

(immigrants), The origin of the Philistines is nowhere expressly stated in the Bible; but as the prophets describe them as "the Philistines-from Caphtor," Amos 9:7; and "the remnant of the maritime district of Caphtor" Jeremiah 47:4; it is prima facie probable that they were the Caphtorim which came out of Caphtor" who expelled the Avim from their territory and occupied it; in their place, Deuteronomy 2:23; and that these again were the Caphtorim mentioned in the Mosaic genealogical table among the descendants of Mizraim. Genesis 10:14; It has been generally assumed that Caphtor represents Crete, and that the Philistines migrated from that island, either directly or through Egypt, into Palestine. But the name Caphtor is more probably identified with the Egyptian Coptos. [CAPHTOR] History.-The Philistines must have settled in the land of Canaan before the time of Abraham; for they are noticed in his day as a pastoral tribe in the neighborhood of Gerur. Genesis 21:32, 34; Genesis 26:1, 8; Between the times of Abraham and Joshua the Philistines had changed their quarters, and had advanced northward into the plain of Philistia. The Philistines had at an early period attained proficiency in the arts of peace. Their wealth was abundant, Judges 16:5, 19; and they appear in all respects to have been a prosperous people. Possessed of such elements of power, they had attained in the time of the judges an important position among eastern nations. About B.C. 1200 we find them engaged in successful war with the Sidonians. Justin xviii. 3. The territory of the Philistines having been once occupied by the Canaanites, formed a portion of the promised land, and was assigned the tribe of Judah. Joshua 15:2, 12, 45-47; No portion of it, however, was conquered in the lifetime of Joshua, Joshua 13:2; and even after his death no permanent conquest was effected, Judges 3:3; though we are informed that the three cities of Gaza, Ashkelon and Ekron were taken. Judges 1:18; The Philistines soon recovered these, and commenced an aggressive policy against the Israelites, by which they gained a complete ascendancy over them. Individual heroes were raised up from time to time, such as Shamgar the son of Anath, Judges 3:31; and still more Samson, Judges 13-16, but neither of these men succeeded in permanently throwing off the yoke. The Israelites attributed their past weakness to their want, of unity, and they desired a king, with the special object of leading them against the foe. 1 Samuel 8:20; Saul threw off the yoke; and the Philistines were defeated with great slaughter at Geba. 1 Samuel 13:3; They made no attempt to regain their supremacy for about twenty-five years, and the scene of the next contest shows the altered strength of the two parties. It was no longer in the central country, but in a ravine leading down to the Philistine plain, the valley of Elah, the position of which is about 14 miles southwest of Jerusalem. On this occasion the prowess of young David secured success to Israel, and the foe was pursued to the gates of Gath and Ekron. 1 Samuel 17:1;... The power of the Philistines was, however, still intact on their own territory. The border warfare was continued. The scene of the next conflict was far to the north, in the valley of Esdraelon. The battle on this occasion proved disastrous to the Israelites; Saul himself perished, and the Philistines penetrated across the Jordan and occupied the, forsaken cities. 1 Samuel 31:1-7; On the appointment of David to be king, he twice attacked them, and on each occasion with signal success, in the first case capturing their images, in the second pursuing them "from Geba until thou come to Gazer." 2 Samuel 5:17-25; 1 Chronicles 14:8-16; Henceforth the Israelites appear as the aggressors. About seven years after the defeat at Rephaim, David, who had now consolidated his power, attacked them on their own soil end took Gath with its dependencies. The whole of Philistine was included in Solomon's empire. Later when the Philistines, joined by the Syrians and Assyrians, made war on the kingdom of Israel, Hezekiah formed an alliance with the Egyptians, as a counterpoise to the Assyrians, and the possession of Philistia became henceforth the turning-point of the struggle between the two great empires of the East. The Assyrians under Tartan, the general of Sargon, made an expedition against Egypt, and took Ashdod, as the key of that country. Isaiah 20:1, 4, 5; Under Senacherib, Philistia was again the scene of important operations. The Assyrian supremacy was restored by Esarhaddon, and it seems probable that the Assyrians retained their hold on Ashdod until its capture, after a long siege, by Psammetichus. It was about this time that Philistia was traversed by vast Scythian horde on their way to Egypt. The Egyptian ascendancy was not as yet re-established, for we find the next king, Necho, compelled to besiege Gaza on his return from the battle of Megiddo. After the death of Necho the contest was renewed between the Egyptians and the Chaldeans under Nebuchadnezzar, and the result was specially disastrous to the Philistines. The "old hatred" that the Philistines bore to the Jews was exhibited in acts of hostility at the time of the Babylonish captivity, Ezekiel 25:15-17; but on the return this was somewhat abated, for some of the Jews married Philistine women, to the great scandal of their rulers. Nehemiah 13:23, 24; From this time the history of Philistia is absorbed in the struggles of the neighboring kingdoms. The latest notices of the Philistines as a nation occur in 1 Macc. 3-5. Institutions, religion, etc.-With regard to the institutions of the Philistines our information is very scanty, The five chief cities had, as early as the days of Joshua, constituted themselves into a confederacy, restricted however, in all probability, to matters of offence and defence. Each was under the government of a prince, Joshua 13:3; Judges 3:3; etc.; 1 Samuel 18:30; 1 Samuel 29:6; and each possessed its own territory. The Philistines appear to have been deeply imbued with superstition: they carried their idols with them on their campaigns, 2 Samuel 5:21; and proclaimed their victories in their presence. 1 Samuel 31:9; The gods whom they chiefly worshipped were Dagon, Judges 16:23; 1 Samuel 5:3-5; 1 Chronicles 10:10; acc. 10:83, Ashtaroth, 1 Samuel 31:10; Herod. I. 105, and Baalzebub. 2 Kings 1:2-6.

Philol'ogus

a Christian at Rome to whom St. Paul sends his salutation. Romans 16:15.

Philosophy

It is the object of the following article to give some account (I.) of that development of thought among the Jews which answered to the philosophy of the West; (II.) of the systematic progress of Greek philosophy as forming a complete whole; and (III.) of the contact of Christianity with philosophy. I. THE PHILOSOPHIC DISCIPLINE OF THE JEWS.-Philosophy, if we limit the word strictly to describe the free pursuit of knowledge of which truth is the one complete end is essentially of western growth. In the East the search after wisdom has always been connected with practice. The history of the Jews offers no exception to this remark: there is no Jewish philosophy, properly so called. The method of Greece was to proceed from life to God; the method of Israel (so to speak) was to proceed from God to life. The axioms of one system are the conclusions of the other. The one led to the successive abandonment of the noblest domains of science which man had claimed originally as his own, till it left bare systems of morality; the other, in the fullness of time, prepared many to welcome the Christ-the Truth. The philosophy of the Jews, using the word in a large sense, is to be sought for rather in the progress of the national life than in special books. Step by step the idea of the family was raised into that of the people; and the kingdom furnished the basis of those wider promises which included all nations in one kingdom of heaven. The social, the political, the cosmical relations of man were traced out gradually in relation to God. The philosophy of the Jews is thus essentially a moral philosophy, resting on a definite connection with God. The doctrines of Creation and Providence, of an infinite divine person and of a responsible human will, which elsewhere form the ultimate limits of speculation, are here assumed at the outset. The Psalms, which, among the other infinite lessons which they convey, give a deep insight into the need of a personal apprehension of truth, everywhere declare the absolute sovereignty of God over the material and the moral world. One man among all is distinguished among the Jews as "the wise man". The description which is given of his writings serves as a commentary on the national view of philosophy 1 Kings 4:30-33; The lesson of practical duty, the full utterance of "a large heart," ibid. 29, the careful study of God's creatures,-this is the sum of wisdom. Yet in fact the very practical aim of this philosophy leads to the revelation of the most sublime truth. Wisdom was gradually felt to be a person, throned by God and holding converse with men. Proverbs 8:1;... She was seen to stand in open enmity with "the strange woman"), who sought to draw them aside by sensuous attractions; and thus a new step was made toward the central doctrine of Christianity:-the incarnation of the Word. Two books of the Bible, Job and Ecclesiastes, of which the latter at any rate belongs to the period of the close of the kingdom, approach more nearly than any others to the type of philosophical discussions. But in both the problem is moral and not metaphysical. The one deals with the evils which afflict "the perfect and upright;" the other with the vanity of all the pursuits and pleasures of earth. The captivity necessarily exercised a profound influence. The teaching of Persia Jewish thought. The teaching of Persia seems to have been designed to supply important elements in the education of the chosen people. But it did yet more than this. The contact of the Jews with Persia thus gave rise to a traditional mysticism. Their contact with Greece was marked by the rise of distinct sects. In the third century B.C. the great Doctor Antigonus of Socho bears a Greek name, and popular belief pointed to him as the teacher of Sadoc and Boethus the supposed founders of Jewish rationalism. At any rate we may date from this time the twofold division of Jewish speculation, The Sadducees appear as the supporters of human freedom in its widest scope; the Pharisees of a religious Stoicism. At a later time the cycle of doctrine was completed, when by a natural reaction the Essenes established as mystic Asceticism. II. THE DEVELOPMENT OF GREEK PHILOSOPHY.-The various attempts which have been made to derive western philosophy from eastern sources have signally failed. It is true that in some degree the character of Greek speculation may have been influenced, at least in its earliest-stages, by religious ideas which were originally introduced from the East; but this indirect influence does hot affect the real originality of the Greek teachers. The very value of Greek teaching lies in the fact that it was, as far as is possible, a result of simple reason, or, if faith asserts ifs prerogative, the distinction is sharply marked. Of the various classifications of the Greek schools which have been proposed, the simplest and truest seems to be that which divides the history of philosophy into three great periods, the first reaching to the era of the Sophists, the next to the death of Aristotle, the third to the Christian era. In the first period the world objectively is the great centre of inquiry; in the second, the "ideas" of things, truth, and being; in the third, the chief interest of philosophy falls back upon the practical conduct of life. After the Christian era philosophy ceased to have any true vitality in Greece, but it made fresh efforts to meet the conditions of life at Alexandria and Rome. 1. The pre-Socratic schools.-The first Greek philosophy was little more than an attempt to follow out in thought the mythic cosmogonies of earlier poets. What is the one permanent element which underlies the changing forms of things?-this was the primary inquiry, to which the Ionic school endeavored to find an answer. Thales (cir. B.C. 639-543) pointed to moisture (water) as the one source and supporter of life. Anaximenes (cir. B.C. 520-480) substituted air for wafer. At a much later date (cir. B.C. 460) Diogenes of Apollonia represented this elementary "air" as endowed with intelligence.

2. The Socratic schools.-In the second period of Greek philosophy the scene and subject were both changed. A philosophy of ideas, using the term in its widest sense, succeeded a philosophy of nature, in three generations Greek speculation reached its greatest glory in the teaching of Socrates, Plato and Aristotle. The famous sentence in which Aristotle characterizes the teachings of Socrates (B.C.465-399) places his scientific position in the clearest light. There are two things, he says, which we may rightly attribute to Socrates-inductive reasoning and general definition. By the first he endeavored to discover the permanent element which underlies the changing forms of appearances and the varieties of opinion; by the second he fixed the truth which he had thus gained. But, besides this, Socrates rendered another service to truth. Ethics occupied in his investigations the primary place which had hitherto been held by Physics. The great aim of his induction was to establish the sovereignty of Virtue. He affirmed the existence of a universal law of right and wrong. He connected philosophy with action, both in detail and in general. On the one side he upheld the supremacy of Conscience, on the other the working of Providence.

3. The post-Socratic schools.-after Aristotle, philosophy took a new direction. Speculation became mainly personal. Epicurus (B.C. 352-270) defined the object of philosophy to be the attainment of a happy life. The pursuit of truth for its own sake he recognized as superfluous. He rejected dialectics as a useless study, and accepted the senses, in the widest acceptation of the term, as the criterion of truth. But he differed widely from the Cyrenaics in his view of happiness. The happiness at which the wise man aims is to be found, he said, not in momentary gratification, but in life-long pleasure. All things were supposed to come into being by chance, and so pass away. The individual was left master of own life. While Epicurus asserted in this manner the claims of one part of man's nature in the conduct of life, Zeno of Citium (cir. B.C. 280), with equal partiality advocated a purely spiritual (intellectual) morality. Opposition between the two was complete. The infinite, chance-formed worlds of the one stand over against the one harmonious world of the other. On the one aide are gods regardless of material things, on the other a Being permeating and vivifying all creation. This difference necessarily found its chief expression in Ethics. III. CHRISTIANITY IN CONTACT WITH ANCIENT PHILOSOPHY.-The only direct trace of the contact of Christianity with western philosophy in the New Testament is in the account of St. Paul's visit to Athens, Acts 17:18; and there is nothing in the apostolic writings to show that it exercised any important influence upon the early Church. Comp. 1 Cor. 1:22-24; But it was otherwise with eastern speculation, which penetrated more deeply through the mass of the people. The "philosophy" against which the Colossians were warned, Colossians 2:8; seems undoubtedly to have been of eastern origin, containing elements similar to those which were afterward embodied in various shapes of Gnosticism, as a selfish asceticism, and a superstitions reverence for angels, Colossians 2:16-23; and in the Epistles to Timothy, addressed to Ephesians, in which city St. Paul anticipated the rise of false teaching, Acts 20:30; two distinct forms of error may be traced in addition to Judaism, due more or less to the same influence. The writings of the sub-apostolic age, with the exception of the famous anecdote of Justin Martyr (Dial. 2-1), throw little light upon the relations of Christianity and philosophy. Christian philosophy may be in one sense a contradiction in terms, for Christianity confessedly derives its first principles from revelation, and not from simple reason; but there is no less a true philosophy of Christianity, which aims to show how completely these meet the instincts and aspirations of all ages. The exposition of such a philosophy would be the work of a modern Origen.

Phin'ehas

(mouth of brass). 1. Son of Eleazar and grandson of Aaron. Exodus 6:25; He is memorable for having while quite a youth, by his zeal and energy at the critical moment of the licentious idolatry of Shittim, appeased the divine wrath, and put a stop to the plague which was destroying the nation. Numbers 25:7; (B.C. 1452.) For this he was rewarded by the special approbation of Jehovah and by a promise that the priesthood should remain in his family forever. Numbers 25:10-13; He was appointed to accompany as priest the expedition by which the Midianites were destroyed. ch. Numbers 31:6; Many years later he also headed the party which was despatched from Shiloh to remonstrate against the altar which the transjordanic tribes were reported to have built near Jordan. Joshua 22:13-32; In the partition of the country he received an allotment of his own-a hill on Mount Ephraim which bore his name. After Eleazar's death he became high priest-the third of the series. In this capacity he is introduced as giving the oracle to the nation during the whole struggle with the Benjamites on the matter of Gibeah. Judges 20:28; The verse which closes the book of Joshua is ascribed to Phinehas, as the description of the death of Moses at the end of Deuteronomy is to Joshua. The tomb of Phinehas, a place of great resort to both Jews and Samaritans, is shown at Awertah, four miles southeast of Nablus.

2. Second son of Eli. 1 Samuel 1:3; 1 Samuel 2:34; 1 Samuel 4:4, 11, 17, 19; 1 Samuel 14:3; Phinehas was killed with his brother by the Philistines when the ark was captured. (B.C. 1125.) [ELI]

3. A Levite of Ezra's time, Ezra 8:33; unless the meaning be that Eleazar was of the family of the great Phinehas.

Phle'gon

(burning), a Christian at Rome whom St. Paul salutes. Romans 16:14; (A.D.55.) Pseudo-Hippolytus makes him one of the seventy disciples and bishop of Marathon.

Phoe'be

(radiant) the first and one of the most important of the Christian persons the detailed mention of whom nearly all the last chapter of the Epistle to the Romans. (A.D.55.) What is said of her, Romans 16:1, 2; is worthy of special notice because of its bearing on the question of the deaconesses of the apostolic Church.

Phoeni'ce, Phoenic'ia

(land of palm trees) a tract of country, of which Tyre and Sidon were the principal cities, to the north of Palestine, along the coast of the Mediterranean Sea bounded by that sea on the west, and by the mountain range of Lebanon on the east. The name was not the one by which its native inhabitants called it, but was given to it by the Greeks, from the Greek word for the palm tree. The native name of Phoenicia was Kenaan (Canaan) or Kna, signifying lowland, so named in contrast to the ad joining Aram, i.e. highland, the Hebrew name of Syria. The length of coast to which the name of Phoenicia was applied varied at different times. 1. What may be termed Phoenicia proper was a narrow undulating plain, extending from the pass of Ras el-Beyad or Abyad, the Promontorium Album of the ancients, about six miles south of Tyre, to the Nahr el-Auly, the ancient Bostrenus, two miles north of Sidon. The plain is only 28 miles in length. Its average breadth is about a mile; but near Sidon the mountains retreat to a distance of two miles, and near Tyre to a distance of five miles.

2. A longer district, which afterward became entitled to the name of Phoenicia, extended up the coast to a point marked by the island of Aradus, and by Antaradus toward the north; the southern boundary remaining the same as in Phoenicia proper. Phoenicia, thus defined is estimated to have been about 120 miles in length; while its breadth, between Lebanon and the sea, never exceeded 20 miles, and was generally much less. The whole of Phoenicia proper is well watered by various streams from the adjoining hills. The havens of Tyre and Sidon afforded water of sufficient depth for all the requirements of ancient navigation, and the neighboring range of the Lebanon, in its extensive forests, furnished what then seemed a nearly inexhaustible supply of timber for ship-building. Language and race.-The Phoenicians spoke a branch of the Semitic language so closely allied to Hebrew that Phoenician and Hebrew, though different dialects, may practically be regarded as the same language. Concerning the original race to which the Phoenicians belonged, nothing can be known with certainty, because they are found already established along the Mediterranean Sea at the earliest dawn of authentic history, and for centuries afterward there is no record of their origin. According to Herodotus, vii. 89, they said of themselves in his time that they came in days of old from the shores of the Red Sea and in this there would be nothing in the slightest degree improbable as they spoke a language cognate to that of the Arabians, who inhabited the east coast of that sea. Still neither the truth nor the falsehood of the tradition can now be proved. But there is one point respecting their race which can be proved to be in the highest degree probable, and which has peculiar interest as bearing on the Jews, viz., that the Phoenicians were of the same race as the Canaanites. Commerce, etc.-In regard to Phoenician trade, connected with the Israelites, it must be recollected that up to the time of David not one of the twelve tribes seems to have possessed a single harbor on the seacoast; it was impossible there fore that they could become a commercial people. But from the time that David had conquered Edom, an opening for trade was afforded to the Israelites. Solomon continued this trade with its king, obtained timber from its territory and employed its sailors and workmen. 2 Samuel 5:11; 1 Kings 5:9, 17, 18; The religion of the Phoenicians, opposed to Monotheism, was a pantheistical personification of the forces of nature and in its most philosophical shadowing forth of the supreme powers it may be said to have represented the male and female principles of production. In its popular form it was especially a worship of the sun, moon and five planets, or, as it might have been expressed according to ancient notions, of the seven planets-the most beautiful and perhaps the most natural form of idolatry ever presented to the human imagination. Their worship was a constant temptation for the Hebrews to Polytheism and idolatry- 1. Because undoubtedly the Phoenicians, as a great commercial people, were more generally intelligent, and as we should now say civilized, than the inland agricultural population of Palestine. When the simple-minded Jews, therefore, came in contact with a people more versatile and apparently more enlightened than themselves, but who nevertheless, either in a philosophical or in a popular form admitted a system of Polytheism an influence would be exerted on Jewish minds tending to make them regard their exclusive devotion to their own one God Jehovah, however transcendent his attributes, as unsocial and morose.

2. The Phoenician religion had in other respects an injurious effect on the people of Palestine, being in some points essentially demoralizing, For example, it mentioned the dreadful superstition of burning children as sacrifices to a Phoenician god. Again, parts of the Phoenician religion, especially the worship of Astarte, fended to encourage dissoluteness in the relations of the sexes, and even to sanctify impurities of the most abominable description. The only other fact respecting the Phoenicians that need be mentioned here is that the invention of letters was universally asserted by the Greeks and Romans to have been communicated by the Phoenicians to the Greeks. For further details respecting the Phoenicians see TYRE and ZIDON. Phoenicia is now a land of ruins.

Phryg'ia

(dry, barren). Perhaps there is no geographical term in the New Testament which is less capable of an exact definition. In fact there was no Roman province of Phrygia till considerably after the first establishment of Christianity in the peninsula of Asia Minor. The word was rather ethnological than political, and denoted in a vague manner the western part of the central region of that peninsula. Accordingly, in two of the three places where it is used it is mentioned in a manner not intended to he precise. Acts 16:6; Acts 18:23; By Phrygia we must understand an extensive district in Asia Minor which contributed portions to several Roman provinces, and varying portions at different times. (All over this district the Jews were probably numerous. The Phrygians were a very ancient people, and were supposed to be among the aborigines of Asia Minor. Several bishops from Phrygia were present at the Councils of Nice, A.D. 325, and of Constantinople, A.D. 381, showing the prevalence of Christianity at that time-ED.)

Phu'rah

(bough), Gideon's servant, probably his armor-bearer, comp. 1 Samuel 14:1; who accompanied him in his midnight visit to the camp of the Midianites. Judges 7:10, 11.

Phu'rim

Esther 9:1; See PURIM

Phut, Put

(a bow) the third name in the list of the sons of Ham Genesis 10:6; 1 Chronicles 1:8; elsewhere applied to an African country or people. The few mentions of Phut in the Bible clearly indicate a country or people of Africa, and, it must be added, probably not far from Egypt. Isaiah 66:19; Jeremiah 46:9; Ezekiel 27:10; Ezekiel 30:5; Ezekiel 38:5; Nahum 3:9; Some identify it with Libya, in the northern part Africa near the Mediterranean Sea; others, as Mr. Poole, with Nubia, south of Egypt.

Phu'vah

(mouth), one of the sons of Issachar, Genesis 46:13; and founder of the family of the Punites.

Phygel'lus

(fugitive). See HERMOGENES

Phyge'lus

Used in the Revised Version in 2 Timothy 1:15; for PHYGELLUS.

Phylactery

See FRONTLETS

Pi-be'seth

a town of lower Egypt, mentioned in Ezekiel 30:17; the same as Bubastis, so named from the goddess Bubastis. It was situated on the west bank of the Pelusiac branch of the Nile, about 40 miles front Memphis. It was probably a city of great importance when Ezekiel foretold its doom.

Picture

In two of the three passages in which "picture" is used in the Authorized Version it denotes idolatrous representations, either independent images or more usually stones "portrayed," i.e. sculptured in low relief, or engraved and colored. Ezekiel 23:14; Layard, Nin. and Rob. ii. 306, 308. Moveable pictures, in the modern sense, were doubtless unknown to the Jews. The "pictures of silver" of Proverbs 25:11; were probably well surfaces or cornices with carvings.

Piece of gold

The rendering "pieces of gold," as in 2 Kings 5:5; is very doubtful; and "shekels of gold") as designating the value of the whole quantity, not individual pieces is preferable. Coined money was unknown in Palestine till the Persian period.

Piece of silver

I. In the Old Testament the word "pieces" is used in the Authorized Version for a word understood in the Hebrew (if we except) Psalms 68:30; The phrase is always "a thousand," or the like, "of silver." Genesis 20:16; Genesis 37:28; Genesis 45:28; Judges 9:4; Judges 16:5; 2 Kings 6:25; Hosea 3:2; Zechariah 11:12, 13; In similar passages the word "shekels" occurs in the Hebrew. There are other passages in which the Authorized Version supplies the word "shekels" instead of "pieces," Deuteronomy 22:19, 29; Judges 17:2, 3, 4, 10; 2 Samuel 18:11, 12; and of these the first two require this to be done. The shekel, be it remembered, was the common weight for money, and therefore most likely to be understood in an elliptical phrase. The "piece" or shekel of silver weighed 220 grains, or about half an ounce, and was worth a little more than half a dollar (55 cents). II. In the New Testament two words are rendered by the phrase "piece of silver:" 1. Drachma, Luke 15:8, 9; which was a Greek silver coin, equivalent, at the time of St. Luke, to the Roman denarias (15 or 16 cents).

2. Silver occurs only in the account of the betrayal of our Lord for "thirty pieces of silver." Matthew 26:15; Matthew 17:3, 5, 6, 9; It is difficult to ascertain what coins are here intended. If the most common silver pieces be meant, they would be denarii. The parallel passage in Zachariah, Zechariah 11:12, 13; must, however, be taken into consideration where shekels (worth about 55 cents) must be understood. It is more probable that the thirty pieces of silver were tetradrachms than that they were denarii (80 cents).

Piety

This word occurs but once in the Authorized Version: "Let them learn first to show piety at home," better "toward their own household" or family. 1 Timothy 5:4; The choice of this word here instead of the more usual equivalents -of "godliness," "reverence," and the like, was probably determined by the special sense of pietas, as "erga parentes," i.e. toward parents.

Pigeon

See TURTLE-DOVE

Pi-hahi'roth

a place before or at which the Israelites encamped, at the close of the third march from Rameses (the last place before they crossed the Red Sea), when they went out of Egypt. Exodus 14:2, 9; Numbers 35:7, 8; It is an Egyptian word, signifying "the place where sedge grows."

Pil'dash

(flame of fire), one of the eight sons of Nahor, Abraham's brother by Iris wife and niece, Milcah. Genesis 22:22; (B.C. 1900.)

Pil'eha

(worship), the name of one of the chief of the people, probably a family, who signed the covenant with Nehemiah. Nehemiah 10:24; (B.C. 410.)

Pillar

The notion of a pillar is of a shaft or isolated pile either supporting or not supporting a roof. But perhaps the earliest application of the pillar was the votive or monumental, This in early times consisted of nothing but a single stone or pile of stones. Genesis 28:18; Genesis 31:40; etc. The stone Ezel, 1 Samuel 20:19; was probably a terminal stone or a way-mark. The "place" set up by Saul 1 Samuel 15:12; is explained by St, Jerome to be a trophy. So also Jacob set up a pillar over Rachel's grave. Genesis 36:20; The monolithic tombs and obelisks of Petra are instances of similar usage. Lastly, the figurative use of the term "pillar," in reference to the cloud and fire accompanying the Israelites on their march or as in So 3:6; and Reve 10:1 is plainly derived from the notion of an isolated column not supporting a roof.

Pillar, Plain of the

or rather "oak of the pillar" (that being the real signification of the Hebrew word elon), a tree which stood near Shechem and at which the men of Shechem and the house of Millo assembled to crown Abimelech the son of Gideon. Judges 9:6.

Pilled

Genesis 30:37, 38; "peeled," Isaiah 18:2; Ezekiel 29:18 The verb "to pill" appears in old English as identical in meaning with "to peel, to strip."

Pil'ta-i, or Pilta'i

(my deliverances), the representative of the priestly house of Moadiah or Maadiah, in the time of Joiakim the son of Jeshua. Nehemiah 12:17; (B.C. 445.)

Pine tree

1. Heb. tidhar. Isaiah 41:19; Isaiah 60:13; What tree is intended is not certain: but the rendering "pine," seems least probable of any.

2. Shemen, Nehemiah 8:16; is probably the wild olive.

Pinnacle

(of the temple), Matthew 4:5; Luke 4:9; The Greek word ought to be rendered not a pinnacle, but the pinnacle. The only part of the temple which answered to the modern sense of pinnacle was the golden spikes erected on the roof to prevent birds from settling there. Perhaps the word means the battlement ordered by law to be added to every roof. (According to Alford it was the roof of Herod's royal portico of the temple,"which overhung the ravine of Kedron from a dizzy height"-600 or 700 feet.-ED.)

Pi'non

(darkness), one of the "dukes" of Edom,-that is, head or founder of a tribe of that nation. Genesis 36:41; 1 Chronicles 1:52.

Pipe

(Heb. chalil). The Hebrew word so rendered is derived from a root signifying "to bore, perforate" and is represented with sufficient correctness by the English "pipe" or "flute," as in the margin of 1 Kings 1:40; The pipe was the type of perforated wind instruments, as the harp was of stringed instruments. It was made of reed, bronze or copper. It is one of the simplest, and therefore probably one of the oldest, of musical Instruments. It is associated with the tabret as an instrument of a peaceful and social character. The pipe and tabret were used at the banquets of the Hebrews, Isaiah 5:12; and accompanied the simpler religious services when the young prophets, returning from the high place, caught their inspiration from the harmony, 1 Samuel 10:5; or the pilgrims, on their way to the great festivals of their ritual, beguiled the weariness of the march with psalms sung to the simple music of the pipe. Isaiah 30:29; The sound of the pipe was apparently a soft wailing note, which made it appropriate to be used in mourning and at funerals Matthew 9:23; and in the lament of the prophet over the destruction of Moab. Jeremiah 48:36; It was even used in the temple choir, as appears from Psalms 87:7; In later times the funeral and death-bed were never without the professional pipers or flute-players, Matthew 9:23; a custom which still exists. In the social and festive life of the Egyptians the pipe played as prominent a part as among the Hebrews.

Pi'ram

(like a wild ass; fleet) the Amorite king of Jarmuth at the time of Joshua's conquest of Canaan. Joshua 10:3; (B.C. 1450.)

Pir'athon

(princely), "in the land of Ephraim in the mount of the Amalekite," a place in Judges 12:15; Its site, now called Fer'ata, is about one mile and a half south of the road from Jaffa, by Hableh, to Nablus. Pirathonites are mentioned in Judges 12:13, 15; and 1 Chronicles 27:14.

Pir'athonite

a native of or dweller in Pirathon. Two such are named in the Bible:- 1. Abdon ben-Hillel. Judges 12:13, 15;

2. "Benaiah the Pirathonite of the children of Ephraim," 1 Chronicles 27:14.

Pis'gah

(section, i.e. peak), Numbers 21:20; Numbers 23:14; Deuteronomy 3:27; Deuteronomy 34:1; a mountain range or district, the same as or a part of, that called the mountains of Abarim. Comp. Deuteronomy 32:49; with Deuteronomy 34:1 It lay on the east of Jordan contiguous to the field of Moab, and immediately opposite Jericho. Its highest point or summit-its "head"-was Mount Nebo. See See NEBO

Pisid'ia

(pitchy) was a district in Asia Minor north of Pamphylia, and reached to and was partly included in Phrygia. Thus Antioch in Pisidia was sometimes called a Phrygian town. St. Paul passed through Pisidia twice, with Barnabas, on the first missionary journey, i.e., both in going from Perga to Iconium, Acts 13:13, 14, 51; and in returning. Acts 14:21, 24, 25; comp. 2 Timothym 3:11 It is probable also that he traversed the northern part of the district, with Silas and Timotheus, on the second missionary journey, Acts 18:8; but the word Pisidia does not occur except in reference to the former journey.

Pi'son

See EDEN

Pit See HELL

Pitch

The three Hebrew words so translated all represent the same object, viz., mineral pitch or asphalt in its different aspects. Asphalt is an opaque, inflammable substance which bubbles up from subterranean fountains in a liquid state, and hardens by exposure to the air, but readily melts under the influence of heat. In the latter state it is very tenacious, and was used as a cement in lieu of mortar in Babylonia ( Genesis 11:3; as well as for coating the outside of vessels, Genesis 6:14; and particularly for making the papyrus boats of the Egyptians water-tight. Exodus 2:3; The jews and Arabians got their supply in large quantities from the Dead Sea, which hence received its classical name of Lacus Asphaltites.

Pitcher

This word is used in the Authorized Version to denote the earthen water-jars or pitchers with one or two handles, used chiefly by women for carrying water, as in the story of Rebekah. Genesis 24:15-20; but see Mark 14:13; Luke 22:10 This mode of carrying has been and still is customary the East and elsewhere. The vessels used for the purpose are generally borne on the head or the shoulder. The Bedouin women commonly use skin bottles. Such was the "bottle" carried by Hagar Genesis 21:14; The same word is used of the pitchers employed by Gideon's three hundred men. Judges 7:16.

Pi'thom

(the city of justice), one of the store-cites Israelites for the first oppressor, the Pharaoh "which knew not Joseph." Exodus 1:11; It is probably the Patumus of Herodotus (ii. 1 159), a town on the borders of Egypt, nest which Necho constructed a canal from the Nile to the Arabian Gulf.

Pi'thon

(harmless), one of the four sons of Micah, the son of Mephibosheth. 1 Chronicles 8:36; 1 Chronicles 9:41; (B.C. 1050.)

Plague, The

The plague is considered to be a severe kind of typhus, accompanied by buboes (tumors).-Like the cholera, it is most violent at the first outbreak, causing almost instant death. Great difference of opinion has obtained as to whether it is contagious or not. It was very prevalent in the East, and still prevails in Egypt. Several Hebrew words are translated "pestilence" or "plague" but not one of these words call be considered as designating by its signification the disease now called the plague. Whether the disease be mentioned must be judged from the sense of passages, not from the sense of words. Those pestilences which were sent as special judgments, and were either supernaturally rapid in their effects or were in addition directed against particular culprits are beyond the reach of human inquiry. But we also read of pestilences which, although sent as judgments, have the characteristics of modern epidemics, not being rapid beyond nature nor directed against individuals. Leviticus 26:25; Deuteronomy 28:21; In neither of these passages does,it seem certain that the plague is specified. The notices in the prophets present the same difficulty. Hezekiah's disease has been thought to have been the plague, and its fatal nature, as well as the mention of a boil, makes this not improbable. On the other hand, there Is no mention of a pestilence among his people at the time.

Plagues, The ten

The occasion on which the plagues were sent is described in Exodus 3-12.

1. The plague of blood.When Moses and Aaron came before Pharaoh, a miracle was required of them. Then Aaron's rod became "a serpent (Authorized Version), or rather "a crocodile." Its being changed into an animal reverenced by all the Egyptians, or by some of them, would have been an especial warning to Pharaoh, The Egyptian magicians called by the king produced what seemed to be the same wonder, yet Aaron's rod swallowed up the others. Exodus 7:3-12; This passage, taken alone would appear to indicate that the magicians succeeded in working wonders, but, if it is compared with the others which relate their opposition on the occasions of the first three plagues, a contrary inference seems more reasonable for the very first time that Moses wrought his miracle without giving previous notice, the magicians "did so with their enchantments," but failed. A comparison with other passages strengthens us in the inference that the magicians succeeded merely by juggling. After this warning to Pharaoh, Aaron, at the word of Moses, waved his rod over the Nile, and the river was turned into blood, with all its canals and reservoirs, and every vessel of water drawn from them; the fish died, and the river stank. The Egyptians could not drink of it, and digged around it for water. This plague was doubly humiliating to the religion of the country, as the Nile was held sacred, as well as some kinds of its fish, not to speak of the crocodiles, which probably were destroyed. Exodus 7:16-25; Those who have endeavored to explain this plague by natural causes have referred to the changes of color to which the Nile is subject, the appearance of the Red Sea, and the so called rain and dew of blood of the middle ages; the last two occasioned by small fungi of very rapid growth. But such theories do not explain why the wonder happened at a time of year when the Nile is most clear nor why it killed the fish and made the water unfit to he drunk.

2. The plague of frogs.-When seven days had passed after the first plague, the river and all the open waters of Egypt brought forth countless frogs, which not only covered the land but filled the houses, even in their driest parts and vessels, for the ovens and kneading-troughs are specified. This must have been an especially trying judgment to the Egyptians, as frogs were included among the sacred animals. Exodus 8:1-15;

3. The plague of lice.-The dry land was now smitten by the rod, and very dust seemed turned into minute noxious insects, so thickly did they swarm on man and beast, or rather "in" them. The scrupulous cleanliness of the Egyptians would add intolerably to the bodily distress of this plague, by which also they again incurred religious defilement. As to the species of the vermin, there seems no reason to disturb the authorized translation of the word. The magicians, who had imitated by their enchantments the two previous miracles, were now foiled. They struck the ground, as Aaron did, and repeated their own incantations. but it was without effect. Exodus 8:16-19;

4. The plague of flies.-After the river and the land, the air was smitten, being filled with winged insects, which swarmed in the houses and devoured the land, but Goshen was exempted from the plague. The word translated "swarms of flies" most probably denotes the great Egyptian beetle, Scarabaeus sacer, which is constantly represented in their sculptures. Besides the annoying and destructive habits of its tribe, it was an object of worship, and thus the Egyptians were again scourged by their own superstitions. Exodus 8:20-32;

5. The plague of the murrain of beasts.-Still coming closer and closer to the Egyptians, God sent a disease upon the cattle, which were not only their property but their deities. At the precise time of which Moses forewarned Pharaoh, all the cattle of the Egyptians were smitten with a murrain and died, but not one of the cattle of the Israelites suffered. Exodus 9:1-7;

6. The plague of boils-From the cattle the hand of God was extended to the persons of the Egyptians. Moses and Aaron were commanded to take ashes of the furnace, and to "sprinkle it toward the heaven in the sight of Pharaoh." It was to become "small dust" throughout Egypt, and "be a boil breaking forth [with] blains upon man and upon beast." Exodus 9:8-12; This accordingly came to pass. The plague seems to have been the leprosy, a fearful kind of elephantiasis which was long remembered as "the botch of Egypt." Deuteronomy 28:27, 35;

7. The plague of hail.-The account of the seventh plague is preceded by a warning which Moses was commanded to deliver to Pharaoh, respecting the terrible nature of the plagues that were to ensue if he remained obstinate. Man and beast were smitten, and the herbs and every tree broken, save in the land of Goshen. The ruin caused by the hail was evidently far greater than that effected by any of the earlier plagues. Hail is now extremely rare, but not unknown, in Egypt, and it is interesting that the narrative seems to imply that if sometimes falls there. Exodus 9:13-34;

8. The plague of locusts.-The severity of this plague can be well understood by those who have been in Egypt in a part of the country where a flight of locusts has alighted. In this case the plague was greater than an ordinary visitation, since it extended over a far wider space, rather than because it was more intense; for it is impossible to imagine any more complete destruction than that always caused by a swarm of locusts. Exodus 10:1-20;

9. The plague of darkness.-"There was a darkness in all the land of Egypt three days;" while "all the children of Israel had light in their dwellings." It has been illustrated by reference to the samoom and the hot wind of the Khamaseen. The former is a sand-storm which occurs in the desert, seldom lasting more than a quarter of an hour or twenty minutes, but for the time often causing the darkness of twilight, and affecting man and beast. The hot wind of the Khamaseen usually blows for three days and nights, and carries so much sand with it that it produces the appearance of a yellow fog. It thus resembles the samoom, though far less powerful and less distressing in its effects. It is not known to cause actual darkness. The plague may have been an extremely severe sandstorm, miraculous in its violence and duration, for the length of three days does not make it natural since the severe storms are always very brief. Exodus 10:21-29;

10. The death of the first-born.-Before the tenth plague Moses went to warn Pharaoh: "Thus saith the Lord, about midnight will I go out into the midst of Egypt; and all the first-born in the land of Egypt shall die, from the first-born of Pharaoh that sitteth upon his throne even to the first-born of the maidservant that is behind the mill; and all the first-born of beasts." Exodus 11:4, 5; The clearly miraculous nature of this plague, its falling upon man and in its beast; and the singling out of the firstborn, puts it wholly beyond comparison with any natural pestilence, even the severest recorded in history, whether of the peculiar Egyptian plague or of other like epidemics. The history of the ten plagues strictly ends with the death of the first-born. The gradual increase in severity of the plagues is perhaps the best key to their meaning. They seem to have been sent as warnings to the oppressor, to afford him a means of seeing God's will and an opportunity of repenting before Egypt was ruined. The lesson that Pharaoh's career teaches us seems to be that there are men whom the meet signal judgments do not affect so as to cause any lasting repentance. The following characteristics of the plagues may be specially noticed: (1) Their relation to natural phenomena. Each of the inflictions has a demonstrable connection with Egyptian customs and phenomena; each is directly aimed at some Egyptian superstition all are marvellous, not for the most part as reversing, but as developing, forces inherent in nature, and directing them to a special end.-Canon Cook. (2) Their order. They are divided first into nine and one the last one standing clearly apart from all the others. The nine are arranged in threes. In the first of each three the warning is given to Pharaoh in the morning. In the first and second of each three the plague is announced beforehand in the third, not. At the third the magicians acknowledge the finger of God; at the sixth they cannot stand before Moses; and at the ninth Pharaoh refuses to see the face of Moses any more. The gradation of the severity of these strokes is no less obvious. In the first three no distinction is made among the inhabitants of the land; in the remaining seven a distinction is made between the Israelites, who are shielded from, and the Egyptians who are exposed to, the stroke. -Kurlz, (3) Their duration. It is probable that the plagues extended through a period of several months. The first plague occurred probably during the annual inundation of the Nile, hence about the middle of June (Edersheim). The second, that of the frogs, in September, the time when Egypt often suffers in this way. The seventh (hail) came when the barley was in ear, and before the wheat was grown, and hence in February; and the tenth came in the following March or April. (4) Their significance. The first plague was directed against the Nile one of the Egyptian deities, adored as a source of life, not only to the produce of the land, but to its inhabitants. The second plague, that of the frogs, struck also at the idolatry of Egypt; for the frog was an object of worship. The third plague turned the land, which was worshipped, into a source of torment the dust produced a curse. The fourth plague consisted in the torment of either flies of a ravenous disposition, or beetles. If the former, then the air, which was worshipped, was turned into a source of exquisite annoyance; if the latter then the beetle, one of the most common of the Egyptian idols, swarmed with voracious appetite, attacking even man, as the Egyptian beetle still does and inflicting painful wounds. The fifth plague, that of murrain, struck at the cattle-worship for which Egypt was celebrated. The sixth plague, produced by the ashes scattered toward heaven in conformity with an ancient Egyptian rite, as if an invocation of the sun-god, continued the warfare of Jehovah upon Egyptian idolatry; the religious ceremony which was employed to invoke blessing brought disease. The seventh plague, beginning a new series, seems to have been aimed like those which followed, to demonstrate the power of Jehovah over all the elements, and even life itself, in contrast with the impotence of the idols. The storm and the hail came at his bidding. The locusts appeared and departed at his word. The sun itself was veiled at his command. Nay, the angel of death was held and loosed by his hand alone. The tenth plague had an immediate relation to idolatry, since it destroyed not only the first-born of man, but the first-born of beast; so that the sacred animals in the temples were touched by a power higher than those they were supposed to represent. The victory was complete; upon all the gods of Egypt, Jehovah had executed judgment.-Rev. Franklin Johnson.

Plains

This one term does duty in the Authorized Version for no less than seven distinct Hebrew words. 1. Abel. This word perhaps answers more nearly to our word "meadow" than any other. It occurs in the names of Abel-maim Abel-meholah, Abel-shittim and is rendered "plain" in Judges 11:33;-"plain of vineyards."

2. Bik'ah. Fortunately we are able to identify the most remarkable of the bik'ahs of the Bible, and thus to ascertain the force of the term. The great plain or valley of Coele-Syria, the "hollow land" of the Greeks, which separates the two ranges of Lebanon and Anti-Lebanon is the most remarkable of them all. Out of Palestine we find denoted by the word bik'ah the "plain of the land of Shiner," Genesis 11:2; the "plain of Mesopotamia," Ezekiel 3:22, 23; Ezekiel 8:4; Ezekiel 37:1, 2; and the "plain in the province of Dura." Daniel 3:1;

3. Ha shefelah the invariable designation of the depressed, flat or gently-undulating region which intervened between the highlands of Judah and the Mediterranean, and was commonly in possession of the Philistines.

4. Elon. Our translators have uniformly rendered this word "plain;" but this is not the verdict of the majority or the most trustworthy of the ancient versions. They regard the word as meaning an "oak" or "grove of oaks," a rendering supported by nearly all the commentators and lexicographers of the present day, The passages in which the word occurs erroneously translated "plain" are as-follows: Plain of Moreh, Genesis 12:6; Deuteronomy 11:30; plain of Mamre, Genesis 13:18; Genesis 14:13; Genesis 18:1; plain of Zaanaim, Judges 4:11; plain of the pillar, Judges 9:6; plain of Meonenim, Judges 9:37; plain of Tabor, 1 Samuel 10:5.

Pledge

See LOAN

Ple'iades

The Hebrew word (cimah) so rendered occurs in Job 9:9; Job 38:31; Amos 6:8; In the last passage our Authorized Version has "the seven stars," although the Geneva version translates the word "Pleiades" as in the other cases. The Pleiades are a group of stars situated on the shoulder of the constellation Taurus. The rendering "sweet influences" of the Authorized Version, Job 38:31; is a relic of the lingering belief in the power which the stars exerted over human destiny. But Schaff thinks the phrase arose from the fact that the Pleiades appear about the middle of April, and hence are associated with the return of spring, the season of sweet influences.

Plough

The ploughs of ancient Egypt consisted of a share-often pointed with iron or bronze-two handles and a pole which was inserted into the base of the two handles. Ploughs in Palestine have usually but one handle with a pole joined to it near the ground and drawn by oxen, cows or camels.

Poch'ereth

The children of Pochereth of Zebaim were among the children of Solomon's servants who returned with Zerubbabel. Ezra 2:57; Nehemiah 7:59.

Poetry, Hebrew

1. Lyrical poetry.-Of the three kinds of poetry which are illustrated by the Hebrew literature, the lyric occupies the foremost place. That literature abounds with illustrations of all forms of Lyrical poetry, in its most manifold and wide-embracing compass, from such short ejaculations as the songs of the two Lamechs and Psalms 15, 117 and others, to the longer chants of victors and thanksgiving, like the songs of Deborah and David. Judges 5; Psalms 18. The Shemitic nations have nothing approaching to an epic poem, and in proportion to this defect the lyric element prevailed more greatly, commencing in the pre-Mosaic times, flourishing in rude vigor during the earlier periods of the judges, the heroic age of the Hebrews, growing with the nation's growth and strengthening with its strength, till it reached its highest excellence in David, the warrior poet, and from thenceforth began slowly to decline.

2. Gnomic poetry.-The second grand division of Hebrew poetry is occupied by a class of poems which are peculiarly Shemitic, and which represent the nearest approaches made by the people of that race to anything like philosophic thought. Reasoning there is none: we have only results, and those rather the product of observation and reflection than of induction or argumentation. As lyric poetry is the expression of the poet's own feelings and impulses, so gnomic poetry is the form in which the desire of communicating knowledge to others finds vent. Its germs are the floating proverbs which pass current in the mouths of the people, and embody the experiences of many with the wit of one. The utterer of sententious sayings was to the Hebrews the wise man, the philosopher. Of the earlier isolated proverbs but few examples remain.

3. Dramatic poetry.-It is impossible to assert that no form of the drama existed among the Hebrew people. It is unquestionably true, as Ewald observes, that the Arab reciters of romances will many times in their own persons act out a complete drama in recitation, changing their voice and gestures with the change of person and subject. Something of this kind may possibly have existed among the Hebrews; still there is no evidence that it did exist, nor any grounds for making even a probable conjecture with regard to it. But the mere fact of the existence of these rude exhibitions' among the Arabs and Egyptians of the present day is of no weight when the question to be decided is whether the Song of Songs was designed to be so represented, as a simple pastoral drama, or whether the book of Job is a dramatic poem or not. Inasmuch as it represents an action and a progress, it is a drama as truly and really as any poem can be which develops the working of passion and the alter-nations of faith, hope, distrust, triumph and confidence and black despair, in the struggle which it depicts the human mind as engaged in while attempting to solve one of the most intricate problems it can be called upon to regard. It is a drama as life is a drama, the most powerful of all tragedies but that it is a dramatic poem, intended to be represented upon a stage, or capable of being so represented, may be confidently denied. One characteristic of Hebrew poetry, not indeed peculiar to it, but shared by it in common with the literature of other nations, is its intensely national and local coloring. The writers were Hebrews of the Hebrews, drawing their inspiration from the mountains and rivers of Palestine, which they have immortalized in their poetic figures, and even while uttering the sublimest and most universal truths never forgetting their own nationality in its narrowest and intensest form. Examples of this remarkable characteristic the Hebrew poets stand thick upon every page of these writings, and in striking contrast with the vague generalizations of the indian philosophic poetry. About one third of the Old Testament is poetry in the Hebrew-a large part of Job, Psalms, Proverbs, Ecclesiastes, the Song of Solomon, besides a great part of the prophets. Fragments of poetry are also found in the historical books. (The form which biblical poetry takes is not of rhyme and metre-the rhythm of quantity in the syllables-as with us, but the rhythm of the thought-there usually being two corresponding members to each distich or verse, which is called a parallelism. To some extent there is verbal rhythm. Sometimes there were alliterations, as in the 119th Psalm, which is divided up into sections, one for each letter of their alphabet, and each of the eight verses in a section begins with the same letter in the Hebrew; and chap. 31, vs. 10-31, of the book of Proverbs is an alphabetical acrostic in praise of "the virtuous woman." The poetry of the Hebrews, in its essential poetic nature, stands in the front rank. It abounds in metaphors and images and in high poetic feeling and fervor.-ED.)

Pol'lux

See CASTOR AND POLLUX

Polygamy

See MARRIAGE

Pomegranate

The pomegranate tree, Punicu granatum, derives its name from the Latin pomum granatum, "grained apple." The Romans gave it the name of Punica, as the tree was introduced from Carthage. It belongs to the natural order Myrtaceae (Myrtle), being, however, rather a tall bush than a tree, The foliage is dark green, the flowers are crimson, the fruit, which is about the size of art orange, is red when which in Palestine is about the middle of October. It contains a quantity of juice. Mention is made in So 8:2; of spiced wine of the juice of the pomegranate. The rind is used in the manufacture of morocco leather, and together with the bark is sometimes used medicinally. Mr. Royle (Kitto's Cyc., art "Rimmon") states that this tree is a native of Asia and is to be traced from Syria through Persia, even to the mountains of northern India. The pomegranate was early cultivated in Egypt; hence the complaint of the Israelites in the wilderness of Zin, Numbers 20:5; this "is no place of figs, or of vines, or of pomegranates." Carved figures of the pomegranate adorned the tops of the pillars in Solomon's temple, 1 Kings 7:18, 20; etc.; and worked representations of this fruit, in blue, purple and scarlet, ornamented the hem of the robe of the ephod. Exodus 28:33, 34.

Pommels

only in 2 Chronicles 4:12, 13; In 1 Kings 7:41; "bowls." The word signifies convex projections belonging to the capitals of pillars.

Pond

The ponds of Egypt, Exodus 7:19; Exodus 13:5; were doubtless water left by the inundation of the Nile. Ponds for fish mentioned in Isaiah 19:10.

Pon'tius Pi'late

See PILATE

Pon'tus

a large district in the north of Asia Minor, extending along the coast of the Pontus Euxinus Sea (Pontus), from which circumstance the name was derived. It corresponds nearly to the modern Trebizond. It is three times mentioned in the New Testament-Acts 2:9; Acts 18:2; e 1:1; All these passages agree in showing that there were many Jewish residents in the district. As to the annals of Pontus, the one brilliant passage of its history is the life of the great Mithridates. Under Nero the whole region was made of Roman province, bearing the name of Pontus. It was conquered by the Turks in A.D. 1461, and is still under their dominion.

Pool

Pools, like the tanks of India, are in many parts of Palestine and Syria the only resource for water during the dry season, and the failure of them involves drought and calamity. Isaiah 42:15; Of the various pools mentioned in Scripture, perhaps the most celebrated are the pools of Solomon near Bethlehem called by the Arabs el-Burak, from which an aqueduct was carried which still supplies Jerusalem with wafer. Ecclesiastes 2:6; Ecclus. 24:30, 31.

Poor

The general kindly spirit of the law toward the poor is sufficiently shown by such passages as Deuteronomy 15:7; for the reason that (ver. 11) "the poor shall never cease out of the land." Among the special enactments in their favor the following must be mentioned:

1. The right of gleaning. Leviticus 19:9, 10; Deuteronomy 24:19, 21;

2. From the produce of the land in sabbatical years the poor and the stranger were to have their portion. Exodus 23:11; Leviticus 25:6;

3. Re-entry upon land in the jubilee year, with the limitation as to town homes. Leviticus 25:25-30;

4. Prohibition of usury and of retention of pledges. Exodus 22:25-27; Leviticus 25:3, 5, 37; etc.

5. Permanent bondage forbidden, and manumission of Hebrew bondmen or bondwomen enjoined in the sabbatical and jubilee years. Leviticus 25:39-42, 47-54; Deuteronomy 15:12-15;

6. Portions from the tithes to be shared by the poor after the Levites. Deuteronomy 14:28; Deuteronomy 26:12, 13;

7. The poor to partake in entertainments at the feasts of Weeks and Tabernacles. Deuteronomy 16:11, 14; see Nehe 8:10

8. Daily payment of wages. Leviticus 19:13; Principles similar to those laid down by Moses are inculcated in the New Testament, as Luke 3:11; Luke 14:13; Acts 6:1; Galatians 2:10; Jas 2:15.

Poplar

This is the rendering of the Hebrew word libneh, which occurs in Genesis 30:37; and Hose 4:13 Several authorities are in favor of the rendering of the Authorized Version and think that "white poplar" (Populus alba) is the tree denoted: others understand the "storax tree" (Styrax officinale, Linn.). Both poplars and storax or styrax trees are common in Palestine, and either would suit the passages where the Hebrew term occurs. Storax is mentioned in Ecclus. 24:15, together with other aromatic substances. The Styrax officinale is a shrub from nine to twelve feet high, with ovate leaves, which are white underneath; the flowers are in racemes, and are white or cream-colored.

Por'atha

one of the ten sons of Haman slain by the Jews in Shushan the palace. Esther 9:8.

Porch

1. Ulam, or ulam. 1 Chronicles 28:11;

2. Misderon ulam, Judges 3:23; strictly a vestibule, was probably a sort of veranda chamber in the works of Solomon, open in front and at the sides, but capable of being enclosed with awnings or curtains. The porch, Matthew 26:71; may have been the passage from the street into the first court of the house, in which, in eastern houses, is the mastabah or stone bench, for the porter or persons waiting, and where also the master of the house often receives visitors and transacts business.

Por'cius Fes'tus

See FESTUS

Porter

This word when used in the Authorized Version does not bear its modern signification of a carrier of burdens, but denotes in every case a gate-keeper, from the Latin portarius, the man who attended to the porta or gate.

Possession

See DEMONIACS

Post

1. Probably, as Gesenius argues, the door-case of a door, including the lintel and side posts. The posts of the doors of the temple were of olive wood. 1 Kings 6:33;

2. A courier or carrier of messages, used among other places in Job 9:25.

Pot

The term "pot" is applicable to so many sorts of vessels that it can scarcely be restricted to any one in particular. 1. Asuc 2 Kings 4:2; the earthen jar, deep and narrow, without handles, probably like the Roman and Egyptian amphora, inserted in a stand of wood or stone.

2. Cheres, an earthen vessel for stewing or seething. Leviticus 6:28; Ezekiel 4:9;

3. Dud, a vessel for culinary purposes, perhaps of smaller size. 1 Samuel 2:14; The "pots" set before the Rachabites, Jeremiah 35:5; were probably bulging jars or bowls. The water-pots of Cana appear to have been large amphorae, such as are in use at the present day in Syria. These were of stone or hard earthenware. The water-pot of the Samaritan woman may have been a leathern bucket, such as Bedouin women use.

Pot'iphar

an Egyptian name, also written Potipherah, signifies belonging to the sun. Potiphar. with whom the history of Joseph is connected is described as an officer of Pharaoh chief of the executioners, an Egyptian." Genesis 39:1; comp. Gene 37:36 (B.C. 1728.) He appears to have been a wealthy man. Genesis 39:4-6; The view we have of Potiphar's household is exactly in accordance with the representations on the monuments. When Joseph was accused, his master contented himself with casting him into prison. Genesis 39:19, 20; After this we hear no more of Potiphar. See JOSEPH

Potiph'erah, or Potiphe'rah

was priest or prince of On, and his daughter Asenath was given Joseph to wife by Pharaoh. Genesis 41:45, 50; Genesis 46:20; (B.C. 1715.)

Potsherd

also in Authorized Version "sherd," a broken piece of earthenware. Proverbs 26:23.

Pottage

See LENTILS

Potter's field, The

a piece of ground which, according to the statement of St. Matthew, Matthew 27:7; was purchased by the Priests with the thirty pieces of silver rejected by Judas, and converted into a burial-place for Jews not belonging to the city. See ACELDAMA

Pottery

The art of pottery is one of the most common and most ancient of all manufactures. It is abundantly evident, both that the Hebrews used earthenware vessels in the wilderness and that the potter's trade was afterward carried on in Palestine. They had themselves been concerned in the potter's trade in Egypt, Psalms 81:6; and the wall-paintings minutely illustrate the Egyptian process. The clay, when dug, was trodden by men's feet so as to form a paste, Isaiah 41:25; Wisd. 15:7; then placed by the potter on the wheel beside which he sat, and shaped by him with his hands. How early the wheel came into use in Palestine is not known, but it seems likely that it was adopted from Egypt. Isaiah 45:9; Jeremiah 15:3; The vessel was then smoothed and coated with a glaze, and finally burnt in a furnace. There was at Jerusalem a royal establishment of potters, 1 Chronicles 4:23; from whose employment, and from the fragments cast away in the process, the Potter's Field perhaps received its name. Isaiah 30:11.

Pound

1. A weight. [See WEIGHTS AND MEASURES]

2. A sum of money put in the Old Testament, 1 Kings 10:17; Ezra 2:69; Nehemiah 7:71; for the Hebrew maneh, worth in silver about $25. In the parable of the ten pounds, Luke 19:12-27; the reference appears to be to a Greek pound, a weight used as a money of account, of which sixty went to the talent. It was worth $15 to $17.

Praeto'rium

(in the Revised Version translated palace,) Matthew 27:27; John 18:28, 33; John 19:3; the headquarters of the Roman military governor, wherever he happened to be. In time of peace some one of the best buildings of the city which, was the residence of the proconsul or praetor, was selected for this purpose. Thus at Caesarea that of Herod the Great was occupied by Felix, Acts 23:35; and at Jerusalem the new palace erected by the same prince was the residence of Pilate. After the Roman power was established in Judea, a Roman guard was always maintained in the Antonia. The praetorian camp at Rome, to which St. Paul refers, Philemon 1:13; was erected by the emperor Tiberius, acting under the advice of Sejanus. It stood outside the walls, at some distance short of the fourth milestone. St. Paul appears to have been permitted, for the space of two years, to lodge, so to speak, "within the rules" of the praetorium, Acts 28:30; Although still under the custody of a soldier.

Pral'tite, The

Helez "the Paltite" is named in 2 Samuel 23:26; among David's mighty men. (B.C. 1015.)

Prayer

The object of this article will be to touch briefly on-

1. The doctrine of Scripture as to the nature and efficacy of prayer;

2. Its directions as to time, place and manner of prayer;

3. Its types and examples of prayer. 1. Scripture does not give any theoretical explanation of the mystery which attaches to prayer. The difficulty of understanding real efficacy arises chiefly from two sources: from the belief that man lives under general laws, which in all cases must be fulfilled unalterably; and the opposing belief that he is master of his own destiny, and need pray for no external blessing. Now, Scripture, while, by the doctrine of spiritual influence it entirely disposes of the latter difficulty, does not so entirely solve that part of the mystery which depends on the nature of God. It places it clearly before us, and emphasizes most strongly those doctrines on which the difficulty turns. Yet while this is so, on the other hand the instinct of prayer is solemnly sanctioned and enforced on every page. Not only is its subjective effect asserted, but its real objective efficacy, as a means appointed by God for obtaining blessing, is both implied and expressed in the plainest terms. Thus, as usual in the case of such mysteries, the two apparently opposite truths are emphasized, because they are needful: to man's conception of his relation to God; their reconcilement is not, perhaps cannot be, fully revealed. For, in fact, it is involved in that inscrutable mystery which attends on the conception of any free action of man as necessary for the working out of the general laws of God's unchangeable will. At the same time it is clearly implied that such a reconcilement exists, and that all the apparently isolated and independent exertions of man's spirit in prayer are in some way perfectly subordinated to the one supreme will of God, so as to form a part of his scheme of providence. It is also implied that the key to the mystery lies in the fact of man's spiritual unity with God in Christ, and of the consequent gift of the Holy Spirit. So also is it said of the spiritual influence of the Holy Ghost on each individual mind that while "we know not what to pray for, "the indwelling" Spirit makes intercession for the saints, according to the will of God." Romans 8:26, 27; Here, as probably in still other cases, the action of the Holy Spirit on the soul is to free agents what the laws of nature are to things inanimate, and is the power which harmonizes free individual action with the universal will of God.

2. There are no directions as to prayer given in the Mosaic law: the duty is rather taken for granted, as an adjunct to sacrifice, than enforced or elaborated. It is hardly conceivable that, even from the beginning public prayer did not follow every public sacrifice. Such a practice is alluded to in Luke 1:10; as common; and in one instance, at the offering of the first-fruits, it was ordained in a striking form. Deuteronomy 26:12-15; In later times it certainly grew into a regular service both in the temple and in the synagogue. But, besides this public prayer, it was the custom of all at Jerusalem to go up to the temple, at regular hours if possible, for private prayer, see Luke 18:10; Acts 3:1; and those who were absent were wont to "open their windows toward Jerusalem," and pray "toward" the place of God's presence. 1 Kings 8:46-49; Psalms 5:7; Psalms 28:2; Psalms 138:2; Daniel 6:10; The regular hours of prayer seem to have been three (see) Psalms 55:17; Daniel 6:10; "the evening," that is the ninth hour Acts 3:1; Acts 10:3; the hour of the evening sacrifice, Daniel 9:21; the "morning," that is, the third hour Acts 2:15; that of the morning sacrifice; and the sixth hour, or "noonday." Grace before meat would seem to have been a common practice. See Matthew 15:36; Acts 27:35; The posture of prayer among the Jews seems to have been most often standing, 1 Samuel 1:26; Matthew 6:5; Mark 11:25; Luke 18:11; unless the prayer were offered with especial solemnity and humiliation, which was naturally expressed by kneeling, 1 Kings 8:54; comp. 2 Chronicles 6:13; Ezra 9:5; Psalms 95:8; Daniel 6:10 or prostration. Joshua 7:6; 1 Kings 18:42; Nehemiah 8:6;

3. The only form of prayer given for perpetual use in the Old Testament is the one in Deuteronomy 26:5-15; connected with the offering of tithes and first-fruits, and containing in simple form the important elements of prayer, acknowledgment of God's mercy, self-dedication and prayer for future blessing. To this may perhaps be added the threefold blessing of Numbers 6:24-26; couched as it is in a precatory form, and the short prayer of Moses, Numbers 10:35, 36; at the moving and resting of the cloud the former of which was the germ of the 68th Psalm. But of the prayers recorded in the Old Testament the two most remarkable are those of Solomon at the dedication of the temple, 1 Kings 8:23-58; and of Joshua the high priest, and his colleagues, after the captivity. Nehemiah 9:5-38; It appears from the question of the disciples in Luke 11:1; and from Jewish tradition, that the chief teachers of the day gave special forms of prayer to their disciples as the badge of their discipleship and the best fruits of their learning. All Christian prayer is, of course, based on the Lord's Prayer; but its spirit is also guided by that of his prayer in Gethsemane and of the prayer recorded by St. John, John 17:1;... the beginning of Christ's great work of intercession. The influence of these prayers is more distinctly traced in the prayers contained in the epistles, see Romans 16:25-27; Ephesians 3:14-21; Philemon 1:3-11; Colossians 1:9-15; Hebrews 13:20, 21; e 5:10, 11; etc., than in those recorded in the Acts. The public prayer probably in the first instance took much of its form and style from the prayers of the synagogues. In the record on prayer accepted and granted by God, we observe, as always, a special adaptation to the period of his dispensation to which they belong. In the patriarchal period, they have the simple and childlike tone of domestic application for the ordinary and apparently trivial incidents of domestic life. In the Mosaic period they assume a more solemn tone and a national bearing, chiefly that of direct intercession for the chosen people. More rarely are they for individuals. A special class are those which precede and refer to the exercise of miraculous power. In the New Testament they have a more directly spiritual hearing. It would seem the intention of Holy Scripture to encourage all prayer more especially intercession, in all relations and for all righteous objects.

Presents

See GIFT

President

(sarac or sareca, only used Daniel 6:1;... the Chaldee equivalent for Hebrew shter, probably from sara, Zend. a "head"), a high officer in the Persian court, a chief, a president, used of the three highest ministers.

Priest

The English word is derived from the Greek presbyter, signifying an "elder" (Heb. cohen). Origin.-The idea of a priesthood connects itself in all its forms, pure or corrupted, with the consciousness, more or less distinct of sin. Men feel that they have broken a law. The power above them is holier than they are, and they dare not approach it. They crave for the intervention of some one of whom they can think as likely to be more acceptable than themselves. He must offer up their prayers, thanksgivings, sacrifices. He becomes their representative in "things pertaining unto God." He may become also (though this does not always follow) the representative of God to man. The functions of the priest and prophet may exist in the same person. No trace of a hereditary or caste priesthood meets us in the worship of the patriarchal age. Once and once only does the word cohen meet us as belonging to a ritual earlier than the time of Abraham. Melchizedek is "the priest of the most high God." Genesis 14:18; In the worship of the patriarchs themselves, the chief of the family, as such, acted as the priest. The office descended with the birthright, and might apparently he transferred with it. When established.-The priesthood was first established in the family of Aaron, and all the sons of Aaron were priests. They stood between the high priest on the one hand and the Levites on the other. [HIGH PRIEST; LEVITES] The ceremony of their consecration is described in Exodus 29:1;... Dress.-The dress which the priests wore during their ministrations consisted of linen drawers, with a close-fitting cassock, also of linen, white, but with a diamond or chess-board pattern on it. This came nearly to the feet, and was to be worn in its garment shape. Comp. John 19:23; The white cassock was gathered round the body with a girdle of needle work, in which, as in the more gorgeous belt of the high priest, blue, purple and scarlet were intermingled with white, and worked in the form of flowers. Exodus 28:39, 40; Exodus 39:2; Ezekiel 44:17-19; Upon their heads the were to wear caps or bonnets in the form of a cup-shaped flower, also of fine linen. In all their acts of ministration they were to be bare footed. Duties.-The chief duties of the priests were to watch over the fire on the altar of burnt offering, and to keep it burning evermore both by day and night, Leviticus 6:12; 2 Chronicles 13:11; to feed the golden lamp outside the vail with oil Exodus 27:20, 21; Leviticus 24:2; to offer the morning and evening sacrifices, each accompanied with a meet offering and a drink offering, at the door of the tabernacle. Exodus 29:38-44; They were also to teach the children of Israel the statutes of the Lord. Leviticus 10:11; Deuteronomy 33:10; 2 Chronicles 15:3; Ezekiel 44:23, 24; During the journeys in the wilderness it belonged to them to cover the ark and all the vessels of the sanctuary with a purple or scarlet cloth before the Levites might approach them. Numbers 4:5-15; As the people started on each days march they were to blow "an alarm" with long silver trumpets. Numbers 10:1-8; Other instruments of music might be used by the more highly-trained Levites and the schools of the prophets, but the trumpets belonged only to the priests, The presence of the priests on the held of battle, 1 Chronicles 12:23, 27; 2 Chronicles 20:21, 22; led, in the later periods of Jewish history, to the special appointment at such times of a war priest. Other functions were hinted at in Deuteronomy which might have given them greater influence as the educators and civilizers of the people. They were to act (whether individually or collectively does not distinctly appear) as a court of appeal in the more difficult controversies in criminal or civil cases. Deuteronomy 17:8-13; It must remain doubtful however how far this order kept its ground during the storms and changes that followed, Functions such as these were clearly incompatible with the common activities of men. Provision for support.-This consisted- 1. Of one tenth of the tithes which the people paid to the Levites, i.e. one per cent on the whole produce of the country. Numbers 18:26-28;

2. Of a special tithe every third year. Deuteronomy 14:28; Deuteronomy 26:12;

3. Of the redemption money, paid at the fixed rate of five shekels a head, for the first-born of man or beast. Numbers 18:14-19;

4. Of the redemption money paid in like manner for men or things specially dedicated to the Lord. Leviticus 27:5;

5. Of spoil, captives, cattle and the like, taken in war. Numbers 31:25-47;

6. Of the shew-bread, the flesh of the burnt offerings, peace offerings, trespass offerings, Leviticus 6:26, 29; Leviticus 7:6-10; Numbers 18:8-14; and in particular the heave-shoulder and the wave-breast. Leviticus 10:12-15;

7. Of an undefined amount of the firstfruits of corn, wine and oil. Exodus 23:19; Leviticus 2:14; Deuteronomy 26:1-10;

8. On their settlement in Canaan the priestly families had thirteen cities assigned them, with "suburbs" or pasture-grounds for their flocks. Joshua 21:13-19; These provisions were obviously intended to secure the religion of Israel against the dangers of a caste of pauper priests, needy and dependent, and unable to bear their witness to the true faith. They were, on the other hand as far as possible removed from the condition of a wealthy order. Coarses.-The priesthood was divided into four and twenty "courses" or orders, 1 Chronicles 24:1-19; 2 Chronicles 23:8; Luke 1:5; each of which was to serve in rotation for one week, while the further assignment of special services during the week was determined by lot. Luke 1:9; Each course appears to have commenced its work on the Sabbath, the outgoing priests taking the morning sacrifice, and leaving that of the evening to their successors. 2 Chronicles 23:8; Numbers-If we may accept the numbers given by Jewish writers as at all trustworthy, the proportion of the priesthood population of Palestine during the last century of their existence as an order, must have been far greater than that of the clergy has ever been in any Christian nation. Over and above those that were scattered in the country and took their turn there were not fewer than 24,000 stationed permanently at Jerusalem,and 12,000 at Jericho. It was almost inevitable that the great mass of the order, under such circumstances, should sink in character and reputation. The reigns of the two kings David and Solomon were the culminating period of the glory of the Jewish priesthood. It will be interesting to bring together the few facts that indicate the position of the priests in the New Testament period of their history. The number scattered throughout Palestine was, as has been stated, very large. Of these the greater number were poor and ignorant. The priestly order, like the nation, was divided between contending sects. In the scenes of the last tragedy of Jewish history the order passes away without honor, "dying as a fool dieth." The high priesthood is given to the lowest and vilest of the adherents of the frenzied Zealots. Other priests appear as deserting to the enemy. The destruction of Jerusalem deprived the order at one blow of all but an honorary distinction.

Prince, Princess

The only special uses of the word "prince" are- 1. "Princes of provinces" 1 Kings 20:14; who were probably local governors or magistrates.

2. The "princes" mentioned in Daniel 6:1; (see Esth 1:1 ) wore the predecessors of the satraps of Darius Hystaspes. The word princess is seldom used in the Bible, but the persons to which it alludes-"daughters of kings" are frequently mentioned.

Principality

In several passages of the New Testament the term "principalities and powers" appears to denote different orders of angels,good or bad. See Ephesians 6:12.

Pris'ca

Romans 16:3; 2 Timothy 4:19; and (according to some of the best MSS.) in Acts 18:26; Hence we should be disposed to conclude that Priscilla was the more energetic character of the two. In fact we may say that Priscilla is the example of what the married woman may do for the general service of the Church, in conJunction with home duties, as Phoebe is the type of the unmarried servant of the Church, or deaconess.

Prison

[For imprisonment as a punishment, see PUNISHMENTS] It is plain that in Egypt special places were used as prisons, and that they were under the custody of a military officer. Genesis 40:3; Genesis 42:17; During the wandering in the desert we read on two occasions of confinement "in ward"-Leviticus 24:12; Numbers 15:34; but as imprisonment was not directed by the law, so we hear of none till the time of the kings, when the prison appears as an appendage to the palace, or a special part of it. 1 Kings 22:27; Private houses were sometimes used as places of confinement. By the Romans the tower of Antoni, was used as a prison at Jerusalem, Acts 23:10; and at Caesarea the praetorium of Herod. The royal prisons In those days were doubtless managed after the Roman fashion, and chains, fetters and stocks were used as means of confinement. See Acts 16:24; One of the readiest places for confinement was a dry or partially-dry wall or pit. Jeremiah 35:6-11.

Proch'orus

(leader of the chorus), one of the seven deacons, being the third of the list, and named next after Stephen and Philip. Acts 6:5.

Proconsul

(for, or in place of, the consul). At the division of the provinces by Augustus, in the year B.C. 27, into senatorial and imperial, the emperor assigned to the senate such portions of territory as were peaceable and could be held without force of arms. Those which he retained were called imperial, and were governed by legates and procurators. [PROCURATOR] Over the senatorial provinces the senate appointed by lot yearly an officer, who was called "proconsul" and who exercised purely proconsul, civil functions. The provinces were in consequence called "proconsular."

Procurator

The Greek agemon, rendered "governor" in the Authorized Version, is applied in the New Testament to the officer who presided over the imperial province of Judea. It is used of Pontius Pilate, Matthew 27:1;... of Felix, Acts 23, 24, and of Festus. Acts 26:30; It is explained under PROCONSUL that after the battle of Actium, B.C. 27, the provinces of the Roman empire were divided by Augustus into two portions, giving some to the senate and reserving to himself the rest. The imperial provinces were administered by legali. No quaestor came into the emperor's provinces, but the property and revenues of the imperial treasury were administered by procuratores. Sometimes a province was governed by a procurator with the functions of a legatus. This was especially the case with the smaller provinces an the outlying districts of a larger province; and such is the relation in which Judea stood to Syria. The headquarters of the procurator were at Caesarea, Acts 23:23; where he had a judgment seat, Acts 25:6; in the audience chamber, Acts 25:23; and was assisted by a council Acts 25:12; whom he consulted in cases of difficulty. He was attended by a cohort as body-guard, Matthew 27:27; and apparently went up to Jerusalem at the time of the high festivals, and there resided at the palace of Herod, in which was the praetorium or "judgment hall." Matthew 27:27; Mark 15:16; comp. Acts 23:35.

Prophet

The ordinary Hebrew word for prophet is nabi, derived from a verb signifying "to bubble forth" like a fountain; hence the word means one who announces or pours forth the declarations of God. The English word comes from the Greek prophetes (profetes), which signifies in classical Greek one who speaks for another, especially one who speaks for a god, and so interprets his will to man; hence its essential meaning is "an interpreter." The use of the word in its modern sense as "one who predicts" is post-classical. The larger sense of interpretation has not, however, been lost. In fact the English word ways been used in a closer sense. The different meanings or shades of meanings in which the abstract noun is employed in Scripture have been drawn out by Locke as follows: "Prophecy comprehends three things: prediction; singing by the dictate of the Spirit; and understanding and explaining the mysterious, hidden sense of Scripture by an immediate illumination and motion of the Spirit." Order and office.-The sacerdotal order was originally the instrument by which the members of the Jewish theocracy were taught and governed in things spiritual. Teaching by act and teaching by word were alike their task. But during the time of the judges, the priesthood sank into a state of degeneracy, and the people were no longer affected by the acted lessons of the ceremonial service. They required less enigmatic warnings and exhortations, under these circumstances a new moral power was evoked the Prophetic Order. Samuel himself Levite of the family of Kohath, 1 Chronicles 6:28; and almost certainly a priest, was the instrument used at once for effecting a reform in the sacerdotal order 1 Chronicles 9:22; and for giving to the prophets a position of importance which they had never before held. Nevertheless it is not to be supposed that Samuel created the prophetic order as a new thing before unknown. The germs both of the prophetic and of the regal order are found in the law as given to the Israelites by Moses, Deuteronomy 13:1; Deuteronomy 18:20 7:18; but they were not yet developed, because there was not yet the demand for them. Samuel took measures to make his work of restoration permanent as well as effective for the moment. For this purpose he instituted companies or colleges of prophets. One we find in his lifetime at Ramah, 1 Samuel 19:19, 20; others afterward at Bethel, 2 Kings 2:3; Jericho, 2 Kings 2:2, 5; Gilgal; 2 Kings 4:38; and elsewhere. 2 Kings 6:1; Their constitution and object similar to those of theological colleges. Into them were gathered promising students, and here they were trained for the office which they were afterward destined to fulfill. So successful were these institutions that from the time of Samuel to the closing of the canon of the Old Testament there seems never to have been wanting due supply of men to keep up the line of official prophets. Their chief subject of study was, no doubt, the law and its interpretation; oral, as distinct from symbolical, teaching being thenceforward tacitly transferred from the priestly to the prophetic order. Subsidiary subjects of instruction were music and sacred poetry, both of which had been connected with prophecy from the time of Moses Exodus 15:20; and the judges. Judges 4:4; Judges 5:1; But to belong to the prophetic order and to possess the prophetic gift are not convertible terms. Generally, the inspired prophet came from the college of prophets, and belonged to prophetic order; but this was not always the case. Thus Amos though called to the prophetic office did not belong to the prophetic order. Amos 7:14; The sixteen prophets whose books are in the canon have that place of honor because they were endowed with the prophetic gift us well as ordinarily (so far as we know) belonging to the prophetic order. Characteristics.-What then are the characteristics of the sixteen prophets thus called and commissioned and intrusted with the messages of God to his people? 1. They were the national poets of Judea.

2. They were annalists and historians. A great portion of Isaiah, of Jeremiah, of Daniel of Jonah, of Haggai, is direct or in direct history.

3. They were preachers of patriotism,-their patriotism being founded on the religious motive.

4. They were preachers of morals and of spiritual religion. The system of morals put forward by the prophets, if not higher or sterner or purer than that of the law, is more plainly declared, and with greater, because now more needed, vehemence of diction.

5. They were extraordinary but yet authorized exponents of the law.

6. They held a pastoral or quasi-pastoral office.

7. They were a political power in the state.

8. But the prophets were something more than national poets and annalists, preachers of patriotism moral teachers, exponents of the law, pastors and politicians. Their most essential characteristic is that they were instruments of revealing God's will to man, as in other ways, so specially by predicting future events, and in particular foretelling the incarnation of the Lord Jesus Christ and the redemption effected by him. We have a series of prophecies which are so applicable to the person and earthly life of Jesus Christ as to be thereby shown to have been designed to apply to him. And if they were designed to apply to him, prophetical prediction is proved. Objections have, been urged. We notice only one, vis., vagueness. It has been said that the prophecies are too darkly and vaguely worded to be proved predictive by the events which they are alleged to foretell. But to this might be answered, 1. That God never forces men to believe, but that there is such a union of definiteness and vagueness in the prophecies as to enable those who are willing to discover the truth, while the willfully blind are not forcibly constrained to see it.

2. That, had the prophecies been couched in the form of direct declarations, their fulfillment would have thereby been rendered impossible or at least capable of frustration.

3. That the effect of prophecy would have been far less beneficial to believers, as being less adapted to keep them in a state of constant expectation.

4. That the Messiah of revelation could not be so clearly portrayed in his varied character as God and man, as prophet, priest and king, if he had been the mere teacher."

5. That the state of the prophets, at the time of receiving the divine revelation, was such as necessarily to make their predictions fragmentary figurative, and abstracted from the relations of time.

6. That some portions of the prophecies were intended to be of double application, and some portions to be understood only on their fulfillment, Comp. John 14:29; Ezekiel 36:33.

Proselyte

(a stranger, a new comer), the name given by the Jews to foreigners who adopted the Jewish religion. The dispersion of the Jews in foreign countries, which has been spoken of elsewhere [DISPERSION, THE], enabled them to make many converts to their faith. The converts who were thus attracted joined, with varying strictness, in the worship of the Jews. In Palestine itself, even Roman centurions learned to love the conquered nation built synagogues for them, Luke 7:5; fasted and prayed, and gave alms after the pattern of the strictest Jews, Acts 10:2, 30; and became preachers of the new faith to the soldiers under them. Acts 10:7; Such men, drawn by what was best in Judaism were naturally among the readiest receivers of the new truth which rose out of it, and became, in many cases, the nucleus of a Gentile Church. Proselytism had, however, its darker side. The Jews of Palestine were eager to spread their faith by the same weapons as those with which they had defended it. The Idumaeans had the alternative offered them by John Hyrcanus of death, exile or circumcision. The Idumeans were converted in the same way by Aristobulus. Where force was not in their power, they obtained their ends by the most unscrupulous fraud. Those who were most active in proselytizing were precisely those from whose teaching all that was most true and living had departed. The vices of the Jew were engrafted on the vices of the heathen. A repulsive casuistry released the convert from obligations which he had before recognized, while in other things he was bound hand and fool to an unhealthy superstition. It was no wonder that he became "twofold more the child of hell," Matthew 23:15; than the Pharisees themselves. We find in the Talmud a distinction between proselytes of the gate and proselytes of righteousness, 1. The term proselytes of the gate was derived from the frequently occurring description in the law the stranger that is within Exodus 20:10; etc. Converts of thy gates this class were not bound by circumcision and the other special laws of the Mosaic code. It is doubtful however whether the distinction made in the Talmud ever really existed.

2. The proselytes of righteousness, known also as proselytes of the covenant, were perfect Israelites. We learn from the Talmud that, in addition to circumcision, baptism was also required to complete their admission to the faith. The proselyte was placed in a tank or pool up to his neck in water. His teachers, who now acted as his sponsors, repeated the great commandments of the law. The baptism was followed as long as the temple stood, by the offering or corban.

Prov'erbs, Book of

The title of this book in Hebrew is taken from its first word, mashal, which originally meant "a comparison." It is sometimes translated parable, sometimes proverb as here. The superscriptions which are affixed to several portions of the book, in chs. Proverbs 1:1; Proverbs 10:1; Proverbs 25:1; attribute the authorship of those portions to Solomon the son of David, king of Israel. With the exception of the last two chapters, which are distinctly assigned to other author it is probable that the statement of the superscriptions is in the main correct, and that the majority of the proverbs contained in the book were uttered or collected by Solomon. Speaking roughly, the book consists of three main divisions, with two appendices:- 1. Chs. 1-9 form a connected didactic Wisdom is praised and the youth exhorted to devote himself to her. This portion is preceded by an introduction and title describing the character and general aim of the book.

2. Chs. 10-24 with the title "The Proverbs of Solomon," consist of three parts: Proverbs 10:1-22; Proverbs 10:16; a collection of single proverbs and detached sentences out of the region of moral teaching and worldly prudence; Proverbs 22:17-24; Proverbs 22:21; a more connected didactic poem, with an introduction, Proverbs 22:17-22; which contains precepts of righteousness and prudence; Proverbs 24:23-34; with the inscription "These also belong to the wise," a collection of unconnected maxims, which serve as an appendix to the preceding. Then follows the third division chs. 25-29, which, according to the superscription, professes to be collection of Solomon's proverbs, consisting of single sentences, which the men of the court of Hezekiah copied out. The first appendix, ch. 30, "The words of Agur the son of Jakeh," is a collection of partly proverbial and partly enigmatical sayings; the second, ch. 31, is divided into two parts, "The words of King Lemuel," vs. 1-6, and an alphabetical acrostic in praise of a virtuous woman, which occupies the rest of the chapter. Who was Agur and who was Jakeh, are questions which have been often asked and never satisfactorily answered. All that can be said of the first is that he was an unknown Hebrew sage, the son of an equally unknown Jakeh, and that he lived after the time of Hezekiah. Lemuel, like Agur, is unknown. It is even uncertain whether he is to be regarded as a real personage, or whether the name is merely symbolical. The Proverbs are frequently quoted or alluded to in the New Testament and the canonicity of the book thereby confirmed. The following is a list of the principal passages:-Proverbs 1:16; compare Roma 3:10, 15 Proverbs 3:7; compare Roma 12:16 Proverbs 3:11, 12; compare Hebr 12:5, 6see also Reve 3:19 Proverbs 3:34; compare Jame 4:6 Proverbs 10:12; compare 1 Peter 4:8 Proverbs 11:31; compare 1 Peter 4:18 Proverbs 17:13; compare Roma 12:17; 1 Thessalonianse 5:15; 1 Peter 3:9 Proverbs 17:27; compare Jame 1:19 Proverbs 20:9; compare 1 Johnhn 1:8 Proverbs 20:20; compare Matt 15:4; Mark 7:10 Proverbs 22:8; (LXX.), compare 2 Corinthians 9:7 Proverbs 25:21, 22; compare, Roma 12:20 Proverbs 26:11; compare, 2 Peter 2:22 Proverbs 27:1; compare, Jame 4:13, 14.

Province

1. In the Old Testament this word appears in connection with the wars between Ahab and Ben-hadad. 1 Kings 20:14, 15, 19; The victory of the former is gained chiefly "by the young" probably men of the princes of the provinces the chiefs: of tribes in the Gilead country.

2. More commonly the word is used of the divisions of the Chaldean kingdom. Daniel 2:49; Daniel 3:1, 30; and the Persian kingdom. Ezra 2:1; Nehemiah 7:6; Esther 1:1, 22; Esther 2:3; etc. In the New Testament we are brought into contact with the administration of the provinces of the Roman empire. The classification of provinces supposed to need military control and therefore placed under the immediate government of the Caesar, and those still belonging theoretically to the republic and administered by the senate, and of the latter again into proconsular and praetorian, is recognized, more or less distinctly, in the Gospels and the Acts. [PROCONSUL; PROCURATOR] The strategoi of Acts 16:22; ("magistrates," Authorized Version), on the other hand were the duumviri or praetors of a Roman colony. The right of any Roman citizen to appeal from a provincial governor to the emperor meets us as asserted by St. Paul. Acts 25:11; In the council of Acts 25:12; we recognize the assessors who were appointed to take part in the judicial functions of the governor.

Psalms, Book of

The present Hebrew name of the book is Tehill'im, "Praises;" but in the actual superscriptions of the psalms the word Tehillah is applied only to one, Psalms 145:1;... which is indeed emphatically a praise-hymn. The LXX. entitled them psalmoi or "psalms," i.e., lyrical pieces to be sung to a musical instrument. The Christian Church obviously received the Psalter from the Jews not only as a constituent portion of the sacred volume of Holy Scripture, but also as the liturgical hymn-book which the Jewish Church had regularly used in the temple. Division of the Psalms.-The book contains 150 psalms, and may be divided into five great divisions or books, which must have been originally formed at different periods. Book I. is, by the superscriptions, entirely Davidic nor do we find in it a trace of any but David's authorship. We may well believe that the compilation of the book was also David's work. Book II. appears by the date of its latest psalm, Psalms 46:1;... to have been compiled in the reign of King Hezekiah. It would naturally comprise, 1st, several or most of the Levitical psalms anterior to that date; and 2d, the remainder of the psalms of David previously uncompiled. To these latter the collector after properly appending the single psalm of Solomon has affixed the notice that "the prayers of David the son of Jesse are ended." Psalms 72:20; Book III., the interest of which centers in the times of Hezekiah stretches out, by its last two psalms, to the reign of Manasseh: it was probably compiled in the reign of Josiah. It contains seventeen psalms, from Psalms 73-89 eleven by Asaph, four by the sons of Horah, one (86) by David, and one by Ethan. Book IV. contains the remainder of the psalms up to the date of the captivity, There are seventeen, from Psalms 90-106-one by Moses, two by David, and the rest anonymous. Book V., the psalms of the return, contains forty-four, from Psalms 107-180-fifteen by David, one by Solomon and the rest anonymous. There is nothing to distinguish these two books from each other in respect of outward decoration or arrangement and they may have been compiled together in the days of Nehemiah. Connection of the Psalms with Israelitish history.-The psalm of Moses Psalms 90, which is in point of actual date the earliest, faithfully reflects the long, weary wanderings, the multiplied provocations and the consequent punishments of the wilderness. It is, however, with David that Israelitish psalmody may be said virtually to commence. Previous mastery over his harp had probably already prepared the way for his future strains, when the anointing oil of Samuel descended upon him, and he began to drink in special measure, from that day forward, of the Spirit of the Lord. It was then that, victorious at home over the mysterious melancholy of Saul and in the held over the vaunting champion of the Philistine hosts, he sang how from even babes and sucklings God had ordained strength because of his enemies. Psalms 8. His next psalms are of a different character; his persecutions at the hands of Saul had commenced. When David's reign has begun, it is still with the most exciting incidents of his history, private or public, that his psalms are mainly associated. There are none to which the period of his reign at Hebron can lay exclusive claim. But after the conquest of Jerusalem his psalmody opened afresh with the solemn removal of the ark to Mount Zion; and in Psalms 24-29 which belong together, we have the earliest definite instance of David's systematic composition or arrangement of psalms for public use. Even of those psalms which cannot be referred to any definite occasion, several reflect the general historical circumstances of the times. Thus Psalms 9 is a thanksgiving for the deliverance of the land of Israel from its former heathen oppressors. Psalms 10 is a prayer for the deliverance of the Church from the highhanded oppression exercised from within. The succeeding psalms dwell on the same theme, the virtual internal heathenism by which the Church of God was weighed clown. So that there remain very few e.g. Psalms 15-17, 19, 32 (with its choral appendage, 23), 37 of which some historical account may not be given. A season of repose near the close of his reign induced David to compose his grand personal thanksgiving for the deliverances of his whole life, Psalms 18 the date of which is approximately determined by the place at which it ia inserted in the history. 2 Samuel 22:1;... It was probably at this period that he finally arranged for the sanctuary service that collection of his psalms which now constitutes the first book of the Psalter. The course of David's reign was not, however, as yet complete. The solemn assembly convened by him for the dedication of the materials of the future temple, 1 Chronicles 28, 29, would naturally call forth a renewal of his best efforts to glorify the God of Israel in psalms; and to this occasion we doubtless owe the great festal hymns, Psalms 65-68, containing a large review of the past history, present position and prospective glories of God's chosen people. The supplications of Psalms 69, suit best with the renewed distress occasioned by the sedition of Adonijah. Psalms 71 to which Psalms 70 a fragment of a former psalm, is introductory, forms David's parting strain. Yet that the psalmody of Israel may not seem finally to terminate with hint, the glories of the future are forthwith anticipated by his son in Psalms 72. The great prophetical ode, Psalms 45, connects itself most readily with the splendors of Jehoshaphat's reign. Psalms 42-44, 74 are best assigned to the reign of Ahaz. The reign of Hezekiah is naturally rich in psalmody, Psalms 46, 73, 75, 76 connect themselves with the resistance to the supremacy of the Assyrians and the divine destruction of their host. We are now brought to a series of psalms of peculiar interest, springing out of the political and religious history of the,separated ten tribes. In date of actual composition they commence before the times of Hezekiah. The earliest is probably Psalms 80 a supplication for the Israelitish people at the time of the Syrian oppression. All these psalms-80-83-are referred by their superscriptions to the Levite singers, and thus beer witness to the efforts of the Levites to reconcile the two branches of the chosen nation. The captivity of Manasseh himself proved to be but temporary; but the sentence which his sins had provoked upon Judah and Jerusalem still remained to be executed, and precluded the hope that God's salvation could be revealed till after such an outpouring of his judgments as the nation had never yet known. Labor and sorrow must be the lot of the present generation; through these mercy might occasionally gleam, but the glory which was eventually to be manifested must be for posterity alone. The psalms of Book IV.-bear generally the impress of this feeling. We pass to Book V. Psalms 107 is the opening psalm of the return, sung probably at the first feast of tabernacles. Ezra 3 A directly historical character belongs to Psalms 120-134, styled in our Authorized Version "Songs of Degrees." Internal evidence refers these to the period when the Jews under Nehemiah were, in the very face of the enemy, repairing the walls of Jerusalem and the title may well signify "songs of goings up upon the walls," the psalms being from their brevity, well adapted to be sung by the workmen and guards while engaged in their respective duties. Psalms 139 is a psalm of the new birth of Israel from the womb of the Babylonish captivity, to a life of righteousness; Psalms 140-143 may be a picture of the trials to which the unrestored exiles were still exposed in the realms of the Gentiles. Henceforward, as we approach the close of the Psalter, its strains rise in cheerfulness; and it fittingly terminates with Psalms 147-150 which were probably sung on the occasion of the thanksgiving procession of Nehe 12, after the rebuilding of the walls of Jerusalem had been completed. Moral characteristics of the Psalms.-Foremost among these meets us, undoubtedly, the universal recourse to communion with God. Connected with this is the faith by which the psalmist everywhere lives in God rather than in himself. It is of the essence of such faith that his view of the perfections of God should be true and vivid. The Psalter describes God as he is: it glows with testimonies to his power and providence, his love and faithfulness, his holiness and righteousness. The Psalms not only set forth the perfections of God; they proclaim also the duty of worshipping him by the acknowledgment and adoration of his perfections. They encourage all outward rites and means of worship. Among these they recognize the ordinance of sacrifice as in expression of the worshipper's consecration of himself to God's service. But not the less do they repudiate the outward rite when separated from that which it was designed to express. Similar depth is observable in the view taken by the psalmists of human sin. In regard to the law, the psalmist, while warmly acknowledging its excellence, feels yet that it cannot so effectually guide his own unassisted exertions as to preserve him from error Psalms 19. The Psalms bear repeated testimony to the duty of instructing other in the ways of holiness. Psalms 32, 34, 51 This brings us to notice, lastly, the faith of the psalmists in righteous recompense to all men according to their deeds. Psalms 37, etc. Prophetical character of the Psalms.-The moral struggle between godliness and ungodliness, so vividly depicted in the Psalms, culminates in Holy Scripture, in the life of the Incarnate Son of God upon earth. It only remains to show that the Psalms themselves definitely anticipated this culmination. Now there are in the Psalter at least three psalms of which the interest evidently centers in a person distinct from the speaker, and which, since they cannot without violence to the language be interpreted of any but the Messiah, may be termed directly and exclusively Messianic. We refer to Psalms 2, 45, 110, to which may perhaps be added, Psalms 72. It would be strange if these few psalms stood, in their prophetical significance absolutely alone among the rest. And hence the impossibility of viewing the psalms generally, notwithstanding the drapery in which they are outwardly clothed, as simply the past devotions of the historical David or the historical Israel. The national hymns of Israel are indeed also prospective; but in general they anticipate rather the struggles and the triumphs of the Christian Church than those of Christ himself.

Psaltery

This was a stringed instrument of music to accompany the voice. The Hebrew nabel or nebel is so rendered in the Authorized Version in all passages where if occurs, except in Isaiah 5:12; Isaiah 14:11; Isaiah 22:24; , marg.; Amos 5:23; Amos 6:6; where it is translated viol. The ancient viol was a six-stringed guitar. In the Prayer Book version of the Psalms the Hebrew word is rendered "lute." This instrument resembled the guitar, but was superior in tone, being larger, and having a convex back, somewhat like the vertical section of a gourd, or more nearly resembling that of a pear. These three instruments, the psaltery or sautry, the viol and lute, are frequently associated in the old English poets and were clearly instruments resembling each other though still different. The Greek psalterium (psalterion), from which our word is derived, denotes an instrument played with the fingers instead of a plectrum or quill, the verb being used of twanging the bow-string. It is impossible to say positively with what instrument the nebel of the Hebrew exactly corresponded, From the fact that nebel in Hebrew also signifies a wine-bottle or skin it has been conjectured that the term when applied to a musical instrument denotes a kind of bagpipe. The psalteries of David were made of cypress, 2 Samuel 6:5; those of Solomon of algum Or almug trees. 2 Chronicles 9:11; Among the instruments of the band which played before Nebuchadnezzar's golden image on the plains of Dura, we again meet with the psaltery. Daniel 3:6, 10, 15; pesanterin.

Ptolemae'us, or Ptolemy

was the common name of the Greek dynasty of Egyptian kings. PTOLEMAeUS I. SOTER, the son of Lagus, a Macedonian of low rank, distinguished himself greatly during the campaigns of Alexander; at whose death he secured for himself the government of Egypt, where he proceeded at once to lay the foundations of a kingdom, B.C. 323. He abdicated in favor of his youngest son, Ptolemy II. Philadelphus, two years before his death which took place in B.C. 283. Ptolemy Soter is described very briefly in Daniel, Daniel 11:6; as one of those who should receive part of the empire of Alexander when it was "divided toward the four winds of heaven." PTOLEMAeUS II. PHILADELPHUS, B.C. 285-247, the youngest son of Ptolemy I., was made king two years before his father's death, to confirm the irregular succession. The conflict between Egypt and Syria was renewed during his reign in consequence of the intrigue of his half brother Magas. Ptolemy bestowed liberal encouragement on literature and science, founding the great library and museum at Alexandria, and gathered about him many men of learning, as the poet Theocritus, the geometer Euclid and the astronomer Aratua. This reign was a critical epoch for the development of Judaism, as it was for the intellectual history of the ancient world. The critical faculty was called forth in place of the creative, and learning in some sense supplied the place of original speculation. It was impossible on the Jew who was now become us true a citizen of the world as the Greek, should remain passive in the conflict of opinions. It is enough now to observe the greatness of the consequences involved in the union of Greek language with Jewish thought. From this time the Jew was familiarized with the great types of western literature, and in some degree aimed at imitating them. A second time and in new fashion Egypt disciplined a people of God. It first impressed upon a nation the firm unity of a family and then in due time reconnected a matured people with the world from which it had been called out. PTOLEMAeUS III. EUERGETES, B.C. 247-222, was the eldest son of Ptolemy Philadelphus and brother of Berenice the wife of Antiochus II. The repudiation and murder of his sister furnished him with an occasion for invading Syria, cir. B.C. 246. Daniel 11:7; He extended his conquests as far as Antioch, and then eastward to Babylon, but was recalled to Egypt by tidings of seditions which had broken out there. His success was brilliant and complete. He carried "captives into Egypt their gods of the conquered nations, with their princes and with their precious vessels of silver and of gold." Daniel 11:8; This capture of sacred trophies earned for the king the name Euergetes-"Benefactor." After his return to Egypt, cir. B.C. 243 he suffered a great part of the conquered provinces to fall again under the power of Seleucus. PTOLEMAeUS IV. PHILOPATOR, B.C. 222-205. After the death of Ptolemy Euergetes the line of the Ptolemies rapidly degenerated. Ptolemy Philopator, his eldest son, who succeeded him, was to the last degree sensual, effeminate and debased. But externally his kingdom retained its power and splendor and when circumstances forced him to action. Ptolemy himself showed ability not unworthy of his race. The description of the campaign of Raphia (B.C. 217) in the book of Daniel gives a vivid description of his character. Daniel 11:10-12; cf. Macc. 1:1-3. After offering in the temple at Jerusalem sacrifices for the success they achieved, he attempted to enter the sanctuary. A sudden paralysis hindered his design; but when he returned to Alexandria he determined to inflict on the Alexandrine Jews the vengeance for his disappointment. He was succeeded by his only child, Ptolemy V. Epiphanes who was at the time only four or five years old. PTOLEMAeUS V. EPIPHANES, B.C. 205-181. The reign of Ptolemy Epiphanes was a critical epoch in the history of the Jews. The rivalry between the Syrian and Egyptian parties, some time divided the people, came to an open rupture in the struggles which marked his minority. In the strong language of Daniel "The robbers of the people exalted themselves to establish the vision." Daniel 11:14; The accession of Ptolemy and the confusion of a disputed regency furnished a favorable opportunity for foreign invasion. "Many stood up against the king of the south" under Antiochus the Great and Philip III of Macedonia, who formed a league for the dismemberment of his kingdom. "So the king of the north [Antiochus] came, and cast up a mount, and took the most fenced city [Sidon], and the arms of the south did not withstand" [at Paneas B.C. 198]. Daniel 11:14, 15; The Romans interfered, and in order to retain the provinces of Coele-Syria, Phoenicia and Judea, Antiochus "gave him [Ptolemy] a young maiden" [his daughter Cleopatra as his betrothed wife]. Daniel 11:27; But in the end his policy only partially succeeded. After the marriage of Ptolemy and Cleopatra was consummated B.C. 193, (Cleopatra, did "not stand on his side," but supported her husband in maintaining the alliance with Rome. The disputed provinces, however remained in the possession of Antiochus and Ptolemy was poisoned at the time when he was preparing an expedition to recover them from Seleucus, the unworthy successor of Antiochus. PTOLEMAeUS VI. PHILOMETOR, B.C. 181-145. On the death of Ptolemy Epiphanes, his wife Cleopatra held the regency for her young son, Ptolemy Philometor, and preserved peace with Syria till she died, B.C. 173. The government then fell into unworthy hands, and an attempt was made to recover Syria. Comp. 2 Macc. 4:21. Antiochus Epiphanes seems to have made the claim a pretext for invading Egypt. The generals of Ptolemy were defeated near Pelusium, probably at the close of B.C. 171, 1 Macc. 1:16 ff; and in the next year Antiochus, having secured the person of the young king, reduced almost the whole of Egypt. Comp. 2 Macc. 5:1. Meanwhile Ptolemy Euergetes II., the younger brother of Ptolemy Philometor, assumed the supreme power at Alexandris; and Antiochus, under the pretext of recovering the crown for Philometor, besieged Alexandria in B.C. 169. By this time, however, his selfish designs were apparent: the brothers were reconciled, and Antiochus was obliged to acquiesce for the time in the arrangement which they made. But while doing so he prepared for another invasion of Egypt, and was already approaching Alexandria when he was met by the Roman embassy led by C. Popillius Laenas, who, in the name of the Roman senate insisted on his immediate retreat (B.C.168), a command which the late victory at Pydna made it impossible to disobey. These campaigns, which are intimately connected with the visits of Antiochus to Jerusalem in B.C. 170, 168, are briefly described in Daniel 11:25, 30; The whole of Syria was afterward subdued by Ptolemy, and he was crowned at Antioch king of Egypt and Asia. 1 Macc. 11:13. Alexander, a rival claimant, attempted to secure the crown, but was defeated and afterward put to death by Ptolemy. But the latter did not long enjoy his success. He fell from his horse in the battle and died within a few days. 1 Macc. 11:18. Ptolemy Philometor is the last king of Egypt who is noticed in sacred history, and his reign was marked also by the erection of the temple at Leontopolis.

Ptolema'is

See ACCHO

Ptol'emee, or Ptoleme'us

1. "The son of Dorymenes," 1 Macc. 3:38; 2 Macc. 4:45; comp. Polyb. v, 61, a courtier who possessed great influence with Antiochus Epiphanes.

2. The son of Agesarchus, a Megalopolitan, surnamed Macron, 2 Macc. 10:12, who was governor of Cyprus during the minority of Ptolemy Philometor. He afterward deserted the Egyptian service to join Antiochus Epiphanes. He stood in the favor of Antiochus, and received from him the government of Phoenicia and Coele-Syria. 2 Maccabees 8:8; 10:11, 12. On the accession of Antiochus Eupator his conciliatory policy toward the Jews brought him into suspicion at court. He was deprived of his government, and in consequence of this disgrace he poisoned himself, cir. B.C. 164. 2 Macc. 10:13.

3. The son of Abuhus, who married the daughter of Simon the Maccabee. He was a man of great wealth, and being invested with the government of the district of Jericho, formed the design of usurping the sovereignty of Judea.

Pu'a

properly Puvvah. Phuvah the son of Issachar. Numbers 26:23; (B.C. 1452.)

Pu'ah

(splendid). 1. The father of Tola, a man of the tribe of Issachar and judge of Israel after Abimelech. Judges 10:1; (B.C. 1211.)

2. The son of Issachar, 1 Chronicles 7:1; elsewhere called Phuvah and Pua.

3. One of the two midwives to whom Pharaoh gave instructions to kill the Hebrew male children at their birth. Exodus 1:15; (B.C. 1571.)

Publican

The class designated by this word in the New Testament were employed as collectors of the Roman revenue. The Roman senate farmed the vectigalia (direct taxes) and the portorin (customs) to capitalists who undertook to pay a given sum into the treasury (in publicum), and so received the name of publicani. Contracts of this kind fell naturally into the hands of the equites, as the richest class of Romans. They appointed managers, under whom were the portitores, the actual custom-house officers, who examined each bale of goods, exported or imported, assessed its value more or less arbitrarily, wrote out the ticket, and enforced payment. The latter were commonly natives of the province in which they were stationed as being brought daily into contact with all classes of the population. The name pubicani was used popularly, and in the New Testament exclusively, of the portitores. The system was essentially a vicious one. The portitores were encouraged in the most vexatious or fraudulent exactions and a remedy was all but impossible. They overcharged whenever they had an opportunity, Luke 3:13; they brought false charges of smuggling in the hope of extorting hush-money Luke 19:8; they detained and opened letters on mere suspicion. It was the basest of all livelihoods. All this was enough to bring the class into ill favor everywhere. In Judea and Galilee there were special circumstances of aggravation. The employment brought out all the besetting vices of the Jewish character. The strong feeling of many Jews as to the absolute unlawfulness of paying tribute at all made matters worse. The scribes who discussed the question, Matthew 22:15; for the most part answered it in the negative. In addition to their other faults, accordingly, the publicans of the New Testament were regarded as traitors and apostates, defiled by their frequent intercourse with the heathen, willing tools of the oppressor. The class thus practically excommunicated furnished some of the earliest disciples both of the Baptist and of our Lord. The position of Zacchaeus as a "chief among the publicans," Luke 19:2; implies a gradation of some kind among the persons thus employed.

Pub'lius

the chief man-probably the governor-of Melita, who received and lodged St. Paul and his companions on the occasion of their being shipwrecked off that island. Acts 28:7; (A.D.55.)

Pu'dens

(modest), a Christian friend of Timothy at Rome. 2 Timothy 4:21; (A.D. 84.) According to legend he was the host of St. Peter and friend of St. Paul. and was martyred under Nero.

Pu'hites, The

According to 1 Chronicles 2:53; the "Puhites" or "Puthites" belonged to the families of Kirjath-jearim.

Pul

(lord), a country or nation mentioned in Isaiah 66:19; It is spoken of with distant nations, and is supposed by some to represent the island Philae in Egypt, and by others Libya.

Pul

an Assyrian king, and the first Assyrian monarch mentioned in Scripture. He made an expedition against Menahem, king of Israel, about B.C. 770. 2 Kings 15:19.

Pulse

(seeds) usually means peas, beans and the seeds that grow in pods. In the Authorized Version it occurs only in Lamentations 1:12, 16; as the translation of words the literal meaning of which is "seeds" of any kind. Probably the term denotes uncooked grain of any kind, as barley wheat, millet, vetches, etc.

Punishments

The earliest theory of punishment current among mankind is doubtless the one of simple retaliation, "blood for blood." Viewed historically, the first case of punishment for crime mentioned in Scripture, next to the Fall itself, is that of Cain, the first murderer. That death was regarded as the fitting punishment for murder appears plain from the remark of Lamech. Genesis 4:24; In the post-diluvian code, if we may so call it, retribution by the hand of man, even in the case of an offending animal, for blood shed, is clearly laid dawn. Genesis 9:5, 6; Passing onward to Mosaic times, we find the sentence of capital punishment, in the case of murder, plainly laid down in the law. The murderer was to be put to death, even if he should have taken refuge at God's altar or in a refuge city, and the same principle was to be carried out even in the case of an animal. Offences punished with death.-I. The following offences also are mentioned in the law as liable to the punishment of death: 1. Striking, or even reviling, a parent. Exodus 21:15, 17;

2. Blasphemy. Leviticus 24:14, 16, 23;

3. Sabbath-breaking. Exodus 31:14; Exodus 35:2; Numbers 15:32-36;

4. Witchcraft, and false pretension to prophecy. Exodus 22:18; Leviticus 20:27; Deuteronomy 13:5; Deuteronomy 18:20;

5. Adultery. Leviticus 20:10; Deuteronomy 22:22;

6. Unchastity. Leviticus 21:9; Deuteronomy 22:21, 23;

7. Rape. Deuteronomy 22:25;

8. Incestuous and unnatural connections. Exodus 22:19; Leviticus 20:11, 14, 16;

9. Manstealing. Exodus 21:16; Deuteronomy 24:7;

10. Idolatry, actual or virtual, in any shape. Leviticus 20:2; Deuteronomy 13:8, 10, 15; Deuteronomy 17:2-7; see Josh 7:1... and Josh 22:20 and Numb 25:8

11. False witness in certain cases. Deuteronomy 19:16, 19; II. But there is a large number of offences, some of them included in this list, which are named in the law as involving the,penalty of "cutting off from the people. On the meaning of this expression some controversy has arisen. There are altogether thirty six or thirty seven cases in the Pentateuch in which this formula is used. We may perhaps conclude that the primary meaning of "cutting off" is a sentence of death to be executed in some cases without remission, but in others voidable-(1) by immediate atonement on the offender's part; (2) by direct interposition of the Almighty i.e., a sentence of death always "regarded," but not always executed. Kinds of punishments.-Punishments are twofold, Capital and Secondary. I. Capital. (A) The following only are prescribed by the law:

1. Stoning, which was the ordinary mode of execution. Exodus 17:4; Luke 20:6; John 10:31; Acts 14:5; In the case of idolatry, and it may be presumed in other cases also, the witnesses, of whom there were to be at least two, were required to cast the first stone. Deuteronomy 13:9; Acts 7:58;

2. Hanging is mentioned as a distinct punishment. Numbers 25:4; 2 Samuel 21:6, 9;

3. Burning, in pre-Mosaic times, was the punishment for unchastity. Genesis 38:24; Under the law it was ordered in the case of a priest's daughter Leviticus 21:9;

4. Death by the sword or spear is named in the law, Exodus 19:13; Exodus 32:27; Numbers 25:7; and it occurs frequently in regal and post-Babylonian times. 1 Kings 2:25, 34; 1 Kings 19:1; 2 Chronicles 21:4; etc.

5. Strangling is said by the rabbis to have been regarded as the most common but least severe of the capital punishments, and to have been performed by immersing the convict in clay or mud, and then strangling him by a cloth twisted round the neck. (B) Besides these ordinary capital punishments, we read of others, either of foreign introduction or of an irregular kind. Among the former 1. CRUCIFIXION is treated elsewhere.

2. Drowning, though not ordered under the law, was practiced at Rome, and is said by St. Jerome to have been in use among the Jews.

3. Sawing asunder or crushing beneath iron instruments. 2 Samuel 12:31; and perhaps Proverbs 20:26; Hebrews 11:37;

4. Pounding in a mortar, or beating to death, is alluded to in Proverbs 27:22; but not as a legal punishment, and cases are described. 2 Macc. 6:28, 30.

5. Precipitation, attempted in the case of our Lord at Nazareth, and carried out in that of captives from the Edomites, and of St. James, who is said to have been cast from "the pinnacle" of the temple. Criminals executed by law were burned outside the city gates, and heaps of stones were flung upon their graves. Joshua 7:25, 26; 2 Samuel 18:17; Jeremiah 22:19; II. Of secondary punishments among the Jews, the original Principles were, 1. Retaliation, "eye for eye," etc. Exodus 21:24, 25;

2. Compensation, Identical (restitution)or analogous payment for loss of time or of power. Exodus 21:18-36; Leviticus 24:18-21; Deuteronomy 19:21; Slander against a wife's honor was to be compensated to her parents by a fine of one hundred shekels, and the traducer himself to be punished with stripes Deuteronomy 22:18, 19;

3. Stripes, whose number was not to exceed forty, Deuteronomy 25:3; whence the Jews took care not to exceed thirty-nine. 2 Cor. 11:24;

4. Scourging with thorns is mentioned Judges 8:16; The stocks are mentioned Jeremiah 20:2; passing through fire, 2 Samuel 12:31; mutilation, Judges 1:6; 2 Macc. 7:4, and see 2 Samuel 4:12; plucking out hair, Isaiah 50:6; in later times, imprisonment and confiscation or exile. Ezra 7:26; Jeremiah 37:15; Jeremiah 38:6; Acts 4:3; Acts 5:18; Acts 12:4.

Pu'nites, The

the descendants of Pua, or Puvah, the son of Issachar. Numbers 26:23.

Pu'non

(darkness) one of the halting-places of the Israelite host during the last portion of the wandering. Numbers 33:42, 43; By Eusebius and Jerome, it is identified with Phaeno, which contained the copper-mines so well known at that period, and was situated between Petra and Zoar.

Purification

in its legal and technical sense, is applied to the ritual observances whereby an Israelite was formally absolved from the taint of uncleanness. The essence of purification, in all eases, consisted in the use of water, whether by way of ablution or aspersion; but in the majora delicta of legal uncleanness, sacrifices of various kinds were added and the ceremonies throughout bore an expiatory character. Ablution of the person and of the clothes was required in the cases mentioned in Leviticus 15:18; Leviticus 11:25, 40; Leviticus 15:18, 17; In cases of childbirth the sacrifice was increased to a lamb of the first year, with a pigeon or turtle-dove. Leviticus 12:8; The ceremonies of purification required in cases of contact with a corpse or a grave are detailed in Numbers 19:1;... The purification of the leper was a yet more formal proceeding, and indicated the highest pitch of uncleanness. The rites are described in Leviticus 14:4-32; The necessity of purification was extended in the post-Babylonian Period to a variety of unauthorized cases. Cups and pots and brazen vessels were washed as a matter of ritual observance. Mark 7:4; The washing of the hands before meals was conducted in a formal manner. Mark 7:3; What play have been the specific causes of uncleanness in those who came up to purify themselves before the Passover, John 11:55; or in those who had taken upon themselves the Nazarites' vow, Acts 21:24, 26; we are not informed. In conclusion it may he observed that the distinctive feature. In the Mosaic rites of purification is their expiatory character. The idea of uncleanness was not peculiar to the Jew; but with all other nations simple ablution sufficed: no sacrifices were demanded. The Jew alone was taught by the use of expiatory offerings to discern to its fullest extent the connection between the outward sign and the inward fount of impurity.

Pu'rim

(lots), the annual festival instituted to commemorate the preservation of the Jews in Persia from the massacre with which they were threatened through the machinations of Haman. Esther 9:1;... It was probably called Purim by the Jews in irony. Their great enemy Haman appears to have been very superstitious, and much given to casting lots. Esther 3:7; They gave the name. Purim, or "Lots," to the commemorative festival because he had thrown lots to ascertain what day would be suspicious for him to carry into effect the bloody decree which the king had issued at his instance. Esther 9:24; The festival lasted two days, and was regularly observed on the 14th and 15th of Adar. According to modern custom, as soon as the stars begin to appear, when the 14th of the month has commenced, candles are lighted up in token of rejoicing, and the people assemble in the synagogue. After a short prayer and thanksgiving, the reading of the book of Esther commences. The book is written in a peculiar manner, on a roll called "the Roll" (Megillah). When the reader comes to the name of Haman, the congregation cry out, "May his name be blotted out," or, "Let the name of the ungodly perish." When the Megillah is read through, the whole congregation exclaim, "Cursed be Haman; blessed be Mordecai; cursed be Zoresh (the wife of Haman); blessed be Esther; cursed be all idolaters; blessed be all Israelites, and blessed be Harbonah who hanged Haman." In the morning service in the synagogue, on the 14th, after the prayers, the passage is read from the law, Exodus 17:8-16; which relates the destruction of the Amalekites, the people of Agag, 1 Samuel 15:8; the supposed ancestor of Haman. Esther 3:1; The Megillah is then read again in the same manner. The 14th of Adar, as the very day of the deliverance of the Jews, is more solemnly kept than the 13th; but when the service in the synagogue is over, all give themselves up to merry making.

Pu'rosh

(flea). The descendants of Parosh, in number 2172, returned front Babylon with Zerubbabel. Ezra 2:3; Nehemiah 7:8; Another detachment of 150 males, with Zechariah at their head, accompanied Ezra. Ezra 8:3; They assisted in the building of the well of Jerusalem, Nehemiah 3:26; and signed the covenant with Nehemiah. Nehemiah 10:14; (B.C. before 535-445.)

Purse

a bag for money. The Hebrews, when on a journey, were provided with a bag, in which they carried their money, Genesis 42:35; Proverbs 1:14; Proverbs 7:20; Isaiah 46:6; and, if they were merchants, also their weights. Deuteronomy 25:13 Micah 6:11; This bag is described in the New Testament by the terms balantion (bag) Luke 10:4; Luke 12:33; Luke 22:35, 38; and glossokomon (originally the bag in which musicians carried the mouth-pieces of their Instruments). John 12:6; John 13:29; The girdle also served as a purse. Matthew 10:9; Mark 6:8; Ladies wore ornamental purses. Isaiah 3:24.

Put

1 Chronicles 1:8; Nahum 3:9; See PHUT

Pute'oli

(sulphurous springs), the great landing-place of travelers to Italy from the Levant, and the harbor to which the Alexandrian corn-ships brought their cargoes. Acts 27:13; The celebrated bay which is now the Bay of Naples was then called "Sinus Puteolanus." The city was at the northeastern angle of the bay. The name Puteoli arose from the strong mineral springs which are characteristic of the place. It was a favorite watering-place of the Romans its hot springs being considered efficacious for cure of various diseases. Here also ships usually discharged their passengers and cargoes, partly to avoid doubling the promontory of Circeium and partly because there was no commodious harbor nearer to Rome. Hence the ship in which Paul was conveyed from Melita landed the prisoners at this place, where the apostle stayed a week. Acts 28:13, 14;-Whitney. The associations of Puteoli with historical personages are very numerous. Scipio sailed from this place to Spain; Cicero had a villa in the neighborhood; here Nero planned the murder of his mother; Vespasian gave to this city peculiar privileges; and here Adrian was buried. In the fifth century it was ravaged by both Alaric and Genseric, and it never afterward recovered its former eminence. It is now a fourth-rate Italian town, still retaining the name of Pozzuoli. The remains of Puteoli are worthy of mention. Among them are the aqueduct the reservoirs, portions (probably) of the baths the great amphitheatre and the building called the temple of Serapis. No Roman harbor has left as solid a memorial of itself as this one, at which St. Paul landed in Italy.

Pu'ti-el

One of the daughters of Putiel was wife of Eleazar the son of Aaron, and mother of Phinehas. Exodus 6:25; (B.C. before 1481.)

Pygarg

occurs, Deuteronomy 14:5; in the list of clean animals as the rendering of the Heb. dishon, the name apparently of one species of antelope, though it is by no means easy to identify it.

Pyr'rhus

the father of Sopater of Berea. Acts 20:4; in Revised Version. (A.D. 55.)

Q

Quails

There can be no doubt that the Hebrew word in the Pentateuch Exodus 16:13; Numbers 11:31, 32; and in the 105th Psalm, denotes the common quail, Coturnix dactylisonans. (The enormous quantity of quails taken by the Israelites has its parallel in modern times. Pliny states that they sometimes alight on vessels in the Mediterranean and sink them. Colenel Sykes states that 160,000 quails have been netted in one season on the island of Capri.-ED.) The expression "as it were two cubits (high) upon the face of the earth," Numbers 11:31; refers probably to the height at which the quails flew above the ground, in their exhausted condition from their long flight. As to the enormous quantities which the least-successful Israelite is said to have taken viz. "ten homers" (i.e. eighty bushels) in the space of a night and two days, there is every reason for believing that the "homers here spoken of do not denote strictly the measure of that name but simply "a heap." The Israelites would have had little difficulty in capturing large quantities of these birds as they are known to arrive at places sometimes so completely exhausted by their flight as to be readily taken, not in nets only, but by the hand. They "spread the quails round about the camp;" this was for the purpose of drying them. The Egyptians similarly prepared these birds. The expression "quails from the sea," Numbers 11:31; must not be restricted to denote that the birds came from the sea, as their starting-point, but it must be taken to show the direction from which they were coming. The quails were at the time of the event narrated in the sacred writings, on their spring journey of migration northward, It is interesting to note the time specified: "it was at even" that they began to arrive; and they no doubt continued to come all night. Many observers have recorded that the quail migrates by night.

Quar'tus

(fourth), a Christian of Corinth, Romans 16:23; said to have been one of the seventy disciples, and afterward bishop of Berytus. (A.D. about 50.)

Quaternion

a military term signifying a guard of four soldiers, two of whom were attached to the person of a prisoner, while the other two kept watch outside the door of his cell. Acts 12:4.

Queen

This title is properly applied to the queen-mother, since in an Oriental household it is not the wife but the mother of the master who exercises the highest authority. Strange as such an arrangement at sight appears, it is one of the inevitable results of polygamy. An illustration of the queen-mother's influence is given in 1 Kings 2:19; ff. The term is applied to Maachah, 1 Kings 15:13; 2 Chronicles 15:16; and to Jezetiel, 2 Kings 10:13; and to the mother of Jehoiachin or Jeconiah, Jeremiah 13:18; compare 2 Kings 24:12; Jeremiah 29:2.

Queen of heaven

Jeremiah 7:18; Jeremiah 44:17, 18, 19, 25; is the moon Ashtaroth or Astarte to whom worshiped as Hebrew women offered cakes in the streets of Jerusalem.

Quicksands, The

more properly THE SYRTIS, Acts 27:17; the broad a deep bight on the north African coast between Carthage and Cyrene. There were properly two Syrtes-the eastern or larger, now called the Gulf of Sidra, and the western or smaller, now the Gulf of Cabes. It is the former to which our attention is directed in this passage of the Acts.

Quiver

a box made for the purpose of holding arrows. Genesis 27:3; There is nothing in the Bible to indicate either its form or material, or in what way it was carried.

R

Ra'amah

(horse's mane), a son of Cush and father of the Cushite Sheba and Dedan. Genesis 10:7; (B.C. after 2513.) The tribe of Raamah became afterward renowned as traders. Ezekiel 27:22; They were settled on the Persian Gulf.

Ra-ami'ah

(thunder of Jehovah), one of the chiefs who returned with Zerubbabel. Nehemiah 7:7; In Ezra 2:2; he is called REELAIAH. (B.C. 445.)

Ra-am'ses

Exodus 1:11; See RAMESES

Rab'bah

(great). 1. A very strong place on the east of the Jordan, and the chief city of the Ammonites. In five passages-Deuteronomy 3:11; 2 Samuel 12:26; 2 Samuel 17:27; Jeremiah 49:2; Ezekiel 21:20;-it is styled at length Rabbath of the Ammonites, or the children of Ammon; but elsewhere, Joshua 13:25; 2 Samuel 11:1; 2 Samuel 12:27, 29; 1 Chronicles 20:1; Jeremiah 49:3; simply Rabbah. When first named it is mentioned as containing the bed or sarcophagus of the giant Og. Deuteronomy 3:11; David sent Joab to besiege Rabbah. 2 Samuel 11:1, 17; etc. Joab succeeded in capturing a portion of the place-the "city of waters," that is, the lower town so called from its containing the perennial stream which rises in and still flows through it. The citadel still remained to be taken, but this was secured shortly after David's arrival. 2 Samuel 12:26-31; Long after, at the date of the invasion of Nebuchadnezzar, Jeremiah 49:2, 3; it had walls and palaces. It is named in such terms as to imply that it was of equal importance with Jerusalem. Ezekiel 21:20; From Ptolemy Philadelphus (B.C. 285-247) it received the name of Philadelphia. It was one of the cities of the Decapolis, and became the seat of a Christian bishop. Its ruins, which are considerable are found at Ammon about 22 miles from the Jordan. It lies in a valley which is a branch, or perhaps the main course, of the Wady Zerka usually identified with the Jabbok. The public buildings are said to be Roman, except the citadel, which is described as of large square stones put together without cement, and which is probably more ancient than the rest.

2. A city of Judah named with Kirjath-jearim in Joshua 15:60; only. No trace of its existence has yet been discovered.

Rab'bath-moab

See AR

Rabbi

a title of respect signifying master, teacher, given by the Jews to their doctors and teachers, and often addressed to our Lord. Matthew 23:7, 8; Matthew 26:25, 49; Mark 9:6; Mark 11:21; Mark 14:45; John 1:38, 49; John 3:2, 26; John 4:31; John 6:25; John 9:2; John 11:8; Another form of the title was Rabboni. John 20:16; The titles were used with different degrees of honor; the lowest being rab, master then rabbi, my master; next rabban, our master; and greatest of all, Rabboni, my great master.

Rab'bith

(multitude) a town in the territory, perhaps on the boundary, of Issachar. Joshua 18:20; only.

Rabbo'ni

John 20:16; See RABBI

Rab-mag

Jeremiah 39:3, 13; a title borne by Nergal-sharezer, probably identical with the king called by the Greeks Neriglissar. [NERGAL-SHAREZER] (it probably means chief of the magi; at all events it was "an office of great power and dignity at the Babylonian court, and probably gave its possessor special facilities for gaining the throne.")

Rab'saris

(chief of the eunuchs). 1. An officer of the king of Assyria sent up with Tartan and Rabshakeh against Jerusalem in the time of Hezekiah. 2 Kings 18:17; (B.C. 713.)

2. One of the princes of Nebuchadnezzar, who was present at the capture of Jerusalem, B.C. 588. Jeremiah 39:3, 13; Rabsaris is probably rather the name of an office than of an individual.

Rab'shakeh

(chief cupbearer), 2 Kings 18:1; Isaiah 36:1;... one of the officers of the king of Assyria sent against Jerusalem in the reign of Hezekiah. [HEZEKIAH] (B.C. 713.) The English version takes Rabshakeh as the name of a person; but it is more probably the name of the office which he held at the court, that of chief cupbearer.

Raca

a term of reproach derived from the Chaldee reka, worthless. ("Raca denotes a certain looseness of life and manners, while 'fool,' in the same passage, means a downright wicked and reprobate person.") Matthew 5:22.

Race

See GAMES

Ra'chab

Rahab the harlot. Matthew 1:15.

Ra'chal

(trade), 1 Samuel 30:29; a town in the southern part of the tribe of Judah, one of the towns to which David sent presents out of the spoil of the Amalekites.

Ra'chel

(ewe, or sheep), the younger of the daughters of Laban, the wife of Jacob (B.C. 1753) and mother of Joseph and Benjamin. The incidents of her life may be found in Gene 29-33, 35. The story of Jacob and Rachel has always had a peculiar interest. The beauty of Rachel, Jacob's deep love and long servitude for her, their marriage, and Rachel's death on giving birth to Benjamin, with Jacob's grief at her loss, Genesis 48:7; makes a touching tale. Yet from what is related to us concerning her character there does not seem much to claim any high degree of admiration and esteem. She appears to have shared all the duplicity and falsehood of her family. See, for instance, Rachel's stealing her father's images, and the ready dexterity and presence of mind with which she concealed her theft. Genesis 31:1;... "Rachel died and was buried on the way to Ephrath, which is Bethlehem. (B.C. 1729.) And Jacob set a pillar upon her grave; that is the pillar of Rachel's grave unto this day." Genesis 35:19, 20; The site of Rachel's tomb, "on the way to Bethlehem," "a little way to come to Ephrath," "in the border of Benjamin," never been questioned. It Is about two miles south of Jerusalem and one mile north of Bethlehem.

Rad'da-i

(trampling), one of David's brothers, fifth son of Jesse. 1 Chronicles 2:14.

Ra'gau

one of the ancestors of our Lord, son of Peleg. Luke 3:35; He is the same person with Reu, son of Peleg.

Ra'ges

an important city in northeastern Media, where that country bordered its ruins, still known by the name of Rhey, lie about five miles southeast of Teheran.

Ragu'el, or Re-u'el

(friend of God). 1. Probably the same as Jethro. [JETHRO; HOBAB] (B.C. 1490.)

2. A pious Jew of "Ecbatane, a of Media," father of Sara, the wife of Tobias. Tob. 3:7, 17 etc.

Ra'hab

a poetical name of Egypt, Psalms 89:10; Isaiah 51:9; signifying "fierceness, insolence, pride." Rahab, as a name of Egypt, occurs once only without reference to the exodus: this is in Psalms 87:4; In Isaiah 30:7; the name is alluded to.

Ra'hab, or Ra'chab

(wide), a celebrated woman of Jericho who received the spies sent by Joshua to spy out the land, hid them in her house from the pursuit of her countrymen, was saved with all her family when the Israelites sacked the city, and became the wife of Salmon and the ancestress of the Messiah. Joshua 2:1; Matthew 1:5; (B.C. 1450.) She was a "harlot", and probably combined the trade of lodging-keeper for wayfaring men. Her reception of the spies, the artifice by which she concealed them from the king: their escape, and the saving of Rahab and her family at the capture of the city in accordance with their promise, are fold in the narrative of Joshua 2:1;... As regards Rahab herself, she probably repented, and we learn from Matthew 1:5; that she became the wife of Salmon the son of Naasson, and the mother of Boaz, Jesse's grandfather. The author of the Epistle to the Hebrews tells us that "by faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace," Hebrews 11:31; and St. James fortifies his doctrine of justification by works by asking, "Was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way?" Jas 2:25.

Ra'ham

(belly). In the genealogy of the descendants of Caleb the son of Hezron, 1 Chronicles 2:44; Raham is described as the son of Shema and father of Jorkoam.

Ra'hel

the original form in our Authorized Version of the now familiar Rachel. Jeremiah 31:15.

Rain

In the Bible "early rain" signifies the rain of the autumn, Deuteronomy 11:14; and "latter rain" the rain of spring. Proverbs 16:1, 5; For six months in the year, from May to October, no rain falls, the whole land becomes dry, parched and brown. The autumnal rains are eagerly looked for, to prepare the earth for the reception of the seed. These, the early rains, commence about the latter end of October continuing through November and December. January and February are the coldest months, and snow falls, sometimes to the depth of a foot or more, at Jerusalem, but it does not lie long; it is very seldom seen along the coast and in the low plains. Rain continues to fall more or less during the month of March it is very rare in April. Robinson observes that there are not, at the present day, "any particular periods of rain or succession of showers which might be regarded as distinct rainy seasons. The whole period from October to March now constitutes only one continued season of rain, without any regularly-intervening term of prolonged fine weather. Unless therefore, there has been some change in the climate, the early and the latter rains, for which the husbandman waited with longing, seem rather to hare implied the first showers of autumn-which revived the parched and thirsty soil and prepared it for the seed-and the later showers of spring, which continued to refresh and forward both the ripening crops and the vernal products of the fields." Jas 5:7; Proverbs 16:15.

Rainbow

the token of the covenant which God made with Noah when he came forth from the ark that the waters should no more become a flood to destroy all flesh. The right interpretation of Genesis 9:13; seems to be that God took the rainbow, which had hitherto been but a beautiful object shining in the heavens when the sun's rays fell on falling rain, and consecrated it as the sign of his love and the witness of his promise. Ecclus. 43:11. The rainbow is a symbol of God's faithfulness and mercy. In the "rainbow around the throne," Revelation 4:3; is seen the symbol of hope and the bright emblem of mercy and love, all the more true as a symbol because it is reflected from the storm itself.

Raisins

See VINE

Ra'kem

(flower garden), a descendant of Machir the son of Manasseh. 1 Chronicles 7:16; (B.C. before 1451.)

Rak'kath

(shore), a fortified city in the tribe of Naphtali. Joshua 19:35; It was on the western shore of the Sea of Galilee, not far from the warm baths of Tiberias.

Rak'kon

(the temple) (of the head), a well-watered place in the inheritance of Dan, not fur from Joppa. Joshua 19:46.

Ram

See See BATTERING-RAM

Ram

(high, exalted). 1. A son of Hezron and the father of Ammin-adab, born in Egypt after Jacob's migration there. Ruth 4:19; (B.C. 1706.) In Matthew 1:3, 4; and Luke 3:33 he is called ARAM in the Authorized Version, but RAM in the Revised Version of Matthew 1:3, 4; and ARNI in the Revised Version of Luke 3:33;

2. The first-born of Jerahmeel, and therefore nephew of the preceding. 1 Chronicles 2:25, 27; (B.C. after 1706.)

3. One of the kindred of Elihu. Job 32:2; Ewald identified this Ram with ARAM in Genesis 22:21.

Ra'ma

Matthew 2:15; referring to Jeremiah 31:15; It is the Greek form of Ramah.

Ra'mah

(a hill). This is the name of several places in the holy land. 1. One of the cities of the allotment of Benjamin. Joshua 18:25; Its site is at er-Ram, about five miles from Jerusalem, and near to Gibeah. Judges 4:5; Judges 19:13; 1 Samuel 22:6; Its people returned after the captivity. Ezra 2:26; Nehemiah 7:30;

2. The home of Elkanah, Samuel's father, 1 Samuel 1:19; 1 Samuel 2:11; the birthplace of Samuel himself, his home and official residence, the site of his altar ch. 1 Samuel 7:17; 1 Samuel 8:4; 1 Samuel 15:34; 1 Samuel 16:13 9:18; and finally his burial-place, ch. 1 Samuel 25:1; 1 Samuel 28:3; It is a contracted form of Ramathaim-zophim. All that is directly said as to its situation is that it was in Mount Ephraim, 1 Samuel 1:1; a district without defined boundaries, The position of Ramah is a much-disputed question. Tradition, however places the residence of Samuel on the lofty and remarkable eminence of Neby Samwil which rises four miles to the northwest of Jerusalem. Since the days of Arcult the tradition appears to have been continuous. Here, then, we are inclined in the present state of the evidence, to place the Ramah of Samuel.

3. One of the nineteen fortified places of Naphtali. Joshua 19:36; Dr. Robinson has discovered a Rameh northwest of the Sea of Galilee, about 8 miles east-south-east of Safed.

4. One of the landmarks on the boundary of Asher, Joshua 19:29; apparently between Tyre and Zidon. Some place it 3 miles east of Tyre, others 10 miles off and east-southeast of the same city.

5. By this name in 2 Kings 8:29; and 2 Chronicles 22:6 only, is designated Ramoth-gilead.

6. A place mentioned in the catalogue of those reinhabited by the Benjamites after their return from the captivity. Nehemiah 11:33.

Ra'math

of the south one of the towns at the extreme south limit of Simeon. Joshua 19:8; It is in all probability the same place as south Ramoth. 1 Samuel 30:27.

Ramatha'im-zo'phim

(the two heights of the watchers). See RAMAH, 2

Ra'mathite, The

Shimei the Ramathite, i.e. a native of Ramah, had charge of the royal vineyards of King David. 1 Chronicles 27:27; (B.C. 1050.)

Ra'math-le'hi

(hill of the jawbone, or hill of Lehi), the name bestowed by Samson on the scene of his slaughter of the thousand Philistines with the jaw bone, Judges 15:17; a place by the rock Elam, in western Judah of the Philistines.

Ra'math-miz'peh

(high place of the watch-tower). See RAMOTH-GILEAD

Rame'ses, or Ra-am'ses

(child of the sun), a city and district of lower Egypt. Genesis 47:11; Exodus 12:37; Numbers 33:3, 5; This land of Rameses either corresponds to the land of Goshen or was a district of it, more probably the former. The city was one of the two store-cities built for the Pharaoh who first oppressed the children of Israel. Exodus 1:11; (It was probably the capital of Goshen and situated in the valley of the Pelusiac mouth of the Nile. McClintock and Strong say that its location is indicated by the present Tell Ramsis, a quadrangular mound near Belbeis. Dr. Brugsch thinks that it was at Zoan-Tanis, the modern San, on the Tanitic branch of the Nile, and that it was built or enlarged by Rameses II and made his capital.-ED.)

Rami'ah

one who had taken "a strange wife." Ezra 10:25.

Ra'moth-gil'ead

(heights of Gilead), one of the great fastnesses on the east of jordan, and the key to an important district. 1 Kings 4:13; It was the city of refuge for the tribe of Gad, Deuteronomy 4:43; Joshua 20:8; Joshua 21:38; and the residence of one of Solomon's commissariat officers. 1 Kings 4:13; During the invasion related in 1 Kings 15:20; or some subsequent incursion, this important place had seized by Ben-hadad I., king of Syria. The incidents of Ahab's expedition are well known. [AHAB] Later it was taken by Israel, and held in spite of all the efforts of Hazael who was now on the throne of Damascus, to regain it. 2 Kings 9:14; Henceforward Ramoth-gilead disappears from our view. Eusebius and Jerome specify the position of Ramoth as 15 miles from Philadelphia (Amman). It may correspond to the site bearing the name of Jel'ad, exactly identical with the ancient Hebrew Gilead, which is four or five miles north of es-Salt, 25 miles east of the Jordan and 13 miles south of the brook Jabbok.

Ram's

horns See CORNET; JUBILEE

Ra'pha

(tall). 1. Son of Binea, among the descendants of Saul. 1 Chronicles 8:37;

2. One of Benjamin's descendants. 1 Chronicles 8:2.

Ra'phael

(the divine healer). According to Jewish tradition, Raphael was one of the four angels which stood round the throne of God-Michael, Uriel, Gabriel, Raphael.

Ra'phon

a city of Gilead, 1 Macc. 15:37 perhaps identical with Raphana, which is mentioned by Pliny as one of the cities of the Decapolis.

Ra'phu

the father of Palti, the Benjamite spy. Numbers 13:9; (B.C. before 1490.)

Raven

(black). The Hebrew oreb is applied to the several species of the crow family, a number of which are found in Palestine. The raven belongs to the order Insessores, family Corvidae. (It resembles the crow, but is larger weighing three pounds; its black color is more iridescent, and it is gifted with greater sagacity. "There is something weird and shrewd in the expression of the raven's countenance, a union of cunning and malignity which may have contributed to give it among widely-revered nations a reputation for preternatural knowledge." One writer says that the smell of death is so grateful to them that when in passing over sheep a tainted smell is perceptible, they cry and croak vehemently. It may be that in passing over a human habitation, if a sickly or cadaverous smell arises, they should make it known by their cries, and so has arisen the idea that the croaking of a raven is the premonition of death.-ED.) A raven was sent out by Noah from the ark. Genesis 8:7; This bird was not allowed as food by the Mosaic law. Leviticus 11:15; Elijah was cared for by ravens. 1 Kings 17:4, 6; They are expressly mentioned as instances of God's protecting love and goodness. Job 38:41; Luke 12:24; The raven's carnivorous habits, and especially his readiness to attack the eye, are alluded to in Proverbs 30:17; To the fact of the raven being a common bird in Palestine, and to its habit of flying restlessly about in constant search for food to satisfy its voracious appetite, may perhaps be traced the reason for its being selected by our Lord and the inspired writers as the especial object of God's providing care.

Razor

Besides other usages, the practice of shaving the head after the completion of a vow must have created among the Jews a necessity for the special trade of a barber. Leviticus 14:8; Numbers 6:9, 18; Numbers 8:7; Judges 13:5; Isaiah 7:20; Ezekiel 5:1; Acts 18:18; The instruments of his work were probably, as in modern times, the razor, the basin, the mirror, and perhaps also the scissors. See 2 Samuel 14:26; Like the Levites, the Egyptian priests were accustomed to shave their whole bodies.

Reai'a

a Reubenite, son of Micah, and apparently prince of his tribe. 1 Chronicles 5:5; The name is identical with Reai'ah.

Reai'ah

(seen of Jehovah). 1. A descendant of Shubal the son of Judah. 1 Chronicles 4:2;

2. The children of Reaiah were a family of Nethinim who returned from Babylon with Zerubbabel. Ezra 2:47; Nehemiah 7:50; (B.C. before 536.)

Re'ba

(four), one of the five kings of the Midianites slain by the children of Israel when Balaam fell. Numbers 31:8; Joshua 13:21; (B.C. 1450.)

Rebec'ca

Romans 9:10; only. See REBEKAH

Rebek'ah

(ensnarer), daughter of Bethuel, Genesis 22:23; and sister of Laban, married to Isaac. She is first presented to us in Genesis 24:1;... where the beautiful story of her marriage is related. (B.C. 1857.) For nineteen years she was childless: then Esau and Jacob were born, the younger being the mother's companion and favorite. Genesis 25:19-28; Rebekah suggested the deceit that was practiced by Jacob on his blind father. She directed and aided him in carrying it out, foresaw the probable consequence of Esau's anger, and prevented it by moving Isaac to send Jacob away to Padan-aram, Genesis 27:1;... to her own kindred. Genesis 29:12; Rebekah's beauty became at one time a source of danger to her husband. Genesis 26:7; It has been conjectured that she died during Jacob's sojourn in Padan-aram.

Re'chab

(rider). 1. One of the two "captains of bands" whom Ish-bosheth took into his service, and who conspired to murder him. 2 Samuel 4:2; (B.C. 1046.)

2. The father of Malchiah, ruler of part of Beth-haccerem. Nehemiah 3:14; (B.C. before 446.)

3. The father or ancestor of Jehonadab. 2 Kings 10:15, 33; 1 Chronicles 2:55; Jeremiah 35:6-19; (B.C.before 882.) It was from this Rechab that the tribe of the Rechabites derived their name. In 1 Chronicles 2:55; the house of Rechab is identified with a section of the Kenites, a Midianitish tribe who came into Canaan with the Israelites, and retained their nomadic habits. The real founder of the tribe was Jehonadab. [JEHONADAB] He and his people had all along been worshippers of Jehovah, circumcised, though not looked upon as belonging to Israel and probably therefore not considering themselves bound by the Mosaic law and ritual. The worship of Baal was offensive to them. Jonadab inaugurated a reformation and compelled a more rigid adherence than ever to the old Arab life. They were neither to drink wine, nor build houses, nor sow seed, nor plant nor have any vineyard. All their days they were to dwell in tents. Jeremiah 35:6, 7; This was to be the condition of their retaining a distinct tribal existence. For two centuries and a half they adhered faithfully to this rule. The invasion of Judah by Nebuchadnezzar, in B.C. 607, drove the Rechabites from their tents to Jerusalem, where they stood proof against temptation, and were specially blessed. Jeremiah 35:2-19; There is much of interest in relation to the present condition of these people. Dr. Wolf reports that the Jews of Jerusalem and Yemen told him that he would find the Rechabites of Jeremiah 35 living near Mecca, in the mountainous country northeast of Medina. When he came near Senaa he came in contact with a tribe, the Beni-Khabir, who identified themselves with the sons of Jehonadab. They claimed to number 60,000, to adhere to the old rules, and to be a fulfillment of the promise made to Jehonadab.

Re'chabites

See RECHAB

Re'chah

(uttermost part), probably a place in Judah-a village, Rashiah, three miles south of Jerusalem.

Recorder

an officer of high rank in the Jewish state, exercising the functions, not simply of an annalist, but of chancellor or president of the privy council. In David's court the recorder appeal's among the high officers of his household. 2 Samuel 8:16; 2 Samuel 20:24; 1 Chronicles 18:15; In Solomon's he is coupled with the three secretaries. 1 Kings 4:3; comp. 2 Kings 18:18, 37; 2 Chronicles 34:8.

Red Sea

1. Name.-The sea known to us as the Red Sea was by the Israelites called "the sea," Exodus 14:2, 9, 16, 21, 28; Exodus 15:1, 4, 8, 10, 19; Joshua 24:6, 7; and many other passages, and specially "the sea of Suph." Exodus 10:19; Exodus 13:18; Exodus 15:4, 22; Exodus 23:31; Numbers 14:25; etc. This word signifies a sea-weed resembling wool, and such sea-weed is thrown up abundantly on the shores of the Red Sea; hence Brugsch calls it the sea of reeds or weeds. The color of the water is not red. Ebers says that it is of a lovely blue-green color, and named Red either from its red banks or from the Erythraeans, who were called the red people.

2. Physical description.-In extreme length the Red Sea stretches from the straits of Bab el-Mendeb (or rather Ras Bab el-Mendeb), 18 miles wide. in lat. 12 degrees 40' N., to the modern head of the Gulf of Suez, lat. 30 degrees N., a distance of 1450 miles. Its greatest width may be stated at about 210 miles. At Ras Mohammed, on the north, the Red Sea is split by the granitic peninsula of Sinai into two gulfs; the westernmost, or Gulf of Suez, is now about 150 miles in length, with an average width of about 20, though it contracts to less than 10 miles; the easternmost or Gulf of el-'Akabeh, is about 100 miles long, from the Straits of Tiran to the 'Akabeh, and 15 miles wide. The average depth of the Red Sea is from 2500 to 3500 feet, though in places it is 6000 feet deep. Journeying southward from Suez, on our left is the peninsula of Sinai; on the right is the desert coast of Egypt, of limestone formation like the greater part of the Nile valley in Egypt, the cliff's on the sea margin stretching landward in a great rocky plateau while more inland a chain of volcanic mountains, beginning about lat. 28 degrees 4' and running south, rear their lofty peaks at intervals above the limestone, generally about 15 miles distant.

3. Ancient limits.-The most important change in the Red Sea has been the drying up of its northern extremity, "the tongue of the Egyptian Sea." about the head of the gulf has risen and that near the Mediterranean become depressed. The head of the gulf has consequently retired gradually since the Christian era. Thus the prophecy of Isaiah has been fulfilled, Isaiah 11:15; Isaiah 10:5; the tongue of the Red Sea has dried up for a distance of at least 50 miles from its ancient head. An ancient canal conveyed the waters of the Nile to the Red Sea, flowing through the Wadi-t Tumeylat and irrigating with its system of water-channels a large extent of country. It was 62 Roman miles long, 54 feet wide and 7 feet deep. The drying up of the head of the gulf appears to have been one of the chief causes of the neglect and ruin of this canal. The country, for the distance above indicated, is now a desert of gravelly sand, with wide patches about the old sea-bottom, of rank marsh land, now called the "Bitter Lakes." At the northern extremity of this salt waste is a small lake, sometimes called the Lake of Heropolis; the lake is now Birket-et-Timsah "the lake of the crocodile," and is supposed to mark the ancient head of the gulf. The canal that connected this with the Nile was of Pharaonic origin. It was anciently known as the "Fossa Regum" and the "canal of Hero." The time at which the canal was extended, after the drying up of the head of the gulf, to the present head is uncertain, but it must have been late, and probably since the Mohammedan conquest. Traces of the ancient channel throughout its entire length to the vicinity of Bubastis exist at intervals in the present day. The land north of the ancient gulf is a plain of heavy sand, merging into marsh-land near the Mediterranean coast, and extending to Palestine. This region, including Wadi-t-Tumeylat, was probably the frontier land occupied in pact by the Israelites, and open to the incursions of the wild tribes of the Arabian desert.

4. Navigation.-The sea, from its dangers and sterile shores, is entirely destitute of boats. The coral of the Red Sea is remarkably abundant, and beautifully colored and variegated; but it forms so many reefs and islands along the shores that navigation is very dangerous, and the shores are chiefly barren rock and sand, and therefore very sparsely inhabited so that there are but three cities along the whole 1450 miles of its west coast-Suez, at the head, a city of 14,000 inhabitants; Sanakin, belonging to Soudan, of 10,000; and Massau, in Albyssinia, of 5000. Only two ports, Elath and Ezion-geber, are mentioned in the Bible. The earliest navigation of the Red Sea (passing by the pre-historical Phoenicians) is mentioned by Herodotus:-"Seostris (Rameses II.) was the first who passing the Arabian Gulf in a fleet of long vessels, reduced under his authority the inhabitants of the coast bordering the Erythrean Sea." Three centuries later, Solomon's navy was built "in Ezion-geber, which is beside Eloth, on the shore of the Red Sea (Yam Suph), in the land of Edom." 1 Kings 9:20; The kingdom of Solomon extended as far as the Red Sea, upon which he possessed the harbors of Elath and Ezion-geber. [ELATH; EZION-GEBER] It is possible that the sea has retired here as at Suez, and that Ezion-geber is now dry land. Jehoshaphat also "made ships of Tharshish to go to Ophir for gold; but they went not; for the ships were broken at Ezion-geber." 1 Kings 22:48; The scene of this wreck has been supposed to be Edh-Dhahab. The fleets appear to have sailed about the autumnal equinox, and returned in December or the middle of January. The Red Sea, as it possessed for many centuries the most important sea-trade of the East contained ports of celebrity. The Heroopolite Gulf (Gulf of Suez) is of the chief interest; it was near to Goshen, it was the scene of the passage of the Red Sea, and it was the "tongue of the Egyptian Sea." It was also the seat of the Egyptian trade in this sea and to the Indian Ocean.

5. Passage of the Red Sea.-The passage of the Red Sea was the crisis of the exodus. It is usual to suppose that the most northern place at which the Red Sea could have been crossed is the present head of the Gulf of Suez. This supposition depends upon the erroneous idea that in the time of Moses the gulf did not extend farther to the northward then at present. An examination of the country north of Suez has shown, however, that the sea has receded many miles. The old bed is indicated by the Birket-et Timsah, or "lake of the crocodile," and the more southern Bitter Lakes, the northernmost part of the former probably corresponding to the head of it the at the time of the exodus. It is necessary to endeavor to ascertain the route of the Israelites before we can attempt to discover where they crossed the sea. The point from which they started was Rameses, a place certain in the land of Goshen, which we identified with the Wadi-t-Tumeylat. They encamped at Succoth. At the end of the second day's journey the camping place was at Etham, "in the edge of the wilderness." Exodus 13:20; Numbers 33:6; Here the Wadi-t-Tumeylat was probably left, as it is cultivable and terminates in the desert. At the end of the third day's march for each camping place seems to mark the close of a day's journey the Israelites encamped by the sea, place of this last encampment and that of the passage would be not very far from the Persepolitan monument at Pihahiroth. It appears that Migdol was behind Pi-hahiroth and on the other hand Baalzephon and the sea. From Pi-hahiroth the Israelites crossed the sea. This was not far from halfway between the Bitter Lakes and the Gulf of Suez, where now it is dry land. The Muslims suppose Memphis to have been the city at which the Pharaoh of the exodus resided before that event occurred. From opposite Memphis a broad valley leads to the Red Sea. It is in part called the Wadi-t-Teeh, or "Valley of the Wandering." From it the traveller reaches the sea beneath the lofty Gebel-et-Takah, which rises in the north and shuts off all escape in that direction excepting by a narrow way along the seashore, which Pharaoh might have occupied. The sea here is broad and deep, as the narrative is generally held to imply. All the local features seem suited for a great event. The only points bearing on geography in the account of this event are that the sea was divided by an east wind. Whence we may reasonably infer that it was crossed from west to east, and that the whole Egyptian army perished, which shows that it must have been some miles broad. On the whole we may reasonably suppose about twelve miles as the smallest breadth of the sea. The narrative distinctly states that a path was made through the sea, and that the waters were a wall on either hand. The term "wall" does not appear to oblige us to suppose, as many have done, that the sea stood up like a cliff on either side, but should rather be considered to mean a barrier, as the former idea implies a seemingly needless addition to the miracle, while the latter seems to be not discordant with the language of the narrative. It was during the night that the Israelites crossed, and the Egyptians followed. In the morning watch, the last third or fourth of the night, or the period before sunrise Pharaoh's army was in full pursuit in the divided sea, and was there miraculously troubled, so that the Egyptians sought to flee. Exodus 14:23-25; Then was Moses commanded again to stretch out his hand and the sea returned to its strength, and overwhelmed the Egyptians, of whom not one remained alive, Ibid. 26-28. (But on the whole it is becoming more probable that the place where the Israelites crossed "was near the town of Suez, on extensive shoals which run toward the southeast, in the direction of Ayim Musa (the Wells of Moses). The distance is about three miles at high tide. This is the most probable thee Near here Napoleon, deceived by the tidal wave, attempted to cross in 1799, and nearly met the fate of Pharaoh. But an army of 600,000 could of course never have crossed it without a miracle."-Schaff's Through Bible Lands. Several routes and places of crossing advocated by learned Egyptologists can be clearly seen by the accompanying maps. The latest theory is that which Brugsch-bey has lately revived that the word translated Red Sea is "Sea of Reeds or Weeds," and refers to the Serbonian bog in the northeastern part of Egypt, and that the Israelites crossed here instead of the Red Sea. "A gulf profound, as that Serbonian bog... where armies whole have sunk."-Milton. And among these armies that of Artarerxes, king of Persia, B.C. 350. But it is very difficult to make this agree with the Bible narrative, and if is the least satisfactory of all the theories.-ED.)

Reed

Under this name may be noticed the following Hebrew words: 1. Agmon occurs in Job 40:12, 16; Isaiah 9:14; (Authorized Version "rush"). There can be no doubt that it denotes some aquatic reed-like plant, probably the Phragmitis communis, which, if it does not occur in Palestine and Egypt, is represented by a very closely-allied species, viz., the Arundo isiaca of Delisle. The drooping panicle of this plant will answer well to the "bowing down the head" of which Isaiah speaks. Isaiah 58:5;

2. Gnome, translated "rush" and "bulrush" by the Authorized Version, without doubt denotes the celebrated paper-reed of the ancients, Papyrus antiquorum, which formerly was common in some parts of Egypt. The papyrus reed is not now found in Egypt; it grows however, in Syria. Dr. Hooker saw it on the banks of Lake Tiberias, a few miles north of the town. The papyrus plant has an angular stem from 3 to 6 feet high, though occasionally it grows to the height of 14 feet it has no leaves; the flowers are in very small spikelets, which grow on the thread-like flowering branchlets which form a bushy crown to each stem; (It was used for making paper, shoes, sails, ropes, mattresses, etc. The Greek name is Biblos, from which came our word Bible-book-because books were made of the papyrus paper. This paper was always expensive among the Greeks, being worth a dollar a sheet.-ED.)

3. Kaneh, a reed of any kind. Thus there are in general four kinds of reeds named in the Bible: (1) The water reed; No, 1 above. (2) A stronger reed, Arundo donax, the true reed of Egypt and Palestine, which grows 8 or 10 feet high, and is thicker than a man's thumb. It has a jointed stalk like the bamboo, and is very abundant on the Nile. (3) The writing reed, Arundo scriptoria, was used for making pens. (4) The papyrus; No. 2.

Re-ela'iah

(bearer of Jehovah), one who went up with Zerubbabel. Ezra 2:2; In Nehemiah 7:7; he is called RAAMIAH. (B.C. 445.)

Refiner

The refiner's art was essential to the working of the precious metals. It consisted in the separation of the dress from the pure ore, which was effected by reducing the metal to a fluid state by the application of heat, and by the aid of solvents, such as alkali, Isaiah 1:25; or lead, Jeremiah 6:29 which, amalgamating with the dress, permitted the extraction of the unadulterated metal. The instruments required by the refiner were a crucible of furnace and a bellows or blow-pipe. The workman sat at his work, Malachi 3:3; he was thus better enabled to watch the process, and let the metal run off at the proper moment.

Refuges

Cities of See CITIES OF REFUGE

Re'gem

(friend) a son of Jahdai. 1 Chronicles 2:47.

Re'gem-me'lech

(friend of the king). The names of Sherezer and Regem-melech occur in an obscure passage of Zechariah. Zechariah 7:2; They were sent on behalf of some of the captivity to make inquiries at the temple concerning fasting (B.C. 617.)

Rehabi'ah

(enlarged by Jehovah), the only son of Eliezer the son of Moses. 1 Chronicles 23:17; 1 Chronicles 24:21; 1 Chronicles 26:25; (B.C. about 1455.)

Re'hob

1. The father of Hadadezer king of Zobah, whom David smote at the Euphrates. 2 Samuel 8:3, 12; (B.C. before 1043.)

2. A Levite or family of Levites who sealed the covenant with Nehemiah. Nehemiah 10:11; (B.C. 410.)

3. The northern limit of the exploration of the spies. Numbers 13:21; Robinson fixes the position of Rehob as not far from Tell el-Kady and Banias.

4. One of the towns allotted to Asher. Joshua 19:28;

5. Asher contained another Rehob, Joshua 19:30; but the situation of these towns is unknown.

Rehobo'am

(enlarger of the people), son of Solomon by the Ammonite princess Naamah, 1 Kings 14:21, 31; and his successor. 1 Kings 11:43; Rehoboam selected Shechem as the place of his coronation (B.C. 975), probably as an act of concession to the Ephraimites. The people demanded a remission of the severe burdens imposed by Solomon, and Rehoboam, rejecting the advice of his father's counsellors, followed that of his young courtiers, and returned an insulting answer, which led to an open rebellion among the tribes, and he was compelled to fly to Jerusalem, Judah and Benjamin alone remaining true to him. Jeroboam was made king of the northern tribes. [JEROBOAM] An expedition to reconquer Israel was forbidden by the prophet Shemaiah, 1 Kings 12:21; still during Rehoboam's lifetime peaceful relations between Israel and Judah were never restored. 2 Chronicles 12:15; 1 Kings 14:30; In the fifth year of Rehoboam's reign the country was invaded by a host of Egyptians and other African nations under Shishak. Jerusalem itself was taken and Rehoboam had to purchase an ignominious peace by delivering up the treasures with which Solomon had adorned the temple and palace. The rest of Rehoboam's life was unmarked by any events of importance. He died B.C. 958, after a reign of 17 years, having ascended the throne B.C. 975, at the age of 41. 1 Kings 14:21; 2 Chronicles 12:13; He had 18 wives, 60 concubines, 28 sons and 60 daughters.

Reho'both

(wide places, i.e. streets). 1. The third of the series of wells dug by Isaac, Genesis 26:22; in the Philistines' territory, lately identified as er-Ruheibeh, 16 miles south of Beersheba.

2. One of the four cities built by Asshur, or by Nimrod in Asshur, according as this difficult passage is translated. Genesis 10:11; Nothing certain is known of its position.

3. The city of a certain Saul or Shaul, one of the early kings of the Edomites. Genesis 36:37; 1 Chronicles 1:48; The affix "by the river" fixes the situation of Rehoboth as on the Euphrates.

Re'hum

(merciful). 1. One who went up from Babylon with Zerubbabel. Ezra 2:2; (B.C. 536.)

2. "Rehum the chancellor." Ezra 4:8, 9, 17, 23; He was perhaps a kind of lieutenant-governor of the province under the king of Persia. (B.C. 535.)

3. A Levite of the family of Bani, who assisted in rebuilding the walls of Jerusalem. Nehemiah 3:17; (B.C. 445.)

4. One of the chief of the people, who signed the covenant with Nehemiah. Nehemiah 10:25; (B.C. 410.)

5. A priestly family, or the head of a priestly house, who went up with Zerubbabel. Nehemiah 12:3; (B.C. 536.)

Re'i

(friendly), a person mentioned (in 1 Kings 1:8; only) as having remained firm to David's cause when Adonijah rebelled. (B.C. 1015.)

Reins

(i.e. kidneys). In the ancient system of physiology the kidneys were believed to be the seat of desire and longing, which accounts for their often being coupled with the heart. Psalms 7:9; Psalms 26:2; Jeremiah 11:20; Jeremiah 17:10; , etc.

Re'kem

one of the towns of the allotment of Benjamin. Joshua 18:27; Its existing site is unknown.

Re'kem

(variegation). 1. One of the five kings or chieftains of Midian slain by the Israelites. Numbers 31:8; Joshua 13:21;

2. One of the four sons of Hebron, and father of Shammai. 1 Chronicles 2:43, 44.

Remali'ah

(protected by Jehovah). The father of Pekah, captain of Pekahiah; king of Israel, who slew his master and usurped his throne. 2 Kings 15:25-37; 2 Kings 16:1, 5; 2 Chronicles 28:6; Isaiah 7:1-9; Isaiah 8:6; (B.C. 756.)

Re'meth

(height), one of the towns of Issachar. Joshua 19:21; It is probably though not certainly, a distinct place from the RAMOTH of 1 Chronicles 6:73.

Rem'mon

(pomegranate), a town in the allotment of Simeon, Joshua 10:7; elsewhere accurately given in the Authorized Version as Rimmon.

Rem'mon-meth'o-ar

a place which formed one of the landmarks of Zebulun. Joshua 19:13; only. Methoar does not really form a part of the name, but should be translated (as in the margin of the Authorized Version) "Remmon which reaches to Neah." Dr. Robinson and Mr. Van de Velde place Rummaneh on the south border of the plain of Buttauf, three miles north-northeast of Seffurieh.

Re'phael

(healed of God), son of Shemaiah, the first-born of Obed-edom. 1 Chronicles 26:7; (B.C. about 1015.)

Re'phah

a son of Ephraim, and ancestor of Joshua. 1 Chronicles 7:26.

Reph'aiah

(healed of Jehovah). 1. The sons of Rephaiah appear among the descendants of Zerubbabel in 1 Chronicles 3:21;

2. A Simeonite chieftain in the reign of Hezekiah. 1 Chronicles 4:42; (B.C. 727.)

3. Son of Tola the son of Issachar. 1 Chronicles 7:2;

4. Son of Binea, and descendant of Saul. 1 Chronicles 9:43;

5. The son of Hur, and ruler of a portion of Jerusalem. Nehemiah 3:9; (B.C. 441.)

Reph'a-im, The valley of

2 Samuel 5:18, 22; 1 Samuel 23:13; 1 Chronicles 11:15; 1 Chronicles 14:9; Isaiah 17:5; also in Joshua 15:8; and Josh 18:16 it is translated in the Authorized Version "the valley of the giants," a spot which was the scene of some of David's most remarkable adventures. He twice encountered and defeated the Philistines there. 2 Samuel 5:17-25; 2 Samuel 23:13; etc. Since the latter part of the sixteenth century the name has been attached to the upland plain which stretches south of Jerusalem and is crossed by the road to Bethlehem-the el Buk'ah of the modern Arabs. (This valley begins near the valley of Hinnom, southwest of Jerusalem extending toward Bethlehem. It is about a mile long, with hills on either side. This agrees with Josephus and is the generally-accepted location of this valley.-ED.) Tobler, however, in his last investigations conclusively adopts the Wady Der Jasin, on the northwest of Jerusalem. The valley appears to derive its name from the ancient nation of the Rephaim. See GIANTS

Reph'a-im

See GIANTS

Rephan

the reading, in the Revised Version, for Remphan, Acts 7:43.

Reph'idim

Exodus 17:1, 8; Exodus 19:2; The name means rests or stays, i.e. resting places. The place lies in the march of the Israelites from Egypt to Sinai. Its site is not certain, but it is perhaps Wady Feiran, a rather broad valley about 25 miles from Jebel Musa (Mount Sinai). Others place it in Wady es Sheikh, an eastern continuation of Feiran, and about 12 miles from Sinai. Here the Israelites fought their first battle and gained their first victory after leaving Egypt, the Amalekites having attacked them; here also the people murmured from thirst, and Moses brought water for them out of the rock. From this murmuring the place was called "Massah" and "Meribah."

Re'sen

(bridle), Genesis 10:12; one of the cities built by Asshur, "between Nineveh and Calah." Assyrian remains of some considerable extent are found near the modern village of Selamiyeh, and it is perhaps the most probable conjecture that these represent Resen.

Re'sheph

(flame), a son of Ephraim. 1 Chronicles 7:25.

Re'u

(friend), son of Peleg, in the line of Abraham's ancestors. Genesis 11:18, 19, 20, 21; 1 Chronicles 1:25; (B.C. about 2213.)

Reu'ben

(behold a son), Jacob's firstborn Child, Genesis 29:32; the son of Leah. (B.C. 1753.) The notices of the patriarch Reuben give, on the whole a favorable view of his disposition. To him and him alone the preservation of Joseph's life appears to have been due and afterward he becomes responsible for his safety. Genesis 37:18-30; Genesis 42:37; Of the repulsive crime which mars his history, and which turned the blessing of his dying father into a curse-his adulterous connection with Bilhah-we know from the Scriptures only the fact. Genesis 35:22; He was of an ardent, impetuous, unbalanced but not ungenerous nature; not crafty and cruel, as were Simeon and Levi, but rather, to use the metaphor of the dying patriarch, boiling up like a vessel of water over a rapid wood fire, and as quickly subsiding when the fuel was withdrawn. At the time of the migration into Egypt, Reuben's sons were four. Genesis 46:9; 1 Chronicles 5:3; The census at Mount Sinai, Numbers 1:20, 21; Numbers 2:11; shows that at the exodus the men of the tribe above twenty years of age and fit for active warlike service numbered 46, 600. The Reubenites maintained the ancient calling of their forefathers. Their cattle accompanied them in their flight from Egypt. Exodus 12:38; Territory of the tribe.-The portion of the promised land selected by Reuben had the special name of "the Mishor," with reference possibly to its evenness. Under its modern name of the Belka it is still esteemed beyond all others by the Arab sheep-masters. It was a fine pasture-land east of the Jordan, lying between the river Arnon on the south and Gilead on the north. Though the Israelites all aided the Reubenites in conquering the land, and they in return helped their brothers to secure their own possessions, still there was always afterward a bar, a difference in feeling and habits, between the eastern and western tribes. The pile of stones which they erected on the west bank of the Jordan to mark their boundary was erected in accordance with the unalterable habits of Bedouin tribes both before and since. This act was completely misunderstood and was construed into an attempt to set up a rival altar to that of the sacred tent. No Judge, no prophet, no hero of the tribe of Reuben is handed down to us. The Reubenites disliked war clinging to their fields and pastures even when their brethren were in great distress. Being remote from the seat of the national government and of the national religion, it is not to be wondered at that the Reubenites relinquished the faith of Jehovah. The last historical notice which we possess of them, while it records this fact, records also as its natural consequence that they and the Gadites and the half-tribe Manasseh were carried off by Pul and Tiglath-pileser. 1 Chronicles 5:26.

Reu'el

(friend of God) One of the sons of Esau, by his wife Bashemath, sister of Ishmael. Genesis 36:4, 10, 13, 17; 1 Chronicles 1:36, 37; (B.C. about 1790.)

2. One of the names of Moses' father-in-law. Exodus 2:18; (B.C. 1530.)

3. Father of Eliasaph, the leader of the tribe of Gad at the time of the census at Sinai. Numbers 2:14; (B.C. 1490.)

4. A Benjamite, ancestor of Elah. 1 Chronicles 9:8.

Reu'mah

(elevated), the concubine of Nahor, Abraham's brother. Genesis 22:4; (B.C. about 1870.)

Revela'tion of St. John

the last book of the New Testament. It is often called the Apocalypse, which is its title in Greek, signifying "Revelation," 1. Canonical authority and authorship.-The inquiry as to the canonical authority of the Revelation resolves itself into a question of authorship. Was St. John the apostle and evangelist the writer of the Revelation? The evidence adduced in support of his being the author consists of (1) the assertions of the author and (2) historical tradition. (1) The author's description of himself in the 1st and 22d chapters is certainly equivalent to an assertion that he is the apostle. He names himself simply John, without prefix or addition. is also described as a servant of Christ, one who had borne testimony as an eye-witness of the word of God and of the testimony of Christ. He is in Patmos for the word of God and the testimony of Jesus Christ. He is also a fellow sufferer with those whom he addresses, and the authorized channel of the most direct and important communication that was ever made to the Seven Churches of Asia, of which churches John the apostle was at that time the spiritual governor and teacher. Lastly, the writer was a fellow servant of angels and a brother of prophets. All these marks are found united in the apostle John, and in him alone of all historical persons. (2) A long series of writers testify to St. John's authorship: Justin Martyr (cir. 150 A.D.), Eusebius, Irenaeus (A.D. 195), Clement of Alexandria (about 200), Tertullian (207), Origen (233). All the foregoing writers, testifying that the book came from an apostle, believed that it was a part of Holy Scripture. The book was admitted into the list of the Third Council of Carthage, A.D. 397.

2. Time and place of writing.-The date of the Revelation is given by the great majority of critics as A.D. 95-97. Irenaeus says: "It (i.e. the Revelation) was seen no very long time ago, but almost in our own generation, at the close of Domitian's reign. Eusebius also records that, in the persecution under Domitian, John the apostle and evangelist was banished to the Island Patmos for his testimony of the divine word. There is no mention in any writer of the first three centuries of any other time or place, and the style in which the messages to the Seven Churches are delivered rather suggests the notion that the book was written in Patmos.

3. Interpretation.-Modern interpreters are generally placed in three great divisions: (a) The Historical or Continuous exposition, in whose opinion the Revelation is a progressive history of the fortunes of the Church from the first century to the end of time. (b) The Praeterist expositors, who are of opinion that the Revelation has been almost or altogether fulfilled in the time which has passed since it was written; that it refers principally to the triumph of Christianity over Judaism and Paganism, signalized in the downfall of Jerusalem and of Rome. (c) The Futurist expositors, whose views show a strong reaction against some extravagances of the two preceding schools. They believe that the whole book, excepting perhaps the first three chapters, refers principally, if not exclusively, to events which are yet-to come. Dr.Arnold in his sermons "On the Interpretation of Prophecy" suggests that we should bear in mind that predictions have a lower historical sense as well as a higher spiritual sense; that there may be one or more than one typical, imperfect, historical fulfillment of the prophecy, in each of which the higher spiritual fulfillment is shadowed forth more or less distinctly.

Re'zeph

(a hot stone), one of the places which Sennacherib mentions, in his taunting message to Hezekiah, as having been destroyed by his predecessor. 2 Kings 19:12; Isaiah 37:12.

Rezi'a

(delight), an Asherite, of the sons of Ulla. 1 Chronicles 7:39; (B.C. 1444.)

Re'zin

(firm). 1. King of Damascus. He attacked Jotham during the latter part of his reign, 2 Kings 15:37; but his chief war was with Ahaz, whose territories he invaded, in conjunction with Pekah about B.C. 741. Though unsuccessful is his siege of Jerusalem, 2 Kings 16:5; Isaiah 7:1; he "recovered Elath to Syria." 2 Kings 16:6; Soon after this he was attacked defeated and slain by Tiglath-pileser II, king of Assyria. 2 Kings 16:9;

2. One of the families of the Nethinim. Ezra 2:48; Nehemiah 7:50; (B.C. before 536.)

Re'zon

(prince), son of Eliadah, a Syrian, who when David defeated Hadadezer king of Zobah, put himself at the head of a band of freebooters and set up a petty kingdom at Damascus. 1 Kings 11:23; He harassed the kingdom of Solomon during his whole reign. (B.C. 1043-975.)

Rhe'gium

(breach), an Italian town situated on the Bruttian coast, just at the southern entrance of the Straits of Messina. The name occurs in the account of St. Paul's voyage from Syracuse to Puteoli, after the shipwreck at Malta. Acts 28:13; By a curious coincidence, the figures on its coin are the very "twin brothers" which gave the name to St. Paul's ship. It was originally a Greek colony; it was miserably destroyed by Dionysius of Syracuse. From Augustus it received advantages which combined with its geographical position in making it important throughout the duration of the Roman empire. The modern Reggio is a town of 10,000 inhabitants. Its distance across the straits from Messina is only about six miles.

Rhe'sa

(head), son of Zorobabel in the genealogy of Christ. Luke 3:27; It is conjectured that Rhesa is no person, but merely a title.

Rho'da

(rose), the name of a maid who announced Peter's arrival at the door of Mary's house after his miraculous release from prison. Acts 12:13; (A.D. 44.)

Rhodes

(rosy), a celebrated island in the Mediterranean Sea. (It is triangular in form, 60 miles long from north to south, and about 18 wide. It is noted now, as in ancient times, for its delightful climate and the fertility of its soil. The city of Rhodes, its capital, was famous for its huge brazen statue of Apollo called the Colossus of Rhodes. It stood at the entrance of the harbor, and was so large that ships in full sail could pass between its legs. ED.) Rhodes is immediately opposite the high Carian and Lycian headlands at the southwest extremity of the peninsula of Asia Minor. Its position had much to do with its history. Its real eminence began about 400 B.C. with the founding of the city of Rhodes, at the northeast extremity of the island, which still continues to be the capital. After Alexander's death it entered on a glorious period, its material prosperity being largely developed, and its institutions deserving and obtaining general esteem. We have notice of the Jewish residents in Rhodes in 1 Macc. 15:23. The Romans, after the defeat of Antiochus, assigned, during some time, to Rhodes certain districts on the mainland. Its Byzantine, history is again eminent. Under Constantine If was the metropolis of the "Province of the Islands," It was the last place where the Christians of the East held out against the advancing Seracens; and subsequently it was once more famous as the home and fortress of the Knights of St. John. (It is now reduced to abject poverty. There are two cities-Rhodes the capital and Lindus-and forty or fifty villages. The population, according to Turner is 20,000, of whom 6000 are Turks and the rest Greeks, together with a few Jews.)

Ri'ba-i, or Riba'i

(pleader with Jehovah), the father of Ittai the Benjamite, of Gibeah. 2 Samuel 23:29; 1 Chronicles 11:31; (B.C. before 1020.)

Rib-lah

(fertility), One of the landmarks on the eastern boundary of the land of Israel, as specified by Moses. Numbers 34:11; It seems hardly possible, without entirely disarranging the specification or the boundary, that the Riblah in question can be the same with the following.

2. Riblah in the land of Hamath, a place on the great road between Palestine and Babylonia, at which the kings of Babylonia were accustomed to remain while directing the operations of their armies in Palestine and Phoenicia. Here Nebuchadnezzer waited while the sieges of Jerusalem and of Tyre were being conducted by his lieutenants. Jeremiah 39:5, 6; Jeremiah 52:9, 10, 26, 27; 2 Kings 25:6, 20, 21; In like manner Pharaoh-necho after his victory over the Babylonians at Carchemish, returned to Riblah and summoned Jehoahaz from Jerusalem before him. 2 Kings 23:33; This Riblah still retains its ancient name, on the right (east) bank of the el-Asy (Orontes) upon the great road which connects Baalbek and Hums, about 36 miles northeast of the former end 20 miles southwest of the latter place.

Riddle

It is known that all ancient nations, and especially Orientals, were fond of riddles. The riddles which the queen of Sheba came to ask of Solomon, 1 Kings 10:1; 2 Chronicles 9:1; were rather "hard questions" referring to profound inquiries. Solomon is said, however, to have been very fond of riddles. Riddles were generally proposed in verse, like the celebrated riddle of Samson. Judges 14:14-19.

Rim'mon

(pomegranate) the name of several towns.

1. A city of Zebulun 1 Chronicles 6:77; Nehemiah 11:29; a Levitical city, the present Rummaneh, six miles north of Nazareth.

2. A town in the southern portion of Judah, Joshua 15:3; allotted to Simeon, Joshua 19:7; 1 Chronicles 4:32; probably 13 miles southwest of Hebron.

3. Rimmon-parez (pomegranate of the breach), the name of a march-station in the wilderness. Numbers 33:19, 20; No place now known has been identified with it.

4. Rimmon the Rock, a cliff or inaccessible natural fastness, in which the six hundred Benjamites who escaped the slaughter of Gibeah took refuge. Judges 20:45, 47; Judges 21:13; In the wild country which lies on the east of the central highlands of Benjamin the name is still found attached to a village perched on the summit of a conical chalky hill, visible in all directions, and commanding the whole country.

5. A Benjamite of Beeroth, the father of Rechab and Baanah, the murderers of Ish-bosheth. 2 Samuel 4:2, 5, 9.

Rim'mon

a deity worshipped by the Syrians of Damascus, where there was a temple or house of Rimmon. 2 Kings 5:18; Rimmon is perhaps the abbreviated form of Hadad-rimmon, Hadad being the sun-god of the Syrians. Combining this with the pomegranate which was his symbol, Hadad-rimmon would then he the sun-god of the late summer, who ripens the pomegranate and other fruits.

Ring

The ring was regarded as an indispensable article of a Hebrew's attire, inasmuch as it contained his signet. It was hence the symbol of authority. Genesis 41:42; Esther 3:10; Rings were worn not only by men, but by women. Isaiah 3:21; We may conclude from Exodus 28:11; that the rings contained a stone engraven with a device or with the owner's name. The custom appears also to have prevailed among the Jews of the apostolic age. Jas 2:2.

Rin'nah

(a shout), one of the descendants of Judah. 1 Chronicles 4:20; (B.C. 1300.)

Ri'phath

(spoken), the second son of Gomer. Genesis 10:3; The name may be identified with the Rhipaean mountains, i.e. the Carpathian range in the northeast of Dacia.

Rith'mah

(heath), a march-station in the wilderness, Numbers 33:18, 19; Probably northeast of Hazeroth.

Riu'sah

(a ruin), a march-station in the wilderness. Numbers 33:21, 22.

River

In the sense in which we employ the word viz. for a perennial stream of considerable size, a river is a much rarer object in the East than in the West. With the exception of the Jordan and the Litany, the streams of the holy land are either entirely dried up in the summer months converted into hot lanes of glaring stones, or else reduced to very small streamlets, deeply sunk in a narrow bed, and concealed from view by a dense growth of shrubs. The perennial river is called nahar by the Hebrews. With the definite article, "the river," it signifies invariably the Euphrates. Genesis 31:21; Exodus 23:31; Numbers 24:6; 2 Samuel 10:16; etc. It is never applied to the fleeting fugitive torrents of Palestine. The term for these is nachal, for which our translators have used promiscuously, and sometimes almost alternately, "valley" "brook" and "river." No one of these words expresses the thing intended; but the term "brook" is peculiarly unhappy. Many of the wadys of Palestine are deep, abrupt chasms or rents in the solid rock of-the hills, and have a savage, gloomy aspect, far removed from that of an English brook. Unfortunately our language does not contain any single word which has both the meanings of the Hebrew nachal and its Arabic equivalent wady which can be used at once for a dry valley and for the stream which occasionally flows through it.

River

of Egypt 1. The Nile. Genesis 15:18; [NILE]

2. A desert stream on the border of Egypt, still occasionally flowing in the valley called Wadi-l-'Areesh. The centre of the valley is occupied by the bed of this torrent, which only flows after rains, as is usual in the desert valleys. This stream is first mentioned as the point where the southern border of the promised land touched the Mediterranean, which formed its western border. Numbers 34:3-6; In the latter history we find Solomon's kingdom extending from the "entering in of Hamath unto the river of Egypt," 1 Kings 8:65; and Egypt limited in the same manner where the loss of the eastern provinces is mentioned. 2 Kings 24:7.

Riz'pah

concubine to King Saul, and mother of his two sons Armoni and Mephibosheth. (B.C. 1080.) The tragic story of the love and endurance with which she watched over the bodies of her two sons, who were killed by the Gibeonites, 2 Samuel 21:8-11; has made Rizpah one of the most familiar objects in the whole Bible.

Road

This word occurs but once in the Authorized Version of the Bible, viz. in 1 Samuel 27:10; where it is used in the sense of "raid" or "inroad." Where a travelled road is meant "path" or "way" is used, since the eastern roads are more like our paths.

Robbery

Robbery has ever been one of the principal employments of the nomad tribes of the East. From the time of Ishmael to the present day the Bedouin has been a "wild man," and a robber by trade. Genesis 16:12; The Mosaic law on the subject of theft is contained in Exodus 2:2; There seems no reason to suppose that the law underwent any alteration in Solomon's time. Man-stealing was punishable with death. Exodus 21:16; Deuteronomy 24:7; Invasion of right in land was strictly forbidden. Deuteronomy 27:17; Isaiah 5:8; Micah 2:2.

Roe, Roebuck

The Hebrew words thus translated denote some species of antelope, probably the Gazella arabica of Syria and Arabia. The gazelle was allowed as food, Deuteronomy 12:15, 22; etc.; it is mentioned as very fleet of foot, 2 Samuel 2:18; 1 Chronicles 12:8; it was hunted, Isaiah 13:14; Proverbs 6:5; it was celebrated for its loveliness. So 2:9, 17; So 8:14.

Roge'lim

(fullers) the residence of Barzillai the Gileadite, 2 Samuel 17:27; 2 Samuel 19:31; in the highlands east of the Jordan.

Roh'gah

(clamor), an Asherite, of the sons of Shamer. 1 Chronicles 7:34; (B.C. about 1490.)

Roll

A book in ancient times consisted of a single long strip of paper or parchment, which was usually kept rolled upon a stick, and was unrolled when a person wished to read it. The roll was usually written on one side only, and hence the particular notice of one that was "written within and without." Ezekiel 2:10; The writing was arranged in columns.

Romam'ti-e'zer

one of the fourteen sons of Heman. 1 Chronicles 25:4, 31; (B.C. about 1014.)

Roman empire

1. The first historic mention of Rome in the Bible is in 1 Macc. 1:10, about the year 161 B.C. in the year 65 B.C., when Syria was made a Roman province by Pompey, the Jews were still governed by one of the Asmonaean princes. The next year Pompey himself marched an army into Judea and took Jerusalem. From this time the Jews were practically under the government of Rome. Finally, Antipater's son Herod the Great was made king by Antony's interest, B.C. 40, and confirmed in the kingdom by Augustus, B.C. 30. The Jews, however, were all this time tributaries of Rome, and their princes in reality were Roman procurators, On the banishment of Archelaus, A.D. 6, Judea became a mere appendage of the province of Syria, and was governed by a Roman procurator, who resided at Caesarea. Such were the relations of the Jewish people to the Roman government at the time when the New Testament history begins.

2. Extent of the empire.-Cicero's description of the Greek states and colonies as a "fringe on the skirts of barbarism" has been well applied to the Roman dominions before the conquests of Pompey and Caesar. The Roman empire was still confined to a narrow strip encircling the Mediterranean Sea. Pompey added Asia Minor and Syria. Caesar added Gaul. The generals of Augustus overran the northwest Portion of Spain and the country between the Alps and the Danube. The boundaries of the empire were now the Atlantic on the west, the Euphrates on the east, the deserts of Africa, the cataracts of the Nile and the Arabian deserts on the south, the British Channel, the Rhine, the Danube and the Black Sea on the north. The only subsequent conquests of importance were those of Britain by Claudius and of Dacia by Trajan. The only independent powers of importance were the Parthians on the east and the Germans on the north. The population of the empire in the time of Augustus has been calculated at 85,000,000.

3. The provinces.-The usual fate of a country conquered by Rome was to be come a subject province, governed directly from Rome by officers sent out for that purpose. Sometimes, however, petty sovereigns were left in possession of a nominal independence on the borders or within the natural limits of the province. Augustus divided the provinces into two classes-(1) Imperial; (2) Senatorial; retaining in his own hands, for obvious reasons, those provinces where the presence of a large military force was necessary, and committing the peaceful and unarmed provinces to the senate. The New Testament writers invariably designate the governors of senatorial provinces by the correct title anthupatoi, proconsuls. Acts 13:7; Acts 18:12; Acts 19:38; For the governor of an imperial province, properly styled "legatus Caesaris," the word hegemon (governor) is used in the New Testament. The provinces were heavily taxed for the benefit of Rome and her citizens. They are said to have been better governed under the empire than under the commonwealth, and those of the emperor better than those of the senate.

4. The condition of the Roman empire at the time when Christianity appeared has often been dwelt upon as affording obvious illustrations of St. Paul's expression that the "fullness of time had come." Galatians 4:4; The general peace within the limits of the empire the formation of military roads, the suppression of piracy, the march of the legions, the voyages of the corn fleets, the general in crease of traffic, the spread of the Latin language in the West as Greek had already spread in the East, the external unity of the empire, offered facilities hitherto unknown for the spread of a world-wide religion. The tendency, too, of despotism like that of the Roman empire to reduce all its subjects to a dead level was a powerful instrument in breaking down the pride of privileged races and national religious, and familiarizing men with the truth that "God had made of one blood all nations on the face of the earth." Acts 17:24, 26; Put still more striking than this outward preparation for the diffusion of the gospel was the appearance of a deep and wide-spread corruption, which seemed to defy any human remedy.

Romans, Epistle to the

1. The date of this epistle is fixed at the time of the visit recorded in Acts 20:3 during the winter and spring following the apostle's long residence at Ephesus A.D. 58. On this visit he remained in Greece three months.

2. The place of writing was Corinth.

3. The occasion which prompted it,,and the circumstances attending its writing, were as follows:-St. Paul had long purposed visiting Rome, and still retained this purpose, wishing also to extend his journey to Spain. Etom. 1:9-13; 15:22-29. For the time, however, he was prevented from carrying out his design, as he was bound for Jerusalem with the alms of the Gentile Christians, and meanwhile he addressed this letter to the Romans, to supply the lack of his personal teaching. Phoebe, a deaconess of the neighboring church of Cenchreae, was on the point of starting for Rome, ch. Romans 16:1, 2; and probably conveyed the letter. The body of the epistle was written at the apostle's dictation by Tertius, ch. Romans 16:22; but perhaps we may infer, from the abruptness of the final doxology, that it was added by the apostle himself.

4. The origin of the Roman church is involved in obscurity. If it had been founded by St. Peter according to a later tradition, the absence of any allusion to him both in this epistle and in the letters written by St. Paul from Rome would admit of no explanation. It is equally clear that no other apostle was like founder. The statement in the Clementines-that the first tidings of the gospel reached Rome during the lifetime of our Lord is evidently a fiction for the purposes of the romance. On the other hand, it is clear that the foundation of this church dates very far back. It may be that some of these Romans, "both Jews and proselytes," present. On the day of Pentecost Acts 2:10; carried back the earliest tidings of the new doctrine; or the gospel may have first reached the imperial city through those who were scattered abroad to escape the persecution which followed on the death of Stephen. Acts 8:4; Acts 11:10; At first we may suppose that the gospel had preached there in a confused and imperfect form, scarcely more than a phase of Judaism, as in the case of Apollos at Corinth, Acts 18:25; or the disciples at Ephesus. Acts 19:1-3; As time advanced and better-instructed teachers arrived the clouds would gradually clear away, fill at length the presence of the great apostle himself at Rome dispersed the mists of Judaism which still hung about the Roman church.

5. A question next arises as to the composition of the Roman church at the time when St. Paul wrote. It is more probable that St. Paul addressed a mixed church of Jews and Gentiles, the latter perhaps being the more numerous. These Gentile converts, however, were not for the most part native Romans. Strange as the: paradox appears, nothing is more certain than that the church of Rome was at this time a Greek and not a Latin church. All the literature of the early Roman church was written in the Greek tongue.

6. The heterogeneous composition of this church explains the general character of the Epistle to the Romans. In an assemblage so various we should expect to find, not the exclusive predominance of a single form of error, but the coincidence of different and opposing forms. It was: therefore the business of the Christian teacher to reconcile the opposing difficulties and to hold out a meeting-point in the gospel. This is exactly what St. Paul does in the Epistle to the Romans.

7. In describing the purport of this epistle we may start from St. Paul's own words, which, standing at the beginning of the doctrinal portion, may be taken as giving a summary of the contents. ch. Romans 1:16, 17; Accordingly the epistle has been described as comprising "the religious philosophy of the world's history "The atonement of Christ is the centre of religious history. The epistle, from its general character, lends itself more readily to an analysis than is often the case with St. Paul's epistles. While this epistle contains the fullest and most systematic exposition of the apostle's teaching, it is at the same time a very striking expression of his character. Nowhere do his earnest and affectionate nature and his tact and delicacy in handling unwelcome topics appear more strongly than when he is dealing with the rejection of his fellow country men the Jews. Internal evidence is so strongly in favor of the genuineness of the Epistle to the Romans that it has never been seriously questioned.

Rome

the famous capital of the ancient world, is situated on the Tiber at a distance of about 15 miles from its mouth. The "seven hills," Revelation 17:9; which formed the nucleus of the ancient city stand on the left bank. On the opposite side of the river rises the far higher side of the Janiculum. Here from very early times was a fortress with a suburb beneath it extending to the river. Modern Rome lies to the north of the ancient city, covering with its principal portion the plain to the north of the seven hills, once known as the Campus Martius, and on the opposite bank extending over the low ground beneath the Vatican to the north of the ancient Janiculum. Rome is not mentioned in the Bible except in the books of Maccabees and in three books of the New Testament, viz., the Acts, the Epistle to the Romans and the Second Epistle to Timothy.

1. Jewish inhabitants. the conquests of Pompey seem to have given rise to the first settlement of Jews at Rome. The Jewish king Aristobulus and his son formed part of Pompey's triumph, and many Jewish captives and immigrants were brought to Rome at that time. A special district was assigned to them, not on the site of the modern Ghetto, between the Capitol and the island of the Tiber, but across the Tiber. Many of these Jews were made freedmen. Julius Caesar showed them some kindness; they were favored also by Augustus, and by Tiberius during the latter part of his reign. It is chiefly in connection with St. Paul's history that Rome comes before us in the Bible. In illustration of that history it may be useful to give some account of Rome in the time of Nero, the "Caesar" to whom St. Paul appealed, and in whose reign he suffered martyrdom.

2. The city in Paul's time.-The city at that time must be imagined as a large and irregular mass of buildings unprotected by an outer wall. It had long outgrown the old Servian wall; but the limits of the suburbs cannot be exactly defined. Neither the nature of the buildings nor the configuration of the ground was such as to give a striking appearance to the city viewed from without. "Ancient Rome had neither cupola nor camyanile," and the hills, never lofty or imposing, would present, when covered with the buildings and streets of a huge city, a confused appearance like the hills of modern London, to which they have sometimes been compared. The visit of St. Paul lies between two famous epochs in the history of the city, viz, its restoration by Augustus and its restoration by Nero. The boast of Augustus is well known, "that he found the city of brick, and left it of marble." Some parts of the city, especially the Forum and Campus Martius, must have presented a magnificent appearance, of which Niebur's "Lectures on Roman History," ii. 177, will give a general idea; but many of the principal buildings which attract the attention of modern travellers in ancient Rome were not yet built. The streets were generally narrow and winding, flanked by densely crowded lodging-houses (insulae) of enormous height. Augustus found it necessary to limit their height to 70 feet. St, Paul's first visit to Rome took place before the Neronian conflagration but even after the restoration of the city which followed upon that event, many of the old evils continued. The population of the city has been variously estimated. Probably Gibbon's estimate of 1, 200,000 is nearest to the truth. One half of the population consisted, in all probability, of slaves. The larger part of the remainder consisted of pauper citizens supported in idleness by the miserable system of public gratuities. There appears to have been no middle class, and no free industrial population. Side by side with the wretched classes just mentioned was the comparatively small body of the wealthy nobility, of whose luxury and profligacy we learn so much from the heathen writers of the time, Such was the population which St. Paul would find at Rome at the time of his visit. We learn from the Acts of the Apostles that he was detained at Rome for "two whole years," "dwelling in his own hired house with a soldier that kept him," Acts 28:16, 30; to whom apparently, according to Roman custom, he was hound with a chain. Acts 28:20; Ephesians 6:20; Philemon 1:13; Here he preached to all that came to him, no man forbidding him. Acts 28:30, 31; It is generally believed that on his "appeal to Caesar" he was acquitted, and after some time spent in freedom, was a second time imprisoned at Rome. Five of his epistles, viz., those to the Colossians, Ephesians, Philippians, that to Philemon, and the Second Epistle to Timothy, were in all probability written from Rome, the latter shortly before his death 2 Timothy 4:6; the others during his first imprisonment. It is universally believed that he suffered martyrdom at Rome.

3. The localities in and about Rome especially connected with the life of Paul are-(1) The Appian Way, by which he approached Rome. Acts 28:15; [APPII FORUM] (2) "The palace," Or "Caesar's court" (praetorium,) Philemon 1:13; This may mean either the great camp of the Praetorian guards which Tiberius established outside the walls on the northeast of the city, or, as seems more probable, a barrack attached to the imperial residence on the Palatine. There is no sufficient proof that the word "praetorium" was ever used to designate the emperors palace, though it is used for the official residence of a Roman governor. John 18:28; Acts 23:35; the mention of "Caesar's household," Philip. 4:22; confirms the notion that St. Paul's residence was in the immediate neighborhood of the emperor's house on the Palatine. (3) The connection of other localities at home with St. Paul's name rests only on traditions of more or less probability. We may mention especially-(4) The Mamertine prison, of Tullianum, built by Ancus Martius near the Forum. It still exists beneath the church of St. Giuseppe dei Falegnami. It is said that St. Peter and St. Paul were fellow prisoners here for nine months. This is not the place to discuss the question whether St. Peter was ever at Rome. It may be sufficient to state that though there is no evidence of such a visit in the New Testament, unless Babylon in 1Pe 5:13; is a mystical name for Rome yet early testimony and the universal belief of the early Church seems sufficient to establish the fact of his having suffered martyrdom there. [PETER] The story, however, of the imprisonment in the Mamertine prison seems inconsistent with 2 Timothy 4:11; (5) The chapel on the Ostian road which marks the spot where the two apostles are said to, have separated on their way to martyrdom. (6)The supposed scene of St. Paul's martyrdom, viz., the church of St. Paolo alle tre fontane on the Ostian road. To these may be added-(7) The supposed scene of St. Peter's martyrdom, viz., the church of St. Pietro in Montorio, on the Janiculum. (8) The chapel Domine que Vadis, on the Aypian road,the scene of the beautiful legend of our Lord's appearance to St. Peter as he was escaping from martyrdom. (9) The places where the bodies of the two apostles, after having been deposited first in the catacombs, are supposed to have been finally buried-that of St. Paul by the Ostian road, that of St. Peter beneath the dome of the famous Basilica which bears his name. We may add, as sites unquestionably connected with the Roman Christians of the apostolic age-(10) The gardens of Nero in the Vatican. Not far from the spot where St. Peter's now stands. Here Christians, wrapped in the skins of beasts, were torn to pieces by dogs, or, clothed in inflammable robes, were burnt to serve as torches during the midnight games. Others were crucified. (11) The Catacombs. These subterranean galleries, commonly from 8 to 10 feet in height and from 4 to 6 in width, and extending for miles, especially in the neighborhood of the old Appian and Nomentan Ways, were unquestionably used as places of refuge, of worship and of burial by the early Christians. The earliest dated inscription in the catacombs is A.D. 71. Nothing is known of the first founder of the Christian Church at Rome. Christianity may, perhaps, have been introduced into the city not long after the outpouring of the Holy Spirit on the day of Pentecost by the "strangers of Rome, who were then at Jerusalem, Acts 2:10; It is clear that there were many Christians at Rome before St. Paul visited the city. Romans 1:8, 13, 15; Romans 15:20; The names of twenty-four Christians at Rome are given in the salutations at the end of the Epistle to the Romans. Linus, who is mentioned 2 Timothy 4:21; and Clement, Philippians 4:3 are supposed to have succeeded St. Peter as bishops of Rome.

Roof

See HOUSE

Room

The references to "room" in Matthew 23:6; Mark 12:39; Luke 14:7, 8; Luke 20:46; signify the highest place on the highest couch round the dinner or supper table-the "uppermost seat", as it is more accurately rendered in Luke 11:43.

Rose

occurs twice only, viz. in So 2:1; Isaiah 35:1; There is much difference of opinion as to what particular flower is here denoted; but it appears to us most probable that the narcissus is intended. Chateaubriand mentions the narcissus as growing in the Plain of Sharon. Roses are greatly prized in the East, more especially for the sake of the rose-water, which is much request. Dr. Hooker observed seven species of wild roses in Syria.

Rosh

(head). In the genealogy of Genesis 46:21; Rosh is reckoned among the sons of Benjamin.

Rosh

Ezekiel 38:2, 3; Ezekiel 39:1; probably a proper name, referring to the first of the three great Scythian tribes of which Magog was the head.

Rosin

Properly "naphtha," as it is both in the LXX. and the Vulgate, as well as in the Peshito-Syriac. Pliny mentions naphtha as a product of Babylonia, similar in appearance to liquid bitumen, and having a remarkable affinity to fire.

Rubies

Concerning the meaning of the Hebrew words translated "rubies" there is much difference of opinion. Job 28:18; see also Prov 3:15; 8:11; 31:10 Some suppose "coral" to be in tended; others "pearl," supposing that the original word signifies merely "bright in color," or "color of a reddish tinge." (The real ruby is a red sapphire, next in value to the diamond. The finest rubies are brought chiefly from Ceylon and Burmah.)

Rue

occurs only in Luke 11:42; The rue here spoken of is doubtless the common Ruta graveolens a shrubby plant about two feet high, of strong medicinal virtues. It is a native of the Mediterranean coasts, and has been found by Hasselquist on Mount Tabor. The Talmud enumerates rue amongst kitchen herbs, and regards it as free of tithe as being a plant not cultivated in gardens. In our Lord's time however rue was doubtless a garden plant, and therefore tithable.

Ru'fus

(red) is mentioned in Mark 15:21; as a son of Simon the Cyrenian. Luke 23:26; (A.D. 29.) Again, in Romans 16:13; the apostle Paul salutes a Rufus whom he designates as "elect in the Lord." This Rufus was probably identical with the one to whom Mark refers.

Ru'hamah, or Ruha'mah

(having obtained mercy). Hosea 2:1; The name if name it be, is symbolical, and is addressed to the DAUGHTERS of the people, to denote that they were still the objects of love and tender compassion.

Ru'mah

(high), mentioned once only-2 Kings 23:36; It has been conjectured to be the same place as Arumah. Judges 9:41; which was apparently near Shechem. It is more probable that it is identical with Dumah. Joshua 15:52.

Ruth

(a female friend) a Moabitish woman, the wife, first of Mahlon, second of Boaz, the ancestress of David and Christ,and one of the four women who are named by St. Matthew in the genealogy of Christ. A severe famine in the land of Judah induced Elimelech, a native of Bethlehem-ephratah, to emigrate into the land of Moab, with his wife Naomi, and his two sons, Mahlon and Chilion. This was probably about the time of Gideon, B.C. 1250. At the end of ten years Naomi now left a widow and childless, having heard that there was plenty again in Judah, resolved to return to Bethlehem, and her daughter-in-law Ruth returned with her. They arrived at Bethlehem just at the beginning of barley harvest, and Ruth, going out to glean, chanced to go into the field of wheat, a wealthy man and a near kinsman of her father-in-law, Elimelech. Upon learning who the stranger was, Boaz treated her with the utmost kindness and respect, and sent her home laden with corn which she had gleaned. Encouraged by this incident, Naomi instructed Ruth to claim at the hand of Boaz that he should perform the part of her husband's near kinsman, by purchasing the inheritance of Elimelech and taking her to be his wife. With all due solemnity, Boaz took Ruth to be his wife, amidst the blessings and congratulations of their neighbors. Their son, Obed, was 'the father of Jesse, who was the father of David.

Ruth, Book of

contains the history of Ruth, as narrated in the preceding article. The main object of the writer is evidently to give an account of David's ancestors; and the book was avowedly composed long after the time of the heroine. See Ruth 1:1; Ruth 4:7, 17; Its date and author are quite uncertain. Tradition is in favor of Samuel. It is probable that the books of Judges, Ruth, Samuel and Kings originally formed but one work. The book of Ruth clearly forms part of the books of Samuel, supplying as it does the essential point of David's genealogy and early family history, and is no less clearly connected with the book of Judges by its opening verse and the epoch to which the whole book relates.

Rye

(Heb. cussemeth) occurs in Exodus 9:32; Isaiah 28:25; in the latter the margin reads "spelt." In Ezekiel 4:9; the text has "fitches" and the margin "rie." It is probable that by cussemeth "spelt" is intended. Spelt (Triticum spelta) is grown in some parts of the south of Germany; it differs but slightly from our common wheat (T. vulgare).

S

Sabachtha'ni, or Sabach'thani

(why hast thou forsaken me?), part of Christ's fourth cry on the cross. Matthew 27:46; Mark 15:34; This, with the other words uttered with it, as given in Mark, is Aramaic (Syro-Chaldaic), the common dialect of the people of palestine in Christ's time and the whole is a translation of the Hebrew (given in Matthew) of the first words of the 22d Psalm.-ED.

Sab'aoth, The Lord of

occurs in Romans 9:29; Jas 5:4; but is more familiar through its occurrence in the Sanctus of Te Deum-"Holy, holy, holy, Lord God of Sabaoth." Sabaoth is the Greek form of the Hebrew word tsebaoth "armies," and is translated in the Authorized Version of the Old Testament by "Lord of hosts," "Lord God of hosts." In the mouth and the mind of an ancient Hebrew, Jehovah-tsebaoth was the leader and commander of the armies of the nation, who "went forth with them" Psalms 44:9; and led them to certain victory over the worshippers of Baal Chemosh. Molech, Ashtaroth and other false gods.

Sabbath

(shabbath), "a day of rest," from shabath "to cease to do to," "to rest"). The name is applied to divers great festivals, but principally and usually to the seventh day of the week, the strict observance of which is enforced not merely in the general Mosaic code, but in the Decalogue itself. The consecration of the Sabbath was coeval with the creation. The first scriptural notice of it, though it is not mentioned by name, is to be found in Genesis 2:3; at the close of the record of the six-days creation. There are not wanting indirect evidences of its observance, as the intervals between Noah's sending forth the birds out of the ark, an act naturally associated with the weekly service, Genesis 8:7-12; and in the week of a wedding celebration, Genesis 29:27, 28; but when a special occasion arises, in connection with the prohibition against gathering manna on the Sabbath, the institution is mentioned as one already known. Exodus 16:22-30; And that this (All this is confirmed by the great antiquity of the division of time into weeks, and the naming the days after the sun, moon and planets.) was especially one of the institutions adopted by Moses from the ancient patriarchal usage is implied in the very words of the law "Remember the Sabbath day, to keep it holy." But even if such evidence were wanting, the reason of the institution would be a sufficient proof. It was to be a joyful celebration of God's completion of his creation. It has indeed been said that Moses gives quite a different reason for the institution of the Sabbath, as a memorial of the deliverance front Egyptian bondage. Deuteronomy 5:15; The words added in Deuteronomy are a special motive for the joy with which the Sabbath should be celebrated and for the kindness which extended its blessings to the slave and the beast of burden as well as to the master: "that thy man servant and thy maidservant may rest as well as thought. Deuteronomy 5:14; These attempts to limit the ordinance proceed from an entire misconception of its spirit, as if it were a season of stern privation rather than of special privilege. But in truth, the prohibition of work is only subsidiary to the positive idea of joyful rest and recreation in communion with Jehovah, who himself "rested and was refreshed." Exodus 31:17; comp. Exodus 23:12; It is in Exodus 16:23-29; that we find the first incontrovertible institution of the day, as one given to and to be kept by the children of Israel. Shortly afterward it was re-enacted in the Fourth Commandment. This beneficent character of the Fourth Commandment is very apparent in the version of it which we find in Deuteronomy. Deuteronomy 5:12-15; The law and the Sabbath are placed upon the same ground, and to give rights to classes that would otherwise have been without such-to the bondman and bondmaid may, to the beast of the field-is viewed here as their main end. "The stranger," too is comprehended in the benefit. But the original proclamation of it in Exodus places it on a ground which, closely connected no doubt with these others is yet higher and more comprehensive. The divine method of working and rest is there propose to work and to rest. Time then to man as the model after which presented a perfect whole it is most important to remember that the Fourth Commandment is not limited to a mere enactment respecting one day, but prescribes the due distribution of a week, and enforces the six days' work as much as the seventh day's rest. This higher ground of observance was felt to invest the Sabbath with a theological character, and rendered if the great witness for faith in a personal and creating God. It was to be a sacred pause in the ordinary labor which man earns his bread the curse the fall was to be suspended for one and, having spent that day in joyful remembrance of God's mercies, man had a fresh start in his course of labor. A great snare, too, has always been hidden in the word work, as if the commandment forbade occupation and imposed idleness. The terms in the commandment show plainly enough the sort of work which is contemplated-servile work and business. The Pentateuch presents us with but three applications of the general principle-Exodus 16:29; Exodus 35:3; Numbers 15:32-36; The reference of Isaiah to the Sabbath gives us no details. The references in Jeremiah and Nehemiah show that carrying goods for sale, and buying such, were equally profanations of the day. A consideration of the spirit of the law and of Christ's comments on it will show that it is work for worldly gain that was to be suspended; and hence the restrictive clause is prefaced with the restrictive command. "Six days shalt thou labor, and do all thy work;" for so only could the sabbatic rest be fairly earned. Hence, too, the stress constantly laid on permitting the servant and beast of burden to share the rest which selfishness would grudge to them. Thus the spirit of the Sabbath was joy, refreshment and mercy, arising from remembrance of God's goodness as Creator and as the Deliverer from bondage. The Sabbath was a perpetual sign and covenant, and the holiness of the day is collected with the holiness of the people; "that ye may know that I am Jehovah that doth sanctify you." Exodus 31:12-17; Ezekiel 20:12; Joy was the key-note Of their service. Nehemiah commanded the people, on a day holy to Jehovah "Mourn not, nor weep: eat the fat, and drink: the sweet, and send portions to them for whom nothing is prepared." Nehemiah 8:9-13; The Sabbath is named as a day of special worship in the sanctuary. Leviticus 19:30; Leviticus 26:2; It was proclaimed as a holy convocation. Leviticus 23:3; In later times the worship of the sanctuary was enlivened by sacred music. Psalms 68:25-27; Psalms 150:1;... etc. On this day the people were accustomed to consult their prophets, 2 Kings 4:23; and to give to their children that instruction in the truths recalled to memory by the day which is so repeatedly enjoined as the duty of parents; it was "the Sabbath of Jehovah" not only in the sanctuary, but "in all their dwellings." Leviticus 23:3; When we come to the New Testament we find the most marked stress laid on the Sabbath. In whatever ways the Jew might err respecting it, he had altogether ceased to neglect it. On the contrary wherever he went its observance became the most visible badge of his nationality. Our Lord's mode of observing the Sabbath was one of the main features of his life, which his Pharisaic adversaries meet eagerly watched and criticized. They had invented many prohibitions respecting the Sabbath of which we find nothing in the original institution. Some of these prohibitions were fantastic and arbitrary, in the number of those "heavy burdens and grievous to be borne" while the latter expounders of the law "laid on men's shoulders." Comp. Matthew 12:1-13; John 5:10; That this perversion of the Sabbath had become very general in our Saviour's time is apparent both from the recorded objections to acts of his on that day and from his marked conduct on occasions to which those objections were sure to be urged. Matthew 12:1-16; Mark 3:2; Luke 6:1-5; Luke 13:10-17; John 6:2-18; John 7:23; John 9:1-34; Christ's words do not remit the duty of keeping the Sabbath, but only deliver it from the false methods of keeping which prevented it from bestowing upon men the spiritual blessings it was ordained to confer.

Sabbath-day's journey

Acts 1:12; The law as regards travel on the Sabbath is found in Exodus 16:29; As some departure from a man's own place was unavoidable, it was thought necessary to determine the allowable amount, which was fixed at 2000 paces, or about six furlongs from the wall of the city. The permitted distance seems to have been grounded on the space to he kept between the ark and the people, Joshua 3:4; in the wilderness, which tradition said was that between the ark and the tents. We find the same distance given as the circumference outside the walls of the Levitical cities to be counted as their suburbs. Numbers 33:5; The terminus a quo was thus not a man's own house, but the wall of the city where he dwelt.

Sabbatical

year Each seventh year, by the Mosaic code, was to be kept holy. Exodus 23:10, 11; The commandment is to sow and reap for six years, and to let the land rest on the seventh, "that the poor of thy people may eat; and what they leave the beasts of the held shall eat. It is added in Deuteronomy 15:1;... that the seventh Year should also be one of release to debtors. Deuteronomy 15:1-11; Neither tillage nor cultivation of any sort was to be practiced. The sabbatical year opened in the sabbatical month, and the whole law was to be read every such year, during the feast of Tabernacles, to the assembled people. At the completion of a week of sabbatical years, the sabbatical scale received its completion in the year of jubilee. [JUBILEE] The constant neglect of this law from the very first was one of the national sins that were punished by the Babylonian captivity. Of the observance of the sabbatical year after the captivity we have a proof in 1 Macc. 6:49.

Sabe'ans

See SHEBA

Sab'tah

(striking), Genesis 10:7; or Sab'ta, 1 Chronicles 1:9; the third in order of the sons of Cush. (B.C. 2218.)

Sab'techa, or Sab'techah

(striking), Genesis 10:7; 1 Chronicles 1:9; the fifth in order of the sons of Cush. (B.C. 2218.)

Sa'car

(wages). 1. A Hararite, father of Ahiam. 1 Chronicles 11:35;

2. The fourth son of Obed-edom. 1 Chronicles 26:4.

Sackbut

Daniel 3:5, 7, 10, 15; the rendering in the Authorized Version of the Chaldee sacbbeca. If this music instrument be the same as the Greek and Latin sabbeca, the English translation is entirely wrong. The sackbut was a wind instrument [see MUSIC]; the sambuca was a triangular instrument, with strings, and played with the hand.

Sackcloth

cloth used in making sacks or bags, a coarse fabric, of a dark color, made of goat's hair, Isaiah 50:3; Revelation 6:12; end resembling the eilicium of the Romans. It, was used also for making the rough garments used by mourners, which were in extreme cases worn next the skin. 1 Kings 21:27; 2 Kings 6:30; Job 16:15; Isaiah 32:11.

Sacrifice

The peculiar features of each kind of sacrifice are referred to under their respective heads. I. (A) ORIGIN OF SACRIFICE.-The universal prevalence of sacrifice shows it to have been primeval, and deeply rooted in the instincts of humanity. Whether it was first enjoined by an external command, or whether it was based on that sense of sin and lost communion with God which is stamped by his hand on the heart of man, is a historical question which cannot be determined. (B) ANTE-MOSAIC HISTORY OF SACRIFICE.-In examining the various sacrifices recorded in Scripture before the establishment of the law, we find that the words specially denoting expiatory sacrifice are not applied to them. This fact does not at all show that they were not actually expiatory, but it justified the inference that this idea was not then the prominent one in the doctrine of sacrifice. The sacrifices of Cain and Abel are called minehah, tend appear to have been eucharistic. Noah's, Genesis 8:20; and Jacob's at Mizpah, were at the institution of a covenant; and may be called federative. In the burnt offerings of Job for his children Job 1:5; and for his three friends ch. Job 42:8; we for the first time find the expression of the desire of expiation for sin. The same is the case in the words of Moses to Pharaoh. Exodus 10:26; Here the main idea is at least deprecatory. (C) THE SACRIFICES OF THE MOSAIC PERIOD.-These are inaugurated by the offering of the Passover and the sacrifice of Exodus 24:1;... The Passover indeed is unique in its character but it is clear that the idea of salvation from death by means of sacrifice is brought out in it with a distinctness before unknown. The law of Leviticus now unfolds distinctly the various forms of sacrifice: (a) The burnt offering: Self-dedicatory. (b) The meat offering: (unbloody): Eucharistic. (c) The sin offering; the trespass offering: Expiatory. To these may be added, (d) The incense offered after sacrifice in the holy place and (on the Day of Atonement) in the holy of holies, the symbol of the intercession of the priest (as a type of the great High Priest) accompanying and making efficacious the prayer of the people. In the consecration of Aaron and his sons, Leviticus 8:1;... we find these offered in what became ever afterward their appointed order. First came the sin offering, to prepare access to God; next the burnt offering, to mark their dedication to his service; and third the meat offering of thanksgiving. Henceforth the sacrificial system was fixed in all its parts until he should come whom it typified. (D) POST-MOSAIC SACRIFICES.-It will not be necessary to pursue, in detail the history of the Poet Mosaic sacrifice, for its main principles were now fixed forever. The regular sacrifices in the temple service were-(a) Burnt offerings. 1, the daily burnt offerings, Exodus 29:38-42; 2, the double burnt offerings on the Sabbath, Numbers 28:9, 10; 3, the burnt offerings at the great festivals; Numbers 26:11; (b) Meat offerings. 1, the daily meat offerings accompanying the daily burnt offerings, Exodus 29:40, 41; 2, the shewbread, renewed every Sabbath, Leviticus 24:6, 9; 3, the special meat offerings at the Sabbath and the great festivals, Numbers 28:1;... 4, the first-fruits, at the Passover, Leviticus 23:10-14; at Pentecost, Leviticus 23:17-20; the firstfruits of the dough and threshing-floor at the harvest time. Numbers 15:20, 21; Deuteronomy 26:1-11; (c) Sin offerings. 1, sin offering each new moon Numbers 28:15; 2, sin offerings at the passover, Pentecost, Feast of Trumpets and Tabernacles, Numbers 28:22, 30; Numbers 29:5, 16, 19, 22, 25, 28, 31, 34, 38; 3, the offering of the two goats for the people and of the bullock for the priest himself, on the Great Day of Atonement. Leviticus 16:1;... (d) Incense. 1, the morning and evening incense Exodus 30:7, 8; 2, the incense on the Great Day of Atonement. Leviticus 16:12; Besides these public sacrifices, there were offerings of the people for themselves individually. II. By the order of sacrifice in its perfect form, as in Leviticus 8:1;... it is clear that the sin offering occupies the most important: place; the burnt offering comes next, and the meat offering or peace offering last of all. The second could only be offered after the first had been accepted; the third was only a subsidiary part of the second. Yet, in actual order of time it has been seen that the patriarchal sacrifices partook much more of the nature of the peace offering and burnt offering, and that under the raw, by which was "the knowledge of sin," Romans 3:20; the sin offering was for the first time explicitly set forth. This is but natural that the deepest ideas should be the last in order of development. The essential difference between heathen views of sacrifice and the scriptural doctrine of the Old. Testament is not to be found in its denial of any of these views. In fact, it brings out clearly and distinctly the ideas which in heathenism were uncertain, vague and perverted. But the essential points of distinction are two. First, that whereas the heathen conceived of their gods as alienated in jealousy or anger, to be sought after and to be appeased by the unaided action of man, Scripture represents God himself as approaching man, as pointing out and sanctioning the way by which the broken covenant should be restored. The second mark of distinction is closely connected with this, inasmuch as it shows sacrifice to he a scheme proceeding from God, and in his foreknowledge, connected with the one central fact of all human history. From the prophets and the Epistle to the Hebrews we learn that the sin offering represented that covenant as broken by man, and as knit together again, by God's appointment through the shedding of the blood, the symbol of life, signified that the death of the offender was deserved for sin, but that the death of the victim was accepted for his death by the ordinance of God's mercy. Beyond all doubt the sin offering distinctly witnessed that sin existed in man. that the "wages of that sin was death," and that God had provided an atonement by the vicarious suffering of an appointed victim. The ceremonial and meaning of the burnt offering were very different. The idea of expiation seems not to have been absent from it, for the blood was sprinkled round about the altar of sacrifice; but the main idea is the offering of the whole victim to God, representing as the laying of the hand on its head shows, the devotion of the sacrificer, body and soul. to him. Romans 12:1; The death of the victim was, so to speak, an incidental feature. The meat offering, the peace or thank offering, the firstfruits, etc., were simply offerings to God of his own best gifts, as a sign of thankful homage, and as a means of maintaining his service and his servants. The characteristic ceremony in the peace offering was the eating of the flesh by the sacrificer. It betokened the enjoyment of communion with God. It is clear from this that the idea of sacrifice is a complex idea, involving the propitiatory, the dedicatory and the eucharistic elements. Any one of these, taken by itself, would lead to error and superstition. All three probably were more or less implied in each sacrifice. each element predominating in its turn. The Epistle to the Hebrews contains the key of the whole sacrificial doctrine. The object of the epistle is to show the typical and probationary character of sacrifices, and to assert that in virtue of it alone they had a spiritual meaning. Our Lord is declared (see) 1Pe 1:20; "to have been foreordained" as a sacrifice "before the foundation of the world," or as it is more strikingly expressed in Revelation 13:8; "slain from the foundation of the world." The material sacrifices represented this great atonement as already made and accepted in God's foreknowledge; and to those who grasped the ideas of sin, pardon and self-dedication symbolized in them, they were means of entering into the blessings which the one true sacrifice alone procured. They could convey nothing in themselves yet as types they might, if accepted by a true though necessarily imperfect faith be means of conveying in some degree the blessings of the antitype. It is clear that the atonement in the Epistle to the Hebrews as in the New Testament generally, is viewed in a twofold light. On the one hand it is set forth distinctly as a vicarious sacrifice, which was rendered necessary by the sin of man and in which the Lord "bare the sins of many." It is its essential characteristic that in it he stands absolutely alone offering his sacrifice without any reference to the faith or the conversion of men. In it he stands out alone as the mediator between God and man; and his sacrifice is offered once for all, never to be imitated or repeated. Now, this view of the atonement is set forth in the epistle as typified by the sin offering. On the other hand the sacrifice of Christ is set forth to us as the completion of that perfect obedience to the will of the Father which is the natural duty of sinless man. The main idea of this view of the atonement is representative rather than vicarious. It is typified by the burnt offering. As without the sin offering of the cross this our burnt offering would be impossible, so also without the burnt offering the sin offering will to us be unavailing. With these views of our Lord's sacrifice oil earth, as typified in the Levitical sacrifices on the outer alter, is also to be connected the offering of his intercession for us in heaven, which was represented by the incense. The typical sense of the meat offering or peace offering is less connected the sacrifice of Christ himself than with those sacrifices of praise, thanksgiving, charity and devotion which we, as Christians, offer to God, and "with which he is well pleased," Hebrews 13:15, 16; as with an odor of sweet smell, a sacrifice acceptable to God." Philip. 4:2.

Sad'ducees

(followers of Zadok), Matthew 3:7; Matthew 16:1, 6, 11, 12; Matthew 22:23, 31; Mark 12:18; Luke 20:27; Acts 4:1; Acts 5:17; Acts 23:6, 7, 8; a religious party or school among the Jews at the time of Christ, who denied that the oral law was a revelation of God to the Israelites. and who deemed the written law alone to be obligatory on the nation, as of divine authority. Except on one occasion. Matthew 16:1, 4, 6; Christ never assailed the Sadducees with the same bitter denunciations which he uttered against the Pharisees. The origin of their name is involved in great difficulties, but the most satisfactory conjecture is that the Sadducees or Zadokites were originally identical with the sons of Zadok, and constituted what may be termed a kind of sacerdotal aristocracy, this Zadok being the priest who declared in favor of Solomon when Abiathar took the part of Adonijah. 1 Kings 1:32-45; To these sons of Zadok were afterward attached all who for any reason reckoned themselves as belonging to the aristocrats; such, for example, as the families of the high priest, who had obtained consideration under the dynasty of Herod. These were for the most part judges, and individuals of the official and governing class. This explanation elucidates at once Acts 5:17; The leading tenet of the Sadducees was the negation of the leading tenet of their opponents. As the Pharisees asserted so the Sadducees denied, that the Israelites were in possession of an oral law transmitted to them by Moses, [PHARISEES] In opposition to the Pharisees, they maintained that the written law alone was obligatory on the nation, as of divine authority. The second distinguishing doctrine of the Sadducees was the denial of man's resurrection after death. In connection with the disbelief of a resurrection by the Sadducees, they likewise denied there was "angel or spirit," Acts 23:8; and also the doctrines of future punishment and future rewards. Josephus states that the Sadducees believed in the freedom of the will, which the Pharisees denied. They pushed this doctrine so far as almost to exclude God from the government of the world. Some of the early Christian writers attribute to the Sadducees the rejection of all the sacred Scriptures except the Pentateuch; a statement, however, that is now generally admitted to have been founded on a misconception of the truth, and it seems to have arisen from a confusion of the Sadducees with the Samaritans. An important fact in the history of the Sadducees is their rapid disappearance from history after the first century, and the subsequent predominance among the Jews of the opinions of the Pharisees. Two circumstances contributed, indirectly but powerfully, to produce this result: 1st. The state of the Jews after the capture of Jerusalem by Titus; and 2d. The growth of the Christian religion. As to the first point, it is difficult to overestimate the consternation and dismay which the destruction of Jerusalem occasioned in the minds of sincerely-religious Jews. In their hour of darkness and anguish they naturally turned to the consolations and hopes of a future state; and the doctrine of the Sadducees, that there was nothing beyond the present life, would have appeared to them cold, heartless and hateful. Again, while they were sunk in the lowest depths of depression, a new religion, which they despised as a heresy and a superstition, was gradually making its way among the subjects of their detested conquerors, the Romans. One of the causes of its success was undoubtedly the vivid belief in the resurrection of Jesus and a consequent resurrection of all mankind, which was accepted by its heathen converts with a passionate earnestness of which those who at the present day are familiar from infancy with the doctrine of the resurrection of the dead call form only a faint idea. To attempt to chock the progress of this new religion among the Jews by an appeal to the temporary rewards and punishments of the Pentateuch would have been as idle as an endeavor to check an explosive power by ordinary mechanical restraints. Consciously, therefore, or unconsciously, many circumstances combined to induce the Jews who were not Pharisees, but who resisted the new heresy, to rally round the standard of the oral law, and to assert that their holy legislator, Moses, had transmitted to his faithful people by word of mouth, although not in writing, the revelation of a future state of rewards and punishments.

Sa'doc

(Greek form of Zadok, just). 1. Zadok the ancestor of Ezra. 2 Esd. 1:1; comp. Ezra 7:2;

2. A descendant of Zerubbabel in the genealogy of Jesus Christ. Matthew 1:14; (B.C. about 280.)

Saffron

(yellow). So 4:14; Saffron has front the earliest times been in high esteem as a perfume. "It was used," says Rosenmuller, "for the same purposes as the modern pot-pourri." The word saffron is derived from the Arabic zafran, "yellow." (The saffron (Crocus sativus) is a kind of crocus of the iris family. It is used its a medicine, as a flavoring and as a yellow dye. Homer, Virgil and Milton refer to its beauty in the landscape. It abounds in Palestine name saffron is usually applied only to the stigmas and part of the style, which are plucked out and dried.-ED.)

Sa'la, or Sa'lah

(sprout), the son of Arphaxad, and father of Eber. Genesis 10:24; Genesis 11:18-14; Luke 3:35; (B.C. 2307.)

Sal'amis

(suit), a city at the east end of the island of Cyprus, and the first place visited by Paul and Barnabas, on the first missionary journey, after leaving the mainland at Seleucia. Here alone, among all the Greek cities visited by St. Paul, we read expressly of "synagogues" in the plural, Acts 13:5; hence we conclude that there were many Jews in Cyprus. And this is in harmony with what we read elsewhere. Salamis was not far from the modern Famagousta, it was situated near a river called the Pediaeus, on low ground, which is in fact a continuation of the plain running up into the interior toward the place where Nicosia, the present capital of Cyprus, stands.

Sala'thi-el

(I have asked of God). 1 Chronicles 3:17; The Authorized Version has Salathiel in 1 Chronicles 3:17; but everywhere else in the Old Testament Shealtiel.

Sal'cah, or Sal'chah

(migration), a city named in the early records of Israel as the extreme limit of Bashan, Deuteronomy 3:10; Joshua 13:11; and of the tribe of Gad. 1 Chronicles 5:11; On another occasion the name seems to denote a district rather than a town. Joshua 12:5; It is identical with the town of Sulkhad (56 miles east of the Jordan, at the southern extremity of the Hauran range of mountains. The place is nearly deserted, though it contains 800 stone houses, many of them in a good state of preservation.-ED.)

Sa'lem

(peace). 1. The place of which Melchizedek was king. Genesis 14:18; Hebrews 7:1, 2; No satisfactory identification of it is perhaps possible. Two main opinions have been current from the earliest ages of interpretation: (1). That of the Jewish commentators, who affirm that Salem is Jerusalem, on the ground that Jerusalem is so called in Psalms 76:2; Nearly all Jewish commentators hold this opinion. (2). Jerome, however, states that the Salem of Melchizedek was not Jerusalem, but a town eight Roman miles south of Scythopolis, and gives its then name as Salumias, and identifies it with Salem, where John baptized.

2. Psalms 76:2; it is agreed on all hands that Salem is here employed for Jerusalem.

Sa'lim

(peace), a place named John 3:23; to denote the situation of Aenon, the scene of St. John's last baptisms; Salim being the well-known town, and Aenon a place of fountains or other waters near it. [SALEM] The name of Salim has been discovered by Mr. Van de Velde in a position exactly in accordance with the notice of Eusebius, viz., six English miles south of Beisan (Scythopolis), end two miles west of the Jordan. Near here is an abundant supply of water.

Sal'ma, or Sal'mon

(garment), Ruth 4:20, 21; 1 Chronicles 2:11, 51, 54; Matthew 1:4, 5; Luke 3:32; son of Nahshon. the prince of the children of Judah, and father of Boat, the husband of Ruth. (B.C. 1296.) Bethlehem-ephratah, which was Salmon's inheritance, was part of the territory of Caleb, the grandson of Ephratah; and this caused him to be reckoned among the sons of Caleb.

Sal'mon

a hill near Shechem, on which Abimelech and his followers cut down the boughs with which they set the tower of Shechem on fire. Judges 9:48; Its exact position is not known. Referred to in Psalms 68:14.

Sal'mon

the father of Boar. See SALMA

Salmo'ne

(clothed), the east point of the island of Crete. Acts 27:7; It is a bold promontory, and is visible for a long distance.

Salo'me

(peaceful). 1. The wife of Zebedee, Matthew 27:56; Mark 15:40; and probably sister of Mary the mother of Jesus, to whom reference is made in John 19:25; The only events recorded of Salome are that she preferred a request on behalf of her two sons for seats of honor in the kingdom of heaven, Matthew 20:20; that she attended at the crucifixion of Jesus, Mark 15:40; and that she visited his sepulchre. Mark 16:1; She is mentioned by name on only the two latter occasions.

2. The daughter of Herodias by her first husband, Herod Philip. Matthew 14:6; She married in the first the tetrarch of Trachonitis her paternal uncle, sad secondly Aristobulus, the king of Chalcis.

Salt

Indispensable as salt is to ourselves, it was even more so to the Hebrews, being to them not only an appetizing condiment in the food both of man, Job 11:6; and beset, Isaiah 30:24; see margin, and a valuable antidote to the effects of the heat of the climate on animal food, but also entering largely into the religious services of the Jews as an accompaniment to the various offerings presented on the altar. Leviticus 2:13; They possessed an inexhaustible and ready supply of it on the southern shores of the Dead Sea. [SEA, THE SALT] There is one mountain here called Jebel Usdum, seven miles long and several hundred feet high, which is composed almost entirely of salt. The Jews appear to have distinguished between rock-salt and that which was gained by evaporation as the Talmudists particularize one species (probably the latter) as the "salt of Sodom." The salt-pits formed an important source of revenue to the rulers of the country, and Antiochus conferred a valuable boon on Jerusalem by presenting the city with 375 bushels of salt for the temple service. As one of the most essential articles of diet, salt symbolized hospitality; as an antiseptic, durability, fidelity and purity. Hence the expression "covenant of salt," Leviticus 2:13; Numbers 18:19; 2 Chronicles 13:5; as betokening an indissoluble alliance between friends; and again the expression "salted with the salt of the palace." Ezra 4:14; not necessarily meaning that they had "maintenance from the palace," as Authorized Version has it, but that they were bound by sacred obligations fidelity to the king. So in the present day, "to eat bread and salt together" is an expression for a league of mutual amity. It was probably with a view to keep this idea prominently before the minds of the Jews that the use of salt was enjoined on the Israelites in their offerings to God.

Salt, City of

the fifth of the six cities of Judah which lay in the "wilderness." Joshua 15:62; Mr. Robinson expresses his belief that it lay somewhere near the plain at the south end of the Salt Sea.

Salt, Valley of

a valley in which occurred two memorable victories of the Israelite arms: 1. That of David over the Edomites. 2 Samuel 8:13; 1 Chronicles 18:12;

2. That of Amaziah. 2 Kings 14:7; 2 Chronicles 25:11; It is perhaps the broad open plain which lies at the lower end of the Dead Sea, and intervenes between the lake itself and the range of heights which crosses the valley at six or eight miles to the south. This same view is taken by Dr. Robinson. Others suggest that it is nearer to Petra. What little can be inferred from the narrative as to its situation favors the latter theory.

Salt Sea, or Dead Sea

See SEA, THE SALT

Sa'lu

(weighed), the father of Zimri the prince of the Simeonites who was slain by Phinehas. Numbers 25:14; Called also Salom. (B.C.1452.)

Salutation

Salutations may be classed under the two heads of conversational and epistolary. The salutation at meeting consisted in early times of various expressions of blessing, such as "God be gracious unto thee," Genesis 43:29; "The Lord be with you;" "The Lord bless thee." Ruth 2:4; Hence the term "bless" received the secondary sense of "salute." The salutation at parting consisted originally of a simple blessing, Genesis 24:60; but in later times the form "Go in peace," or rather "Farewell" 1 Samuel 1:17; was common. In modern times the ordinary mode of address current in the East resembles the Hebrew Es-selam aleykum, "Peace be on you," and the term "salam," peace, has been introduced into our own language to describe the Oriental salutation. In epistolary salutations the writer placed-his own name first, and then that of the person whom he sainted. A form of prayer for spiritual mercies was also used. The concluding salutation consisted generally of the term "I salute," accompanied by a prayer for peace or grace.

Sama'ria

(watch mountain). This city is situated 30 miles north of Jerusalem and about six miles to the northwest of Shechem, in a wide basin-shaped valley, six miles in diameter, encircled with high hills, almost on the edge of the great plain which borders upon the Mediterranean. In the centre of this basin, which is on a lower level than the valley of Shechem, rises a less elevated hill, with steep yet accessible sides and a long fiat top. This hill was chosen by Omri as the site of the capital of the kingdom of Israel. He "bought the hill of Samaria of Shemer for two talents of silver, and built on the hill, and called the name of the city which he built, after the name of the owner of the hill, Samaria." 1 Kings 16:23, 24; From the that of Omri's purchase, B.C. 925, Samaria retained its dignity as the capital of the ten tribes, and the name is given to the northern kingdom as well as to the city. Ahab built a temple to Baal there. 1 Kings 16:32, 33; It was twice besieged by the Syrians, in B.C. 901, 1 Kings 20:1; and in B.C. 892, 2 Kings 6:24-7, 2 Kings 6:20; but on both occasions the siege was ineffectual. The possessor of Samaria was considered de facto king of Israel. 2 Kings 15:13, 14; In B.C. 721 Samaria was taken, after a siege of three years, by Shalmaneser king of Assyria, 2 Kings 18:9, 10; and the kingdom of the ten tribes was put an end to. Some years afterward the district of which Samaria was the centre was repeopled by Esarhaddon. Alexander the Great took the city, killed a large portion of the inhabitants, and suffered the remainder to set it at Shechem. He replaced them by a colony of Syro-Macedonians who occupied the city until the time of John Hyrcanus, who took it after a year's siege, and did his best to demolish it entirely. (B.C. 109.) It was rebuilt and greatly embellished by Herod the Great. He called it Sebaste-Augusta, after the name of his patron, Augustus Caesar. The wall around it was 2 1/2 miles long, and in the centre of the city was a park 900 feet square containing a magnificent temple dedicated to Caesar. In the New Testament the city itself does not appear to be mentioned; but rather a portion of the district to which, even in older times it had extended its name. Matthew 10:5; John 4:4, 5; At this clay the city is represented by a small village retaining few vestiges of the past except its name, Sebustiyeh, an Arabic corruption of Sebaste. Some architectural remains it has, partly of Christian construction or adaptation, as the ruined church of St. John the Baptist, partly, perhaps, traces of Idumaean magnificence, St. Jerome, whose acquaintance with Palestine imparts a sort of probability to the tradition which prevailed so strongly in later days, asserts that Sebaste, which he invariably identifies with Samaria was the place in which St. John the Baptist was imprisoned and suffered death. He also makes it the burial-place of the prophets Elisha and Obadiah.

Sama'ria, Country of

Samaria at first included all the tribes over which Jeroboam made himself king, whether east or west of the river Jordan. 1 Kings 13:32; But whatever extent the word might have acquired, it necessarily be came contracted as the limits of the kingdom of Israel became contracted. In all probability the territory of Simeon and that of Dan were very early absorbed in the kingdom of Judah. It is evident from an occurrence in Hezekiah's reign that just before the deposition and death of Hoshea, the last king of Israel, the authority of the king of Judah, or at least his influence, was recognized by portions of Asher, Issachar and Zebulun and even of Ephraim and Manasseh. 2 Chronicles 30:1-26; Men came from all those tribes to the Passover at Jerusalem. This was about B.C. 728. Samaria (the city) and a few adjacent cities or villages only represented that dominion which had once extended from Bethel to Dan northward, and from the Mediterranean to the borders of Syria and Ammon eastward. In New Testament times Sa maria was bounded northward by the range of hills which commences at Mount Carmel on the west, and, after making a bend to the southwest, runs almost due east to the valley of the Jordan, forming the southern border of the plain of Esdraelon. It touched toward the south, is nearly as possible, the northern limits of Benjamin. Thus it comprehended the ancient territory of Ephraim and that of Manasseh west of Jordan. The Cuthaean Samaritans, however, possessed only a few towns and villages of this large area, and these lay almost together in the centre of the district. At Nablus the Samaritans have still a settlement, consisting of about 200 persons. See SHECHEM

Samaritan

Pentateuch a recension of the commonly received Hebrew text of the Mosaic law, in use among the Samaritans, and written in the ancient Hebrew or so-called Samaritan character. The origin of the Samaritan Pentateuch has given rise to much controversy, into which we cannot here enter. The two most usual opinions are- 1. That it came into the hands of the Samaritans as an inheritance from the ten tribes whom they succeeded.

2. That it was introduced by Manasseh at the time of the foundation of the Samaritan sanctuary on Mount Gerizim. It differs in several important points from the Hebrew text. Among these may be mentioned- 1. Emendations of passages and words of the Hebrew text which contain something objectionable in the eyes of the Samaritans, On account either of historical probability or apparent want of dignity in the terms applied to the Creator. Thus in the Samaritan Pentateuch no one in the antediluvian times begets his first son after he has lived 150 years; but one hundred years are, where necessary, subtracted before, and added after, the birth of the first son. An exceedingly important and often-discussed emendation of this class is the passage in Exodus 12:40; which in our text reads, "Now the sojourning of the children of Israel who dwelt in Egypt was four hundred and thirty years." The Samaritan has "The sojourning of the children of Israel [and their fathers who dwelt in the Land of Cannaan and in the land of Egypt] was four hundred and thirty years;" an interpolation of very late date indeed. Again, in Genesis 2:2; "And God [?] had finished on the seventh day," is altered into "the sixth" lest God's rest on the Sabbath day might seem incomplete.

2. Alterations made in favor of or on behalf of Samaritan theology, hermeneutics and domestic worship.

Samar'itans

Strictly speaking, a Samaritan would be an inhabitant of the city of Samaria, but the term was applied to all the people of the kingdom of Israel. After the captivity of Israel, B.C. 721, and in our Lord's time, the name was applied to a peculiar people whose origin was in this wise. At the final captivity of Israel by Shalmaneser, we may conclude that the cities of Samaria were not merely partially but wholly depopulated of their inhabitants in B.C. 721, and that they remained in this desolated state until, in the words of 2 Kings 17:24; "the king of Assyria brought men from Babylon and front Cuthah, and from Av. (Ivah,) 2 Kings 18:34; and from Hamath, and front Sepharvaim, and placed them in the cities of Samaria instead of the children of Israel and they possessed Samaria, and dwelt in the cities thereof." Thus the new Samaritans were Assyrians by birth or subjugation. These strangers, whom we will now assume to hare been placed in "the cities of Samaria" by Esar-haddon, were of course idolaters, and worshipped a strange medley of divinities. God's displeasure was kindled, and they were annoyed by beasts of prey, which had probably increased to a great extent before their entrance upon the land. On their explaining their miserable condition to the king of Assyria, he despatched one of the captive priests to teach them "how they should fear the Lord." The priest came accordingly, and henceforth, in the language of the sacred historian, they "Feared the Lord, and served their graven images, both their children and their children's children: as did their fathers, so do the unto this day." 2 Kings 17:41; A gap occurs in their history until Judah has returned from captivity. They then desire to be allowed to participate in the rebuilding of the temple at Jerusalem; but on being refused, the Samaritans throw off the mask, and become open enemies, frustrate the operations of the Jews through the reigns of two Persian kings, and are only effectually silenced in the reign of Darius Hystaspes, B.C. 519. The feud thus unhappily begun grew year by year more inveterate. Matters at length came to a climax. About B.C. 409, a certain Manasseh, a man of priestly lineage, on being expelled from Jerusalem by nehemiah for an unlawful marriage, obtained permission from the Persian king of his day, Darius Nothus, to build a temple on Mount Gerizim for the Samaritans, with whom he had found refuge. The animosity of the Samaritans became more intense than ever. They are sid to have done everything in their power to annoy the Jews. Their own temple on Gerizim they considered to be much superior to that at Jerusalem. There they sacrificed a passover. Toward the mountain, even after the temple on it had fallen, wherever they were they directed their worship. To their copy of the law they arrogated an antiquity and authority greater than attached to any copy in the possession of the Jews. The law (i.e. the five books of Moses) was their sole code; for they rejected every other book in the Jewish canon. The Jews, on the other hand, were not more conciliatory in their treatment of the Samaritans. Certain other Jewish renegades had from time to time taken refuge with the Samaritans; hence by degrees the Samaritans claimed to partake of jewish blood, especially if doing so happened to suit their interest. Very far were the Jews from admitting this claim to consanguinity on the part of these people. The traditional hatred in which the jew held the Samaritan is expressed in Ecclus. 50:25, 26. Such were the Samaritans of our Lord's day; a people distinct from the jews, though lying in the very midst of the Jews; a people preserving their identity, though seven centuries had rolled away since they had been brought from Assyria by Esar-haddon, and though they had abandoned their polytheism for a sort of ultra Mosaicism; a people who, though their limits had gradually contracted and the rallying-place of their religion on Mount Gerizim had been destroyed one hundred and sixty years before by John Hyrcanus (B.C. 130), and though Samaria (the city) had been again and again destroyed, still preserved their nationality still worshipped from Shechem and their impoverished settlements toward their sacred hill, still retained their peculiar religion, and could not coalesce with the Jews.

Sam'gar-ne'bo

(sword of Nebo), one of the princes or generals of the king of Babylon. Jeremiah 39:3.

Sam'lah

(garment), Genesis 36:36, 37; 1 Chronicles 1:47, 48; one of the kings of Edom, successor to Hadad or Hadar.

Samos

a Greek island off that part of Asia Minor where Ionia touches Caria. Samos comes before our notice in the detailed account of St. Paul's return from his third missionary journey. Acts 20:15.

Samothra'ce

In the Revised Version for Samothracia.

Samothra'cia

Mention is made of this island in the account of St. Paul's first voyage to Europe. Acts 16:11; Acts 20:6; Being very lofty and conspicuous, it is an excellent landmark for sailors, and must have been full in view, if the weather was clear throughout that voyage from Troas to Neapolis.

Sam'son

(like the sun), son of Manoah, a man of the town of Zorah in the tribe of Dan, on the border of Judah. Joshua 15:33; Joshua 19:41; (B.C. 1161). The miraculous circumstances of his birth are recorded in Judges 13; and the three following chapters are devoted to the history of his life and exploits. Samson takes his place in Scripture, (1) as a judge-an office which he filled for twenty years, Judges 15:20; Judges 16:31; (2) as a Nazarite, Judges 13:5; Judges 16:17; and (3) as one endowed with supernatural power by the Spirit of the Lord. Judges 13:25; Judges 14:6, 19; Judges 15:14; As a judge his authority seems to have been limited to the district bordering upon the country of the Philistines. The divine inspiration which Samson shared with Othniel, Gideon and Jephthah assumed in him the unique form of vast personal strength, inseparably connected with the observance of his vow as a Nazarite: "his strength was in his hair." He married a Philistine woman whom he had seen at Timnath. One day, on his way to that city, he was attacked by a lion, which he killed; and again passing that way he saw a swarm of bees in the carcass of the lion, and he ate of the honey, but still he told no one. He availed himself of this circumstance, and of the custom of proposing riddles at marriage feasts, to lay a snare for the Philistines. But Samson told the riddle to his wife and she told it to the men of the city, whereupon Samson slew thirty men of the city. Returning to his own house, he found his wife married to another, and was refused permission to see her. Samson revenged himself by taking 300 foxes (or rather jackals) and tying them together two by two by the tails, with a firebrand between every pair of tails, and so he let them loose into the standing corn of the Philistines, which was ready for harvest, The Philistines took vengeance by burning Samson's wife and her father; but he fell hip upon them in return, and smote them with a great slaughter," after which he took refuge on the top of the rock of Etam, in the territory of Judah. The Philistines gathered an army to revenge themselves when the men of Judah hastened to make peace by giving up Samson, who was hound with cords, these, however, he broke like burnt flax and finding a jawbone of an ass at hand, he slew with it a thousand of the Philistines. The supernatural character of this exploit was confirmed by the miraculous bursting out of a spring of water to revive the champion as he was ready to die of thirst. This achievement raised Samson to the position of a judge, which he held for twenty years. After a time he began to fall into the temptations which addressed themselves to his strong animal nature; but he broke through every snare in which he was caught so long as he kept his Nazarite vow. While he was visiting a harlot in Gaza, the Philistines shut the gates of the city, intending to kill him in the morning; but at midnight he went out and tore away the gates, with the posts and bar and carried them to the top of a hill looking toward Hebron. Next he formed his fatal connection with Delilah, a woman who lived in the valley of Sorek. Thrice he suffered himself to be bound with green withes, with new ropes, but released himself until finally, wearied out with her importunity, he "told her all his heart," and while he was asleep she had him shaven of his seven locks of hair. His enemies put out his eyes, and led him down to Gaza, bound in brazen fetters, and made him grind in the prison. Then they held a great festival in the temple of Dagon, to celebrate their victory over Samson. They brought forth the blind champion to make sport for them, end placed him between the two chief pillars which supported the roof that surrounded the court. Samson asked the lad who guided him to let him feel the pillars, to lean upon them. Then, with a fervent prayer that God would strengthen him only this once, to be avenged on the Philistines, he bore with all his might upon the two pillars; they yielded, and the house fell upon the lords and all the people. So the dead which he slew at his death were more than they which he slew in his life." In Hebrews 11:32; his name is enrolled among the worthies of the Jewish Church.

Sam'uel

was the son of Elkanah and Hannah, and was born at Ramathaim-zophim, among the hills of Ephraim. [RAMAH No. 2] (B.C. 1171.) Before his birth he was dedicated by his mother to the office of a Nazarite and when a young child, 12 years old according to Josephus he was placed in the temple, and ministered unto the Lord before Eli." It was while here that he received his first prophetic call. 1 Samuel 3:1-18; He next appears, probably twenty years afterward, suddenly among the people, warning them against their idolatrous practices. 1 Samuel 7:3, 4; Then followed Samuel's first and, as far as we know, only military achievement, ch. 1 Samuel 7:5-12; but it was apparently this which raised him to the office of "judge." He visited, in the discharge of his duties as ruler, the three chief sanctuaries on the west of Jordan-Bethel, Gilgal and Mizpeh. ch. 1 Samuel 7:16; His own residence was still native city, Ramah, where he married, and two sons grew up to repeat under his eyes the same perversion of high office that he had himself witnessed in his childhood in the case of the two sons of Eli. In his old age he shared his power with them, 1 Samuel 8:1-4; but the people dissatisfied, demanded a king, and finally anointed under God's direction, and Samuel surrendered to him his authority, 1 Samuel 12:1;... though still remaining judge. ch. 1 Samuel 7:15; He was consulted far and near on the small affairs of life. 1 Samuel 9:7, 8; From this fact, combined with his office of ruler, an awful reverence grew up around him. No sacrificial feast was thought complete without his blessing. Ibid. 1 Samuel 9:13; A peculiar virtue was believed to reside in his intercession. After Saul was rejected by God, Samuel anointed David in his place and Samuel became the spiritual father of the psalmist-king. The death of Samuel is described as taking place in the year of the close of David's wanderings. It is said with peculiar emphasis, as if to mark the loss, that "all the Israelites were gathered together" from all parts of this hitherto-divided country, and "lamented him," and "buried him" within his own house, thus in a manner consecrated by being turned into his tomb. 1 Samuel 25:1; Samuel represents the independence of the moral law, of the divine will, as distinct from legal or sacerdotal enactments, which is so remarkable a characteristic of all the later prophets. He is also the founder of the first regular institutions of religious instructions and communities for the purposes of education.

Samuel, Books of

are not separated from each other in the Hebrew MSS., and, from a critical point of view, must be regarded as one book. The present, division was first made in the Septuagint translation, and was adopted in the Vulgate from the Septuagint. The book was called by the Hebrews: "Samuel," probably because the birth and life of Samuel were the subjects treated of in the beginning of the work. The books of Samuel commence with the history of Eli and Samuel, and contain all account of the establishment of the Hebrew monarchy and of the reigns of Saul and David, with the exception of the last days of the latter monarch which are related in the beginning of the books of Kings, of which those of Samuel form the previous portion. [KINGS, B00KS OF] Authorship and date of the book,- 1. As to the authorship. In common with all the historical books of the Old Testament, except the beginning of Nehemiah, the book of Samuel contains no mention in the text of the name of its author. It is indisputable that the title "Samuel" does not imply that the prophet was the author of the book of Samuel as a whole; for the death of Samuel is recorded in the beginning of the 25th chapter. In our own time the most prevalent idea in the Anglican Church seems to have been that the first twenty-four chapters of the book of Samuel were written by the prophet himself, and the rest of the chapters by the prophets Nathan and Gad. This, however, is doubtful.

2. But although the authorship cannot be ascertained with certainty, it appears clear that, in its present form it must have been composed subsequent to the secession of the ten tribes, B.C. 975. This results from the passage in 1 Samuel 27:6; wherein it is said of David, "Then Achish gave him Ziklag that day wherefore Ziklag pertaineth unto the kings of Judah to this day:" for neither Saul, David nor Solomon is in a single instance called king of Judah simply. On the other hand, it could hardly have been written later than the reformation of Josiah, since it seems to have been composed at a time when the Pentateuch was not acted on as the rule of religious observances, which received a special impetus at the finding of the Book of the Law at the reformation of Josiah. All, therefore, that can be asserted with any certainty is that the book, as a whole, can scarcely have been composed later than the reformation of Josiah, and that it could not have existed in its present form earlier than the reign of Rehoboam. The book of Samuel is one of the best specimens of Hebrew prose in the golden age of Hebrew literature. In prose it holds the same place which Joel and the undisputed prophecies of Isaiah hold in poetical or prophetical language.

Sanbal'lat

(strength), a Moabite of Horonaim. Nehemiah 2:10, 13; Nehemiah 13:28; He held apparently some command in Samaria at the time Nehemiah was preparing to rebuild the walls of Jerusalem, B.C. 445, Nehemiah 4:2; and from the moment of Nehemiah's arrival in Judea he set himself to oppose every measure for the welfare of Jerusalem. The only other incident in his life is his alliance with the high priest's family by the marriage of his daughter with one of the grandsons of Eliashib; but the expulsion from the priesthood of the guilty son of Joiada by Nehemiah promptly followed. Here the scriptural narrative ends.

Sandal

was the article ordinarily used by the Hebrews for protecting the feet. It consisted simply of a sole attached to the foot by thongs. We have express notice of the thong (Authorized Version "shoe latchet") in several passages, notably Genesis 14:23; Isaiah 5:27; Mark 1:7; Sandals were worn by all classes of society in Palestine, even by the very poor; and both the sandal and the thong or shoe-latchet were so cheap and common that they passed into a proverb for the most insignificant thing. Genesis 14:23; Ecclus. 46;13, They were dispensed with in-doors, and were only put on by persons about to undertake some business away from their homes. During mealtimes the feet were uncovered. Luke 7:38; John 13:5, 6; It was a mark of reverence to cast off the shoes in approaching a place or person of eminent sanctity. Exodus 3:5; Joshua 5:15; It was also an indication of violent emotion, or of mourning, if a person appeared barefoot in public. 2 Samuel 15:30; To carry or to unloose a person's sandal was a menial office, betokening great inferiority on the part of the person performing it. Matthew 3:11.

San'hedrin

(from the Greek sunedrion, "a council-chamber" commonly but in correctly Sanhedrim), the supreme council of the Jewish people in the time of Christ and earlier. 1. The origin of this assembly is traced in the Mishna to the seventy elders whom Moses was directed, Numbers 11:16, 17; to associate with him in the government of the Israelites; but this tribunal was probably temporary, and did not continue to exist after the Israelites had entered Palestine. In the lack of definite historical information as to the establishment of the Sanhedrin, it can only be said in general that the Greek etymology of the name seems to point to a period subsequent to the Macedonian supremacy in Palestine. From the few incidental notices in the New Testament, we gather that it consisted of chief priests, or the heads of the twenty-four classes into which the priests were divided, elders, men of age and experience, and scribes, lawyers, or those learned in the Jewish law. Matthew 26:57, 59; Mark 15:1; Luke 22:66; Acts 5:21;

2. The number of members is usually given as 71. The president of this body was styled nasi, and was chosen in account of his eminence in worth and wisdom. Often, if not generally, this pre-eminence was accorded to the high priest. The vice-president, called in the Talmud "father of the house of judgment," sat at the right hand of the president. Some writers speak of a second vice-president, but this is not sufficiently confirmed. While in session the Sanhedrin sat in the form of half-circle.

3. The place in which the sessions of the Sanhedrin were ordinarily held was, according to the Talmad, a hall called Gazzith, supposed by Lightfoot to have been situated in the southeast corner of one of the courts near the temple building. In special exigencies, however, it seems to have met in the residence of the high priest. Matthew 26:3; Forty years before the destruction of Jerusalem, and consequently while the Saviour was teaching in Palestine, the sessions of the Sanhedrin were removed from the hall Gazzith to a somewhat greater distance from the temple building, although still on Mount Moriah. After several other changes, its seat was finally established at tiberias, where it became extinct A.D. 425. As a judicial body the Sanhedrin constituted a supreme court, to which belonged in the first instance the trial of false prophets, of the high priest and other priests, and also of a tribe fallen into idolatry. As an administrative council, it determined other important matters. Jesus was arraigned before this body as a false prophet, John 11:47; and Peter, John, Stephen and Paul as teachers of error and deceivers of the people. From Acts 9:2; it appears that the Sanhedrin exercised a degree of authority beyond the limits of Palestine. According to the Jerusalem Gemara the power of inflicting capital punishment was taken away from this tribunal forty years before the destruction of Jerusalem. With this agrees the answer of the Jews to Pilate. John 19:31; The Talmud also mentions a lesser Sanhedrin of twenty-three members in every city in Palestine in which were not less than 120 householders.

Sansan'nah

(palm branch), one of the towns in the south district of Judah, named in Joshua 15:31; only.

Saph

(tall), one of the sons of the giant slain by Sibbechai the Hushathite. 2 Samuel 21:18; In 1 Chronicles 20:4; he is called SIPPAI. (B.C. about 1050.)

Saph'ir

(fair), one of the villages addressed by the prophet Micha, Micah 1:11; is described by Eusebius and jerome as "in the mountain district between Eleutheropolis and Ascalon," perhaps represented by the village es-Sawafir, seven or eight miles to the northeast of Ascalon.

Sapphi'ra

See ANANIAS

Sapphire

(Heb. sappir), a precious stone, apparently of a bright-blue color, set: Exodus 24:10; the second stone in the second row of the high priest's breastplate, Exodus 28:18; extremely precious, Job 28:16; it was one of the precious stones that ornamented the king of Tyre. Ezekiel 28:13; The sapphire of the ancients was not our gem of that name, viz. the azure or indigo-blue, crystalline variety of corundum, but our lapis lazuli (ultra-marine).

Sa'ra

Greek form of Sarah.

Sa'rah

(princess). 1. The wife and half-sister, Genesis 20:12; of Abraham, and mother of Isaac. Her name is first introduced in Genesis 11:29; as Sarai. The change of her name from Sarai, my princess (i.e. Abraham's), to Sarah, princess (for all the race), was made at the same time that Abram's name was changed to Abraham,-on the establishment of the covenant of circumcision between him and God. Sarah's history is of course that of Abraham. [ABRAHAM] She died at Hebron at the age of 127 years, 28 years before her husband and was buried by him in the cave of (B.C. 1860.) She is referred to in the New Testament as a type of conjugal obedience in 1Pe 3:6; and as one of the types of faith in Hebrews 11:11;

2. Sarah, the daughter of Asher. Numbers 26:46.

Sa'ra-i

(my princess) the original name of Sarah wife of Abraham.

Sa'raph

(burning) mentioned in 1 Chronicles 4:22; among the descendants of Judah.

Sardine, Sardius

(red) (Heb. odem) the stone which occupied the first place in the first row of the high priest's breastplate. Exodus 28:27; The sard, which is probably the stone denoted by odem, is a superior variety of agate, sometimes called camelian, and has long been a favorite stone for the engraver's art. Sardis differ in color: there is a bright-red variety, and perhaps the Hebrew odem from a root means "to be red," points to this kind.

Sar'dis

a city of Asia Minor and capital of Lydia, situated about two miles to the south of the river Hermus, just below the range of Tmolus, on a spur of which its acropolis was built. It was 60 miles northeast of Smyrna. It was the ancient residence of the kings of Lydia, among them Croesus, proverbial for his immense wealth. Cyrus is said to have taken $600,000,000 worth of treasure form the city when he captured it, B.C. 548. Sardis was in very early times, both from the extremely fertile character of the neighboring region and from its convenient position, a commercial mart of importance. The art of dyeing wool is said to have been invented there. In the year 214 B.C. it was taken and sacked by the army of Antiochus the Great. Afterward it passed under the dominion of the kings of Pergamos. Its productive soil must always have continued a source of wealth; but its importance as a central mart appears to have diminished from the time of the invasion of Asia by Alexander. The massive temple of Cybele still bears witness in its fragmentary remains to the wealth and architectural skill of the people that raised it. On the north side of the acropolis, overlooking the valley of the Hermus, is a theatre near 400 feet in diameter, attached to a stadium of about 1000. There are still considerable remains of the ancient city at Sert-Kalessi. Travellers describe the appearance of the locality as that of complete solitude. The only passage in which it is mentioned in the Bible is Revelation 3:1-6.

Sar'dites, The

descendants of Sered the son of Zebulun. Numbers 26:26; (In the Revised Version of Revelation 4:3; for sardine stone. The name is derived from Sardis, where the stone was first found.)

Sardonyx

a name compounded of sard and onyx, two precious stones, varieties of chalcedony or agate. The sardonyx combines the qualities of both, whence its name. It is mentioned only in Revelation 21:20; The sardonyx consists of "a white opaque layer, superimposed upon a red transparent stratum of the true red sard." It is, like the sard, merely a variety of agate, and is frequently employed by engravers for signet-rings.

Sarep'ta

See ZAREPHATH

Sar'gon

(prince of the sea), one of the greatest of the Assyrian kings, is mentioned by name but once in Scripture-Isaiah 20:1; He was the successor of Shalmaneser, and was Sennacherib's father and his reigned from B.C. 721 to 702, and seems to have been a usurper. He was undoubtedly a great and successful warrior. In his annals, which cover a space of fifteen years, from B.C. 721 to 706, he gives an account of his warlike expeditions against Babylonia and Susiana on the south, Media on the east, Armenia and Cappadocia toward the north, Syria, Palestine, Arabia and Egypt toward the west and southwest. In B.C. 712 he took Ashdod, by one of his generals, which is the event which causes the mention of his name in Scripture. It is not as a warrior only that Sargon deserves special mention among the Assyrian kings. He was also the builder of useful works, and of one of the most magnificent of the Assyrian palaces.

Sa'rid

(survivor), a chief landmark of the territory of Zebulun. Joshua 19:10, 12; All that can be gathered of its position is that it lay to the west of Chislothtabor.

Sa'ron

the district in which Lydda stood, Acts 9:35; only; the Sharon of the Old Testament. See SHARON

Saro'thie

are among the sons of the servants of Solomon who returned with Zerubbabel. 1 Esd. 6:34.

Sarse'chim

(prince of the eunuchs), one of the generals of Nebuchadnezzar's army at the taking of Jerusalem. Jeremiah 39:3; (B.C. 588.)

Sa'ruch

Luke 3:25; Serug the son of Reu.

Sa'tan

The word itself, the Hebrew satan, is simply an "adversary," and is so used in 1 Samuel 29:4; 2 Samuel 19:22; 1 Kings 6:4; 1 Kings 11:14, 23, 25; Numbers 22:22, 33; Psalms 109:6; This original sense is still found in our Lord's application of the name to St. Peter in Matthew 16:23; It is used as a proper name or title only four times in the Old Testament, vis. (with the article) in Job 1:6, 12; Job 2:1; Zechariah 2:1; and without the article in 1 Chronicles 21:1; It is with the scriptural revelation on the subject that we are here concerned; and it is clear, from this simple enumeration of passages, that it is to be sought in the New rather than in the Old Testament. I. The personal existence of a spirit of evil is clearly revealed in Scripture; but the revelation is made gradually, in accordance with the progressiveness of God's method. In the first entrance of evil into the world, the temptation is referred only to the serpent. In the book of Job we find for the first time a distinct mention of "Satan" the "adversary" of Job. But it is important to remark the emphatic stress laid on his subordinate position, on the absence of all but delegated power, of all terror and all grandeur in his character. It is especially remarkable that no power of spiritual influence, but only a power over outward circumstances, is attributed to him. The captivity brought the Israelites face to face with the great dualism of the Persian mythology, the conflict of Ormuzd with Ahriman, the co-ordinate spirit of evil; but it is confessed by all that the Satan of Scripture bears no resemblance to the Persian Ahriman. His subordination and inferiority are as strongly marked as ever. The New Testament brings plainly forward the power and the influence of Satan, From the beginning of the Gospel, when he appears as the personal tempter of our Lord through all the Gospels, Epistles, and Apocalypse, it is asserted or implied, again and again, as a familiar and important truth. II. Of the nature and original state of Satan, little is revealed in Scripture. He is spoken of as a "spirit" in Ephesians 2:2; as the prince or ruler of the "demons" in Matthew 12:24-26; and as having "angels" subject to him in Matthew 25:41; Revelation 12:7, 9; The whole description of his power implies spiritual nature and spiritual influence. We conclude therefore that he was of angelic nature, a rational and spiritual creature, superhuman in power, wisdom and energy; and not only so, but an archangel, one of the "princes" of heaven. We cannot, of course, conceive that anything essentially and originally evil was created by God. We can only conjecture, therefore, that Satan is a fallen angel, who once had a time of probation, but whose condemnation is now irrevocably fixed. As to the time cause and manner of his fall Scripture tells us scarcely anything; but it describes to us distinctly the moral nature of the evil one. The ideal of goodness is made up of the three great moral attributes of God-love, truth, and purity or holiness; combined with that spirit which is the natural temper of the finite and dependent we find creature, the spirit of faith. We find, accordingly, opposites of qualities are dwelt upon as the characteristics of the devil. III. The power of Satan over the soul is represented as exercised either directly or by his instruments. His direct influence over the soul is simply that of a powerful and evil nature on those in whom lurks the germ of the same evil. Besides this direct influence, we learn from Scripture that Satan is the leader of a host of evil spirits or angels who share his evil work, and for whom the "everlasting fire is prepared." Matthew 25:41; Of their origin and fall we know no more than of his. But one passage Matthew 12:24-26;-identifies them distinctly with the "demons" (Authorized Version "devils") who had power to possess the souls of men. They are mostly spoken of in Scripture in reference to possession; but in Ephesians 6:12; find them sharing the enmity to God and are ascribed in various lights. We find them sharing the enmity to God and man implied in the name and nature of Satan; but their power and action are little dwelt upon in comparison with his. But the evil one is not merely the "prince of the demons;" he is called also the "prince of this world" in John 12:31; John 14:30; John 16:11; and even the. "god of this world" in 2 Cor. 4:4; the two expressions being united in Ephesians 6:12; This power he claimed for himself, as the delegated authority, in the temptation of our Lord, Luke 4:6; and the temptation would have been unreal had he spoken altogether falsely. The indirect action of Satan is best discerned by an examination of the title by which he is designated in Scripture. He is called emphatically ho diabolos, "the devil." The derivation of the word in itself implies only the endeavor to break the bonds between others and "set them at variance;" but common usage adds to this general sense the special idea of "setting at variance by slander." In the application of the title to Satan, both the general and special senses should be kept in view. His general object is to break the bonds of communion between God and man, and the bonds of truth and love which bind men to each other. The slander of God to man is best seen in the words of Genesis 3:4, 5; They attribute selfishness and jealousy to the Giver of all good. The slander of man to God is illustrated by the book of Job. Job 1:9-11; Job 2:4, 5; IV. The method of satanic action upon the heart itself. It may be summed up in two words-temptation and possession. The subject of temptation is illustrated, not only by abstract statements, but also by the record of the temptations of Adam and of our Lord. It is expressly laid down, as in Jas 1:2-4; that "temptation," properly so called, i.e. "trial," is essential to man, and is accordingly ordained for him and sent to him by God, as in Genesis 22:1; It is this tentability of man, even in his original nature, which is represented in Scripture as giving scope to the evil action of Satan. But in the temptation of a fallen nature Satan has a greater power. Every sin committed makes a man the "servant of sin" for the future, John 8:34; Romans 6:16; it therefore creates in the spirit of man a positive tendency to evil which sympathizes with, and aids, the temptation of the evil one. On the subject of possession, see DEMONIACS.

Satyr

(sa'tyr or sat'yr), a sylvan deity or demigod of Greek mythology, represented as a monster, part man and part goat. Isaiah 13:21; Isaiah 34:14; The Hebrew word signifies "hairy" or "rough," and is frequently applied to "he-goats." In the passages cited it probably refers to demons of woods and desert places. Comp. Leviticus 17:7; 2 Chronicles 11:15.

Saul

(desired), more accurately Shaul. 1. One of the early kings of Edom, and successor of Samlah. Genesis 36:37, 38; 1 Chronicles 1:48; (B.C. after 1450.)

2. The first king of Israel, the son of Kish, and of the tribe of Benjamin. (B.C, 1095-1055.) His character is in part illustrated by the fierce, wayward, fitful nature of the tribe and in part accounted for by the struggle between the old and new systems in which he found himself involved. To this we must add a taint of madness. which broke out in violent frenzy at times leaving him with long lucid intervals. He was remarkable for his strength and activity, 2 Samuel 1:25; and, like the Homeric heroes, of gigantic stature, taller by head and shoulders than the rest of the people, and of that kind of beauty denoted by the Hebrew word "good," 1 Samuel 9:2; and which caused him to be compared to the gazelle, "the gazelle of Israel." His birthplace is not expressly mentioned; but, as Zelah in Benjamin was the place of Kish's sepulchre. 2 Samuel 21:14; it was probable; his native village. His father, Kish, was a powerful and wealthy chief though the family to which he belonged was of little importance. 1 Samuel 9:1, 21; A portion of his property consisted of a drove of asses. In search of these asses, gone astray on the mountains, he sent his son Saul It was while prosecuting this adventure that Saul met with Samuel for the first time at his home in Ramah, five miles north of Jerusalem. A divine intimation had made known to him the approach of Saul, whom he treated with special favor, and the next morning descending with him to the skirts of the town, Samuel poured over Saul's head the consecrated oil, and with a kiss of salutation announced to him that he was to be the ruler of the nation. 1 Samuel 9:25; Returning homeward his call was confirmed by the incidents which according to Samuel's prediction, awaited him. 1 Samuel 10:9, 10; What may be named the public call occurred at Mizpeh, when lots were cast to find the tribe and family which was to produce the king, and Saul, by a divine intimation was found hid in the circle of baggage which surrounded the encampment. 1 Samuel 10:17-24; Returning to Gibeah, apparently to private life, he heard the threat issued by Nahash king of Ammon against Jabesh-gilead. He speedily collected an army, and Jabesh was rescued. The effect was instantaneous on the people, and the monarchy was inaugurated anew at Gilgal. 1 Samuel 11:1-15; It should be, however, observed that according to 1 Samuel 12:12; the affair of Nahash preceded and occasioned the election of Saul. Although king of Israel, his rule was at first limited; but in the second year of his reign he began to organize an attempt to shake off the Philistine yoke, and an army was formed. In this crisis, Saul, now on the very confines of his kingdom at Gilgal, impatient at Samuel's delay, whom he had directed to be present, offered sacrifice himself. Samuel, arriving later, pronounced the first curse, on his impetuous zeal. 1 Samuel 13:5-14; After the Philistines were driven back to their own country occurred the first appearance of Saul's madness in the rash vow which all but cost the life of his soil. 1 Samuel 14:24, 44; The expulsion of the Philistines, although not entirely completed, ch. 1 Samuel 14:52; at once placed Saul in a position higher than that of any previous ruler of Israel, and he made war upon the neighboring tribes. In the war with Amalek, ch. 1 Samuel 14:48; 1 Samuel 15:1-9; he disobeyed the prophetical command of Samuel, which called down the second curse, and the first distinct intimation of the transference of the kingdom to a rival. The rest of Saul's life is one long tragedy. The frenzy which had given indications of itself before now at times took almost entire possession of him. In this crisis David was recommended to him. From this time forward their lives are blended together. [DAVID] In Saul's better moments he never lost the strong affection which he had contracted for David. Occasionally, too his prophetical gift returned, blended with his madness. 2 Samuel 19:24; But his acts of fierce, wild zeal increased. At last the monarchy itself broke down under the weakness of his head. The Philistines re-entered the country, and just before giving them battle Saul's courage failed and he consulted one of the necromancers, the "Witch of Endor," who had escaped his persecution. At this distance of time it is impossible to determine the relative amount of fraud or of reality in the scene which follows, though the obvious meaning of the narrative itself tends to the hypothesis of some kind of apparition. ch. 2 Samuel 19:28; On hearing the denunciation which the apparition conveyed, Saul fell the whole length of his gigantic stature on the ground, and remained motionless till the woman and his servants forced him to eat. The next day the battle came on. The Israelites were driven up the side of Gilboa. The three sons of Saul were slain. Saul was wounded. According to one account, he fell upon his own sword, 1 Samuel 31:4; and died. The body on being found by the Philistines was stripped slid decapitated, and the headless trunk hung over the city walls, with those of his three sons. ch. 1 Samuel 31:9, 10; The head was deposited (probably at Ashdod) in the temple of Dagon 1 Chronicles 10:10; The corpse was buried at Jabesh-gilead. 1 Samuel 31:13;

3. The Jewish name of St. Paul.

Saw

Egyptian saws, so far as has yet been discovered, are single-handed. As is the case in modern Oriental saws, the teeth usually incline toward the handle, instead of away from it like ours. They have, in most cases, bronze blades, apparently attached to the handles by leathern thongs. No evidence exists of the use of the saw applied to stone in Egypt, but we read of sawn stones used in the temple. 1 Kings 7:9; The saws "under" or "in" which David is said to have placed his captives were of iron. The expression in 2 Samuel 12:31; does not necessarily imply torture, but the word "cut" in 1 Chronicles 20:3; can hardly be understood otherwise.

Scapegoat

See ATONEMENT, DAY OF

Scarlet

See COLORS

Sceptre

This word originally meant a rod or staff. It was thence specifically applied to the shepherd's crook, Leviticus 27:32; Micah 7:14; and to the wand or sceptre of a ruler. The allusions to it are all of a metaphorical character, and describe it simply as one of the insignia of supreme power. Genesis 49:10; We are consequently unable to describe the article from any biblical notice we may infer that it was probably made of wood. The sceptre of the Persian monarch is described as "golden" i.e. probably of massive gold. Esther 4:11.

Sce'va

a Jew residing at Ephesus at the time of St. Paul's second visit to that town. Acts 19:14-16; (A.D. 52.)

Schools

(In the early ages most of the instruction of young children was by the parents. The leisure hours of the Sabbaths and festival days brought the parents in constant contact with the children. After the captivity schools came more into use, and at the time of Christ were very abundant. The schools were in connection with the synagogues, which were found in every village of the city and land. Their idea of the value of schools may be gained from such sayings from the Talmud as "The world is preserved by the breath of the children in the schools;" "A town in which there are no schools must perish;" "Jerusalem was destroyed because the education of children was neglected." Josephus says, "Our principal care is to educate our children." The Talmud states that in Bechar there were 400 schools, having each 400 teachers, with 400 children each and that there were 4000 pupils in the house of Rabban Simeon Ben-Gamaliel. Maimonides thus describes a school: "The teacher sat at the head, and the pupils surrounded him as the crown the head so that every one could see the teacher and hear his words. The teacher did not sit in a chair while the pupils sat on the ground but all either sat on chairs or on the ground." The children read aloud to acquire fluency. The number of school-hours was limited, and during the heat of the summer was only four hours. The punishment employed was beating with a strap, never with a rod. The chief studies were their own language and literature the chief school-book the Holy Scriptures; and there were special efforts to impress lessons of morality and chastity. Besides these they studied mathematics, astronomy and the natural sciences. Beyond the schools for popular education there were higher schools or colleges scattered throughout the cities where the Jews abounded.-ED.)

Scorpion

(Heb. 'akrab), a well known venomous insect of hot climates, shaped much like a lobster. It is usually not more than two or three inches long, but in tropical climates is sometimes six inches in length. The wilderness of Sinai is especially alluded to as being inhabited by scorpions at the time of the exodus, and to this day these animals are common in the same district, as well as in some parts of Palestine. Scorpions are generally found in dry and in dark places, under stones and in ruins. They are carnivorous in the habits, and move along in a threatening attitude, with the tail elevated. The sting, which is situated at the end of the tail, has at its base a gland that secretes a poisonous fluid, which is discharged into the wound by two minute orifices at its extremity. In hot climates the sting often occasions much suffering, and sometimes alarming symptoms. The "scorpions" of 1 Kings 12:1, 14; 2 Chronicles 10:11, 14; have clearly no allusion whatever to the animal, but to some instrument of scourging-unless indeed the expression is a mere figure.

Scourging

The punishment of scourging was common among the Jews. The instrument of punishment in ancient Egypt, as it is also in modern times generally in the East, was usually the stick, applied to the soles of the feet-bastinado. Under the Roman method the culprit was stripped, stretched with cords or thongs on a frame and beaten with rods. (Another form of the scourge consisted of a handle with three lashes or thongs of leather or cord, sometimes with pieces of metal fastened to them. Roman citizens were exempt by their law from scourging.)

Scribes

(Heb.sopherim), I. Name.-(1) Three meanings are connected with the verb saphar, the root of sopherim-(a) to write, (b) to set in order, (c) to count. The explanation of the word has been referred to each of these. The sopherim were so called because they wrote out the law, or because they classified and arranged its precepts, or because they counted with scrupulous minuteness every elapse and letter It contained. (2) The name of Kirjath-sepher, Joshua 15:15; Judges 1:12; may possibly connect itself with some early use of the title, and appears to point to military functions of some kind. Judges 5:14; The men are mentioned as filling the office of scribe under David and Solomon. 2 Samuel 8:17; 2 Samuel 20:25; 1 Kings 4:3; We may think of them as the king's secretaries, writing his letters, drawing up his decrees, managing his finances. Comp 2 Kings 12:10; In Hezekiah's time transcribed old records, and became a class of students and interpreters of the law, boasting of their wisdom. Jeremiah 8:8; After the captivity the office became more prominent, as the exiles would be anxious above all things to preserve the sacred books, the laws, the hymns, the prophecies of the past. II. Development of doctrine.-Of the scribes of this period, with the exception of Ezra and Zadok, Nehemiah 13:13; we have no record. A later age honored them collectively as the men of the Great Synagogue. Never perhaps, was so important a work done so silently. They devoted themselves to the careful study of the text, and laid down rules for transcribing it with the most scrupulous precision. As time passed on the "words of the scribes" were honored above the law. It was a greater crime to offend against them than against the law. The first step was taken toward annulling the commandments of God for the sake of their own traditions. Mark 7:13; The casuistry became at once subtle and prurient, evading the plainest duties, tampering with conscience. Matthew 15:1-6; Matthew 23:16-23; We can therefore understand why they were constantly denounced by our Lord along with the Pharisees. While the scribes repeated the traditions of the elders, he "spake as one having authority," "not as the scribes." Matthew 7:29; While they confined their teachings to the class of scholars, he "had compassion on the multitudes." Matthew 9:36; While they were to be found only in the council or in their schools, he journeyed through the cities and villages. Matthew 4:23; Matthew 9:35; etc. While they spoke of the kingdom of God vaguely, as a thing far off, he proclaimed that it had already come nigh to men. Matthew 4:17; In our Lord's time there were two chief parties: 1. the disciples of Shammai, conspicuous for their fierceness, appealing to popular passions, using the sword to decide their controversies. Out of this party grew the Zealots.

2. The disciples of Hillel, born B.C. 112, and who may have been one of the doctors before whom the boy Jesus came in the temple, for he lived to be 120 years old. Hillel was a "liberal conservative, of genial character and broad range of thought, with some approximations to a higher teaching." In most of the points at issue between the two parties, Jesus must have appeared in direct antagonism to the school of Shammai, in sympathy with that of Hillel. So far, on the other hand, as the temper of the Hillel school was one of mere adaptation to the feeling of the people, cleaving to tradition, wanting in the intuition of a higher life, the teaching of Christ must have been felt as unsparingly condemning it. III. Education and life.-The special training for a scribe's office began, probably, about the age of thirteen. The boy who was destined by his parents to the calling of a scribe went to Jerusalem and applied for admission in the school of some famous rabbi. After a sufficient period of training, probably at the age of thirty the probationer was solemnly admitted to his office. After his admission there was a choice of a variety of functions, the chances of failure and success. He might give himself to any one of the branches of study, or combine two or more of them. He might rise to high places, become a doctor of the law, an arbitrator in family litigations, Luke 12:14; the head of a school, a member of the Sanhedrin. He might have to content himself with the humbler work of a transcriber, copying the law and the prophets for the use of synagogues, or a notary, writing out contracts of sale, covenants of espousals, bills of repudiation. The position of the more fortunate was of course attractive enough. In our Lord's time the passion for distinction was insatiable. The ascending scale of rab, rabbi, rabban, presented so many steps on the ladder of ambition. Other forms of worldliness were not far off. The salutations in the market-place, Matthew 23:7; the reverential kiss offered by the scholars to their master or by rabbis to each other the greeting of Abba, father Matthew 23:9; the long robes with the broad blue fringe, Matthew 23:5;-all these go to make up the picture of a scribe's life. Drawing to themselves, as they did, nearly all the energy and thought of Judaism, the close hereditary caste of the priesthood was powerless to compete with them. Unless the Priest became a scribe also, he remained in obscurity. The order, as such, became contemptible and base. For the scribes there were the best places at feasts, the chief seats in synagogues. Matthew 23:6; Luke 14:7.

Scrip

The Hebrew word thus translated appears in 1 Samuel 17:40; as a synonym for the bag in which the shepherds of Palestine carried their food or other necessities. The scrip of the Galilean peasants was of leather, used especially to carry their food on a journey, and slung over their shoulders. Matthew 10:10; Mark 6:8; Luke 9:3; Luke 22:35; The English word "scrip" is probably connected with scrape, scrap, and was used in like manner for articles of food.

Scripture

See See BIBLE

Scyth'ian

occurs in Colossians 3:11; as a generalized term for rude, ignorant, degraded. The name often included all the nomadic tribes, who dwelt mostly on the north of the Black and the Caspian Sea, stretching thence indefinitely into inner Asia, and were regarded by the ancients as standing extremely low In point of intelligence and civilization.

Scythop'olis

See BETH-SHEAN

Sea, Molten

In the place of the laver of the tabernacle Solomon caused a laver to be cast for a similar purpose, which from its size was called a sea. It was made partly or wholly of the brass, or rather copper, which was captured by David from "Tibhath and Chun, cities of Hadarezer king of Zobah." 1 Kings 7:23-26; 1 Chronicles 18:8; It is said to have been 15 feet in diameter and 7 1/2 feet deep, and to have been capable of containing 2000, or according to 2 Chronicles 4:5; 3000 baths (16,000 to 24,000 gallons). The lever stood on twelve oxen three toward each quarter of the heavens, and all looking outward. It was mutilated by Ahaz by being removed from its basis of oxen and placed on a stone base, and was finally broken up by the Assyrians. 2 Kings 16:14, 17; 2 Kings 25:13.

Sea, The Salt

the usual and perhaps the most ancient name for the remarkable lake which to the western world is now generally known as the Dead Sea. I. Names.-(1) The Salt Sea, Genesis 14:3; (2) Sea of the Arabah (Authorized Version "sea of the plain," which is found in Deuteronomy 4:49; ); (3) The East Sea Joel 2:20; (4) The sea, Ezekiel 47:8; (5) Sodomitish Sea, 2 Esdras; (6) Sea of Salt and Sea of Sodom, in the Talmud; (7) The Asphaltic Lake, in Josephus; (8) The name "Dead Sea" appears to have been first used in Greek by Pausanias and Galen, and in Latin (mare mortuum) by Justin xxxvi. 3, 6, or rather by the older historian Trogus Pompeius (cir. B.C. 10), whose work he epitomized. (9) The Arabic name is Bahr Lut, the "Sea of Lot." II Description.-The so-called Dead Sea is the final receptacle of the river Jordan, the lowest and largest of the three lakes which interrupt the rush of its downward course. It is the deepest portion of that very deep natural fissure which runs like a furrow from the Gulf of Akabah to the range of Lebanon, and from the range of Lebanon to the extreme north of Syria. Viewed on the map, the lake is of an oblong form, of tolerably regular contour, interrupted only by a large and long peninsula which projects from the eastern shore near its southern end, and virtually divides the expanse of the water into two portions, connected by a long, narrow and somewhat devious passage. Its surface is from north to south as nearly as possible 40 geographical or 46 English miles long. Its greatest width is about 9 geographical or 10 1/2 English miles. Its area is about 250 geographical square miles. At its northern end the lake receives the stream of the Jordan; on its eastern side the Zurka Ma'in (the ancient Callirrhoe, and possibly the more ancient en-Eglaim), the Mojib (the Arnon of the Bible), and the Beni-Hemad; on the south the Kurahy or el-Ahsy; and on the west that of Ain Jidy. The depression of its surface, and the depth which it attains below that surface, combined with the absence of any outlet, render it one of the most remarkable spots on the globe. The surface of the lake in May, 1848, was 1316.7 feet below the level of the Mediterranean at Jaffa. Its depth, at about one third of its length from the north end, is 1308 feet. The water of the lake is not less remarkable than its other features. Its most obvious peculiarity is its great weight. Its specific gravity has been found to be as much as 12.28; that is to say, a gallon of it would weigh over 12 1/4 lbs., instead of 10 lbs., the weight of distilled water. Water so heavy must not only be extremely buoyant, but must possess great inertia. Its buoyancy is a common theme of remark by the travellers who have been upon it or in it. Dr. Robinson "could never swim before, either in fresh or salt water," yet here he "could sit, stand, lie or swim without difficulty." (B.R.i.506.) The remarkable weight of the water is due to the very large quantity of mineral salts which it holds in solution. Each gallon of the water, weighing 12 1/4 lbs., contains nearly 3 1/3 lbs. of matter in solution-an immense quantity when we recollect that seawater, weighing 10 1/4 lbs. per gallon, contains less than 1/2 a lb. Of this 3 1/2 lbs. nearly 1 lb. is common salt (chloride of sodium), about 2 lbs. chloride of magnesium, and less than 3 a lb. chloride of calcium (or muriate of lime). The most usual ingredient is bromide of magnesium, which exists in truly extraordinary quantity. It has been long supposed that no life whatever existed in the lake; but recent facts show that some inferior organizations do find a home even in these salt and acrid waters. The statements of ancient travellers and geographers to the effect that no living creature could exist on the shores of the lake, or bird fly across its surface, are amply disproved by later travellers. The springs on the margin of the lake harbor snipe, partridges, ducks, nightingales and other birds as well as frogs; and hawks, doves and hares are found along the shore. The appearance of the lake does not fulfill the idea conveyed by its popular name. "The Dead Sea," says a recent traveller, "did not strike me with that sense of desolation and dreariness which I suppose it ought. I thought it a pretty, smiling lake-a nice ripple on its surface." The truth lies, as usual, somewhere between these two extremes. On the one hand, the lake certainly is not a gloomy, deadly, smoking gulf. In this respect it does not at all fulfill the promise of its name. At sunrise and sunset the scene must be astonishingly beautiful. But on the other hand, there is something in the prevalent sterility and the dry, burnt look of the shores, the overpowering heat, the occasional smell of sulphur, the dreary salt marsh at the southern end, and the fringe of dead driftwood round the margin, which must go far to excuse the title which so many ages have attached to the lake, and which we may be sure it will never lose. The connection between this singular lake and the biblical history is very slight. In the topographical records of the Pentateuch and the book of Joshua it forms one among the landmarks of the boundaries of the whole country, as well as of the inferior divisions of Judah and Benjamin. As a landmark it is once named in what to be a quotation from a lost work of the prophet Jonah, 2 Kings 14:25; itself apparently a reminiscence of the old Mosaic statement. Numbers 34:8, 12; Besides this the name occurs once twice in the imagery of the prophets the New Testament there is not even an allusion to it. There is however, one passage in which the "Salt Sea" is mentioned in a manner different from any of those already quoted viz. as having been in the time of Abraham the vale of Siddim. Genesis 14:3; In consequence of this passage it has been believed that the present lake covered a district which in historic times had been permanently habitable dry land. But it must not he overlooked that the passage in question is the only one in the whole Bible to countenance the notion that the cities of the plain were submerged; a notion which does not date earlier than the Christian era. [SODOM; ZOAR] The belief which prompted the idea of some modern writers that the Dead Sea was formed by the catastrophe which overthrew the "cities of the plain" is a mere assumption. It is not only unsupported by Scripture, but is directly in the teeth of the evidence of the ground itself of the situation of those cities, we only know that, being in the "plain of the Jordan, they must have been to the north of the lake. Of the catastrophe which destroyed them we only know that it is described as a shower of ignited sulphur descending from the skies. Its date is uncertain, but we shall be safe in placing it within the Limit of 2000 years before Christ. (It is supposed that only the southern bay of the Dead Sea was formed by the submergence of the cities of the plain, and is still probable. If Hugh Miller's theory of the flood in correct-and it is the most reasonable theory yet propounded-then the Dead Sea was formed by the depression of that part of the valley through which the Jordan once flowed to the Red Sea. But this great depression caused all the waters of the Jordan to remain without outlet, and the size of the Dead Sea must be such that the evaporation from its surface just balances the amount of water which flows in through the river. This accounts in part for the amount of matter held in solution by the Dead Sea waters; for the evaporation is of pure water only, while the inflow contains more or less of salts and other matter in solution. This theory also renders it probable that the lake was at first considerably larger than at present, for in earlier times the Jordan had probably a larger flow of water.-ED.) The destruction of Sodom and Gomorrah may have been by volcanic action, but it may be safely asserted that no traces of it have yet been discovered, and that, whatever it was, it can have had no connection with that far vaster and far more ancient event which opened the great valley of the Jordan and the Dead Sea, and at some subsequent time cut it off from communication with the Red Sea by forcing up between them the tract of the Wady Arabah.

Sea The sea, yam, is used in Scripture to denote-

1. "The gathering of the waters," "the Ocean." Genesis 1:2, 10; Deuteronomy 30:13; etc.

2. Some portion of this, as the Mediterranean Sea, called the "hinder," the "western" and the "utmost" sea, Deuteronomy 11:24; Deuteronomy 34:2; Joel 2:20; "sea of the Philistines," Exodus 23:31; "the great sea," Numbers 36:6, 7; Joshua 15:47; "the sea." Gene 49:13; Psalms 80:11 Also frequently of the Red Sea. Exodus 15:4; [RED SEA]

3. Inland lakes termed seas, as the Salt or Dead Sea. [See the special article]

4. Any great collection of waters, as the river Nile Isaiah 19:5; and the Euphrates. Jeremiah 51:36.

Seal

The importance attached to seals in the East is so great that without one no document is regarded as authentic. Among the methods of sealing used in Egypt at a very early period were engraved stones, graved stones, pierced through their length and hung by a string or chain from the arm or neck, or set in rings for the finger. The most ancient form used for this purpose was the scarabaeus, formed of precious or common stone, or even of blue pottery or porcelain, on the flat side of which the inscription or device was engraved. In many cases the seal consisted of a lump of clay, impressed with the seal and attached to the document, whether of papyrus or other material, by strings. In other cases wax was used. In sealing a sepulchre or box, the fastening was covered with clay or wax, and the impression from a seal of one in authority was stamped upon it, so that it could not be broken open without discovery. The signet-ring was an ordinary part of a man's equipment. Genesis 38:18; The ring or the seal as an emblem of authority in Egypt, Persia and elsewhere is mentioned in Genesis 41:42; 1 Kings 21:8; Esther 3:10, 12; Esther 8:2; Daniel 6:17; and as an evidence of a covenant, in Jeremiah 32:10, 44; Nehemiah 9:38; Nehemiah 10:1; Haggai 2:23; Engraved signets were in use among the Hebrews in early times. Exodus 28:11, 36; Exodus 39:6.

Se'ba

(pl. Sebaim; in Authorized Version incorrectly rendered Sabeans) heads the list of the sons of Cush. Besides the mention of Seba in the lists of the pens of Cush, Genesis 10:7; 1 Chronicles 1:9; there are but three notices of the nation-Psalms 72:10; Isaiah 43:3; Isaiah 45:14; These passages seem to show that Seba was a nation of Africa bordering on or included in Cush, and in Solomon's time independent and of political importance. It may perhaps be identified with the island of Meroe. Josephus says that Saba was the ancient name of the Ethiopian island and city of Meroe, but he writes Seba, in the notice of the Noachian settlements, Sabas. The island of Meroe lay between the Astaboras, the Atbara, the most northern tributary of the Nile, and the Astapus, the Bahr el-Azrak, "Blue River," the eastern of its two great confluents.

Se'bat

(a rod). See MONTH

Sec'acah, or Seca'cah

(thicket), one of the six cities of Judah which were situated in the Midbar ("wilderness"), that is, the tract bordering on the Dead Sea. Joshua 15:61; Its portion is not known.

Se'chu

(the watch-tower), a place mentioned once only-1 Samuel 19:22;-apparently as lying on the route between Saul's residence, Gibeah, and Ramah (Ramathaim-zophim), that of Samuel. It was notorious for "the great well" (or rather cistern) which it contained. Assuming that Saul started from Gibeah (Tuleil el-Ful), and that Neby Samwil is Ramah, then Bir Nebolla (the well of Neballa) just south of Beeroth, alleged by modern traveller to contain a large pit would be in a suitable position for the great well of Sechu.

Secun'dus

(fortunate), a Thessalonian Christian. Acts 20:4; (A.D. 55.) Seer, See PROPHET

Se'gub

(elevated). 1. The youngest son of Hiel the Hethelite who rebuilt Jericho. 1 Kings 18:34; (B.C. about 910.)

2. Son of Hezron. 1 Chronicles 2:21, 28; (B.C. about 1682.)

Se'ir

(hairy, Shaggy), 1. We have both "land of Seir," Genesis 32:3; Genesis 36:30; and "Mount Seir." Genesis 14:6; It is the original name of the mountain range extending along the east side of the valley of Arabah, from the Dead Sea to the Elanitic, Golf. The Horites appear to have been the chief of the aboriginal inhabitants, Genesis 36:20; but it was ever afterward the possession of the Edomites, the descendants of Esau. The Mount Seir of the: Bible extended much farther south than the modern province, as is shown by the words of Deuteronomy 2:1-8; It had the Arabah on the west, vs. 1 and 8; it extended as far south as the head of the Gulf of Akabah, ver. 8; its eastern border ran along the base of the mountain range where the plateau of Arabia begins. Its northern, order is not so accurately determined. There is a line of "naked" white hills or cliffs which run across the great valley about eight miles south of the Dead Sea, the highest eminence being Mount Hor, which is 4800 feet high.

2. Mount Seir, an entirely different place from the foregoing; one of the landmarks on the north boundary of the territory of Judah. Joshua 15:10; only. It lay westward of Kirjath-jearim, and between it and Beth-shemesh. If Kuriel el-Enab be the former and Ain-shems the latter of these two, then Mount Seir cannot fail to be the ridge which lies between the Wady Aly and the Wady Ghurab. In a pass of this ridge is the modern village of Seir.

Se'irath

(the shaggy), the place to which Ehud fled after his murder of Eglon. Judges 3:26, 27; It was in "Mount Ephraim," ver. 27, a continuation, perhaps, of the same wooded, shaggy hills which stretched even so far south as to enter the territory of Judah, Joshua 15:10; (It is probably the same place as MOUNT SEIR, 2.)

Se'la, or Se'lah

(the rock), 2 Kings 14:7; Isaiah 16:1; so rendered in the Authorized Version in Judges city later 2 Chronicles 25:12; probably known as Petra, the ruins of which are found about two days journey north of the top of the Gulf of Akabah and three or four south from Jericho and about halfway between the southern end of the Dead Sea and the northern end of the Gulf of Akabah. It was in the midst of Mount Seir, in the neighborhood of Mount Hor, and therefore Edomite territory, taken by Amaziah, and called Joktheel. In the end of the fourth century B.C. it appears as the headquarters of the Nabatheans, who successfully resisted the attacks of Antigonus. About 70 B.C. Petra appears as the residence of the Arab princes named Aretas. It was by Trajan reduced to subjection to the Roman empire. The city Petra lay, though at a high level, in a hollow three quarters of a mile long and from 800 to 1500 feet wide, shut in by mountain cliffs, and approached only by a narrow ravine, through which, and across the city's site, the river winds. There are extensive ruins at Petra of Roman date, which have been frequently described by modern travellers.

Se'lah

This word, which is found only in the poetical books of the Old Testament, occurs seventy-one times in the Psalms and three times in Habakkuk. It is probably a term which had a meaning in the musical nomenclature of the Hebrews, though what that meaning may have been is now a matter of pure conjecture. (Gesenius and Ewald and others think it has much the same meaning as our interlude,-a pause in the voices singing, while the instruments perform alone.)

Se'la-Hammahle'koth

(the cliff of escapes or of divisions), a rock or cliff in the wilderness of Maon, southeast of Hebron, the scene of one of those remarkable escapes which are so frequent in the history of Saul's pursuit of David. 1 Samuel 23:28.

Se'led

(exultation), one of the sons of Nadab, a descendant of Jerahmeel: 1 Chronicles 2:30; (B.C. after 1450.)

Sele-u'cia, or Sele-uci'a

(named after its founder, Seleucus), near the mouth of the Orontes, was practically the seaport of Antioch. The distance between the two towns was about 16 miles. St. Paul, with Barnabas, sailed from Seleucia at the beginning of his first missionary circuit. Acts 13:4; This strong fortress and convenient seaport was constructed by the first Seleucus, and here he was buried. It retained its importance in Roman times and in St. Paul's day it had the privileges of a free city. The remains are numerous.

Sele-u'cus

the name of five kings of the Greek dominion of Syria who are hence called Seleucidae. Only one-the fourth-is mentioned in the Apocrypha.

Sele-u'cus

IV (Philopator), son of Antiochus the Great, whom he succeeded B.C. 187 "king of Asia," 2 Macc. 3:3, that is, of the provinces included in the Syrian monarchy, according to the title claimed by the Seleucidae, even when they had lost their footing in Asia Minor. He took part in the disastrous battle of Magnesia, B.C. 190, and three years afterward, on the death of his father, ascended the throne. He was murdered B.C. 175 after a reign of twelve years, by Heliodorus, one of his own courtiers. Daniel 11:20; His son Demetrius I. (Soter) whom he had sent while still a boy, as hostage to Rome, after a series of romantic adventures, gained the crown in 162 B.C. 1 Macc. 7:1; 2 Macc. 14:1. The general policy of Seleucus toward the Jews, like that of his father, 2 Macc. 3:2, 3, was conciliatory, and he undertook a large share of expenses of the temple service. 2 Macc. 3:3, 6.

Sem

SHEM the patriarch. Luke 3:36.

Semachi'ah

(Jehovah sustains him) one of the sons of SKEMAIAH, 9. 1 Chronicles 26:7.

Sem'ei

(the Greek form of Shimei). 1. SHIMEI, 14. 1 Esd. 9:33.

2. SHIMEI, 16. Esther 2:5;

3. The father of Mattathias in the genealogy of Jesus Christ. Luke 3:26.

Sem'ein

In the Revised Version of Luke 3:26; for Semei.

Semit'ic Languages

See SHEMITIC LANGUAGES; HEBREW

Sen'a-ah

(thorny). The "children (i.e. the inhabitants) of Senaah" are enumerated among the "people of Israel" who returned from the captivity with Zerubbabel. Ezra 2:35; Nehemiah 7:38; (B.C. 536.) The Magdal Senna of Eusebius and Jerome denotes a town seven miles north of Jericho ("Senna").

Se'neh

(thorn), the name of one of the two isolated rocks which stood in the "passage of Michmash," 1 Samuel 14:4; 6 1/2 miles north of Jerusalem.

Se'nir

(snow mountain), 1 Chronicles 5:23; Ezekiel 27:5; the Amorite name for Mount Hermon.

Sennach'erib, or Sennache'rib

(sin, the moon, increases brothers), was the son and successor of Sargon. [SARGON] His name in the original is read as Tsinakki-irib, the meaning of which, as given above indicates that he was not the first-born of his father. Sennacherib mounted the throne B.C. 702. His efforts were directed to crushing the revolt of Babylonia, which he invaded with a large army. Merodach-baladan ventured on a battle, but was defeated and driven from the country. In his third year, B.C. 700, Sennacherib turned his arms toward the west, chastised Sidon, and, having probably concluded a convention with his chief enemy finally marched against Hezekiah, king of Judah. It was at this time that "Sennacherib came up against all the fenced cities of Judah, and took them." 2 Kings 18:13; There can be no doubt that the record which he has left of his campaign against "Hiskiah" in his third year is the war with Hezekiah so briefly touched in vs. 13-16 of this chapter. In the following year (B.C. 699) Sennacherib made his second expedition into Palestine. Hezekiah had again revolted, and claimed the protection of Egypt. Sennacherib therefore attacked Egypt, and from his camp at Lachish and Libnah he sent an insulting letter to Hezekiah at Jerusalem. In answer to Hezekiah's prayer an event occurred which relieved both Egypt and Judea from their danger. In one night the Assyrians lost, either by a pestilence or by some more awful manifestation of divine power, 185,000 men! The camp immediately broke up; the king fled. Sennacherib reached his capital in safety, and was not deterred by the terrible disaster which had befallen his arms from engaging in other wars, though he seems thenceforward to have carefully avoided Palestine. Sennacherib reigned 22 years and was succeeded by Esar-haddon, B.C. 680. Sennacherib was one of the most magnificent of the Assyrian kings. Seems to have been the first who fixed the seat of government permanently at Nineveh, which he carefully repaired and adorned with splendid buildings. His greatest work is the grand palace Kouyunjik. Of the death of Sennacherib nothing is known beyond the brief statement of Scripture that "as he was worshipping in the house of Nisroch his god, Adrammelech and Sharezer his sons smote him with the sword and escaped into the land of Armenia." 2 Kings 19:37; Isaiah 37:38.

Sen'uah

(bristling, properly Hassenuah, with the definite article), a Benjamite. Nehemiah 11:9.

Seo'rim

(barley), the chief of the fourth of the twenty-four courses of priests. 1 Chronicles 24:8.

Se'phar

(a numbering). It is written after the enumeration of the sons of Joktan, "And their dwelling was from Mesha as thou goest unto Sephar a mount of the east." Genesis 10:30; The Joktanites occupied the southwestern portion of the peninsula of Arabia. The undoubted identifications of Arabian places and tribes with their Joktanite originals are included within these limits, and point to Sephar, on the shore of the Indian Ocean, as the eastern boundary. The ancient seaport town called Zafar represents the biblical site or district.

Seph'arad

(separated), a name which occurs in Ob 1:20; only. Its situation has always been a matter of uncertainty.

Sepharva'im

(the two Sipparas) is mentioned by Sennacherib in his letter to Hezekiah as a city whose king had been unable to resist the Assyrians. 2 Kings 19:13; Isaiah 37:13; comp. 2 Kings 18:34 It is identified with the famous town of Sippara., on the Euphrates above Babylon, which was near the site of the modern Mosaib. The dual form indicates that there were two Sipparas, one on either side of the river. Berosus celled Sippara "a city of the sun;" and in the inscriptions it bears the same title, being called Tsipar sha Shamas, or "Sippara of the Sun"-the sun being the chief object of worship there. Comp. 2 Kings 17:31.

Sephe'la

the Greek form of the ancient word has-Shefelah, the native name for the southern division of the low-lying flat district which intervenes between the central highlands of the holy land and the Mediterranean, the other and northern portion of which was known as Sharon. The name occurs throughout the topographical records of Joshua. The historical works, and the topographical passages in the prophets always with the article prefixed, and always denoting the same region. In each of these passages, however, the word is treated in the Authorized Version not as a proper name, analogous to the Campagna, the Wolds, the Carse, but as a mere appellative, and rendered "the vale," "the valley," "the plain," "the low plains," and "the low country." The Shefelah was and is one of the most productive regions of the holy land. It was in ancient times the cornfield of Syria, and as such the constant subject of warfare between Philistines and Israelites, and the refuge of the latter when the harvests in the central country were ruined by drought. 2 Kings 8:1-3.

Sep'tuagint

(The seventy). The Septuagint or Greek version of the Old Testament appears at the present day in four principal editions:- 1. Biblia Polyglotta Complutensis, A.D. 1514-1617,

2. The Aldine Edition, Venice, A.D. 1518.

3. The Roman Edition, edited under Pope Sixtus V., A.D. 1587.

4. Fac-simile Edition of the Codex Alexandrinus, by H. H. Baber, A.D. 1816. [TARGUMS] The Jews of Alexandria had probably still less knowledge of Hebrew than their brethren in Palestine their familiar language was Alexandrian Greek. They had settled in Alexandria in large numbers soon after the time of Alexander, and under the early Ptolemies. They would naturally follow the same practice as the Jews in Palestine; and hence would arise in time an entire Greek version. But the numbers and names of the translators, and the times at which different portions were translated are all uncertain. The commonly-received story respecting its origin is contained in an extant letter ascribed to Aristeas, who was an officer at the court of Ptolemy Philadelphus. This letter which is dressed by Aristeas to his brother Philocrates, gives a glowing account of the origin of the Septuagint; of the embassy and presents sent by King Ptolemy to the high priest at Jerusalem, by the advice of Demetrius Phalereus, his librarian, 30 talents of gold and 70 talents of silver, etc.; the Jewish slaves whom he set free, paying their ransom himself the letter of the king: the answer of the high priest; the choosing of six interpreters from each of the twelve tribes and their names; the copy of the law, in letters of gold; the feast prepared for the seventy two, which continued for seven days; the questions proposed to each of the interpreters in turn, with the answers of each; their lodging by the seashore and the accomplishment of their work in seventy. two days, by conference and comparison. This is the story which probably gave to the version the title of the Septuagint, and which has been repeated in various forms by the Christian writers. But it is now generally admitted that the letter is spurious and is probably the fabrication of an Alexandrian Jew shortly before the Christian era. Still there can be no doubt that there was a basis of fact for the fiction; on three points of the story there is no material difference of opinion and they are confirmed by the study of the version itself:- 1. The version was made at Alexandria.

2. It was begun in the time of the earlier Ptolemies, about 280 B.C.

3. The law (i.e. the Pentateuch) alone was translated at first. The Septuagint version was highly esteemed by the Hellenistic Jews before the coming of Christ. Wherever, by the conquests of Alexander or by colonization, the Greek language prevailed wherever Jews were settled and the attention of the neighboring Gentiles was drawn to their wondrous history and law there was found the Septuagint, which thus became, by divine Providence the means of spreading widely the knowledge of the one true God and his promises of it Saviour to come, throughout the nations. To the wide dispersion of this version we may ascribe in great measure that general persuasion which prevailed over the whole East of the near approach of the Redeemer, and led the Magi to recognize the star which, reclaimed the birth of the King of the Jews. Not less wide was the influence of the Septuagint in the spread of the gospel. For a long period the Septuagint was the Old Testament of the far larger part of the Christian Church. Character of the Septuagint. The Septuagint is faithful in substance but not minutely accurate in details. It has been clearly shown by Hody, Frankel and others that the several books were translated by different persons, without any comprehensive revision to harmonize the several parts. Names and words are rendered differently in different books. Thus the character of the version varies much in the several books, those of the Pentateuch are the best. The poetical parts are, generally speaking, inferior to the historical, the original abounding with rarer words and expressions. In the major prophets (probably translated nearly 100 years after the Pentateuch) some of the most important prophecies are sadly obscured. Ezekiel and the minor prophets (generally speaking) seem to be better rendered. Supposing the numerous glosses and duplicate renderings, which have evidently crept from the margin into the text, to be removed and forming a rough estimate of what the Septuagint was in its earliest state, we may perhaps say of it that it is the image of the original seen through a glass not adjusted to the proper focus; the larger features are shown, but the sharpness of definition is lost. The close connection between the Old and the New Testament makes the study of the Septuagint most valuable, and indeed indispensable, to the theological student. It was manifestly the chief storehouse from which the apostles drew their proofs and precepts.

Sepulchre

See BURIAL

Se'rah

the daughter of Asher, Genesis 46:17; 1 Chronicles 7:30; called in Numbers 26:46; SARAH. (B.C. about 1700.)

Sera'iah

1. The king's scribe or secretary in the reign of David. 2 Samuel 8:17; (B.C. 1043.)

2. The high priest in the reign of Zedekiah. 2 Kings 25:18; 1 Chronicles 6:14; Jeremiah 52:24; (B.C. 594.)

3. The son of Tanhumeth the Netophathite. 2 Kings 25:23; Jeremiah 40:8;

4. The son of Kenaz and brother of Othniel. 1 Chronicles 4:13, 14;

5. Ancestor of Jehu a Simeonite chieftain. 1 Chronicles 4:35;

6. One of the children of the province who returned with Zerubbabel. Ezra 2:2; (B.C. 536.)

7. One of the ancestors of Ezra the scribe. Ezra 7:1;

8. A priest, or priestly family, who signed the covenant with Nehemiah. Nehemiah 10:2;

9. A priest, the son of Hilkiah. Nehemiah 11:11;

10. The head of a priestly house which went up from Babylon with Zerubbabel. Nehemiah 12:12;

11. The son of Neriah and brother of Baruch. Jeremiah 51:59, 61; He went with Zedekiah to Babylon in the fourth year of his reign. (B.C. 594.) Perhaps he was an officer who took charge of the royal caravan on its march, and fixed the places where it should halt.

Seraphim

(burning, glowing), an order of celestial beings, whom Isaiah beheld in vision standing above Jehovah as he sat upon his throne. Isaiah 6:2; They are described as having each of them three pairs of wings, with one of which they covered their faces (a token of humility); with the second they covered their feet (a token of respect); while with the third they flew. They seem to have borne a general resemblance to the human figure. ver. 6. Their occupation was two fold to celebrate the praises of Jehovah's holiness and power, ver. 3 and to act as the medium of communication between heaven and earth. ver. 6.

Se'red

(fear), the first-born of Zebulun. Genesis 46:14; Numbers 26:26; about 1700.)

Ser'gius Pau'lus

was the proconsul of Cyprus when the apostle Paul visited that island with Barnabas on his first missionary tour. Acts 13:7; seq. (A.D. 44.) He is described as an intelligent man, truth-seeking, eager for information from all sources within his reach. Though at first admitting to his society Elymas the magician, he afterward, on becoming acquainted with the claims of the gospel, yielded his mind to the evidence of its truth.

Serpent

The Hebrew word nachash is the generic name of any serpent. The following are the principal biblical allusions to this animal its subtlety is mentioned in Genesis 3:1; its wisdom is alluded to by our Lord in Matthew 10:18; the poisonous properties of some species are often mentioned, see Psalms 58:4; Proverbs 23:32; the sharp tongue of the serpent is mentioned in Psalms 140:3; Job 20:16; the habit serpents have of lying concealed in hedges and in holes of walls is alluded to in Ecclesiastes 10:8; their dwelling in dry sandy places, in Deuteronomy 8:10; their wonderful mode of progression did not escape the observation of the author of Proverbs 30:1;... who expressly mentions it as "one of the three things which were too wonderful for him." ver. 19. The art of taming and charming serpents is of great antiquity, and is alluded to in Psalms 58:5; Ecclesiastes 10:11; Jeremiah 8:17; and doubtless intimated by St. James, Jas 3:7; who particularizes serpents among all other animals that "have been tamed by man." It was under the form of a serpent that the devil seduced Eve; hence in Scripture Satan is called "the old serpent." Revelation 12:9; and comp. 2 Corinthians 11:3 Hence, as a fruit of the tradition of the Fall, the serpent all through the East became the emblem of the spirit of evil, and is so pictured even on the monuments of Egypt. It has been supposed by many commentators that the serpent, prior to the Fall, moved along in an erect attitude. It is quite clear that an erect mode of progression is utterly incompatible with the structure of a serpent; consequently, had the snakes before the Fall moved in an erect attitude they must have been formed on a different plan altogether. The typical form of the serpent and its mode of progression were in all probability the same before: the Fall as after it; but subsequent to the Fall its form and progression were to be regarded with hatred and disgust by all mankind, and thus the animal was cursed above all cattle," and a mark of condemnation was forever stamped upon it. Serpents are said in Scripture to "eat dust," see Genesis 3:14; Isaiah 65:25; Micah 7:17; these animals which for the most part take their food on the ground, do consequently swallow with it large portions of sand and dust. Throughout the East the serpent was used as an emblem of the evil principle, of the spirit of disobedience and contumacy. Much has been written on the question of the "fiery serpents" of Numbers 21:6, 8; with which it is usual to erroneously identify the "fiery flying serpent" of Isaiah 14:29; and Isaiah 30:6 The word "fiery" probably signifies "burning," in allusion to the sensation produced by the bite. The Cerastes, or the Naia haje, or any other venomous species frequenting Arabia, may denote the "serpent of the burning bite" which destroyed the children of Israel. The snake that fastened on St. Paul's hand when he was at Melita, Acts 28:5; was probably the common viper of England, Pelias berus. (See also ADDER; ASP] When God punished the murmurs of the Israelites in the wilderness by sending among them serpents whose fiery bite was fatal, Moses, upon their repentance, was commanded to make a serpent of brass, whose polished surface shone like fire, and to set it up on the banner-pole in the midst of the people; and whoever was bitten by a serpent had but to look up at it and live. Numbers 21:4-9; The comparison used by Christ, John 3:14, 15; adds a deep interest to this scene. To present the serpent form, as deprived of its power to hurt, impaled as the trophy of a conqueror was to assert that evil, physical and spiritual, had been overcome, and thus help to strengthen the weak faith of the Israelites in a victory over both. Others look upon the uplifted serpent as a symbol of life and health, it having been so worshipped in Egypt. The two views have a point of contact, for the serpent is wisdom. Wisdom, apart from obedience to God, degenerates to cunning, and degrades and envenoms man's nature. Wisdom, yielding to the divine law, is the source of healing and restoring influences, and the serpent form thus became a symbol of deliverance and health; and the Israelites were taught that it would be so with them in proportion as they ceased to be sensual and rebellious. Preserved as a relic, whether on the spot of its first erection or elsewhere the brazen serpent, called by the name of Nehushtan, became an object of idolatrous veneration, and the zeal of Hezekiah destroyed it with the other idols of his father. 2 Kings 18:4; See NEHUSHTAN

Se'rug

(branch), son of Reu and great grandfather of Abraham. His age is given in the Hebrew Bible as 230 years. Genesis 11:20-23; (B.C. 2180.)

Servant

See SLAVE

Seth

(compensation), Genesis 4:25; Genesis 6:3; 1 Chronicles 1:1; the third son of Adam, and father of Enos. (B.C. 3870.) Adam handed down to Seth and his descendants the promise of mercy, faith in which became the distinction of God's children. Genesis 4:26.

Se'thur

(hidden), the Asherite spy, son of Michael. Numbers 13:13; (B.C. 1490.)

Seven

The frequent recurrence of certain numbers in the sacred literature of the Hebrews is obvious to the most superficial reader, but seven so far surpasses the rest, both in the frequency with which it recurs and in the importance of the objects with which it is associated, that it may fairly be termed the representative symbolic number. The influence of the number seven was not restricted to the Hebrews; it prevailed among the Persians, ancient Indians, Greeks and Romans. The peculiarity of the Hebrew view consists in the special dignity of the seventh, and not simply in that of seen. The Sabbath being the seventh day suggested the adoption of seven as the coefficient, so to say, for their appointment of all sacred periods; and we thus find the 7th month ushered in by the Feast of Trumpets, and signalized by the celebration of the Feast of Tabernacles and the Great Day of Atonement; 7 weeks as the interval between the Passover and the Pentecost; the 7th year as the sabbatical year; and the year: succeeding 7X7 years as the Jubilee year. Seven days were appointed as the length of the feasts of Passover and Tabernacles; 7 days for the ceremonies of the consecration of priests, and so on; 7 victims to be offered on any special occasion, as in Balaam's sacrifice. Numbers 23:1; and especially at the ratification of a treaty, the notion of seven being embodied in the very term signifying to swear, literally meaning to do seven times. Genesis 31:28; Seven is used for any round number, or for completeness, as we say a dozen, or as a speaker says he will say two or three words.

Sha-al'bim, or Sha-alab'bin

(home of foxes), a town in the allotment of Dan. Joshua 19:42; Judges 1:35; 1 Kings 4:9; By Eusebius and Jerome it is mentioned in the Onomasticon as a large village in the district of Sebaste (i.e. Samaria), and as then called Selaba.

Sha-al'bonite, The

Eliahba the Shaalbonite was one of David's thirty seven heroes. 2 Samuel 23:32; 1 Chronicles 11:33; He was a native of a place named Shaalbon, but where it was is unknown. (B.C. 1048.)

Sha'aph

(division). 1. The son of Jahdai. 1 Chronicles 2:47;

2. The son of Caleb the brother of Jerahmeel, by his concubine Maachah. 1 Chronicles 2:49; (B.C. after 1445.)

Sha-ara'im

(two gates), a city in the territory allotted to Judah, Joshua 15:36; in Authorized Version incorrectly Sharaim. 1 Samuel 17:52; Shaaraim one of the towns of Simeon, 1 Chronicles 4:31; must be a different place.

Sha-as'gaz

(servant of the beautiful), the eunuch in the palace of Xerxes who had the custody of the women in the second house. Esther 2:14.

Shabbetha'i

(sabbatical) a Levite in the time of Ezra. Ezra 10:15; It is apparently the same who with Jeshua and others instructed the people in the knowledge of the law. Nehemiah 8:7; (B.C. 450.)

Shachi'a

(announcemant) a son of Shaharaim by his wife Hodesh. 1 Chronicles 8:10.

Shad'da-i

(the Mighty), an ancient name of God, rendered "Almighty" everywhere in the Authorized Version, is found in connection with el, "God," El Shaddai being then rendered "God Almighty." By the name or in the character of El-Shaddai God was known to the patriarchs, Genesis 17:1; Genesis 28:3; Genesis 43:14; Genesis 48:3; Genesis 49:25; before the name Jehovah, in its full significance, was revealed. Exodus 6:3; See GOD

Sha'drach

(royal, or the great scribe) the Hebrew, or rather Chaldee, name of Hananiah. The history of Shadrach or Hananiah, as told in Daniel 1 through 3 is well known. After their deliverance from the furnace, we hear no more of Shadrach, Meshach and Abednego, except in Hebrews 11:33, 34; but there are repeated allusions to them in the later apocryphal books, and the martyrs of the Maccabaean period seem to have been much encouraged by their example.

Sha'ge

(erring), father of Jonathan the Hararite, one of David's guard. 1 Chronicles 11:34; [See SHAMMAH, 5] (B.C. about 1050.)

Shahara'im

(double dawn) a Benjamite. 1 Chronicles 8:8; (B.C. about 1546.)

Shahaz'imah

(toward the heights), one of the towns of the allotment of Issachar. Joshua 10:22; only.

Sha'lem

(safe). Genesis 33:18; Probably not a proper name, but a place. It is certainly remarkable that there should be a modern village hearing the name of Salim three miles east of Nablus, the ancient Shechem.

Sha'lim, The land of

(the land of foxes), a district through which Saul passed on his journey in quest of his father's asses. 1 Samuel 9:4; only. It probably was east of Shalisha.

Shal'isha, The land of

one of the districts traversed by Saul when in search of the asses of Kish. 1 Samuel 9:4; only. It was a district near Mount Ephraim. In it perhaps was situated the place called Baal-shalisha, 2 Kings 4:42; 15 miles north of Lydda.

Shal'lum

(retribution). 1. The fifteenth king of Israel, son of Jabesh, conspired against Zachariah, killed him, and brought the dynasty of Jehu to a close, B.C. 770. Shallum, after reigning in Samaria for a month only, was in his turn dethroned and killed by Menahem. 2 Kings 15:10-14;

2. The husband of Huldah the prophetess, 2 Kings 22:14; 2 Chronicles 34:23; in the reign of Josiah. (B.C. 830.)

3. A descendant of Shesham. 1 Chronicles 2:40, 41;

4. The third son of Josiah king of Judah, known in the books of Kings and Chronicles as Jehoahaz. 1 Chronicles 3:15; Jeremiah 22:11; [JEHOAHAZ] (B.C. 610.)

5. Son of Shaul the son of Simeon. 1 Chronicles 4:25;

6. A high priest. 1 Chronicles 6:12, 13; Ezra 7:2;

7. A son of Naphtali. 1 Chronicles 7:13;

8. The chief of a family of porters or gate-keepers of the east gate of the temple. 1 Chronicles 9:17; (B.C. 1050.)

9. Son of Kore, a Korahite. 1 Chronicles 9:19, 31;

10. Father of Jehizkiah, an Ephraimite. 2 Chronicles 28:12;

11. One of the porters of the temple who had married a foreign wife. Ezra 10:24;

12. One of the sons of Bani. Ezra 10:42;

13. The son of Halohesh and ruler of a district of Jerusalem. Nehemiah 3:12;

14. The uncle of Jeremiah, Jeremiah 32:7; perhaps the same as 2.

15. Father or ancestor of Maaseiah Jeremiah 35:4; perhaps the same as 9. (B.C. 630.)

Shal'lun

(retribution), the son of Cohozeh, and ruler of a district of the Mizpah. Nehemiah 3:15.

Shalma'i

(my thanks). The children of Shalmai were among the Nethinim who returned with Zerubbabel. Ezra 2:46; Nehemiah 7:48; In Nehemiah SALMAI. (B.C. 536.)

Shal'man

(fire-worshipper), a contraction for Shalmaneser king of Assyria. Hosea 10:14; Others think it the name of an obscure Assyrian king, predecessor of Pul.

Shalmane'ser

(fire-worshipper) was the Assyrian king who reigned probably between Tiglath-Pileser and Sargon, B.C. 727-722. He led the forces of Assyria into Palestine, where Hoshea, the last king of Israel, had revolted against his authority. 2 Kings 17:3; Hoshea submitted and consented to pay tribute; but he soon after concluded all alliance with the king of Egypt, and withheld his tribute in consequence. In B.C. 723 Shalmaneser invaded Palestine for the second time, and, as Hoshea refused to submit, laid siege to Samaria. The siege lasted to the third year, B.C. 721, when the Assyrian arms prevailed. 2 Kings 17:4-6; 2 Kings 18:9-11; It is uncertain whether Shalmaneser conducted the siege to its close, or whether he did not lose his crown to Sargon before the city was taken.

Sha'ma

(obedient), one of David's guard. 1 Chronicles 11:44; (B.C. 1020.)

Shamari'ah

(kept by Jehovah), son of Rehoboam. 2 Chronicles 11:19.

Sha'med

(keeper), properly Shamer or Shemer; one of the pens of Elpaal the Benjamite. 1 Chronicles 8:12.

Sha'mer

(keeper). 1. Merarite Levite. 1 Chronicles 6:46;

2. Shomer, an Asherite. 1 Chronicles 7:34.

Sham'gar

(sword), son of Anath, judge of Israel. When Israel was in a most depressed condition, Shamgar was raised up to be a deliverer. With no arms in his hand but an ox-goad, Judges 3:31; comp. 1 Samuel 13:21 he made a desperate assault upon the Philistines, and slew 600 of them. (B.C. about 1290.)

Sham'huth

(desolation), the fifth captain for the fifth month in David's arrangement of his army. 1 Chronicles 27:8; (B.C. 1020.)

Sha'mir

(n point or thorn.) 1. A town in the mountain district of Judah. Joshua 15:48; only. It probably lay some eight or ten miles south of Hebron.

2. A place in Mount Ephraim, the residence and burial-place of Tola the judge. Judges 10:1, 2; Perhaps Samur, half-way between Samaria and Jenin.

3. A Kohathite, son of Micah or Michal, the first-born of Uzziel. 1 Chronicles 24:24.

Sham'ma

(astonishment), one of the sons of Zophar, an Asherite. 1 Chronicles 7:37.

Sham'mah

(astonishment). 1. The son of Reuel the son of Esau. Genesis 36:13, 17; 1 Chronicles 1:37; (B.C. about 1700.)

2. The third son of Jesse, and brother of David. 1 Samuel 16:9; 1 Samuel 17:13; Called also Shimea., Shimeah and Shimma.

3. One of the three greatest of David's mighty men. 2 Samuel 23:11-17; (B.C. 1061.)

4. The Harodite, one of David's mighties. 2 Samuel 23:25; He is called "SHAMMOTH the Harorite" in 1 Chronicles 11:27; and "SHAMHUTH the Izrahite" ibid. 1 Chronicles 27:8;

5. In the list of David's mighty men in 2 Samuel 23:32, 33; we find "Jonathan, Shammah the Hararite;" while in the corresponding verse of 1 Chronicles 11:34; it is Jonathan.

Sham'ma-i

(desolate). 1. The son of Onam. 1 Chronicles 2:28, 32;

2. Son of Rekem. 1 Chronicles 2:44, 45;

3. One of the descendants of Judah. 1 Chronicles 4:17.

Sham'moth

See SHAMMAH

Shammu'a

(renowned). 1. Reubenite spy, son of Zaccur. Numbers 13:4; (B.C. 1490.)

2. Son of David, by his wife Bathsheba. 1 Chronicles 14:4; (B.C. 1045.)

3. A Levite, the father of Abda. Nehemiah 11:17; The same as SHEMAIAH, 6.

4. The representative of the priestly family of Bilgah or Bilgai, in the days of Joiakim. Nehemiah 12:18; (B.C. about 500.)

Shammu'ah

son of David, 2 Samuel 5:14; elsewhere called Shammua and Shimea.

Shamshera'i

(sunlike), a Benjamite. 1 Chronicles 8:26.

Sha'pham

(bold), a Gadite of Bashan. 1 Chronicles 5:12; (B.C. 750.)

Sha'phan

(coney), the scribe or secretary of King Josiah. 2 Kings 22:3, 14; 2 Chronicles 34:8, 20; (B.C. 628.) He appears on an equality with the governor of the city and the royal recorder. 2 Kings 22:4; 2 Chronicles 34:9.

Sha'phat

(judge). 1.The Simeonite spy, son of Hori. Numbers 13:5; (B.C. 1490).

2. The father of the prophet Elisha. 1 Kings 19:18, 19; 2 Kings 3:11; 2 Kings 6:31; (B.C. before 900.)

3. One of the six sons of Shemaiah in the royal line of Judah. 1 Chronicles 3:22; (B.C. 350.)

4. One of the chiefs of the Gadites in Bashan. 1 Chronicles 5:12; (B.C. 750.)

5. The son of Adlai, who was over David's oxen in the valleys. 1 Chronicles 27:29; (B.C. 1020.)

Sha'pher

(brightness), Mount, Numbers 33:23; the name of a desert station where the Israelites encamped during the wanderings in the wilderness.

Shar'a-i

(releaser), one of the sons of Bani. Ezra 10:40; (B.C. 457.)

Shar'a-im

See SHAARAIM

Sha'rar

(strong), the father of Ahiam the Hararite. 2 Samuel 23:33; In 1 Chronicles 11:35; he is called SACAR. (B.C. 1040.)

Share'zer

(prince of fire) was a son of Sennacherib, whom, In conjunction with his brother Adrammelech, he murdered. 2 Kings 19:37; (B.C. after 711.)

Sha'ron

(a plain), a district of the holy land occasionally referred to in the Bible. 1 Chronicles 5:16; Isaiah 33:9; In Acts 9:35; called SARON. The name has on each occurrence with one exception only, 1 Chronicles 5:16; the definite article; it would therefore appear that "the Sharon" was some well-defined region familiar to the Israelites. It is that broad, rich tract of land which lies between the mountains of the central part of the holy land and the Mediterranean-the northern continuation of the Shefelah. [PALESTINE] The Sharon of 1 Chronicles 5:16; to which allusion has already been made, is distinguished front the western plain by not having the article attached to its name, as the other invariably has. It is also apparent from the passage itself that it was some district on the east of the Jordan, in the neighborhood of Gilead and Bashan. The name has not been met with in that direction.

Sha'ronite

(belonging to Sharon), The Shitrai, who had charge of the royal herds in the plain of Sharon, 1 Chronicles 27:29; is the only Sharonite mentioned in the Bible.

Sharu'hen

(refuge of grace), a town named in Joshua 19:6; only among those which were in Jadah to Simeon. It is identified with Sheriah a large ruin in the south country, northwest of Beersheba.

Shash'a-i

(noble), one of the sons of Bani in the time of Ezra. Ezra 10:40; (B.C. 457.)

Sha'shak

(longing), a Benjamite, one of the sons of Beriah. 1 Chronicles 8:14, 25; (B.C. after 1450.)

Sha'ul

(asked). 1. The son of Simeon by a Canaanitish woman, Genesis 48:10; Exodus 6:15; Numbers 26:13; 1 Chronicles 4:24; and founder of the family of the Shaulites. (B.C. 1712.)

2. One of the kings of Edom. 1 Chronicles 1:48, 49; In the Authorized Version of Genesis 36:37; is less accurately called SAUL.

Sha'veh Kiriatha'im

(plain of the double city), mentioned Genesis 14:5; as the residence of the Emim at the time of Chedorlaomer's incursion. Kiriathaim is named in the later history, though it has not been identified; and Shaveh Kiriathaim was probably the valley in or by which the town lay.

Shav'sha

(nobility), the royal secretary in the reign of David, 1 Chronicles 18:16; called also SERAIAH in 2 Samuel 8:17; and SHEVA in 2 Samuel 20:25; end in 1 Kings 4:3; SHISHA.

Shawm

In the Prayer-book version of Psalms 98:6; "with trumpets also stands also and shawms" is the rendering of what stands in the Authorized Version "with trumpets and sound of cornet." The Hebrew word translated cornet is treated under the head. The "shawm" was a musical instrument resembling the clarinet.

She'al

(asking), one of the sons of Bani who had married a foreign wife. Ezra 10:29; (B.C. 452.)

She-al'ti-el

(asked of God), father of Zerubbabel. Ezra 3:2, 8; Ezra 5:2; Nehemiah 12:1; Haggai 1:1, 12, 14; Haggai 2:2, 23; (B.C. about 580.)

She-ari'ah

(valued by Jehovah), one of the six sons of Azel a descendant of Saul. 1 Chronicles 8:38; 1 Chronicles 9:41.

Shearing-house, The

a place on the road between Jezreel and Samaria, at which Jehu, on his way to the latter, encountered forty-two members of the royal family of Judah, whom he slaughtered. 2 Kings 10:12, 14; Eusebius mentions it as a village of Samaria "in the great plain [of Esdraelon], 15, miles from Legion."

She'ar-ja'shub

(lit. a remnant shall return), the symbolical name of the son of Isaiah the prophet. Isaiah 7:3.

She'ba

one of the towns of the allotment of Simeon, Joshua 19:2; probably the same as Shema. Joshua 15:26.

She'ba

(on oath), the son of Bichri, a Benjamite, 2 Samuel 20:1-22; the last chief of the Absalom insurrection. The occasion seized by Sheba was the emulation between the northern and southern tribes on David's return. 2 Samuel 20:1, 2; Sheba traversed the whole of Palestine apparently rousing the population, Joab following in full pursuit to the fortress Abel Beth-maachah, where Sheba was beheaded. 2 Samuel 20:3-22.

She'ba

(seven, or all oath). 1. A son of Raamah son of Cush. Genesis 10:7; 1 Chronicles 1:9;

2. A soil of Joktan. Genesis 10:28; 1 Chronicles 1:22;

3. A son of Jokshan son of Keturah. Genesis 25:3; 1 Chronicles 1:32; We shall consider, first, the history of the Joktanite Sheba; and secondly, the Cushite Sheba and the Keturahite Sheba together. I. The Joktanites were among the early colonists of southern Arabia, and the kingdom which they there founded was for many centuries called the kingdom of Sheba, after one of the sons of Joktan. The visit of the queen of Sheba to King Solomon. 1 Kings 10:1; is one of the familiar Bible incidents. The kingdom of Sheba embraced the greater part of the Yemen, or Arabia Felix. It bordered on the Red Sea, and was one of the most fertile districts of Arabia. Its chief cities, and probably successive capitals, were Seba, San'a (Uzal), and Zafar (Sephar). Seba was probably the name of the city, and generally of the country and nation. II. Sheba, son of Raamah son of Cush settled somewhere on the shores of the Persian Gulf. It was this Sheba that carried on the great Indian traffic with Palestine, in conjunction with, as we hold, the other Sheba, son of Jokshan son of Keturah, who like Dedan appears to have formed, with the Cushite of the same name, one tribe.

She'bah

(an oath), the famous well which gave its name to the city of Beersheba. Genesis 26:33; See BEERSHEBA

She'bam

(fragrance), one of the towns in the pastoral district on the east of Jordan; demanded by and finally ceded to the tribes of Reuben and Gad. Numbers 32:3; It is probably the same as SHIBMAH, Numbers 32:38; and SIBMAH. Joshua 13:13; Isaiah 16:8, 9; Jeremiah 48:32.

Shebani'ah

(increased by Jehovah). 1. A Levite in the time of Ezra. Nehemiah 9:4, 5; He sealed the covenant with Nehemiah. Nehemiah 10:10; (B.C. 459.)

2. A priest or priestly family who sealed the covenant with Nehemiah. Nehemiah 10:4; Nehemiah 12:14; Called SHECHANIAH in Nehemiah 12:3;

3. Another Levite who sealed the covenant with Nehemiah. Nehemiah 10:12;

4. One of the priests appointed by David to blow with the trumpets before the ark of God. 1 Chronicles 15:24; (B.C. 1043.)

Sheb'arim

(the breaches), a place named in Joshua 7:5; only, as one of the points in the flight from Ai.

She'ber

(breaking), son of Caleb ben-Hezron by his concubine Maachah. 1 Chronicles 2:48; (B.C. after 1690.)

Sheb'na

(vigor), a person of high position in Hezekiah's court, holding at one time the office of prefect of the palace, Isaiah 22:15; but subsequently the subordinate office of secretary. Isaiah 36:3; 2 Kings 19:2; (B.C. 713.)

Sheb'uel, or Shebu'el

(captive of God). 1. A descendant of Moses, 1 Chronicles 23:16; 1 Chronicles 26:24; called also SHUBAeL.eL 1 Chronicles 24:20; (B.C. 1013).

2. One of the fourteen sons of Heman the minstrel, 1 Chronicles 25:4; called also SHUBAeL.eL 1 Chronicles 25:20; (B.C. 1013.)

Shechani'ah

(dweller with Jehovah). 1. A descendant of Zerubbabel. 1 Chronicles 3:21, 22;

2. Some descendants of Shechaniah returned with Ezra. Ezra 8:3;

3. The sons of Shechaniah were another family who returned with Ezra. Ezra 8:5; (B.C. 459.)

4. The son of Jehiel, of the sons of Elam. Ezra 10:2;

5. The father of Shemaiah, 2. Nehemiah 3:29;

6. The son of Arah. Nehemiah 6:18;

7. The head of a priestly family who returned with Zerubbabel. Nehemiah 12:3.

Shechani'ah

(dweller with Jehovah). 1. The tenth in order of the priests who were appointed by lot in the reign of David. 1 Chronicles 24:11; (B.C. 1014.)

2. A priest in the reign of Hezekiah. 2 Chronicles 31:15; (B.C. 925.)

She'chem

(back or shoulder). 1. An important city in central Palestine, in the valley between mounts Ebal and Gerizim, 34 miles north of Jerusalem and 7 miles southeast of Samaria. Its present name, Nablus, is a corruption of Neapolis, which succeeded the more ancient Shechem, and received its new name from Vespasian. On coins still extant it is called Flavia Neapolis. The situation of the town is one of surpassing beauty. It lies in a sheltered valley, protected by Gerizim on the south and Ebal on the north. The feet of these mountains, where they rise from the town, are not more than five hundred yards apart. The bottom of the valley is about 1800 feet above the level of the sea, and the top of Gerizim 800 feet higher still. The sit of the present city, which was also that of the Hebrew city, occurs exactly on the water-summit; and streams issuing from the numerous springs there flow down the opposite slopes of the valley, spreading verdure and fertility in every direction. Travellers vie with each other in the language which they employ to describe the scene that here bursts so suddenly upon them on arriving in spring or early summer at this paradise of the holy land. "The whole valley," says Dr. Robinson, "was filled with gardens of vegetables and orchards of all kinds of fruits, watered by fountains which burst forth in various parts and flow westward in refreshing streams. it came upon us suddenly like a scene of fairy enchantment. We saw nothing to compare with it in all Palestine." The allusions to Shechem in the Bible are numerous, and show how important the place was in Jewish history. Abraham, on his first migration to the land of promise, pitched his tent and built an altar under the oak (or terebinth) of Moreh at Shechem. "The Canaanite was then in the land;" and it is evident that the region, if not the city, was already in possession of the aboriginal race. See Genesis 12:6; At the time of Jacob's arrival here, after his sojourn in Mesopotamia, Genesis 33:18; Genesis 34; Shechem was a Hivite city, of which Hamor, the father of Shechem, was the headman. it was at this time that the patriarch purchased from that chieftain "the parcel of the field" which he subsequently bequeathed, as a special patrimony, to his son Joseph. Genesis 33:19; Joshua 24:32; John 4:5; The field lay undoubtedly on the rich plain of the Mukhna, and its value was the greater on account of the well which Jacob had dug there, so as not to be dependent on his neighbors for a supply of water. In the distribution of the land after its conquest by the Hebrews, Shechem fell to the lot of Ephraim, Joshua 20:7; but was assigned to the Levites, and became a city of refuge. Joshua 21:20, 21; It acquired new importance as the scene of the renewed promulgation of the law, when its blessings were heard from Gerizim and its curses from Ebal, and the people bowed their heads and acknowledged Jehovah as their king and ruler. Deuteronomy 27:11; Joshua 24:23-25; it was here Joshua assembled the people, shortly before his death, and delivered to them his last counsels. Joshua 24:1, 25; After the death of Gideon, Abimelech, his bastard son, induced the Shechemites to revolt from the Hebrew commonwealth and elect him as king. Judges 9:1;... In revenge for his expulsion after a reign of three years, Abimelech destroyed the city, and as an emblem of the fate to which he would consign it, sowed the ground with salt. Judges 9:34-45; It was soon restored, however, for we are told in 1 Kings 12:1;... that all Israel assembled at Shechem, and Rehoboam, Solomon's successor, went thither to be inaugurated as king. here, at this same place, the ten tribes renounced the house of David, and transferred their allegiance to Jeroboam, 1 Kings 12:16; under whom Shechem became for a time the capital of his kingdom. From the time of the origin of the Samaritans, the history of Shechem blends itself with that of this people and of their sacred mount, Gerizim. [SAMARIA] Shechem reappears in the New Testament. It is the SYCHAR of John 4:5; near which the Saviour conversed with the Samaritan woman at Jacob's well. The population of Nablus consists of about 5000, among whom are 500 Greek Christians, 150 Samaritans, and a few Jews. The enmity between the Samaritans and jews is as inveterate still as it was in the days of Christ. The Mohammedans, of course, make up the bulk of the population. The well of Jacob and the tomb of Joseph are still shown in the neighborhood of the town. The well of Jacob lies about a mile and a half east of the city, close to the lower road, and just beyond the wretched hamlet of Balata. The Christians sometimes call it Bir es-Samariyeh-"the well of the Samaritan woman." The well is deep-75 feet when last measured-and there was probably a considerable accumulation of rubbish at the bottom. Sometimes it contains a few feet of water, but at others it is quite dry. It is entirely excavated in the solid rock, perfectly round, 9 feet in diameter, with the sides hewn smooth and regular. Of all the special localities of our Lord's life, this is almost the only one absolutely undisputed. The tomb of Joseph lies about a quarter of a mile north of the well, exactly in the centre of the opening of the valley. It is a small between Gerizim and Ebal. It is a small, square enclosure of high whitewashed walls, surrounding a tomb of the ordinary kind, but with the peculiarity that it is placed diagonally to the walls, instead of parallel as usual. A rough pillar used as an altar and black with the traces of fire is at the head and another at the foot of the tome. In the walls are two slabs with Hebrew inscriptions, and the interior is almost covered with the names of pilgrims in Hebrew Arabic and Samaritan. Beyond this there is nothing to remark in the structure itself. The local tradition of the tomb, like that of the well is as old as the beginning of the fourth century.

2. The son of Hamor, the chieftain of the Hivite settlement of Shechem at the time of Jacob's arrival. Genesis 33:19; Genesis 34:2-26; Joshua 24:32; Judges 9:28;

3. A man of Manasseh, of the clan of Gilead. Numbers 26:31;

4. A Gileadite, son of Shemida, the younger brother of the foregoing. 1 Chronicles 7:19.

She'chemites, The

the family of Shechem son of Gilead. Numbers 26:31; comp. Josh 17:2.

Shechi'nah

(dwelling). This term is not found in the Bible. It was used by the later Jews, and borrowed by Christians from them, to express the visible majesty of the divine Presence especially when resting or dwelling between the cherubim on the mercyseat. In the tabernacle and in the temple of Solomon, but not in the second temple. The use of the term is first found in the Targums, where it forms a frequent periphrasis for God, considered its dwelling among the children of Israel. The idea which the different accounts in Scripture convey is that of a most brilliant and glorious light, enveloped in a cloud, and usually concealed by the cloud, so that the cloud itself was for the most part alone visible but on particular occasions the glory appeared. The allusions in the New Testament to the shechinah are not unfrequent. Luke 2:9; John 1:14; Romans 9:4; and we are distinctly taught to connect it with the incarnation and future coming of the Messiah as type with antitype.

Shed'eur

(darter of light), the father of Elizur, chief of the tribe of Reuben at the time of the exodus. Numbers 1:5; Numbers 2:10; Numbers 7:30, 35; Numbers 10:18; (B.C. 1491.)

Sheep

Sheep were an important part of the possessions of the ancient Hebrews and of eastern nations generally. The first mention of sheep occurs in Genesis 4:2; They were used in the sacrificial offering,as, both the adult animal, Exodus 20:24; and the lamb. See Exodus 29:28; Leviticus 9:3; Leviticus 12:6; Sheep and lambs formed an important article of food. 1 Samuel 25:18; The wool was used as clothing. Leviticus 13:47; "Rams skins dyed red" were used as a covering for the tabernacle. Exodus 25:5; Sheep and lambs were sometimes paid as tribute. 2 Kings 3:4; It is very striking to notice the immense numbers of sheep that were reared in Palestine in biblical times. (Chardin says he saw a clan of Turcoman shepherds whose flock consisted of 3,000,000 sheep and goats, besides 400,000 Feasts of carriage, as horses, asses and camels.) Sheep-sheering is alluded to Genesis 31:19; Sheepdogs were employed in biblical times. Job 30:1; Shepherds in Palestine and the East generally go before their flocks, which they induce to follow by calling to them, comp. John 10:4; Psalms 77:20; Psalms 80:1; though they also drive them. Genesis 33:13; The following quotation from Hartley's "Researches in Greece and the Levant," p. 321, is strikingly illustrative of the allusions in John 10:1-16; "Having had my attention directed last night to the words in John 10:3; I asked my man if it was usual in Greece to give names to the sheep. He informed me that it was, and that the sheep obeyed the shepherd when he called them by their names. This morning I had an opportunity of verifying the truth of this remark. Passing by a flock of sheep I asked the shepherd the same question which I had put to the servant, and he gave me the same answer. I then had him call one of his sheep. He did so, and it instantly left its pasturage and its companions and ran up to the hands of the shepherd with signs of pleasure and with a prompt obedience which I had never before observed in any other animal. It is also true in this country that a stranger will they not follow, but will flee from him. The shepherd told me that many of his sheep were still wild, that they had not yet learned their names, but that by teaching them they would all learn them." The common sheer, of Syria and Palestine are the broad-tailed. As the sheep is an emblem of meekness, patience and submission, it is expressly mentioned as typifying these qualities in the person of our blessed Lord. Isaiah 53:7; Acts 8:32; etc. The relation that exists between Christ, "the chief Shepherd," and his members is beautifully compared to that which in the East is so strikingly exhibited by the shepherds to their flocks See SHEPHERD

Sheep-gate, The

one of the gates of Jerusalem as rebuilt by Nehemiah. Nehemiah 3:1, 32; Nehemiah 12:39; It stood between the tower of Meah and the chamber of the corner, ch. Nehemiah 3:1, 32; or gate of the guard-house, ch. Nehemiah 12:39; Authorized Version, "prison-gate." The latter seems to have been at the angle formed by the junction of the wall of the city of David with that of the city of Jerusalem proper, having the sheep-gate on the north of it. The position of the sheep-gate may therefore have been on or near that of the Babel Kattanin.

Sheep-market, The

John 5:2; The world "market" is an interpolation of our translators. We ought probably to supply the word "gate."

Shehari'ah

(dawning of Jehovah), a Benjamite, son of Jehoram. 1 Chronicles 8:26; (B.C. 588.)

Shekel

See MONEY

She'lah

(a petition). 1. The youngest son of Judah. Genesis 38:5, 11, 14, 26; Genesis 46:10; Numbers 26:20; 1 Chronicles 2:3; 1 Chronicles 4:21; (B.C. before 1706.)

2. The proper form of the name of Salah. 1 Chronicles 1:18, 24.

She'lanites, The

the descendants of Shelah. 1. Numbers 26:20.

Shelemi'ah

(repaid by Jehovah). 1. One of the sons of Bani in the time of Ezra. Ezra 10:30; (B.C. 458.)

2. The father of Hananiah. Nehemiah 3:30;

3. A priest in the time of Nehemiah. Nehemiah 13:13;

4. The father of Jehueal, or Jucal, in the time of Zedekiah. Jeremiah 37:3;

5. The father of Irijah, the captain of the ward who arrested Jeremiah. Jeremiah 37:13; (B.C. before 589.)

6. The same as Meshelemiah and Shallum, 8. 1 Chronicles 26:14;

7. Another of the sons of Bani in the time of Ezra. Ezra 10:41;

8. Ancestor of Jehudi in the time of Jehoiakim. Jeremiah 36:14;

9. Son of Abdeel; one of those who received the orders of Jehoiakim to take Baruch and Jeremiah. Jeremiah 36:26; (B.C. 604.)

She'leph

(a drawing forth), the second in order of the sons of Joktan. Genesis 10:26; 1 Chronicles 1:20.

She'lesh

(might), son of Helem. 1 Chronicles 7:35.

Shel'omi

(peaceful), an Asherite, father of Ahihud. Numbers 34:27; (B.C. before 1450.)

Shel'omith

(peaceful). 1. The daughter of Dibri, of the tribe of Dan. Leviticus 24:11;

2. The daughter of Zerubbabel. 1 Chronicles 3:19; (B.C. after 536.)

3. Chief of the Izharites. 1 Chronicles 23:18;

4. A descendant of Eliezer the son of Moses, in the reign of David. 1 Chronicles 26:25, 26, 28; (B.C. 1013.)

5. A Gershonite. 1 Chronicles 23:9;

6. One whose sons returned from Babylon with Ezra. Ezra 8:10.

Shel'omoth

the same as Shelomith, 3. 1 Chronicles 24:22.

Shelu'mi-el

(friend of God), the son of Zurishaddai, and prince of the tribe of Simeon at the time of the exodus. Numbers 1:6; Numbers 2:12; Numbers 7:36, 41; Numbers 10:19; (B.C. 1431.)

Shem

(name), the eldest son of Noah. Genesis 5:32; He was 98 years old, married, and childless at the time of the flood. After it, he, with his father, brothers, sisters-in-law and wife, received the blessing of God, Genesis 9:1; and entered into the covenant. With the help of his brother Japheth, he covered the nakedness of their father and received the first blessing. Genesis 9:25-27; He died at the age of 630 years. The portion of the earth occupied by the descendants of Shem, Genesis 10:21, 31; begins at its northwestern extremity with Lydia, and includes Syria (Aram), Chaldaea (Arphaxad), parts Of Assyria (Asshur), of Persia (Elam), and of the Arabian peninsula (Joktan). Modern scholars have given the name of Shemitic or Semitic to the languages spoken by his real or supposed descendants. See HEBREW

She'ma

1. A Reubenite, ancestor of Bela. 1 Chronicles 5:8; (B.C. before 1090.)

2. Son of Elpaal. 1 Chronicles 8:13; Probably the same as Shimhi. (B.C. after 1450.)

3. One of those who stood at Ezra's right hand when he read the law to the people. Nehemiah 8:4; (B.C. 458.)

4. Joshua 15:26; See SHEBA

Shem'a-ah

(the rumor), a Benjamite of Gibeah, and father of Ahiezer and Joash. 1 Chronicles 12:3; (B.C. before 1054.)

Shemai'ah

(heard by Jehovah). 1. A prophet in the reign of Rehoboam. 1 Kings 12:22; 2 Chronicles 11:2; (B.C. 972.) He wrote a chronicle containing the events of Rehoboam's reign. 2 Chronicles 12:5, 15;

2. The son of Shechaniah, among the descendants of Zerubbabel. 1 Chronicles 3:23; Nehemiah 3:28;

3. A prince of the tribe of Simeon. 1 Chronicles 4:27;

4. Son of Joel, Reubenite. 1 Chronicles 5:4; (B.C. after 1706.)

5. Son of Hasshub, a Merarite Levite. 1 Chronicles 9:14; Nehemiah 11:15;

6. Father of Obadiah or Abda, a Levite. 1 Chronicles 9:16;

7. Son of Elizaphan, and chief of his house in the reign of David. 1 Chronicles 15:8, 11; (B.C. 1043.)

8. A Levite, son of Nethaneel and also a scribe in the time of David. 1 Chronicles 24:6; (B.C. 1014.)

9. The eldest son of Obed-edom the Gittite. 1 Chronicles 26:4, 6, 7; (B.C. 1014.)

10. A descendant of Jeduthun the singer who lived in the reign of Hezekiah 2 Chronicles 29:14;

11. One of the sons of Adonikam who returned with Ezra. Ezra 5:13;

12. One of Ezra's messengers. Ezra 8:16;

13. A priest of the family of Harim, who put away his foreign wife at Ezra's bidding. Ezra 10:21; (B.C. 455.)

14. A layman of Israel son of another Harim, who had also married a foreigner. Ezra 10:31; (B.C. 458.)

15. Son of Delaiah the son of Mehetabeel, a prophet in the time of Nehemiah. Nehemiah 6:10; (B.C. 446.)

16. The head of a priestly house who signed the covenant with Nehemiah. Nehemiah 10:8; Nehemiah 12:6, 18; (B.C. 410.)

17. One of the princes of Judah at the time of the dedication of Jerusalem. Nehemiah 12:34;

18. One of the choir on the same occasion. Nehemiah 12:38;

19. A priest. Nehemiah 12:42;

20. A false prophet in the time of Jeremiah. Jeremiah 29:24-32;

21. A Levite in the reign of Jehoshaphat. 2 Chronicles 17:8; (B.C. 909.)

22. A Levite in the reign of Hezekiah. 2 Chronicles 31:15; (B.C. 726.)

23. A Levite in the reign of Josiah. 2 Chronicles 35:9; (B.C. 628.)

24. The father of Urijah of Kirjath-jearim. Jeremiah 26:20; (B.C. before 608.)

25. The father of Delaiah. Jeremiah 36:12; (B.C. before 605.)

Shemari'ah

(kept by Jehovah). 1. A Benjamite warrior who came to David at Ziklag. 1 Chronicles 12:5; (B.C. 1054.)

2. One of the family of Harim, a lay man of Israel who put away his foreign wife in the time of Ezra. Ezra 10:32; (B.C. 658.)

3. Another who did the same. Ezra 10:41.

Sheme'ber

(lofty flight), king of Zeboim, and ally of the king of Sodom when he was attacked by Chedorlaomer. (B.C. 1912.)

She'mer

(preserved), the owner of the hill on which the city of Samaria was built. 1 Kings 16:24; (B.C. 917.) See SAMARIA

Shemi'da

(wise), a son of Gilead. Numbers 26:32; Joshua 17:2; (B.C. after 1690.)

Shemi'dah

Shemida the son of Gilead. 1 Chronicles 7:19.

Shemida'ites, The

the descendants of Shemida the son of Gilead. Numbers 26:32.

Shem'inith

(eighth), a musical term found in the title of Psalms 6:1; A similar direction is found in the title of Psalms 12:1; Comp. 1 Chronicles 15:21 It seems most probable that Sheminith denotes a certain air known as the eighth, or a certain key in which the psalm was to be sung.

Shemit'ic

Languages the family of languages spoken by the descendants of Shem, chiefly the Hebrew, Chaldaic, Assyrian, Arabic Phoenician and Aramaic or Syriac. The Jews in their earlier history spoke the Hebrew, but in Christ's time they spoke the Aramaic, sometimes called the Syro-Chaldaic.

Shemu'el

(heard by God). 1. A commissioner appointed from the tribe of Simeon to divide the land of Canaan. Numbers 34:20; (B.C. 1450.)

2. Samuel the prophet. 1 Chronicles 6:33;

3. Son of Tola, and one of the chiefs of the tribe of Issachar, 1 Chronicles 7:2; (B.C. 1014.)

Shen

(tooth), a place mentioned only in 1 Samuel 7:12; Nothing is known of it.

Shena'zar

(splendid leader), son of Salathiel or Shealtiel. 1 Chronicles 3:18; (B.C. after 606.)

She'nir

See SENIR

She'pham

(fruitful), a place on the eastern boundary of the promised land. Numbers 34:10, 11.

Shephathi'ah

a Benjamite, father of Meshullam 6. 1 Chronicles 9:8.

Shephati'ah

(judged by Jehovah). 1. The fifth son of David. 2 Samuel 3:4; 1 Chronicles 3:3; (B.C. about 1050.)

2. The family of Shephatiah, 372 in number, returned with Zerubbabel. Ezra 2:4; Nehemiah 7:9; see also Ezra 8:8 (B.C. 536.)

3. The family of another Shephatiah, who came up with Zerubbabel. Ezra 2:4;

4. A descendant of Judah. Nehemiah 11:4;

5. One of the princes of Judah who counselled Zedekiah to put Jeremiah in the dungeon. Jeremiah 38:1; (B.C. 589.)

6. One of the Benjamite warriors who joined David in his retreat at Ziklag. 1 Chronicles 12:5; (B.C. 1054.)

7. Chief of the Simeonites in the reign of David. 1 Chronicles 27:16;

8. Son of Jehoshaphat. 2 Chronicles 21:2; (B.C. 887.)

Shepherd

In a nomadic state of society every man, from the sheikh down to the slave, is more or less a shepherd. The progenitors of the Jews in the patriarchal age were nomads, and their history is rich in scenes of pastoral life. The occupation of tending the flocks was undertaken,not only by the sons of wealthy chiefs, Genesis 30:29; ff.; Gene 37:12 ff., but even by their daughters. Genesis 29:6, 8; Exodus 2:10; The Egyptian captivity did march to implant a love of settled abode, and consequently we find the tribes which still retained a taste for shepherd life selecting their own quarters apart from their brethren in the transjordanic district. Numbers 32:1; ff. Thenceforward in Palestine proper the shepherd held a subordinate position. The office of the eastern shepherd, as described in the Bible, was attended with much hardship, and even danger. He was exposed to the extremes of heat and cold, Genesis 31:40; his food frequently consisted of the precarious supplies afforded by nature, such as the fruit of the "sycamore" or Egyptian fig, Amos 7:14; the "husks" of the carob tree, Luke 15:16; and perchance the locusts and wild honey which supported the Baptist, Matthew 3:4; he had to encounter the attacks of wild beasts, occasionally of the larger species, such as lions, nerves, panthers and bears, 1 Samuel 17:34; Isaiah 31:4 Jeremiah 5:6 Amos 5:12; nor was he free from the risk of robbers or predators hordes. Genesis 31:39; To meet these various foes the shepherd's equipment consisted of the following articles: a mantle, made probably of sheep skin with the fleece on, which he turned inside out in cold weather, as implied in the comparison in Jeremiah 43:12; (cf. Juv. xiv. 187.); a scrip or wallet, containing a small amount of food 1 Samuel 17:40; a sling, which is still the favorite weapon of the Bedouin shepherd, 1 Samuel 17:40; and lastly, a which served the double purpose of a weapon against foes and a crook for the management of the flock. 1 Samuel 17:40; Psalms 23:4; Zechariah 11:7; If the shepherd was at a distance from his home, he was provided with a light tent, So 1:8; Jeremiah 35:7; the removal of which was easily effected. Isaiah 38:12; In certain localities, moreover, towers were erected for the double purpose of spying an enemy at a distance and of protecting the flock; such towers were erected by Uzziah and Jotham, 2 Chronicles 26:10; 2 Chronicles 27:4; while their existence in earlier times is testified by the name Migdal-edar Genesis 35:21; Authorized Version "a tower of Edar;" Micah 4:8; Authorized Version "tower of the flock." The routine of the shepherd's duties appears to have been as follows: In the morning he led forth his flock from the fold John 10:4; which he did by going before them and calling to them, as is still usual in the East; arrived at the pasturage he watched the flock with the assistance of dogs, Job 30:1; and should any sheep stray, he had to search for it until he found it, Ezekiel 34:12; Luke 15:4; he supplied them with water, either at a running stream or at troughs attached~ to wells, Genesis 29:7; Genesis 30:38; Exodus 2:16; Psalms 23:2; at evening he brought them back to the fold, and reckoned them to see that none were missing, by passing them "under the rod" as they entered the door of the enclosure Leviticus 27:32; Ezekiel 20:37; checking each sheep, as it passed, by a motion of the hand, Jeremiah 33:13; and, finally, he watched the entrance of the fold throughout the night, acting as porter. John 10:3; [See Sheepfold, under SHEEP] The shepherd's office thus required great watchfulness, particularly by night. Luke 2:8; cf. Nahu 3:18 It also required tenderness toward the young and feeble, Isaiah 40:11; particularly in driving them to and from the pasturage. Genesis 33:13; In large establishments there are various grades of shepherds, the highest being styled "rulers," Genesis 47:6; or "chief shepherds," 1Pe 5:4; in a royal household the title of abbir "mighty," was bestowed on the person who held the post. 1 Samuel 21:7; See SHEEP

She'phi

(bareness), son of Shobal. of the sons of Seir. 1 Chronicles 1:40; Called also SHEPHO. Genesis 36:23.

She-pho

Genesis 36:23; See SHEPHI

Shephu'phan

(an adder), one of the sons of Bela the first-born of Benjamin. 1 Chronicles 8:5; His name is also written SHEPHUPNAM (authorized Version "Shupham"), Numbers 26:39; SHUPPIM 1 Chronicles 7:12, 15; and MUPPIM. Genesis 46:21; See MUPPIM

She'rah

(kinswoman), daughter of Ephraim, 1 Chronicles 7:24; and foundress of the Beth-horons and of a town called after her Uzzen-sherah, (B.C. about 1445.)

Sherebi'ah

(heat of Jehovah) a Levite in the time of Ezra. Ezra 8:18, 24; (B.C. 459.) When Ezra read the law to the people, Sherebiah was among the Levites who assisted him. Nehemiah 8:7; He signed the covenant with Nehemiah. Nehemiah 10:12.

She'resh

(root), son of Machir the son of Manasseh by his wife Manchah. 1 Chronicles 7:16; (B.C. before 1419.)

Shere'zer

(prince of fire), one of the people's messengers mentioned in Zechariah 7:2.

She'shach

(from the goddess Shach, reduplicated) is a term which occurs only in Jeremiah 25:26; Jeremiah 51:41; where it is evidently used as a synonym for either Babylon or Babylonia.

She'sha-i

(noble), one of the three sons of Anak who dwelt in Hebron. Numbers 13:22; (B.C. 1445.)

She'shan

(Noble), a descendant of Jerahmeel the son of Hezron. 1 Chronicles 2:31, 34, 35; (B.C. after 1690.)

Sheshbazzar

(worshipper of fire), the Chaldean or Persian name given to Zerubbabel in Ezra 1:8, 11; Ezra 6:14, 18; See ZERUBBABEL

Sheth

(compensation). 1. The patriarch Seth. 1 Chronicles 1:1;

2. In the Authorized Version of Numbers 24:17; not a proper name, but there is reason to regard it as an appellative. Read instead of "the sons of Sheth." "the suns of tumult." Comp. Jeremiah 48:45.

She'thar

(Pers. a star), one of the seven princes of Persia and Media. Esther 1:14; (B.C. 483.)

She'thar-boz'na-i

(Pers. star of splendor), a Persian officer of rank in the reign of Darius Hystaspes. Ezra 5:3, 6; Ezra 6:6, 13; (B.C. 320.)

She'va

(Jehovah contends). 1. The scribe or royal secretary of David. 2 Samuel 20:26; He is called elsewhere MERAIAH, 2 Samuel 8:17; SHISHA, 1 Kings 4:3; and SHANSHA. 1 Chronicles 18:16; (B.C. 1015.)

2. Son of Caleb ben-Hezron by his concubine Maachah. 1 Chronicles 2:49; (B.C. about 1445.)

Shew-bread

Exodus 25:30; Exodus 35:13; Exodus 39:36; etc. literally "bread of the face" or "faces." Shew-bread was unleavened bread placed upon a table which stood in the sanctuary together with the seven-branched candlestick and the altar of incense. See Exodus 25:23-30; for description of this table. Every Sabbath twelve newly baked loaves, representing the twelve tribes of Israel, were put on it in two rows, six in each, and sprinkled with incense, where they remained till the following Sabbath. Then they were replaced by twelve new ones, the incense was burned, and they were eaten by the priests in the holy place, out of which they might not be removed, The title "bread of the face" seems to indicate that bread through which God is seen, that is, with the participation of which the seeing of God is bound up, or through the participation of which man attains the sight of God whence it follows that we have not to think of bread merely as such as the means of nourishing the bodily life, but as spiritual food as a means of appropriating and retaining that life which consists In seeing the face of God.

Shibboleth

(a stream), Judges 12:6; is the Hebrew word which the Gileadites under Jephthah made use of at the passage of the Jordan, after a victory over the Ephraimites, to test the pronunciation of the sound sh by those who wished to cross over the river. The Ephraimites, it would appear, in their dialect substituted for sh the simple sound s; and the Gileadites, regarding every one who failed to pronounce sh as an Ephraimite and therefore an enemy, put him to death accordingly. In this way there fell 42,000 Ephraimites. There is no mystery in this particular word. Any word beginning with the sound sh would have answered equally well as a test.

Shib'mah

(properly SIBMAH). See SHEBAM

Shi'cron

(drunkenness), one of the landmarks at the western end of the north boundary of Judah. Joshua 15:11; only. It lay between Ekron (Akir) and Jabneel (Yebna).

Shield

The ordinary shield consisted of a framework of wood covered with leather; it thus admitted of being burnt. Ezekiel 39:9; It was frequently cased with metal, either brass or copper; its appearance in this case resembled gold when the sun shone on it, 1 Macc. 6:39 and to this, rather than to the practice of smearing blood on the shield we may refer the redness noticed by. Nahum. Nahum 2:3; The surface of the shield was kept bright by the application of oil as implied in Isaiah 21:5; The shield was worn on the left arm, to which it was attached by a strap. Shields of state were covered with beaten gold. Shields were suspended about public buildings for ornamental purposes. 1 Kings 10:17; In the metaphorical language of the Bible the shield generally represents the protection of God: e.g. Psalms 3:3; Psalms 28:7; but in Psalms 47:9; it is applied to earthly rulers and in Ephesians 6:18; to faith. See ARMS

Shigga'ion

Psalms 7:1; a particular kind of psalm, the specific character of which is now not known perhaps a "wild, mournful ode."

Shi'hon

(ruin), a town of Issachar, named only in Joshua 19:19; Eusebius mentions it as then existing "near Mount Tabor."

Shi'hor

of Egypt See SIHOR

Shi'hor-lib'nath

(black of whiteness), named only in Joshua 19:26; as one of the landmarks of the boundary of Asher. (probably the little stream called on the map of Pal. Ord. Survey Wady en Nebra, "which enters the Mediterranean a little south of Athlit." The name would come from the turgid character of the stream contrasted with the white and glistening sands of its shore.-ED.)

Shil'hi

(armed), the father of Azubah the mother of Jehoshaphat 1 Kings 22:42; 2 Chronicles 20:31; (B.C. before 946.)

Shil'him

(fountains), one of the cities in the southern portion of the tribe of Judah. Joshua 15:32.

Shil'lem

(requital), son of Naphtali and an ancestor of the family of the Shillemites. Genesis 46:24; Numbers 26:49.

Shil'lemites, The

See SHILLEM

Shilo'ah, The waters of

a certain soft-flowing stream, Isaiah 8:6; better known under the later name of Siloam -the only perennial spring of Jerusalem.

Shi'loh

In the Authorized Version of the Bible Shiloh is once used as the name of a person, in a very difficult passage, in Genesis 49:10; "The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be." Supposing that the translation is correct, the meaning of the word is peaceable or pacific, and the allusion is either to Solomon, whose name has a similar signification, or to the expected Messiah, who in Isaiah 9:6; is expressly called the Prince of Peace. [MESSIAH] Other interpretations, however, of the passage are given, one of which makes it refer to the city of this name. [See the following article] It might be translated "The sceptre shall not depart from Judah, nor the ruler's staff from between his feet, till he shall go to Shiloh." In this case the allusion would be to the primacy of Judah in war, Judges 1:1, 2; Judges 20:18; Numbers 2:3; Numbers 10:14; which was to continue until the promised land was conquered and the ark of the covenant was solemnly deposited at Shiloh.

Shi'loh

(place of rest), a city of Ephraim. In Judges 21:19; it is said that Shiloh is "on the north side of Bethel, on the east side of the highway that goeth up from Bethel to Shechem and on the south of Lebonah." In agreement with this the traveller of our own city, going north from Jerusalem, lodges the first night at Beitin, the ancient Bethel; the next day, at the distance of a few hours, turns aside to the right, in order to visit Seilun, the Arabic for Shiloh; and then passing through the narrow wady which brings him to the main road, leaves el-Lebban, the Lebonah of Scripture, on the left, as he pursues "the highway" to Nublus, the ancient Shechem. [SHECHEM] Shiloh was one of the earliest and most sacred of the Hebrew sanctuaries. The ark of the covenant, which had been kept at Gilgal during the progress of the conquest, Joshua 17:1; seq., was removed thence on the subjugation of the country, and kept at Shiloh from the last days of Joshua to the time of Samuel. Joshua 18:10; Judges 18:31; 1 Samuel 4:3; It was here the Hebrew conqueror divided among the tribes the portion of the west Jordan region which had not been already allotted. Joshua 18:10; Joshua 19:51; In this distribution, or an earlier one, Shiloh fell within the limits of Ephraim. Joshua 16:5; The ungodly conduct of the sons of Eli occasioned the loss of the ark of the covenant, which had been carried into battle against the Philistines, and Shiloh from that time sank into insignificance. It stands forth in the Jewish history as a striking example of the divine indignation. Jeremiah 7:12.

Shilo'ni

This word occurs in the Authorized Version only in Nehemiah 11:5; where it should be rendered-as it is in other cases-"the Shilonite," that is the descendant of Sheluh the youngest son of Judah.

Shi'lonite, The

that is, the native or resident of Shiloh; a title ascribed only to Ahijah. 1 Kings 11:29; 1 Kings 12:15; 1 Kings 15:29; 2 Chronicles 9:29; 2 Chronicles 10:15.

Shi'lonites, The

are mentioned among the descendants of Judah dwelling in Jerusalem at a date difficult to 1 Chronicles 8:5; They are doubtless the members of the house of Shelah, who in the Pentateuch are more accurately designated Shelanites.

Shil'shah

(strong), son of Zophah of the tribe of Asher. 1 Chronicles 7:37; (B.C. before 1015.)

Shim'ea

(fame). 1. Son of David by Beth-shean. 1 Chronicles 3:5; (B.C. 1045.)

2. A Merarite Levite. 1 Chronicles 6:30; (15).

3. A Gershonite Levite, ancestor of Asaph the minstrel. 1 Chronicles 6:39; (24). (B.C. before 1200.)

4. The brother of David, 1 Chronicles 20:7; elsewhere called Shamma, Shimma and Shimeah.

Shim'eah

1. Brother of David, and father of Jonathan and Jonadab, 2 Samuel 21:21; called also Shammah, Shimea, and Shimma. (B.C. about 1060.)

2. A descendant of Jehiel, the father or founder of Gibeon. 1 Chronicles 8:32; (B.C. perhaps 536.)

Shim'eam

(their fame), a descendant of Jehiel, the founder or prince of Gibeon. 1 Chronicles 9:38; Called SHIMEAH in 1 Chronicles 8:32.

Shim'eath

(feminine of Shimeah), an Ammonitess, mother of Jozachar or Zabad, one of the murderers of King Joash. 2 Kings 12:21; (22); 2 Chronicles 24:26 (B.C. 809.)

Shim'ei

(renowned). 1. Son of Gershon the son of Levi, Numbers 3:18; 1 Chronicles 6:17, 29; 1 Chronicles 23:7, 9, 10; Zechariah 12:13; called SHIMI in Exodus 6:17; (B.C. after 1706.)

2. Shimei the son of Gera, a Benjamite of the house of Saul, who lived at Bahurim. (B.C. 1023.) When David and his suite were seen descending the long defile, on his flight from Absolom, 2 Samuel 16:5-13; the whole feeling of the clan of Benjamin burst forth without restraint in the person of Shimei. He ran along the ridge, cursing and throwing stones at the king and is companions. The next meeting was very different. The king was now returning from his successful campaign. Just as he was crossing the Jordan, 2 Samuel 19:18; the first person to welcome him was Shimei who threw himself at David's feet in abject penitence. But the king's suspicions were not set at rest by this submission; and on his death-bed he recalls the whole scene to the recollection of his son Solomon. Solomon gave Shimei notice that from henceforth he must consider himself confined to the walls of Jerusalem, on pain of death. 1 Kings 2:36, 37; For three years the engagement was kept. At the end of that time for the purpose of capturing two slaves who had escaped to Gath, he went out on his ass, and made his journey successfully. Ibid. 1 Kings 2:40; On his return the king took him at his word, and he was slain by Benaiah. Ibid. 1 Kings 2:41-46;

3. One of the adherents of Solomon at the time of Adonjah's usurpation. 1 Kings 1:8; (B.C.1015.)

4. Solomon's commissariat officer in Benjamin. 1 Kings 4:18;

5. Son of Pedaiah, and brother of Zerubbabel. 1 Chronicles 3:19; (B.C. 536.)

6. A Simeonite, son of Zacchur. 1 Chronicles 4:26, 27;

7. Son of Gog, a Reubenite. 1 Chronicles 5:4;

8. A Gershonite Levite, son of Jahath. 1 Chronicles 6:42;

9. Son of Jeduthun, and chief of the tenth division of the singers. 1 Chronicles 25:17;

10. The Ramathite who was over David's vineyards. 1 Chronicles 27:27;

11. A Levite of the sons of Heman, who took part in the purification of the temple under Zedekiah. 2 Chronicles 29:14; (B.C. 726.)

12. The brother of Cononiah the Levite, in the reign of Hezekiah. 2 Chronicles 31:12, 13; Perhaps the same as the preceding.

13. A Levite in the time of Ezra who had married a foreign wife. Ezra 10:23;

14. One of the family of Hashum, who put away his foreign wife at Ezra's command. Ezra 10:33;

15. A son of Bani, who had also married a foreign wife, and put her away. Ezra 10:38; (B.C. 459.)

16. Son of Kish, a Benjamite, and ancestor of Mordecai. Esther 2:5; (B.C. before 479).

Shim'eon

(hearing (prayer), a lay man of Israel, of the family of Harim, who had married a foreign wife, and divorced her in the time of Ezra. Ezra 10:31; (B.C. 458.)

Shim'hi

(renowned), a Benjamite, apparently the same as Shema the son of Elpaal. 1 Chronicles 8:21.

Shi'mi

SHIMEI, 1. Exodus 6:17.

Shim'ites, The

the descendants of Shimei the son of Gershon. Numbers 3:21.

Shi'mon

(desert). The four sons of Shimon are enumerated in an obscure genealogy of the tribe of Judah. 1 Chronicles 4:20.

Shim'rath

(guard), a Benjamite, of the sons of Shimhi. 1 Chronicles 8:21.

Shim'ri

(vigilant). 1. A Simeonite son of Shemaiah. 1 Chronicles 4:37; (B.C. after 1450.)

2. The father of Jediael, one of David's guard. 1 Chronicles 11:45; (B.C. before 1043.)

3. A Kohathite Levite in the reign of Hezekiah. 2 Chronicles 29:13; (B.C. 726.)

Shim'rith

(feminine of Shimri, vigilant), a Moabitess, mother of Jehozabad, one of the assassins of King Joash. 2 Chronicles 24:26; In 2 Kings 12:21; she is called SHOMER. (B.C. 839.)

Shim'rom

1 Chronicles 7:1; See SHIMRON

Shim'ron

(watch-height). 1. A city of Zebulun. Joshua 11:1; Joshua 19:15; Its full appellation was perhaps Shimron-meron.

2. The fourth son of Issachar according to the lists of Genesis, Genesis 46:13; and Numbers, Numbers 26:24; and the head of the family of the Shimronites.

Shim'ronites, The

See SHIMRON

Shim'ron-me'ron

(watch-height of Meron). The king of Shimron-meron is mentioned as one of the thirty-one kings vanquished by Joshua. Joshua 12:20; It is probably the complete name of the place elsewhere called Shimron, a city of Zebulun. Joshua 11:1; Joshua 19:15.

Shim'sha-i, or Shimsha'i

(sunny), the scribe or secretary of Kehum, who was a kind of satrap of the conquered province of Judea and of the colony of Samaria, supported by the Persian court. Ezra 4:8, 13, 17, 23; He was apparently an Aramaean, for the letter which he wrote to Artaxerxes was in Syriac. Ezra 4:7; (B.C. 529.)

Shi'nab

(splendor of the father, i.e. God), the king of Admah in the time of Abraham. Genesis 14:2; (B.C. 1912.)

Shi'nar

(country of two rivers), the ancient name of the great alluvial tract through which the Tigris and Euphrates pass before reaching the sea-the tract known in later times as Chaldaea or Babylonia. It was a plain country, where brick had to be used for stone and slime for mortar. Genesis 11:3; Among the cities were Babel (Babylon), Erech or Orech (Orchoe), Calneh or Calno (probably Niffer), and Accad, the site of which is unknown. It may be suspected that Shinar was the name by which the Hebrews originally knew the lower Mesopotamian country where they so long dwelt, and which Abraham brought with him from "Ur of the Chaldees."

Ship

No one writer in the whole range of Greek and Roman literature has supplied us with so much information concerning the merchant-ships of the ancients as St. Luke in the narrative of St. Paul's voyage to Rome. Acts 27, 28. It is important to remember that he accomplished it in three ships: first, the Adramyttian vessel which took him from Caesarea to Myra, and which was probably a coasting-vessel of no great size, Acts 27:1-6; secondly, the large Alexandrian corn-ship, in which he was wrecked on the coast of Malta Acts 27:6-28; :1; and thirdly, another large Alexandrian corn-ship, in which he sailed from Malta by Syracuse and Rhegium to Puteoli. Acts 28:11-13; 1. Size of ancient ships.-The narrative which we take as our chief guide affords a good standard for estimating this. The ship, in which St. Paul was wrecked had persons on board, Acts 27:37; besides a cargo of wheat, ibid. Acts 27:10, 38; and all these passengers seem to have been taken on to Puteoli in another ship, ibid, Acts 28:11; which had its own crew and its own cargo. Now, in modern transport-ships, prepared far carrying troops, it is a common estimate to allow a toll and a half per man. On the whole, if we say that an ancient merchant-ship might range from 500 to 1000 tons, we are clearly within the mark.

2. Steering apparatus.-Some commentators have fallen into strange perplexities from observing that in Acts 27:40; ("the fastenings of the rudders") St. Luke uses the plural. Ancient ships were in truth not steered at all by rudders fastened or hinged to the stern, but by means of two paddle-rudders one on each quarter, acting in a rowlock or through a port-hole as the vessel might be small or large.

3. Build and ornaments of the hull.-It is probable that there was no very marked difference between the bow and the stern. The "hold," Jonah 1:5; would present no special peculiarities. That personification of ships which seems to be instinctive led the ancients to paint an eye on each side of the bow. Comp. Acts 27:15; An ornament of the ship which took Paul from Malta to Pozzuoli is more explicitly referred to. The "sign" of that ship, Acts 28:11; was Castor and Pollux; and the symbols of those heroes were doubtless painted or sculptured on each side of the bow.

4. Under-girders.-The imperfection of the build, and still more (see below, 6) the peculiarity of the rig, in ancient ships, resulted in a greater tendency than in our times to the starting of the pranks and consequently to leaking and foundering. Hence it was customary to take on board peculiar contrivances, suitable called helps," Acts 27:17; as precautions against such dangers. These were simply cables or chains, which in case of necessity could be passed round the frame of the ship, at right angles to its length, and made tight.

5. Anchors.-Ancient anchors were similar in form to those which we use now. except that they were without flukes. The ship in which Paul was sailing had four anchors on board. The sailors on this occasion anchored by the stern. Acts 27:29;

6. Masts, sails, ropes and yards. -The rig of an ancient ship was more simple and clumsy than that employed in modern times. Its great feature was one large mast, with one large square sail fastened to a yard of great length. Hence the strain upon the hull, and the danger of starting the planks, were greater than under the present system, which distributes the mechanical pressure more evenly over the whole ship. Not that there were never more masts than one, or more sails than one on the same mast, in an ancient merchantman; but these were repetitions, so to speak, of the same general unit of rig. Another feature of the ancient, as of the modern , feature of the ancient, as of ship is the flag at the top of the mast. Isaiah l.c., and Isaiah 30:17; We must remember that the ancients had no compass, and very imperfect charts and instruments, if any at all.

7. Rate of sailing.-St. Paul's voyages furnish excellent data for approximately estimating this; and they are quite in harmony with what we learn from other sources. We must notice here, however-what commentators sometimes curiously forget-that winds are variable. That the voyage between Troas and Philippi, accomplished on one occasion, Acts 16:11, 12; in two days, occupied on another occasion, Acts 20:6; five days. With a fair wind an ancient ship would sail fully seven knots an hour.

8. Sailing before the wind.-The rig which has been described is, like the rig of Chinese junks, peculiarly favorable to a quick run before the wind. Acts 16:11; Acts 27:16; It would, however, be a great mistake to suppose that ancient ships could not work to windward. The superior rig and build, however, of modern ships enable them to sail nearer to the wind than was the case in classical times. A modern ship, if the weather is not very boisterous, will sail within six points of the wind. To an ancient vessel, of which the hull was more clumsy and the yards could not be braced so tight, it would be safe to assign seven points as the limit. Boats on the Sea Of Galilee.-In the narrative of the call of the disciples to be "fishers of men," Matthew 4:18-22; Mark 1:16, 20; Luke 5:1-11; there is no special information concerning the characteristics of these. With the large population round the Lake of Tiberias, there must have been a vast number of both fighting-boats and pleasure-boats, and boat-building must have been an active trade on its shores.

Shi'phi

(abundant), a Simeonite, father of Ziza, a prince of the tribe in the time of Hezekiah. 1 Chronicles 4:37; (B.C. 726.)

Shiph'mite

The probably, though not certainly, the native of Shepham. 1 Chronicles 27:27.

Shiph'rah

(brightness), Exodus 1:15; the name of one of the two midwives of the Hebrews who disobeyed the command of Pharaoh to kill the mule children. vs. Exodus 1:15-21; (B.C. 1570.)

Shiph'tan

(judicial), father of Kemuel, a prince of the tribe of Ephraim. Numbers 34:24; (B.C. before 1450.)

Shir'amoth

(name of heights, i.e. Jehovah). 1. A Levite of the second degree in the choir formed by David. 1 Chronicles 15:18, 20; 1 Chronicles 16:5; (B.C. 104.)

2. A Levite in the reign of Jehoshaphat. 2 Chronicles 17:8; (B.C. 909.)

Shi'sha

(Jehovah contends), father of Elihoreph and Ahiah, the royal secretaries in the reign of Solomon. 1 Kings 4:3; He is apparently the same as Shavsha, who held the same position under David. (B.C. 1000.)

Shi'shak

king of Egypt, the Sheshonk I. of the monuments, first sovereign of the Bubastite twenty-second dynasty. His reign offers the first determined syncronism of Egyptian and hebrew history. The first year of Shishak would about correspond to the 26th of Solomon (B.C. 989), and the 20th of shishak to the 5th of Rehoboam. Shishak at the beginning of his reign received the fugitive Jeroboam, 1 Kings 11:40; and it was probably at the instigation of Jeroboam that he attacked Rehoboam. "He took the fenced cities which [pertained] to Judah, and came to Jerusalem." he exacted all the treasures of his city from Rehoboam, and apparently made him tributary. 1 Kings 14:25, 26; 2 Chronicles 12:2-9; Shishak has left a record of this expedition sculptured on the wall of the great temple of El-Karnak. It is a list of the countries, cities and tribes conquered or ruled by him, or tributary to him.

Shittah tree, Shittim

(Heb. shittah, the thorny), is without doubt correctly referred to some species of Acacia, of which three or four kinds occur in the Bible lands. The woof of this tree-perhaps the Acacia seyal is more definitely signified-was extensively employed in the construction of the tabernacle. See Exodus 25, 26, 36, 37, 38. (This tree is sometimes three or four feet in diameter (Tristram). The wood is close-grained and hard, of a fine orange-brown color, and admirably adapted to cabinet work.-ED.) The A. seyal is very common in some parts of the peninsula of Sinai. It yields the well-known substance called gum arabic, which is obtained by incisions in the bark, but it is impossible to say whether the ancient Jews were acquainted with its use. From the tangled thicket into which the stem of this tree expands, Stanley well remarks that hence is to be traced the use of the plural form of the Heb. noun shittim, the singular number occurring once only in the Bible. This acacia must not be confounded with the tree (Robinia pseudo-acacia) popularly known by this name in England, which is a North American plant, and belongs to a different genus and suborder. The true acacias belong to the order Leguminosae, sub-order Mimoseae.

Shit'tim

(the acacias), the place of Israel's encampment between the conquest of the transjordanic highlands and the passage of the Jordan. Numbers 25:1; Numbers 33:49; Joshua 2:1; Joshua 3:1; Micah 6:5; Its full name appears to be given in the first of these passage-Abel has-Shittim, "the meadow, or moist place, of the acacias." it was "in the Arboth-moab, by Jordan-Jericho," (Numb 22:1; 26:3; 31:12; 33:48, 49 that is to say, it was in the Arabah or Jordan valley, opposite Jericho.

Shi'za

(splendor), a Reubenite, father of Adina, 1 Chronicles 11:42; one of David's warriors. (B.C. 1043.)

Sho'a

(rich), a proper name which occurs only in Ezekiel 23:23; in connection with Pekod and Koa. The three apparently designate districts of Assyria with which the southern kingdom of Judah has been intimately connected, and which were to be arrayed against it for punishment.

Sho'bab

(rebellious). 1. Son of David by Bath-sheba. 2 Samuel 5:14; 1 Chronicles 3:5; 1 Chronicles 14:4; (B.C. about 1046.)

2. Apparently the son of Caleb the son of Hezron by his wife Azubah. 1 Chronicles 2:18; (B.C. after 1706.)

Sho'bach

(expansion), the general of Hadarezer king of the Syrians of Zoba, who was defeated by David. 2 Samuel 10:15-18; In 1 Chronicles 19:16; he is called SHOPHACH. (B.C. 1034.)

Sho'ba-i

(glorious). The children of Shobai were a family of the door-keepers of the temple, who returned with Zerubbabel. Ezra 2:42; Nehemiah 7:45; (B.C. before 536.)

Sho'bal

(flowing). 1. Second son of Seir the Horite, Genesis 36:20; 1 Chronicles 1:38; and one of the "dukes" of the Horites Genesis 36:29;

2. Son of Caleb the son of Hur and founder or prince of Kirjath-jearim. 1 Chronicles 2:50, 52; (B.C. about 1445.)

3. In 1 Chronicles 4:1, 2; Shobal appears with Hur among the sons of Judah. He is possibly the same as the preceding.

Sho'bek

(free), one of the heads of the people who sealed the covenant with Nehemiah. Nehemiah 10:24; (B.C. 446.)

Sho'bi

(glorious) son of Nahash of Rabbah of the children of Ammon. 2 Samuel 17:27; He was one of the first to meet David at Mahanaim on his flight from Absalom. (B.C. 1023.)

Sho'cho

2 Chronicles 28:18; one of the four varieties of the name Socoh.

Sho'choh

1 Samuel 17:1; same as Socoh.

Sho'co 2 Chronicles 11:7; a variation in the Authorized Version of the name Socoh.

Shoe

See SANDAL

Sho'ham

(onyx), a Merarite Levite, son of Jaaziah. 1 Chronicles 24:27; (B.C.1043.)

Sho'mer

(keeper). 1. An Asherite, 1 Chronicles 7:32; also called Shamer. ver. 1 Chronicles 7:34;

2. The father (mother ?) of Jehozabad who slew King Joash. 2 Kings 12:21; In the parallel passage in 2 Chronicles 24:26; the name is converted into the feminine form Shimrith, who is further described as a Moabitess. [SHIMRITH] (B.C. 839.)

Sho'phach

(expansion), Shobach, the general of Hadarezer. 1 Chronicles 19:16, 18; (B.C. 1034.)

Sho'phan

(bareness), one of the fortified towns on the east of Jordan which were taken possession of and rebuilt by the tribe of Gad. Numbers 32:35.

Shoshan'nim

(lilies). "To the chief musician upon Shoshannim" is a musical direction to the leader of the temple choir which occurs in Psalms 45:1, 69:1; and most probably indicates the melody "after" or "in the manner of" (Authorized Version upon") which the psalms were to be sung. Shoshannim-eduth occurs in the same way in the title of Psalms 80:1;... As the words now stand they signify "lilies, a testimony," and the two are separated by a large distinctive accent. In themselves they have no meaning in the present text, and must therefore be regarded as probably a fragment of the beginning of an older psalm with which the choir were familiar.

Shu'ah

(wealth). 1. Son of Abraham by Keturah. Genesis 25:2; 1 Chronicles 1:32; .) (B.C. before 1820.)

2. Properly Shuchah brother of Chelub. 1 Chronicles 4:11;

3. The father of Judah's wife, Genesis 38:2, 12; called also Shua in the Authorized Version. (B.C. before 1725.)

Shu'al

(a jackal), son of Zophah, an Asherite. 1 Chronicles 7:36; (B.C. after 1445.)

Shu'al, The land of

a district named in 1 Samuel 13:17; only. It is pretty certain from the passage that it lay north of Michmash. If therefore it be identical with the "land of Shalim" 1 Samuel 9:4;-as is not impossible-we have the first and only clue yet obtained to Saul's journey in quest of the asses. The name Shual has not yet been identified.

Shu'bael

1. Shebuel the son of Gershon. 1 Chronicles 24:20;

2. Shebuel the son of Heman the minstrel. 1 Chronicles 25:20.

Shu'ham

(pit-digger) son of Dan and ancestor of the Shuhamites. Numbers 26:42.

Shu'hamites, The

See SHUHAM

Shu'hite

(decendant of Shuah). This ethnic appellative "Shuhite" is frequent in the book of Job, but only as the apithet of one person, Bildad The local indications of this book point to a region on the western side of Chaldea, bordering on Arabia; and exactly in this locality, above Hit and on both sides of the Euphrates, are found, in the Assyrian inscriptions, the Tsahi, a powerful people. It is probable that these were the Shuhites.

Shu'lamite, The

one of the personages in the poem of Solomon's So 6:13; The name denotes a woman belonging to a place called Shulem, which is probably the same as Shunem. [SHUNEM] If, then, Shulamite and Shunammite are equivalent, we may conjecture that the Shunammite who was the object of Solomon's passion was Abishag, the most lovely girl of her day, and at the time of David's death the most prominent person at Jerusalem.

Shu'mathites, The

one of the four families who sprang from Kirjath-jearim. 1 Chronicles 2:53.

Shu'nammite, The

i.e. the native of Shunem, is applied to two persons: Abishag, the nurse of King David, 1 Kings 1:3, 15; 1 Kings 2:17, 21, 22; and the nameless hostess of Elisha. 2 Kings 4:12, 25, 36.

Shu'nem

(double resting-place), one of the cities allotted to the tribe of Issachar. Joshua 13:18; It is mentioned on two occasions-1 Samuel 23:4; 2 Kings 4:8; It was besides the native place of Abishag. 1 Kings 1:3; It is mentioned by Eusebius as five miles south of Mount Tabor, and then known us Sulem. This agrees with the position of the present Solam, a village three miles north of Jezreel and five from Gilboa.

Shu'ni

(fortunate), son of Gad, and founder of the family of the Shunites. Genesis 46:16; Numbers 26:15; (B.C. 1706.)

Shu'nites, The

the descendants of Shuni.

Shu'pham

See SHUPPIM

Shu'phamites, The

the descendants of Shupham or Shephupham, the Benjamite. Numbers 26:3.

Shup'pim

(serpents). In the genealogy of Benjamin "Shuppim and Huppim, the children of Ir," are reckoned in 1 Chronicles 7:12; It is the same as Iri the son of Bela the son of Benjamin, so that Shuppim was the great-grandson of Benjamin.

Shur

(a wall), a place just without the eastern border of Egypt. Shur is first mentioned in the narrative of Haggar's flight from Sarah. Genesis 16:7;Abraham afterward "dwelled between Kadesh and Shur, and sojourned in Gerar." Genesis 20:1; It is also called Ethami. The wilderness of Shur was entered in the Israelites after they had crossed the Red Sea. Exodus 15:22, 23; It was also called the wilderness of Etham. Numbers 33:8; Shur may have been a territory town east of the ancient head of the Red Sea; and from its being spoken of as a limit, it was probably the last Arabian town before entering Egypt.

Shu'shan, or Su'sa

(a lily), is said to have received its name from the abundance of the lily (shushan or shushanah) in its neighborhood. It was originally the capital of the country called in Scripture Elam, and by the classical writers Susis or Susiana. In the time of Daniel Susa was in the possession of the Babylonians, to whom Elam had probably passed at the division of the Assyrian empire made by Cyaxares and Nabopolassar. Daniel 8:2; The conquest of Babylon by Cyrus transferred Susa to the Persian dominion; and it was not long before the Achaemenian princes determined to make it the capital of their whole empire and the chief place of their own residence. According to some writers the change was made by Cyrus; according to others it had at any rate taken place before the death of Cambyses; but, according to the evidence of the place itself and of the other Achaemenian monuments, it would seem most probable that the transfer was really the work of Darius Hystaspes. Nehemiah resided here. Nehemiah 1:1; Shushan was situated on the Ulai or Choaspes. It is identified with the modern Sus or Shush, its ruins are about three miles in circumference. (Here have been found the remains of the great palace build by Darius, the father of Xerxes, in which and the surrounding buildings took place the scenes recorded in the life of Esther. The great central hall was 343 feet long by 244 feet wide. The king's gate, says Schaff, where Mordecai sat, "was probably a hall 100 feet square, 150 feet from the northern portico. Between these two was probably the inner court, where Esther appeared before the king."-ED.)

Shu'shan-e'duth

(the lily of testimony), Psalms 60:1;... is probably an abbreviation of "Shoshannim-eduth." Psalms 80:1;... See SHOSHANNIM

Shu'thalhites, The

See SHUTHELAH

Shu'thelah

(noise of breaking), head of an Ephraimite family, called after him Shuthalhites, Numbers 26:35; and lineal ancestor of Joshua the son of Numb 1 Chronicles 7:20-27.

Si'a

The "children of Sia" were a family of Nethinim who returned with Zerubbabel. Nehemiah 7:47; The name is written SIAHA in Ezra 2:44; and SUD in 1 Esd. 5:29.

Si'aha

- Sia. Ezra 2:44.

Sib'beca-i

SIBBECHAI the Hushathite.

Sib'becha-i

(a weaver), one of David's guard, and eighth captain for the eighth month of 24,000 men of the king's 1043.) He belonged to one of the principal families of Judah, the Zarhites or the descendants of Zerah, and is called "the Hushathite," probably from the place of his birth. Sibbechai's great exploit, which gave him a place among the mighty men of David's army, was his single combat with Saph or Sippai, tire Philistine giant, in the battle at, Gezer or Gob. 2 Samuel 21:18; 1 Chronicles 20:4.

Sibboleth

the Ephraimite pronunciation of the word Shibboleth. Judges 12:6; See SHIBBOLETH

Sib'mah

See SHEBAM

Sibra'im

(twofold hope), one of the landmarks on the northern boundary of the holy land as stated by Ezekiel. Ezekiel 47:16; It has not been identified.

Si'chem

Genesis 12:6; See SHECHEM

Sic'yon

(sish'eon), 1 Macc. 15:23, a celebrated Greek city in Peloponnesus, upon the Corinthian Gulf.

Sid'dim

(field, plain), The vale of, a place named only in one passage of Genesis-Genesis 14:3, 8, 10; It was one of that class of valleys which the Hebrews designated by the word emek. This term appears to have been assigned to a broad, flattish tract, sometimes of considerable width, enclosed on each side by a definite range of hills. It has so far a suitable spot for the combat between the four and five kings, ver. 8; but it contained a multitude of bitumen-pits sufficient materially to affect the issue of the battle. In this valley the kings of the five allied cities of Sodom, Gomorrah, Admah, Zeboim and Bela seem to, have awaited the approach of the invaders. It is therefore probable that it was in the neighborhood of the "plain or circle of Jordan" in which those cities stood. If we could venture, as some have done, to interpret the latter clause of ver. 3 "which is near," or "which is at, or by, the Salt Sea," then we might agree with Dr. Robinson and others in identifying the valley of Siddim with the enclosed plain which intervenes between the south end of the lake and the range of heights which terminate the Ghor and commence the Wady Arabah. But the original of the passage seems to imply that the Salt Sea covers the actual space formerly occupied by the vale of Siddim. See SEA, THE SALT

Si'de

a city on the coast of Pamphylia, 10 or 12 miles to the east of the river Eurymedon. It is mentioned in 1 Macc. 15:23, and was a colony of Cumaeans.

Si'don

the Greek form of the Phoenician name Zidon. See ZIDON

Sido'nians

the Greek form of the word Zidonians, usually so exhibited in the Authorized Version of the Old Testament. It occurs Deuteronomy 3:9; Joshua 13:4, 6; Judges 3:3; 1 Kings 5:6; See ZIDON

Sihim'ma

the third son of Jesse, and brother of David. 1 Chronicles 2:13; Same as Shimeah.

Si'hon

(warrior) king of the Amorites when Israel arrived on the borders of the promised land. Numbers 21:21; (B.C. 1451.) Shortly before the time of Israel's arrival he had dispossessed the Moabites of a splendid territory, driving them south of the natural bulwark of the Amen. Ibid. Numbers 21:26-29; When the Israelite host appeared, he did not hesitate or temporize like Balak, but at once gathered his people together and attacked them. But the battle was his last. He and all his host were destroyed, and their district from Amen to Jabbok became at once the possession of the conqueror.

Si'las

(contracted form of Silvanus, woody), an eminent member of the early Christian Church, described under that name in the Acts but as Silvanus in St. Paul's epistles. He first appears as one of the leaders of the church at Jerusalem Acts 15:22; holding the office of an inspired teacher. Acts 15:32; His name, derived from the Latin silva, "wood," betokens him a Hellenistic Jew, and he appears to have been a Roman citizen. Acts 16:37; He was appointed as a delegate to accompany Paul and Barnabas on their return to Antioch with the decree of the Council of Jerusalem. Acts 15:22, 32; Having accomplished this mission, he returned to Jerusalem. Acts 15:33; He must, however, have immediately revisited Antioch, for we find him selected by St. Paul as the companion of his second missionary journey. Acts 15:40; At Berea he was left behind with Timothy while St. Paul proceeded to Athens, Acts 17:14; and we hear nothing more of his movements until he rejoined the apostle at Corinth. Acts 18:5; His presence at Corinth is several times noticed. 2 Cor. 1:19; 1 Thessalonians 1:1; 2 Thessalonians 1:1; Whether he was the Silvanus who conveyed St. Peter's first epistle to Asia Minor, 1Pe 5:12; is doubtful the probabilities are in favor of the identity. A tradition of very slight authority represents Silas to have become bishop of Corinth.

Silk

The only undoubted notice of silk in the Bible occurs in Revelation 18:12; where it is mentioned among the treasures of the typical Babylon. It is however, in the highest degree probable that the texture was known to the Hebrews from the time that their commercial relations were extended by Solomon. The well-known classical name of the substance does not occur in the Hebrew language.

Sil'la

(a highway). "The house of Millo which goeth down to Silla" was the scene of the murder of King Joash. 2 Kings 12:20; What or where Sills was is entirely matter of conjecture. Some have suggested the pool of Siloam.

Sil'oah, The pool of

properly "the pool of Shelach." Nehemiah 3:15; See SILOAM

Sil'oam

(sent). Shiloach, Isaiah 8:6; Siloah, Nehemiah 3:15; Siloam, John 9:11; Siloam is one of the few undisputed localities in the topography of Jerusalem; still retaining its old name (with Arabic modification, Silwan), while every other pool has lost its Bible designation. This is the more remarkable as it is a mere suburban tank of no great size, and for many an age not particularly good or plentiful in its waters, though Josephus tells us that in his day they were both "sweet and abundant." A little way below the Jewish burying-ground, but on the opposite side of the valley, where the Kedron turns slightly westward and widens itself considerable, is the fountain of the Virgin, or Um'ed'Deraj, near the beginning of that saddle-shaped projection of the temple hill supposed to be the Ophel of The Bible and the Ophlas of Josephus. At the back part of this fountain a subterraneous passage begins, through which the water flows, and through which a man may make his way, sometimes walking erect, sometimes stooping, sometimes kneeling, and sometime crawling, to Siloam. This conduit is 1708 feet long, 16 feet high at the entrance, but only 16 inches at its narrowest tributaries which sent their waters down from the city pools or temple wells to swell Siloam. It enters Siloam at the northwest angle; or rather enters a small rock-cut chamber which forms the vestibule of Siloam, about five or six feet broad. To this you descend by a few rude steps, under which the water pours itself into the main pool. This pool is oblong, about 52 feet long, 18 feet broad and 19 feet deep; but it is never filled, the water either passing directly through or being maintained at a depth of three or four feet. The present pool is a ruin, with no moss or ivy to make it romantic; its sides fallen in; its pillars broken; its stair a fragment; its walls giving way; the edge of every stone was round or sharp by time; in some parts mere debris, though around its edges wild flowers, and among other plants the caper trees, grow luxuriantly. The present pool is not the original building; it may be the work of crusaders, perhaps even improved by Saladin, whose affection for wells and pools led him to care for all these things. Yet the spot is the same. This pool, which we may call the second, seems anciently to have poured its waters into a third before it proceeded to water the royal gardens. This third is perhaps that which Josephus calls "Solomon's pool," and which nehemiah calls the "king's pool." Nehemiah 2:14; The expression in Isaiah 8:6; "waters of Shiloah that go softly," seems to point to the slender rivulet, flowing gently though once very profusely out of Siloam into the lower breadth of level where the king's gardens, or royal paradise, stood, and which is still the greenest spot about the holy city. Siloam is a mere spot even to the Moslem; much more to the Jew. It was to Siloam that the Levite was sent with the golden pitcher on the "last and great day of the feast" of Tabernacles; it was from Siloam that he brought the water which was then poured over the sacrifice, in memory of the water from the rock of Rephidim; and it was to this Siloam water that the Lord pointed when he stood in the temple on that day and cried, "If any man thirst let him come unto me and drink." The Lord sent the blind man to wash, not in, as our version has it, but at (eis), the pool of siloam; for it was the clay from his eyes that was to be washed off.

Siloam, Tower

in Luke 13:4; Of this we know nothing definitely beyond these words of the Lord. In connection with Ophel, there is mention made of "a tower that lieth out," Nehemiah 3:26; and there is no unlikelihood in connecting this projecting tower with the tower in Siloam, while one may be almost excused for the conjecture that its projection was the cause of its ultimate fall.

Silva'nus

See SILAS

Silver

In very early times silver was used for ornaments, Genesis 24:53; and for vessels of various kinds. Images for idolatrous worship were made of silver or overlaid with it, Exodus 20:23; Hosea 13:2; ; Habb 2:19 Bar. 6:39, and the manufacture of silver shrines for Diana was a trade in Ephesus. Acts 19:24; But its chief use was as a medium of exchange, and throughout the Old Testament we find "silver" used for money, like the French argent. Silver was brought to Solomon from Arabia, 2 Chronicles 9:14; and from Tarshish, 2 Chronicles 9:21; which supplied the markets of Tyre. Ezekiel 27:12; From Tarshish it came int he form of plates, Jeremiah 10:9; like those on which the sacred books of the Singhalese are written to this day. Spain appears to have been the chief source whence silver was obtained by the ancients. Possibly the hills of Palestine may have afforded some supply of this metal. Silvers mixed with alloy is referred to in Jeremiah 6:30; and a finer kind, either purer in itself or more thoroughly purified, is mentioned in Proverbs 8:19.

Silverlings

a word used once only in the Authorized Version, Isaiah 7:23; as a translation of the Hebrew word elsewhere rendered "silver" or "money."

Sim'eon

(heard). 1. The second of Jacob's son by Leah. His birth is recorded in Genesis 29:33; The first group of Jacob's children consists, besides Simeon, of the three other sons of Leah-Reuben, Levi, Judah. Besides the massacre of Shechem, Genesis 34:25; the only personal incident related of Simeon is the fact of his being selected by Joseph as the hostage for the appearance of Benjamin. Genesis 42:19, 24, 36; Genesis 43:23; The chief families of the tribe of Simeon are mentioned int he lists of Genesis 46:10; At the census of Sinai Simeon numbered 59,300 fighting men. Numbers 1:23; When the second census was taken, at Shittim, the numbers had fallen to 22, 200, and it was the weakest of all the tribes. This was no doubt partly due to the recent mortality following the idolatry of Peor, but there must have been other causes which have escaped mention. To Simeon was allotted a portion of land out of the territory of Judah, on its southern frontier, which contained eighteen or nineteen cities, with their villages, spread round the venerable well of Beersheba. Joshua 19:1-8; 1 Chronicles 4:28-33; Of these places, with the help of Judah, the Simeonites possessed themselves, Judges 1:3, 17; and there they were found, doubtless by Joab, residing in the reign of David. 1 Chronicles 4:31; What part of the tribe took at the time of the division of the kingdom we are not told. The only thing which can be interpreted into a trace of its having taken any part with the northern kingdom are the two casual notices of 2 Chronicles 15:9; and 2 Chronicles 34:6 which appear to imply the presence of Simeonites there in the reigns of Asa and Josiah. On the other hand the definite statement of 1 Chronicles 4:41-43; proves that at that time there were still some of them remaining in the original seat of the tribe, and actuated by all the warlike, lawless spirit of their progenitor.

2. A devout Jew, inspired by the Holy Ghost, who met the parents of our Lord in the temple, took him in his arms, and gave thanks for what he saw and knew of Jesus. Luke 2:25-35; There was a Simeon who succeeded his father Hillel as president of the Sanhedrin about A.D. 13, and whose son Gamaliel was the Pharisee at whose feet St. Paul was brought up. Acts 22:3; It has been conjectured that he may be the Simeon of St. Luke.

Sim'eon Niger

Acts 13:1; See NIGER

Si'mon

(contracted form of Simeon, a hearing). 1. Son of Mattathias. [MACCABEES]

2. Son of Onias the high priest, whose eulogy closes the "praise of famous men" in the book of Ecclesiasticus, ch. 4. (B.C. 302-293.)

3. A "governor of the temple" in the time of Seleucus Philopator, whose information as to the treasures of the temple led to the sacrilegious attach of Heliordorus. 2 Macc. 3:4, etc. (B.C. 175.)

4. Simon the brother of Jesus. The only undoubted notice of this Simon occurs in Matthew 13:55; Mark 6:3; He has been identified by some writers with Simon the Canaanite, and still more generally with Symeon who became bishop of Jerusalem after the death of James, A.D. 62. The former of these opinions rests on no evidence whatever, nor is the later without its difficulties.

5. Simon the Canaanite, one of the twelve apostles, Matthew 10:4; Mark 3:18; otherwise described as Simon Zelotes, Luke 6:15; Acts 1:13; (A.D. 28.) The latter term, which is peculiar to Luke, is the Greek equivalent for the Chaldee term preserved by Matthew and Mark. [CANAANITE] Each of these equally points out Simon as belonging to the faction of the Zealots, who were conspicuous for their fierce advocacy of the Mosaic ritual.

6. Simon of Cyrene, a Hellenistic Jew, born at Cyrene, on the north coast of Africa, who was present at Jerusalem at the time of the crucifixion of Jesus, either as an attendant at the feast, Acts 2:10; or as one of the numerous settlers at Jerusalem from that place. Acts 6:9; (A.D. 30.) Meeting the procession that conducted Jesus to Golgotha, as he was returning from the country, he was pressed into the service to bear the cross, Matthew 27:32; Mark 15:21; Luke 23:26; when Jesus himself was unable to carry it any longer. Comp. John 19:17;Mark describes him as the father of Alexander and Rufus, perhaps because this was the Rufus known to the Roman Christians, Romans 16:13; for whom he more especially wrote.

7. Simon, a resident at Bethany, distinguished as "the leper." It is not improbable that he had been miraculously cured by Jesus. In his house Mary anointed Jesus preparatory to his death and burial. Matthew 26:6; etc.; Mark 14:3 etc.; John 12:1 etc.

8. Simon Magus, a Samaritan living in the apostolic age, distinguished as a sorcerer or "magician," from his practice of magical arts. Acts 8:9; According to ecclesiastical writers he was born at Gitton, a village of Samaria, and was probably educated at Alexandria in the tenets of the Gnostic school. He is first introduced to us as practicing magical arts in a city of Samaria, perhaps Sychar, Acts 8:5; comp. John 4:5 and with such success that he was pronounced to be "the power of God which is called great." Acts 8:10; The preaching and miracles of Philip having excited his observation, he became one of his disciples, and received baptism at his hands, A.D. 36, 37. Subsequently he witnessed the effect produced by the imposition of hands, as practiced by the apostles Peter and John, and, being desirous of acquiring a similar power for himself, he offered a sum of money for it. His object evidently was to apply the power to the prosecution of magical arts. The motive and the means were equally to be reprobated; and his proposition met with a severe denunciation from Peter, followed by a petition on the part of Simon, the tenor of which bespeaks terror, but not penitence. Acts 8:9-24; The memory of his peculiar guilt has been perpetuated in the word simony, as applied to all traffic in spiritual offices. Simon's history, subsequent to his meeting with Peter, is involved in difficulties. Early Church historians depict him as the pertinacious foe of the apostle Peter, whose movements he followed for the purpose of seeking encounters, in which he was signally defeated. He is said to have followed the apostle to Rome. His death is associated with this meeting. According to Hippolytus, the earliest authority on the subject, Simon was buried alive at his own request, in the confident assurance that he would rise on the third day.

9. Simon Peter. [PETER]

10. Simon, a Pharisee, in whose house a penitent woman anointed the head and feet of Jesus. Luke 7:40;

11. Simon the tanner, a Christian convert living at Joppa, at whose house Peter lodged. Acts 9:43; The house was near the seaside, Acts 10:6, 32; for the convenience of the water. (A.D. 37.)

12. Simon the father of Judas Iscariot. John 6:71; John 13:2, 26.

Sim'ri

(vigilant), properly Shimri, son of Hosah, a Merarite Levite in the reign of David. 1 Chronicles 26:10.

Sin a city of Egypt, mentioned only by Ezekiel. Ezekiel 30:15, 16; The name is Hebrew, or at least Semitic, perhaps signifying clay. It is identified in the Vulgate with Pelusium, "the clayey or muddy" town. Its antiquity may perhaps be inferred from the mention of "the wilderness of Sin" in the journeys of the Israelites. Exodus 16:1; Numbers 33:11;Ezekiel speaks of Sin as "Sin the strongholds of Egypt." Ezekiel 30:15; This place was held by Egypt from that time until the period of the Romans. Herodotus relates that Sennacherib advanced against Pelusium, and that near Pelusium Cambyses defeated Psammenitus. In like manner the decisive battle in which Ochus defeated the last native king, Nectanebes, was fought near this city.

Sin, Wilderness of

a tract of the wilderness which the Israelites reached after leaving the encampment by the Red Sea. Numbers 33:11, 23; Their next halting-place, Exodus 16:1; Exodus 17:1; was Rephidim, probably the Wady Feiran [REPHIDIM]; on which supposition it would follow that Sin must lie between that way and the coast of the Gulf of Suez, and of course west of Sinai. In the wilderness of Sin the manna was first gathered, and those who adopt the supposition that this was merely the natural product of the tarfa bush find from the abundance of that shrub in Wady es-Sheikh, southeast of Wady Ghurundel, a proof of local identity.

Sin

offering The sin offering among the Jews was the sacrifice in which the ideas of propitiation and of atonement for sin were most distinctly marked. The ceremonial of the sin offering is described in Levi 4 and 6. The trespass offering is closely connected with the sin offering in Leviticus, but at the same time clearly distinguished from it, being in some cases offered with it as a distinct part of the same sacrifice; as, for example, in the cleansing of the leper. Levi 14. The distinction of ceremonial clearly indicates a difference in the idea of the two sacrifices. The nature of that difference is still a subject of great controversy. We find that the sin offerings were- 1. Regular. (a) For the whole people, at the New Moon, Passover, Pentecost, Feast of Trumpets and Feast of Tabernacles, Numbers 28:15-29; Numbers 28:1;... besides the solemn offering of the two goats on the Great Day of Atonement. Levi 16 (b) For the priests and Levites at their consecration, Exodus 29:10-14, 36; besides the yearly sin offering (a, bullock) for the high priest on the Great Day of Atonement. Leviticus 16:2; Special. For any sin of "ignorance" and the like recorded in Levi 4 and 5. It is seen that in the law most of the sins which are not purely ceremonial are called sins of "ignorance," see Hebrews 9:7; and in Numb 15:30 it is expressly said that while such sins call be atoned for by offerings, "the soul that doeth aught presumptuously" (Heb. with a high hand) "shall be cut off from among his people." "His iniquity shall he upon him." Comp. Hebrews 10:20; But here are sufficient indications that the sins here called "of ignorance" are more strictly those of "negligence" or "frailty" repented of by the unpunished offender, as opposed to those of deliberate and unrepentant sin. It is clear that two classes of sacrifices, although distinct, touch closely upon each other. It is also evident that the sin offering was the only regular and general recognition of sin in the abstract and accordingly was for more solemn and symbolical in it's ceremonial; the trespass offering was confined to special cases, most of which related to the doing of some material damage, either to the holy things or to man. Josephus declares that the sin offering is presented by those "who fall into sin in ignorance." and the trespass offering by "one who has sinned and is conscious of his sin. But has no one to convict him thereof." Without attempting to decide so difficult and so controverted a question, we may draw the following conclusions. First, that the sin offering was for the more solemn and comprehensive of the two sacrifices. Secondly, that the sin offering looked more to the guilt of the sin done, irrespective of its consequences, while the trespass offering looked to the evil consequences of sin, either against the service of God or against man, and to the duty of atonement, as far as atonement was possible. Thirdly, that in the sin offering especially we find symbolized the acknowledgment of sinfulness as inherent in man, and of the need of expiation by sacrifice to renew the broken covenant between man and God. In considering this subject, it must he remembered that the sacrifices of the law had a temporal as well as a spiritual significance and effect. They restored sin offender to his place in the commonwealth of Israel; they were therefore an atonement to the King of Israel for the infringement of his low.

Si'na, Mount

the Greek form of the well-known name Sinai. Acts 7:30, 38.

Si'na-i, or Sin'a-i

(thorny). Nearly in the centre of the peninsula which stretches between the horns of the Red Sea lies a wedge of granite, grunstein and porphyry rocks rising to between 8000 and 9000 feet above the sea. Its shape resembles st scalene triangle. These mountains may be divided into two great masses-that of Jebel Serbal (8759 feet high), in the northwest above Wady Feiran, and the central group, roughly denoted by the general name of Sinai. This group rises abruptly from the Wady es-Sheikh at its north foot, first to the cliffs of the Ras Sufsafeh, behind which towers the pinnacle of Jebel Musa (the Mount of Moses), and farther back to the right of it the summit of Jebel Katerin (Mount St. Catherine, 8705 feet) all being backed up and. overtopped by Um Shamer (the mother of fennel, 9300 feet), which is the highest point of the whole peninsula. 1. Names.-These mountains are called Horeb, and sometimes Sinai. Some think that Horeb is the name of the whole range, and Sinai the name of a particular mountain; others, that Sinai is the range and Horeb the particular mountain; while Stanley suggests that the distinction is one of usage, and that both names are applied to the same place.

2. The mountain from which the law was given.-Modern investigators have generally come to the conclusion that of the claimants Jebel Serba, Jebel Musa and Ras Sufsafeh, the last the modern Horeb of the monks-viz. the northwest and lower face of the Jebel Musa, crowned with a range of magnificent cliffs, the highest point called Ras Sufsafeh, as overlooking the plain er Rahah-is the scene of the giving of the law, and that peak the mountain into which Moses ascended. (But Jebel Musa and Ras Sufsafeh are really peaks of the Same mountain, and Moses may have received the law on Jebel Musa, but it must have been proclaimed from Ras Sufsafeh. Jebel Musa is the traditional mount where Moses received the law from God. It is a mountain mass two miles long and one mile broad, The southern peak is 7363 feet high; the northern peak, Ras Sufsafeh is 6830 feet high. It is in full view of the plain er Rahah, where the children of Israel were encamped. This plain is a smooth camping-ground, surrounded by mountains. It is about two miles long by half a mile broad, embracing 400 acres of available standing round made into a natural amphitheatre by a low semicircular mount about 300 yards from the foot of the mountain. By actual measurement it contains over 2,000,000 square yards, and with its branches over 4,000,000 square yards, so that the whole people of Israel, two million in number, would find ample accommodations for seeing and hearing. In addition to this, the air is wonderfully clear, both for seeing and hearing. Dean Stanley says that "from the highest point of Ras Sufsafeh to its lower peak, a distance of about 60 feet, the page of a book distinctly but not loudly read was perfectly audible." It was the belief of the Arabs who conducted Niebuhr that they could make themselves heard across the Gulf of Akabah,-a belief fostered by the great distance to which the voice can actually be carried. There is no other place known among all these mountains so well adapted for the purpose of giving and receiving the law as this rocky pulpit of Ras Sufsafeh and the natural amphitheatre of er Rahah.

Si'nim

a people noticed in Isaiah 49:12; as living at the extremity of the known world. They may be identified with the classical Sinoe, the inhabitants of the southern part of China.

Sin'ite

a tribe of Canaanites, Genesis 10:17; 1 Chronicles 1:15; whose position is to be sought for in the northern part of the Lebanon district.

Si'on

1. One of the various names of Mount Hermon. Deuteronomy 4:48; only.

2. The Greek form of the Hebrew name Zion, the famous mount of the temple. 1 Macc. 4:37, 60; 5:54; 6:48, 62; 7:33; 10:11; 14:27; Hebrews 12:22; Revelation 14:1; See JERUSALEM

Siph'moth

(fruitful), one of the places in the south of Judah which David frequented during his freebooting life. 1 Samuel 30:28.

Sip'pa-i

(threshold), Saph, one of the sons of Rephaim, or "the giants," slain by Sibbechai at Gezer. 1 Chronicles 20:4; (B.C. about 1050.)

Si'rach

the father of Jesus (Joshua), the writer of the Hebrew original of the book of Ecclesiasticus. (B.C. 310-220.)

Sir'ion

(breastplate), one of the various names of Mount Hermon, that by which it was known to the Zidonians. Deuteronomy 3:9; The use of the name in Psalms 29:6; (slightly altered in the original-Shirion instead of Sirion) is remarkable.

Sisam'a-i

a descendant of Sheshan in the line of Jerahmeel. 1 Chronicles 2:40; (B.C. about 1450.)

Sis'era

(battle array). 1. Captain of the army of Jabin king of Canaan, who reigned in Hazor. He himself resided in Harosheth of the Gentiles. The particulars of the rout of Megiddo and of Sisera's flight and death are drawn out under the heads of BARAK, DEBORAH, JAeL, KISHON. (B.C. 1296.)eL

2. After a long interval the name appears in the lists of Nethinim who returned from the captivity with Zerubbabel. Ezra 2:53; Nehemiah 7:55; It doubtless tells of Canaanite captives devoted to the lowest offices of the temple. (B.C. before 536.)

Sit'nah

(strife), the second of the two wells dug by Isaac in the valley of Gerar, the possession of which the herdmen of the valley disputed with him. Genesis 26:21.

Sivan

See MONTH

Slave

The institution of slavery was recognized, though not established, by the Mosaic law with a view to mitigate its hardship and to secure to every man his ordinary rights. I. Hebrew slaves.- 1. The circumstances under which a Hebrew might be reduced to servitude were-(1) poverty; (2) the commission of theft; and (3) the exercise of paternal authority. In the first case, a man who had mortgaged his property, and was unable to support his family, might sell himself to another Hebrew, with a view both to obtain maintenance and perchance a surplus sufficient to redeem his property. Leviticus 25:25, 39; (2) The commission of theft rendered a person liable to servitude whenever restitution could not be made on the scale prescribed by the law. Exodus 22:1, 3; The thief was bound to work out the value of his restitution money in the service of him on whom the theft had been committed. (3) The exercise of paternal authority was limited to the sale of a daughter of tender age to be a maidservant, with the ulterior view of her becoming the concubine of the purchaser. Exodus 21:7;

2. The servitude of a Hebrew might be terminated in three ways: (1) by the satisfaction or the remission of all claims against him; (2) by the recurrence of the year of jubilee, Leviticus 25:40; and (3) the expiration of six years from the time that his servitude commenced. Exodus 21:2; Deuteronomy 15:12; (4) To the above modes of obtaining liberty the rabbinists added, as a fourth, the death of the master without leaving a son, there being no power of claiming the salve on the part of any heir except a son. If a servant did not desire to avail himself of the opportunity of leaving his service, he was to signify his intention in a formal manner before the judges (or more exactly at the place of judgment), and then the master was to take him to the door-post, and to bore his ear through with an awl, Exodus 21:6; driving the awl into or "unto the door," as stated in Deuteronomy 15:17; and thus fixing the servant to it. A servant who had submitted to this operation remained, according to the words of the law, a servant "forever." Exodus 21:6; These words are however, interpreted by Josephus and by the rabbinsts as meaning until the year of jubilee.

3. The condition of a Hebrew servant was by no means intolerable. His master was admonished to treat him, not "as a bond-servant, but as an hired servant and as a sojourner," and, again, "not to rule over him with rigor." Leviticus 25:39, 40, 43; At the termination of his servitude the master was enjoined not to "let him go away empty," but to remunerate him liberally out of his flock, his floor and his wine-press. Deuteronomy 15:13, 14; In the event of a Hebrew becoming the servant of a "stranger," meaning a non-Hebrew, the servitude could be terminated only in two ways, viz. by the arrival of the year of jubilee, or by the repayment to the master of the purchase money paid for the servant, after deducting a sum for the value of his services proportioned to the length of his servitude. Leviticus 25:47-55; A Hebrew woman might enter into voluntary servitude on the score of poverty, and in this case she was entitled to her freedom after six years service, together with her usual gratuity at leaving, just as in the case of a man. Deuteronomy 15:12, 13; Thus far we have seen little that is objectionable in the condition of Hebrew servants. In respect to marriage there were some peculiarities which, to our ideas, would be regarded as hardships. A master might, for instance, give a wife to a Hebrew servant for the time of his servitude, the wife being in this case, it must be remarked, not only a slave but a non-Hebrew. Should he leave when his term had expired, his wife and children would remain the absolute property of the master. Exodus 21:4, 5; Again, a father might sell his young daughter to a Hebrew, with a view either of marrying her himself or of giving her to his son. Exodus 21:7-9; It diminishes the apparent harshness of this proceeding if we look on the purchase money as in the light of a dowry given, as was not unusual, to the parents of the bride; still more, if we accept the rabbinical view that the consent of the maid was required before the marriage could take place. The position of a maiden thus sold by her father was subject to the following regulations: (1) She could not "go out as the men-servants do," i.e. she could not leave at the termination of six years, or in the year of jubilee, if her master was willing to fulfill the object for which he had purchased her. (2) Should he not wish to marry her, he should call upon her friends to procure her release by the repayment of the purchase money. (3) If he betrothed her to his son, he was bound to make such provision for her as he would for one of his own daughters. (4) If either he or his son, having married her, took a second wife, it should not be to the prejudice of the first. (5) If neither of the three first specified alternatives took place, the maid was entitled to immediate and gratuitous liberty. Exodus 21:7-11; The custom of reducing Hebrews to servitude appears to have fallen into disuse subsequent to the Babylonish captivity. Vast numbers of Hebrews were reduced to slavery as war-captives at different periods by the Phoenicians, Joel 3:6; the Philistines, Joel 3:6; Amos 1:6; , the Syrians, 1 Macc. 3:42; 2 Macc. 8:11, the Egyptians, Joseph Ant. xii. 2, 3, and above all by the Romans. Joseph. B.C. vi. 9, 3. II. Non-Hebrew slaves.- 1. The majority of non-Hebrew slaves were war-captives, either of the Canaanites who had survived the general extermination of their race under Joshua or such as were conquered from the other surrounding nations. Numbers 31:26; ff. Besides these, many were obtained by purchase from foreign slave-dealers, Leviticus 25:44, 45; and others may have been resident foreigners who were reduced to this state by either poverty or crime. The children of slaves remained slaves, being the class described as "born in the house," Genesis 14:14; Genesis 17:12; Ecclesiastes 2:7; and hence the number was likely to increase as time went on. The average value of a slave appears to have been thirty shekels. Exodus 21:32;

2. That the slave might be manumitted appears from Exodus 21:26, 27; Leviticus 19:20;

3. The slave is described as the "possession" of his master, apparently with a special reference to the power which the latter had of disposing of him to his heirs, as he would any other article of personal property. Leviticus 25:45, 46; But, on the other hand, provision was made for the protection of his person. Exodus 21:20; Leviticus 24:17, 22; A minor personal injury, such as the loss of an eye or a tooth, was to be recompensed by giving the servant his liberty. Exodus 21:26, 27; The position of the slave in regard to religious privileges was favorable. He was to be circumcised, Genesis 17:12; and hence was entitled to partake of the paschal sacrifice, Exodus 12:44; as well as of the other religious festivals. Deuteronomy 12:12, 18; Deuteronomy 16:11, 14; The occupations of slaves were of a menial character, as implied in Leviticus 25:39; consisting partly in the work of the house and partly in personal attendance on the master. It will be seen that the whole tendency of the Bible legislation was to mitigate slavery, making it little than hired service, and to abolish it, as indeed it was practically abolished among the Jews six hundred years before Christ.

Slime

translated bitumen in the Vulgate. The three instances in which it is mentioned in the Old Testament are illustrated by travellers and historians. It is first spoken of as used for cement by the builders in the plain of Shinar or Babylonia. Genesis 11:3; The bitumen pits in the vale of Siddim are mentioned in the ancient fragment of Canaanitish history, Genesis 14:10; and the ark of papyrus in which Moses was placed was made impervious to water by a coating of bitumen and pitch. Exodus 2:3; Herodotus, i. 179, tells us of the bitumen found at Is, the modern Heet, a town of Babylonia, eight days journey from Babylon. (Bitumen, or asphalt, is "the product of the decomposition of vegetable and animal substances. It is usually found of a black or brownish-black color, externally not unlike coal, but it varies in a consistency from a bright, pitchy condition, with a conchoidal fracture, to thick, viscid masses of mineral tar."-Encyc. Brit. In this last state it is called in the Bible slime, and is of the same nature as our petroleum, but thicker, and hardens into asphalt. It is obtained in various places in Europe, and even now occasionally from the Dead Sea.-ED.)

Sling

See ARMS

Smith

See HANDICRAFT

Smyr'na

(myrrh), a city of Asia Minor, situated on the Aegean Sea, 40 miles north of Ephesus. Allusion is made to it in Revelation 2:8-11; It was founded by Alexander the Great, and was situated twenty shades (2 1/2 miles) from the city of the same name, which after a long series of wars with the Lydians had been finally taken and sacked by Halyattes. The ancient city was built by some piratical Greeks 1500 years before Christ. It seems not impossible that the message to the church in Smyrna contains allusions to the ritual of the pagan mysteries which prevailed in that city. In the time of Strabo the ruins of the old Smyrna still existed, and were partially inhabited, but the new city was one of the most beautiful in all Asia. The streets were laid out as near as might be at right angles. There was a large public library there, and also a handsome building surrounded with porticos which served as a museum. It was consecrated as a heroum to Homer, whom the Smyrnaeans claimed as a countryman. Olympian games were celebrated here, and excited great interest. (Smyrna is still a large city of 180,000 to 200,000 inhabitants, of which a larger proportion are Franks than in any other town in Turkey; 20,000 are Greeks, 9000 Jews, 8000 Armenians, 1000 Europeans, and the rest are Moslems.-ED.)

Snail

1. The Hebrew word shablul occurs only in Psalms 58:8; The rendering of the Authorized Version is probably correct. The term would denote either a limax or a helix, which are particularly noticeable for the slimy track they leave behind them, by which they seem to waste themselves away. To this, or to the fact that many of them are shrivelled up among the rocks in the long heat of the summer, the psalmist refers.

2. The Hebrew word chomet occurs only as the name of some unclean animal in Leviticus 11:30; Perhaps some kind of lizard may be intended.

Snow

This historical books of the Bible contain only two notices of snow actually falling-2 Samuel 23:20; accabees 13:22; but the allusions in the poetical books are so numerous that there can be no doubt as to its being an ordinary occurrence in the winter months. Psalms 147:16; Psalms 148:8; The snow lies deep in the ravines of the highest ridge of Lebanon until the summer is far advanced and indeed never wholly disappears; the summit of Hermon also perpetually glistens with frozen snow. From these sources probably the Jews obtained their supplies of ice for the purpose of cooling their beverages in summer. Proverbs 25:13; The liability to snow must of course vary considerably in a country of such varying altitude as Palestine. At Jerusalem snow often falls to the depth of a foot or more in january or February, but it seldom lies. At Nazareth it falls more frequently and deeply,a nd it has been observed to fall even in the maritime plain of Joppa and about Carmel.

So

"So, king of Egypt," is once mentioned in the Bible-2 Kings 17:4; So has been identified by different writers with the first and second kings of the Ethiopian twenty-fifth dynasty, called by Manetho, Sabakon (Shebek) and Sebichos (Shebetek).

Soap

The Hebrew term borith is a general term for any substance of cleansing qualities. As, however, it appears in Jeremiah 2:22; in contradistinction to nether, which undoubtedly means "natron" or mineral alkali, it is fair to infer that borith refers to vegetable alkali, or some kind of potash, which forms one of the usual ingredients in our soap. Numerous plants capable of yielding alkalies exist in Palestine and the surrounding countries; we may notice one named hubeibeh (the Salsola kali of botanists) found near the Dead Sea, the ashes of which are called el-kuli, from their strong alkaline properties.

So'cho

(bushy). 1 Chronicles 4:18; Probably one of the towns called Socoh, in Judah, though which of the two cannot be ascertained.

So'choh

another form of the name which is more correctly given in the Authorized version as Socoh. The present one occurs in 1 Kings 4:10; and is therefore probably, though not certainly, Socoh, 1.

So'coh

the name of two towns in the tribe of Judah. 1. In the district of the Shefelah. Joshua 15:35; 1 Samuel 17:1; 2 Chronicles 11:7; 2 Chronicles 8:18; In the time of Eusebius it bore the name of Socchoth, and lay between eight and nine Roman miles from Eleutheropolis, on the road to Jerusalem. It may be identified with esh-Shuweikeh, in the western part of the mountains of Judah. From this village probably came Antigonus of Soco, who lived about the commencement of the third century B.C.

2. Also a town of Judah, but in the mountain district. Joshua 15:48; It has been discovered about 10 miles southwest of Hebron; bearing, like the other Socoh, the name of esh-Shuweikeh.

So'di

(intimate), the father of Geddiel, the spy selected from the tribe of Zebulun. Numbers 13:10; (B.C. 1490.)

Sod'om

(burning), one of the most ancient cities of Syria. It is commonly mentioned in connection with Gomorrah, but also with Admah and Zeboim, and on one occasion-Genesis 14:1;...-with Bela or Zoar. Sodom was evidently the chief town in the settlement. The four are first named in the ethnological records of Genesis 10:19; as belonging to the Canaanites. The next mention of the name of Sodom, Genesis 13:10-13; gives more certain indication of the position of the city. Abram and Lot are standing together between Bethel and Ai, ver. 3, taking a survey of the land around and below them. Eastward of them, and absolutely at their feet, lay the "circle of Jordan." The whole circle was one great oasis-"a garden of Jehovah." ver. 10. In the midst of the garden the four cities of Sodom, Gomorrah, Admah and Zeboim appear to have been situated. It is necessary to notice how absolutely the cities are identified with the district. In the subsequent account of their destruction, Genesis 19:1;... the topographical terms are employed with all the precision which is characteristic of such early times. The mention of the Jordan is conclusive as to the situation of the district, for the Jordan ceases where it enters the Dead Sea, and can have no existence south of that point. The catastrophe by which they were destroyed is described in Genesis 19:1;... as a shower of brimstone and fire from Jehovah. However we may interpret the words of the earliest narrative, one thing is certain-that the lake was not one of the agents in the catastrophe. From all these passages, though much is obscure, two things seem clear: 1. That Sodom and the rest of the cities of the plain of Jordan stood on the north of the Dead Sea;

2. That neither the cities nor the district were submerged by the lake, but that the cities were overthrown and the land spoiled, and that it may still be seen in its desolate condition. When, however, we turn to more modern views, we discover a remarkable variance from these conclusions. 1. The opinion long current that the five cities were submerged in the lake, and that their remains-walls, columns and capitals-might he still discerned below the water, hardly needs refutation after the distinct statement and the constant implication of Scripture. But,

2. A more serious departure from the terms of the ancient history is exhibited in the prevalent opinion that the cities stood at the south end of the lake. This appears to, have been the belief of Josephus and Jerome. It seems to have been universally held by the medieval historians and pilgrims, and it is adopted by modern topographers probably without exception. There are several grounds for this belief; but the main point on which Dr. Robinson rests his argument is the situation of Zoar. (a) "Lot," says he, "fled to Zoar, which was near to Sodom; and Zoar lay almost at the southern end of the present sea, probably in the month of Wady Kerak." (b) Another consideration in favor of placing the cities at the southern end of the lake is the existence of similar names in that direction. (c) A third argument, and perhaps the weightiest of the three, is the existence of the salt mountain at the south of the lake, and its tendency to split off in columnar masses presenting a rude resemblance to the human form. But it is by no means certain that salt does not exist at other spots round the lake. (d) (A fourth and yet stronger argument is drawn from the fact that Abraham saw the smoke of the burning cities from Hebron. (e) A fifth argument is found in the numerous lime-pits found at that southern end of the Dead Sea. Robinson, Schaff, Baedeker, Lieutenant Lynch and others favor this view.-ED.) It thus appears that on the situation of Sodom no satisfactory conclusion can at present be readied: On the one hand, the narrative of Genesis seems to state positively that it lay at the northern end of the Dead Sea. On the other hand, long-continued tradition and the names of the existing spots seem to pronounce with almost equal positiveness that it was at its southern end. Of the catastrophe which destroyed the city and the district of Sodom we can hardly hope ever to form a satisfactory conception. Some catastrophe there undoubtedly was but what secondary agencies, besides fire, were employed in the accomplishment of the punishment cannot be safely determined in the almost total absence of exact scientific description of the natural features of the ground round the lake. We may suppose, however, that the actual agent in the ignition and destruction of the cities had been of the nature of a tremendous thunder-storm accompanied by a discharge of meteoric stones, (and that these set on fire the bitumen with which the soil was saturated, and which was used in building the city. And it may be that this burning out of the soil caused the plain to sink below the level of the Dead Sea, and the waters to flow over it-if indeed Sodom and its sister cities are really under the water.-ED.) The miserable fate of Sodom and Gomorrah is held up as a warning in numerous passages of the Old and New Testaments. Mark 8:11; e 2:6; Jude 1:4-7.

Sodoma

Romans 2:29; In this place alone the Authorized Version has followed the Greek and Vulgate form of the well-known name Sodom.

Sod'omites

This word does not denote the inhabitants of Sodom; but it is employed in the Authorized Version of the Old Testament for those who practiced as a religious rite the abominable and unnatural vice from which the inhabitants of Sodom and Gomorrah have derived their lasting infamy.

Sol'omon

(peaceful). I. Early life and occasion to the throne.-Solomon was the child of David's old age, the last born of all his sons. 1 Chronicles 3:5; The yearnings of the "man of war" led him to give to the new-horn infant the name of Solomon (Shelomoth, the peaceful one). Nathan, with a marked reference to the meaning of the king's own name (David, the darling, the beloved one), calls the infant Jedidiah (Jedid'yah), that is, the darling of the Lord. 2 Samuel 11:24, 25; He was placed under the care of Nathan from his earliest infancy. At first, apparently, there was no distinct purpose to make him the heir. Absalom was still the king's favorite son, 2 Samuel 13:37; 2 Samuel 18:33; and was looked on by the people as the destined successor. 2 Samuel 14:13; 2 Samuel 15:1-6; The death of Absalom when Solomon was about ten years old left the place vacant, and David pledged his word in secret to Bath-sheba that he, and no other, should be the heir. 1 Kings 1:13; The words which were spoken somewhat later express, doubtless, the purpose which guided him throughout. 1 Chronicles 28:9, 20; His son's life should not he as his own had been, one of hardships and wars, dark crimes and passionate repentance, but, from first to last, be pure, blameless, peaceful, fulfilling the ideal of glory and of righteousness after which he himself had vainly striven. The glorious visions of Psalms 72:1;... may be looked on as the prophetic expansion of these hopes of his old age. So far,all was well. Apparently his influence over his son's character was one exclusively for good. Nothing that we know of Bath-sheba lends us to think of her as likely to mould her son's mind and heart to the higher forms of goodness. Under these influences the boy grew up. At the age of ten or eleven he must have passed through the revolt of Absalom, and shared his father's exile. 2 Samuel 15:16; He would be taught all that priests or Levites or prophets had to teach. When David was old and feeble, Adonijah, Solomon's older brother attempted to gain possession of the throne; but he was defeated, and Solomon went down to Gihon and was proclaimed and anointed king. A few months more and Solomon found himself, by his father's death, the sole occupant of the throne. The position to which he succeeded was unique. Never before, and never after, did the kingdom of Israel take its place among the great monarchies of the East. Large treasures, accumulated through many years, were at his disposal. II. Personal appearance.-Of Solomon's personal appearance we have no direct description, as we have of the earlier kings. There are, however, materials for filling up the gap. Whatever higher mystic meaning may be latent in Psalms 45:1;... or the Song of Songs, we are all but compelled to think of them us having had at least a historical starting-point. They tell of one who was, in the eyes of the men of his own time, "fairer than the children of men," the face "bright, and ruddy" as his father's, So 5:10; 1 Samuel 17:42; bushy locks, dark as the raven's wing, yet not without a golden glow, the eyes soft as "the eyes of cloves," the "countenance as Lebanon excellent as the cedars," "the chiefest among ten thousand, the altogether lovely." So 5:13-18; Add to this all gifts of a noble, far-reaching intellect large and ready sympathies, a playful and genial humor, the lips "full of grace," and the soul "anointed" as "with the oil of gladness," Psalms 45:1;... and we may form some notion of what the king was like in that dawn of his golden prime. III. Reign.-All the data for a continuous history that we have of Solomon's reign are-(a) The duration of the reign, forty sears, B.C. 1015-975. 1 Kings 11:4; (b) The commencement of the temple in the fourth, its completion in the eleventh, year of his reign. 1 Kings 6:1, 37, 38; (c) The commencement of his own palace in the seventh, its completion in the twentieth, year. 1 Kings 7:1; 2 Chronicles 8:1; (d) The conquest of Hamath-zobah, and the consequent foundation of cities in the region of north Palestine after the twentieth year. 2 Chronicles 8:1-6; IV. Foreign policy.- 1. Egypt. The first act of the foreign policy of the new reign must have been to most Israelites a very startling one. He made affinity with Pharaoh, king of Egypt, by marrying his daughter 1 Kings 3:1; The immediate results were probably favorable enough. The new queen brought with her as a dowry the frontier city of Gezer. But the ultimate issue of alliance showed that it was hollow and impolitic.

2. Tyre. The alliance with the Phoenician king rested on a somewhat different footing. It had been a part of David's policy from the beginning of his reign. Hiram had been "ever a lover of David." As soon as he heard of Solomon's accession he sent ambassadors to salute him. A correspondence passed between the two kings, which ended in a treaty of commerce. The opening of Joppa as a port created a new coasting-trade, and the materials from Tyre were conveyed to that city on floats, and thence to Jerusalem. 2 Chronicles 2:16; In return for these exports, the Phoenicians were only too glad to receive the corn and oil of Solomon's territory. The results of the alliance did not end here. Now, for the first time in the history of the Jews, they entered on a career as a commercial people.

3. The foregoing were the two most important to Babylon alliances. The absence of any reference to Babylon and Assyria, and the fact that the Euphrates was recognized as the boundary of Solomon's kingdom, 2 Chronicles 9:26; suggests the inference that the Mesopotamian monarchies were at this time comparatively feeble. Other neighboring nations were content to pay annual tribute in the form of gifts. 2 Chronicles 9:28;

4. The survey of the influence exercised by Solomon on surrounding nations would be incomplete if we were to pass over that which was more directly personal the fame of his glory and his wisdom. Wherever the ships of Tarshish went, they carried with them the report, losing nothing in its passage, of what their crews had seen and heard. The journey of the queen of Sheba, though from its circumstances the most conspicuous, did not stand alone. V. Internal history.- 1. The first prominent scene in Solomon's reign is one which presents his character in its noblest aspect. God in a vision having offered him the choice of good things he would have, he chose wisdom in preference to riches or honor or long life. The wisdom asked for was given in large measure, and took a varied range. The wide world of nature, animate and inanimate, the lives and characters of men, lay before him, and he took cognizance of all but the highest wisdom was that wanted for the highest work, for governing and guiding, and the historian hastens to give an illustration of it. The pattern-instance is, in all its circumstances, thoroughly Oriental. 1 Kings 3:16-28;

2. In reference to the king's finances, the first impression of the facts given us is that of abounding plenty. Large quantities of the precious metals were imported from Ophir and Tarshish. 1 Kings 9:28; All the kings and princes of the subject provinces paid tribute in the form of gifts, in money and in kind, "at a fixed rate year by year." 1 Kings 10:25; Monopolies of trade contributed to the king's treasury. 1 Kings 10:28, 29; The total amount thus brought into the treasury in gold, exclusive of all payments in kind, amounted to 666 talents. 1 Kings 10:14;

3. It was hardly possible, however, that any financial system could bear the strain of the king's passion for magnificence. The cost of the temple was, it is true, provided for by David's savings and the offerings of the people; but even while that was building, yet more when it was finished one structure followed on another with ruinous rapidity. All the equipment of his court, the "apparel" of his servants was on the same scale. A body-guard attended him, "threescore valiant men," tallest and handsomest of the sons of Israel. Forty thousand stalls of horses for his chariots, and twelve thousand horsemen made up the measure of his magnificence. 1 Kings 4:26; As the treasury became empty, taxes multiplied and monopolies became more irksome.

4. A description of the temple erected by Solomon is given elsewhere. After seven years and the work was completed and the day came to which all Israelites looked back as the culminating glory of their nation.

5. We cannot ignore the fact that even now there were some darker shades in the picture. He reduced the "strangers" in the land, the remnant of the Canaanite races, to the state of helots, and made their life "bitter with all hard bondage." One hundred and fifty-three thousand, with wives and children in proportion, were torn from their homes and sent off to the quarries and the forests of Lebanon. 1 Kings 5:15; 2 Chronicles 2:17, 18; And the king soon fell from the loftiest height of his religious life to the lowest depth. Before long the priests and prophets had to grieve over rival temples to Molech, Chemosh, Ashtaroth and forms of ritual not idolatrous only, but cruel, dark, impure. This evil came as the penalty of another. 1 Kings 11:1-8; He gave himself to "strange women." He found himself involved in a fascination which led to the worship of strange gods. Something there was perhaps in his very "largeness of heart," so far in advance of the traditional knowledge of his age, rising to higher and wider thoughts of God, which predisposed him to it. In recognizing what was true in other forms of faith, he might lose his horror at what was false. With this there may have mingled political motives. He may have hoped, by a policy of toleration, to conciliate neighboring princes, to attract larger traffic. But probably also there was another influence less commonly taken into account. The widespread belief of the East in the magic arts of Solomon is not, it is believed, without its foundation of truth. Disasters followed before long as the natural consequence of what was politically a blunder as well as religiously a sin. VI. His literary works.-little remains out of the songs, proverbs, treatises, of which the historian speaks. 1 Kings 4:32, 33; Excerpts only are given from the three thousand proverbs. Of the thousand and five songs we know absolutely nothing. His books represent the three stages of his life. The Song of Songs brings before us the brightness of his -youth. Then comes in the book of Proverbs, the stage of practical, prudential thought. The poet has become the philosopher, the mystic has passed into the moralist; but the man passed through both stages without being permanently the better for either. They were to him but phases of his life which he had known and exhausted, Ecclesiastes 1:1;... and therefore there came, its in the confessions of the preacher, the great retribution.

Solomon, Wisdom of

See WISDOM, BOOK OF

Wisdom, The, of Solomon

a book of the Apocrypha, may be divided into two parts, the first, chs. 1-9, containing the doctrine of wisdom in its moral and intellectual aspects: the second, the doctrine of wisdom as shown in history. chs. 10-19. The first part contains the praise of wisdom as the source of immortality, in contrast with the teaching of sensualists; and next the praise of wisdom as the guide of practical and intellectual life, the stay of princes, and the interpreter of the universe. The second part, again, follows the action of wisdom summarily, as preserving God's servants, from Adam to Moses, and more particularly in the punishment of the Egyptians and Canaanites. Style and language.-The literary character of the book is most remarkable and interesting. In the richness and freedom of its vocabulary it most closely resembles the Fourth Book of Maccabees, but it is superior to that fine declamation in both power and variety of diction. The magnificent description of wisdom ch. 7:22-8:1, must rank among the noblest passages of human eloquence, and it would be perhaps impossible to point out any piece of equal length in the remains of classical antiquity more pregnant with noble thought or more rich in expressive phraseology. Doctrinal character.-The theological teaching of the book offers, in many respects, the nearest approach to the language and doctrines of Greek philosophy that is found in any Jewish writing up to the time of Philo. There is much in the views which it gives of the world of man and of the divine nature which springs rather from the combination or conflict of Hebrew and Greek thought than from the independent development of Hebrew thought alone. The conception is presented of the body as a mere weight and clog to the soul. ch, 9:15; contrast 2 Cor. 5:1-4; There is, on the other hand no trace of the characteristic Christian doctrine of a resurrection of the body. The identification of the tempter, Genesis 3:1;... directly or indirectly with the devil, as the bringer "of death into the world" ch. 2:23, 24, is the most remarkable development of biblical doctrine which the book contains. Generally, too, it may be observed that, as in the cognate books, Proverbs and Ecclesiastes, there are few traces of the recognition of the sinfulness even of the wise man in his wisdom, which forms in the Psalms and the prophets, the basis of the Christian doctrine of the atonement: yet comp. Genesis 15:2; In connection with the Old Testament Scriptures, the book, as a whole, may be regarded as carrying on one step farther the great problem of life contained in Ecclesiastes and Job. Date.-From internal evidence it seems most reasonable to believe that the work was composed in Greek at Alexandria some time before the time of Philo-about 120-80 B.C. It seems impossible to study this book dispassionately and not feel that it forms one of the last links in the chain of providential connection between the Old and New Covenants. It would not be easy to find elsewhere any pre-Christian view of religion equally wide, sustained and definite.

Solomon's Porch

[PALACE; TEMPLE].

Solomon's servants

(CHILDREN OF). Ezra 2:55, 58; Nehemiah 7:57, 60; The persons thus named appear in the lists of the exiles who returned from the captivity. They were the descendants of the Canaanites who were reduced by Solomon to the helot state, and compelled to labor in the king's stone-quarries and in building his palaces and cities. 1 Kings 5:13, 14; 1 Kings 9:20, 21; 2 Chronicles 8:7, 8; They appear to have formed a distinct order, inheriting probably the same functions and the same skill as their ancestors.

Solomon's Song

See CANTICLES

Son

The term "son" is used in Scripture language to imply almost any kind of descent or succession, as ben shanah, "son of a year," i.e. a year old; ben kesheth, "son of a bow," i.e. an arrow. The word bar is often found in the New Testament in composition, as Bar-timaeus.

Soothsayer

See DIVINATION

Sop

In eastern lands where our table utensils are unknown, the meat, with the broth, is brought upon the table in a large dish, and is eaten usually by means of pieces of bread clipped into the common dish. The bread so dipped is called. "It was such a piece of bread a sop dipped in broth that Jesus gave to Judas, John 13:26; and again, in Matt 26:23 it is said "he that dippeth his hand with me in the dish," i.e. to make a sop by dipping a piece of bread into the central dish.

Sop'ater

(saviour of his father), son or Pyrrhus or Berea, was one of the companions of St. Paul on his return from Greece into Asia. Acts 20:4; (A.D. 55.)

Soph'ereth

(writing). "The children of Sophereth" were a family who returned from Babylon with Zerubbabel among the descendants of Solomon's servants. Ezra 2:55; Nehemiah 7:57; (B.C. before 536.)

Sorcerer

See DIVINATION

Sosip'ater

(saviour of his father), kinsman or fellow tribesman of St. Paul, Romans 16:21; is probably the same person as Sopater of Berea. (A.D. 54.)

Sos'thenes

(saviour of his nation) was a Jew at Corinth who was seized and beaten in the presence of Gallio. See Acts 18:12-17; (A.D. 49.)

So'ta-i

(changeful). The children of Sotai were a family of the descendants of Solomon's servants who returned with Zerubbabel. Ezra 2:55; Nehemiah 7:57; (B.C. before 536.)

South Ra'moth

See RAMATH OF THE SOUTH

Sow

See SWINE

Sower, Sowing

The operation of a sowing with the hand is one of so simple a character as to need little description. The Egyptian paintings furnish many illustrations of the mode in which it was conducted. The sower held the vessel or basket containing the seed in his left hand, while with his right he scattered the seed broadcast. The "drawing out" of the seed is noticed, as the most characteristic action of the sower, in Psalms 126:6; (Authorized Version "precious") and Amos 9:13; In wet soils the seed was trodden in by the feet of animals. Isaiah 32:20; The sowing season began in October and continued to the end of February, wheat being put in before, and barley after, the beginning of January. The Mosaic law prohibited the sowing of mixed seed. Leviticus 19:19; Deuteronomy 22:9.

Spain

1 Macc. 8:3; Romans 15:24, 28; The local designation, Tarshish, representing the Tartessus of the Greeks, probably prevailed until the fame of the Roman wars in that country reached the East, when it was superseded by its classical name. The mere intention of St. Paul to visit Spain (whether he really did visit it is a disputed question.-ED.) implies two interesting facts, viz., the establishment of a Christian community in that country, and that this was done by Hellenistic Jews resident there. The early introduction of Christianity into that country is attested by Irenaeus and Tertullian.

Sparrow

(Heb. tzippor, from a root signifying to "chirp" or "twitter," which appears to be a phonetic representation of the call-note of any passerine (sparrow-like) bird). This Hebrew word occurs upwards of forty times in the Old Testament. In all passages except two it is rendered by the Authorized Version indifferently "bird" or "fowl." and denotes any small bird, both of the sparrow-like species and such as the starling, chaffinch, greenfinch, linnet, goldfinch, corn-bunting, pipits, blackbird, song-thrush, etc. In Psalms 84:3; and Psalms 102:7 it is rendered "sparrow." The Greek stauthion (Authorized Version "sparrow") occurs twice in the New Testament, Matthew 10:29; Luke 12:6, 7; (The birds above mentioned are found in great numbers in Palestine and are of very little value, selling for the merest trifle and are thus strikingly used by our Saviour, Matthew 10:20; as an illustration of our Father's care for his children.-ED.) The blue thrush (Petrocossyphus cyaneus) is probably the bird to which the psalmist alludes in Psalms 102:7; as "the sparrow that sitteth alone upon the house-top." It is a solitary bird, eschewing the society of its own species, and rarely more than a pair are seen together. The English tree-sparrow (Passer montanus, Linn.) is also very common, and may be seen in numbers on Mount Olivet and also about the sacred enclosure of the mosque of Omar. This is perhaps the exact species referred to in Psalms 84:3; Dr. Thompson, in speaking of the great numbers of the house-sparrows and field-sparrows in troublesome and impertinent generation, and nestle just where you do not want them. They stop your stove-and water-pipes with their rubbish, build in the windows and under the beams of the roof, and would stuff your hat full of stubble in half a day if they found it hanging in a place to suit them."

Spar'ta

a celebrated city of Greece, between whose inhabitants and the Jews a relationship was believed to subsist. Between the two nations a correspondence ensued.-Whitney. The act of the Jews and Spartans, 2 Macc. 5:9 is an ethnological error, which it is difficult to trace to its origin.

Spear

See ARMS

Spearmen

Acts 23:23; These were probably troops so lightly armed as to be able to keep pace on the march with mounted soldiers.

Spice, Spices

1. Heb. basam, besem or bosem. In So 5:1; "I have gathered my myrrh with my spice," the word points apparently to some definite substance. In the other places, with the exception perhaps of So 1:13; So 6:2; the words refer more generally to sweet aromatic odors, the principal of which was that of the balsam or balm of Gilead; the tree which yields this substance is now generally admitted to be the Balsam-odendron opobalsamum. The balm of Gilead tree grows in some parts of Arabia and Africa, and is seldom more than fifteen feet high, with straggling branches and scanty foliage. The balsam is chiefly obtained from incisions in the bark, but is procured also from the green and ripe berries.

2. Necoth. Genesis 37:25; Genesis 43:11; The most probable explanation is that which refers the word to the Arabic naku'at i.e. "the gum obtained from the tragacanth" (Astragalus).

3. Sammim, a general term to denote those aromatic substances which were used in the preparation of the anointing oil, the incense offerings, etc. The spices mentioned as being used by Nicodemus for the preparation of our Lord's body, John 19:39, 40; are "myrrh and aloes," by which latter word must be understood not the aloes of medicine, but the highly-scented wood of the Aquilaria agallochum.

Spider

The Hebrew word 'accabish in Job 8:4 Isaiah 59:5; is correctly rendered "spider." Put semamith is wrongly translated "spider" in Proverbs 30:28; it refers probably to some kind of lizard. (But "there are many species of spider in Palestine: some which spin webs, like the common garden spider; some which dig subterranean cells and make doors in them, like the well-known trap-door spider of southern Europe; and some which have no web, but chase their prey upon the ground, like the hunting-and the wolf-spider."-Wood's Bible Animals.)

Spikenard

(Heb. nerd) is mentioned twice in the Old Testament viz. in So 1:12; So 4:13, 14; The ointment with which our Lord was anointed as he sat at meat in Simon's house at Bethany consisted of this precious substance, the costliness of which may be inferred from the indignant surprise manifested by some of the witnesses of the transaction. See Mark 14:3-5; John 12:3, 5; (Spikenard,from which the ointment was made, was an aromatic herb of the valerian family (Nardostachys jatamansi). It was imported from an early age from Arabia India and the Far East. The costliness of Mary's offering (300 pence = $45) may beat be seen from the fact that a penny (denarius, 15 to 17 cents) was in those days the day-wages of a laborer. Matthew 20:2; In our day this would equal at least $300 or $400.-ED.)

Spinning

The notices of spinning in the Bible are confined to Exodus 35:25, 26; Proverbs 31:19; Matthew 6:28; The latter passage implies (according to the Authorized Version) the use of the same instruments which have been in vogue for hand-spinning down to the present day, viz. the distaff and spindle. The distaff however, appears to have been dispensed with, and the term so rendered means the spindle itself, while that rendered "spindle" represents the whirl of the spindle, a button of circular rim which was affixed to it, and gave steadiness to its circular motion. The "whirl" of the Syrian women was made of amber in the time of Pliny. The spindle was held perpendicularly in the one hand, while the other was employed in drawing out the thread. Spinning was the business of women, both among the Jews and for the most part among the Egyptians.

Sponge

a soft, porous marine substance. Sponges were for a long time supposed to be plants, but are now considered by the best naturalists to belong to the animal kingdom. Sponge is mentioned only in the New Testament. Matthew 27:48; Mark 15:36; John 19:29; The commercial value of the sponge was known from very early times; and although there appears to be no notice of it in the Old Testament, yet it is probable that it was used by the ancient Hebrews, who could readily have obtained it good from the Mediterranean, where it was principally found.

Spouse

See MARRIAGE

Sta'chys

a Christian at Rome, saluted by St. Paul in the Epistle to the Romans. Romans 16:9; (A.D. 56.)

Sta-cte

(Heb. nataf) the name of one of the sweet spices which composed the holy incense. See Exodus 30:34;-the only passage of Scripture in which the word occurs. Some identify the nataf with the gum of the storer tree (Styraz officinale), but all that is positively known is that it signifies an odorous distillation from some plant.

Standards

The Assyrian standards were emblematic of their religion, and were therefore the more valuable as instruments for leading and guiding men in the army. The forms were imitations of animals (1), emblems of deities (2), and symbols of power and wisdom (3). Many of them were crude, but others were highly artistic and of great cost. The Egyptian standards were designed in the same idea as those of the Romans, exhibiting some sacred emblem (5, 6, 8), or a god in the form of an animal (3, 4), a group of victory (7), or the king's name or his portrait as (1), of lower, and (2) of upper, Egypt, or an emblematic sign, as No. 9.

Star of the wise men

See MAGI

Stater

See MONEY

Steel

In all cases were the word "steel" occurs in the Authorized Version the true rendering of the Hebrew is "copper." Whether the ancient Hebrews were acquainted with steel is not perfectly certain. It has been inferred from a passage in Jeremiah 15:12; that the "iron from the north" there spoken of denoted a superior kind of metal, hardened in an unusual manner, like the steel obtained from the Chalybes of the Pontus, the iron smiths of the ancient world. The hardening of iron for cutting instruments was practiced in Pontus, Lydia and Laconia. There is, however, a word in hebrew, paldah, which occurs only in Nahum 2:3; (4) and is there rendered "torches," but which most probably denotes steel or hardened iron, and refers to the flashing scythes of the Assyrian chariots. Steel appears to have been known to the Egyptians. The steel weapons in the tomb of Rameses III., says Wilkinson, are painted blue, the bronze red.

Steph'anas

a Christian convert of Corinth whose household Paul baptized as the "first-fruits of Achaia." 1 Cor. 1:16; 1 Cor. 16:15; (A.D. 53.)

Ste'phen

the first Christian martyr, was the chief of the seven (commonly called Deacons) appointed to rectify the complaints in the early Church of Jerusalem, made by the Hellenistic against the hebrew Christians. His Greek name indicates his own Hellenistic origin. His importance is stamped on the narrative by a reiteration of emphatic, almost superlative, phrases: "full of faith and of the Holy Ghost," Acts 6:5; "full of grace and power," ibid. Acts 6:8; irresistible "spirit and wisdom," ibid Acts 6:10; "full of the Holy Ghost." Acts 7:55; He shot far ahead of his six companions, and far above his particular office. First, he arrests attention by the "great wonders and miracles that he did." Then begins a series of disputations with the Hellenistic Jews of north Africa, Alexandria and Asia Minor, his companions in race and birthplace. The subject of these disputations is not expressly mentioned; but from what follows it is obvious that he struck into a new vein of teaching, which evidently caused his martyrdom. Down to this time the apostles and the early Christian community had clung in their worship, not merely to the holy land and the holy city but to the holy place of the temple. This local worship, with the Jewish customs belonging to it, Stephen denounced. So we must infer from the accusations brought against him confirmed as they are by the tenor of his defence. He was arrested at the instigation of the Hellenistic Jews, and brought before the Sanhedrin. His speech in his defence, and his execution by stoning outside the gates of Jerusalem, are related at length in Acts 7. The frame work in which his defence is cast is a summary of the history of the Jewish Church. In the facts which he selects from his history he is guided by two principles. The first is the endeavor to prove that, even in the previous Jewish history, the presence and favor of God had not been confined to the holy land or the temple of Jerusalem. The second principle of selection is based on the at tempt to show that there was a tendency from the earliest times toward the same ungrateful and narrow spirit that had appeared in this last stage of their political existence. It would seem that, just at the close of his argument, Stephen saw a change in the aspect of his judges, as if for the first time they had caught the drift of his meaning. He broke off from his calm address, and tumult suddenly upon them in an impassioned attack, which shows that he saw what was in store for him. As he spoke they showed by their faces that their hearts "were being sawn asunder," and they kept gnashing their set teeth against him; but still, though with difficultly, restraining themselves. He, in this last crisis of his fate, turned his face upward to the; open sky, and as he gazed the vault of heaven seemed to him to part asunder; and the divine Glory appeared through the rending of the earthly veil-the divine Presence, seated on a throne, and on the right hand the human form of Jesus. Stephen spoke as if to himself, describing the glorious vision; and in so doing, alone of all the speakers and writers in the New Testament except, only Christ himself, uses the expressive phrase "the Son of man." As his judges heard the words, they would listen no longer. They broke into, a loud yell; they clapped their hands to their ears; they flew as with one impulse upon him, and dragged him out of the city to the place of execution. Those who took the lead in the execution were the persons wile had taken upon themselves the responsibility of denouncing him. Deuteronomy 17:7; comp. John 8:7 In this instance they were the witnesses who had reported or misreported the words of Stephen. They, according to the custom, stripped themselves; and one, of the prominent leaders in the transaction was deputed by custom to signify his assent to the act by taking the clothes into his custody and standing over them while the bloody work went on. The person was officiated on this occasion was a young man from Tarsus, the future apostle of the Gentiles. [PAUL] As the first volley of stones burst upon him, Stephen called upon the Master whose human form he had just seen in the heavens, and repeated almost the words with which he himself had given up his life on the cross, "O Lord Jesus receive my spirit." Another crash of stones brought him on his knees. One loud, piercing cry, answering to the shriek or yell with which his enemies had flown upon him, escaped his dying lips. Again clinging to the spirit of his Master's words, he cried "Lord, lay not this sin to their charge" and instantly sank upon the ground, and, in the touching language of the narrator who then uses for the first time the words afterward applied to the departure of all Christians, but here the more remarkable from the bloody scenes in the midst of which death took place, fell asleep. His mangled body was buried by the class of Hellenists and proselytes to which he belonged. The importance of Stephen's career may be briefly summed up under three heads: 1. He was the first great Christian ecclesiastic, "the Archdeacon," as he is called in the eastern Church.

2. He is the first martyr-the protomartyr. To him the name "martyr" is first applied. Acts 23:20;

3. He is the forerunner of St. Paul. He was the anticipator, as, had he lived, he would have been the propagator, of the new phase of Christianity of which St. Paul became the main support.

Stocks

(An instrument of punishment, consisting of two beams, the upper one being movable, with two small openings between them, large enough for the ankles of the prisoner.-ED.) The term "stocks" is applied in the Authorized Version to two different articles one of which answers rather to our pillory, inasmuch as the body was placed in a bent position, by the confinement of the neck and arms as well as the legs while the other answers to our "stocks," the feet alone being confined in it. The prophet Jeremiah was confined in the first sort, Jeremiah 20:2; which appears to have been a common mode of punishment in his day, Jeremiah 29:26; as the prisons contained a chamber for the special purpose, termed "the house of the pillory." 2 Chronicles 16:10; (Authorized Version "prison-house"). The stocks, properly so called, are noticed in Job 13:27; Job 33:11; Acts 16:24; The term used in Proverbs 7:22; (Authorized Version "stocks") more properly means a fetter.

Sto'ics

The Stoics and Epicureans, who are mentioned together in Acts 17:18; represent the two opposite schools of practical philosophy which survived the fall of higher speculation in Greece. The Stoic school was founded by Zeno of Citium (cir. B.C. 280) and derived its name from the painted "portico" (stoa) at Athens in which he taught. Zeno was followed by Cleanthes (cir. B.C. 260); Cleanthes by Chrysippus (cir. B.C. 240) who was regarded as the founder of the Stoic system. "They regarded God and the world as power and its manifestation matter being a passive ground in which dwells the divine energy. Their ethics were a protest against moral indifference, and to live in harmony with nature, conformably with reason and the demands of universal good, and in the utmost indifference to pleasure, pain and all external good or evil, was their fundamental maxim."-American Cyclopaedia. The ethical system of the Stoics has been commonly supposed to have a close connection with Christian morality; but the morality of stoicism is essentially based on pride, that of Christianity on humility; the one upholds individual independence, the other absolute faith in another; the one looks for consolation in the issue of fate, the other in Providence; the one is limited by Periods of cosmical ruin, the other is consummated in a personal resurrection. Acts 17:18; But in spite of the fundamental error of stoicism, which lies in a supreme egotism, the teaching of this school gave a wide currency to the noble doctrines of the fatherhood of God, the common bonds of mankind, the sovereignty of the soul. Among their most prominent representatives were Zeno and Antipater of Tarsus, Seneca and Marcus Aurelius.

Stomacher

The Hebrew word so translated, Isaiah 3:24; describes some article of female attire, the character of which is a mere matter of conjecture.

Stones

Besides the ordinary uses to which stones were applied, we may mention that large stones were set up to commemorate any remarkable event. Genesis 28:18; Genesis 35:14; Genesis 31:45; Joshua 4:9; 1 Samuel 7:12; Such stones were occasionally consecrated By anointing. Genesis 28:18; Heaps of stones were piled up on various occasions, as in token of a treaty, Genesis 31:47; or over the grave of some notorious offender. Joshua 7:26; Joshua 8:29; 2 Samuel 18:17; The "white stone" noticed in Revelation 2:17; has been variously regarded as referring to the pebble of acquittal used in the Greek courts; to the lot cast in elections in Greece to both these combined; to the stones in the high priest's breastplate; to the tickets presented to the victor at the public games; or, lastly, to the custom of writing on stones. The notice in Zechariah 12:3; of the "burdensome stone" is referred by Jerome to the custom of lifting stones as an exercise of strength, comp. Ecclus. 6:21; but it may equally well be explained of a large corner-stone as a symbol of strength. Isaiah 28:16; Stones are used metaphorically to denote hardness or insensibility, 1 Samuel 25:37; Ezekiel 11:19; Ezekiel 36:26; as well as firmness or strength. Genesis 49:24; The members of the Church are called "living stones," as contributing to rear that living temple in which Christ, himself "a living stone," is the chief or head of the corner. Ephesians 2:20-22; e 2:4-8.

Stones, Precious

Precious stones are frequently alluded to in Scriptures; they were known and very highly valued in the earliest times. The Tyrians traded in precious stones supplied by Syria. Ezekiel 27:16; The merchants of Sheba and Raamah in south Arabia, and doubtless India and Ceylon supplied the markets of Tyre with various precious stones. The art of engraving on precious stones was known from the very earliest times. Genesis 38:18; The twelve atones of the breastplate were engraved each one with the name of one of the tribes. Exodus 28:17-21; It is an undecided question whether the diamond was known to the early nations of antiquity. The Authorized Version gives if as the rendering of the Heb. yahalom, but it is probable that the jasper is intended. Precious stones are used in Scripture in a figurative sense, to signify value, beauty durability, etc., in those objects with which they are compared. See So 5:14; Isaiah 54:11, 12; Lamentations 4:7; Revelation 4:3; Revelation 21:10, 21.

Stoning

See PUNISHMENTS

Stork

(Heb. chasidah), a large bird of passage of the heron family. The of the largest and most conspicuous of land birds, standing nearly four feet high, the jet black of its wings and its bright red beak and legs contrasting finely with the pure white of its plumage. Zechariah 6:9; In the neighborhood of man it devours readily all kinds of offal and garbage. For this reason, doubtless it is placed in the list of unclean birds by the Mosaic law. Leviticus 11:19; Deuteronomy 14:18; The range of the white stork extends over the whole of Europe, except the British isles, where it is now a rare visitant, and over northern Africa and Asia as far at least as Burmah. The black stork (Ciconia nigra, Linn.), though less abundant in places, is scarcely less widely distributed, but has a more easterly range than its congener. Both species are very numerous in Palestine. While the black stork is never found about buildings, but prefers marshy places in forests and breeds on the tops of the loftiest trees, the white stork attaches itself to man and for the service which it renders in the destruction of reptiles and the removal of offal has been repaid from the earliest times by protection and reverence, The derivation of chasidah (from chesed, "kindness") points to the paternal and filial attachment of which the stork seems to have been a type among the Hebrews no less than the Greeks and Romans. It was believed that the young repaid the care of their parents by attaching themselves to them for life, and tending them in old age. That the parental attachment of the stork is very strong has been proved on many occasions, Few migratory birds are more punctual to the time of their reappearance than the white stork. The stork has no note, and the only sound it emits is that caused by the sudden snapping of its long mandibles.

Strain

at (So translated in the Authorized Version, but in the Revised Version "strain out," Matthew 23:24; which is undoubtedly the true reading.-ED.)

Stranger

A "stranger," in the technical sense of the term, may be defined to be a person of foreign, i.e. non-Israelitish, extraction resident within the limits of the promised land. He was distinct from the proper "foreigner," inasmuch as the latter still belonged to another country, and would only visit Palestine as a traveller: he was still more distinct from the "nations," or non-Israelite peoples. The term may be compared with our expression "naturalized foreigner." The terms applied to the "stranger" have special reference to the fact of residing in the land. The existence of such a class of persons among the Israelites is easily accounted for the "mixed multitude" that accompanied them out of Egypt, Exodus 12:38; formed one element the Canaanitish Population,which was never wholly extirpated from their native soil, formed another and a still more important one captives taken in war formed a third; fugitives, hired servants, merchants, etc., formed a fourth. With the exception of the Moabites and Ammonites, Deuteronomy 23:3; all nations were admissible to the rights of citizenship under certain conditions. The stranger appears to have been eligible to all civil offices, that of king excepted. Deuteronomy 17:15; In regard to religion, it was absolutely necessary that the stranger should not infringe any of the fundamental laws of the Israelitish state. If he were a bondman, he was obliged to submit to circumcision, Exodus 12:44; if he were independent, it was optional with him but if he remained uncircumcised, he was prohibited from partaking of the Passover, Exodus 12:48; and could not be regarded as a full citizen. Liberty was also given to an uncircumcised stranger in regard to the use of prohibited food. Assuming, however, that the stranger was circumcised, no distinction existed in regard to legal rights ha between the stranger and the Israelite; to the Israelite is enjoined to treat him as a brother. Leviticus 19:34; Deuteronomy 10:19; It also appears that the "stranger" formed the class whence the hirelings were drawn; the terms being coupled together in Exodus 12:45; Leviticus 22:10; Leviticus 25:6, 40; The liberal spirit of the Mosaic regulations respecting strangers presents a strong contrast to the rigid exclusiveness of the Jews at the commencement of the Christian era. The growth of this spirit dates from the time of the Babylonish captivity.

Straw

Both wheat and barley straw were used by the ancient Hebrews chiefly as fodder for the horses cattle and camels. Genesis 24:25; 1 Kings 4:28; Isaiah 11:7; Isaiah 65:25; There is no intimation that straw was used for litter. It was employed by the Egyptians for making bricks, Exodus 5:7, 16; being chopped up and mixed with the clay to make them more compact and to prevent their cracking. [See BRICK] The ancient Egyptians reaped their corn close to the ear, and afterward cut the straw close to the ground and laid it by. This was the straw that Pharaoh refused to give to the Israelites who were therefore compelled to gather "stubble" instead-a matter of considerable difficulty, seeing that the straw itself had been cut off near to the ground.

Stream of Egypt

occurs once in the Old Testament-Isaiah 27:12; See RIVER OF EGYPT

Street

The streets of a modern Oriental town present a great contrast to those with which we are familiar, being generally narrow, tortuous and gloomy, even in the best towns. Their character is mainly fixed by the climate and the style of architecture, the narrowness being due to the extreme heat, and the gloominess to the circumstance of the windows looking for the most part into the inner court. The street called "Straight," in Damascus, Acts 9:11; was an exception to the rule of narrowness: it was a noble thoroughfare, one hundred feet wide. divided in the Roman age by colonnades into three avenues, the central one for foot passengers, the side passages for vehicles and horsemen going in different directions. The shops and warehouses were probably collected together into bazaars in ancient as in modern times. Jeremiah 37:21; That streets occasionally had names appears from Jeremiah 37:21; Acts 9:11; That they were generally unpaved may be inferred from the notices of the pavement laid by Herod the Great at Antioch, and by Herod Agrippa II. at Jerusalem. Hence pavement forms one of the peculiar features of the ideal Jerusalem. Tob. 13:17; Revelation 21:21; Each street and bazaar in a modern town is locked up at night; the same custom appears to have prevailed in ancient times. So 3:3.

Stripes

See PUNISHMENTS

Su'ah

(sweeping), son of Zophah an Asherite. 1 Chronicles 7:36; (B.C. about 1020.)

Suc'coth

(booths). 1. An ancient town, first heard of in the account of the homeward journey of Jacob from Padan-aram. Genesis 35:17; The name is derived from the fact of Jacob's having there put up "booths" (succoth) for his cattle as well as a house for himself. From the itinerary of Jacob's return it seems that Succoth lay between Peniel, near the ford of the torrent Jabbok and Shechem. Comp. Genesis 32:30; and Gene 33:18 In accordance with this is the mention of Succoth in the narrative of Gideon's pursuit of Zebah and Zalluunna. Judges 5:5-17; It would appear from this passage that it lay east of the Jordan, which is corroborated by the fact that it was allotted to the tribe of Gad. Joshua 13:27; Succoth is named once again after this-in 1 Kings 7:46; 2 Chronicles 4:17;-as marking the spot at which the brass founderies were placed for casting the metal work of the temple. (Dr. Merrill identifies it with a site called Tell Darala, one mile north of the Jabbok.-ED.)

2. The first camping-place of the Israelites when they left Egypt. Exodus 12:37; Exodus 13:20; Numbers 33:5, 6; This place was apparently reached at the close of the first days march. Rameses, the starting-place, was probably near the western end of the Wadi-t-Tumeylat. The distance traversed in each day's journey was about fifteen miles.

Suc'coth-be'noth

Occurs only in 2 Kings 17:30; It has generally been supposed that this term is pure Hebrew, and signifies the tents of daughters; which some explain as "the booths in which the daughters of the Babylonians prostituted themselves in honor of their idol," others as "small tabernacles in which were contained images of female deities." Sir H. Rawlinson thinks that Succoth-benoth represents the Chaldaean goddess Zerbanit, the wife of Merodach, who was especially worshipped at Babylon.

Su'chathites

one of the families of scribes at Jabez. 1 Chronicles 2:55.

Suk'kiim

(booth-dwellers), a nation mentioned 2 Chronicles 12:3; with the Lubim and Cushim as supplying part of the army which came with Shishak out of Egypt when he invaded Judah. The Sukkiim may correspond to some one of the shepherd or wandering races mentioned on the Egyptian monuments.

Sun

In the history of "greater light," of the creation the sun is described as "greater light," in contradistinction to the moon, the "lesser light," in conjunction with which it was to serve "for signs and for seasons, and for days, and for years," while its special office was "to rule the day." Genesis 1:14-16; The "signs" referred to were probably such extraordinary phenomena as eclipses, which were regarded as conveying premonitions of coming events. Jeremiah 10:2; Matthew 24:29; with Luke 21:25 The joint influence assigned to the sun and moon in deciding the "seasons," both for agricultural operations and for religious festivals, and also in regulating the length and subdivisions of the years "correctly describes the combination of the lunar and solar year which prevailed at all events subsequent to the Mosaic period. Sunrise and sunset are the only defined points of time in the absence of artificial contrivances for telling the hour of the day. Between these two points the Jews recognized three periods, viz., when the sun became hot, about 9 A.M. 1 Samuel 11:9; Nehemiah 7:3; the double light, or noon. Genesis 43:16 2 Samuel 4:5; and "the cool of the day," shortly before sunset. Genesis 3:8; The sun also served to fix the quarters of the hemisphere, east, west north and south, which were represented respectively by the rising sun, the setting sun, Isaiah 45:6; Psalms 50:1; the dark quarter, Genesis 13:14; Joel 2:20; and the brilliant quarter, Deuteronomy 33:23 Job 37:17; Ezekiel 40:24; or otherwise by their position relative to a person facing the rising sun-before, behind, on the left hand and on the right hand. Job 23:8, 9; The worship of the sun, as the most prominent and powerful agent in the kingdom of nature, was widely diffused throughout the countries adjacent to Palestine. The Arabians appear to have paid direct worship to it without the intervention of any statue or symbol, Job 31:26, 27; and this simple style of worship was probably familiar to the ancestors of the Jews in Chaldaea and Mesopotamia. The Hebrews must have been well acquainted with the idolatrous worship of the sun during the captivity in Egypt, both from the contiguity of On, the chief seat of the worship of the sun, as implied in the name itself (On being the equivalent of the Hebrew Bethshemesh, "house of the sun") Jeremiah 43:13; and also from the connection between Joseph and Potipherah("he who belongs to Ela") the priest of On, Genesis 41:45; After their removal to Canaan, the Hebrews came in contact with various forms of idolatry which originated in the worship of the sun; such as the Baal of the Phoenicians, the Molech or Milcom of the Ammonites, and the Hadad of the Syrians. The importance attached to the worship of the sun by the Jewish kings may be inferred from the fact that the horses sacred to the sun were stalled within the precincts of the temple. 2 Kings 23:11; In the metaphorical language of Scripture the sun is emblematic of the law of God, Psalms 19:7; of the cheering presence of God, Psalms 84:11; of the person of the Saviour, John 1:9; Malachi 4:2; and of the glory and purity of heavenly beings. Revelation 1:16; Revelation 10:1.

Suretyship

In the entire absence of commerce the law laid down no rules on the subject of suretyship; but it is evident that in the time of Solomon commercial dealings had become so multiplied that suretyship in the commercial sense was common. Proverbs 6:1; Proverbs 11:15; Proverbs 17:18; Proverbs 20:16; Proverbs 22:26; Proverbs 27:13; But in older times the notion of one man becoming a surety for a service to be discharged by another was in full force. See Genesis 44:32; The surety of course became liable for his client's debts in case of his failure.

Su'sa

Esther 2:3; Esther 9:18; [SHUSHAN].

Su'sanchites

is found once only-in Ezra 4:9; There can be no doubt that it designates either the inhabitants of the city Susa or those of the country-Susis or Susiana. Perhaps the former explanation is preferable.

Susan'na

(a lily). 1. The heroine of the story of the Judgment of Daniel. (The book which gives an account of her life is also called "The history of Susanna," and is one of the apocryphal books of the Bible.)

2. One of the women who ministered to the Lord. Luke 8:3; (A.D. 28-30.)

Su'si

the father of Gaddi the Manassite spy. Numbers 13:11.

Swallow

Heb. deror in Psalms 84:3 Proverbs 26:2;Heb. 'agur in Isaiah 38:14 Jeremiah 8:7; but "crane" is more probably the true signification of 'agur [CRANE]). The rendering of the Authorized Version for deror seems correct. The characters ascribed in the passages where the names occur are strictly applicable to the swallow, viz., its swiftness of flight, its meeting in the buildings of the temple, its mournful, garrulous note, and its regular migrations, shared indeed in common with several others. Many species of swallow occur in Palestine. All those common in England are found.

Swan

(Heb. tinshemeth), thus rendered by the Authorized Version in Leviticus 11:18; Deuteronomy 14:16; where it occurs in the list of unclean birds Rut either of the renderings "porphyrio" (purple water-hen) and "ibis" is more probable. Neither of these birds occurs elsewhere in the catalogue; both would be familiar to residents in Egypt, and the original seems to point to some water-fowl. The purple water-hen is allied to our corn-crake and water-hen, and is the largest and most beautiful of the family Rallidae. It frequents marshes and the sedge by the banks of rivers in all the countries bordering on the Mediterranean and is abundant in lower Egypt.

Swearing

See OATH

Sweat, Bloody

One of the physical phenomena attending our Lord's agony in the garden of Gethsemane is described by St. Luke, Luke 22:44; "His sweat was as it were great drops (lit. clots) of blood falling down to the ground." Of this malady, known in medical science by the term diapedesis, there have been examples recorded in both ancient and modern times. The cause assigned is generally violent mental emotion.

Swine

(Heb. chazir). The flesh of swine was forbidden as food by the Levitical law, Leviticus 11:7; Deuteronomy 14:8; the abhorrence which the Jews as a nation had of it may be inferred from Isaiah 65:4; and 2 Maccabees 6:18, 19. No other reason for the command to abstain from swine's flesh is given in the law of Moses beyond the general one which forbade any of the mammalia as food which did not literally fulfill the terms of the definition of a clean animal" viz,, that it was to be a cloven-footed ruminant. It is, however, probable that dietetical considerations may have influenced Moses in his prohibition of swine's flesh: it is generally believed that its use in hot countries is liable to induce cutaneous disorders; hence in a people liable to leprosy the necessity for the observance of a strict rule. Although the Jews did not breed swine during the greater period of their existence as a nation there can be little doubt that the heathen nations of Palestine used the flesh as food. At the time of our Lord's ministry it would appear that the Jews occasionally violated the law of Moses with regard to swine's flesh. Whether "the herd of swine" into which the devils were allowed to enter, Matthew 8:32; Mark 5:13; were the property of the Jewish or of the Gentile inhabitants of Gadara does not appear from the sacred narrative. The wild boar of the wood, Psalms 80:13; is the common Sus scrofa which is frequently met with in the woody parts of Palestine, especially in Mount Tabor.

Sword

See ARMS

Sycamine tree

is mentioned only in Luke 17:6; There is no reason to doubt that the sycamine is distinct from the sycamore of the same evangelist. Luke 19:4; The sycamine is the mulberry tree (Morus). Both black and white mulberry trees are common in Syria and Palestine.

Sycamore

(Heb. shikmah). Although it may be admitted that the sycamine is properly, and in Luke 17:6; the mulberry, and the sycamore the mulberry, or sycamore-fig (Ficus sycomorus), yet the latter is the tree generally referred to in the Old Testament and called by the Septuagint sycamine, as 1 Kings 10:27; 1 Chronicles 27:28; Psalms 78:47; Amos 7:14; The Sycamore or fig-mulberry, is in Egypt and Palestine a tree of great importance and very extensive use. It attains the size of a walnut tree has wide-spreading branches and affords a delightful shade. On this account it is frequently planted by the waysides. Its leaves are heart-shaped, downy on the under side, and fragrant. The Fruit grows directly from the trunk itself on little sprigs, and in clusters like the grape. To make It eatable, each fruit, three or four days before gathering, must, it is said, be punctured with a sharp instrument or the finger-nail. This was the original employment of the prophet Amos, as he says. Amos 7:14; So great was the value of these trees that David appointed for them in his kingdom a special overseer, as he did for the olives 1 Chronicles 27:28; and it is mentioned as one of the heaviest of Egypt's calamities that her sycamore were destroyed by hailstones.

Sy'char

a place named only in John 4:5; Sychar was either a name applied to the town of Shechem or it was an independent place. The first of these alternatives is now almost universally accepted. See SHECHEM

Sy'chem

the Greek form of the word Shechem. It occurs in Acts 7:16; only. See SHECHEM

Sye'ne

properly Seventh a town of Egypt, on the frontier of Cush or Ethiopia, Ezekiel 29:10, 30:6; represented by the present Aruan or Es-Suan.

Sym'eon

(The Jewish form of the name Simon, used in the Revised Version of Acts 15:14; and referring to Simon Peter.-ED.)

Synagogue

1. History.-The word synagogue (sunagoge), which means a "congregation," is used in the New Testament to signify a recognized place of worship. A knowledge of the history and worship of the synagogues is of great importance, since they are the characteristic institution of the later phase of Judaism. They appear to have arisen during the exile, in the abeyance of the temple-worship, and to have received their full development on the return of the Jews from captivity. The whole history of Ezra presupposes the habit of solemn, probably of periodic, meetings. Ezra 8:15; Nehemiah 8:2; Nehemiah 9:1; Zechariah 7:5; After the Maccabaean struggle for independence, we find almost every town or village had its one or more synagogues. Where the Jews were not in sufficient numbers to be able to erect and fill a building, there was the proseucha (proseuche), or place of prayer, sometimes open, sometimes covered in, commonly by a running stream or on the seashore, in which devout Jews and proselytes met to worship, and perhaps to read. Acts 16:13; Juven. Sat. iii. 296. It is hardly possible to overestimate the influence of the system thus developed. To it we may ascribe the tenacity with which, after the Maccabaean struggle, the Jews adhered to the religion of their fathers, and never again relapsed into idolatry.

2. Structure.-The size of a synagogue varied with the population. Its position was, however, determinate. If stood, if possible, on the highest ground, in or near the city to which it belonged. And its direction too was fixed. Jerusalem was the Kibleh of Jewish devotion. The synagogue was so constructed that the worshippers, as they entered and as they prayed, looked toward it. The building was commonly erected at the cost of the district. Sometimes it was built by a rich Jew, or even, as in Luke 7:5; by a friend or proselyte. In the internal arrangement of the synagogue we trace an obvious analogy to the type of the tabernacle. At the upper or Jerusalem end stood the ark, the chest which, like the older and more sacred ark contained the Book of the Law. It gave to that end the name and character of a sanctuary. This part of the synagogue was naturally the place of honor. Here were the "chief seats," for which Pharisees and scribes strove so eagerly, Matthew 23:6; and to which the wealthy and honored worshipper was invited. Jas 2:2, 3; Here too, in front of the ark, still reproducing the type of the tabernacle, was the eight-branched lamp, lighted only on the greater festivals. Besides this there was one lamp kept burning perpetually. More toward the middle of the building was a raised platform, on which several persons could stand at once, and in the middle of this rose a pulpit, in which the reader stood to read the lesson or sat down to teach. The congregation were divided, men on one side, women on the other a low partition, five or six feet high, running between them. The arrangements of modern synagogues, for many centuries, have made the separation more complete by placing the women in low side-galleries, screened off a lattice-work.

3. Officers.-In smaller towns there was often but one rabbi. Where a fuller organization was possible, there was a college of elders, Luke 7:3; presided over by one who was "the chief of the synagogue." Luke 8:41, 49; Luke 13:14; Acts 18:8, 17; The most prominent functionary in a large synagogue was known as the sheliach (legatus), the officiating minister who acted as the delegate of the congregation and was therefore the chief reader of prayers, etc.., in their name. The chazzan or "minister" of the synagogue, Luke 4:20; had duties of a lower kind, resembling those of the Christian deacon or sub-deacon. He was to open the doors and to prepare the building for service. Besides these there were ten men attached to every synagogue, known as the ballanim, (-otiosi). They were supposed to be men of leisure not obliged to labor for their livelihood able therefore to attend the week-day as well as the Sabbath services. The legatus of the synagogues appears in the angel, Revelation 1:20; Revelation 2:1; perhaps also in the apostle of the Christian Church.

4. Worship.-It will be enough, in this place, to notice in what way the ritual, no less than the organization, was connected with the facts of the New Testament history, and with the life and order of the Christian Church. From the synagogue came the use of fixed forms of prayer. To that the first disciples had been accustomed from their youth. They had asked their Master to give them a distinctive one, and he had complied with their request, Luke 11:1; as the Baptist had done before for his disciples, as every rabbi did for his. "Moses" was "read in the synagogues every Sabbath day," Acts 15:21; the whole law being read consecutively, so as to be completed, according to one cycle, in three years. The writings of the prophets were read as second lessons in a corresponding order. They were followed by the derash Acts 13:15; the exposition, the sermon of the synagogue. The conformity extends also to the times of prayer. In the hours of service this was obviously the case. The third, sixth and ninth hours were in the times of the New Testament, Acts 3:1; Acts 10:3, 9; and had been probably for some time before, Psalms 55:17; Daniel 6:10; the fixed times of devotion. The same hours, it is well known, were recognized in the Church of the second century, probably in that of the first also. The solemn days of the synagogue were the second, the fifth and the seventh, the last or Sabbath being the conclusion of the whole. The transfer of the sanctity of the Sabbath to the Lord's day involved a corresponding change in the order of the week, and the first, the fourth the sixth became to the Christian society what the other days had been to the Jewish. From the synagogue, lastly, come many less conspicuous practices, which meet us in the liturgical life of the first three centuries: Ablution, entire or partial, before entering the place of meeting, John 13:1-15; Hebrews 10:22; standing, and not kneeling, as the attitude of prayer, Luke 18:11; the arms stretched out; the face turned toward the Kibleh of the east; the responsive amen of the congregation to the prayers and benedictions of the elders. 1 Cor. 14:16;

5. Judicial functions.-The language of the New Testament shows that the officers of the synagogue exercised in certain cases a judicial power. If is not quite so easy, however to define the nature of the tribunal and the precise limits of its jurisdiction. In two of the passages referred to-Matthew 10:17; Mark 13:9;-they are carefully distinguished from the councils. It seems probable that the council was the larger tribunal of twenty-three, which sat in every city, and that under the term synagogue we are to understand a smaller court, probably that of the ten judges mentioned in the Talmud. Here also we trace the outline of a Christian institution. The Church, either by itself or by appointed delegates, was to act as a court of arbitration in all disputes its members. The elders of the church were not however to descend to the trivial disputes of daily life. For the elders, as for those of the synagogue, were reserved the graver offences against religion and morals.

Synagogue, The Great

On the return of the Jews from Babylon, a great council was appointed according to rabbinic tradition, to reorganize the religious life of the people. It consisted of 120 members, and these were known as the men of the Great Synagogue, the successors of the prophets, themselves, in their turn, succeeded by scribes prominent, individually, as teachers. Ezra was recognized as president, Their aim was to restore again the crown, or glory, of Israel. To this end they collected all the sacred writings of the former ages and their own and so completed the canon of the Old Testament. They instituted the feast of Purim organized the ritual of the synagogue, and gave their sanction to the Shemoneh Esreh, the eighteen solemn benedictions in it. Much of this is evidently uncertain. The absence of any historical mention of such a body, not only in the Old Testament and the Apocrypha, but in Josephus, Philo, etc., has had some critics to reject the whole statement as a rabbinic invention. The narrative of Nehemiah 8:13; clearly implies the existence of a body of men acting as councillors under the presidency of Ezra; and these may have been an assembly of delegates from all provincial synagogues-a synod of the national Church.

Syn'tyche

(with fate), a female member of the church of Philippi. Philip. 4:2, 3; (A.D.57).

Syr'acuse

the celebrated city on the eastern coast of Sicily. "The city in its splendor was the largest and richest that the Greeks possessed in any part of the world, being 22 miles in circumference." St. Paul arrived thither in an Alexandrian ship from Melita, on his voyage to Rome. Acts 28:12; The site of Syracuse rendered it a convenient place for the African corn-ships to touch at, for the harbor was an excellent one, and the fountain Arethusa in the island furnished an unfailing supply of excellent water.

Syr'ia

is the term used throughout our version for the Hebrew Aram, as well as for the Greek Zupia. Most probably Syria is for Tsyria, the country about Tsur or Tyre which was the first of the Syrian towns known to the Greeks. It is difficult to fix the limits of Syria. The limits of the Hebrew Aram and its subdivisions are spoken of under ARAM. Syria proper was bounded by Amanus and Taurus on the north by the Euphrates and the Arabian desert on the east, by Palestine on the south, by the Mediterranean near the mouth of the Orontes, and then by Phoenicia on the west. This tract is about 300 miles long from north to south, and from 50 to 150 miles broad. It contains an area of about 30,000 square miles. General physical features.-The general character of the tract is mountainous, as the Hebrew name Aram (from a roof signifying "height") sufficiently implies. The most fertile and valuable tract of Syria is the long valley intervening between Libanus and Anti-Libanus. Of the various mountain ranges of Syria, Lebanon possesses the greatest interest. It extends from the mouth of the Litany to Arka, a distance of nearly 100 miles. Anti-Libanus, as the name implies, stands lover against Lebanon, running in the same direction, i.e. nearly north and south, and extending the same length. [LEBANON] The principal rivers of Syria are the Litany and the Orontes. The Litany springs from a small lake situated in the middle of the Coele-Syrian valley, about six miles to the southwest of Baalbek. It enters the sea about five miles north of Tyre. The source of the Orontes is but about 15 miles from that of the Litany. Its modern name is the Nahr-el-Asi, or "rebel stream," an appellation given to it on account of its violence and impetuosity in many parts of its course. The chief towns of Syria may be thus arranged, as nearly as possible in the order of their importance: 1, Antioch; 2, Damascus; 3, Apamea; 4, Seleucia; 5, Tadmor or Palmyra; 6, Laodicea; 7, Epiphania (Hamath); 8, Samosata; 9, Hierapolis (Mabug); 10, Chalybon; 11, Emesa; 12, Heliopolis; 13, Laodicea ad Libanum; 14, Cyrrhus; 15, Chalcis; 16, Poseideum; 17, Heraclea; 18, Gindarus; 19, Zeugma; 20, Thapsacus. Of these, Samosata, Zeugma and Thapsacus are on the Euphrates; Seleucia, Laodicea, Poseideum and Heraclea, on the seashore, Antioch, Apamea, Epiphania and Emesa (Hems), on the Orontes; Heliopolis and Laodicea ad Libanum, in Coele-Syria; Hierapolis, Chalybon, Cyrrhus, Chalcis and Gindarns, in the northern highlands; Damascus on the skirts, and Palmyra in the centre, of the eastern desert. History.-The first occupants of Syria appear to have been of Hamitic descent-Hittites, Jebusites, Amorites, etc. After a while the first comers, who were still to a great extent nomads, received a Semitic infusion, while most Probably came to them from the southeast. The only Syrian town whose existence we find distinctly marked at this time is Damascus, Genesis 14:15; Genesis 15:2; which appears to have been already a place of some importance. Next to Damascus must be placed Hamath. Numbers 13:21; Numbers 34:8; Syria at this time, and for many centuries afterward, seems to have been broken up among a number of petty kingdoms. The Jews first come into hostile contact with the Syrians, under that name, in the time of David. Genesis 15:18; 2 Samuel 8:3, 4, 13; When, a few years later, the Ammonites determined on engaging in a war with David, and applied to the Syrians for aid, Zolah, together with Beth-rehob sent them 20,000 footmen, and two other Syrian kingdoms furnished 13,000. 2 Samuel 10:6; This army being completely defeated by Joab, Hadadezer obtained aid from Mesopotamia, ibid. ver. 16, and tried the chance of a third battle, which likewise went against him, and produced the general submission of Syria to the Jewish monarch. The submission thus begun continued under the reign of Solomon. 1 Kings 4:21; The only part of Syria which Solomon lost seems to have been Damascus, where an independent kingdom was set up by Rezon, a native of Zobah. 1 Kings 11:23-25; On the separation of the two kingdoms, soon after the accession of Rehoboam, the remainder of Syria no doubt shook off the yoke. Damascus now became decidedly the leading state, Hamath being second to it, and the northern Hittites, whose capital was Carchemish, near Bambuk, third. [DAMASCUS] Syria became attached to the great Assyrian empire, from which it passed to the Babylonians, and from them to the Persians, In B.C. 333 it submitted to Alexander without a struggle. Upon the death of Alexander, Syria became, for the first time the head of a great kingdom. On the division of the provinces among his generals, B.C. 321, Seleucus Nicator received Mesopotamia and Syria. The city of Antioch was begun in B.C. 300, and, being finished in a few years, was made the capital of Seleucus' kingdom. The country grew rich with the wealth which now flowed into it on all sides. Syria was added to the Roman empire by Pompey, B.C. 64, and as it holds an important place, not only in the Old Testament but in the New, some account of its condition under the Romans must be given. While the country generally was formed into a Roman province, under governors who were at first proprietors or quaestors, then procounsuls, and finally legates, there were exempted from the direct rule of the governor in the first place, a number of "free cities" which retained the administration of their own affairs, subject to a tribute levied according to the Roman principles of taxation; secondly, a number of tracts, which were assigned to petty princes, commonly natives, to be ruled at their pleasure, subject to the same obligations with the free cities as to taxation. After the formal division of the provinces between Augustus and the senate, Syria, being from its exposed situation among the province principis, were ruled by legates, who were of consular rank (consulares) and bore severally the full title of "Legatus Augusti pro praetore." Judea occupied a peculiar position; a special procurator was therefore appointed to rule it, who was subordinate to the governor of Syria, but within his own province had the power of a legatus. Syria continued without serious disturbance from the expulsion of the Parthians, B.C. 38, to the breaking out of the Jewish war, A.D. 66. in A.D. 44-47 it was the scene of a severe famine. A little earlier, Christianity had begun to spread into it, partly by means of those who "were scattered" at the time of Stephen's persecution, Acts 11:19; partly by the exertions of St. Paul. Galatians 1:21; The Syrian Church soon grew to be one of the most flourishing Acts 13:1; Acts 15:23, 35, 41; etc. (Syria remained under Roman and Byzantine rule till A.D. 634, when it was overrun by the Mohammedans; after which it was for many years the scene of fierce contests, and was finally subjugated by the Turks, A.D. 1517, under whose rule it still remains.-ED.)

Sy'ro-phoeni'cian

occurs only in Mark 7:26; The word denoted perhaps a mixed race, half Phoenicians and half Syrians; (or the Phoenicians in this region may have been called Syro-phoenicians because they belonged to the Roman province of Syria, and were thus distinguished from the Phoenicians who lived in Africa, or the Carthaginians.-ED.)

Syr'tis, The

Acts 27:17; in the Revised Version in place of "quicksands" in the Authorized Version. It was the well-known Syrtis Major, the terror of all Mediterranean sailors. "It is a dangerous shallow on the coast of Africa, between Tripoli and Barca, southwest of the island of Crete." The other Syrtis Syrtis Minor, was too far west to be feared by Paul's fellow voyagers.-ED.

T

Ta'anach

(sandy), an ancient Canaanitish city whose king is enumerated among the thirty-one kings conquered by Joshua. Joshua 12:21; It came into the half tribe of Manasseh, Joshua 17:11; Joshua 21:25; 1 Chronicles 7:29; and was bestowed on the Kohathite Levites. Joshua 21:25; Taanach is almost always named in company with Megiddo, and they were evidently the chief towns of that fine rich district which forms the western portion of the great plain of Esdraelon. 1 Kings 4:12; It is still called Ta'annuk, and) stands about four miles southeast of Lejjun and 13 miles southwest of Nazareth.

Ta'anath-shi'loh

(approach to Shiloh), a place named once only-Joshua 16:6;-as one of the landmarks of the boundary of Ephraim. Perhaps Taanath was the ancient Canaanite name of the place, and Shiloh the Hebrew name.

Tab'baoth

(rings). The children of Tabbaoth were a family of Nethinim who returned with Zerubbabel. Ezra 2:43; Nehemiah 7:46; (B.C. before 536.)

Tab'bath

(celebrated), a place mentioned only in Judges 7:25; in describing the flight of the Midianite host after Gideon's night attack; (probably the present Tubukhat-Fahil, a very striking natural bank 600 feet high, with a long horizontal top, embanked against the western face of the mountains east of the Jordan, and descending with a steep front to the river.-Robinson, Bib. Res.)

Tabe'al

(God is good). The son of Tabeal was apparently an Ephraimite in the army of Pekah the son of Remaliah, or a Syrian in the army of Rezin, when they went up to besiege Jerusalem in the reign of Ahaz. Isaiah 7:6; The Aramaic form of the name favors the latter supposition. (B.C. before 738.)

Ta'bel-el

(God is good), an officer of the Persian government in Samaria in the reign of Artaxerxes. Ezra 4:7; His name appears to indicate that he was a Syrian. (B.C.519.)

Tab'erah

the name of a place in the wilderness of Paran. Numbers 11:3; Deuteronomy 9:22; It has not been identified.

Tabering

an obsolete English word used in the Authorized Version of Nahum 2:7; The Hebrew word connects itself with toph, "a timbrel." The Authorized Version reproduces the original idea. The "tabour" or "tabor" was a musical instrument of the drum type which with the pipe formed the band of a country village. To "tabour," accordingly, is to beat with loud strokes, as men beat upon such an instrument.

Tabernacle

The tabernacle was the tent of Jehovah, called by the same name as the tents of the people in the midst of which it stood. It was also called the sanctuary and the tabernacle of the congregation. The first ordinance given to Moses, after the proclamation of the outline of the law from Sinai, related to the ordering of the tabernacle, its furniture and its service as the type which was to be followed when the people came to their own home and "found a place" for the abode of God. During the forty days of Moses' first retirement with God in Sinai, an exact pattern of the whole was shown him, and all was made according to it. Exodus 25:9, 40; Exodus 26:30; Exodus 39:32, 42, 43; Numbers 8:4; Acts 7:44; Hebrews 8:5; The description of this plan is preceded by an account of the freewill offerings which the children of Israel were to be asked to make for its execution. I. THE TABERNACLE ITSELF.-

1. Its name.-It was first called a tent or dwelling, Exodus 25:8; because Jehovah as it were, abode there. It was often called tent or tabernacle from its external appearance.

2. Its materials.-The materials were-(a) Metals: gold, silver and brass. (b) Textile fabrics: blue, purple, scarlet and fine (white) linen, for the production of which Egypt was celebrated; also a fabric of goat's hair, the produce of their own flocks. (c) Skins: of the ram, dyed red, and of the badger. (d) Wood the shittim wood, the timber of the wild acacia of the desert itself, the tree of the "burning bush." (e) Oil, spices and incense for anointing the priests and burning in the tabernacle. (f) Gems: onyx stones and the precious stones for the breastplate of the high priest. The people gave jewels, and plates of gold and silver and brass; wood, skins, hair and linen; the women wove; the rulers offered precious stones, oil, spices and incense; and the artists soon had more than they needed. Exodus 25:1-8; Exodus 35:4-29; Exodus 36:5-7; The superintendence of the work was intrusted to Bezaleel, of the tribe of Judah, and to Aholiab, of the tribe of Dan, who were skilled in "all manner of workmanship." Exodus 31:2, 6; Exodus 35:30, 34;

3. Its structure.-The tabernacle was to comprise three main parts,-the tabernacle more strictly so called, its tent and its covering. Exodus 35:11; Exodus 39:33, 34; Exodus 40:19, 34; Numbers 3:25; etc. These parts are very clearly distinguished in the Hebrew, but they are confounded in many places of the English version. The tabernacle itself was to consist of curtains of fine linen woven with colored figures of cherubim, and a structure of boards which was to contain the holy place and the most holy place; the tent was to be a true tent of goat's hair cloth, to contain and shelter the tabernacle; the covering was to be of red ram-skins and seal-skins, Exodus 25:5; and was spread over the goat's hair tent as an additional protection against the weather. It was an oblong rectangular structure, 30 cubits in length by 10 in width (45 feet by 15), and 10 in height; the interior being divided into two chambers, the first or outer, of 20 cubits in length, the inner, of 10 cubits, and consequently and exact cube. The former was the holy place, or first tabernacle, Hebrews 9:2; containing the golden candlestick on one side, the table of shew-bread opposite, and between them in the centre the altar of incense. The latter was the most holy place, or the holy of holies, containing the ark, surmounted by the cherubim, with the two tables inside. The two sides and the farther or west end were enclosed by boards of shittim wood overlaid with gold, twenty on the north and twenty on the south side, six on the west side, and the corner-boards doubled. They stood upright, edge to edge, their lower ends being made with tenons, which dropped into sockets of silver, and the corner-boards being coupled at the tope with rings. They were furnished with golden rings, through which passed bars of shittim wood, overlaid with gold, five to each side, and the middle bar passing from end to end, so as to brace the whole together. Four successive coverings of curtains looped together were placed over the open top and fell down over the sides. The first or inmost was a splendid fabric of linen, embroidered with figures of cherubim in blue, purple and scarlet, and looped together by golden fastenings. It seems probable that the ends of this set of curtains hung down within the tabernacle, forming a sumptuous tapestry. The second was a covering of goats' hair; the third, of ram-skins dyed red and the outermost, of badger-skins (so called in our version; but the Hebrew word probably signifies seal-skins). It has been commonly supposed that these coverings were thrown over the wall, as a pall is thrown over a coffin; but this would have allowed every drop of rain that fell on the tabernacle to fall through; for, however tightly the curtains might be stretched, the water could never run over the edge, and the sheep-skins would only make the matter worse as when wetted their weight would depress the centre and probably tear any curtain that could be made. There can be no reasonable doubt that the tent had a ridge, as all tents have had from the days of Moses down to the present time. The front of the sanctuary was closed by a hanging of fine linen, embroidered in blue, purple and scarlet, and supported by golden hooks on five pillars of shittim wood overlaid with gold and standing in brass sockets; and the covering of goat's hair was so made as to fall down over this when required. A more sumptuous curtain of the same kind, embroidered with cherubim hung on four such pillars, with silver sockets, divided the holy from the most holy place. It was called the veil, (Sometimes the second veil, either is reference to the first, at the entrance of the holy place, or as below the vail of the second sanctuary;) Hebrews 9:3; as it hid from the eyes of all but the high priest the inmost sanctuary, where Jehovah dwells on his mercy-seat, between the cherubim above the ark. Hence "to enter within the veil" is to have the closest access to God. It was only passed by the high priest once a year, on the Day of Atonement in token of the mediation of Christ, who with his own blood hath entered for us within the veil which separates God's own abode from earth. Hebrews 6:19; In the temple, the solemn barrier was at length profaned by a Roman conqueror, to warn the Jews that the privileges they had forfeited were "ready to vanish away;" and the veil was at last rent by the hand of God himself, at the same moment that the body of Christ was rent upon the cross, to indicate that the entrance into the holiest of all is now laid open to all believers by the blood of Jesus, by a new and living way which he hath consecrated for us, through the veil, that is to say, his flesh." Hebrews 10:19, 20; The holy place was only entered by the priests daily, to offer incense at the time of morning and evening prayer, and to renew the lights on the golden candlesticks; and on the sabbath, to remove the old shew-bread, and to place the new upon the table. II. THE SACRED FURNITURE AND INSTRUMENTS OF THE TABERNACLE.-These are described in separate articles, and therefore it is only necessary to give a list of them here.

1. In the outer court. The altar of burnt offering and the brazen laver. [ALTAR; LAVER]

2. In the holy place. The furniture of the court was connected with sacrifice; that of the sanctuary itself with the deeper mysteries of mediation and access to God. The first sanctuary contained three objects: the altar of incense in the centre, so as to be directly in front of the ark of the covenant 1 Kings 6:22; the table of shew-bread on its right or north side, and the golden candlestick on the left or south side. These objects were all considered as being placed before the presence of Jehovah, who dwelt in the holiest of all, though with the veil between. [ALTAR; SHEW-BREAD; CANDLESTICK]

3. In the holy of holies, within the veil, and shrouded in darkness, there was but one object, the ark of the covenant, containing the two tables of stone, inscribed with the Ten Commandments. [ARK] III. THE COURT OF THE TABERNACLE, in which the tabernacle itself stood, was an oblong space, 100 cubits by 50 (i.e. 150 feet by 75), having its longer axis east and west, with its front to the east. It was surrounded by canvas screens-in the East called kannauts-5 cubits in height, and supported by pillars of brass 5 cubits apart, to which the curtains were attached by hooks and filets of silver. Exodus 27:9; etc. This enclosure was broken only on the east side by the entrance, which was 20 cubits wide, and closed by curtains of fine twined linen wrought with needlework and of the most gorgeous colors. In the outer or east half of the court was placed the altar of burnt offering, and between it and the tabernacle itself; the laver at which the priests washed their hands and feet on entering the temple. The tabernacle itself was placed toward the west end of this enclosure. IV. HISTORY.-"The tabernacle, as the place in which Jehovah dwelt, was pitched in the centre of the camp, Numbers 2:2; as the tent of a leader always is in the East; for Jehovah was the Captain of Israel. Joshua 5:14, 15; During the marches of Israel, the tabernacle was still in the centre. Numbers 2:1;... The tribes camped and marched around it in the order of a hollow square. In certain great emergencies led the march. Joshua 3:11-16; Upon the tabernacle, abode always the cloud, dark by day and fiery red by night, Exodus 40:38; giving the signal for the march, Exodus 40:36, 37; Numbers 9:17; and the halt. Numbers 9:15-23; It was always the special meeting-place of Jehovah and his people. Numbers 11:24, 25; Numbers 12:4; Numbers 14:10; Numbers 16:19, 42; Numbers 20:6; Numbers 27:2; Deuteronomy 31:14; "During the conquest of Canaan the tabernacle at first moved from place to place, Joshua 4:19; Joshua 8:30-35; Joshua 9:6; Joshua 10:15; was finally located at Shiloh. Joshua 9:27; Joshua 18:1; Here it remained during the time of the judges, till it was captured by the Philistines, who carried off the sacred ark of the covenant. 1 Samuel 4:22; From this time forward the glory of the tabernacle was gone. When the ark was recovered, it was removed to Jerusalem, and placed in a new tabernacle 2 Samuel 6:17; 1 Chronicles 15:1; but the old structure still had its hold on the veneration of the community and the old altar still received their offerings. 1 Chronicles 16:39; 1 Chronicles 21:29; It was not till the temple was built, and a fitting house thus prepared for the Lord, that the ancient tabernacle was allowed to perish and be forgotten. V. SIGNIFICANCE.-(The great underlying principles of true religion are the same in all ages and for all men; because man's nature and needs are the same, and the same God ever rules over all. But different ages require different methods of teaching these truths, and can understand them in different degrees. As we are taught in the Epistle to the Hebrews, the tabernacle was part of a great system of teaching by object-lessons, and of training the world to understand and receive the great truths which were to be revealed in Jesus Christ and thus really to save the Jews from sin By Jesus dimly seen in the future, as we clearly see him in the past. (1) The tabernacle and its services enabled the Jews, who had no visible representation of God, to feel the reality of God and of religion. (2) The tabernacle as the most beautiful and costly object in the nation and ever in the centre of the camp, set forth the truth that religion was the central fact and the most important, in a persons life. (3) The pillar of cloud and of fire was the best possible symbol of the living God,-a cloud, bright, glowing like the sunset clouds, glorious, beautiful, mysterious, self-poised, heavenly; fire, immaterial, the source of life and light and comfort and cheer, but yet unapproachable, terrible, a consuming fire to the wicked. (4) The altar of burnt offering, standing before the tabernacle was a perpetual symbol of the atonement,-the greatness of sin, deserving death, hard to be removed and yet forgiveness possible, and offered freely, but only through blood. The offerings, as brought by the people were a type of consecration to God, of conversion and new life, through the atonement. (6) This altar stood outside of the tabernacle, and must be passed before we come to the tabernacle itself; a type of the true religious life. Before the tabernacle was also the laver, signifying the same thing that baptism does with us, the cleansing of the heart and life. (8) Having entered the holy place, we find the three great means and helps to true living,-the candlestick, the light of God's truth; the shew-bread, teaching that the soul must have its spiritual food and live in communion with God; and the altar of incense, the symbol of prayer. The holy of holies, beyond, taught that there was progress in the religious life, and that progress was toward God, and toward the perfect keeping of the law till it was as natural to obey the law as it is to breathe; and thus the holy of holies was the type of heaven.-ED.)

Tabernacles, The Feast of Exodus 23:16; ("the feast of ingathering"), the third of the three great festivals: of the Hebrews, which lasted from the 15th till the 22d of Tisri.

1. The following are the principal passages in the Pentateuch which refer to it: Exodus 23:16; Leviticus 23:34-36, 39-43; Numbers 29:12-38; Deuteronomy 16:13-15; Deuteronomy 31:10-13; In Nehe 8, there is an account of the observance of the feast by Ezra.

2. The time of the festival fell in the autumn, when the whole of the chief fruits of the ground, the corn, the wine and the oil, were gathered in. Exodus 23:16; Leviticus 23:39; Deuteronomy 15:13-15; Its duration was strictly only seven days, Deuteronomy 16:13; Ezekiel 45:25; but it was followed by a day of holy convocation, distinguished by sacrifices of its own, which was sometimes spoken of as an eighth day. Leviticus 23:36; Nehemiah 8:18; During the seven days the Israelites were commanded to dwell in booths or huts formed of the boughs of trees. The boughs were of the olive palm, pine, myrtle and other trees with thick foliage. Nehemiah 8:15, 16; According to rabbinical tradition each Israelite used to tie the branches into a bunch, to be carried in his hand to which the name lulab was given. The burnt offerings of the Feast of Tabernacles were by far more numerous than those of any other festival. There were offered on each day two rams, fourteen lambs and a kid for a sin offering. But what was most peculiar was the arrangement of the sacrifices of bullocks, in amounting to seventy. Numbers 29:12-38; The eighth day was a day of holy convocation of peculiar solemnity. On the morning of this day the Hebrews left their huts and dismantled them, and took up their abode again in their houses. The special offerings of the day were a bullock a ram, seven lambs and a goat for a sin offering. Numbers 29:36, 38; When the Feast of Tabernacles fell on a sabbatical year, portions of the law were read each day in public, to men, women, children and strangers. Deuteronomy 31:10-13; We find Ezra reading the law during the festival "day by day, from the first day to the last day." Nehemiah 8:18;

3. There are two particulars in the observance of the Feast of Tabernacles which appear to be referred to in the New Testament, but are not noticed in the Old. These were the ceremony of pouring out some water of the pool of Siloam and the display of some great lights in the court of the women. We are told that each Israelite, in holiday attire, having made up his lulab, before he broke his fast repaired to the temple with the lulab in one hand and the citron in the other, at the time of the ordinary morning sacrifice. The parts of the victim were laid upon the altar. One of the priests fetched some water in a golden ewer from the pool of Siloam, which he brought into the court through the water-gate. As he entered the trumpets sounded, and he ascended the slope of the altar. At the top of this were fixed two silver basins with small openings at the bottom. Wine was poured into that on the eastern side, and the water into that on the western side, whence it was conducted by pipes into the Cedron. In the evening, both men and women assembled in the court of the women, expressly to hold a rejoicing for the drawing of the water of Siloam. At the same time there were set up in the court two lofty stands, each supporting four great lamps. These were lighted on each night of the festival. It appears to be generally admitted that the words of our Saviour, John 7:37, 38;-"If a man thirst, let him come unto me drink. He that believeth on me as the Scripture hath said, out of his belly shall flow rivers of living water"-were suggested by the pouring out of the water of Siloam. But it is very doubtful what is meant by "the last day, that great day of the feast." It would seem that either the last day of the feast itself, that is, the seventh, or the last day of the religious observances of the series of annual festivals, the eighth, must be intended. The eighth day may be meant and then the reference of our Lord would be to an ordinary and well-known observance of the feast, though it was not, at the very time, going on. We must resort to some such explanation if we adopt the notion that our Lord's words John 8:12;-"I am the light of the world "-refer to the great lamps of the festival.

4. Though all the Hebrew annual festivals were seasons of rejoicing, the Feast of Tabernacles was, in this respect, distinguished above them all. The huts and the lulabs must have made a gay end striking spectacle over the city by day, and the lamps, the flambeaux, the music and the joyous gatherings in the court of the temple must have given a still more festive character to the night. The main purposes of the Feast of Tabernacles are plainly set forth in Exodus 23:16; and Levi 23:43 It was to be at once a thanksgiving for the harvest and a commemoration of the time when the Israelites dwelt in tents during their passage through the wilderness. In one of its meanings it stands in connection with the Passover. as the Feast of Abib, and with Pentecost, as the feast of harvest; in its other meaning, it is related to the Passover as the great yearly memorial of the deliverance from the destroyer and from the tyranny of Egypt. But naturally connected with this exultation in their regained freedom was the rejoicing in the more perfect fulfillment of God's promise in the settlement of his people in the holy blessing. But the culminating point of was the establishment of the central spot of the national worship in the temple at Jerusalem. Hence it was evidently fitting that the Feast of Tabernacles should be kept with an unwonted degree of observance at the dedication of Solomon's temple, 1 Kings 8:2, 65; Joseph. Ant. viii. 4, 5; again, after the rebuilding of the temple by Ezra, Nehemiah 8:13-18; and a third time by Judas Maccabaeus when he had driven out the Syrians and restored the temple to the worship of Jehovah. 2 Macc. 10:5-8.

Tab'itha

(gazelle), also called Dorcas by St. Luke, a female disciple of Joppa, "full of good works" among which that of making clothes for the poor is specifically mentioned. While St. Peter was at the neighboring town of Lydda, Tabitha, died; upon which the disciples at Joppa sent an urgent message to the apostle begging him to come to them without delay. Upon his arrival Peter found the deceased already prepared for burial, and laid out in an upper chamber, where she was surrounded by the recipients and the tokens of her charity after the example of our Saviour in the house of Jairus, Matthew 9:25; Mark 5:40; "Peter put them all forth," prayed for the divine assistance, and then commanded Tabitha to arise. Comp. Mark 5:41; Luke 8:51; She opened-her eyes and sat up, and then, assisted by the apostle, rose from her couch. This great miracle, as we are further told produced an extraordinary effect in Joppa, and was the occasion of many conversions there. Acts 9:38-42; The name "Tabitha" is an Aramaic word signifying a "female gazelle." St. Luke gives "Dorcas" as the Greek equivalent of the name.

Ta'bor

(a mound), or Mount Tabor, one of the most interesting and remarkable of the single mountains in Palestine. It rises abruptly from the northeastern arm of the plain of Esdraelon, and stands entirely insulated, except on the west where a narrow ridge connects it with the hills of Nazareth. It presents to the eye, as seen from a distance, a beautiful appearance, being symmetrical in its proportions and rounded off like a hemisphere or the segment of a circle, yet varying somewhat as viewed from different directions. The body of the mountain consists of the peculiar limestone of the country. It is now called Jebel-et-Tur. It lies about six or eight miles almost due east from Nazareth. The ascent is usually made on the west side, near the little village of Deburieh-probably the ancient Daberath, Joshua 19:12;-though it can be made with entire ease in other places. It requires three quarters of an hour or an hour to reach the to the top. The top of Tabor consists of an irregular platform, embracing a circuit of half an hour's walk, and commanding wide views of the subjacent plain from end to end. Tabor does not occur in the New Testament, but makes a prominent figure in the Old. The book of Joshua Joshua 19:22; mentions it as the boundary between Issachar and Zebulun, See ver. 12. Barak, at the command of Deborah, assembled his forces on Tabor, and descended thence, with "ten thousand men after him," into the plain, and conquered Sisera on the banks of the Kishon. Judges 4:6-15; The brothers of Gideon each of whom "resembled the children of a king," were murdered here by Zebah and Zalmunna. Judges 8:18, 19; There are at present the ruins of a fortress round all the summit of Tabor. The Latin Christians have now an altar here at which their priests from Nazareth perform an annual mass. The Greeks also have a chapel, where, on certain festivals they assemble for the celebration of religious rites. The idea that our Saviour was transfigured on Tabor prevailed extensively among the early Christians, and still reappears often in popular religious works. It is impossible, however, to acquiesce in the correctness of this opinion. It can be proved from the Old Testament and from later history that a fortress or town existed on Tabor from very early times down to B.C. 53 or 50; and as Josephus says that he strengthened the fortifications there about A.D. 60, it is morally certain that Tabor must have been inhabited during the intervening Period that is in the days of Christ. Tabor, therefore, could not have been the Mount of Transfiguration [see HERMON]; for when it is said that Jesus took his disciples "up into a high mountain apart, and was transfigured before them Matthew 17:1, 2; we must understand that he brought them to the summit of the mountain, where they were alone by themselves.

Ta'bor

is mentioned in the lists of 1 Chronicles 6 as a city of the Merarite Levites, in the tribe of Zebulun. ver. 1 Chronicles 6:77; The list of the towns of Zebulun. Josh 19 contains the name of Chisloth-tabor. ver. 12; It is, therefore, possible, either that Chisloth-tabor is abbreviated into Tabor by the chronicler, or that by the time these later lists were compiled the Merarites had established themselves on the sacred mountain, and that Tabor is Mount Tabor.

Tabor, The plain of

This is an incorrect translation, and should be THE OAK OF TABOR. It is mentioned in 1 Samuel 10:3; only, as one of the points in the homeward journey of Saul after his anointing by Samuel.

Tabret

See TIMBREL

Tab'rimon

(properly Tabrimmon, i.e. good is Rimmon, the Syrian god) the father of Ben-hadad I., king of Syria in the reign of Asa. 1 Kings 15:18; (B.C. before 928.)

Tache

The word thus rendered occurs only in the description of the structure of the tabernacle and its fittings, Exodus 26:6, 11, 33; Exodus 35:11; Exodus 36:13; Exodus 39:33; and appears to indicate the small hooks by which a curtain is suspended to the rings from which it hangs, or connected vertically, as in the case of the veil of the holy of holies, with the loops of another curtain.

Tach'monite, The

"The Tachmonite that sat in the seat," chief among David's captains, 2 Samuel 23:8;Isaiah in 1 Chronicles 11:11 called "Jashobeam an Hachmonite," or, as the margin gives it, "son of Hachmoni." Kennicott has shown that the words translated "he that sat in the seat" are a corruption of Jashobeam, and that "the Tachmonite" is a corruption of the "son of Hachmoni," which was the family or local name of Jashobeam. Therefore he concludes "Jashobeam the Hachmonite" to have been the true reading.

Tad'mor

(city of palms), called "Tadmor in the wilderness," is the same as the city known to the Greeks and Romans under the name of Palmyra. It lay between the Euphrates and Hamath, to the southeast of that city, in a fertile tract or oasis of the desert. Being situated at a convenient distance from both the Mediterranean Sea and the Persian Gulf, it had great advantages for caravan traffic. It was built by Solomon after his conquest of Hamath-zobah. 1 Kings 9:18; 2 Chronicles 8:4; As the city is-nowhere else mentioned in the Bible, it would be out of place to enter into a detailed history of it. In the second century A.D. it seems to have been beautified by the emperor Hadrian. In the beginning of the third century-211-217 A.D.-it became a Roman colony under Caracalla. Subsequently, in the reign of Gallienus, the Roman senate invested Odenathus, a senator of Palmyra, with the regal dignity, on account of his services in defeating Sapor, king of Persia. On the assassination of Odenathus, his wife, Zenobia, seems to have conceived the design of erecting Palmyra into an independent monarchy; and in prosecution of this object, she for a while successfully resisted the Roman arms. She was at length defeated and taken captive by the emperor Aurelian, A.D. 273, who left a Roman garrison in Palmyra. This garrison was massacred in a revolt; and Aurelian punished the city by the execution not only of those who were taken in arms, but likewise of common peasants, of old men, women and children. From this blow Palmyra never recovered, though there are proofs of its having continued to be inhabited until the downfall of the Roman empire. The grandeur and magnificence of the ruins of Palmyra cannot be exceeded, and attest its former greatness. Among the most remarkable are the Tombs, the Temple of the Sun and the Street of Columns.

Ta'han

(camp), a descendant of Ephraim. Numbers 26:35; In 1 Chronicles 7:25; he appears as the son of Telah.

Ta'hanites, The

Numbers 26:35; See TAHAN

Ta'hath

(station). 1. A Kohathite Levite, ancestor of Samuel and Heman. 1 Chronicles 6:22, 37, 9:22; (B.C. about 1415.)

2. According to the present text, son of Bered, and great-grandson of Ephraim. 1 Chronicles 7:20; Burrington, however, identifies Tahath with Tahan, the son of Ephraim.

3. Grandson of the preceding, as the text now stands. 1 Chronicles 7:20; But Burrington considers him as a son of Ephraim.

Ta'hath

the name of a desert station of the Israelites between Makheloth and Tarah. Numbers 33:26; The site has not been identified.

Tah'panhes, Tehaph'nehes, Tahap'anes

a city of Egypt, mentioned in the time of the prophets Jeremiah and Ezekiel. The name is evidently Egyptian, and closely resembles that of the Egyptian queen Tahpenes. It was evidently a town of lower Egypt, near or on the eastern border. When Johanan and the other captains went into Egypt "they came to Tahpanhes." Jeremiah 43:7; The Jews in Jeremiah's time remained here. Jeremiah 44:1; It was an important town, being twice mentioned by the latter prophet with Noph or Memphis. Jeremiah 2:16; Jeremiah 46:14; Here stood a house of Pharaoh-hophra before which Jeremiah hid great stones. Jeremiah 43:8-10.

Tah'penes

an Egyptian queen, was wife of the Pharaoh who received Hadad the Edomite, and who gave him her sister in marriage. 1 Kings 11:18-20; (B.C. about 1000.)

Tah'rea

(cunning), son of Micah and grandson of Mephibosheth. 1 Chronicles 9:41; (B.C. after 1057.)

Talent

See WEIGHTS AND MEASURES

Talitha cumi

two Syriac words, Mark 5:41; signifying damsel, arise.

Tal'ma-i

(bold). 1. One of the three sons of "the Anak" who were slain by the men of Judah. Numbers 13:22; Joshua 15:14; Judges 1:10; (B.C. 1450.)

2. Son of Ammihud king of Geshur. 2 Samuel 3:3; 2 Samuel 13:37; 1 Chronicles 3:2; He was probably a petty chieftain, dependent on David. (B.C. 1040.)

Tal'mon

(oppressor), the head of a family of door-keepers in the temple, "the porters for the camps of the sons: of Levi." 1 Chronicles 9:17; Nehemiah 11:19; (B.C. 1013.) Some of his descendants returned with Zerubbabel, Ezra 2:43; Nehemiah 7:45; and were employed in their hereditary office in the days of Nehemiah and Ezra. Nehemiah 12:25.

Tal'mud

(i.e. doctrine, from the Hebrew word "to learn") is a large collection of writings, containing a full account of the civil and religious laws of the Jews. It was a fundamental principle of the Pharisees, common to them with all orthodox modern Jews, that by the side of the written law, regarded as a summary of the principles and general laws of the Hebrew people, there was an oral law, to complete and to explain the written law. It was an article of faith that in the Pentateuch there was no precept, and no regulation, ceremonial, doctrinal or legal, of which God had not given to Moses all explanations necessary for their application, with the order to transmit them by word of mouth. The classical subject is the following in the Mishna on this wing: "Moses received the (oral) law from Sinai, and delivered it to Joshua, and Joshua to the elders, and the elders to the prophets and the prophets to the men of the Great Synagogue." This oral law, with the numerous commentaries upon it, forms the Talmud. It consists of two parts, the Mishna and Gemara. 1. The MISHNA, or "second law," which contains a compendium of the whole ritual law, was reduced to writing in its present form by Rabbi Jehuda the Holy, a Jew of great wealth and influence, who flourished in the second century of the Christian era. Viewed as a whole, the precepts in the Mishna treated men like children, formalizing and defining the minutest particulars of ritual observances. The expressions of "bondage," or "weak and beggarly elements," and of "burdens too heavy for men to bear," faithfully represent the impression produced by their multiplicity. The Mishna is very concisely written, and requires notes.

2. This circumstance led to the commentaries called GEMARA (i.e. supplement, completion), which form the second part of the Talmud, and which are very commonly meant when the word "Talmud" is used by itself. There are two Gemaras; one of Jerusalem, in which there is said to be no passage which can be proved to be later than the first half of the fourth century; and the other of Babylon, completed about 500 A.D. The latter is the more important and by far the longer.

Ta'mah

(laughter). The children of Tamah or Thamah, Ezra 2:53; were among the Nethinim who returned with Zerubbabel. Nehemiah 7:55.

Ta'mar

(palm tree). 1. The wife successively of the two sons of Judah, Er and Onan. Genesis 38:8-30; (B.C. about 1718.) Her importance in the sacred narrative depends on the great anxiety to keep up the lineage of Judah. It seemed as if the family were on the point of extinction. Er and Onan had successively perished suddenly. Judah's wife, Bathshuah, died; and there only remained a child, Shelah, whom Judah was unwilling to trust to the dangerous union as it appeared, with Tamar, lest he should meet with the same fate as his brothers. Accordingly she resorted to the desperate expedient of entrapping the father himself into the union which he feared for his son. The fruits of this intercourse were twins, Pharez and Zarah, and through Pharez the sacred line was continued.

2. Daughter of David and Maachah the Geshurite princess, and thus sister of Absalom. 2 Samuel 13:1-32; 1 Chronicles 3:9; (B.C. 1033.) She and her brother were alike remarkable for their extraordinary beauty. This fatal beauty inspired a frantic passion in her half-brother Amnon, the oldest son of David by Ahinoam. In her touching remonstrance two points are remarkable: first, the expression of the infamy of such a crime "in Israel" implying the loftier standard of morals that prevailed, as compared with other countries at that time; and second, the belief that even this standard might be overborne lawfully by royal authority-"Speak to the king, for he will not withhold me from thee." The intense hatred of Amnon succeeding to his brutal passion, and the indignation of Tamar at his barbarous insult, even surpassing her indignation at his shameful outrage, are pathetically and graphically told.

3. Daughter of Absalom, 2 Samuel 14:7; became, by her marriage with Uriah of Gibeah, the mother of Maachah, the future queen of Judah or wife of Abijah. 1 Kings 15:2; (B.C. 1023.)

4. A spot on the southeastern frontier of Judah, named in Ezekiel 47:19, 48:28; only, evidently called from a palm tree. If not Hazazon-tamar, the old name of Engedi, it may he a place called Thamar in the Onamasticon [HAZAZON-TAMAR), a day's journey south of Hebron.

Tam'muz

(sprout of life), properly "the Tammuz," the article indicating that at some time or other the word had been regarded as an appellative. Ezekiel 8:14; Jerome identifies Tammuz with Adonis, of Grecian mythology, who was fabled to have lost his wife while hunting, by a wound from the tusk of a wild boar. He was greatly beloved by the goddess Venus, who was inconsolable at his loss. His blood according to Ovid produced the anemone, but according to others the adonium, while the anemone sprang from the tears of Venus. A festival in honor of Adonis was celebrated at Byblus in Phoenicia and in most of the Grecian cities, and even by the Jews when they degenerated into idolatry. It took place in July, and was accompanied by obscene rites.

Ta'nach

a slight variation of the name TAANACH. Joshua 21:26.

Tan'humeth

(consolation), the father of Seraiah in the time of Gedaliah. 2 Kings 25:23; Jeremiah 40:8; (B.C. before 582.)

Ta'phath

(ornament), the daughter of Solomon, who was married to ben-Abinadab. 1 Kings 4:11; (B.C. about 1000.)

Ta'phon

one of the cities in Judea fortified by Bacchides. 1 Macc. 9:50. It is probably the Beth-tappuah of the Old Testament.

Tap'push

(the apple-city). 1. A city of Judah, of the Shefelah or lowland. Joshua 15:34;

2. A place on the boundary of the "children of Joseph." Joshua 16:8; Joshua 17:8; Its full name was probably En-tappuah. Joshua 17:7; ("Around the city was a district called the land of Tappuah; the city belonged to Ephraim and the land to Manasseh. Joshua 17:8; "-Schaff.)

3. One of the sons of Hebron, of the tribe of Judah. 1 Chronicles 2:43; It is doubtless the same as Beth-tappuah. (B.C. before 1450.)

Ta'rah

(delay), a desert-station of the Israelites between Tahath and Mithcah. Numbers 33:27.

Tar'alah

(reeling), one of the towns in the allotment of Benjamin. Joshua 18:27.

Tare'a

the same as Tahreah, the son of Micah. 1 Chronicles 8:35.

Tares

There can be little doubt that the zizania of the parable, Matthew 13:25; denotes the weed called "darnel" (Lolium temulentum). The darnel before it comes into ear is very similar in appearance to wheat; hence the command that the zizania should be left to the harvest, lest while men plucked up the tares "they should root up also the wheat with them." Dr. Stanley, however, speaks of women and children picking up from the wheat in the cornfields of Samaria the tall green stalks, still called by the Arabs zuwan. "These stalks," he continues, "if sown designedly throughout the fields, would be inseparable from the wheat, from which, even when growing naturally and by chance, they are at first sight hardly distinguishable." See also Thomson ("The Land and the Book" p. 420): "The grain is in just the proper stage to illustrate the parable. In those parts where the grain has headed out, the tares have done the same, and then a child cannot mistake them for wheat or barley; but where both are less developed, the closest scrutiny will often fail to detect them. Even the farmers, who in this country generally weed their fields, do not attempt to separate the one from the other." The grains of the L. temulentum, if eaten, produce convulsions, and even death.

Tar'gum

See See VERSIONS

Tar'pelites, The

A race of Assyrian colonists who were planted int he cites of Samaria after the captivity of the northern kingdom of Israel. Ezra 4:9; They have not been identified with any certainty.

Tar'shish

(established). 1. Probably Tartessus, a city and emporium of the Phoenicians in the south of Spain, represented as one of the sons of Javan. Genesis 10:4; 1 Kings 10:22; 1 Chronicles 1:7; Psalms 48:7; Isaiah 2:16; Jeremiah 10:9; Ezekiel 27:12, 25; Jonah 1:3; Jonah 4:2; The identity of the two places is rendered highly probable by the following circumstances: 1st. There is a very close similarity of name between them, Tartessus being merely Tarshish in the Aramaic form. 2nd. There seems to have been a special relation between Tarshish and Tyre, as there was at one time between Tartessus and Phoenicians. 3rd. The articles which Tarshish is stated by the prophet Ezekiel, Ezekiel 27:12; to have supplied to Tyre are precisely such as we know, through classical writers, to have been productions of the Spanish peninsula. In regard to tin, the trade of Tarshish in this metal is peculiarly significant, and, taken in conjunction with similarity of name and other circumstances already mentioned, is reasonably conclusive as to its identity with Tartessus. For even not when countries in Europe or on the shores of the Mediterranean Sea where tin is found are very few; and in reference to ancient times, it would be difficult to name any such countries except Iberia or Spain, Lusitania, which was somewhat less in extent than Portugal, and Cornwall in Great Britain. In the absence of positive proof, we may acquiesce in the statement of Strabo, that the river Baetis (now the Guadalquivir) was formerly called Tartessus, that the city Tartessus was situated between the two arms by which the river flowed into the sea, and that the adjoining country was called Tartessis.

2. From the book of Chronicles there would seem to have been a Tarshish accessible from the Red Sea, in addition to the Tarshish of the south of Spain. Thus, with regard to the ships of Tarshish, which Jehoshaphat caused to be constructed at Ezion-geber on the Elanitic Gulf of the Red Sea, 1 Kings 22:48; it is said in the Chronicles, 2 Chronicles 20:36; that they were made to go to Tarshish; and in like manner the navy of ships, which Solomon had previously made in Ezion-geber, 1 Kings 9:26; is said in the Chronicles, 2 Chronicles 9:21; to have gone to Tarshish with the servants of Hiram. It is not to be supposed that the author of these passages in the Chronicles contemplated a voyage to Tarshish in the south of Spain by going round what has since been called the Cape of Good Hope. The expression "ships of Tarshish" originally meant ships destined to go to Tarshish; and then probably came to signify large Phoenician ships, of a particular size the description, destined for long voyages, just as in English "East Indiaman" was a general name given to vessels, some of which were not intended to go to India at all. Hence we may infer that the word Tarshish was also used to signify any distant place, and in this case would be applied to one in the Indian Ocean. This is shown by the nature of the imports with which the fleet returned, which are specified as "gold, silver, ivory, apes, and peacocks." 1 Kings 10:22; The gold might possibly have been obtained form Africa, or from Ophir in Arabia, and the ivory and the apes might likewise have been imported from Africa; but the peacocks point conclusively, not to Africa, but to India. There are only two species known: both inhabit the mainland and islands of India; so that the mention of the peacock seems to exclude the possibility of the voyage having been to Africa.

Tar'sus

the chief town of Cilicia, "no mean city" in other respects, but illustrious to all time as the birthplace and early residence of the apostle Paul. Acts 9:11; Acts 21:39; Acts 22:3; Even in the flourishing period of Greek history it was a city of some considerable consequence. In the civil wars of Rome it took Caesar's aide, sad on the occasion of a visit from him had its name changed to Juliopolis. Augustus made it a "free city." It was renowned as a place of education under the early Roman emperors. Strabo compares it in this respect to Athens unto Alexandria. Tarsus also was a place of much commerce. It was situated in a wild and fertile plain on the banks of the Cydnus. No ruins of any importance remain.

Tar'tak

(prince of darkness), one of the gods of the Avite or Avvite colonists of Samaria. 2 Kings 17:31; According to rabbinical tradition, Tartak is said to have been worshipped under the form of an ass.

Tar'tan

which occurs only in 2 Kings 18:17; and Isaiah 20:1 has been generally regarded as a proper name; like Rabsaris and Rabshakeh, it is more probably an official designation, and indicates the Assyrian commander-in-chief.

Tat'na-i

(gift), satrap of the province west of the Euphrates in the time of Darius Hystaspes. Ezra 5:3, 6; Ezra 6:6, 13; (B.C. 520.) The name is thought to be Persian.

Taverns, The

three See THREE TAVERNS

Taxes

I. Under the judges, according to the theocratic government contemplated by the law, the only payments incumbent upon the people as of permanent obligation were the Tithes, the Firstfruits, the Redemption-money of the first-born, and other offerings as belonging to special occasions. The payment by each Israelite of the half-shekel as "atonement-money," for the service of the tabernacle, on taking the census of the people, Exodus 30:13; does not appear to have had the character of a recurring tax, but to have been supplementary to the freewill offerings of Exodus 25:1-7; levied for the one purpose of the construction of the sacred tent. In later times, indeed, after the return from Babylon, there was an annual payment for maintaining the fabric and services of the temple; but the fact that this begins by of a shekel, Nehemiah 10:32; shows that till then there was no such payment recognized as necessary. A little later the third became a half, and under the name of the didrachma, Matthew 17:24; was paid by every Jew, in whatever part of the world he might be living. II. The kingdom, with centralized government and greater magnificence, involved of course, a larger expenditure, and therefore a heavier taxation, The chief burdens appear to have been-(1) A tithe of the produce both of the soil and of live stock. 1 Samuel 8:15, 17; (2) Forced military service for a month every year. 1 Samuel 8:12; 1 Kings 9:22; 1 Chronicles 27:1; (3) Gifts to the king. 1 Samuel 10:27; 1 Samuel 16:20; 1 Samuel 17:18; (4) Import duties. 1 Kings 10:15; (5) The monopoly of certain-branches of commerce. 1 Kings 9:28; 1 Kings 22:48; 1 Kings 10:28, 29; (6) The appropriation to the king's use of the early crop of hay. Amos 7:1; At times, too, in the history of both the kingdoms there were special burdens. A tribute of fifty shekels a head had to be paid by Menahem to the Assyrian king, 2 Kings 16:20; and under his successor Hoshea this assumed the form of an annual tribute. 2 Kings 17:4; III. Under the Persian empire the taxes paid by the Jews were, in their broad outlines, the same in kind as those of other subject races. The financial system which gained for Darius Hystaspes the name of the "shopkeeper king" involved the payment by each satrap of a fixed sum as the tribute due from his province. In Judea, as in other provinces, the inhabitants had to provide in kind for the maintenance of the governor's household, besides a money payment of forty shekels a day. Nehemiah 5:14, 15; In Ezra 4:13, 20; 7:24 we get a formal enumeration of the three great branches of the revenue. The influence of Ezra secured for the whole ecclesiastical order, from the priests down to the Nethinim, an immunity from all three Ezra 7:24; but the burden pressed heavily on the great body of the people. IV. Under the Egyptian and Syrian kings the taxes paid by the Jews became yet heavier. The "farming" system of finance was adopted in its worst form. The taxes were put up to auction. The contract sum for those of Phoenicia, Judea and Samaria had been estimated at about 8000 talents. An unscrupulous adventurer would bid double that sum, and would then go down to the province, and by violence and cruelty, like that of Turkish or Hindoo collectors, squeeze out a large margin of profit for himself. V. The pressure of Roman taxation, if not absolutely heavier, was probably more galling, as being more thorough and systematic, more distinctively a mark of bondage. The capture of Jerusalem by Pompey was followed immediately by the imposition of a tribute, and within a short time the sum thus taken from the resources of the country amounted to 10,000 talents. When Judea became formally a Roman province, the whole financial system of the empire came as a natural consequence. The taxes were systematically farmed, and the publicans appeared as a new curse to the country. The portoria were levied at harbors, piers and the gates of cities. Matthew 17:24; Romans 13:7; In addition to this there was the poll-tax paid by every Jew, and looked upon, for that reason, as the special badge of servitude. United with this, as part of the same system, there was also, in all probability, a property tax of some kind. In addition to these general taxes, the inhabitants of Jerusalem were subject to a special house duty about this period.

Taxing

The English word now conveys to us more distinctly the notion of a tax or tribute actually levied; but it appears to have been used in the sixteenth century for the simple assessment of a subsidy upon the property of a given county, or the registration of the people for the purpose of a poll-tax. Two distinct registrations, or taxings, are mentioned in the New Testament, both of them by St. Luke. The first is said to have been the result of an edict of the emperor Augustus, that "all the world (i.e. the Roman empire) should be taxed," Luke 2:1; and is connected by the evangelist with the name of Cyrenius Quirinus. [CYRENIUS] The second and more important, Acts 5:37; is distinctly associated, in point of time, with the revolt of Judas of Galilee.

Te'bah

(slaughter), eldest of the sons of Nahor by his concubine Reumah. Genesis 22:24; (B.C. 1872.)

Tebali'ah

(purified), third son of Hosah of the children of Merari. 1 Chronicles 26:11; (B.C. 1014.)

Te'beth

See MONTH

Tehin'nah

(supplication), the father or founder of Ir-nahash, the city of Nahash, and son of Eshton. 1 Chronicles 4:12; (B.C. about 1083.)

Teil tree

See OAK

Teko'a, or Teko'ah

(a stockade). 1. A town in the tribe of Judah. 2 Chronicles 11:6; on the range of hills which rise near Hebron and stretch eastward toward the Dead Sea. Jerome says that Tekoa was six Roman miles from Bethlehem, and that as he wrote he had that village daily before his eyes. The "wise woman" whom Joab employed to effect a reconciliation between David and Absalom was obtained from this place. 2 Samuel 14:2; Here also Ira the son of Ikkesh, one of David's thirty, "the mighty men," was born, and was called on that account "the Tekoite," 2 Samuel 23:26; It was one of the places which Rehoboam fortified, at the beginning of his reign, as a defence against invasion from the south. 2 Chronicles 11:6; Some of the people from Tekoa took part in building the walls of Jerusalem, after the return from the captivity. Nehemiah 3:6, 27; In Jeremiah 6:1; the prophet exclaims, "Blow the trumpet in Tekoa, and set up a sign of fire in Bethhaccerem." But Tekoa is chiefly memorable as the birthplace Amos 7:14; of the prophet Amos. Tekoa is still as Teku'a. It lies on an elevated hill, which spreads itself out into an irregular plain of moderate extent. Various ruins exist, such as the walls of houses, cisterns, broken columns and heaps of building-stones.

2. A name occurring in the genealogies of Judah, 1 Chronicles 2:24; 1 Chronicles 4:5; as the son of Ashur. There is little doubt that the town of Tekoa is meant.

Teko'ite, The

Ira ben-Ikkesh, one of David's warriors, is thus designated. 2 Samuel 23:26; 1 Chronicles 11:28; 1 Chronicles 27:8; The common people among the Tekoites displayed great activity in the repairs of the wall of Jerusalem under Nehemiah. Nehemiah 3:6, 27.

Tel-a'bib

(cornhill) was probably a city of Chaldaea or Babylonia, not of upper Mesopotamia as generally supposed. Ezekiel 3:16; The whole scene of Ezekiel's preaching and visions seems to have been Chaldaea proper; and the river Chebar, as already observed, was not the Khabour, but a branch of the Euphrates.

Te'lah

(vigor), a descendant of Ephraim, and ancestor of Joshua. 1 Chronicles 7:25; (B.C. before 1491.)

Tel'a-im

(lambs), the place at which Saul collected and numbered his forces before his attack on Amalek, 1 Samuel 16:4; may be identical with TELEM, which see.

Telas'ear

(Assyrian hill) is mentioned in 2 Kings 19:12; and in Isaiah 37:12 as a city inhabited by "the children of Eden,"-which had been conquered and was held in the time of Sennacherib, by the Assyrians. it must have been in western Mesopotamia, in the neighborhood of Harran and Orfa.

Te'lem

(oppression). 1. One of the cities in the extreme south of Judah, Joshua 15:24; probably the same as Telaim. The name Dhullam is found in Van de Velde's map, attached to a district immediately to the north of the Kubbet el-Baul, south of el Milh and Ar'arah-a position very suitable.

2. A porter or doorkeeper of the temple in the time of Ezra. Ezra 10:24; He is probably the same as TALMON in Nehemiah 12:25.

Tel-har'sa, or Tel-hare'sha

(hill of the artificer), one of the Babylonian towns or villages mentioned in Ezra 2:59; Nehemiah 7:61; along with Tel-melah and Cherub, probably in the low country near the sea.

Tel-me'lah

See TEL-HARSA

Te'ma

(a desert), the ninth son of Ishmael, Genesis 25:15; 1 Chronicles 1:30; whence the tribe called after him, mentioned in Job 6:19; Jeremiah 25:23; and also the land occupied by this tribe. Isaiah 21:13, 14; (B.C. after 1850.) The name is identified with Teyma, a small town on the confines of Syria.

Te'man

(the south). 1. A son of Eliphaz, son of Esau by Adah. Genesis 36:11, 15, 41; 1 Chronicles 1:36, 53; (B.C. about 1792.)

2. A country, and probably a city, named after the Edomite phylarch, or from which the phylarch took his name. The Hebrew signifies "south," etc., see Job 9:9; Isaiah 43:6; and it is probable that the land of Teman was a southern portion of the land of Edom, or, in a wider sense, that of the sons of the east. Teman is mentioned in five places by the prophets, in four of which it is connected with Edom and in two with Dedan. Jeremiah 49:7, 8; Ezekiel 25:13; Eusebius and Jerome mention Teman as a town in their day distant 15 miles from Petra, and a Roman post.

Tem'ani

See TEMAN

Te'manite

an inhabitant of Teman.

Tem'eni

son of Ashur the father of Tekoa, by his wife Naarah. 1 Chronicles 4:6; (B.C. about 1450.)

Temple

There is perhaps no building of the ancient world which has excited so much attention since the time of its destruction as the temple which Solomon built by Herod. Its spoils were considered worthy of forming the principal illustration of one of the most beautiful of Roman triumphal arches, and Justinian's highest architectural ambition was that he might surpass it. Throughout the middle ages it influenced to a considerable degree the forms of Christian churches, and its peculiarities were the watchwords and rallying-points of all associations of builders. When the French expedition to Egypt, int he first years of this century, had made the world familiar with the wonderful architectural remains of that country, every one jumped to the conclusion that Solomon's temple must have been designed after an Egyptian model. The discoveries in Assyria by Botta and Layard have within the last twenty years given an entirely new direction to the researches of the restorers. Unfortunately, however, no Assyrian temple has yet been exhumed of a nature to throw much light on this subject, and we are still forced to have recourse to the later buildings at Persepolis, or to general deductions from the style of the nearly contemporary secular buildings at Nineveh and elsewhere, for such illustrations as are available. THE TEMPLE OF SOLOMON.-It was David who first proposed to replace the tabernacle by a more permanent building, but was forbidden for the reasons assigned by the prophet Nathan, 2 Samuel 7:5; etc.; and though he collected materials and made arrangements, the execution of the task was left for his son Solomon. (The gold and silver alone accumulated by David are at the lowest reckoned to have amounted to between two and three billion dollars, a sum which can be paralleled from secular history.-Lange.) Solomon, with the assistance of Hiram king of Tyre, commenced this great undertaking int he fourth year of his reign, B.C. 1012, and completed it in seven years, B.C. 1005. (There were 183,000 Jews and strangers employed on it-of Jews 30,000, by rotation 10,000 a month; of Canaanites 153, 600, of whom 70,000 were bearers of burdens, 80,000 hewers of wood and stone, and 3600 overseers. The parts were all prepared at a distance from the site of the building, and when they were brought together the whole immense structure was erected without the sound of hammer, axe or any tool of iron. 1 Kings 6:7;-Schaff.) The building occupied the site prepared for it by David, which had formerly been the threshing-floor of the Jebusite Ornan or Araunah, on Mount Moriah. The whole area enclosed by the outer walls formed a square of about 600 feet; but the sanctuary itself was comparatively small, inasmuch as it was intended only for the ministrations of the priests, the congregation of the people assembling in the courts. In this and all other essential points the temple followed the model of the tabernacle, from which it differed chiefly by having chambers built about the sanctuary for the abode of the priests and attendants and the keeping of treasures and stores. In all its dimensions, length, breadth and height, the sanctuary itself was exactly double the size of the tabernacle, the ground plan measuring 80 cubits by 40, while that of the tabernacle was 40 by 20, and the height of the temple being 30 cubits, while that of the tabernacle was 15. [The readers would compare the following account with the article TABERNACLE] As in the tabernacle, the temple consisted of three parts, the porch, the holy place, and the holy of holies. The front of the porch was supported, after the manner of some Egyptian temples, by the two great brazen pillars, Jachin and Boaz, 18 cubits high, with capitals of 5 cubits more, adorned with lily-work and pomegranates. 1 Kings 7:15-22; The places of the two "veils" of the tabernacle were occupied by partitions, in which were folding-doors. The whole interior was lines with woodwork richly carved and overlaid with gold. Indeed, both within and without the building was conspicuously chiefly by the lavish use of the gold of Ophir and Parvaim. It glittered in the morning sun (it has been well said) like the sanctuary of an El Dorado. Above the sacred ark, which was placed, as of old, in the most holy place, were made new cherubim, one pair of whose wings met above the ark, and another pair reached to the walls behind them. In the holy place, besides the altar of incense, which was made of cedar overlaid with gold there were seven golden candlesticks in stead of one, and the table of shew-bread was replaced by ten golden tables, bearing, besides the shew bread, the innumerable golden vessels for the service of the sanctuary. The outer court was no doubt double the size of that of the tabernacle; and we may therefore safely assume that if was 10 cubits in height, 100 cubits north and south, and 200 east and west. If contained an inner court, called the "court of the priests;" but the arrangement of the courts and of the porticos and gateways of the enclosure, though described by Josephus, belongs apparently to the temple of Herod. The outer court there was a new altar of burnt offering, much larger than the old one. [ALTAR] Instead of the brazen laver there was "a molten sea" of brass, a masterpiece of Hiram's skill for the ablution of the priests. It was called a "sea" from its great size. [SEA, MOLTEN] The chambers for the priests were arranged in successive stories against the sides of the sanctuary; not, however, reaching to the top, so as to leave space for the windows to light the holy and the most holy place. We are told by Josephus and the Talmud that there was a superstructure on the temple equal in height to the lower part; and this is confirmed by the statement in the books of Chronicles that Solomon "overlaid the upper chambers with gold." 2 Chronicles 3:9; Moreover, "the altars on the top of the upper chamber," mentioned in the books of the Kings, 2 Kings 23:12; were apparently upon the temple. The dedication of the temple was the grandest ceremony ever performed under the Mosaic dispensation. The temple was destroyed on the capture of Jerusalem by Nebuchadnezzar, B.C. 586. TEMPLE OF ZERUBBABEL.-We have very few particulars regarding the temple which the Jews erected after their return from the captivity (about B.C. 520), and no description that would enable us to realize its appearance. But there are some dimensions given in the Bible and elsewhere which are extremely interesting, as affording points of comparison between it and the temple which preceded it and the one erected after it. The first and most authentic are those given in the book of Ezra, Ezra 6:3; when quoting the decree of Cyrus, wherein it is said, "Let the house be builded, the place where they offered sacrifices and let the foundations thereof be strongly laid; the height thereof three-score cubits. and the breadth thereof three-score cubits, with three rows of great stones, and a row of new timber." Josephus quotes this passage almost literally, but in doing so enables us to translate with certainty the word here called row as "story"-as indeed the sense would lead us to infer. We see by the description in Ezra that this temple was about one third larger than Solomon's. From these dimensions we gather that if the priests and Levites and elders of families were disconsolate at seeing how much more sumptuous the old temple was than the one which on account of their poverty they had hardly been able to erect, Ezra 3:12; it certainly was not because it was smaller; but it may have been that the carving and the gold and the other ornaments of Solomon's temple far surpassed this, and the pillars of the portico and the veils may all have been far more splendid; so also probably were the vessels and all this is what a Jew would mourn over far more than mere architectural splendor. In speaking of these temples we must always bear in mind that their dimensions were practically very far inferior to those of the heathen. Even that of Ezra is not larger than an average parish church of the last century; Solomon's was smaller. It was the lavish display of the precious metals, the elaboration of carved ornament, and the beauty of the textile fabrics, which made up their splendor and rendered them so precious in the eyes of the people. TEMPLE OF EZEKIEL.-The vision of a temple which the prophet Ezekiel saw while residing on the banks of the Chebar in Babylonia, in the twenty-fifth year of the captivity, does not add much to our knowledge of the subject. It is not a description of a temple that ever was built or ever could be erected at Jerusalem, and can consequently only be considered as the beau ideal of what a Shemitic temple ought to be. -Herod the Great announced to the people assembled at the Passover, B.C. 20 or 19, his intention of restoring the temple; (probably a stroke of policy on the part of Herod to gain the favor of the Jews and to make his name great.) if we may believe Josephus, he pulled down the whole edifice to its foundations, and laid them anew on an enlarged scale; but the ruins still exhibit, in some parts, what seem to be the foundations laid by Zerubbable, and beneath them the more massive substructions of Solomon. The new edifice was a stately pile of Graeco-Roman architecture, built in white marble gilded acroteria. It is minutely described by Josephus, and the New Testament has made us familiar with the pride of the Jews in its magnificence. A different feeling, however, marked the commencement of the work, which met with some opposition from the fear that what Herod had begun he would not be able to finish. he overcame all jealousy by engaging not to pull down any part of the existing buildings till all the materials for the new edifice were collected on its site. Two years appear to have been occupied in preparations-among which Josephus mentions the teaching of some of the priests and Levites to work as masons and carpenters-and then the work began. The holy "house," including the porch, sanctuary and holy of holies, was finished in a year and a half, B.C. 16. Its completion, on the anniversary of Herod's inauguration, was celebrated by lavish sacrifices and a great feast. About B.C. 9-eight years from the commencement-the court and cloisters of the temple were finished, and the bridge between the south cloister and the upper city (demolished by Pompey) was doubtless now rebuilt with that massive masonry of which some remains still survive. (The work, however, was not entirely ended till A.D. 64, under Herod Agrippa II. So the statement in John 2:20; is correct.-Schaff.) The temple or holy "house" itself was in dimensions and arrangement very similar to that of Solomon, or rather that of Zerubbabel-more like the latter; but this was surrounded by an inner enclosure of great strength and magnificence, measuring as nearly as can be made out 180 cubits by 240, and adorned by porches and ten gateways of great magnificence; and beyond this again was an outer enclosure measuring externally 400 cubits each way, which was adorned with porticos of greater splendor than any we know of as attached to any temple of the ancient world. The temple was certainly situated in the southwest angle of the area now known as the Haram area at Jerusalem, and its dimensions were what Josephus states them to be-400 cubits, or one stadium, each way. At the time when Herod rebuilt it, he enclosed a space "twice as large" as that before occupied by the temple and its courts-an expression that probably must not be taken too literally at least, if we are to depend on the measurements of Hecataeus. According to them, the whole area of Herod's temple was between four and five times greater than that which preceded it. What Herod did apparently, was to take in the whole space between the temple and the city wall on its east side, and to add a considerable space on the north and south to support the porticos which he added there. As the temple terrace thus became the principal defence of the city on the east side, there were no gates or openings in that direction, and being situated on a sort of rocky brow-as evidenced from its appearance in the vaults that bounded it on this side-if was at all later times considered unattackable from the eastward. The north side, too, where not covered by the fortress Antonia, became part of the defenses of the city, and was likewise without external gates. On the south side, which was enclosed by the wall of Ophel, there were notable gates nearly in the centre. These gates still exist at a distance of about 365 feet from the southwestern angle, and are perhaps the only architectural features of the temple of Herod which remain in situ. This entrance consists of a double archway of Cyclopean architecture on the level of the ground, opening into a square vestibule measuring 40 feet each way. From this a double funnel nearly 200 feet in length, leads to a flight of steps which rise to the surface in the court of the temple, exactly at that gateway of the inner temple which led to the altar, and is one of the four gateways on this side by which any one arriving from Ophel would naturally wish to enter the inner enclosure. We learn from the Talmud that the gate of the inner temple to which this passage led was called the "water gate;" and it is interesting to be able to identify a spot so prominent in the description of Nehemiah. Nehemiah 12:37; Toward the west there were four gateways to the external enclosure of the temple. The most magnificent part of the temple, in an architectural point of view, seems certainly to have been the cloisters which were added to the outer court when it was enlarged by Herod. The cloisters in the west, north and east sides were composed of double rows of Corinthian columns, 25 cubits or 37 feet 6 inches in height, with flat roof, and resting against the outer wall of the temple. These, however, were immeasurably surpassed in magnificence by the royal porch or Stoa Basilica, which overhung the southern wall. It consisted of a nave and two aisled, that toward the temple being open, that toward the country closed by a wall. The breadth of the centre aisle was 95 feet of the side aisles, 30 from centre to centre of the pillars; their height 50 feet, and that of the centre aisle 100 feet. Its section was thus something in excess of that of York Cathedral, while its total length was one stadium or 600 Greek feet, or 100 feet in excess of York or our largest Gothic cathedrals. This magnificent structure was supported by 162 Corinthian columns. The porch on the east was called "Solomon's Porch." The court of the temple was very nearly a square. It may have been exactly so, for we have not the details to enable us to feel quite certain about it. To the eastward of this was the court of the women. The great ornament of these inner courts seems to have been their gateways, the three especially on the north end south leading to the temple court. These according to Josephus, were of great height, strongly fortified and ornamented with great elaboration. But the wonder of all was the great eastern gate leading from the court of the women to the upper court. It was in all probability the one called the "beautiful gate" in the New Testament. immediately within this gateway stood the altar of burnt offerings. Both the altar and the temple were enclosed by a low parapet, one cubit in height, placed so as to keep the people separate from the priests while the latter were performing their functions. Within this last enclosure, toward the westward, stood the temple itself. As before mentioned, its internal dimensions were the same as those of the temple of Solomon. Although these remained the same, however, there seems no reason to doubt that. the whole plan was augmented by the pteromata, or surrounding parts being increased from 10 to 20 cubits, so that the third temple, like the second, measured 60 cubits across and 100 cubits east and west. The width of the facade was also augmented by wings or shoulders projecting 20 cubits each way, making the whole breadth 100 cubits, or equal to the length. There is no reason for doubting that the sanctuary always stood on identically the same spot in which it had been placed by Solomon a thousand years before it was rebuilt by Herod. The temple of Herod was destroyed by the Romans under Titus, Friday, August 9, A.D. 70. A Mohammedan mosque now stands on its site.

Ten Commandments

The popular name in this, as in so many instances,is not that of Scripture. There we have the "TEN WORDS," Exodus 34:28; Deuteronomy 4:13; Deuteronomy 10:4; the "COVENANT," Exodus., Deut. 11. cc.; 1 Kings 8:21; 2 Chronicles 6:11; etc., or, very often as the solemn attestation of the divine will, the "TESTIMONY." Exodus 25:16, 21; Exodus 31:18; etc. The circumstances in which the Ten great Words were first given to the people surrounded them with an awe which attached to no other precept. In the midst of the cloud and the darkness and the flashing lightning and the fiery smoke and the thunder like the voice of a trumpet, Moses was called to Mount Sinai to receive the law without which the people would cease to be a holy nation. Exodus 19:20; Here, as elsewhere, Scripture unites two facts which men separate. God, and not man was speaking to the Israelites in those terrors, and yet, in the language of later inspired teachers, other instrumentality was not excluded. No other words were proclaimed in like manner. And the record was as exceptional as the original revelation. Of no other words could it be said that they were written as these were written, engraved on the Tables of Stone, not as originating in man's contrivance or sagacity, but by the power of the Eternal Spirit, by the "finger of God." Exodus 31:18; Exodus 32:16; The number Ten was, we can hardly doubt, itself significant to Moses and the Israelites. The received symbol, then and at all times, of completeness, it taught the people that the law of Jehovah was perfect. Psalms 19:7; The term "Commandments" had come into use in the time of Christ. Luke 18:20; Their division into two tables is not only expressly mentioned but the stress is upon the two leaves no doubt that the distinction was important, and that answered to that summary of the law which was made both by Moses and by Christ into two precepts; so that the first table contained Duties to God, and the second, Duties to our Neighbor. There are three principal divisions of the two tables: 1. That of the Roman Catholic Church, making the first table contain three commandments and the second the other seven.

2. The familiar division, referring the first four to our duty toward God and the six remaining to our duty toward man.

3. The division recognized by the old Jewish writers, Josephus and Philo, which places five commandments in each table. It has been maintained that the law of filial duty, being a close consequence of God's fatherly relation to us, maybe referred to the first table. But this is to place human parents on a level with God, and, by purity of reasoning the Sixth Commandment might be added to the first table, as murder is the destruction of God's image in man. Far more reasonable is the view which regards the authority of parents as heading the second table, as the earthly reflex of that authority of the Father of his people and of all men which heads the first, and as the first principle of the whole law of love to our neighbor; because we are all brethren and the family is, for good and ill the model of the state. "The Decalogue differs from all the other legislation of Moses: (1) It was proclaimed by God himself in a most public and solemn manner. (2) It was given under circumstances of most appalling majesty and sublimity. (3) It was written by the finger of God on two tables of stone. Deuteronomy 5:22; (4) It differed from any and all other laws given to Israel in that it was comprehensive and general rather than specific and particular. (6) It was complete, being one finished whole to which nothing was to be added, from which nothing was ever taken away. (6) The law of the Ten Commandments was honored by Jesus Christ as embodying the substance of the law of God enjoined upon man. (7) It can scarcely be doubted that Jesus had his eye specially if not exclusively on this law, Deuteronomy 5:18; as one never to be repealed from which not one jot or tittle should ever pass away. (8) It is marked by wonderful simplicity and brevity such a contrast to our human legislation, our British statute-book for instance, which it would need an elephant to carry and an OEdipus to interpret."

Tent

Among the leading characteristics of the nomad races, those two have always been numbered whose origin has been ascribed to Jabal the son of Lameth, Genesis 4:20; viz., to be tent-dwellers and keepers of cattle. The same may be said of the forefathers of the Hebrew race; nor was it until the return into Canaan from Egypt that the Hebrews became inhabitants of cities. An Arab tent is called beit, "house;" its covering consists of stuff, about three quarters of a yard broad, made of black goat's-hair, So 1:5; laid parallel with the tent's length. This is sufficient to resist the heaviest rain. The tent-poles or columns are usually nine in number, placed in three groups; but many tents have only one pole, others two or three. The ropes which hold the tent in its place are fastened, not to the tent-cover itself, but to loops consisting of a leathern thong tied to the ends of a stick, round which is twisted a piece of old cloth, which is itself sewed to the tent-cover. The ends of the tent-ropes are fastened to short sticks or pins, which are driven into the ground with a mallet. Judges 4:21; Round the back and sides of the tent runs a piece of stuff removable at pleasure to admit air. The tent is divided into two apartments, separated by a carpet partition drawn across the middle of the tent and fastened to the three middle posts. When the pasture near an encampment is exhausted, the tents are taken down, packed on camels and removed. Genesis 26:17, 22, 25; Isaiah 38:12; In choosing places for encampment, Arabs prefer the neighborhood of trees, for the sake of the shade and coolness which they afford. Genesis 18:4, 8.

Te'rah

(station), the father of Abram, Nahor and Haran, and through them the ancestor of the great families of the Israelites, Ishmaelites, Midianites, Moabites and Ammonites. Genesis 11:24-32; The account given of him in the Old Testament narrative is very brief. We learn from it simply that he was an idolater, Joshua 24:2; that he dwelt beyond the Euphrates in Ur of the Chaldees, Genesis 11:28; and that in the southwesterly migration, which from some unexplained cause he undertook in his old age, he went with his son Abram, his daughter-in-law Sarai, and his grandson Lot, "to go into the land of Canaan, and they came unto Haran, and dwelt there." Genesis 11:31; And finally, "the days of Terah were two hundred and five years; and Terah died in Haran." Genesis 11:32; (B.C. 1921.)

Teraphim

This word occurs only in the plural, and denotes images connected with magical rites. The derivation of the name is obscure. In one case-1 Samuel 19:13, 16;-a single statue seems to be intended by the plural. The teraphim, translated "images" in the Authorized Version, carried away from Laban by Rachel were regarded by Laban as gods, and it would therefore appear that they were used by those who added corrupt practices to the patriarchal religion. Teraphim again are included among Micah's images. Judges 17:3-5; Judges 18:17, 18, 20; Teraphim were consulted for oracular answers by the Israelites, Zechariah 10:2; comp. Judges 18:5, 6; 1 Samuel 15:22, 23; 19:13, 16LXX., and 2 Kings 23:24 and by the Babylonians in the case of Nebuchadnezzar. Ezekiel 21:19-22.

Te'resh

(strictness), one of the two eunuchs whose plot to assassinate Ahasuerus was discovered by Mordecai. Esther 2:21; Esther 6:2; He was hanged. (B.C. 479.)

Ter'tius

(third), probably a Roman, was the amanuensis of Paul in writing the Epistle to the Romans. Romans 16:22; (A.D. 55.)

Tertul'lus

(diminutive from Tertius), "a certain orator," Acts 24:1; who was retained by the high priest and Sanhedrin to accuse the apostle Paul at Caesarea before the Roman procurator Antonius Felix. He evidently belonged to the class of professional orators. We may infer that Tertullus was of Roman, or at all events of Italian, origin. (A.D. 55.)

Tes'tament, New

See NEW TESTAMENT; BIBLE

Tes'tament, Old

See OLD TESTAMENT; BIBLE

Tetrarch

properly the sovereign or governor of the fourth part of a country. Matthew 14:1; Luke 3:1; Luke 9:7; Acts 13:1; The title was, however, often applied to any one who governed a Roman province, of whatever size. The title of king was sometimes assigned to a tetrarch. Matthew 14:9; Mark 6:14, 22.

Thadde'us

one of the twelve apostles. Matthew 10:3; Mark 3:18; From a comparison with the catalogue of St. Luke, Luke 6:16; Acts 1:13; it seems scarcely possible to doubt that the three names, of Judas, Lebbeus and Thaddeus were borne by one and the same person. See See JUDE

Tha'mah

(daughter). "The children of Thamah" were a family of Nethinim who returned with Zerubbabel. Ezra 2:53.

Tha'mar

TAMAR, 1. Matthew 1:3.

Thank offering, or Peace offering

the properly eucharistic offering among the Jews, in its theory resembling the meat offering and therefore indicating that the offerer was already reconciled to and in covenant with God. Its ceremonial is described in Leviticus 3:1;... The peace offerings, unlike other sacrifices, were not ordained to be offered in fixed and regular course. The only constantly-recurring peace offering appears to have been that of the two firstling lambs at Pentecost. Leviticus 23:19; The general principle of the peace offering seems to have been that it should be entirely spontaneous, offered as occasion should arise, from the feeling of the sacrificer himself. Leviticus 19:5; On the first institution, Leviticus 7:11-17; peace offerings are divided into "offerings of thanksgiving" and "vows or freewill offerings;" of which latter class the offering by a Nazarite on the completion of his vow is the most remarkable. Numbers 6:14; We find accordingly peace offerings offered for the people on a great scale at periods of unusual solemnity or rejoicing. In two cases only-Judges 20:26; 2 Samuel 6:18;-peace offerings are mentioned se offered with burnt offerings at a time of national sorrow and fasting.

Tha'ra

Terah the father of Abraham. Luke 3:34.

Thar'ra

Esther 2:1; a corrupt form of Teresh.

Thar'shish

1. In this more accurate form the translators of the Authorized Version have given in two passages-1 Kings 10:22; 1 Kings 22:48;-the name elsewhere presented as Tarshish.

2. A Benjamite, one of the family of Bilhan the house of Jediael. 1 Chronicles 7:10; only.

Theatre

For the explanation of the biblical allusions, two or three points only require notice. The Greek term, like the corresponding English term, denotes the place where dramatic performances are exhibited, and also the scene itself or spectacle which is witnessed there. It occurs in the first or local sense in Acts 19:29; The other sense of the term "theatre" occurs in 1 Cor. 4:9.

Thebes

(Authorized Version No, the multitude of No. populous No), a chief cite of ancient Egypt, long the capital of the upper country, and the seat of the Diospolitan dynasties, that ruled over all Egypt at the era of its highest splendor. It was situated on both sides of the Nile, 400 or 500 miles from its mouth. The sacred name of Thebes was P-amen "the abode of Amon," which the Greeks reproduced in their Diospolis, especially with the addition the Great. No-amon is the name of Thebes in the Hebrew Scriptures. Jeremiah 46:25; Nahum 3:8;Ezekiel uses No simply to designate the Egyptian seat of Amon. Ezekiel 30:14, 16; [NO-AMON] its origin and early allusions to it.-The origin of the city is lost in antiquity. Niebuhr is of opinion that Thebes was much older than Memphis, and that, "after the centre of Egyptian life was transferred to lower Egypt, Memphis acquired its greatness through the ruin of Thebes." But both cities date from our earliest authentic knowledge of Egyptian history. The first allusion to Thebes in classical literature is the familiar passage of the Iliad (ix. 381-385): "Egyptian Thebes, were are vast treasures laid up in the houses; where are a hundred gates, and from each two hundred men to forth with horses and chariots." In the first century before Christ, Diodorus visited Thebes, and he devotes several sections of his general work to its history and appearance. Though he saw the city when it had sunk to quite secondary importance, he confirms the tradition of its early grandeur-its circuit of 140 stadia, the size of its public edifices, the magnificence of its temples, the number of its monuments, the dimensions of its private houses, some of them four or five stories high-all giving it an air of grandeur and beauty surpassing not only all other cities of Egypt, but of the world. Monuments.-The monuments of Thebes are the most reliable witnesses for the ancient splendor of the city. These are found in almost equal proportions upon both sides of the river. The plan of the city, as indicated by the principal monuments, was nearly quadrangular, measuring two miles from north to south and four from east to west. Its four great landmarks were, Karnak and Luxor upon the eastern or Arabian side, and Qoornah and Medeenet Haboo upon the western or Libyan side. There are indications that each of these temples may have been connected with those facing it upon two sides by grand dromoi, lined with sphinxes and other colossal figures. Upon the western bank there was almost a continuous line of temples and public edifices for a distance of two miles,from Qoonah to Medeenet Haboo; and Wilkinson conjectures that from a point near the latter, perhaps in the line of the colossi, the "Royal street" ran down to the river, which was crossed by a ferry terminating at Luxor, on the eastern side. Behind this long range of temples and palaces are the Libyan hills, which for a distance of five miles are excavated to the depth of several hundred feet for sepulchral chambers. Some of these, in the number and variety of their chambers, the finish of their sculptures, and the beauty and freshness of their frescoes, are among the most remarkable monuments of Egyptian grandeur and skill. The eastern side of the river is distinguished by the remains of Lurer and Karnak, the latter being of itself a city of temples. The approach to Karnak from the south is marked by a series of majestic gateways and towers, which were the appendages of later times to the original structure. The temple properly faces the river, i.e. toward the northwest. The courts land properly connected with this structure occupy a space nearly 1800 feet square, and the buildings represent almost very dynasty of Egypt. Ezekiel proclaims the destruction of Thebes by the arm of Babylon, Ezekiel 30:14-16; and Jeremiah predicted the same overthrow, Jeremiah 46:25, 26; The city lies to-day a nest of Arab hovels amid crumbling columns and drifting sands. The Persian invader (Cambyses, B.C. 525) completed the destruction that the Babylonian had begun.

The'bez

(conspicuous), a place memorable for the death of the brave Abimelech, Judges 9:50; was known to Eusebius and Jerome, in whose time it was situated "in the district of Neapolis," 13 Roman miles therefrom, on the road to Scythopolis. There it still is, its name-Tubas-hardly changed.

Thel'asar

See TEL-ASSAR

Theoph'ilus

(friend of God) the person to whom St. Luke inscribes his Gospel and the Acts of the Apostles. Luke 1:3; Acts 1:1; From the honorable epithet applied to him in Luke 1:3; it has been argued with much probability that he was a person in high official position. All that can be conjectured with any degree of safety concerning him comes to this, that he was a Gentile of rank and consideration who came under the influence of St. Luke or under that of St. Paul at Rome, and was converted to the Christian faith.

Thessalo'nians, Second Epistle to the

appears to have been written from Corinth not very long after the first, for Silvanus and Timotheus were still with St. Paul. 2 Thessalonians 1:1; In the former letter we saw chiefly the outpouring of strong personal affection, occasioned by the renewal of the apostle's intercourse with the Thessalonians, and the doctrinal and hortatory portions are there subordinate. In the Second Epistle, on the other hand, his leading motive seems to have been the desire of correcting errors in the church of Thessalonica. We notice two points especially which call for his rebuke:-First, it seems that the anxious expectation of the Lord's advent. Instead of subsiding, had gained ground since the writing of the First Epistle. Second, the apostle had also a personal ground of complaint. His authority was not denied by any, but it was tampered with, and an unauthorized use was made of his name. It will be seen that the teaching of the Second Epistle is corrective of or rather supplemental to that of the first, and therefore presupposes it. This epistle, in the range of subject as well as in style and general character closely resembles the first; and the remarks made on that epistle apply for the most part equally well to this. The structure is somewhat similar the main body of the epistle being divided into two parts in the same way, and each part closing with a prayer. ch. 2 Cor. 2:16, 17; 2 Cor. 3:16; The epistle ends with a special direction and benediction. ch. 2 Cor. 3:17, 18; The external evidence in favor of the Second Epistle is somewhat more definite than that which can be brought in favor of the first. The internal character of the epistle too, as in the former case, bears the strongest testimony to its Pauline origin. Its genuineness, in fact, was never questioned until the beginning of the present century.

Thessalo'nians, First Epistle to the

was written by the apostle Paul at Corinth, a few months after he had founded the church at Thessalonica, at the close of the year A.D. 62 or the beginning of 53. The Epistles to the Thessalonians, then (for the second followed the first after no long interval), are the earliest of St. Paul's writings-perhaps the earliest written records of Christianity. It is interesting, therefore, to compare the Thessalonian epistles with the later letters, and to note the points of These differences are mainly 1. In the general style of these earlier letters there is greater simplicity and less exuberance of language.

2. The antagonism to St. Paul is not the same. Here the opposition comes from Jews. A period of five years changes the aspect of the controversy. The opponents of St. Paul are then no longer Jews so much as Judaizing Christians.

3. Many of the distinctive doctrines of Christianity were yet not evolved and distinctly enunciated till the needs of the Church drew them out into prominence at a later date. It has often been observed, for instance, that there is in the Epistles to the Thessalonians no mention of the characteristic contrast of "faith and works;" that the word "justification" does not once occur; that the idea of dying with Christ and living with Christ, so frequent in St. Paul's later writings, is absent in these. In the Epistles to the Thessalonians, the gospel preached is that of the coming of Christ, rather than of the cross of Christ. The occasion of this epistle was as follows: St. Paul had twice attempted to re-visit Thessalonica, and both times had been disappointed. Thus prevented from seeing them in person, he had sent Timothy to inquire and report to him as to their condition. 1 Thessalonians 3:1-6; Timothy returned with more favorable tidings, reporting not only their progress in Christian faith and practice, but also their strong attachment to their old teacher. 1 Thessalonians 3:6-10; The First Epistle to the Thessalonians is the outpouring of the apostle's gratitude on receiving this welcome news. At the same time there report of Timothy was not unmixed with alloy. There were certain features in the condition of the Thessalonian church which called for St. Paul's interference and to which he addresses himself in his letter. 1. The very intensity of their Christian faith, dwelling too exclusively on the day of the Lord's coming, had been attended with evil consequences. On the other hand, a theoretical difficulty had been felt. Certain members of the church had died, and there was great anxiety lest they should be excluded from any share in the glories of the Lord's advent. ch. 1 Thessalonians 4:13-18;

2. The Thessalonians needed consolation and encouragement under persecution. ch. 1 Thessalonians 2:14; 1 Thessalonians 3:2-4;

3. An unhealthy state of feeling with regard to spiritual gifts was manifesting itself. ch. 1 Thessalonians 2:19, 20;

4. There was the danger of relapsing into their old heathen profligacy. ch. 1 Thessalonians 4:4-8; Yet notwithstanding all these drawbacks, the condition of the Thessalonian church was highly satisfactory, and the most cordial relations existed between St. Paul and his converts there. This honorable distinction it shares with the other great church of Macedonia, that of Philippi. The epistle is rather practical than doctrinal. The external evidence in favor of the genuineness of the First Epistle to the Thessalonians is chiefly negative, but this is important enough. There is no trace that it was ever disputed at any age or in any section of the Church, or even by any individual till the present century. Toward the close of the second century from Irenaeus downward. we find this epistle directly quoted and ascribed to Paul. The evidence derived from the character of the epistle itself is so strong that it may fairly be called irresistible.

Thessaloni'ca

The original name of this city was Therma; and that part of the Macedonian shore on which it was situated retained through the Roman period the designation of the Thermaic Gulf. Cassander the son of Antipater rebuilt and enlarged Therma, and named it after his wife Thessalonica, the sister of Alexander the Great. The name ever since, under various slight modifications, has been continuous, and the city itself has never ceased to be eminent. Saloniki is still the most important town of European Turkey, next after Constantinople. Strabo in the first century speaks of Thessalonica as the most populous city in Macedonia. Visit of Paul.-St. Paul visited Thessalonica (with Silas and Timothy) during his second missionary journey, and introduced Christianity there. The first scene of the apostle's work at Thessalonica was the synagogue. Acts 17:2, 3; It is stated that the ministrations among the Jews continued for three weeks. ver. 2. Not that we are obliged to limit to this time the whole stay of the apostle at Thessalonica. A flourishing church was certainly formed there; and the epistles show that its elements were more Gentile than Jewish. [For persecution and further history see PAUL] Circumstances which led Paul to Thessalonica.-Three circumstances must here be mentioned which illustrate in an important manner this visit and this journey as well as the two Epistles to the Thessalonians. 1. This was the chief station on the great Roman road called the Via Egnatia, which connected Rome with the whole region to the north of the Aegean Sea.

2. Placed as if was on this great road, and in connection with other important Roman ways. Thessalonica was an invaluable centre for the spread of the gospel. In fact it was nearly if not quite on a level with Corinth and Ephesus in its share of the commerce of the Levant.

3. The circumstance noted in Acts 17:1; that here was the synagogue of the Jews in this part of Macedonia, had evidently much to do with the apostle's plans,and also doubtless with his success. Trade would inevitably bring Jews to Thessalonica; and it is remarkable that they have ever since had a prominent place in the annals of the city. Later ecclesiastical history.-During several centuries this city was the bulwark not simply of the later Greek empire, but of Oriental Christendom, and was largely instrumental in the conversion of the Slavonians and Bulgarians. Thus it received the designation of "the orthodox city;" and its struggles are very prominent in the writings of the Byzantine historians.

Theu'das

(God-given), the name of an insurgent mentioned in Gamaliel's speech before the Jewish council, Acts 5:35-39; at the time of the arraignment of the apostles. He appeared, according to Luke's account, at the head of about four hundred men. He was probably one of the insurrectionary chiefs or fanatics by whom the land was overrun in the last year of Herod's reign. Josephus speaks of a Theudas who played a similar part in the time of Claudius, about A.D. 44; but the Theudas mentioned by St. Luke must be a different person from the one spoken of by Josephus.

Thieves, The two

The men who under this name appear in the history of the crucifixion were robbers rather than thieves, belonging to the lawless bands by which Palestine was at that time and afterward infested. Against these brigands every Roman procurator had to wage continual war. It was necessary to use an armed police to encounter them. Luke 22:62; Of the previous history of the two who suffered on Golgotha we know nothing. They had been tried and condemned, and were waiting their execution before our Lord was accused. It is probable enough, as the death of Barabbas was clearly expected at the same time that they had taken part in his insurrection had expected to die with Jesus Barabbas. They find themselves with one who bore the same name, but who was described in the superscription on his cross as Jesus of Nazareth. They could hardly have failed to hear something of his fame as a prophet, of his triumphal entry as a king; They catch at first the prevailing tone of scorn. But over one of them there came a change. He looked back upon his past life, and saw an infinite evil. He looked to the man dying on the cross beside him, and saw an infinite compassion. There indeed was one unlike all other "kings of the Jews" whom the robber had ever known. Such a one must be all that he had claimed to be. To be forgotten by that king seems to him now the most terrible of all punishments; to take part in the triumph of his return, the most blessed of all hopes. The yearning prayer was answered, not in the letter, but in the spirit.

Thim'nathah

a town in the allotment of Dan. Joshua 19:43; only. It is named between Elon and Ekron. The name is the same as that of the residence of Samson's wife. See See TIMNAH

Thistle

See THORNS AND THISTLES

Thom'as

(a twin), one of the apostles. According to Eusebius, his real name was Judas. This may have been a mere confusion with Thaddeus, who is mentioned in the extract. But it may also be that; Thomas was a surname. Out of this name has grown the tradition that he had a twin-sister, Lydia, or that he was a twin-brother of our Lord; which last, again, would confirm his identification with Judas. Comp. Matthew 13:55; He is said to have been born at Antioch. In the catalogue of the apostles he is coupled with Matthew in Matthew 10:3; Mark 3:18; Luke 6:15; and with Philip in Acts 1:13; All that we know of him is derived from the Gospel of St. John; and this amounts to three traits, which, however, so exactly agree together that, slight as they are they place his character before us with a precision which belongs to no other of the twelve apostles except Peter, John and Judas Iscariot. This character is that of a man slow to believe, seeing all the difficulties of a case, subject to despondency, viewing things on the darker side, yet full of ardent love of his Master. The latter trait was shown in his speech when our Lord determined to face the dangers that awaited him in Judea on his journey to Bethany. Thomas said to his fellow disciples, "Let us also go, that we may die with him." John 11:16; His unbelief appeared in his question during the Last Supper: "Thomas saith unto him Lord we know not whither thou goest, and how can we: know the way?" John 14:5; It was the prosaic, incredulous doubt as to moving a step in the unseen future, and yet an eager inquiry as to how this step was to be taken. The first-named trait was seen after the resurrection. He was absent-possibly by accident, perhaps characteristically-from the first assembly when Jesus had appeared. The others told him what they had seen. He broke forth into an exclamation, the terms of which convey to us at once the vehemence of his doubt, and at the same time the vivid picture that his mind retained of his Master's form as he had last seen him lifeless on the cross. John 20:25; On the eighth day he was with them st their gathering, perhaps in expectation of a recurrence of the visit of the previous week; and Jesus stood among them. He uttered the same salutation, "Peace be unto you;" and then turning to Thomas, as if this had been the special object of his appearance, uttered the words which convey as strongly the sense of condemnation and tender reproof as those of Thomas had shown the sense of hesitation and doubt. The effect on him was immediate. The conviction produced by the removal of his doubt became deeper and stronger than that of any of the other apostles. The words in which he expressed his belief contain a far higher assertion of his Master's divine nature than is contained in any other expression used by apostolic lips-"My Lord and my God." The answer of our Lord sums up the moral of the whole narrative: "Because thou hast seen me, thou hast believed: blessed are they that have not seen me, and yet have-believed." John 20:29; In the New Testament~ we hear of Thomas only twice again, once on the Sea of Galilee with the seven disciples, where he is ranked next after Peter, John 21:2; and again in the assemblage of the apostles after the ascension. Acts 1:13; The earlier traditions, as believed in the fourth century, represent him as preaching in Parthia or Persia, and as finally buried at Edessa. The later traditions carry him farther east, His martyrdom whether in Persia or India, is said to have been occasioned by a lance, and is commemorated by the Latin Church on December 21 the Greek Church on October 6, and by the Indians on July 1.

Three Taverns

A station on the Appian Road, along which St. Paul travelled from Puteoli to Rome. Acts 28:15; The distances, reckoning southward from Rome are given as follows in the Antonine Itinerary: "to Aricia, 16 miles; to Three Taverns, 17 miles; to Appii Forum, 10 miles;" and, comparing this with what is still observed along the line of road, we have no difficulty in coming to the conclusion that "Three Taverns" was near the modern Cisterna. Just at this point a road came in from Antium on the coast. There is no doubt that "Three Taverns" was a frequent meeting-place of travellers.

Threshing

See AGRICULTURE

Threshold

Of the two words so rendered is the Authorized Version, one,miphthan,,seems to mean sometimes a projecting beam or corbel. Ezekiel 9:3; Ezekiel 10:4, 18.

Thresholds, The

This word, Asuppe, appears to be inaccurately rendered in Nehemiah 12:25; though its real force has perhaps not yet been discovered. The "house of Asuppim," or simply "the Asuppim," is mentioned in 1 Chronicles 26:15, 17; as a part, probably a gate of the enclosure of the "house of Jehovah," apparently at its southwest corner. The allusion in Nehemiah 12:29; is undoubtedly to the same place. See GATE

Throne

The Hebrew word so translated applies to any elevated seat occupied by a person in authority, whether a high priest, 1 Samuel 1:9; a judge, Psalms 122:5; or a military chief Jeremiah 1:16; The use of a chair in a country where the usual postures were squatting and reclining was at all times regarded as a symbol of dignity. 2 Kings 4:10; Proverbs 9:14; In order to specify a throne in our sense of the term, it was necessary to add to the word the notion of royalty; hence the frequent occurrence of such expressions as "throne of the kingdom." Deuteronomy 17:18; 1 Kings 1:46; 2 Chronicles 7:18; The characteristic feature in the royal throne was its elevation: Solomon's throne was approached by six steps, 1 Kings 10:19; 2 Chronicles 9:18; and Jehovah's throne is described as "high and lifted up." Isaiah 6:1; The materials and workmanship of Solomon's throne were costly. It was made of wood inlaid with ivory and then covered with gold except where the ivory showed. It was furnished with arms or "stays." The steps were also lines with pairs of lions. As to the form of chair, we are only informed in 1 Kings 10:19; that "the top was round behind." The king sat on his throne on state occasions. At such times he appeared in his royal robes. The throne was the symbol of supreme power and dignity. Genesis 41:40; Similarly, "to sit upon the throne" implied the exercise of regal power. Deuteronomy 17:18; 1 Kings 16:11.

Thu'hash

(badger), son of Nahor by his concubine Reumah. Genesis 22:24; (B.C. 1880.)

Thummim

See URIM AND THUMMIM

Thunder

is hardly ever heard in Palestine form the middle of April to the middle of September; hence it was selected by Samuel as a striking expression of the divine displeasure toward the Israelites. 1 Samuel 12:17; Rain in harvest was deemed as extraordinary as snow in summer, Proverbs 26:1; and Jerome states that he had never witnessed it in the latter part of June or in July. Comm. on Amos 4:7; In the imaginative philosophy of the Hebrews, thunder was regarded as the voice of Jehovah, Job 37:2, 4, 5; Job 40:9; Psalms 18:13; Psalms 29:3-9; Isaiah 30:30, 31; who dwelt behind the thunder-cloud. Psalms 81:7; Thunder was, to the mind of the Jew, the symbol of divine power Psalms 29:3; etc., and vengeance. 1 Samuel 2:10; 2 Samuel 22:14.

Thyati'ra

a city on the Lycus, founded by Seleucus Nicator, lay to the left of the road from Pergamos to Sardis, 27 miles from the latter city, and on the very confines of Mysia and Ionia, so as to be sometimes reckoned within the one and sometimes within the other. Dyeing apparently formed an important part of the industrial activity of Thyatira, as it did of that of Colossae and Laodicea. It is first mentioned in connection with Lydia, "a seller of purple." Acts 16:14; One of the Seven Churches of Asia was established here. Revelation 2:18-29; The principal deity of the city was Apollo; but there was another superstition, of an extremely curious nature which seems to have been brought thither by some of the corrupted Jews of the dispersed tribes. A fane stood outside the walls, dedicated to Sambatha-the name of the sibyl who is sometimes called Chaldean, sometimes Jewish, sometimes Persian-in the midst of an enclosure designated "the Chaldaeans' court." This seems to lend an illustration to the obscure passage in Revelation 2:20, 21; which some interpret of the wife of the bishop. Now there is evidence to show that in Thyatira there was a great amalgamation of races. If the sibyl Sambatha was in reality a Jewess, lending her aid to the amalgamation of different religions, and not discountenanced by the authorities of the Judeo-Christian Church at Thyatira, both the censure and its qualification become easy of explanation. (The present name of the city is ak-Hissar ("white castle"). It has a reputation for the manufacture of scarlet cloth. Its present population is 15,000 to 20,000. There are nine mosques.-ED.)

Thyine wood

occurs in Revelation 18:12; where the margin has "sweet" (wood). There can be little doubt that the wood here spoken of is that of the Thuya articulata, Desfont the Callitris quadrivalvis of present botanists. It is a cone bearing tree and allied to the pine. This tree was much prized by Greeks and Romans on account of the beauty of its wood for various ornamental purposes. By the Romans the tree was called citrus, the wood citrum. It is a native of Barbary, and grows to the height of 15 to 25 feet.

Tibe'rias, The Sea of

John 21:1; See GENNESARET, SEA OF

Tibe'rias

a city in the time of Christ, on the Sea of Galilee; first mentioned in the New Testament, John 6:1, 23; John 21:1; and then by Josephus, who states that it was built by Herod Antipas, and was named by him in honor of the emperor Tiberius. Tiberias was the capital of Galilee from the time of its origin until the reign of Herod Agrippa II., who changed the seat of power back again to Sepphoris, where it had been before the founding of the new city. Many of the inhabitants were Greeks and Romans, and foreign customs prevailed there: to such an extent as to give offence to the stricter Jews. It is remarkable that the Gospels give us no information that the Saviour who spent so much of his public life in Galilee, ever visited Tiberias. The place is only mentioned in the New Testament in John 6:23; History.-Tiberias has an interesting history apart from its strictly biblical associations. It bore a conspicuous part in the wars between the Jews and the Romans. The Sanhedrin, subsequent to the fall of Jerusalem, after a temporary sojourn at Jamnia and Sepphoris, became fixed there about the middle of the second century. Celebrated schools of Jewish learning flourished there through a succession of several centuries. The Mishna was compiled at this place by the great Rabbi Judah Hakkodesh, A.D. 190. The city has been possessed successively by Romans, Persians Arabs and Turks. It contains now, under the Turkish rule, a mixed population of Mohammedans, Jews and Christian, variously estimated at from two to four thousand. Present city.-The ancient name has survived in that of the modern Tubarieh, which occupies the original site. Near Tubarieh, about a mile farther south along the shore, are the celebrated warm baths, which the Roman naturalists reckoned among the greatest known curiosities of the world. Tiberias is described by Dr. Thomson as "a filthy place, fearfully hot in summer." It was nearly destroyed in 1837 by an earthquake, by which 800 persons lost their lives.

Tibe'rius

(in full, Tiberius Claudius Nero), the second Roman emperor, successor of Augustus, who began to reign A.D. 14 and reigned until A.D. 37. He was the son of Tiberius Claudius Nero and Livia, and hence a stepson of Augustus. He was born at Rome on the 18th of November, B.C. 45. He became emperor in his fifty-fifth year, after having distinguished himself as a commander in various wars, and having evinced talents of a high order as an orator and an administrator of civil affairs. He even gained the reputation of possessing the sterner virtues of the Roman character, and was regarded as entirely worthy of the imperial honors to which his birth and supposed personal merits at length opened the way. Yet, on being raised to the supreme power, he suddenly became, or showed himself to be a very different man. His subsequent life was one of inactivity, sloth and self-indulgence. He was despotic in his government, cruel and vindictive in his disposition. He died A.D. 37, at the age of 78, after a reign of twenty-three years. Our Saviour was put to death in the reign of Tiberius.

Tib'hath

(extension), a city of Hadadezer, king of Zobah, 1 Chronicles 18:8; which in 2 Samuel 8:8 is called Betah. Its exact Position is unknown.

Tib'ni

(intelligent). After Zimri had burnt himself in his palace, there was a division in the northern kingdom, half of the people following Tibni the son of Ginath, and half following Omri. 1 Kings 16:21, 22; Omri was the choice of the army Tibni was probably put forward by the people of Tirzah, which was then besieged by Omri and his host. The struggle between the contending factions lasted four years (comp.) 1 Kings 16:16, 23; (B.C. 926-922.), when-Tibni died.

Ti'dal

(great son) is mentioned only in Genesis 14:1, 9; (B.C. about 1900.) He is called "king of nations," from which we may conclude that he was a chief over various nomadic tribes who inhabited different portions of Mesopotamia at different seasons of the year, as do the Arabs at the present day.

Tig'lath-pile'ser

(In 1 Chronicles 5:26; and again in 2 Chronicles 28:20 the name of this king is given as TIGLATH-PILNESER.) Tiglath-pileser is the second Assyrian king mentioned in Scripture as having come into contact with the Israelites. He attacked Samaria in the reign of Pekah, B.C. 756-736. probably because Pekah withheld his tribute, and having entered his territories, he "took Ijon, and Abel-beth-maachah and Janoah and Kedesh, and Hazer, and Gilead, and Galilee, and all the land of Naphtali, and carried them captive to Assyria." 2 Kings 15:29; The date of this invasion cannot be fixed. After his first expedition a close league was formed between Rezin, king of Syria, and Pekah, having for its special object the humiliation of Judah. At first great successes were gained by Pekah and his confederate, 2 Kings 15:37; 2 Chronicles 28:6-8; but on their proceeding to attack Jerusalem itself, Ahaz applied to Assyria for assistance, and Tiglath-pileser, consenting to aid him, again appeared at the head of an army in these regions. He first marched, naturally, against Damascus. which he took, 2 Kings 16:9; razing it to the ground, and killing Rezin, the Damascene monarch. After this, probably, he proceeded to chastise Pekah, whose country he entered on the northeast, where it bordered upon "Syria of Damascus." Here he overran the whole district to the east of Jordan, carrying into captivity "the Reubenites, the Gadites and the half tribe of Manasseh," 1 Chronicles 5:26; Before returning into his own land, Tiglath pileser had an interview with Ahaz at Damascus. 2 Kings 16:10; This is all that Scripture tells us of Tiglath-pileser. He reigned certainly from B.C. 747 to B.C. 730, and possibly a few years longer, being succeeded by Shalmaneser at least as early as B.C. 785, Tiglath-pileser's wars do not generally, appear to have been of much importance. No palace or great building can be ascribed to this king. His slabs, which are tolerably numerous show that he must have built or adorned a residence at Calah (Nimrud), where they were found.

Ti'gris

is used by the LXX. as the Greek equivalent of the Hebrew Hiddekel, and occurs also in several of the apocryphal books, as in Tobit, ch. 6:1, Judith, ch. 1:6, and Ecclesiasticus, ch. 24:25. The Tigris, like the Euphrates, rises from two principal sources in the Armenian mountains, and flows into the Euphrates. Its length, exclusive of windings, is reckoned at 1146 miles. It receives, along its middle and lower course no fewer than five important tributaries. These are the river of Zakko or eastern Khabour, the Great Zab (Zab Ala), the Lesser Zab (Zab Asfal), the Adhem, and the Diyaleh or ancient Gyndes. All these rivers flow from the high range of Zagros. We find but little mention of the Tigris in Scripture. It appears, indeed, under the name of Hiddekel, among the rivers of Eden, Genesis 2:14; and is there correctly described as "running eastward to Assyria;" but after this we hear no more of it, if we accept one doubtful allusion in Nahum Nahum 2:6; until the captivity, when it becomes well known to the prophet Daniel. With him it is "the Great River." The Tigris, in its upper course, anciently ran through Armenia and Assyria.

Tik'vah

(hope). 1. The father of Shallum the husband of the prophetess Huldah. 2 Kings 22:14; (B.C. before 632.)

2. The father of Jahaziah. Ezra 10:15.

Tik'vath

(assemblage) (properly Tokehath or Tokhath), Tikvah the father of Shallum. 2 Chronicles 34:22.

Til'gath-pilne'ser

a variation, and probably a corruption, of the name Tiglath-pileser. 1 Chronicles 5:6, 26; 2 Chronicles 28:20.

Ti'lon

(gift), one of the four sons of Shimon, whose family is reckoned in the genealogies of Judah. 1 Chronicles 4:20; (B.C. 1451.)

Timae'us

the father of the blind man, Bartimaus. Mark 10:46.

Timbrel, tabret

(Heb. toph). In old English tabor was used for any drum. Tabouret and tambourine are diminutives of tabor, and denote the instrument now known as the tambourine. Tabret is a contraction of tabouret. The Hebrew toph is undoubtedly the instrument described by travellers as the duff or diff of the Arabs. It was played principally by women, Exodus 15:20; Judges 11:34; 1 Samuel 18:6; Psalms 68:25; as an accompaniment to the song and dance. The diff of the Arabs is described by Russell as "a hoop (sometimes with pieces of brass fixed in it to make a jingling) over which a piece of parchment is stretched. It is beaten with the fingers, and is the true tympanum of the ancients." In Barbary it is called tar.

Tim'na, or Tim'nah

(restraint). 1. A concubine of Eliphaz son of Esau, and mother of Amalek Genesis 36:12; it may be presumed that she was the same as Timna sister of Lotan. Ibid. ver. 22, and 1 Chronicles 1:39; (B.C. after 1800.)

2. A duke or phylarch of Edom in the last list in Genesis 36:40-43; 1 Chronicles 1:51-54; Timnah was probably the name of a place or a district. See See the following article

Tim'nah

(portion). 1. A place which formed one of the landmarks on the north boundary of the allotment of Judah. Joshua 15:10; It is probably identical with the Thimnathah of Joshua 19:43; and that again with the Timnath, or, more accurately, Timnathah, of Samson Judges 14:1, 2, 5; and the Thamnatha of the Maccabees. The modern representative of all these various forms of the same name is probably Tibneh, a village about two miles west of Ain Shems (Beth-shemesh). In the later history of the Jews, Timnah must have been a conspicuous place. It was fortified by Bacchides as one of the most important military posts of Judea. 1 Macc. 9:50.

2. A town in the mountain district of Judah. Joshua 15:57; A distinct place from that just examined.

3. Inaccurately written Timnath in the Authorized Version, the scene of the adventure of Judah with his daughter in-law Tamar. Genesis 38:12, 13, 14; There is nothing here to indicate its position. It may be identified either with the Timnah in the mountains of Judah No. 23 or with the Timnathath of Samson [No. 1].

Tim'nath

See TIMNAH

Tim'nathah

the residence of Samson's wife. Judges 14:1, 2, 5.

Tim'nath-he'res

(portion of the sun) the name under which the city and burial-place of Joshua, previously called Timnath-serah is mentioned in Judges 2:9; See TIMNATH-GERAH

Tim'nath-se'rah

(portion of abundance), the name of the city which was presented to Joshua after the partition of the country, Joshua 19:50; and in "the border" of which he was buried. Joshua 24:30; It is specified as "in Mount Ephraim on the north side of Mount Gaash." In Judges 2:9; the name is altered to TIMNATH-HERES. The latter form is that adopted by the Jewish writers. Accordingly, they identify the place with Kefar-cheres, which is said by Jewish travellers to be about five miles south of Shechem (Nablus). No place with that name appears on the maps. Another identification has, however been suggested by Dr. Eli Smith. In his journey from Jifna to Mejdel-Yaba, about six miles from the former he discovered the ruins of a considerable town. Opposite the town was a much higher hill, in the north side of which are several excavated sepulchres. The whole bears the name of Tibneh.

Tim'nite, The

Samson's father-in-law, a native of Timnathah. Judges 15:6.

Ti'mon

one of the seven, commonly called "deacons." Acts 6:1-6; He was probably a Hellenist. (A.D. 34.)

Timo'theus

1. A "captain of the Ammonites," 1 Macc. 5:6 who was defeated on several occasions by Judas Maccabaeus, B.C. 164. 1 Macc. 5:6, 11, 34-44. He was probably a Greek adventurer.

2. In 2 Macc. a leader named Timetheus is mentioned as having taken part in the invasion of Nicanor, B.C. 166. 2 Macc. 8:30; 9:3.

3. The Greek name of Timothy. Acts 16:1; Acts 17:14; etc.

Tim'othy

The disciple thus named was the son of one of those mixed marriages which, though condemned by stricter Jewish opinion were yet not uncommon in the later periods of Jewish history. The father's name is unknown; he was a Greek, i.e. a Gentile, by descent. Acts 16:1, 3; The absence of any personal allusion to the father in the Acts or Epistles suggests the inference that he must have died or disappeared during his son's infancy. The care of the boy thus devolved upon his mother Eunice and her mother Lois. 2 Timothy 1:5; Under their training his education was emphatically Jewish. "From a child" he learned to "know the Holy Scriptures" daily. The language of the Acts leaves it uncertain whether Lystra or Derbe was the residence of the devout family. The arrival of Paul and Barnabas in Lycaonia, A.D. 44, Acts 14:6; brought the message of glad tidings to Timothy and his mother, and they received it with "unfeigned faith." 2 Timothy 1:5; During the interval of seven years between the apostle's first and second journeys the boy grew up to manhood. Those who had the deepest insight into character, and spoke with a prophetic utterance, pointed to him, 1 Timothy 1:18; 1 Timothy 4:14; as others had pointed before to Paul and Barnabas, Acts 13:2; as specially fit for the missionary work in which the apostle was engaged. Personal feeling led St. Paul to the same conclusion, Acts 16:3; and he was solemnly set apart to do the work and possibly to bear the title of evangelist. 1 Timothy 4:14; 2 Timothy 1:6; 2 Timothy 4:5; A great obstacle, however, presented itself. Timothy, though reckoned as one of the seed of Abraham, had been allowed to grow up to the age of manhood without the sign of circumcision. With a special view to the feelings of the Jews making no sacrifice of principle, the apostle, who had refused to permit the circumcision of Titus, "took and circumcised" Timothy. Acts 16:3; Henceforth Timothy was one of his most constant companions. They and Silvanus, and probably Luke also, journeyed to Philippi, Acts 16:12; and there the young evangelist was conspicuous at once for his filial devotion and his zeal. Philip. 2:22; His name does not appear in the account of St. Paul's work at Thessalonica, and it is possible that he remained some time at Philippi. He appears, however, at Berea, and remains there when Paul and Silas are obliged to leave, Acts 17:14; going afterward to join his master at Athens. 1 Thessalonians 3:2; From Athens he is sent back to Thessalonica, ibid., as having special gifts for comforting and teaching. He returns from Thessalonica, not to Athens, but to Corinth, and his name appears united with St. Paul's in the opening words of both the letters written from that city to the Thessalonians, 1 Thessalonians 1:1; 2 Thessalonians 1:1; Of the next five years of his life we have no record. When we next meet with him, it is as being sent on in advance when the apostle was contemplating the long journey which was to include Macedonia, Achaia, Jerusalem and Rome. Acts 19:22; It is probable that he returned by the same route and met St. Paul according to a previous arrangement, 1 Cor. 16:11; and was thus with him when the Second Epistle was written to the church of Corinth. 2 Cor. 1:1; He returns with the apostle to that city, and joins in messages of greeting to the disciples whom he had known personally at Corinth, and who had since found their way to Rome. Romans 16:21; He forms one of the company of friends who go with St. Paul to Philippi, and then sail by themselves, waiting for his arrival by a different ship. Acts 20:3-6; The absence of his name from Acts 27:1;... leads to the conclusion that he did not share in the perilous voyage to Italy. He must have joined the apostle, however, apparently soon after his arrival at Rome, and was with him when the Epistles to the Philippians, to the Colossians and to Philemon were written. Philemon 1:1; Philemon 1:19; Colossians 1:1;Phil. ver. 1. All the indications of this period point to incessant missionary activity. From the two Epistles addressed to Timothy we are able to put together a few notices as to his later from 1 Timothy 1:3; that he and his master after the release of the latter from his imprisonment, A.D. 63, revisited proconsular Asia; that the apostle then continued his Journey to Macedonia, while the disciple remained, half reluctantly, even weeping at the separation, 2 Timothy 1:4; at Ephesus, to check, if possible, the outgrowth of heresy and licentiousness which had sprung up there. The position in which he found himself might well make him anxious. He used to rule presbyters most of whom were older than himself 1 Timothy 4:12; Leaders of rival sects were there. The name of his beloved teacher was no longer honored as it had been. We cannot wonder that the apostle, knowing these trials should be full of anxiety and fear for his disciple's steadfastness. In the Second Epistle to him, A.D. 67 or 68, this deep personal feeling utters itself yet more fully. The last recorded words of the apostle express the earnest hope, repented yet more earnestly, that he might see him once again. 2 Timothy 4:9, 21; We may hazard the conjecture that he reached him in time, and that the last hours of the teacher were soothed by the presence of the disciple whom he loved so truly. Some writers have seen in Hebrews 13:23; an indication that he even shared St. Paul's imprisonment, and was released from it by the death of Nero. Beyond this all is apocryphal and uncertain. He continued, according to the old traditions, to act as bishop of Ephesus, and died a martyr's death under Domitian or Nerva. A somewhat startling theory as to the intervening period of his life has found favor with some. If he continued, according to the received tradition, to be bishop of Ephesus, then he, and no other, must have been the "angel" of the church of Ephesus to whom the message of Revelation 2:1-7; was addressed.

Timothy, Epistles of Paul to

The Epistles to Timothy and Titus are called the Pastoral Epistles, because they are principally devoted to directions about the work of the pastor of a church. The First Epistle was probably written from Macedonia, A.D. 65, in the interval between St. Paul's first and second imprisonments at Rome. The absence of any local reference but that in 1 Timothy 1:3; suggests Macedonia or some neighboring district. In some MSS. and versions Laodicea is named in the inscription as the place from which it was sent. The Second Epistle appears to have been written A.D. 67 or 68, and in all probability at Rome. The following are the characteristic features of these epistles:-(1) The ever-deepening sense in St. Paul's heart of the divine mercy of which he was the object, as shown in the insertion of the "mercy" in the salutations of both epistles, and in the "obtained mercy" of 1 Timothy 1:13; (2) The greater abruptness of the Second Epistle. From first to last there is no plan, no treatment of subjects carefully thought out. All speaks of strong overflowing emotion memories of the past, anxieties about the future. (3) The absence, as compared with St. Paul other epistles, of Old Testament references. This may connect itself with the fact just noticed, that these epistles are not argumentative, possibly also with the request for the "books and parchments" which had been left behind. 2 Timothy 4:13; (4) The conspicuous position of the "faithful sayings" as taking the place occupied in other epistles by the Old Testament Scriptures. The way in which these are cited as authoritative, the variety of subjects which they cover, suggests the thought that in them we have specimens of the prophecies of the apostolic Church which had most impressed themselves on the mind of the apostle and of the disciples generally. 1 Cor. 14:1;... shows how deep a reverence he was likely to feel for spiritual utterances. In 1 Timothy 4:1; we have a distinct reference to them. (5) The tendency of the apostle's mind to dwell more on the universality of the redemptive work of Christ, 1 Timothy 2:3-6; 1 Timothy 4:10; and his strong desire that all the teaching of his disciples should be "sound." (6) The importance attached by him to the practical details of administration. The gathered experience of a long life had taught him that the life and well being of the Church required these for its safeguards. (7) The recurrence of doxologies, 1 Timothy 1:17; 1 Timothy 6:15, 16; 2 Timothy 4:18; as from one living perpetually in the presence of God, to whom the language of adoration was as his natural speech.

Tin

Among the various metals found in the spoils of the Midianites, tin is enumerated. Numbers 31:22; It was known to the Hebrew metal-workers as an alloy of other metals. Isaiah 1:25 Ezekiel 22:18, 20; The markets of Tyre were supplied with it by the ships of Tarshish. Ezekiel 27:12; It was used for plummets, Zechariah 4:10; and was so plentiful as to furnish the writer of Ecclesiasticus, Ecclus. 47:18, with a figure by which to express the wealth of Solomon. Tin is not found in Palestine. Whence, then. did the ancient Hebrews obtain their supply "Only three countries are known to contain any considerable quantity of it: Spain and Portugal, Cornwall and the adjacent parts of Devonshire, and the islands of Junk, Ceylon and Banca, in the Straits of Malacca." (Kenrick, "Phoenicia," p. 212.) There call be little doubt that the mines of Britain were the chief source of supply to the ancient world, [See TARSHISH] ("Tin ore has lately been found in Midian."-Schaff.)

Tiph'sah

(ford) is mentioned in 1 Kings 4:24; as the limit of Solomon's empire toward the Euphrates and in 2 Kings 15:16; it is said to have been attacked by Menahemi. It was known to the Greeks and Romans under the name of Thapsacus, and was the point where it was usual to cross the Euphrates. Thapsacus has been generally placed at the modern Deir; but the Euphrates expedition proved that there is no ford at Deir, and that the only ford in this part of the course of the Euphrates is at Suriyeh, 45 miles below Balis, and 165 above Deir. This, then, must have been the position of Thapsacus.

Ti'rathites, The

one of the three families of scribes residing at Jabez, 1 Chronicles 2:55; the others being the Shimeathites and Sucathites. The passage is hopelessly obscure.

Tire

an old English word for headdress. It was an ornamental headdress worn on festive occasions, Ezekiel 24:17, 23; and perhaps, as some suppose, also an ornament for the neck worn by both women, Isaiah 3:18; and men, and even on the necks of camels. Judges 8:21, 26.

Tir'hakah, or Tirha'kah

(exalted?) king of Ethiopia (Cush), the opponent of Sennacherib. 2 Kings 19:9; Isaiah 37:9; He may be identified with Tarkos or Tarakos, who was the third and last king of the twenty-fifth dynasty, which was of Ethiopians. His accession was probably about B.C. 695. Possibly Tirhakah ruled over Ethiopia before becoming king of Egypt.

Tir'hanah

(favor), son of Caleb ben-Hezron by his concubine Maachah. 1 Chronicles 2:48; (B.C. about 1451.)

Tir'ia

(fear), son of Jehaleleel, of the tribe of Judah. 1 Chronicles 4:16; (B.C. about 1451.)

Tir'ras

(desire), the youngest son of Japheth, Genesis 10:2; usually identified with the Thracians, as presenting the closest verbal approximation to the name.

Tirshatha

(always written with the article), the title of the governor of Judea under the Persians, perhaps derived from a Persian root signifying stern, severe, is added as a title after the name of Nehemiah, Nehemiah 8:9; Nehemiah 10:1; and occurs also in three other places. In the margin of the Authorized Version Ezra 2:63; Nehemiah 7:65; Nehemiah 10:1; it is rendered "governor."

Tir'zah

(delight), youngest of the five daughters of Zelophehad. Numbers 26:33; Numbers 27:1; Numbers 36:11; Joshua 17:3; (B.C. 1450.)

Tir'zah

an ancient Canaanite city, whose king is enumerated among those overthrown in the conquest of the country. Joshua 12:24; It reappears as a royal city, the residence of Jeroboam and of his successors, 1 Kings 14:17, 18; and as the seat of the conspiracy of Menahem ben-Gaddi against the wretched Shallum. 2 Kings 15:16; Its reputation for beauty throughout the country must have been widespread. It is in this sense that it is spoken of in the Song of Solomon. Eusebius mentions it in connection with Menahem, and identifies it with a "village of Samaritans in Batanea." Its site is Telluzah, a place in the mountains north of Nablus.

Tish'bite, The

the well-known designation of Elijah. 1 Kings 17:1; 1 Kings 21:17, 28; 2 Kings 1:3, 8; 2 Kings 9:36; The name naturally points to a place called Tishbeh, Tishbi, or rather perhaps Tesheb, as the residence of the prophet. Assuming that a town is alluded to as Elijah's native place, it is not necessary to infer that it was itself in Gilead, as many have imagined. The commentators and lexicographers, with few exceptions, adopt the name "Tishbite" as referring to the place Thisbe in Naphtali which is found in the Septuagint text of Tobit 1:2.

Tithe or tenth

the proportion of property devoted to religious uses from very early times. Instances of the use of tithes are found prior to the appointment of the Levitical tithes under the law. In biblical history the two prominent instances are-

1. Abram presenting the tenth of all his property, or rather of the spoils of his victory, to Melchizedek. Genesis 14:20; Hebrews 7:2, 6;

2. Jacob, after his vision at Luz, devoting a tenth of all his property to God in case he should return home in safety Genesis 28:22; The first enactment of the law in respect of tithe is the declaration that the tenth of all produce, as well as of flocks and cattle belongs to Jehovah and must be offered to him that the tithe was to be paid in kind, or, if redeemed, with an addition of one fifth to its value. Leviticus 27:30-33; This tenth is ordered to be assigned to the Levites as the reward of their service, and it is ordered further that they are themselves to dedicate to the Lord a tenth of these receipts, which is to be devoted to the maintenance of the high priest. Numbers 18:21-28; This legislation is modified or extended in the book of Deuteronomy, i.e. from thirty-eight to forty years later. Commands are given to the people-

1. To bring their tithes, together with their votive and other offerings and first-fruits, to the chosen centre of worship, the metropolis, there to be eaten in festive celebration in company with their children their servants and the Levites. Deuteronomy 12:5-18;

2. All the produce of the soil was to be tithed every and these tithes with the firstlings of the flock and herd, were to be eaten in the metropolis.

3. But in case of distance, permission is given to convert the produce into money, which is to be taken to the appointed place, and there laid out in the purchase of food for a festal celebration, in which the Levite is, by special command, to be included. Deuteronomy 14:22-27;

4. Then follows the direction that at the end of three years all the tithe of that year is to be gathered and laid up "within the gates" and that a festival is to be held of which the stranger, the fatherless and the widow together with the Levite, are to partake. Ibid. Deuteronomy 5:28, 29;

5. Lastly it is ordered that after taking the tithe in each third year, "which is the year of tithing," an exculpatory declaration is to be made by every Israelite that he has done his best to fulfill the divine command, Deuteronomy 26:12-14; From all this we gather-(1) That one tenth of the whole produce of the soil was to be assigned for the maintenance of the Levites. (2) That out of this the Levites were to dedicate a tenth to God for the use of the high priest. (3) That a tithe, in all probability a second tithe, was to be applied to festival purposes. (4) That in every third year, either this festival tithe or a third tenth was to be eaten in company with the poor and the Levites. (These tithes in early times took the place of our modern taxes, us well as of gifts for the support of religious institutions.-ED.)

Ti'tus

Our materials for the biography of this companion of St. Paul must be drawn entirely from the notices of him in the Second Epistle to the Corinthians, the Galatians, and to Titus himself, combined with the Second Epistle to Timothy. He is not mentioned in the Acts at all. Taking the passages in the epistles in the chronological order of the events referred to, we turn first to Galatians 2:1, 3; We conceive the journey mentioned here to be identical with that (recorded in Acts 15) in which Paul and Barnabas went from Antioch to Jerusalem to the conference which was to decide the question of the necessity of circumcision to the Gentiles. Here we see Titus in close association with Paul and Barnabas at Antioch. He goes with them to Jerusalem. His circumcision was either not insisted on at Jerusalem, or, if demanded, was firmly resisted. He is very emphatically spoken of as a Gentile by which is most probably meant that both his parents were Gentiles. Titus would seem on the occasion of the council to have been specially a representative of the church of the uncircumcision. It is to our purpose to remark that, in the passage cited above, Titus is so mentioned as apparently to imply that he had become personally known to the Galatian Christians. After leaving Galatia., Acts 18:23; and spending a long time at Ephesus, Acts 19:1; Acts 20:1; the apostle proceeded to Macedonia by way of Troas. Here he expected to meet Titus, 2 Cor. 2:13; who had been sent on a mission to Corinth. In this hope he was disappointed, but in Macedonia Titus joined him. 2 Cor. 7:6, 7, 13-15; The mission to Corinth had reference to the immoralities rebuked in the First Epistle, and to the collection at that time in progress, for the poor Christians of Judea. 2 Cor. 8:6; Thus we are prepared for what the apostle now proceeds to do after his encouraging conversations with Titus regarding the Corinthian church. He sends him back from Macedonia to Corinth, in company with two other trustworthy Christians, bearing the Second Epistle, and with an earnest request, ibid. 2 Cor. 8:6, 17; that he would see to the completion of the collection. ch. 2 Cor. 8:6; A considerable interval now elapses before we come upon the next notices of this disciple. St. Paul's first imprisonment is concluded, and his last trial is impending. In the interval between the two, he and Titus were together in Crete. Titus 1:5; We see Titus remaining in the island when St. Paul left it and receiving there a letter written to him by the apostle. From this letter we gather the following biographical details. In the first place we learn that he was originally converted through St. Paul's instrumentality. Titus 1:4; Next we learn the various particulars of the responsible duties which he had to discharge. In Crete, he is to complete what St. Paul had been obliged to leave unfinished, ch. Titus 1:5; and he is to organize the church throughout the island by appointing presbytery in every city. Next he is to control and bridle, ver. 11, the restless and mischievous Judaizers. He is also to look for the arrival in Crete of Artemas and Tychicus, ch. Titus 3:12; and then is to hasten to join St. Paul at Nicopolis, where the apostle purposes to pass the winter. Zenas and Apollos are in Crete, or expected there; for Titus is to send them on their journey, and to supply them with whatever they need for it. Whether Titus did join the apostle at Nicopolis we cannot tell; but we naturally connect the mention of this place with what St. Paul wrote, at no great interval of time afterward, in the last of the Pastoral Epistles, 2 Timothy 4:10; for Dalmatia lay to the north of Nicopolis, at no great distance from it. From the form of the whole sentence, it seems probable that this disciple had been with St. Paul in Rome during his final imprisonment; but this cannot be asserted confidently. The traditional connection of Titus with Crete is much more specific and constant, though here again we cannot be certain of the facts. He said to have been permanent bishop in the island, and to have died there at an advanced age. The modern capital, Candia, appears to claim the honor of being his burial-place. In the fragment by the lawyer Zenas, Titus is called bishop of Gortyna. Lastly, the name of Titus was the watchword of the Cretans when they were invaded by the Venetians.

Titus, Epistle to

There are no specialties in this epistle which require any very elaborate treatment distinct from the other Pastoral Letters of St. Paul. It was written about the same time and under similar circumstances with the other two i.e., from Ephesus, in the autumn of 67 in the interval between Paul's two Roman imprisonments.

Ti'tus Jus'tus

(The form given in the Revised Version, of the proselyte Justus, at whose house in Corinth Paul preached when driven from the synagogue. He is possibly the same as Titus the companion of Paul.)

Ti'zite, The

the designation of Joha, one of the heroes of David's army. 1 Chronicles 11:45; It occurs nowhere else, and nothing is known of the place or family which it denotes.

To'ah

(lowly) a Kohathite Levite, ancestor of Samuel and Heman. 1 Chronicles 6:34; (19).

Tob-adoni'jah

(Adonijah the good), one of the Levites sent by Jehoshaphat through the cities of Judah to teach the law to the people. 2 Chronicles 17:8; (B.C. 910.)

Tobi'ah

(goodness of Jehovah). 1. "The children of Tobiah" were a family who returned with Zerubbabel, but were unable to prove their connection with Israel-Ezra 2:60; Nehemiah 7:62; (B.C. before 536.)

2. "Tobiah the slave, the Ammonite," played a conspicuous part in the rancorous position made by Sanballat the Moabite and his adherents to the rebuilding of Jerusalem. (B.C. 446.) The two races of Moab and Ammon found in these men fit representatives of that hereditary hatred to the Israelites which began before the entrance into Caanan, and was not extinct when the Hebrews had ceased to exist as a nation. But Tobiah, though a slave, Nehemiah 2:10, 19;-unless, this is a title of opprobrium-and an Ammonite, found means to ally himself with a priestly family, and his son Johanan married the daughter of Meshullam the son of Berechiah. Nehemiah 6:18; He himself was the son-in-law of Shechaniah the son of Arah, Nehemiah 6:17; and these family relations created for him a strong faction among the Jews.

Tobi'jah

(goodness of Jehovah). 1. One of the Levites sent by Jehoshaphat, to teach the law in the cities of Judah. 2 Chronicles 17:8; (B.C. 910.)

2. One of the captivity in the time of Zechariah, in whose presence the prophet ,as commanded to take crowns of silver and gold and put them on the head of Joshua the high priest. Zechariah 6:10, 14; (B.C 519.)

To'bit, Book of

a book of the Apocryphal which exists at present in Greek, Latin, Syriac and Hebrew texts, but it was probably written originally in Greek. The scene of the book is placed in Assyria, whither Tobit, a Jew, had been carried as a captive by Shalmaneser. It is represented and completed shortly after the fall of Nineveh (B.C. 606), Tob. 14:15 and written, in the main, some time before. Tob. 12:20. But the whole tone of the narrative bespeaks a later age and above all, the doctrine of good and evil spirits is elaborated in a form which belongs to a period considerably posterior to the Babylonian captivity. Asmodeus iii. 8; vi. 14; viii. 3; Raphael xii. 15. It cannot be regarded as a true history. It is a didactic narrative and its point lies in the moral lessons which it conveys, and not in the incidents. In modern times the moral excellence of the book has been rated highly, except in the heat of controversy. Nowhere else is there preserved so complete and beautiful a picture of the domestic life of the Jews after the return. Almost every family relation is touched upon with natural grace and affection. A doctrinal feature of the book is the firm belief in a glorious restoration of the Jewish people. Tob. 14:5; 13:9-18. But the restoration contemplated is national, and not the work of a universal Saviour. In all there is not the slightest trace of the belief in a personal Messiah.

To'chen

(task), a place mentioned in 1 Chronicles 4:32; only, among the towns of Simeon.

Togar'mah

a son of Gomer, of the family of Japheth, and brother of Ashkenaz and Riphath. Genesis 10:3; His descendants became a people engaged in agriculture, breeding horses and mules to be sold in Tyre. Ezekiel 27:14; They were also a military people, well skilled in the use of arms. Togarmah was probably the ancient name of Armenia.

To'hu

(lowly), an ancestor of Samuel the prophet, perhaps the same as TOAH. 1 Samuel 1:1; comp. 1 Chronicles 6:34.

To'i

(erring), king of Hamath on the Orontes, who, after the defeat of his powerful enemy the Syrian king Hadadezer by the army of David, sent his son Joram or Hadoram to congratulate the victory and do him homage with presents of gold and silver and brass. 2 Samuel 8:9, 10; (B.C. 1036.)

To'la

1. The first-born of Issachar and ancestor of the Tolaiters. Genesis 46:13; Numbers 26:23; 1 Chronicles 7:1, 2; (B.C. about 1700.)

2. Judge of Israel after Abimelech. Judges 10:1, 2; He is described as "the son of Puah the son of Dodo, a man of Issachar." Tola judged Israel for twenty-three years at Shamir in Mount Ephraim, where he died and was buried. (B.C. 1206-1183.)

To'lad

one of the towns of Simeon, 1 Chronicles 4:29; elsewhere called El-tolad.

To'laites, The

the descendants of Tola the son of Issachar. Numbers 26:23.

Tomb

From the burial of Sarah in the cave of Machpelah, Genesis 23:19; to the funeral rites prepared for Dorcas, Acts 9:37; there is no mention of any sarcophagus, or even coffin, in any Jewish burial. Still less were the rites of the Jews like those of the Pelasgi or Etruscans. They were marked with the same simplicity that characterized all their religious observances. This simplicity of rite led to what may be called the distinguishing characteristic of Jewish sepulchres-the deep loculus-which, so far as is now known, is universal in all purely Jewish rock-cut tombs, but hardly known elsewhere. Its form will be understood by referring to the following diagram, representing the forms of Jewish sepulture. In the apartment marked A there are twelve such loculi about two feet in width by three feet high. On the ground floor these generally open on the level of the door; when in the upper story, as at C, on a ledge or platform, on which the body might be laid to be anointed, and on which the stones might rest which closed the outer end of each loculus. The shallow loculus is shown in chamber B, but was apparently only used when sarcophagi were employed, and therefore, so far as we know, only during the Graeco-Roman period, when foreign customs came to be adopted. The shallow loculus would have been singularly inappropriate and inconvenient where an unembalmed body was laid out to decay, as there would evidently be no means of shutting it off from the rest of the catacomb. The deep loculus, on the other hand, was strictly conformable with Jewish customs, and could easily be closed by a stone fitted to the end and luted into the groove which usually exists there. This fact is especially interesting as it affords a key to much that is otherwise hard to be understood in certain passages in the New Testament; Thus in John 11:39; Jesus says, "Take away the stone," and (ver. 40) "they took away the stone" without difficulty, apparently. And in ch. John 20:1; the same expression is used "the stone is taken away." There is one catacomb-that known as the "tomb of the kings"-which is closed by a stone rolled across its entrance; but it is the only one, and the immense amount of contrivance and fitting which it has required is sufficient proof that such an arrangement was not applied to any other of the numerous rock tombs around Jerusalem nor could the traces of it have been obliterated had if anywhere existed. Although, therefore, the Jews were singularly free from the pomps and vanities of funereal magnificence, they were at all stages of their independent existence an eminently burying people. Tombs of the patriarchs.-One of the most striking events in the life of Abraham is the purchase of the field of Ephron the Hittite at Hebron, in which was the cave of Machpelah, in order that he might therein bury Sarah his wife, and that it might be a sepulchre for himself and his children. There he and his immediate descendants were laid 3700 years ago, and there they are believed to rest now, under the great mosque of Hebron; but no one in modern times has seen their remains, or been allowed to enter into the cave where they rest. From the time when Abraham established the burying-place of his family at Hebron till the time when David fixed that of his family in the city which bore his name, the Jewish rulers-had no fixed or favorite place of sepulture. Each was buried on his own property, or where he died, without much caring for either the sanctity or convenience chosen. Tomb of the kings.-Of the twenty-two kings of Judah who reigned at Jerusalem from 1048 to 590 B.C. eleven, or exactly one half, were buried in one hypogeum in the "city of David." Of all these it is merely said that they were buried in "the sepulchres of their fathers" or "of the kings" in the city of David, except of two-Asa and Hezekiah. Two more of these kings-Jehoram and Joash-were buried also in the city of David "but not in the sepulchres of the kings." The passage in Nehemiah 3:18; and in Ezekiel 43:7, 9 together with the reiterated assertion of the books of Kings and Chronicles that these sepulchres were situated in the city of David, leaves no doubt that they were on Zion, or the Eastern Hill, and in the immediate proximity of the temple. Up to the present time we have not been able to identify one single sepulchral excavation about Jerusalem can be said with certainty to belong to a period anterior to that of the Maccabees, or more correctly, to have been used for burial before the time of the Romans. The only important hypogeum which is wholly Jewish in its arrangement, and may consequently belong to an earlier or to any epoch, is that known as the tombs of the prophets, in the western flank of the Mount of Olives. It has every appearance of having originally been a natural cavern improved by art, and with an external gallery some 140 feet in extent, into which twenty-seven deep or Jewish loculi open. Graeco-Roman tombs.-Besides the tombs above enumerated, there are around Jerusalem, in the valleys of Hinnom and Jehoshaphat and on the plateau to the north, a number of remarkable rock-cut sepulchres, with more or less architectural decoration, sufficient to enable us to ascertain that they are all of nearly the same age, and to assert with very tolerable confidence that the epoch to which they belong must be between the introduction of Roman influence and the destruction of the city by Titus, A.D. 70. In the village of Siloam there is a monolithic cell of singularly Egyptian aspect which Deuteronomy Saulcy assumes to be a chapel of Solomon's Egyptian wife. It is probably of very much more modern date, and is more Assyrian than Egyptian in character. The principal remaining architectural sepulchres may be divided into three groups: first, those existing in the valley of Jehoshaphat, and known popularly as the tombs of Zechariah of St. James and of Absalom. Second those known as the tombs of the Judges, and the so-called Jewish tomb about a mile north of the city. Third, that known as the tomb of the kings, about half a mile north of the Damascus Gate. Of the three first-named tombs the most southern is known as that of Zechariah a popular name which there is not even a shadow of tradition to justify. Tombs of the judges.-The hypogeum known as the tombs of the judges is one of the most remarkable of the catacombs around Jerusalem, containing about sixty deep loculi, arranged in three stories; the upper stories with ledges in front, to give convenient access, and to support the stones that close them; the lower flush with the ground; the whole, consequently, so essentially Jewish that it might be of any age if it were not for its distance from the town and its architectural character. Tombs of Herod.-The last of the great groups enumerated above is that known as the tomb of the kings-Kebur es Sulton-or the Royal Caverns, so called because of their magnificence and also because, that name is applied to them by Josephus. They are twice again mentioned under the title of the "monuments of Herod." There seems no reason for doubting that all the architectural tombs of Jerusalem belong to the age of the Romans. Tomb of Helena of Adiabene.-There was one other very famous tomb at Jerusalem, which cannot he passed over in silence, though not one vestige of it exists-the supposed tomb of Helena. We are told that "she with her brother was buried in the pyramids which she had ordered to be constructed at a distance of three stadia from Jerusalem." Joseph. Ant. xx. 4, 3. This is confirmed by Pelusanias. viii. 16. The tomb was situated outside the third wall near a gate between the tower Psephinus and the Royal Caverns. B.J. v. 22 and v. 4, 2. The people still cling to their ancient cemeteries in the valley of Jehoshaphat with a tenacity singularly characteristic of the east. See BURIAL

Tongues, Confusion of

The unity of the human race is most clearly implied, if not positively asserted, in the Mosaic writings. Unity of language is assumed by the sacred historian apparently as a corollary of the unity of race. (This statement is confirmed by philologists.) No explanation is given of the origin of speech, but its exercise is evidently regarded as coeval with the creation of man. The original unity of speech was restored in Noah. Disturbing causes were, however, early at work to dissolve this twofold union of community and speech. The human family endeavored b check the tendency to separation by the establishment of a great central edifice and a city which should serve as the metropolis of the whole world. The project was defeated by the interposition of Jehovah, who determined to "confound their language, so that they might not understand one another's speech." Contemporaneously with, and perhaps as the result of, this confusion of tongues, the people were scattered abroad from thence upon the face of all the earth, and the memory of the great event was preserved in the name Babel. [BABEL. TOWER OF] Inscription of Nebuchadnezzar.-In the Borsippa inscription of Nebuchadnezzar there is an allusion to the confusion of tongues. "We say for the other, that is, this edifice, the house of the Seven Lights of the Earth, the most ancient monument of Borsippa, a former king built it [they reckon forty-two ages], but he did not complete its head. Since a remote time people had abandoned it, without order expressing their words. Since that time the earthquake and the thunder had dispersed its sun-dried clay; the bricks of the casing had been split, and the earth of the interior had been scattered in heaps." It is unnecessary to assume that the judgment inflicted on the builders of Babel amounted to a loss, or even a suspension of articulate speech. The desired object would be equally attained by a miraculous forestallment of those dialectical differences of language which are constantly in process of production. The elements of the one original language may have remained, but so disguised by variations of pronunciation and by the introduction of new combinations as to be practically obliterated. The confusion of tongues and the dispersion of nations are spoken of in the Bible as contemporaneous events. The divergence of the various families into distinct tribes and nations ran parallel with the divergence of speech into dialects and languages, and thus the tenth chapter of Genesis is posterior in historical sequence to the events recorded in the eleventh chapter.

Tongues, Gift of

I. glotta, or glossa, the word employed throughout the New Testament for the gift now under consideration, is used-(1) for the bodily organ of speech; (2) for a foreign word imported and half-naturalized in Greek; (3) in Hellenistic Greek, for "speech" or "language." The received traditional view, which starts from the third meaning, and sees in the gift of tongues a distinctly linguistic power, is the more correct one. II. The chief passages from which we have to draw our conclusion as to the nature and purpose of the gift in question are-

1. Mark 16:17;

2. Acts 2:1-13; Acts 10:46; Acts 19:6;

3. 2 Cor. 12:1;... III. The promise of a new power coming from the divine Spirit, giving not only comfort and insight into truth, but fresh powers of utterance of some kind, appears once and again in our Lord's teaching. The disciples are to take no thought what they shall speak, for the spirit of their Father shall speak in them. Matthew 10:19, 20; Mark 13:11; The lips of Galilean peasants are to speak freely and boldly before kings. The promise of our Lord to his disciples, "They shall speak with new tongues," Mark 16:17; was fulfilled on the day of Pentecost, when cloven tongues like fire sat upon the disciples, and "every man heard them speak in his own language." Acts 2:1-12; IV. The wonder of the day of Pentecost is, in its broad features, familiar enough to us. What views have men actually taken of a phenomenon so marvellous and exceptional? The prevalent belief of the Church has been that in the Pentecostal gift the disciples received a supernatural knowledge of all such languages as they needed for their work as evangelists. The knowledge was permanent. Widely diffused as this belief has been it must be remembered that it goes beyond the data with which the New Testament supplies us. Such instance of the gift recorded in the Acts connects it not with the work of teaching, but with that of praise and adoration; not with the normal order of men's lives but with exceptional epochs in them. The speech of St. Peter which follows, like meet other speeches addressed to a Jerusalem audience, was spoken apparently in Aramaic. When St. Paul, who "spake with tongues more than all," was at Lystra, there is no mention made of his using the language of Lycaonia. It is almost implied that he did not understand it. Acts 14:11; Not one word in the discussion of spiritual gifts in 1 Corinthians 12-14 implies that the gift was of this nature, or given for this purpose. Nor, it may be added, within the limits assigned the providence of God to the working of the apostolic Church,was such a gift necessary. Aramaic, Greek, Latin, the three languages of the inscription on the cross were media, of intercourse throughout the empire. Some interpreters have seen their way to another solution of the difficulty by changing the character of the miracle. It lay not in any new character bestowed on the speakers, but in the impression produced on the hearers. Words which the Galilean disciples uttered in their own tongue were heard as in their native speech by those who listened. There are, it is believed, weighty reasons against both the earlier and later forms of this hypothesis.

1. It is at variance with the distinct statement of Acts 2:4; "They began to speak with other tongues."

2. It at once multiplies the miracle and degrades its character. Not the 120 disciples, but the whole multitude of many thousands, are in this case the subjects of it.

3. It involves an element of falsehood. The miracle, on this view, was wrought to make men believe what was not actually the fact.

4. It is altogether inapplicable to the phenomena of 1 Cor. 14:1;... Critics of a negative school have, as might be expected, adopted the easier course of rejecting the narrative either altogether or in part. What then, are, the facts actually brought before us? What inferences may be legitimately drawn from them? (a) The utterance of words by the disciples, in other languages than their own Galilean Aramaic, is distinctly asserted. (b) The words spoken appear to have been determined, not by the will of the speakers, but by the Spirit which "gave them utterance." (c) The word used, apoftheggesthai, has in the LXX. a special association with the oracular speech of true or false prophets, and appears to imply a peculiar, perhaps physical, solemn intonation. Comp. 1 Chronicles 25:1; Ezekiel 13:9; (d) The "tongues" were used as an instrument not of teaching, but of praise. (e) Those who spoke them seemed to others to be under the influence of some strong excitement, "full of new wine." (f) Questions as to the mode of operation of a power above the common laws of bodily or mental life lead us to a region where our words should be "wary and few." It must be remembered then, that in all likelihood such words as they then uttered had been heard by the disciples before. The difference was that before the Galilean peasants had stood in that crowd neither heeding nor understanding nor remembering what they heard, still less able to reproduce it; now they had the power of speaking it clearly and freely. The divine work would in this case take the form of a supernatural exaltation of the memory, not of imparting a miraculous knowledge of words never heard before. (g) The gift of tongues, the ecstatic burst of praise, is definitely asserted to be a fulfillment of the prediction of Joel 2:28; We are led, therefore, to look for that which answers to the gift of tongues in the other element of prophecy which is included in the Old Testament use of the word; and this is found in the ecstatic praise, the burst of sang. 1 Samuel 10:5-13; 1 Samuel 19:20-24; 1 Chronicles 25:3; (h) The other instances in the Acts offer essentially the same phenomena. By implication in ch. Acts 14:16-10; by express statement in ch. Acts 10:47; Acts 11:15, 17; Acts 19:6; it belongs to special critical epochs. V. The First Epistle to the Corinthians supplies fuller data. The spiritual gifts are classified and compared arranged, apparently, according to their worth. The facts which may be gathered are briefly these:

1. The phenomena of the gift of tongues were not confined to one church or section of a church.

2. The comparison of gifts, in both the lists given by St. Paul-1 Cor. 12:8-10, 28-30;-places that of tongues and the interpretation of tongues lowest in the scale.

3. The main characteristic of the "tongue" is that it is unintelligible. The man "speaks mysteries," prays, blesses, gives thanks, in the tongue, 1 Cor. 14:15, 16; but no one understands him.

4. The peculiar nature of the gift leads the apostle into what at first appears a contradiction. "Tongues are for a sign," not to believers, but to those who do not believe; yet the effect on unbelievers is not that of attracting, but of repelling. They involve of necessity a disturbance of the equilibrium between the understanding and the feeling. Therefore it is that, for those who believe already, prophecy is the greater gift.

5. The "tongues," however, must be regarded as real languages. The "divers kinds of tongues." 1 Cor. 12:28; the "tongues of men," 1 Cor. 13:1; point to differences of some kind and it is easier to conceive of these as differences of language than as belonging to utterances all equally mild and inarticulate.

6. Connected with the "tongues" there was the corresponding power of interpretation. VI.

1. Traces of the gift are found in the Epistles to the Romans, the Galatians, the Ephesians. From the Pastoral Epistles, from those of St. Peter and St. John, they are altogether absent, and this is in itself significant.

2. It is probable, however, that the disappearance of the "tongues" was gradual. There must have been a time when "tongues" were still heard, though less frequently and with less striking results. For the most part, however, the pierce which they had filled in the worship of the Church was supplied by the "hymns and spiritual songs" of the succeeding age, after this, within the Church we lose nearly all traces of them. The gift of the day of Pentecost belonged to a critical epoch, not to the continuous life of the Church. It implied a disturbance of the equilibrium of man's normal state but it was not the instrument for building up the Church.

Topaz

one of the gems used in the high priest's breastplate, Exodus 28:17; Exodus 39:10; Ezekiel 28:13; one of the foundations also of the New Jerusalem, in St. John's description of the city. Revelation 21:20; The topaz of the ancient Greeks and Romans is generally allowed to be our chrysolite, while their chrysolite is our topaz. Chrysolite is a silicate of magnesia and iron; it is so son as to lose its polish unless carefully used. It varies in color from a pale-green to a bottle-green. It is supposed that its name was derived from Topazos, an island in the Red Sea where these stones were procured.

To'phel

(mortar), Deuteronomy 1:1; has been identified with Tufileh on a wady of the same name running north of Bozra toward the southeast corner of the Dead Sea.

To'pheth

2 Kings 23:10; Isaiah 30:33; Jeremiah 7:31, 32; Jeremiah 19:6, 11, 12, 13, 14; The New does not refer to it, nor the Apocrypha. Tophet has been variously translated. The most natural meaning seems that suggested by the occurrence of the word in two consecutive verses, in one of which it is a tabret and in the other Tophet. Isaiah 30:33; The Hebrew words are nearly identical; and Tophet war probably the king's "music-grove" or garden, denoting originally nothing evil or hateful. Certainly there is no proof that it took its name from the beaten to drown the cries of the burning victims that passed through the fire to Molech. Afterward it was defiled by idols and polluted by the sacrifices of Baal and the fires of Molech. Then it became the place of abomination, the very gate or pit of hell. The pious kings defiled it and threw down its altars and high places, pouring into it all the filth of the city, till it became the "abhorrence" of Jerusalem.

Tor'mah

occurs only in the margin of Judges 9:31; By a few commentators it has been conjectured that the word was originally the same with ARUMAH in ver. 41.

Tortoise

(Heb. tsab). The tsab occurs only in Leviticus 11:29; as the name of some unclean animal. The Hebrew word may be identified with the kindred Arabic dhab, "a large kind of lizard," which appears to be the Psommosaurus scincus of Cuvier.

To'u, or To'i

king of Hamath. 1 Chronicles 18:9, 10.

Tower

Watch-towers or fortified posts in frontier or exposed situations are mentioned in Scripture, as the tower of Edar, etc., Genesis 35:21; Isaiah 21:5, 8, 11; Micah 4:8; etc.; the tower of Lebanon. 2 Samuel 8:6; Besides these military structures, we read in Scripture of towers built in vineyards as an almost necessary appendage to them. 1 Samuel 5:2; Matthew 22:33; Mark 12:1; Such towers are still in use in Palestine in vineyards, especially near Hebron, and are used as lodges for the keepers of the vineyards.

Town clerk

the title ascribed in our version to the magistrate at Ephesus who appeased the mob in the theatre at the time of the tumult excited by Demetrius and his fellow craftsmen. Acts 19:35; The original service of this class of men was to record the laws and decrees of the state, and to read them in public.

Trachoni'tis

(a rugged region), Luke 3:1; is in all probability the Greek equivalent for the Aramaic Argob, one of the five Roman provinces into which the country northeast of the Jordan was divided in New Testament times. See ARGOB

Trance

(1) In the only passage-Numbers 24:4, 16;-in which this word occurs in the English of the Old Testament italics show no corresponding word in Hebrew. In the New Testament we meet with the word three times-Acts 10:10 1:6; Acts 22:17; The ekstasis (i.e. trance) is the state in which a man has passed out of the usual order of his life, beyond the usual limits of consciousness and volition, being rapt in causes of this state are to be traced commonly to strong religious impressions. Whatever explanation may be given of it, it is true of many, if not of most, of those who have left the stamp of their own character on the religious history of mankind, that they have been liable to pass at times into this abnormal state. The union of intense feeling, strong volition, long-continued thought (the conditions of all wide and lasting influence, aided in many cases by the withdrawal from the lower life of the support which is needed to maintain a healthy equilibrium, appears to have been more than the "earthen vessel" will bear. The words which speak of "an ecstasy of adoration" are often literally true. As in other things, so also here, the phenomena are common to higher and lower, to true and false systems. We may not point to trances and ecstasies as proofs of a true revelation but still less may we think of them as at all inconsistent with it. Thus though we have not the word, we have the thing in the "deep sleep" the "horror of great darkness," that fell on Abraham. Genesis 15:12; Balaam, as if overcome by the constraining power of a Spirit mightier than his own, "sees the vision of God, falling, but with opened eyes." Numbers 24:4; Saul, in like manner, when the wild chant of the prophets stirred the old depths of feeling, himself also "prophesied" and "fell down"-most, if not all, of his kingly clothing being thrown off in the ecstasy of the moment-"all that day and all that night." 1 Samuel 19:24; Something there was in Jeremiah that made men say of him that he was as one that" is mad and maketh himself a prophet." Jeremiah 29:26; In Ezekiel the phenomena appear in more wonderful and awful forms. Ezekiel 3:15; As other elements and forms of the prophetic work were revived in "the apostles and prophets" of the New Testament, so also was this. Though different in form, it belongs to the same class of phenomena as the gift of tongues, and is connected with "visions and revelations of the Lord" In some cases, indeed, it is the chosen channel for such revelations. Acts 10:11; Acts 22:17-21; Wisely for the most part did the apostle draw a veil over these more mysterious experiences. 2 Cor. 12:1-4.

Transfiguration, The

(The event in the earthly life of Christ which marks the culminating point in his public ministry, and stands midway between the temptation in the wilderness and the agony in Gethsemane, Matthew 17:1-13; Mark 9:2-13; Luke 9:28-36; Place. Though tradition locates the transfiguration on Mount Tabor there is little to confirm this view and modern critics favor Mount Hermon, the highest mountain-top in Gaulanitis, or one of the spurs of the Anti-Lebanus. Time.-The transfiguration probably took place at night, because it could then be seen to better advantage than in daylight, and Jesus usually went to mountains to spend there the night in prayer. Matthew 14:23, 24; Luke 6:12; Luke 21:37; The apostles were asleep, and are described its having kept themselves awake through the act of transfiguration. Luke 9:32; The actors and witnesses.-Christ was the central figure, the subject of transfiguration. Moses and Elijah appeared from the heavenly world, as the representatives of the Old Testament, the one of the law the other of prophecy, to do homage to him who was the fulfillment of both. Mr. Ellicott says, "The close of the ministry of each was not after the 'common death of all men.' No man knew of the sepulchre of Moses, Deuteronomy 34:6; and Elijah had passed away in the chariot and horses of fire. 2 Kings 2:11; Both were associated in men's minds with the glory of the kingdom of the Christ. The Jerusalem Targum on Exodus 12:1;... connects the coming of Moses with that of the Messiah. Another Jewish tradition predicts his appearance with that of Elijah." Moses the law giver and Elijah the chief of the prophets both appear talking with Christ the source of the gospel, to show that they are all one and agree in one. St. Luke, Luke 9:31; adds the subject of their communing: "They spake of his decease which he should accomplish at Jerusalem." Among the apostles the three favorite disciples, Peter, James and John were the sole witnesses of the scene-"the sons of thunder and the man of rock." The event itself.-The transfiguration or transformation, or, as the Germans call it, the glorification, consisted in a visible manifestation of the inner glory of Christ's person, accompanied by an audible voice from heaven. It was the revelation and anticipation of his future state of glory, which was concealed under the veil of his humanity in the state of humiliation. The cloud which overshadowed the witnesses was bright or light-like, luminous, of the same kind as the cloud at the ascension. Significance of the miracle.-

1. It served as a solemn inauguration of the history of the passion and final consummation of Christ's work on earth.

2. It confirmed the faith of the three favorite disciples, and prepared them for the great trial which was approaching, by showing them the real glory and power of Jesus.

3. It was a witness that the spirits of the lawgiver and the prophet accepted the sufferings and the death which had shaken the faith of the disciples as the necessary conditions of the messianic kingdom.-Ellicott. As envoys from the eternal Majesty, audibly affirmed that it was the will the Father that with his own precious blood he should make atonement for sin. They impressed a new seal upon the ancient, eternal truth that the partition wall which sin had raised could he broken down by no other means than by the power of his sufferings; that he as the good Shepherd could only ransom his sheep with the price of his own life.-Krummacher.

4. It furnishes also to us all a striking proof of the unity of the Old and New Testaments, for personal immortality, and the mysterious intercommunion of the visible and invisible worlds. Both meet in Jesus Christ; he is the connecting link between the Old and New Testaments, between heaven and earth, between the kingdom of grace and the kingdom of glory. It is very significant that at the end of the scene the disciples saw no man save Jesus alive. Moses and Elijah, the law and the promise, types and shadows, pass away; the gospel, the fulfillment, the substance Christ remains-the only one who can relieve the misery of earth and glorify our nature, Christ all in all. (chiefly from Smith's larger Bib. Dic.-ED.)

Treasure-cities

The kings of Judah had keepers of their treasures both in city and country 1 Chronicles 27:25; and the places where these magazines were laid up were called treasure-cities. and the buildings treasure-houses. Pharaoh compelled the Hebrews to build him treasure-cities. Exodus 1:11;-McClintock and Strong. See PITHOM

Treasury

Mark 12:41; Luke 21:1; a name given by the rabbins to thirteen chests in the temple, called trumpets from their shape. They stood in the court of the women. It would seem probable that this court was sometimes itself called "the treasury" because it contained these repositories.

Trespass offering

See SIN OFFERING

Trial

Information on the subject of trials under the Jewish law will be found in the articles on JUDGES and SANHEDRIN, and also in JESUS CHRIST.

Tribute

The chief biblical facts connected with the payment of tribute have been already given under TAXES. The tribute (money) mentioned in Matthew 17:24, 25; was the half shekel (worth from 25 to 27 cents) applied to defray the general expenses of the temple. After the destruction of the temple this was sequestrated by Vespasian and his successors and transferred to the temple of the Capitoline Jupiter. This "tribute" of Matthew 17:24; must not be confounded with the tribute paid to the Roman emperor. Matthew 22:17; The temple rate, though resting on an ancient precedent-Exodus 30:13;-was as above a fixed annual tribute of comparatively late origin.

Tribute money

See TAXES; TRIBUTE

Tro'as

the city from which St. Paul first sailed, in consequence of a divine intimation, to carry the gospel from Asia to Europe. Acts 16:8, 11; It is mentioned on other occasions. Acts 20:5, 6; 2 Cor. 2:12, 13; 2 Timothy 4:13; Its full name was Alexandria Troas (Liv. xxxv. 42), and sometimes it was called simply Alexandria sometimes simply Troas. It was first built by Antigonus under the name of Antigonea Troas, and peopled with the inhabitants of some neighboring cities. Afterward it was embellished by Lysimachus, and named Alexandria Troas. Its situation was on the coast of Mysia, opposite the southeast extremity of the island of Tenedos. Under the Romans it was one of the most important towns of the province of Asia. In the time of St. Paul it was a colonia with the Jus Italicum. The modern name is Eski-Stamboul, with considerable ruins. We can still trace the harbor in a basin about 400 feet long and 200 broad.

Trogyl'l-ium

is the rocky extremity of the ridge of Mycale, exactly opposite Samos. Acts 20:15; A little to the east of the extreme point there is an anchorage, which is still called St. Paul's port. See SAMOS

Troop, Band

These words are employed to represent the Hebrew word gedud, which has invariably the sense of an irregular force, gathered with the object of marauding and plunder.

Troph'imus

(nutritious). Both Trophimus and Tychicus accompanied Paul from Macedonia as far as Asia, but Tychicus seems to have remained there, while Trophimus proceeded with the apostle to Jerusalem. (A.D. 54.) There he was the innocent cause of the tumult in which St. Paul was apprehended. Acts 21:27-29; From this passage we learn two new facts, viz. that Trophimus was a Gentile, and that he was a native of Trophimus was probably one brethren who, with Titus, conveyed the second Epistle to the Corinthians. 2 Cor. 8:16-24; See TYCHICUS

Trumpet

See CORNET

Trumpets, Feast of

Numbers 29:1; Leviticus 23:24; the feast of the new moon, which fell on the first of Tisri. It differed from the ordinary festivals of the new moon in several important particulars. It was one of the seven days of holy convocation. Instead of the mere blowing of the trumpets of the temple at the time of the offering of the sacrifices, it was "a day of blowing of trumpets." In addition to the daily sacrifices and the eleven victims offered on the first of every month, there were offered a young bullock, a ram and seven lambs of the first year, with the accustomed meat offerings, and a kid for a sin offering. Numbers 29:1-6; The regular monthly offering was thus repeated, with the exception of the young bullock. It has been conjectured that Psalms 81:1;... one of the songs of Asaph, was composed expressly for the Feast of Trumpets. The psalm is used in the service for the day by the modern Jews. Various meanings have been assigned to the Feast of Trumpets; but there seems to be no sufficient reason to call in question the common opinion of Jews and Christians, that if was the festival of the New Year's day of the civil year, the first of Tisri, the month which commenced the sabbatical year and the year of jubilee.

Try'phon

A usurper of the Syrian throne. His proper name was Diodotus, and the surname Tryphon was given to him or adopted by him after his secession to power. He was a native of Cariana. 1 Macc. 11:39, 12:39-50, etc. "Tryphon, by treason and successive wars, gained supreme power, killed Antiochus and assumed the throne. "The coins bear his head as Antiochus and Trypho."

Trypho'sa

See TRYPHENA

Tu'bal

is reckoned with Javan and Meshech among the sons of Japheth. Genesis 10:2; 1 Chronicles 1:5; The three are again associated in the enumeration of the sources of the wealth of Tyre. Ezekiel 27:13; Tubal and Javan, Isaiah 66:19; Meshech and Tubal, Ezekiel 32:26; Ezekiel 38:2, 3; Ezekiel 39:1; are nations of the north. Ezekiel 38:15; Ezekiel 39:2; Josephus identified the descendants of Tubal with the Iberians, that is, the inhabitants of a tract of country between the Caspian and Euxine Seas, which nearly corresponded to the modern Georgia.

Tu'bal-cain

the son of Lamech the Cainite by his wife Zillah, Genesis 4:22; (B.C. about 3000.) He is called "a furbisher of every cutting instrument of copper and iron."

Turpentine

tree occurs only once, via. in the Apocrypha. Ecclus. 24:16. It is the Pistacia terebinthus, terebinth tree, common in Palestine and the East. The terebinth occasionally grows to a large size. It belongs to the natural order Anacurdiaceas, the plants of which order generally contain resinous secretions.

Turtle, Turtle-dove Turtur auritus

(Heb. tor). The name is phonetic, evidently derived from the plaintive cooing of the bird. It is one of the smaller members of the group of birds which ornithologists usually call pigeons. The turtle-dove occurs first in Scripture in Genesis 15:9; In the Levitical law a pair of turtle-doves or of young pigeons are constantly prescribed as a substitute for those who were too poor to provide a lamb or a kid. The offering of two young pigeons must have been one easily within the reach of the poorest. The admission of a pair of turtle-doves was perhaps a yet further concession to extreme poverty, for they were extremely numerous, and their young might easily be found and captured by those who did not possess pigeons. In the valley of the Jordan, an allied species, the palm-dove (so named because it builds its nest in the palm tree), or Egyptian turtle-Turtur aegyptiacus, Temm.-is by no means uncommon. It is not improbable that the palm-dove may in some measure have supplied the sacrifice in the wilderness, for it is found in amazing numbers wherever the palm tree occurs, whether wild or cultivated. From its habit of pairing for life, and its fidelity to its mate, the turtle-dove was a symbol of purity and an appropriate offering. The regular migration of the turtle-dove and its return in the spring are alluded to in Jeremiah 8:7; and Song 2:11, 12 It is from its plaintive note doubtless that David in Psalms 74:19; pouring forth his lament to God, compares himself to a turtle-dove.

Twin Brothers

This term is used in the Revised Version of Acts 28:11; for CASTOR AND POLLUX, which see.

Tyran'nus

(sovereign), the name of a man in whose school or place of audience Paul taught the gospel for two years, during his sojourn at Ephesus. See Acts 19:9; (A.D. 52, 53.) The presumption is that Tyrannus himself was a Greek, and a public teacher of philosophy or rhetoric.

Tyre

(a rock), a celebrated commercial city of Phoenicia, on the coast of the Mediterranean. Its Hebrew name, Tzor, signifies a rock; which well agrees with the site of Sur, the modern town, on a rocky peninsula, formerly an island. There is no doubt that, previous to the siege of the city by Alexander the Great, Tyre was situated on an island; but, according to the tradition of the inhabitants, there was a city on the mainland before there was a city on the island; and the tradition receives some color from the name of Palaetyrus, or Old Tyre, which was borne in Greek times by a city on the continent, thirty stadia to the south. Notices in the Bible.-In the Bible Tyre is named for the first time in the of Joshua, ch. Joshua 19:29; where it is adverted to as a fortified city (in the Authorized Version "the strong city") in reference to the boundaries of the tribe of Asher, But the first passages in the Hebrew historical writings, or in ancient history generally, which actual glimpses of the actual condition of Tyre are in the book of Samuel, 2 Samuel 6:11; in connection with Hiram king of Tyre sending cedar wood and workmen to David, for building him a palace; and subsequently in the book of Kings, in connection with the building of Solomon's temple. It is evident that under Solomon there was a close alliance between the Hebrews and the Tyrians. Hiram supplied Solomon with cedar wood, precious metals and workmen, and gave him sailors for the voyage to Ophir and India, while on the other hand Solomon gave Hiram supplies of corn and oil, ceded to him some cities, and permitted him to make use of some havens on the Red Sea. 1 Kings 9:11-14, 26-28; 1 Kings 10:22; These friendly relations survived for a time the disastrous secession of the ten tribes, and a century later Ahab married a daughter of Ethbaal king of the Sidonians, 1 Kings 16:31; who, according to Menander, was daughter of Ithobal king of Tyre. When mercantile cupidity induced the Tyrians and the neighboring Phoenicians to buy Hebrew captives from their enemies, and to sell them as slaves to the Greeks and Edomites, there commenced denunciations, and at first threats of retaliation. Joel 3:4-8; Amos 1:9, 10; When Shalmaneser, king of Assyria, had taken the city of Samaria, had conquered the kingdom of Israel, and carried its inhabitants into captivity, he laid siege to Tyre, which, however, successfully resisted his arms. It is in reference to this siege that the prophecy against Tyre in Isaiah, Isaiah 23:1;... was uttered. After the siege of Tyre by Shalmaneser (which must have taken place not long after 721 B.C.). Tyre remained a powerful state, with its own kings, Jeremiah 25:22; Jeremiah 27:3; Ezekiel 28:2-12; remarkable for its wealth, with territory on the mainland, and protected by strong fortifications. Ezekiel 26:4, 6, 8, 10, 12; Ezekiel 27:11; Ezekiel 28:5; Zechariah 9:3; Our knowledge of its condition thenceforward until the siege by Nebuchadnezzar depends entirely on various notices of it by the Hebrew prophets; but some of these notices are singularly full, and especially the twenty-seventh chapter of Ezekiel furnishes us, on some points, with details such as have scarcely come down to us respecting any one city of antiquity excepting Rome and Athens. Siege by Nebuchadnezzar.-In the midst of great prosperity and wealth, which was the natural result of extensive trade, Ezekiel 28:4; Nebuchadnezzar, at the head of an army of the Chaldees, invaded Judea and captured Jerusalem. As Tyre was so near to Jerusalem, and as the conquerors were a fierce and formidable race, Habakkuk 1:6; It would naturally he supposed that this event would have excited alarm and terror amongst the Tyrians. Instead of this, we may infer from Ezekiel's statement, Ezekiel 26:2; that their predominant feeling was one of exultation. At first sight this appears strange and almost inconceivable; but it is rendered intelligible by some previous events in Jewish history. Only 34 years before the destruction of Jerusalem commenced the celebrated reformation of Josiah, B.C. 622. This momentous religious revolution, 2 Kings 22:1;... fully explains the exultation and malevolence of the Tyrians. In that reformation Josiah had heaped insults on the gods who were the objects of Tyrian veneration and love. Indeed, he seemed to have endeavored to exterminate their religion. 2 Kings 23:20; These acts must have been regarded by the Tyrians as a series of sacrilegious and abominable outrages; and we can scarcely doubt that the death in battle of Josiah at Megiddo and the subsequent destruction of the city and temple of Jerusalem, were hailed by them with triumph and retribution in human affairs. This joy, as instances of divine retribution in human affairs. This joy, however, must soon have given way to other feelings, when Nebuchadnezzar invaded Phoenicia and laid siege to Tyre. That siege lasted thirteen years, and it is still a disputed point whether Tyre was actually taken by Nebuchadnezzar on this occasion. However this may be, it is probable that, on some terms or other, Tyre submitted to the Chaldees. The rule of Nebuchadnezzar over Tyre, though real, may have been light, and in the nature of an alliance. Attack by the Persians; Capture by Alexander.-During the Persian domination the Tyrians were subject in name to the Persian king and may have given him tribute. With the rest of Phoenicia they had submitted to the Persians without striking a blow. Toward the close of the following century, B.C. 332, Tyre was assailed for the third time by a great conqueror. At that time Tyre was situated on an island nearly half a mile from the mainland; it was completely surrounded by prodigious walls, the loftiest portion of which on the side fronting the mainland reached a height of not less than 150 feet; and notwithstanding the persevering efforts of Alexander, he could not have succeeded in his attempt if the harbor of Tyre to the north had not been blockaded by the Cyprians and that to the south by the Phoenicians, thus affording an opportunity to Alexander for uniting the Island to the mainland by an; enormous artificial mole. (The materials for this he obtained from the remains of old Tyre scraping the very dust from her rocks into the sea, as prophesied by Ezekiel, Ezekiel 26:3, 4, 12, 21; more than 250 years before.) The immediate results of the capture by Alexander were most disastrous to Tyre, as its brave defenders were put to death; and in accordance with the barbarous policy of ancient times, 30,000 of its inhabitants, including slaves, free females and free children, were sold as slaves. It gradually, how ever, recovered its prosperity through the immigration of fresh settlers, though its trade is said to have suffered by the vicinity and rivalry of Alexandria. Under the Macedonian successors of Alexander it shared the fortunes of the Seleucidae. Under the Romans, at first it enjoyed a kind of freedom. Subsequently, however, on the arrival of Augustus in the East, he is said to have deprived both Tyre and Sidon of their liberties for seditious conduct. Still the prosperity of Tyre in the time of Augustus was undeniably great. Strabo gives an account of it at that period, speaks of the great wealth which it derived from the dyes of the celebrated Tyrian purple which, as is well known were extracted from shell-fish found on the coast, belonging to a species of the genus Murex. Tyre in the time of Christ and since.-When visited by Christ, Matthew 15:21; Mark 7:24; Tyre was perhaps more populous than Jerusalem, and if so, it was undoubtedly the largest city which the saviour is known to have visited. At the time of the crusades it was still a flourishing; city, when if surrendered to the Christians on the 27th of June 1144. It continued more than a century and a half in the hands of Christians, but was deserted by its inhabitants in A.D. 1291 upon the conquest of Acre (Ptolemais) by the sultan of Egypt and Damascus. This was the turning-point in the history of Tyre, which has never recovered from the blow. Its present condition is a fulfillment of Ezekiel's prophecy Ezekiel 28:5; It contains, according to Volney, 50 or 60 poor families, who live in part by fishing; and is, as Bruce describes it, "rock whereon fishers dry their nets."

Ty'rus

This form is employed in the Authorized Version of the books of Jeremiah, Ezekiel, Hosea (Joel has "Tyre"), Amos and Zechariah, as follows: Jeremiah 25:22; Jeremiah 27:3; Jeremiah 47:4; Ezekiel 26:2, 3, 4, 7, 15; Ezekiel 27:2, 3, 8, 32; Ezekiel 28:2, 12; Ezekiel 29:18; Hosea 9:13; Amos 1:9, 10; Zechariah 9:2, 3.

U

U'cal

(I am strong). According to the received text of Proverbs 30:1; Ithiel and Ucal must be regarded as proper names; and if so, they must be the names of disciples or sons of Agur the son of Jakeh, an unknown sage among the Hebrews. But there is great obscurity about the passage. Ewald considers both Ithiel and Ucal as symbolical names, employed by the poet to designate two classes of thinkers to whom he addresses himself.

U'el

(will of God), one of the family of Bani, who during the captivity had married a foreign wife. Ezra 10:34; (B.C. 458.)

Uk'naz

In the margin of 1 Chronicles 4:16; the words "even Kenaz" in the text are rendered "Uknaz," as the proper name.

U'la-i

(pure water) is mentioned by Daniel, Daniel 8:2, 16; as a river near to Susa, where he saw his vision of the ram and the he-goat. It has been generally identified with the Eulaeus of the Greek and Roman geographers, a large stream in the immediate neighborhood of that city. The Eulseus has been by many identified with the Choaspes, which is undoubtedly the modern Kerkhah, an affluent of the Tigris, flowing into it a little below Kurnah. Recent surveys show that the Choarspes once divided into two streams about 20 miles above Susa. The eastern was the Ulai. This bifurcation explains Daniel 8:16.

U'lam

(porch). 1. A descendant of Gilead, the grandson of Manasseh and father of Bedan. 1 Chronicles 7:17; (B.C. 1450.)

2. The first-born of Eshek, a descendant of the house of Saul. 1 Chronicles 8:39, 40; (B.C. 588.)

Ul'la

(yoke), an Asherite, head of a family in his tribe. 1 Chronicles 7:30; (B.C. about 1014.)

Um'mah

(union), one of the cities of the allotment of Asher. Joshua 10:30; only. Probably 'Alma, in the highlands of the coast, about five miles east-northeast of Ras en-Nakhura.

Unclean meats

These were things strangled, or dead of themselves or through beasts or birds of prey; whatever beast did not both part the hoof and chew the cud; and certain other smaller animals rated as "creeping things;" certain classes of birds mentioned in Levi 11 and Deuteronomy 14 twenty or twenty-one in all; whatever in the waters had not both fins and scales whatever winged insect had not besides four legs the two hindlegs for leaping; Besides things offered in sacrifice to idols; and ail blood or whatever contained it (save perhaps the blood of fish, as would appear from that only of beast and bird being forbidden,) Leviticus 7:26; and therefore flesh cut from the live animal; as also all fat, at any rate that disposed in masses among the intestines, and probably wherever discernible end separable among the flesh. Leviticus 3:14-17; Leviticus 7:23; The eating of blood was prohibited even to "the stranger that sojourneth among you." Leviticus 17:10, 17:12; As regards blood, the prohibition indeed dates from the declaration to Noah against "flesh with the life thereof, which is the blood thereof" in Genesis 9:4; which was perhaps by Moses as still binding upon all Noah's descendants. It is noteworthy that the practical effect of the rule laid down is to exclude all the carnivora among quadrupeds, and, so far as we can interpret the nomenclature the raptores among birds. They were probably excluded as being not averse to human carcasses, and in most eastern countries acting as the servitors of the battle-field and the gibbet. Among fish those which were allowed contain unquestionably the most wholesome varieties, save that they exclude the oyster. Practically the law left among the allowed Meats an ample variety. As Orientals have minds sensitive to teaching by types, there can be little doubt that such cere menial distinctions not only tended to keep Jew and Gentile apart (and so prevented the Jews from becoming contaminated with the idolatry of the Gentiles), but were a perpetual reminder to the former that he and the latter were not on one level before God. Hence, when that ceremony was changed we find that this was the very symbol selected to instruct St. Peter in the truth that God was not a "respecter of persons." It remains to mention the sanitary aspect of the case. Swine are said to peculiarly liable to disease in their own bodies. This probably means that they are more easily led than other creatures to the foul feeding which produces it. As regards the animals allowed for food, comparing them with those forbidden, there can be no doubt on which side the balance of wholesomeness lies.

Uncleanness

The distinctive idea attached to ceremonial uncleanness among the Hebrews was that it cut a person off for the time from social privileges, and left his citizenship among God's people for the while in abeyance. There is an intense reality in the fact of the divine law taking hold of a man by the ordinary infirmities of flesh, and setting its stamp, as it were, in the lowest clay of which he is moulded. The sacredness attached to the human body is parallel to that which invested the ark of the covenant itself. It is as though Jehovah thereby would teach men that the "very hairs of their head were all numbered" before him and that "in his book were all their members written." Thus was inculcated so to speak a bodily holiness. Nor were the Israelites to be only "separated from other people," but they were to be "holy to God," Leviticus 20:24, 26; "a kingdom of priests, and a holy nation." The importance to physical well-being of the injunctions which required frequent ablution, under whatever special pretexts, can be but feebly appreciated in our cooler and damper climate. Uncleanness, as referred to men, may be arranged in three degrees: 1. That which defiled merely "until even." and was removed by bathing and washing the clothes at the end of it; such were all contacts with dead animals.

2. That graver sort which defiled for seven days, and was removed by the use of the "water of separation;" such were all defilements connected with the human corpse.

3. Uncleanness from the morbid perpetual or menstrual state, lasting as long as that morbid state lasted; and in the case of leprosy lasting often for life. As the human person was itself the seat of a covenant token, so male and female had each their ceremonial obligations in proportion to their sexual differences. There is an emphatic reminder of human weakness in the fact of birth and death-man's passage alike into and out of his mortal state-being marked with a stated pollution. The corpse bequeathed a defilement of seven days to all who handled it, to the "tent" or chamber of death, and to sundry things within it. Nay, contact with one slain in the field of battle or with even a human bone or grave, was no less effectual to pollute than that with a corpse dead by the course of nature. Numbers 19:11-18; This shows that the source of pollution lay in the mere fact of death. The duration of defilement caused by the birth of a female infant being double that due to a male, extending respectively to eighty and forty days in All, Leviticus 12:2-5; may perhaps represent the woman's heavier share in the first sin and first curse. Genesis 3:16; 1 Timothy 2:14; Among causes of defilement should be noticed the fact that the ashes of the red heifer burnt whole which were mixed with water and became the standing resource for purifying uncleanness in the second degree, themselves became a source of defilement to all who were clean, even as of purification to the unclean, and so the water. Somewhat similarly the scapegoat, who bore away the sins of the people, defiled him who led him into the wilderness, and the bringing forth aid burning the sacrifice on the Great Day of Atonement had a similar power. This lightest form of uncleanness was expiated by bathing the body and washing the clothes. Besides the water of purification made as afore said, men and women, in their "issues," were, after seven days, reckoned from the cessation of the disorder, to bring two turtle-doves or young pigeons to be killed by the priests. All these kinds of uncleanness disqualified for holy functions: as the layman so affected might not approach the congregation and the sanctuary, so any priest who incurred defilement must abstain from holy things. Leviticus 22:2-8; [LEPROSY] The religion of the persians shows a singularly close correspondence with the Levitical code.

Undergirding

Acts 27:17; See SHIP

Unicorn

the rendering of the Authorized Version of the Hebrew reem, a word which occurs seven times in the Old Testament as the name of some large wild animal. The reem of the Hebrew Bible, however, has nothing at all to do with the one-horned animal of the Greek and Roman writers, as is evident from Deuteronomy 33:17; where in the blessing of Joseph it is said; "his glory is like the firstling of his bullock, and his horns are like the horns of a unicorn;" not, as the text of the Authorized Version renders it, "the horns of unicorns." The two horns of the ram are "the ten thousands of Ephraim and the thousands of Manasseh." This text puts a one-horned animal entirely out of the question. Considering that the reem is spoken of as a two-horned animal of great strength and ferocity, that it was evidently well known and often seen by the Jews, that it is mentioned as an animal fit for sacrificial purposes, and that it is frequently associated with bulls and oxen we think there can be no doubt that, some species of wild ox is intended. The allusion in Psalms 92:10; "But thou shalt lift up, as a reeym, my horn," seems to point to the mode in which the Bovidae use their horns, lowering the head and then tossing it up. But it is impossible to determine what particular species of wild ox is signified probably some gigantic urus is intended. (It is probable that it was the gigantic Bos primigeniua, or aurochs, now extinct, but of which Caesar says, "These uri are scarcely less than elephants in size, but in their nature, color and form are bulls. Great is their strength and great their speed; they spare neither man nor beast when once; they have caught sight of them"-Bell. Gall. vi. 20.-ED.)

Un'ni

(depressed). 1. One of the Levite doorkeepers in the time of David. 1 Chronicles 15:18, 20; (B.C. 1043.)

2. A second Levite (unless the family of the foregoing be intended) concerned in the sacred office after the return from Babylon. Nehemiah 12:9; (B.C. 535.)

U'phaz

Jeremiah 10:9; Daniel 10:5; See OPHIR

Ur

was the land of Haran's nativity, Genesis 11:28; the place from which Terah and Abraham started "to go into the land of Canaan." Genesis 11:31; It is called in Genesis "Ur of the Chaldaeans," while in the Acts St. Stephen places it, by implication, in Mesopotamia. Acts 7:2, 4; These are all the indications which Scripture furnishes as to its locality. It has been identified by the most ancient traditions with the city of Orfah in the highlands of Mesopotamia, which unite the table-land of Armenia to the valley of the Euphrates. In later ages it was called Edessa, and was celebrated as the capital of Abgarus or Acbarus who was said to have received the letter and portrait of our Saviour. "Two, physical features must have secured Orfah, from the earliest times, as a nucleus for the civilization of those regions. One is a high-crested crag, the natural fortifications of the crested citadel... The other is an abundant spring, issuing in a pool of transparent clearness, and embosomed in a mass of luxuriant verdure, which, amidst the dull brown desert all around, makes and must always have made, this spot an oasis, a paradise, in the Chaldaean wilderness. Round this sacred pool,'the beautiful spring Callirrhoe,' as it was called by the Greek writers, gather the modern traditions of the patriarch."-Stanley, Jewish Church, part i.p.7. A second tradition, which appears in the Talmud, finds Ur in Warka, 120 miles southeast from Babylon and four east of the Euphrates. It was the Orchoe of the Greeks, and probably the Ereck of Holy Scripture. This place bears the name of Huruk in the native inscriptions, and was in the countries known to the Jews as the land of the Chaldaeans. But in opposition to the most ancient traditions, many modern writers have fixed the site of Ur at a very different position, viz. in the extreme south of Chaldaea, at Mugheir, not very far above-and probably in the time of Abraham actually upon-the head of the Persian Gulf. Among the ruins which are now seen at the spot are the remains of one of the great temples, of a model similar to that of Babel, dedicated to the moon, to whom the city was sacred. (Porter and Rawlinson favor this last place.)

Ur'bane, or Ur'ba-ne

(of the city; polite), the Greek form of the Latin Urbanus, as it is given in the Revised Version. He was a Christian disciple who is in the long list of those whom St. Paul salutes in writing to Rome. Romans 16:9; (A.D. 55.)

Ur'banus

the form given in the Revised Version for Urbane.

U'ri

(fiery). 1. The father of Bezaleel, one of the architects of the tabernacle. Exodus 31:2; Exodus 35:30; Exodus 38:22; 1 Chronicles 2:20; 2 Chronicles 1:5; He was of the tribe of Judah, and grandson of Caleb ben-Hezron. (B.C. 1491.)

2. The father of Geber, Solomon's commissariat officer in Gilead. 1 Kings 4:19; (B.C. before 1010.)

3. One of the gatekeepers of the temple in the time of Ezra. Ezra 10:24; (B.C. 458.)

Uri'ah

(light of Jehovah). 1. One of the thirty commanders of the thirty bands into which the Israelite army of David was divided. 1 Chronicles 11:41; 2 Samuel 23:39; Like others of David's officers he was a foreigner-a Hittite. His name, however and his manner of speech 2 Samuel 11:11; indicate that he had adopted the Jewish religion. He married Bath-sheba a woman of extraordinary beauty, the daughter of Eliam-possibly the same as the son of Ahithophel, and one of his brother officers, 2 Samuel 23:34; and hence, perhaps, Uriah's first acquaintance with Bath-sheba. It may be inferred from Nathan's parable, 2 Samuel 12:3; that he was passionately devoted to his wife, and that their union was celebrated in Jerusalem as one of peculiar tenderness. In the first war with Ammon, B.C. 1035, he followed Joab to the siege, and with him remained encamped in the open field. 2 Samuel 12:11; He returned to Jerusalem, at an order from the king on the pretext of asking news of the war-really in the hope that his return to his wife might cover the shame of his own crime. The king met with an unexpected obstacle in the austere, soldier-like spirit which guided all Uriah's conduct, and which gives us a high notion of the character and discipline of David's officers. On the morning of the third day David sent him back to the camp with a letter containing the command to Joab to cause his destruction in the battle. The device of Joab was to observe the part of the wall of Rabbath-ammon where the greatest force of the besieged was congregated, and thither, as a kind of forlorn hope to send Uriah. A sally took place. Uriah and the officers with him advanced as far as the gate of the city, and were there shot down by the archers on the wall. Just as Joab had forewarned the messenger, the king broke into a furious passion on hearing of the loss. The messenger, as instructed by Joab, calmly continued, and ended the story with the words, "Thy servant also Uriah the Hittite, is dead." In a moment David's anger is appeased. It is one of the touching parts of the story that Uriah falls unconscious of his wife's dishonor.

2. High priest in the reign of Ahaz. Isaiah 8:2; 2 Kings 16:10-16; He is probably the same as Urijah the priest, who built the altar for Ahaz. 2 Kings 16:10; (B.C. about 738.)

3. A priest of the family of Hakkoz, the head of the seventh course of priests. Ezra 8:33; Nehemiah 3:4, 21; (B.C. 458.)

Uri'as

1. Uriah, the husband of Bath-sheba. Matthew 1:6;

2. URIJAH.

U'ri-el

(the fire of God), an angel named only in 2 Esdr. 4:1, 36; 5:20; 10:28.

U'ri-el

1. A Kohathite Levite, son of Tahath. 1 Chronicles 6:24;

2. Chief of the Kohathites in the reign of David. 1 Chronicles 15:5, 11; (B.C. 1043.)

3. Uriel of Gibeah was the father of Maachah or Michaiah the favorite wife of Rehoboam and mother of Abijah. 2 Chronicles 13:2; (B.C. before 973.) In 2 Chronicles 11:20; she is called "Maachah the daughter of Absalom." Probably her mother, Tamer, was the daughter of Absalom.

Uri'jah

(light of Jehovah). 1. Urijah the priest in the reign of Ahaz, 2 Kings 16:10; probably the same as URIAH.

U'rim and Thum'mim

(light and perfection). When the Jewish exiles were met on their return from Babylon by a question which they had no data for answering, they agreed to postpone the settlement of the difficulty till there should rise up "a priest with Urim and Thummim." Ezra 2:63; Nehemiah 7:65; The inquiry what those Urim and Thummim themselves were seems likely to wait as long for a final and satisfying answer. On every side we meet with confessions of ignorance. Urim means "light," and Thummim "perfection." Scriptural statements.-The mysterious words meet us for the first time, as if they needed no explanation, in the description of the high Priest's apparel. Over the ephod there is to be a "breastplate of judgment" of gold, scarlet, purple and fine linen, folded square and doubled, a "span" in length and width. In it are to be set four rows of precious stones, each stone with the name of a tribe of Israel engraved on it, that Aaron "may bear them on his heart." Then comes a further order. In side the breastplate, as the tables of the covenant were placed inside the ark, Exodus 25:16; Exodus 28:30; are to be placed "the Urim and the Thummim," the light and the perfection; and they too are to be on Aaron's heart when he goes in before the Lord. Exodus 28:15-30; Not a word describes them. They are mentioned as things-already familiar both to Moses and the people, connected naturally with the functions of the high priest as mediating between Jehovah and his people. The command is fulfilled. Leviticus 8:8; They pass from Aaron to Eleazar with the sacred ephod and other pontificalia. Numbers 20:28; When Joshua is solemnly appointed to succeed the great hero-law-giver he is bidden to stand before Eleazar, the priest, "who shall ask counsel for him after the judgment of Urim," and this counsel is to determine the movements of the host of Israel. Numbers 27:21; In the blessings of Moses they appear as the crowning glory of the tribe of Levi: "thy Thummim and thy Urim are with thy Holy One." Deuteronomy 33:8, 9; In what way the Urim and Thummim were consulted is quite uncertain. Josephus and the rabbins supposed that the stones gave out the oracular answer by preternatural illumination; but it seems to be far simpler and more in agreement with the different accounts of inquiries made by Urim and Thummim, 1 Samuel 14:3, 18, 19; 1 Samuel 23:2, 4, 9, 11, 12; 1 Samuel 28:6; Judges 20:28; 2 Samuel 5:23; etc., to suppose that the answer was given simply by the word of the Lord to the high priest comp. John 11:51; when, clothed with the ephod and the breastplate, he had inquired of the Lord. Such a view agrees with the true notion of the breastplate.

Usury

(The word usury has come in modern English to mean excessive interest upon money loaned, either formally illegal or at least oppressive. In the Scriptures, however the word did not bear this sense, but meant simply interest of any kind upon money. The Jews were forbidden by the law of Moses to take interest from their brethren, but were permitted to take it from foreigners. The prohibition grew out of the agricultural status of the people, in which ordinary business loans were not needed. and loans as were required should be made only as to friends and brothers in need.-ED.) The practice of mortgaging land, sometimes at exorbitant interest, grew up among the Jews during the captivity, in direct violation of the law. Leviticus 25:36, 37; Ezekiel 18:8, 13, 17; We find the rate reaching 1 in 100 per month, corresponding to the Roman centisimae usurae, or 12 per cent. per annum.

Ut

(wooded). 1. A son of Aram, Genesis 10:23; 1 Chronicles 1:17; end consequently a grand son of Shem. (B.C. 2400-2300.)

2. A son of Nahor by Milcah. Genesis 22:21; Authorized Version, Huz. (B.C. about 1900.)

3. A son of Dishan, and grandson of Seir. Genesis 36:28; (B.C. after 1800.)

4. The country in which Job lived. Job 1:1; As far as we can gather, "the land of Uz" lay either east or southeast of Palestine, Job 1:3; adjacent to the Sabaeans and the Chaldaeans, Job 1:15, 17; consequently north of the southern Arabians and west of the Euphrates; and, lastly, adjacent to the Edomites of Mount Seir, who at one period occupied Uz, probably as conquerors, Lamentations 4:21; and whose troglodyte habits are described in Job 30:6, 7; From the above data we infer that the land of Uz corresponds to the Arabia Deserta of classical geography, at all events to so much of it as lies north of the 30th parallel of latitude.

U'tha-i

(helpful), 1. The son of Ammihud, of the children of Pharez the son of Judah. 1 Chronicles 9:4; (B.C. 536.)

2. One of the sons of Bigvai, who returned in the second caravan with Ezra. Ezra 8:14; (B.C.459.)

U'thii

1 Esdr. 8:40. See UTHAI,2

U'za-i

(strong), the father of Palal who assisted Nehemiah in rebuilding the city wail. Nehemiah 3:25; (B.C. before 446.)

U'zal

(separate), the sixth son of Joktan, Genesis 10:27; 1 Chronicles 1:21; whose settlements are clearly traced in the ancient name of San'a, the capital city of the Yemen (a district of Arabia), which was originally Awzal. From its position in the centre of the best portion of that kingdom it must always have been an important city. (San'a is situated about 150 miles from Aden and 100 miles from the coast of the Red Sea. It is one of the most imposing cities of Arabia -ED.)

Uz'za, or Uz'zah

(strength), one of the sons of Abinadab, in whose house at Kirjath-jearim the ark rested for twenty years. Uzzah probably was the second and Ahio the third. They both accompanied its removal when David first undertook to carry it to Jerusalem. (B.C. 1043.) Ahio apparently went before the new cart, 1 Chronicles 13:7; on which it was placed, and Uzzah walked by the side. "At the threshing-floor of Nachon" 2 Samuel 6:6; or Chidon 1 Chronicles 13:9; perhaps slipping over the smooth rock oxen stumbled. Uzzah caught the ark to prevent its falling. The profanation was punished by his instant death to the great grief of David, who named the place Perez-uzzah (the breaking-forth on Uzzah). But Uzzah's fate was not merely the penalty of his own rashness. The improper mode of transporting the ark, which ought to have been borne on the shoulders of the Levites was the primary cause of his unholy deed; and David distinctly recognized it as a punishment on the people in general "because we sought him not after the due order."

Uz'za

(strength). 1. A Benjamite of the sons of Ehud. 1 Chronicles 8:7; (B.C. 1445.)

2. Elsewhere called UZZAH. 1 Chronicles 13:7, 9, 10, 11; See UZZAH

Uz'za, The garden of

the spot in which Manasseh king of Judah and his son Amon were buried. 2 Kings 21:18, 26; It was the garden attached to Manasseh's palace. ver. 18. The fact of its mention shows that it was not where the usual sepulchres of the kings were. No clue, however, is afforded to its position.

Uz'zen-she'rah

(ear (or point) of Sherah) a town founded or rebuilt by Sherah, an Ephraimite woman the daughter either of Ephraim himself or of Beriah. It is named only in 1 Chronicles 7:24; in connection with the two Beth-horons.

Uz'zi

(strong). 1. Son of Bukki and father of Zerahiah, in the line of the high priests. 1 Chronicles 6:5, 61; Ezra 7:4; Though Uzzi was the lineal ancestor of Zadok, it does not appear that he was ever high priest. He must have been contemporary with, but rather earlier than, Eli. (B.C. before 1161.)

2. Son of Tola the son of Issachar. 1 Chronicles 7:2, 3; (B.C. 1706.)

3. Son of Bela, of the tribe of Benjamin. 1 Chronicles 7:7; (B.C. 1706.)

4. Another, or the same, from whom descended some Benjamite houses, which were settled at Jerusalem after the return from captivity. 1 Chronicles 9:8;

5. A Levite, son of Bani and overseer of the Levites dwelling at Jerusalem, in the time of Nehemiah. Nehemiah 11:22;

6. A priest, chief of the father's house of Jedaiah, in the time of Joiakim the high priest. Nehemiah 12:19; (B.C. about 500.)

7. One of the priests who assisted Ezra in the dedication of the wall of Jerusalem. Nehemiah 12:42; Perhaps the same as the preceding. (B.C. 446.)

Uzzi'a

(strength of Jehovah), one of David's guard, and apparently a native of Ashtaroth beyond Jordan. 1 Chronicles 11:44; (B.C. 1053.)

Uzzi'ah

(strength of Jehovah). 1. King of Judah B.C. 809-8 to 757-6. In some passages his name appears in the lengthened form Azariah: After the murder of Amaziah, his son Uzziah was chosen by the people, at the age of sixteen, to occupy the vacant throne; and for the greater part of his long reign of fifty-two years he lived in the fear of God, and showed himself a wise, active and pious ruler. He never deserted the worship of the true God, and was much influenced by Zechariah, a prophet who is mentioned only in connection with him. 2 Chronicles 26:5; So the southern kingdom was raised to a condition of prosperity which it had not known since the death of Solomon. The end of Uzziah was less prosperous than his beginning. Elated with his splendid career, he determined to burn incense on the altar of God, but was opposed by the high priest Azariah and eighty others. See Exodus 30:7, 8; Numbers 16:40; Numbers 18:7; The king was enraged at their resistance, and, as he pressed forward with his censer was suddenly smitten with leprosy. This lawless attempt to burn incense was the only exception to the excellence of his administration. 2 Chronicles 27:2; Uzziah was buried "with his fathers," yet apparently not actually in the royal sepulchres. 2 Chronicles 26:23; During his reign a great earthquake occurred. Amos 1:1; Zechariah 14:5;

2. A Kohathite Levite, and ancestor of Samuel. 1 Chronicles 6:24; (9).

3. A priest of the sons of Harim, who had taken a foreign wife in the days of Ezra. Ezra 10:21; (B.C. 458.)

4. Father of Athaiah or Uthai. Nehemiah 11:4;

5. Father of Jehonathan, one of David's overseers. 1 Chronicles 27:25; (B.C. about 1053.)

Uzzi'el

(my strength is God). 1. Fourth son of Kohath, father of Mishael, Eizaphan or Elizaphan and Zithri, and uncle to Aaron. Exodus 6:18, 22; Leviticus 10:4; (B.C. before 1491.)

2. A Simeonite captain, son of Ishi, in the days of Hezekiah. 1 Chronicles 4:42;

3. Head of a Benjamite house, of the sons of Bela. 1 Chronicles 7:7; (B.C. 1706.)

4. A musician, of the sons of Heman in David's reign. 1 Chronicles 25:4;

5. A Levite, of the sons of Jeduthun, in the days of Hezekiah. 2 Chronicles 29:14, 18; (B.C. 726.)

6. Son of Harhaiah, probably a priest in the days of Nehemiah, who took part in repairing the wall. Nehemiah 3:8; (B.C. 446.) He is described as "of the goldsmiths," i.e. of those priests whose hereditary office it was to repair or make the sacred vessels.

Uzzi'elites, The

the descendants of Uzziel, and one of the four great families of the Kohathites. Numbers 3:27; 1 Chronicles 26:23.

V

Vajez'atha

(strong as the wind), one of the ten sons of Haman whom the Jews slew in Shushan. Esther 9:9; (B.C. 473.)

Vale, Valley

It is hardly necessary to state that these words signify a hollow sweep of ground between two more or less parallel ridges of high land. The structure of the greater part of the holy land does not lend itself to the formation of valleys in our sense of the word. The abrupt transitions of its crowded rocky hills preclude the existence of any extended sweep of valley. Valley is employed in the Authorized Version to render five distinct Hebrew words. 1. 'Emek. This appears to approach more nearly to the general sense of the English word than any other. It is connected with several places.

2. Gai or ge. Of this there is fortunately one example which can be identified with certainty-the deep hollow which compasses the southwest and south of Jerusalem. This identification establishes the ge as a deep and abrupt ravine, with steep sides and narrow bottom.

3. Nachal. This word answers to the Arabic wady, and expresses, as no single English word can, the bed of a stream (often wide and shelving, and like a "valley" in character, which in the rainy season may be nearly filled by a foaming torrent, though for the greater part of the year dry).

4. Bik'ah. This term appears to mean rather a plain than a valley, though so far resembling it as to be enclosed by mountains. It is rendered by "valley" in Deuteronomy 34:3; Joshua 11:8, 17; Joshua 12:7; 2 Chronicles 35:22; Zechariah 12:11;

5. has-Shefelah. The district to which the name has-Shefelah is applied in the Bible has no resemblance whatever to a valley, but is a broad, swelling tract of many hundred miles in area, which sweeps gently down from the mountains Judah to the Mediterranean. It is rendered "the vale" in Deuteronomy 1:7; Joshua 10:40; 1 Kings 10:27; 2 Chronicles 1:15; Jeremiah 33:13; and "the valley" or "the valleys" in Joshua 9:1; Joshua 11:2, 16; Joshua 12:8; Joshua 15:33; Judges 1:9; Jeremiah 32:44.

Vani'ah

(Jehovah is praise), one of the sons of Bani, Ezra 10:36; (B.C. 458.)

Vash'ni

(strong), the first-born of Samuel as the text now stands. 1 Chronicles 6:28; (13); but in 1 Samuel 8:2; the name of his first-born is Joel. Most probably in the Chronicles the name of Joel has dropped out: and Vashni is a corruption of vesheni, and (the) second."

Vash'ti

(beautiful), the "queen" of Ahasuerus, who, for refusing to show herself to the king's guests at the royal banquet, when sent for by the king, was repudiated and deposed. Esther 1:1;... (B.C. 483.) Many attempts have been made to identify her with historical personages; but it is far more probable that she was only one of the inferior wives, dignified with the title of queen, whose name has utterly disappeared from history.

Veil

With regard to the use of the veil, it is important to observe that it was by no means so general in ancient as in modern times. Much of the scrupulousness in respect of the use of the veil dates from the promulgation of the Koran, which forbade women appearing unveiled except in the presence of their nearest relatives. In ancient times the veil was adopted only in exceptional cases, either as an article of ornamental dress, So 4:1, 3; So 6:7; or by betrothed maidens in the presence of their future husbands, especially at the time of the wedding, Genesis 24:65; or lastly, by women of loose character for purposes of concealment. Genesis 38:14; Among the Jews of the New Testament age it appears to have been customary for the women to cover their heads (not necessarily their faces) when engaged in public worship.

Veil of the tabernacle and temple

See TABERNACLE; TEMPLE

Versions, Ancient, of the Old and New Testaments

In treating of the ancient versions that have come down to us, in whole or in part, they will be described in the alphabetical order of the languages. AeTHIOPIC VERSION.-Christianity was introduced into Aethiopia in fourth century through the labors of Frumentius and Aedesius of Tyre, who had been made slaves and sent to the king. The Aethiopic version which we possess is in the ancient dialect of Axum; hence some have ascribed it to the age of the earliest missionaries, but it is probably of a later date. In 1548-9 the Aethiopic New Testament was also printed at Rome, edited by three Abyssinians. ARABIC VERSIONS.- 1. Arabic versions of the Old Testament were made from the Hebrew (tenth century), from the Syriac and from the LXX

2. Arabic versions of the New Testament. There are four versions. The first, the Roman, of the Gospels only, was printed in 1590-1. ARMENIAN VERSION.-In the year 431, Joseph and Eznak returned from the Council of Ephesus bringing with them a Greek copy of the Scriptures. From this a version in Armenian was made by Isaac, the Armenian patriarch, and Miesrob. The first printed edition of the Old and New Testaments in Armenian appeared at Amsterdam in 1666, under the care of a person commonly termed Oscan or Uscan, and described as being an Armenian bishop. CHALDEE VERSIONS.-Targum, a Chaldee word of uncertain origin, is the general term for the Chaldee, or more accurately Aramaic, versions of the Old Testament. 1. The Targums were originally oral, and the earliest Targum, which is that of Onkelos on the Pentateuch, began to be committed to writing about the second century of the Christian era; though if did not assume its present shape till the end of the third or the beginning of the fourth century. So far, however, from superseding the oral Targum at once, it was, on the contrary, strictly forbidden to read it in public. Its language is Chaldee, closely approaching in purity of idiom to that of Ezra and Daniel. It follows a sober and clear though not a slavish exegesis, and keeps as closely and minutely: to the text as is at all consistent with its purpose, viz. to be chiefly and above all a version for the people. Its explanations of difficult and obscure passages bear ample witness to the competence of those who gave it its final shape. It avoids, as far as circumstances would allow, the legendary character with which all the later Targums entwine the biblical word.

2. Targum on the prophets,-viz. Joshua, Judges, Samuel, Isaiah, Jeremiah, Ezekiel, Kings, the twelve minor prophets,-called TARGUM OF JONATHAN BEN-UZZIEL. We shall probably not be far wrong in placing this Targum some time, although not long, after Onkelos, or about the middle of the fourth century.

Versions, Authorized

1. WYCLIFFE.-The New Testament was translated by Wycliffe himself The Old Testament was undertaken by Nicholas de Hereford, but was interrupted, and ends abruptly (following so far the order of the Vulgate) in the middle of Baruch. The version was based entirely upon the Vulgate. The following characteristics may be noticed as distinguishing this version: (1) The general homeliness of its style. (2) The substitution in many cases, of English equivalents for quasitechnical words. (3) The extreme literalness with which in some instances, even at the cost of being unintelligible, the Vulgate text is followed, as in 2 Cor. 1:17-19;

2. TYNDAL.-The work of Wycliffe stands by itself. Whatever power it exercised in preparing the way for the Reformation of the sixteenth century, it had no perceptible influence on later translations. With Tyndal we enter on a continuous succession. He is the patriarch, in no remote ancestry, of the Authorized Version. More than Cranmer or Ridley he is the true hero of the English Reformation. "Ere many years, he said at the age of thirty-six (A.D. 1520), he would cause "a boy that driveth the plough" to know more of Scripture than the great body of the clergy then knew. He prepared himself for the work by long years of labor in Greek and Hebrew. First the Gospels of St. Matthew and St. Mark were published tentatively. In 1525 the whole of the New Testament was printed in quarto at Cologne, and in small octave at Worms. In England it was received with denunciations. Tonstal, bishop of London, preaching at Paul's Cross, asserted that there were at least two thousand errors in it, and ordered all copies of it to be bought up and burnt. An act of Parliament (35 Hen. VIII. cap. 1) forbade the use of all copies of Tyndal's "false translation." The treatment which it received from professed friends was hardly less annoying. In the mean time the work went on. Editions were printed one after another. The last appeared in 1535, just before his death. To Tyndal belongs the honor of having given the first example of a translation based on true principles, and the excellence of later versions has been almost in exact proportion as they followed his. All the exquisite grace and simplicity which have endeared the Authorized Version to men of the most opposite tempers and contrasted opinions is due mainly to his clear-sighted truthfulness.

3. COVERDALE.-A complete translation of the Bible, different from Tyndal's, bearing the name of Miles Coverdale, printed probably at Zurich, appeared in 1535. The undertaking itself and the choice of Coverdale as the translator were probably due to Cromwell. He was content to make the translation at second hand "out of the Douche (Luther's German Version) and the Latine." Fresh editions of his Bible were published, keeping their ground in spite of rivals, in 1537, 1539, 1550, 1553. He was called in at a still later period to assist in the Geneva Version.

4. MATTHEW.-In the year 1537, a large folio Bible appeared as edited and dedicated to the king by Thomas Matthew. No one of that name appears at all prominently in the religious history of Henry VIII., and this suggests inference that the name was adopted to conceal the real translator. The tradition which connects this Matthew with John Rogers, the proto-martyr of the Marian persecution, is all but undisputed. Matthew's Bible reproduces Tyndal's work, in the New Testament entirely, in the Old Testament as far as 2 Chron., the rest being taken with occasional modifications from Coverdale. A copy was ordered, by royal proclamation, to be set up in every church, the cost being divided between the clergy and the parishioners. This was, therefore, the first Authorized Version.

5. TAVERNER (1539).-The boldness of the pseudo-Matthew had frightened the ecclesiastical world from its propriety. Coverdale's version was, however, too inaccurate to keep its ground. It was necessary to find another editor, and the printers applied to Richard Taverner. But little is known of his life. The fact that, though a layman, he had been chosen as one of the canons of the Cardinal's College at Oxford indicates a reputation for scholarship, and this is confirmed by the character of his translation. In most respects this may be described as an expurgated edition of Matthew's.

6. CRANMER.-In the same year as Taverner's, and coming from the same press, appeared an English Bible, in a more stately folio, with a preface containing the initials T.C., which implied the archbishop's sanction. Cranmer's version presented, as might he expected, many points of interest. The prologue gave a more complete ideal of what a translation ought to be than had as yet been seen. Words not in the original were to be printed in a different type. It was reprinted again and again, and was the Authorized Version of the English Church till 1568-the interval of Mary's reign excepted. From it, accordingly, were taken most, if not all the portions of Scripture in the Prayer books of 1549 and 1552. The Psalms as a whole, the quotations from Scripture in the Homilies, the sentences in the Communion Services, and some phrases elsewhere, still preserve the remembrance of it.

7. GENEVA.-The exiles who fled to Geneva in the reign of Mary entered on the work of translation with more vigor than ever. The Genevan refugees-among them Whittingham, Goodman, Pullain, Sampson and Coverdale himself-labored "for two years or more, day and night." Their translation of the New Testament was "diligently revised by the most approved Greek examples." The New Testament, translated by Whittingham, was printed in 1667 and the whole Bible in 1660. Whatever may have been its faults, the Geneva Bible, commonly called the Breeches Bible from its rendering of Genesis 3:7; was unquestionably, for sixty years, the most popular of all versions. Not less than eighty editions, some of the whole Bible, were printed between 1558 and 1611. It kept its ground for some time even against the Authorized Version, and gave way as it were, slowly and under protest. It was the version specially adopted by the great Puritian party through the whole reign of Elizabeth and far into that of James. As might be expected, it was based on Tyndal's version. It presents, in a calendar prefixed to the Bible, something like a declaration of war against the established order of the Church's lessons commemorating Scripture facts and the deaths of the great reformers, but ignoring saints' days altogether it was the first English Bible which entirely omitted the Apocrypha. The notes were mere characteristically Swiss, not only in their theology, but in their politics.

8. THE BISHOPS' BIBLE.-The facts just stated will account for the wish of Archbishop Parker to bring out another version, which might establish its claims against that of Geneva. Great preparations were made. Eight bishops, together with some deans and professors, brought out the fruit of their labors in a magnificent folio (1568 and 1672). It was avowedly based on Cranmer's but of all the English versions it had probably the least success. It did not command the respect of scholars, and its size and cost were far from meeting the wants of the people.

9. RHEIMS AND DOUAY.-The successive changes in the Protestant versions of the Scriptures were, as might be expected, matter of triumph to the controversialists of the Latin Church. Some saw in it an argument against any translation of Scripture into the spoken language of the people. Others pointed derisively to the want of unity which these changes displayed. There were some, however, who took the line which Sir T. More and Gardiner had taken under Henry VIII. They did not object to the principle of an English translation. They only charged the versions hitherto made with being false, corrupt, heretical. To this there was the ready retort that they had done nothing; that their bishops in the reign of Henry had promised, but had not performed. It was felt to be necessary that they should take some steps which might enable them to turn the edge of this reproach. The English Catholic refugees who were settled at Rheims undertook a new English version. The New Testament was published at Rheims in 1582 and professed to be based on "the authentic text of the Vulgate." Notes were added. as strongly dogmatic as those of the Geneva Bible, and often keenly controversial. The work of translation was completed somewhat later by the publication of the Old Testament at Douay in 1609.

10. AUTHORIZED VERSION.-The position of the English Church in relation to the versions in use at the commencement of the reign of James was hardly satisfactory. The Bishops' Bible was sanctioned by authority. That of Geneva had the strongest hold on the affections of the people. Scholars, Hebrew scholars in particular, found grave fault with both. Among the demands of the Puritan representatives at the Hampton Court Conference in 1604 was one for a new, or at least a revised, translation. The work of organizing and superintending the arrangements for a new translation was one specially congenial to James, and accordingly in 1606 the task was commenced. It was intrusted to 64 scholars. The following were the instructions given to the translators: (1) The Bishops' Bible was to be followed, and as little altered as the original would permit. (2) The names of prophets and others were to be retained, as nearly as may be as they are vulgarly used. (3) The old ecclesiastical welds to be kept. (4) When any word hath divers significations, that to be kept which hath been most commonly used by the most eminent fathers, being agreeable to the propriety of the place and the analogy of faith. (5) The division of the chapters to be altered either not at all or as little as possible. (6) No marginal notes to be affixed but only for the explanation of Hebrew and Greek words. (7) Such quotations of places to be marginally set down as may serve for fit reference of one Scripture to another. (8) and (9) State plan of translation. Each company of translators is to take its own books; each person to bring his own corrections. The company to discuss them, and having finished their work, to send it on to another company, and so on. (10) Provides for differences of opinion between two companies by referring them to a general meeting. (11) Gives power in cases of difficulty, to consult any scholars. (12) Invites suggestions from any quarter. (13) Names the directors of the work: Andrews, dean of Westminster; Barlow, dean of Chester and the regius professors of Hebrew and Greek at both universities. (14) Names translations to be followed when they agree more with the original than the Bishops' Bible, sc. Tyndal's, Coverdale's, Matthew's, Whitchurch's (Cranmer's), and Geneva. (15) Authorizes universities to appoint three or four overseers of the work. For three years the work went on, the separate companies comparing notes as directed. When the work drew toward its completion, it was necessary to place it under the care of a select few. Two from each of the three groups were accordingly selected, and the six met in London to superintend the publication. The final correction, and the task of writing the arguments of the several books, was given to Bilson, bishop of Winchester and Dr. Miles Smith, the latter of whom also wrote the dedication and preface. The version thus published did not at once supersede the versions already in possession. The fact that five editions were published in three years shows that there was a good demand. But the Bishops' Bible probably remained in many churches, and the popularity of the Geneva Version is shown by not less than thirteen reprints, in whole or in part, between 1611 and 1617. It is not easy to ascertain the impression which the Authorized Version made at the time of its appearance. Selden says it is "the best of all translations, as giving the true sense of the original." See For REVISED VERSION (of 1881), see under BIBLE

Village

This word in addition to its ordinary sense, is often used, especially in the enumeration of towns in Joshua 13:15, 19; to imply unwalled suburbs outside the walled towns. Arab villages, as found in Arabia, are often mere collections of stone huts, "long, low rude hovels, roofed only with the stalks of palm leaves," or covered for a time with tent-cloths, which are removed when the tribe change their quarters. Others are more solidly built, as are most of the of palestine, though in some the dwellings are mere mud-huts.

Vine

the well-known valuable plant (vitis vinifera) very frequently referred to in the Old and New Testaments, and cultivated from the earliest times. The first mention of this plant occurs in Genesis 9:20, 21; That it was abundantly cultivated in Egypt is evident from the frequent representations on the monuments, as well as from the scriptural allusions. Genesis 40:9-11; Psalms 78:47; The vines of Palestine were celebrated both for luxuriant growth and for the immense clusters of grapes which they produced, which were sometimes carried on a staff between two men, as in the case of the spies, Numbers 13:23; and as has been done in some instances in modern times. Special mention is made in the Bible of the vines of Eshcol, Numbers 13:24; Numbers 32:9; of Sibmah, Heshbon and Elealeh Isaiah 16:8, 9, 10; Jeremiah 48:32; and of Engedi. So 1:14; From the abundance and excellence of the vines, it may readily be understood how frequently this plant is the subject of metaphor in the Holy Scriptures. To dwell under the vine and tree is an emblem of domestic happiness and peace, 1 Kings 4:25; Psalms 128:3; Micah 4:4; the rebellious people of Israel are compared to "wild grapes," "an empty vine," "the degenerate plant of a strange vine," etc. Isaiah 6:2, 4; Jeremiah 2:21; Hosea 10:1; It is a vine which our Lord selects to show the spiritual union which subsists between himself and his members. John 15:1-6; The ancient Hebrews probably allowed the vine to go trailing on the ground or upon supports. This latter mode of cultivation appears to be alluded to by Ezekiel. Ezekiel 19:11, 12; The vintage, which formerly was a season of general festivity, began in September. The towns were deserted; the people lived among the vineyards in the lodges and tents. Comp. Judges 8:27; Isaiah 16:10; Jeremiah 25:30; The grapes were gathered with shouts of joy by the "grape gatherers," Jeremiah 25:30; and put into baskets. See Jeremiah 6:9; They were then carried on the head and shoulders, or slung upon a yoke, to the "wine-press." Those intended for eating were perhaps put into flat open baskets of wickerwork, as was the custom in Egypt. In Palestine, at present, the finest grapes, says Dr. Robinson, are dried as raisins, and the juice of the remainder, after having been trodden and pressed, "is boiled down to a sirup, which, under the name of dibs, is much used by all classes, wherever vineyards are found, as a condiment with their food." The vineyard, which was generally on a hill, Isaiah 5:1; Jeremiah 31:5; Amos 9:13; was surrounded by a wall or hedge in order to keep out the wild boars, Psalms 80:13; jackals and foxes. Numbers 22:24; Nehemiah 4:3; So 2:15; Ezekiel 13:4, 5; Matthew 21:33; Within the vineyard was one or more towers of stone in which the vine-dressers lived. Isaiah 1:8; Isaiah 5:2; Matthew 21:33; The vat, which was dug, Matthew 21:33; or hewn out of the rocky soil, and the press, were part of the vineyard furniture. Isaiah 5:2.

Vine of Sodom

occurs only in Deuteronomy 32:32; It is generally supposed that this passage alludes to the celebrated apples of Sodom, of which Josephus speaks, "which indeed resemble edible fruit in color, but, on being plucked by the hand, are dissolved into smoke and ashes." It has been variously identified. Dr. Robinson pronounced in favor of the 'osher fruit, the Asclepias (Calotropis) procera of botanists. He says, "The fruit greatly resembles externally a large smooth apple or orange, hanging in clusters of three or four together, and when ripe is of a yellow color. It is now fair and delicious to the eye and soft to the touch but, on being pressed or struck, it explodes with a puff: like a bladder or puff-hall, leaving in the hand only the shreds of the thin rind and a few fibres. It is indeed filled chiefly with air, which gives it the round form." Dr. Hooker writes," The vine of Sodom always thought might refer to Cucumis calocynthis, which is bitter end powders inside; the term vine would scarcely be given to any but a trailing or other plant of the habit of a vine." His remark that the term vine must refer to some plant of the habit of a vine is conclusive against the claims of all the plants hitherto identified with the vine of Sodom.

Vinegar

The Hebrew word translated "vinegar" was applied to a beverage consisting generally of wine or strong drink turned sour, but sometimes artificially made by an admixture of barley and wine, and thus liable to fermentation. It was acid even to a proverb, Proverbs 10:26; and by itself formed an unpleasant draught, Psalms 69:21; but was used by laborers. Ruth 2:14; Similar was the acetum of the Romans-a thin, sour wine, consumed by soldiers. This was the beverage of which the Saviour partook in his dying moments. Matthew 27:48; Mark 15:36; John 19:29, 30.

Vineyards, Plain of the

This place, mentioned only in Judges 11:33; lay east of the Jordan, beyond Aroer.

Viol

See PSALTERY

Viper

See SERPENT

Voph'si

(rich), father of Nahbi, the Naphtalite spy. Numbers 13:14; (B.C. before 1490.)

Vows

A vow is a solemn promise made to God to perform or to abstain from performing a certain thing. The earliest mention of a vow is that of Jacob. Genesis 28:18-22; Genesis 31:13; Vows in general are also mentioned in the book of Job, Job 22:27; The law therefore did not introduce, but regulated the practice of, vows. Three sorts are mentioned: 1, vows of devotion; 2, vows of abstinence; 3, vows of destruction. 1. As to vows of devotion, the following rules are laid down: A man might devote to sacred uses possessions or persons, but not the first-born of either man or beast, which was devoted already. Leviticus 27:28; (a) If he vowed land, he might either redeem it or not Levi 25, 27. (b) Animals fit for sacrifice if devoted, were not to be redeemed or changed, Leviticus 27:9; Leviticus 27:33; persons devoted stood thus: devote either himself, his child (not the first-born) or his slave. If no redemption took place, the devoted person became a slave of the sanctuary: see the case of Absalom. 2 Samuel 15:8; Otherwise he might be redeemed at a valuation according to age and sex, on the scale given in Leviticus 27:1-7; Among general regulations affecting vows the following may be mentioned: (1) Vows were entirely voluntary but once made were regarded as compulsory. Numbers 30:2; Deuteronomy 23:21; Ecclesiastes 5:4; (2) If persons In a dependent condition made vows as (a) an unmarried daughter living in her father's house, or (b) a wife, even if she afterward became a widow the vow, if (a) in the first case her father, or (b) in the second her husband, heard and disallowed it, was void; but,if they heard without disallowance, it was to remain good. Numbers 30:3-18; (3) Votive offerings arising from the produce of any impure traffic were wholly forbidden. Deuteronomy 23:18;

2. For vows of abstinence, see CORBAN.

Vul'gate, The

the Latin version of the Bible. The influence which it exercised upon western Christianity is scarcely less than that of the LXX. upon the Greek churches. Both the Greek and the latin Vulgate have been long neglected; yet the Vulgate should have a very deep interest for all the western churches, many centuries it was the only Bible generally used; and, directly or indirectly is the real parent of all the vernacular versions of western Europe. The Gothic version of Ulphilas alone is independent of it. The name is equivalent to Vulgata editio (the current text of Holy Scripture. This translation was made by Jerome-Eusebius Hieronymus-who way born in 329 A.D. at Stridon in Dalmatia, and died at Bethlehem in 420 A.D. This great scholar probably alone for 1500 years possessed the qualifications necessary for producing an original version of the Scriptures for the use of the Latin churches. Going to Rome, he was requested by Pope Damascus, A.D. 383, to make a revision of the old Latin version of the New Testament, whose history is lost in obscurity. In middle life Jerome began the study of the Hebrew, and made a new version of the Old Testament from the original Hebrew which was completed A.D. 404. The critical labors of Jerome were received with a loud outcry of reproach. He was accused of disturbing the repose of the Church and shaking the foundations of faith. But clamor based upon ignorance soon dies away; and the New translation gradually came into use equally with the Old, and at length supplanted it. The vast power which the Vulgate has had in determining the theological terms of western Christendom can hardly be overrated. By far the greater part of the current doctrinal terminology is based on the Vulgate. Predestination, justification, supererogation (supererogo), sanctification, salvation, mediation, regeneration, revelation, visitation (met.) propitiation, first appear in the Old Vulgate. Grace, redemption, election, reconciliation, satisfaction, inspiration, scripture, were devoted there to a new and holy use. Sacrament and communion are from the same source; and though baptism is Greek, it comes to us from the Latin. It would be easy to extend the list by the addition of orders, penance, congregation, priest; but it can be seen from the forms already brought forward that the Vulgate has brought forward that the Vulgate has left its mark both upon our language and upon our thoughts. It was the version which alone they knew who handed down to the reformers the rich stores of medieval wisdom; the version with which the greatest of the reformers were most familiar, and from which they had drawn their earliest knowledge of divine truth.

Vulture

The rendering in the Authorized Version of the Hebrew daah, dayyah, and also in Job 28:7; of ayyah. There seems no doubt that the Authorized Versions translation is incorrect, and that the original words refer to some of the smaller species of raptorial birds, as kites or buzzards. [KITE] But the Hebrew word nesher, invariably rendered "eagle" in the Authorized Version, is probably the vulture. See EAGLE

W

Wages

The earliest mention of wages is of a recompense, not in money, but in kind, to Jacob from Laban. Genesis 29:15, 20; Genesis 30:28; Genesis 31:7, 8, 41; In Egypt money payments by way of wages were in use, but the terms cannot now be ascertained. Exodus 2:9; The only mention of the rate of wages in Scripture is found in the parable of the householder and the vineyard, Matthew 20:2; where the laborer's wages was set at one denarius per day, probably 15 to 17 cents, a sum which may be fairly taken as equivalent to the denarius, and to the usual pay of a soldier (ten asses per diem) in the later days of the Roman republic. Tac. Ann. i. 17; Polyb. vi. 39. In earlier times it is probable that the rate was lower; but it is likely that laborers, and also soldiers, were supplied with provisions. The law was very strict in requiring daily payment of wages. Leviticus 19:13; Deuteronomy 24:14, 15; The employer who refused to give his-laborers sufficient victuals is censured Job 22:11; and the iniquity of withholding wages is denounced. Jeremiah 22:13; Malachi 3:5; Jas 6:4[?].

Wagon

The Oriental wagon, or arabah, is a vehicle composed of two or three planks fixed on two solid circular blocks of wood from two to five feet in diameter, which serve as wheels. For the conveyance of passengers, mattresses or clothes are laid in the bottom and the vehicle is drawn by buffaloes or oxen. See CART and CHARIOT

Walls

Only a few points need be noticed. 1. The practice common in Palestine of carrying foundations down to the solid rock, as in the case of the temple, with structures intended to be permanent. Luke 6:48;

2. A feature of some parts of Solomon's buildings, as described by Josephus, corresponds remarkably to the method adopted at Nineveh of incrusting or veneering a wall of brick or stone with slabs of a more costly material, as marble or alabaster.

3. Another use of walls in Palestine is to support mountain roads Or terraces formed on the sides of hills for purposes of cultivation.

4. The "path of the vineyards," Numbers 22:24; is a pathway through vineyards, with walls on each side.

Wandering in the Wilderness

See WILDERNESS OF THE WANDERING

War

The most important topic in connection with war is the formation of the army which is destined to carry it on. See ARMY

Washing the hands and feet

As knives and forks were not used in the East, in Scripture times, in eating, it was necessary that the hand, which was thrust into the common dish, should be scrupulously clean; and again, as sandals were ineffectual against the dust and heat of the climate, washing the feet on entering a house was an act both of respect to the company and of refreshment to the traveller. The former of these usages was transformed by the Pharisees of the New Testament age into a matter of ritual observance, Mark 7:3; and special rules were laid down as to the time and manner of its performance. Washing the feet did not rise to the dignity of a ritual observance except in connection with the services of the sanctuary. Exodus 30:19, 21; It held a high place, however, among the rites of hospitality. Immediately that a guest presented himself at the tent door it was usual to offer the necessary materials for washing the feet. Genesis 18:4; Genesis 19:2; Genesis 24:32; Genesis 43:24; Judges 19:21; It was a yet more complimentary act, betokening equally humility and affection, if the host himself performed the office for his guest. 1 Samuel 25:41; Luke 7:38, 44; John 13:5-14; 1 Timothy 5:10; Such a token of hospitality is still occasionally exhibited in the East.

Watches of night

The Jews, like the Greeks and Romans, divided the night into military watches instead of hours, each watch representing the period for which sentinels or pickets remained on duty. The proper Jewish reckoning recognized only three such watches, entitled the first or "beginning of the watches," Lamentations 2:19; the middle watch, Judges 7:19; and the morning watch. Exodus 14:24; 1 Samuel 11:11; These would last respectively from sunset to 10 P.M.; from 10 P.M. to 2 A.M.; and from 2 A.M. to sunrise. After the establishment of the Roman supremacy, the number of watches was increased to four, which were described either according to their numerical order, as in the case of the "fourth watch," Matthew 14:25; or by the terms "even," "midnight," "cock-crowing" and "morning." Mark 13:35; These terminated respectively at 9 P.M., midnight, 3 A.M. and 6 A.M.

Water of jealousy

Numbers 5:11-31; The ritual prescribed consisted in the husband's bringing before the priest the woman suspected of infidelity, and the essential part of it is unquestionably the oath to which the "water" was subsidiary, symbolical and ministerial. With her he was to bring an offering of barley meal. As she stood holding the offering, so the priest stood holding till earthen vessel of holy water mixed with the dust from the floor of the sanctuary, and, declaring her free from all evil consequences if innocent, solemnly devoted her in the name of Jehovah to be "a curse and an oath among her people" if guilty. He then "wrote these curses in a book and blotted them out with the bitter water." and having thrown the handful of meal on the altar, "caused the woman to drink" the potion thus drugged, she moreover answering to the words of his imprecation, "Amen, amen." Josephus adds, if the suspicion was unfounded, she obtained conception; if true, she died infamously, (This was entirely different from most trials of this kind, for the bitter water the woman must drink was harmless in itself, and only by a direct act of God could it injure her it guilty while in most heathen trials the suspected party must take poison, or suffer that which only a miracle would save them from if they were innocent.-ED.)

Water of separation

See PURIFICATION

Wave offering

This rite, together with that of "heaving" or "raising" the offering was an inseparable accompaniment of peace offerings. In such the right shoulder, considered the choicest part of the victim, was to be ("heaved," and viewed as holy to the Lord, only eaten therefore by the priest: the breast was to be "waved," and eaten by the worshipper. The scriptural notices of these rites are to be found in Exodus 29:24, 28; Leviticus 7:30, 34; Leviticus 8:27; Leviticus 9:21; Leviticus 10:14, 15; Leviticus 23:10, 15, 20; Numbers 6:20; Numbers 18:11, 18, 26-29; etc. In conjecturing the meaning of this rite, regard must be had that it was the accompaniment of peace offerings, which were witnesses to a ratified covenant-an established communion between God and man.

Weapons

See ARMS

Weasel

(choled) occurs only in Leviticus 11:29; in the list of unclean animals; but the Hebrew word ought more probably to be translated "mole." Moles are common in Palestine.

Weaving

The art of weaving appears to be coeval with the first dawning of civilization. We find it practiced with great skill by the Egyptians at a very early period; The vestures of fine linen" such as Joseph wore, Genesis 41:42; were the product of Egyptian looms. The Israelites were probably acquainted with the process before their sojourn in Egypt; but it was undoubtedly there that they attained the proficiency which enabled them to execute the hangings of the tabernacle, Exodus 35:35; 1 Chronicles 4:21; and other artistic textures. The Egyptian loom was usually upright, and the weaver stood at his work. The cloth was fixed sometimes at the top, sometimes at the bottom. The modern Arabs use a procumbent loom, raised above the ground by short legs. The textures produced by the Jewish weavers were very various. The coarser kinds, such tent-cloth, sack-cloth and the "hairy garments" of the poor, were made goat's or camel's hair. Exodus 26:7; Matthew 3:4; Wool was extensively used for ordinary clothing, Leviticus 13:47; Proverbs 27:26; Proverbs 31:13; Ezekiel 27:18; while for finer work flax was used, varying in quality, and producing the different textures described in the Bible as "linen" and "fine linen." The mixture of wool and flax in cloth intended for a garment was interdicted. Leviticus 19:19; Deuteronomy 22:11.

Wedding

See MARRIAGE

Week

There can be no doubt about the great antiquity of measuring time by a period of seven days. Genesis 8:10; Genesis 29:27; The origin of this division of time is a matter which has given birth to much speculation. Its antiquity is so great its observance so widespread, and it occupies so important a place in sacred things, that it must probably be thrown back as far as the creation of man. The week and the Sabbath are thus as old as man himself. A purely theological ground is thus established for the week. They who embrace this view support it by a reference to the six days' creation and the divine rest on the seventh. 1st. That the week rests on a theological ground may be cheerfully acknowledged by both sides; but nothing is determined by such acknowledgment as to the original cause of adopting this division of time. Whether the week gave its sacredness to the number seven, or whether the ascendancy of that number helped to determine the dimensions of the week, it is impossible to say. 2d. The weekly division was adopted by all the Shemitic races, and, in the later period of their history at least, by the Egyptians. On the other hand, there is no reason for thinking the week known till a late period to either Greeks or Romans. So far from the week being a division of time without ground in nature, there was much to recommend its adoption. And further, the week is a most natural and nearly an exact quadri-partition of the month, so that the quarters of the moon may easily have suggested it. It is clear that if not in Paul's time, yet very soon after, the whole Roman world had adopted the hebdomadal division. Weeks, Feast of. See PENTECOST

Weights and Measures

A. WEIGHTS.-The general principle of the present inquiry is to give the evidence of the monuments the preference on all doubtful points. All ancient Greek systems of weight were derived, either directly or indirectly, from an eastern source. The older systems of ancient Greece and Persia were the Aeginetan, the Attic, the Babylonian and the Euboic. 1. The Aeginetan talent is stated to have contained 60 minae, 6000 drachme.

2. The Attic talent is the standard weight introduced by Solon.

3. The Babylonian talent may be determined from existing weights found by. Mr. Layard at Nineveh. Pollux makes it equal to 7000 Attic drachms.

4. The Euboic talent though bearing a Greek name, is rightly held to have been originally an eastern system. The proportion of the Euboic talent to the Babylonian was probably as 60 to 72, or 5 to

6. Taking the Babylonian maneh at 7992 grs., we obtain 399,600 for the Euboic talent. The principal if not the only Persian gold coin is the daric, weighing about 129 grs.

5. The Hebrew talent or talents and divisions. A talent of silver is mentioned in Exodus, which contained 3000 shekels, distinguished as "the holy shekel," or "shekel of the sanctuary." The gold talent contained 100 manehs, 10,000 shekels. The silver talent contained 3000 shekels, 6000 bekas, 60,000 gerahs. The significations of the names of the Hebrew weights must be here stated. The chief unit was the SHEKEL (i.e. weight), called also the holy shekel or shekel of the sanctuary; subdivided into the beka (i.e. half) or half-shekel, and the gerah (i.e. a grain or beka). The chief multiple, or higher unit, was the kikkar (i.e. circle or globe, probably for an aggregate sum), translated in our version, after the LXX., TALENT; (i.e. part, portion or number), a word used in Babylonian and in the Greek hena or mina.

Well Wells in Palestine are usually excavated from the solid limestone rock, sometimes with steps to descend into them. Genesis 24:16; The brims are furnished with a curb or low wall of stone, bearing marks of high antiquity in the furrows worn by the ropes used in drawing water. It was on a curb of this sort that our Lord sat when he conversed with the woman of Samaria, John 4:6; and it was this, the usual stone cover, which the woman placed on the mouth of the well at Bahurim, 2 Samuel 17:19; where the Authorized Version weakens the sense by omitting the article. The usual methods for raising water are the following: 1. The rope and bucket, or waterskin. Genesis 24:14-20; John 4:11;

2. The sakiyeh, or Persian wheel. This consists of a vertical wheel furnished with a set of buckets or earthen jars attached to a cord passing over the wheel. which descend empty and return full as the wheel revolves.

3. A modification of the last method, by which a man, sitting opposite to a wheel furnished with buckets, turns it by drawing with his hands one set of spokes prolonged beyond its circumference, and pushing another set from him with his feet.

4. A method very common in both ancient and modern Egypt is the shadoof, a simple contrivance consisting of a lever moving on a pivot, which is loaded at one end with a lump of clay or some other weight, and has at the other a bowl or bucket. Wells are usually furnished with troughs of wood or stone into which the water is emptied for the use of persons or animals coming to the wells. Unless machinery is used, which is commonly worked by men, women are usually the water-carriers.

Whale

As to the signification of the Hebrew terms tan and tannin, variously rendered in the Authorized Version by "dragon," "whale," "serpent," "sea-monster" see DRAGON. It remains for us in this article to consider the transaction recorded in the book of Jonah, of that prophet having been swallowed up by some great fish" which in Matthew 12:40 is called cetos, rendered in our version by "whale." In the first place, it is necessary to observe that the Greek word cetos, used by St. Matthew, is not restricted in its meaning to "a whale," or any Cetacean; like the Latin cete or cetus, it may denote any sea-monster, either "a whale," or "a shark," or "a seal," or "a tunny of enormous size." Although two or three species of whale are found in the Mediterannean Sea, yet the "great fish" that swallowed the prophet cannot be properly identified with any Cetacean, for, although the sperm whale has a gullet sufficiently large to admit the body of a man, yet it can hardly be the fish intended, as the natural food of Cetaceans consists of small animals, such as medusae and crustacea. The only fish, then, capable of swallowing a man would be a large specimen of the white shark (Carcharias vulgaris), that dreaded enemy of sailors, and the most voracious of the family of Squalidae. This shark, which sometimes attains a length of thirty feet, is quite able to swallow a man whole. The whole body of a man in armor has been found in the stomach of a white shark; and Captain King, in his survey of Australia, says he had caught one which could have swallowed a man with the greatest of ease. Blumenbach mentions that a whole horse has been found in a shark, and Captain Basil Hall reports the taking of one in which, besides other things, he found the whole skin of a buffalo which a short time before had been thrown overboard from his ship (i. p.27). The white shark is not uncommon in the Mediterranean.

Wheat

the well-known valuable cereal, cultivated from the earliest times, is first mentioned in ( Genesis 30:14; in the account of Jacob's sojourn with Laban in Mesopotamia. Egypt in ancient times was celebrated for the growth of its wheat; the best quality was all bearded; and the same varieties existed in ancient as in modern times, among which may be mentioned the seven-eared quality described in Pharaoh's dream. Genesis 41:22; Babylonia was also noted for the excellence of its wheat and other cereals. Syria and Palestine produced wheat of fine quality and in large quantities. Psalms 81:16; Psalms 147:14; etc. There appear to be two or three kinds of wheat at present grown in Palestine, the Triticum vulgare, the T. spelta, and another variety of bearded wheat which appears to be the same as the Egyptian kind, the T. compositum. In the parable of the sower our Lord alludes to grains of wheat which in good ground produce a hundred-fold. Matthew 13:8; The common Triticum vulgare will sometimes produce one hundred grains in the ear. Wheat is reaped to ward the end of April, in May, and in June, according to the differences of soil and position; it was sown either broadcast and then ploughed in or trampled in by cattle, Isaiah 32:20; or in rows, if we rightly understand Isaiah 28:25; which seems to imply that the seeds were planted apart in order to insure larger and fuller ears. The wheat was put into the ground in the winter, and some time after the barley; in the Egyptian plague of hail, consequently, the barley suffered, but the wheat had not appeared, and so escaped injury.

Widow

Under the Mosaic dispensation no legal provision was made for the maintenance of widows. They were left dependent partly on the affection of relations, more especially of the eldest son, whose birthright, or extra share of the property, imposed such a duty upon him, and partly on the privileges accorded to other distressed classes, such as a participation in the triennial third tithe, Deuteronomy 14:29; Deuteronomy 26:12; in leasing, Deuteronomy 24:19-21; and in religious feasts. Deuteronomy 16:11, 14; With regard to the remarriage of widows, the only restriction imposed by the Mosaic law had reference to the contingency of one being left childless in which case the brother of the deceased husband had a right to marry the widow. Deuteronomy 25:5, 6; Matthew 22:23-30; In the apostolic Church the widows were sustained at the public expense, the relief being daily administered in kind, under the superintendence of officers appointed for this special purpose, Acts 6:1-6; Particular directions are given by St.Paul as to the class of persons entitled to such public maintenance. 1 Timothy 5:3-16; Out of the body of such widows a certain number were to be enrolled, the qualifications for such enrollment being that they were not under sixty years of age; that they had been "the wife of one man," probably meaning but once married; and that they had led useful and charitable lives. vs. 1 Timothy 5:9, 10; We are not disposed to identify the widows of the Bible either with the deaconesses or with the presbutides Of the early Church. The order of widows existed as a separate institution, contemporaneously with these offices, apparently for the same eleemosynary purpose for which it was originally instituted.

Wife

See MARRIAGE

Wilderness of the Wandering

(The region in which the Israelites spent nearly 38 years of their existence after they had left Egypt, and spent a year before Mount Sinai. They went as far as Kadesh, on the southernmost border of Palestine, from which place spies were sent up into the promised land. These returned with such a report of the inhabitants and their walled cities that the people were discouraged, and began to murmur and rebel. For their sin they were compelled to remain 38 years longer in the wilderness, because it showed that they were not yet prepared and trained to conquer and to hold their promised possessions. The wilderness of the wandering was the great central limestone plateau of the sinaitic peninsula. It was bordered on the east by the valley of the Arabah, which runs from the Dead Sea to the head of the eastern branch of the Red Sea. On the south and south west were the granite mountains of Sinai and on the north the Mediterranean Sea and the mountainous region south of Judea. It is called the Desert of Paran, and Badiet et-Tih, which means "Desert of the Wandering." The children of Israel were not probably marching as a nation from place to place in this wilder new during these 38 years, but they probably had a kind of headquarters at Kadesh, and were "compelled to linger on as do the Bedouin Arabs of the present day, in a half-savage, homeless state, moving about from place to place, and pitching their tents wherever they could find pasture for their flocks and herds."-E.H. Palmer. Toward the close of the forty years from Egypt they again assembled at Kadesh, and, once more under the leadership of the Shechinah, they marched down the Arabah on their way to the promised land.-ED.)

Willows

are mentioned in Leviticus 23:40; Job 40:22; Psalms 137:2; Isaiah 44:4; With respect to the tree upon which the captive Israelites hung their harps, there can be no doubt that the weeping willow Salix babylonica, is intended. This tree grows abundantly on the banks of the Euphrates, in other parts of Asia as in Palestine. The Hebrew word translated willows is generic, and includes several species of the large family of Salices, which is well represented in Palestine and the Bible lands, such as the Salix alba, S. viminalis (osier), S. aegyptiaca.1/2

Willows, The brook of the

a wady mentioned by Isaiah, Isaiah 15:7; in his dirge over Moab. It is situated on the southern boundary of Moab, and is now called Wady el-Aksa.

Wills

Under a system of close inheritance like that of the Jews, the scope forbid bequest in respect of land was limited by the right of redemption and general re-entry in the jubilee year; but the law does not forbid bequests by will of such limited interest in land as was consistent with those rights. The case of houses in walled towns was different, and there can be no doubt that they must, in fact, have frequently been bequeathed by will, Leviticus 25:30; Two instances are recorded in the Old Testament under the law of the testamentary disposition, (1) effected in the case of Ahithophel, 2 Samuel 17:23; (2) recommended in the case of Hezekiah. 2 Kings 20:1; Isaiah 38:1; See HEIR

Wimple

an old English word for hood or veil, used in the Authorized Version of Isaiah 3:22; The same Hebrew word is translated "veil" in Ruth 3:15; but it signifies rather a kind of shawl of mantle.

Window

The window of an Oriental house consists generally of an aperture closed in with lattice-work. Judges 5:28; Proverbs 7:6; Authorized Version "casement;" Ecclesiastes 12:3; Authorized Version "window;" So 2:9; Hosea 13:3; Authorized Version "chimney." Glass has been introduced into Egypt in modern times as a protection against the cold of winter, but lattice-work is still the usual, and with the poor the only, contrivance for closing the window. The windows generally look into the inner court of the house, but in every house one or more look into the street. In Egypt these outer windows generally project over the doorway. See HOUSE

Winds

That the Hebrews recognized the existence of four prevailing winds as issuing, broadly speaking, from the four cardinal points, north, south, east and west, may be inferred from their custom of using the expression "four winds" as equivalent to the "four quarters" of the hemisphere. Ezekiel 37:9 Daniel 8:8; Zechariah 2:6; Matthew 24:31; The north wind, or, as it was usually called "the north," was naturally the coldest of the four, Ecclus. 43:20 and its presence is hence invoked as favorable to vegetation in So 4:16; It is described in Proverbs 25:23; as bringing rain; in this case we must understand the northwest wind. The northwest wind prevails from the autumnal equinox to the beginning of November, and the north wind from June to the equinox. The east wind crosses the sandy wastes of Arabia Deserts before reaching Palestine and was hence termed "the wind of the wilderness." Job 1:19; Jeremiah 13:14; It blows with violence, and is hence supposed to be used generally for any violent wind. Job 27:21; Job 38:24; Psalms 48:7; Isaiah 27:8; Ezekiel 27:26; In Palestine the east wind prevails from February to June. The south wind, which traverses the Arabian peninsula before reaching Palestine, must necessarily be extremely hot. Job 37:17; Luke 12:55; The west and southwest winds reach Palestine loaded with moisture gathered from the Mediterranean, and are hence expressly termed by the Arabs "the fathers of the rain." Westerly winds prevail in Palestine from November to February. In addition to the four regular winds, we have notice in the Bible of the local squalls, Mark 4:37; Luke 8:23; to which the Sea of Gennesareth was liable. In the narrative of St. Paul's voyage we meet with the Greek term Lips to describe the southwest wind; the Latin Carus or Caurus, the northwest wind Acts 27:12; and Euroclydon, a wind of a very violent character coming from east-northeast. Acts 27:14.

Wine

The manufacture of wine is carried back in the Bible to the age of Noah, Genesis 9:20, 21; to whom the discovery of the process is apparently, though not explicitly, attributed. The natural history and culture of the vine are described under a separate head. [VINE] The only other plant whose fruit is noticed as having been converted into wine was the pomegranate.

Wine-press

From the scanty notices contained in the Bible we gather that, the wine-presses of the Jews consisted of two receptacles of vats placed at different elevations, in the upper one of which the grapes were trodden, while the lower one received the expressed juice. The two vats are mentioned together only in Joel 3:13; "The press is full: the fats overflow"-the upper vat being full of fruit, the lower one overflowing with the must. [WINE] The two vats were usually hewn out of the solid rock.

Winnowing

See AGRICULTURE

Wisdom of Jesus, Son of Sirach

See ECCLESIASTICUS

Wise men

See MAGI

Witch, Witchcrafts

See DIVINATION; MAGIC

Witness

Among people with whom writing is not common the evidence of a transaction is given by some tangible memorial or significant ceremony: Abraham gave seven ewe-lambs to Abimelech as an evidence of his property in the well of Beersheba. Jacob raised a heap of stones, "the heap of witness." as a boundary-mark between himself and Laban. Genesis 21:30; Genesis 31:47, 52; The tribes of Reuben and Gad raised an "altar" as a witness to the covenant between themselves and the rest of the nation. Joshua set up a stone as an evidence of the allegiance promised by Israel to God. Joshua 22:10, 26, 34; Joshua 24:26, 27; But written evidence was by no means unknown to the Jews. Divorce was to be proved by a written document. Deuteronomy 24:1, 3; In civil contracts, at least in later times documentary evidence was required and carefully preserved. Isaiah 8:16; Jeremiah 32:10-16; On the whole the law was very careful to provide and enforce evidence for all its infractions and all transactions bearing on them. Among special provisions with respect to evidence are the following: 1. Two witnesses at least are required to establish any charge. Numbers 35:30; Deuteronomy 17:6; John 8:17; 2 Cor. 13:1; comp. 1 Timothym 5:19

2. In the case of the suspected wife, evidence besides the husband's was desired. Numbers 5:13;

3. The witness who withheld the truth was censured. Leviticus 5:1;

4. False witness was punished with the penalty due to the offence which it sought to establish.

5. Slanderous reports and officious witness are discouraged. Exodus 20:16; Exodus 23:1; Leviticus 18:16, 18; etc.

6. The witnesses were the first executioners. Deuteronomy 15:9; Deuteronomy 17:7; Acts 7:58;

7. In case of an animal left in charge and torn by wild beasts, the keeper was to bring the carcass in proof of the fact and disproof of his own criminality. Exodus 22:13;

8. According to Josephus, women and slaves were not admitted to bear testimony. In the New Testament the original notion of a witness is exhibited in the special form of one who attests his belief in the gospel by personal suffering. Hence it is that the use of the ecclesiastical term ("martyr." the Greek word for "witness," has arisen.

Wizard

See DIVINATION; MAGIC

Wolf

There can be little doubt that the wolf of Palestine is the common Canis lupus, and that this is the animal so frequently mentioned in the Bible. (The wolf is a fierce animal of the same species as the dog, which it resembles. The common color is gray with a tinting of fawn, and the hair is long and black. The Syrian wolf is of lighter color than the wolf of Europe it is the dread of the shepherds of Palestine.-ED.) Wolves were doubtless far more common in biblical times than they are now, though they are occasionally seen by modern travellers. The following are the scriptural allusions to the wolf: Its ferocity is mentioned in Genesis 49:27 Ezekiel 22:27; ; Habb 1:8; Matt 7:15 its nocturnal habits, in Jeremiah 5:6; Zeph. 3:3; ; Habb 1:8 its attacking sheep and lambs, Matthew 10:16; Luke 10:3; John 10:12;Isaiah Isaiah 11:6; Isaiah 65:25; foretells the peaceful reign of the Messiah under the metaphor of a wolf dwelling with a lamb: cruel persecutors are compared with wolves. Matthew 10:16; Acts 20:29.

Women

The position of women in the Hebrew commonwealth contrasts favorably with that which in the present day is assigned to them generally in eastern countries. The most salient point of contrast in the usages of ancient as compared with modern Oriental society was the large amount of liberty enjoyed by women. Instead of being immured in a harem, or appearing in public with the face covered. The wives and maidens of ancient times mingled freely and openly with the other sex in the duties and amenities of ordinary life. Rebekah travelled on a camel with her face unveiled until she came into the presence of her affianced. Genesis 24:64, 65;Jacob saluted Rachel with a kiss in the presence of the shepherds. Genesis 29:11; Women played no inconsiderable part in public celebrations Exodus 15:20, 21; Judges 11:34; The odes of Deborah, Judges 5, and of Hannah, 1 Samuel 2:1; etc., exhibit a degree of intellectual cultivation which is in itself a proof of the position of the sex in that period. Women also occasionally held public office, particularly that of prophetess or inspired teacher. Exodus 15:20; Judges 4:4; 2 Kings 22:14; Nehemiah 6:14; Luke 2:36; The management of household affairs devolved mainly on the women. The value of a virtuous and active housewife forms a frequent topic in the book of Proverbs. ch. Proverbs 11:16; Proverbs 12:4; Proverbs 14:1; Proverbs 31:10; etc. Her influence was of course proportionably great.

Wood

See FOREST

Wool

was an article of the highest value among the Jews, as the staple material for the manufacture of clothing. Leviticus 13:47; Deuteronomy 22:11; Job 31:20; Proverbs 31:13; Ezekiel 34:3; Hosea 2:5; The importance of wool is incidentally shown by the notice that Mesha's tribute was paid in a certain number of rams "with the wool." 2 Kings 3:1; The wool of Damascus was highly prized in the mart of Tyre. Ezekiel 27:18.

Worm

the representative in the Authorized Version of several Hebrew words. Sas, which occurs in Isaiah 51:18; probably denotes some particular species of moth, whose larva is injurious to wool. Rimmah, Exodus 16:20; points evidently to various kinds of maggots and the larvae of insects which feed on putrefying animal matter, rather than to earthworms. Toleah is applied in Deuteronomy 28:39; to some kinds of larvae destructive to the vines. In Job 19:26; Job 21:26; Job 24:20; there is an allusion to worms (insect larvae) feeding on the dead bodies of the buried. There is the same allusion in Isaiah 66:24; which words are applied by our Lord, Mark 9:44, 46, 48; metaphorically to the torments of the guilty in the world of departed spirits. The valley of Hinnom near Jerusalem, where the filth of the city was cast, was alive with worms. The death of Herod Agrippa I, was caused by worms. Acts 12:23.

Wormwood

Four kinds of wormwood are found in Palestine-Artemisia nilotica, A. Judaica, A. fructicosa and A. cinerea. The word occurs frequently in the Bible, and generally in a metaphorical sense. In Jeremiah 9:15; Jeremiah 23:15; Lamentations 3:15, 19; wormwood is symbolical of bitter calamity and sorrow; unrighteous judges are said to "turn judgment to wormwood." Amos 5:7; The Orientals typified sorrows, cruelties and calamities of any kind by plants of a poisonous or bitter nature.

Worshipper

a translation of the Greek word neocoros, used once only, Acts 19:35; in the margin, "temple-keeper." The neocoros was originally an attendant in a temple probably intrusted with its charge. The term neocoros became thus applied to cities or communities which undertook the worship of particular emperors even during their lives. The first occurrence of the term in connection with Ephesus is on coins of the age of Nero, A.D. 54-68.

Wrestling

See GAMES

Writing

There is no account in the Bible of the origin of writing. That the Egyptians in the time of Joseph were acquainted with writing of a certain kind there is evidence to prove, but there is nothing to show that up to this period the knowledge extended to the Hebrew family. At the same time there is no evidence against it. Writing is first distinctly mentioned in Exodus 17:14; and the connection clearly implies that it was not then employed for the first time but was so familiar as to be used for historic records. It is not absolutely necessary to infer from this that the art of writing was an accomplishment possessed by every Hebrew citizen. If we examine the instances in which writing is mentioned in connection with individuals, we shall find that in all cases the writers were men of superior position. In Isaiah 29:11, 12; there is clearly a distinction drawn between the man who was able to read and the man who was not, and it seems a natural inference that the accomplishments of reading and writing were not widely spread among the people, when we find that they are universally attributed to those of high rank or education-kings, priests, prophets and professional scribes. In the name Kirjathsepher (book-town), Joshua 15:15; there is an indication of a knowledge of writing among the Phoenicians. The Hebrews, then, a branch of the great Semitic family, being in possession of the art of writing, according to their own historical records, at a very early period, the further questions arise, what character they made use of, and whence they obtained it. Recent investigations have shown that the square Hebrew character is of comparatively modern date, and has been formed from a more ancient type by a gradual process of development. What then was this ancient type? Most probably the Phoenician. Pliny was of opinion that letters were of Assyrian origin. Dioderus Siculus (v. 74) says that the Syrians invented letters, and from them the Phoenicians, having learned them transferred them to the Greeks. According to Tacitus (Ann. xi. 14, , Egypt was believed to be the source whence the Phoenicians got their knowledge. Be this as it may, to the Phoenicians, the daring seamen and adventurous colonizers of the ancient world the voice of tradition has assigned the honor of the invention of letters. Whether it came to them from an Aramean or an Egyptian source can at best he but the subject of conjecture. It may, however, be reasonably inferred that the ancient Hebrews derived from or shared with the Phoenicians the knowledge of writing and the use of letters. The names of the Hebrew letters indicate that they must have been the invention of a Shemitic people, and that they were moreover a pastoral people may be inferred from the same evidence. But whether or not the Phoenicians were the inventors of the Shemitic alphabet, there can be no doubt of their just claim to being its chief disseminators; and with this understanding we may accept the genealogy of alphabets as given by Gesenius, and exhibited in the accompanying table. The old Semitic alphabets may he divided into two principal classes: 1. The Phoenician as it exists in the inscriptions in Cyprus, Malta, Carpentras, and the coins of Phoenicia and her colonies. From it are derived the Samaritan and the Greek character.

2. The Hebrew-Chaldee character; to which belong the Hebrew square character; the which has some traces of a cursive hand; the Estrangelo, or ancient Syriac; and the ancient Arabic or Cufic. It was probably about the first or second century after Christ that the square character assumed its present form; though in a question involved in so much uncertainty it is impossible to pronounce with great positiveness. The alphabet.-The oldest evidence on the subject of the Hebrew alphabet is derived from the alphabetical psalms and poems: Psalms 25, 34, 37, 111, 112, 119, 145; Proverbs 31:10-31; Lamentations 1:1-4; From these we ascertain that the number of the letters was twenty-two, as at present. The Arabic alphabet originally consisted of the same number. It has been argued by many that the alphabet of the Phoenicians at first consisted of only sixteen letters. The legend, as told by Pliny (vii. 56), is as follows; Cadmus brought with him into Greece sixteen letters; at the time of the Trojan war Palamedes added four others, theta, epsilon, phi, chi, and Simonides of Melos four more dzeta, eta, psi, omega. Divisions of words.-Hebrew was originally written, like most ancient languages, without any divisions between the words. The same is the case with the Phoenician inscriptions, The various readings in the LXX. show that, at the version was made, in the Hebrew MSS. which the translators used the words were written in a continuous series. The modern synagogue rolls and the MSS. of the Samaritan Pentateuch have no vowel-points, but the words are divided, and the Samaritan in this respect differs hut little from the Hebrew. Writing materials, etc.-The oldest documents which contain the writing of a Semitic race are probably the bricks of Nineveh and Babylon, on which are impressed the cuneiform Syrian inscriptions. There is, however, no evidence that they were ever used by the Hebrews. It is highly probable that the ancient as well as the most common material which the Hebrews used for writing was dressed skin in some form or other. We know that the dressing of skins was practiced by the Hebrews, Exodus 25:5; Leviticus 13:48; and they may have acquired the knowledge of the art from the Egyptians, among whom if had attained great perfection, the leather-cutters constituting one of the principal subdivisions of the third caste. Perhaps the Hebrews may have borrowed among their either acquirements, the use of papyrus from the Egyptians, but of this we have no positive evidence. In the Bible the only allusions to the use of papyrus are in 2 John 1:12; where chartes (Authorized Version "paper") occurs, which refers especially to papyrus paper, and 3 Macc. 4:20, where charteria is found in the same sense. Herodotus, after telling us that the Ionians learned the art of writing from the Phoenicians, adds that they called their books skins, because they made use of sheep-skins and goat-skins when short of paper. Parchment was used for the MSS. of the Pentateuch in the time of Josephus, and the membranae of 2 Timothy 4:13; were skins of parchment. It was one of the provisions in the Talmud that the law should be written on the skins of clean animals, tame or wild, or even of clean birds. The skins when written upon were formed into rolls (megilloth). Psalms 40:7; comp. Isaiah 34:4; Jeremiah 36:14; Ezekiel 2:9; Zechariah 5:1 They were rolled upon one or two sticks and fastened with a thread, the ends of which were sealed. Isaiah 29:11; Daniel 12:4; Revelation 5:1; etc. The rolls were generally written on one side only, except in Ezekiel 2:9; Revelation 5:1; They were divided into columns (Authorized Version "leaves,") Jeremiah 36:23; the upper margin was to be not less than three fingers broad, the lower not less than four; and a space of two fingers breadth was to be left between every two columns. But besides skins, which were used for the more permanent kinds of writing, tablets of wood covered with wax, Luke 1:63; served for the ordinary purposes of life. Several of these were fastened together and formed volumes. They were written upon with a pointed style, Job 19:24; sometimes of iron. Psalms 45:1; Jeremiah 8:8; Jeremiah 17:1; For harder materials a graver, Exodus 32:4; Isaiah 8:1; was employed. For parchment or skins a reed was used. 3 John 1:13; 3 Macc. 5:20. The ink, Jeremiah 36:18; literally "black," like the Greek melan, 2 Cor. 3:3; 2 John 1:12; 3 John 1:13; was of lampblack dissolved in gall-juice. It was carried in an inkstand which was suspended at the girdle, Ezekiel 9:2, 3; as is done at the present day in the East. To professional scribes there are allusions in Ezra 7:8; Psalms 45:1; 2 Esdr. 14:24.

Y

Yarn

The notice of yarn is contained in an extremely obscure passage in 1 Kings 10:28; 2 Chronicles 1:16; The Hebrew Received Text is questionable. Gesenius gives the sense of "number" as applying equally to the merchants and the horses: "A band of the king's merchants bought a drove (of horses) at a price."

Year

the highest ordinary division of time. Two years were known to, and apparently used by, the Hebrews. 1. A year of 360 days appears to have been in use in Noah's time.

2. The year used by the Hebrews from the time of the exodus may: be said to have been then instituted, since a current month, Abib, on the 14th day of which the first Passover was kept, was then made the first month of the year. The essential characteristics of this year can be clearly determined, though we cannot fix those of any single year. It was essentially solar for the offering of productions of the earth, first-fruits, harvest produce and ingathered fruits, was fixed to certain days of the year, two of which were in the periods of great feasts, the third itself a feast reckoned from one of the former days. But it is certain that the months were lunar, each commencing with a new moon. There must therefore have been some method of adjustment. The first point to be decided is how the commencement of each gear was fixed. Probably the Hebrews determined their new year's day by the observation of heliacal or other star-risings or settings known to mark the right time of the solar year. It follows, from the determination of the proper new moon of the first month, whether by observation of a stellar phenomenon or of the forwardness of the crops, that the method of intercalation can only have been that in use after the captivity,-the addition of a thirteenth month whenever the twelfth ended too long before the equinox for the offering of the first-fruits to be made at the time fixed. The later Jews had two commencements of the year, whence it is commonly but inaccurately said that they had two years, the sacred year and the civil. We prefer to speak of the sacred and civil reckonings. The sacred reckoning was that instituted at the exodus, according to which the first month was Abib; by the civil reckoning the first month was the seventh. The interval between the two commencements was thus exactly half a year. It has been supposed that the institution at the time of the exodus was a change of commencement, not the introduction of a new year, and that thenceforward the year had two beginnings, respectively at about the vernal and the autumnal equinox. The year was divided into- 1. Seasons. Two seasons are mentioned in the Bible, "summer" and "winter." The former properly means the time of cutting fruits, the latter that, of gathering fruits; they are therefore originally rather summer and autumn than summer and winter. But that they signify ordinarily the two grand divisions of the year, the warm and cold seasons, is evident from their use for the whole year in the expression "summer and winter." Psalms 74:17; Zechariah 14:18;

2. Months. [MONTHS]

3. Weeks. See WEEKS

Year, Sabbatical

See SABBATICAL YEAR

Year of Jubilee

See JUBILEE, YEAR OF

Yoke

1. A well-known implement of husbandry, frequently used metaphorically for subjection, e.g. 1 Kings 12:4, 9-11; Isaiah 9:4; Jeremiah 5:5; hence an "iron yoke" represents an unusually galling bondage. Deuteronomy 28:48; Jeremiah 28:13;

2. A pair of oxen, so termed as being yoked together. 1 Samuel 11:7; 1 Kings 19:19, 21; The Hebrew term is also applied to asses, Judges 19:10; and mules, 2 Kings 5:17; and even to a couple of riders. Isaiah 21:7;

3. The term is also applied to a certain amount of land, 1 Samuel 14:14; equivalent to that which a couple of oxen could plough in a day, Isaiah 5:10; (Authorized Version "acre"), corresponding to the Latin jugum.

Z

Za-ana'im

(removings), The plain of, or more accurately, "the oak by Zaanaim," a tree-probably a sacred tree-mentioned as marking the spot near which Heber the Kenite was encamped when Sisera took refuge in his tent. Judges 4:11; Its situation is defined as "near Kedesh," i.e. Kedesh-naphtali, the name of which still lingers on the high ground north of Safed and two or three miles west of the lake of el-Huleh (waters of Merom). This whole region abounds in oaks.

Za'anan

See ZENAN

Za'avan, or Za'van

(migratory), a Horite chief, son of Ezer the son of Seir. Genesis 36:27; 1 Chronicles 1:42.

Za'bad

(gift). 1. Son of Nathan son of Attai, son of Ahlai Sheshan's daughter, 1 Chronicles 2:31-37; and hence called son of Ahlai. 1 Chronicles 11:41; (B.C. 1046.) He was one of David's mighty men but none of his deeds have been recorded. The chief interest connected with him is in his genealogy, which is of considerable importance in a chronological point of view.

2. An Ephraimite, if the text of 1 Chronicles 7:21;Isaiah correct.

3. Son of Shimeath, an Ammonitess; an assassin who, with Jehozabad, slew King Joash, according to 2 Chronicles 24:26; (B.C. 840); but in 2 Kings 12:21; his name is written, probably more correctly, JOZACHAR.

Zabade'ans

an Arab tribe who were attacked and spoiled by Jonathan, on his way back to Damascus from his fruitless pursuit of the army of Demetrius. 1 Macc. 12:31. Their name probably survives in the village of Zebdany, about 26 miles from Damascus.

Zab'ba-i

(pure). 1. One of the descendants of Bebai who had married a foreign wife in the days of Ezra. Ezra 10:28; (B.C. 458.)

2. Father of Baruch who assisted Nehemiah in rebuilding the city wall. Nehemiah 3:20; (B.C. before 446.)

Zab'bud

(given) one of the sons of Bigvai, who returned in the second caravan with Ezra. Ezra 8:14; (B.C. 459.)

Zab'di

(my gift). 1. Son of Zerah the son of Judah, and ancestor of Achan. Joshua 7:1, 17, 18; (B.C. before 1480.)

2. A Benjamite, of the sons of Shimhi. 1 Chronicles 8:19; (B.C. about 1442.)

3. David's officer over the produce of the vineyards for the wine-cellars. 1 Chronicles 21:27; (B.C. 1043.)

4. Son of Asaph the minstrel, Nehemiah 11:17; called ZACCUR in 1 Chronicles 9:15. (B.C. before 446.)

Zab'di-el

(gift of God). 1. Father of Jashobeam, a chief of David's guard. 1 Chronicles 27:2; (B.C. before 1046.)

2. A priest, son of the great men or as the margin gives it, "Haggedolim." Nehemiah 11:14; (B.C. 459.)

Za'bud

(given), son of Nathan, 1 Kings 4:5; is described as a priest (Authorized Version "principal officer"), and as holding at the court of Solomon the confidential post of "king's friend," which had been occupied by Hushai the Archite during the reign of David. 2 Samuel 15:37; 2 Samuel 16:16; 1 Chronicles 27:33; (B.C. 1012.)

Zab'ulon

the Greek form of the name Zebulun. Matthew 4:13, 15; Revelation 7:8.

Zac'ca-i

(pure). The sons of Zaccai to the number of 760, returned with Zerrubbabel. Ezra 2:9; Nehemiah 7:14; (B.C. before 536.)

Zacchae'us

(pure), a tax-collector near Jericho, who, being short in stature climbed up into a sycamore tree in order to obtain a sight of Jesus as he passed through that place. Luke 19:1-10; Zacchaeus was a Jew, as may be inferred from his name and from the fact that the Saviour speaks of him expressly as "a son of Abraham." The term which designates his office -"the chief among the publicans" -is unusual, but describes him, no doubt, as the superintendent of customs or tribute in the district of Jericho, where he lived. The office must have been a lucrative one in such a region, and it is not strange that Zacchaeus is mentioned by the evangelists as a rich man. The Saviour spent the night probably in the house of Zacchaeus, and the next day pursued his journey. He was in the caravan from Galilee which was going to Jerusalem to keep the Passover.

Zac'chur

a Simeonite, of the family of Mishma. 1 Chronicles 4:26.

Zac'cur

(mindful). 1. Father of Shammua, the Reubenite spy. Numbers 13:4; (B.C. 1451.)

2. A Merarite Levite, son of Jaaziah. 1 Chronicles 24:27;

3. Son of Asaph the singer. 1 Chronicles 25:2, 10; Nehemiah 12:35;

4. The son of Imri who assisted Nehemiah in rebuilding the city wall. Nehemiah 3:2; (B.C. 446.)

5. A Levite, or family of Levites, who signed the covenant with Nehemiah. Nehemiah 10:18; (B.C. 410.)

6. A Levite whose son or descendant Hanan was one of the treasurers over the treasuries appointed by Nehemiah. Nehemiah 13:13.

Zachari'ah

(remembered by Jehovah), or properly Zechariah. 1. Son of Jeroboam II., fourteenth king of Israel, and the last of the house of Jehu. There is a difficulty about the date of his reign. Most chronologers assume an interregnum of eleven years between Jeroboam's death and Zachariah's accession. The latter event took place B.C. 772-1. His reign lasted only six months. He was killed in a conspiracy of which Shallum was the head, and by which the prophecy in 2 Kings 10:30; was accomplished,

2. The father of Abi or Abijah, Hezekiah's mother. 2 Kings 18:2.

Zachari'as

(Greek form of Zechariah). 1. Father of John the Baptist. Luke 1:5; etc. He was a priest of the course of Abia. the eighth of the twenty-four courses who ministered at the temple in turn. He probably lived at Hebron. His wife's name was Elisabeth. John was born to them in their old age, and the promise of this son was communicated to Zacharias by an angel while he was offering incense and praying in the temple.

2. Son of Barachias, who, our Lord says, was slain by the Jews between the altar and the temple. Matthew 23:35; Luke 11:51; There has been much dispute who this Zacharias was. Many of the Greek fathers have maintained that the father of John the Baptist is the person to whom our Lord alludes but there can be little or no doubt that the allusion is to Zechariah, the son of Jehoiada, 2 Chronicles 24:20, 21; and he may have been called "the son" of Barachias from his grandfather. (B.C. 838.) He is mentioned as being the martyr last recorded in the Hebrew Scriptures (as Abel was the first) -d Chronicles being the last book in their canon.

Za'cher

(memorial), one of the sons of Jehiel, the father or founder of Gibeon, by his wife Maachah. 1 Chronicles 8:31; (B.C. about 1450.)

Za'dok

(just). 1. Son of Ahitub and one of the two chief priests in the time of David, Abiathar being the other. Zadok was of the house of Eleazar the son of Aaron, 1 Chronicles 24:3; and eleventh in descent from Aaron. 1 Chronicles 12:28; He joined David at Hebron after Saul's death, 1 Chronicles 12:28; and thenceforth his fidelity to David was inviolable. When Absalom revolted and David fled from Jerusalem, Zadok and all the Levites bearing the ark accompanied him. When Absalom was dead, Zadok and Abiathar were the persons who persuaded the elders of Judah to invite David to return. 2 Samuel 19:11; When Adonijah, in David's old age, set up for king, and had persuaded Joab, and Abiathar the priest, to join his party, Zadok was unmoved, and was employed by David to anoint Solomon to be king in his room. 1 Kings 1:34; For this fidelity he was rewarded by Solomon who "thrust out Abiathar from being priest unto the Lord," and "put in Zadok the priest" in his room. 1 Kings 2:27, 35; From this time, however, we hear little of him. Zadok and Abiathar were of nearly equal dignity. 2 Samuel 15:35, 36; 2 Samuel 19:11; The duties of the office were divided, Zadok ministered before the tabernacle at Gibeon, 1 Chronicles 16:39; Abiathar had the care of the ark at Jerusalem.

2. According to the genealogy of the high priests in 1 Chronicles 6:12; there was a second Zadok, son of a second Ahitub son of Amariah, about the time of King Ahaziah. It is probable that no such person as this second Zadok ever existed, but that the insertion of the two names is a copyist's error.

3. Father of Jerushah, the wife of King Uzziah and mother of King Jotham. 2 Kings 15:33; 2 Chronicles 27:1;

4. Son of Baana, and 5. Son of Immer, persons who repaired a portion of the wall in Nehemiah's time. Nehemiah 3:4, 29;

6. In 1 Chronicles 9:11; and Nehe 11:11 mention is made, in a genealogy, of Zadok, the son of Meraioth, the son of Ahitub; but it can hardly be doubtful that Meraioth is inserted by the error of a copyist, and that Zadok the son of Ahitub is meant.

Za'ham

(fatness), son of Rehoboam by Abihail the daughter of Eliab. 2 Chronicles 11:19.

Za'ir

(small), a place named in 2 Kings 8:21; only, in the account of Joram's expedition against the Edomites. It has been conjectured that Zair is identical with Zoar.

Za'laph

(wound) father of Hanun, who assisted in rebuilding the city wall. Nehemiah 3:30.

Zal'mon

(shady), an Ahohite one of David's guard. 2 Samuel 23:28.

Zal'mon, Mount

a wooded eminence in the immediate neighborhood of Shechem. Judges 9:48; The name of Dalmanutha has been supposed to be a corruption of that of Zalmon.

Zalmo'nah

(shady), a desert station of the Israelites, Numbers 33:41; lies on the east side of Edom.

Zalmun'na

See ZEBAH

Zamzum'mim

Deuteronomy 2:20; only, the Ammonite name for the people who by others were called Rephaim. They are described as having originally been a powerful and numerous nation of giants. From a slight similarity between the two names, and from the mention of the Emim in connection with each, it is conjectured that the Zamzummim are identical with the Zuzim.

Zano'ah

(marsh). 1. A town of Judah in the Shefelah or plain, Joshua 15:34; Nehemiah 3:13; Nehemiah 11:30; possibly identical with Zanu'a.

2. A town of Judah in the highland district, Joshua 15:56; not improbably identical with Sanute, about 10 miles south of Hebron.

3. In the genealogical lists of the tribe of Judah in 1 Chron., Jekuthiel is said to have been the father of Zanoah. ch. 1 Chronicles 4:18; As Zanoah is the name of a town of Judah, this mention of Bithiah probably points to some colonization of the place by Egyptians or by Israelites directly from Egypt.

Zaph'nath-pa-ane'ah

a name given by Pharaoh to Joseph. Genesis 41:45; The rabbins interpreted Zaphnath-paaneah as Hebrew in the sense revealer of a secret. As the name must have been Egyptian, it has been explained from the Coptic as meaning the preserver of the age.

Za'phon

(north), a place mentioned in the enumeration of the allotment of the tribe of Gad. Joshua 13:27.

Za'ra, or Za'rah

the son of Judah. Matthew 1:3.

Za'rah, or Ze'rah

the son of Judah. Genesis 38:30; Genesis 48:12.

Za'reah

the same as Zorah and Zoreah. Nehemiah 11:29.

Za'reathites, The

the inhabitants of Zareah or Zorah. 1 Chronicles 2:53.

Za'red, The valley of

See ZERED

Zar'ephath

(smelting place), the residence of the prophet Elijah during the latter part of the drought. 1 Kings 17:9, 10; It was near to, or dependent on, Zidon. It is represented by the modern village of Sura-fend. Of the old town considerable indications remain. One group of foundations is on a headland called Ain el-Kanatarah; but the chief remains are south of this, and extend for a mile or more, with many fragments of columns, slabs and other architectural features. In the New Testament Zarephath appears under the Greek form of SAREPTA.

Zar'etan, or Zar'than

Joshua 3:16.

Za'reth-sha'har

(splendor of the dawn), a place mentioned only in Joshua 13:19; in the catalogue of the towns allotted to Reuben.

Zar'hites, The

a branch of the tribe of Judah, descended from Zerah the son of Judah. Numbers 26:13, 20; Joshua 7:17; 1 Chronicles 27:11, 15.

Zar'tanah

1 Kings 4:12; See ZARTHAN

Zar'than

1. A place in the circle of Jordan, mentioned in connection with Succoth. 1 Kings 7:46;

2. It is also named in the account of the passage of the Jordan by the Israelites, Joshua 3:16; where the authorized Version has Zaretan.

3. A place with the similar name of Zartanah. 1 Kings 4:12;

4. Further, Zeredathah, named in 2 Chronicles 4:17; only in specifying the situation of the foundries for the brass-work of Solomon's temple, is substituted for Zarthan; and this again is not impossibly identical with the Zererath of the story of Gideon. Judges 7:22; All these spots agree in proximity to the Jordan, but beyond this we are absolutely at fault as to their position.

Zat'tu

The sons of Zattu were a family of laymen of Israel who returned with Zerubbabel. Ezra 2:8; Nehemiah 7:13.

Za'van

1 Chronicles 1:42; See ZAAVAN

Za'za

one of the sons of Jonathan, a descendant of Jerahmeel. 1 Chronicles 2:33.

Zebadi'ah

1. A Benjamite of the sons of Beriah. 1 Chronicles 8:15;

2. A Benjamite of the sons of Elpaal. 1 Chronicles 8:17;

3. One of the sons of Jeroham of Gedor. 1 Chronicles 12:7;

4. Son of Asahel, the brother of Joab. 1 Chronicles 27:7;

5. Son of Michael, of the sons of Shephatiah. Ezra 8:8;

6. A priest Of the sons of Immer, who had married a foreign wife after the return from Babylon. Ezra 10:20;

7. Third son of Meshelemiah the Korhite. 1 Chronicles 26:3;

8. A Levite in the reign of Jehoshaphat. 2 Chronicles 17:8;

9. The son of Ishmael and prince of the house of Judah in the reign of Jehoshaphat. 2 Chronicles 19:11.

Zeba'im

(the gazelles), mentioned in the catalogue of the families of "Solomon's slaves" who returned from the captivity with Zerubbabel. Ezra 2:57; Nehemiah 7:59.

Zeb'edee

(my gift) (Greek form of Zabdi) a fisherman of Galilee, the father of the apostles James the Great and John Matthew 4:21; and the husband of Salome. Matthew 27:56; Mark 15:40; He probably lived either at Bethsaida or in its immediate neighborhood. It has been inferred from the mention of his "hired servants," Mark 1:20; and from the acquaintance between the apostle John and Annas the high priest, John 18:15; that the family of Zebedee were in easy circumstances. comp. John 19:27; although not above manual labor. Matthew 4:21; He appears only twice in the Gospel narrative, namely, in Matthew 4:21, 22; Mark 1:19, 20; where he is seen in his boat with his two sons mending their nets.

Zebi'na

(purchase), one of the sons of Nebo who had taken foreign wives after the return from Babylon, Ezra 10:43.

Zebo'im

(gazelles). 1. One of the five cities of the "plain" or circle of Jordan. It is mentioned in Genesis 10:19; Genesis 14:2, 8; Deuteronomy 29:23; Hosea 11:8; in each, of which passages it is either coupled with Admah or placed next it in the lists-perhaps represented by Talaa Sebaan, a name attached to extensive ruins on the high ground between the Dead Sea and Kerak. In Genesis 14:2, 8; the name is given more correctly in the Authorized Version ZEBOIIM.

2. The valley of Zeboim, a ravine or gorge, apparently east of Michmash, mentioned only in 1 Samuel 13:18; The road running from Michmash to the east is specified as "the road of the border that looketh to the ravine of Zeboim toward the wilderness." The wilderness is no doubt the district of uncultivated mountain tops and sides which lies between the central district of Benjamin and the Jordan valley. In that very district there is a wild gorge bearing the name of Shuk ed-Dubba', "ravine of the hyena," the exact equivalent of Ge-hat-tsebo'im.1/2

Zebu'dah

(bestowed), wife of Josiah and mother of King Jehoiakim. 2 Kings 23:36; (B.C. 653.)

Ze'bul

(habitation), chief man (Authorized Version "ruler") of the city of Shechem at the time of the contest between Abimelech and the native Canaanites. Judges 9:28, 30, 36, 41; (B.C. 1209.)

Zeb'ulonite

a member of the tribe of Zebulun. Judges 12:11, 12; Applied only to Elon, the one judge produced by the tribe. Judges 12:11, 12.

Zeb'ulun

(a habitation), the tenth of the sons of Jacob, according to the order in which their births are enumerated, the sixth and last of Leah. Genesis 30:20; Genesis 35:23; Genesis 46:14; 1 Chronicles 2:1; His birth is mentioned in Genesis 30:19, 20; Of the individual Zebulun nothing is recorded. The list of Gene 46 ascribes to him three sons, founders of the chief families of the tribe (comp.) Numbers 26:26; at the time of the migration to Egypt. The tribe is not recorded to have taken part, for evil or good, in any of the events of the wandering or the conquest. The statement of Josephus is probably in the main correct, that it reached on the one side to the Lake of Gennesareth and on the other to Carmel and the Mediterranean. On the south it was bounded by Issachar, who lay in the great plain or valley of the Kishon; on the north it had Naphtali and Asher. Thus remote from the centre of government, Zebulun remains throughout the history with one exception, in the obscurity which envelops the whole of the northern tribes. That exception, however, is a remarkable one. The conduct of the tribe during the struggle with Sisera, when they fought with desperate valor side by side with their brethren of Naphtali, was such as to draw down the special praise of Deborah, who singles them out from cell the other tribes. Judges 5:18.

Zeb'ulunites, The

the members of the tribe of Zebulun. Numbers 26:27; only.

Zechariah, The book of

The book of Zechariah, in its existing form, consists of three principal parts, vis. chs. 1-8; chs. 9-11; chs. 12-14. 1. The first of these divisions is allowed by the critics to be the genuine work of Zechariah the son of Iddo. It consists, first, of a short introduction or preface in which the prophet announces his commission; then of a series of visions, descriptive of all those hopes and anticipations of which the building of the temple was the pledge and sure foundation and finally of a discourse, delivered two years later, in reply to questions respecting the observance of certain established fasts.

2. The remainder of the book consists of two sections of about equal length, chs. 9-11 and 12-14, each of which has an inscription. (1) In the first section he threatens Damascus and the seacoast of Palestine with misfortune, but declares that Jerusalem shall be protected. (2) The second section is entitled "The burden of the word of Jehovah for Israel." But Israel is here used of the nation at large, not of Israel as distinct from Judah. Indeed the prophecy which follows concerns Judah and Jerusalem, in this the prophet beholds the near approach of troublous times, when Jerusalem should be hard pressed by enemies. But in that day Jehovah shall come to save them an all the nations which gather themselves against Jerusalem shall be destroyed. Many modern critics maintain that the later chapters, from the ninth to the fourteenth, were written by some other prophet, who lived before the exile. The prophecy closes with a grand and stirring picture. All nations are gathered together against Jerusalem, and seem already sure of their prey. Half of their cruel work has been accomplished, when Jehovah himself appears on behalf of his people. He goes forth to war against the adversaries of his people. He establishes his kingdom over all the earth. All nations that are still left shall come up to Jerusalem, as the great centre of religious worship, and the city; from that day forward shall be a holy city. Such is, briefly, an outline of the second portion of that book which is commonly known as the Prophecy of Zechariah. Integrity. -Mede was the first to call this in question. The probability that the later chapters, from the ninth to the fourteenth, were by some other prophet seems first to have been suggested to him by the citation in St. Matthew. He rests his opinion partly on the authority of St. Matthew and partly-on the contents of the later chapters, which he considers require a date earlier than the exile. Archbishop Newcombe went further. He insisted on the great dissimilarity of style as well as subject between the earlier and later chapters and he was the first who advocated the theory that the last six chapters of Zechariah are the work of two distinct prophets.

Zechari'ah

1. The eleventh in order of the twelve minor prophets. He is called in his prophecy the son of Berechiah and the grandson of Iddo, whereas in the book of Ezra, Ezra 5:1; Ezra 6:14; he is said to have been the son of Iddo. It is natural to suppose as the prophet himself mentions his father's name, whereas the book of Ezra mentions only Iddo, that Berechiah had died early, and that there was now no intervening link between the grandfather and the grandson. Zechariah, like Jeremiah and Ezekiel before him, was priest as well as prophet. He seems to have entered upon his office while yet young, Zechariah 2:4; and must have been born in Babylon whence he returned with the first caravan of exiles under Zerubbabel and Jeshua. It was in the eighth month, in the second year of Darius, that he first publicly discharged his office. In this he acted in concert with Haggai. Both prophets had the same great object before them; both directed all their energies to the building of the second temple. To their influence we find the rebuilding of the temple in a great measure ascribed. If the later Jewish accounts may be trusted, Zechariah, as well as Haggai, was a member of the Great Synagogue. The genuine writings of Zechariah help us but little in our estimate of his character. Some faint traces, however, we may observe in them, of his education in Babylon. He leans avowedly on the authority of the older prophets, and copies their expressions. Jeremiah especially seems to have been his favorite; and hence the Jewish saying that "the spirit of Jeremiah dwelt in Zechariah." But in what may be called the peculiarities of his prophecy, he approaches more nearly to Ezekiel and Daniel. Like them he delights in visions; like them he uses symbols and allegories rather than the bold figures and metaphors which lend so much force and beauty to the writings of the earlier prophets. Generally speaking, Zechariah's style is pure, and remarkably free from Chaldaisms.

2. Son of Meshelemiah or Shelemiah a Korhite, and keeper of the north gate of the tabernacle of the congregation, 1 Chronicles 9:21; (B.C. 1043.)

3. One of the sons of Jehiel. 1 Chronicles 9:37;

4. A Levite of the second order in the temple band as arranged by David, appointed to play "with psalteries on Alamoth." 1 Chronicles 15:18, 20; (B.C. 1043.)

5. One of the princes of Judah in the reign of Jehoshaphat. 2 Chronicles 17:7; (B.C. 910.)

6. Son of the high priest Jehoiada, in the reign of Joash king of Judah 2 Chronicles 24:20; and therefore the king's cousin. After the death of Jehoiada, Zechariah probably succeeded to his office, and in attempting to check the reaction in favor of idolatry which immediately followed he fell a victim to a conspiracy formed against him by the king, and was stoned in the court of the temple. He is probably the same as the "Zacharias son of Barachias" who was slain between the temple and the altar. Matthew 23:35; [ZACHARIAS, No. 2] (B.C. 838.)

Ze'dad

(mountain side), one of the landmarks on the north border of the land of Israel, as Promised by Moses, Numbers 34:8; and as restored by Ezekiel. Ezekiel 47:15; A place named Sudud exists to the east of the northern extremity of the chain of Anti-Libanus, about fifty miles east-northeast of Baalbec. This may be identical with Zedad.

Zedeki'ah

(justice of Jehovah). 1. The last king of Judah and Jerusalem. He was the son of Josiah by his wife Hamutal, and therefore own brother to Jehoahaz. 2 Kings 24:18; comp. 2 Kings 23:31 His original name was Mattaniah, which was changed to Zedekiah by Nebuchadnezzar when he carried off his nephew Jehoiachim to Babylon and left him on the throne of Jerusalem. Zedekiah was but twenty-one years old when he was thus placed in charge of an impoverished kingdom, B.C. 597. His history is contained in a short sketch .of the events of his reign given in 2 Kings 24:17; and, with some trifling variations in Jeremiah 39:1-7; Jeremiah 42:1-11; together with the still shorter summary in 2 Chronicles 36:10; etc.; and also in Jeremiah 21, 24, 27, 28, 29, 32, 34, 37, 38 and Ezekiel 16:11-21; From these it is evident that Zedekiah was a man not so much bad at heart as weak in will. It is evident from Jeremiah 27 and 28 that the earlier portion of Zedekiah's reign was marked by an agitation throughout the whole of Syria against the Babylonian yoke. Jerusalem seems to have taken the lead, since in the fourth year of Zedekiah's reign we find ambassadors from all the neighboring kingdoms-Tyre, Sidon, Edom and Moab-at his court to consult as to the steps to be taken. The first act of rebellion of which any record survives was the formation of an alliance with Egypt, of itself equivalent to a declaration of enmity with Babylon. As a natural consequence it brought on Jerusalem an immediate invasion of the Chaldaeans. The mention of this event in the Bible though indisputable, is extremely slight, and occurs only in Jeremiah 37:5-11; Jeremiah 34:21; and Ezekiel 17:15-20 but Josephus (x.7, 3) relates it more fully, and gives the date of its occurrence, namely, the eighth year of Zedekiah. (B.C. 589.) Nebuchadnezzar at once sent an army to ravage Judea. This was done, and the whole country reduced, except Jerusalem and two strong places in the western plain, Lachish and Azekah, which still held out. Jeremiah 34:7; Called away for a time by an attack from Pharaoh and the Egyptians, on the tenth day of the tenth month of Zedekiah's ninth year the Chaldeans were again before the walls. Jeremiah 52:4; From this time forward the siege progressed slowly but surely to its consummation, The city was indeed reduced to the last extremity. The bread had for long been consumed, Jeremiah 38:9; and all the terrible expedients had been tried to which the wretched inhabitants of a besieged town are forced to resort in such cases. At last, after sixteen dreadful months the catastrophe arrived. It was on the ninth day of the fourth month, about the middle of July at midnight, as Josephus with careful minuteness informs us, that the breach in those strong and venerable walls was effected. The moon, nine days old, had gone down. The wretched remnants of the army acquitted the city in the dead of night; and as the Chaldaean army entered the city at one end, the king and his wives fled from it by the opposite gate. They took the road toward the Jordan. As soon as the dawn of day permitted it, swift pursuit was made. The king's party were overtaken near Jericho and carried to Nebuchadnezzar, who was then at Riblah, at the upper end of the valley of Lebanon. Nebuchadnezzar, with a refinement of barbarity characteristic of those cruel times ordered the sons of Zedekiah to be killed before him, and lastly his own eyes to be thrust out. He was then loaded with brazen fetters, and at a later period taken to Babylon, where he died.

2. Son of Chenaanah, a false prophet at the court of Ahab, head, or, if not head, virtual leader, of the college. (B.C. 896.) He appears but once viz. as spokesman when the prophets are consulted by Ahab on the result of his proposed expedition to Ramoth-gilead. 1 Kings 22; 2 Chronicles 18. Zedekiah had prepared himself for the interview with a pair of iron horns, with which he illustrated the manner in which Ahab should drive the Syrians before him. When Micaiah the prophet of the Lord appeared and had delivered his prophecy, Zedekiah sprang forward and struck him a blow on the face, accompanying it by a taunting sneer.

3. The son of Maaseiah, a false prophet in Babylon. Jeremiah 29:21, 22; He was denounced in the letter of Jeremiah for having, with Ahab the son of Kolaiah, buoyed up the people with false hopes, not for profane and flagitious conduct. Their names were to become a by-word, tend their terrible fate a warning. (B.C. 595.)

4. The son of Hananiah, one of the princes of Judah in the time of Jeremiah. Jeremiah 38:12; (B.C. 605.)

Ze'eb

(wolf), one of the two "princes" of Midian in the great invasion of Israel. (B.C. about 1250.) He is always named with Oreb. Judges 7:25; Judges 8:3; Psalms 83:11; Zeeb and Oreb were not slain at the first rout of the Arabs, but at a later stage of the struggle, probably ill crossing the Jordan at a ford farther down the river. Zeeb, the wolf, was brought to bay in a wine-press which in later times bore his name-the "wine-press of Zeeb." See OREB

Ze'lah

(a rib), a city in the allotment of Benjamin, Joshua 18:28; contained the family tomb of Kish, the father of Saul. 2 Samuel 21:14; See Perhaps the same as ZELZAH

Ze'lok

(fissure), an Ammonite, one of David's guard. 2 Samuel 23:37; 1 Chronicles 11:39.

Zelo'phehad

(first-born), son of Zepher, son of Gilead, son of Machir, son of Manasseh. Joshua 17:3; (B.C. before 1450.) He was apparently the second son of Hepher. 1 Chronicles 7:15; Zelophehad came out of Egypt with Moses, but died in the wilderness, as did the whole of that generation. Numbers 14:35; Numbers 27:3; On his death without male heirs, his five daughters, just after the second numbering in the wilderness, came before Moses and Eleazar to claim the inheritance of their father in the tribe of Manasseh. The claim was admitted by divine direction. Numbers 26:33; Numbers 27:1-11.

Zelo'tes

the epithet given to the apostle Simon to distinguish him from Simon Peter. Luke 6:15; See CANAANITE; SIMON, 5

Zel'zah

(shadow), a place named once only, 1 Samuel 10:2; as on the boundary of Benjamin close to Rachel's sepulchre, five miles southwest of Jerusalem.

Zemara'im

(double fleece of wool), a town in the allotment of Benjamin, Joshua 18:22; perhaps identical with Mount Zemaraim, mentioned in 2 Chronicles 13:4; only, which was "in Mount Ephraim," that is to say, within the general district of the highlands of that great tribe. 2 Chronicles 13:4.

Zem'arite, The

one of the Hamite tribes who in the genealogical table of Genesis 10:18; and 1 Chronicles 1:16 are represented as "sons of Canaan." Nothing is certainly known of this ancient tribe. The old interpreters place them at Emessa, the modern Hums.

Zemi'ra

(a song), one of the sons of Becher the son of Benjamin. 1 Chronicles 7:8; (B.C. after 1706.)

Ze'nan

(pointed), a town in the allotment of Judah, situated in the district of the Shefelah. Joshua 15:37; It is probably identical with ZAANAN.

Ze'nas

a believer, and, as may be inferred from the context, a preacher of the gospel, who is mentioned in Titus 3:13; in connection with Apollos. He is further described as "the lawyer." It is impossible to determine whether Zenas was a Roman jurisconsult or a Jewish doctor.

Zephani'ah

(hidden by Jehovah). 1. The ninth in order of the twelve minor prophets. His pedigree is traced to his fourth ancestor, Hezekiah, Zeph. 1:1; supposed to be the celebrated king of that name. The chief characteristics of this book are the unity and harmony of the composition, the grace, energy and dignity of its style, and the rapid and effective alternations of threats and promises. The general tone of the last portion is Messianic, but without any specific reference to the person of our Lord. The date of the book is given in the inscription-viz, the reign of Josiah, from 642 to 611 B.C. It is most probable moreover, that the prophecy was delivered before the eighteenth year of Josiah.

2. The son of Maaseiah, Jeremiah 21:1; and sagan or second priest in the reign of Zedekiah. (B.C. 588.) He succeeded Jehoida, Jeremiah 29:25, 26; and was probably a ruler of the temple, whose office it was, among others, to punish pretenders to the gift of prophecy. Jeremiah 29:29; On the capture of Jerusalem he was taken and slain at Riblah. Jeremiah 52:24, 27; 2 Kings 25:18, 21;

3. Father of Josiah, 2, Zechariah 6:10; and of Hen, according to the reading of the received text of Zechariah 6:14.

Ze'phath

(watch-tower), the earlier name, Judges 1:17; of a Canaanite town, which after its capture and destruction was called by the Israelites Hormah. See HORMAH

Ze'phi

1 Chronicles 1:36; See ZEPHO

Ze'pho

(watch-tower), son of Eliphaz, son of Esau, Genesis 36:11; and one of the "dukes" or phylarchs of the Edomites. ver. 15; In 1 Chronicles 1:36; he is called ZEPHI. (B.C. after 1760.)

Ze'phon

(watch), the son of Gad, Numbers 26:15; and ancestor of the family of the Zephonites. Called ZIPHION.

Zer

(flint), a fortified town in the allotment of Naphtali, Joshua 19:35; only, probably in the neighborhood of the southwest side of the Lake of Gennesareth.

Ze'rah

(rising (of the sun)). 1. A son of Reuel, son of Esau, Genesis 36:13; 1 Chronicles 1:37; and one of the "dukes" or phylarchs of the Edomites. Genesis 36:17; (B.C. after 1760.)

2. Less properly, Zarah, twin son, with his elder brother Pharez, of Judah and Tamar. Genesis 38:30; 1 Chronicles 2:4; Matthew 1:3; (B.C. about 1728.) His descendants were called Zarhites, Ezrahites and Izrahites. Numbers 26:20; 1 Kings 4:31; 1 Chronicles 27:8, 11;

3. Son of Simeon, 1 Chronicles 4:24; called ZOHAR in Genesis 46:10; (B.C. 1706.)

Zerahi'ah

(Jehovah has risen). 1. A priest, son of Uzzi and ancestor of Ezra the scribe. 1 Chronicles 6:6, 51; Ezra 7:4;

2. Father of Elihoenai of the sons of Pahath-moab, whose descendants returned from the captivity with Ezra. Ezra 8:4.

Zer'eda

(the fortress) the native place of Jeroboam. 1 Kings 11:26; Zereda or Zeredah has been supposed to be identical with Zeredathah and Zarthan or Zartanah; but the last two were in the valley of the Jordan, while Zeredah was, according to the repeated statement of the LXX., on Mount Ephraim.

Zered'athah

See ZARTHAN

Zer'erath

See ZARTHAN

Ze'resh

(gold), the wife of Haman the Agagite. Esther 5:10, 14; Esther 6:13; (B.C. 475.)

Ze'reth

(splendor), son of Ashur, the founder of Tekoa, by his wife Helah. 1 Chronicles 4:7; (B.C. 1440.)

Ze'ri

(built), one of the sons of Jeduthun in the reign of David. 1 Chronicles 25:3; (B.C. 1043.)

Ze'ror

(a bundle), a Benjamite, ancestor of Kish the father of Saul. 1 Samuel 9:1; (B.C. about 1730.)

Zeru'ah

(full breasted), the mother of Jeroboam the son of Nebat. 1 Kings 11:26; (B.C. 973.)

Zerub'babel

(born at Babel, i.e. Babylon), the head of the tribe of Judah at the time of the return from the Babylonish captivity in the first year of Cyrus. The history of Zerabbabel in the Scriptures is as follows: In the first year of Cyrus he was living at Babylon, and was the recognized prince of Judah in the captivity,-what in later times was called "the prince of the captivity," or "the prince." On the issuing of Cyrus' decree he immediately availed himself of it, and placed himself at the head of those of his countrymen "whose spirit God had raised to go up to build the house of the Lord which is in Jerusalem." It is probable that he was in the king of Babylon's service, both from his having, like Daniel and the three children, received a Chaldee name, Sheshbazzar, and from the fact that he was appointed by the Persian king to the office of governor of Judea. On arriving at Jerusalem, Zerubbabel's great work, which he set about immediately, was the rebuilding of the temple. In the second month of the second year of the return the foundation was laid with all the pomp which could be commanded. The efforts of the Samaritans were successful in putting a stop to the work during the seven remaining years of the reign of Cyrus and through the eight years of Cambyses and Smerdis. Nor does Zerubbabel appear quite blameless for this long delay. The difficulties in the way of building the temple were not such as need have stopped the work and during this long suspension of sixteen years Zerubbabel and the rest of the people had been busy in building costly houses for themselves. But in the second year of Darius, light dawned upon the darkness of the colony from Babylon. In that year-it was the most memorable event in Zerabbabel's life-the spirit of prophecy suddenly blazed up with a most brilliant light among the returned captives. Their words fell like sparks upon tinder. In a moment Zerubbabel roused from his apathy, threw his whole strength into the work. After much opposition [see NEHEMIAH] and many hindrances find delays, the temple was at length finished, in the sixth pear of Darius, and was dedicated with much pomp and rejoicing. [TEMPLE] The only other works of Zerubbabel of which we learn from Scripture are the restoration of the courses of priests and Levites and of the provision for their maintenance, according to the institution of David, Ezra 6:18 Nehemiah 12:47; the registering the returned captives according to their genealogies, Nehemiah 7:5; and the keeping of the Passover in the seventh year of Darius, with which last event ends all that we know of the life of Zerubbabel. His apocryphal history is told in 1 Esdras 3-7. The exact parentage of Zerubbabel is a little obscure, from his always being called the son of Shealtiel, Ezra 3:2, 8; 5:2etc.; Hag. 1:1, 12, 14etc. and appearing as such in the genealogies of Christ, Matthew 1:12; Luke 3:27; whereas in 1 Chronicles 3:19he is represented as the son of Pedaiah, Shealtiel, or Salathiel's brother, and consequently as Salathiel's nephew. Zerubbabel was the legal successor and heir of Jeconiah's royal estate, the grandson of Neri and the lineal descendant of Nathan the son of David. In the New Testament the name appears in the Greek form of Zorobabel.

Zeru'iah

(balsam), the mother of the three leading heroes of David's army-Abishai, Joah and Asahel-known as the "sons of Zeruiah." Of Zeruiah's husband there is no mention in the Bible. (B.C. before 1046.)

Ze'tham

(olive), the son of Laadan, a Gershonite Levite. 1 Chronicles 23:8; (B.C. 1043.)

Ze'than

(olive), a Benjamite of the sons of Bilhan. 1 Chronicles 7:10; (B.C. probably 1014.)

Ze'thar

(star), one of the seven eunuchs of Ahasuerus, Esther 1:10; (B.C. 453.)

Zi'a

(motion), one of the Gadites who dwelt in Bashan. 1 Chronicles 5:13; (B.C. 1014.)

Zi'ba

(statue), a servant of Saul whom David made steward of Saul's son Mephibosheth. 2 Samuel 9:2-18; 2 Samuel 16:1-4; 2 Samuel 19:17, 29; [MEPHIBOSHETH] (B.C. 1023.)

Zib'eon

(robber), father of Anah, whose daughter Aholibamah was Esau's wife. Genesis 36:2; (B.C. 1797.) Although called a Hivite, he is probably the same as Zibeon the son of Seir the Horite. Genesis 36:20, 24, 29; 1 Chronicles 1:38, 40.

Zib'ia

(roe), a Benjamite, apparently the son of Shaharaim by his wife Hodesh. 1 Chronicles 8:9; (B.C. 1440.)

Zib'iah

(roe), a native of Beersheba and mother of King Joash. 2 Kings 12:1; 2 Chronicles 24:1; (B.C. 876)

Zich'ri

(memorable). 1. Son of Ishar the son of Kohath. Exodus 6:21; (B.C. 1401.)

2. A Benjamite of the sons of Shimhi. 1 Chronicles 8:19; (B.C. 1440.)

3. A Benjamite of the sons of Shashak. 1 Chronicles 8:23;

4. A Benjamite of the sons of Jeroham. 1 Chronicles 8:27;

5. Son of Asaph, elsewhere called ZABDI and ZACCUB.

Zid'dim

(the declivities), a fortified town in the allotment of Naphtali, Joshua 10:35.

Zidki'jah

(justice of Jehovah) a priest or family of priests who signed the covenant with Nehemiah. Nehemiah 10:1; (B.C. 410.)

Zi'don, or Si'don

Genesis 10:15, 19; Joshua 11:8; Joshua 19:28; Judges 1:31; Judges 18:28; Isaiah 23:2, 4, 12; Jeremiah 25:22, 27:3 Ezekiel 28:21, 22; Joel 3:4; ( Joel 3:4 ); Zechariah 9:2; Matt 11:21, 22; 15:21; Mark 3:8; 1:24, 31; Luke 6:17; 10:13, 14 an ancient and wealthy city of Phoenicia, on the eastern coast of the Mediterranean Sea, less than twenty English miles to the north of Tyre. Its Hebrew name, Tsidon, signifies fishing or fishery. Its modern name is Saida. It is situated in the narrow plain between the Lebanon and the sea. From a biblical point of view this city is inferior in interest to its neighbor Tyre; though in early times Sidon was the more influential of the two cities. This view is confirmed by Zidonians being used as the generic name of Phoenicians or Canaanites. Joshua 13:6; Judges 18:7; From the time of Solomon to the invasion of Nebuchadnezzar Zidon is not often directly mentioned in the Bible, and it appears to have been subordinate to Tyre. When the people called "Zidonians" are mentioned, it sometimes seems that the Phoenicians of the plain of Zidon are meant. 1 Kings 5:6; 1 Kings 11:1, 5, 33; 1 Kings 16:31; 2 Kings 23:13; All that is known are respecting the city is very scanty, amounting to scarcely more than that one of its sources of gain was trade in slaves, in which the inhabitants did not shrink from selling inhabitants of Palestine and that it was governed by kings. Jeremiah 25:22; Jeremiah 27:3; During the Persian domination Zidon seems to have attained its highest point of prosperity; and it is recorded that, toward the close of that period, it far excelled all other Phoenician cities in wealth and importance. Its prosperity was suddenly cut short by an unsuccessful revolt against Persia, which ended in the destruction of the town, B.C. 351. Its king, Tennes had proved a traitor and betrayed the city to Ochus, king of the Persians; the Persian troops were admitted within the gates, and occupied the city walls. The Zidonians, before the arrival of Ochus, had burnt their vessels to prevent any one's leaving the town; and when they saw themselves surrounded by the Persian troops, they adopted the desperate resolution of shutting themselves up with their families, and setting fire each man to his own house. Forty thousand persons are said to have perished in the flames. Zidon however, gradually recovered from the blow, and became again a flourishing town. It is about fifty miles distant from Nazareth, and is the most northern city which is mentioned in connection with Christ's journeys. (The town Saida still shows signs of its former wealth, and its houses are better constructed and more solid than those of Tyre, many of them being built of stone; but it is a poor, miserable place, without trade or manufactures worthy of the name. The city that once divided with Tyre the empire of the seas is now almost without a vessel. Silk and fruit are its staple products. Its population is estimated at 10,000, 7,000 of whom are Moslems, and the rest Catholics, Maronites and Protestants.-McClintock and Strong's Cyclopaedia. There is a flourishing Protestant mission here.-ED.)

Zido'nians

the inhabitants of Zidon. They were among the nations of Canaan; left to give the Israelites practice in the art of war, Judges 3:3; and colonies of them appear to have spread up into the hill country from Lebanon to Misrephothmaim, Joshua 13:4, 6; whence in later times they hewed cedar trees for David and Solomon. 1 Chronicles 22:4; They oppressed the Israelites on their first entrance into the country, Judges 10:12; and appear to have lived a luxurious, reckless life. Judges 18:7; They were skillful in hewing timber, 1 Kings 5:8; and were employed for this purpose by Solomon. They were idolaters, and worshipped Ashtoreth as their tutelary goddess, 1 Kings 11:5, 33; 2 Kings 23:13; as well as the sun-god Baal from whom their king was named. 1 Kings 16:31.

Zif

1 Kings 6:1; See MONTH

Zi'ha

(parched). 1. The children of Ziha were a family of Nethinim who returned with Zerubbabel. Ezra 2:43; Nehemiah 7:46; (B.C. 536.)

2. Chief of the Nethinim in Ophel. Nehemiah 11:21; The name is probably identical with the preceding.

Zik'lag

(winding), a place which possesses a special interest from its having been the residence and the private property of David. It is first mentioned in the catalogue of the towns of Judah in Joshua 15:31; and occurs, in the same connection among the places which were allotted out of the territory of Judah to Simeon. Joshua 19:5; We next encounter it in the possession of the Philistines 1 Samuel 27:6; when it was, at David's request, bestowed upon him by Achish king of Gath. He resided there for a year and four months. 1 Samuel 27:6, 7; 1 Samuel 30:14, 26; 1 Chronicles 12:1, 20; It was there he received the news of Saul's death. 2 Samuel 1:1; 2 Samuel 4:10; He then relinquished it for Hebron. 2 Samuel 2:1; Ziklag is finally mentioned as being reinhabited by the people of Judah after their return from captivity. Nehemiah 11:28; The situation of the town is difficult to determine, and we only know for certain that it was in the south country.

Zil'lah

(shade). See LAMECH

Zil'pah

(a trickling), a Syrian given by Laban to his daughter Leah as an attendant, Genesis 29:24; and by Leah to Jacob as a concubine. She was the mother of Gad and Asher. Genesis 30:9-13; Genesis 35:26; Genesis 37:2; Genesis 46:18; (B.C. 1753.)

Zil'tha-i

(shady). 1. A Benjamite, of the sons of Shimhi. 1 Chronicles 8:20;

2. One of the captains of thousands of Manasseh who deserted to David at Ziklag. 1 Chronicles 12:20; (B.C. 1054.)

Zim'mah

(purpose). 1. A Gershonite Levite, son of Jahath. 1 Chronicles 6:20; (B.C. after 1706.)

2. Another Gershonite, son of Shimei, 1 Chronicles 6:42; possibly the same as the preceding.

3. Father of ancestor of Joab, a Gershonite in the reign of Hezekiah. 2 Chronicles 29:12; (B.C. before 726.) At a much earlier period we find the same collocation of names, Zimmah and Joah as father and son. 1 Chronicles 6:20.

Zim'ran

(celebrated), the eldest son of Keturah. Genesis 25:2; 1 Chronicles 1:32; His descendants are not mentioned, nor is any hint given that he was the founder of a tribe. (B.C. 1855.)

Zim'ri

1. The son of Salu, a Simeonite chieftain, slain by Phinehas with the Midianitish princess Cozbi. Numbers 25:14; . (B.C. 1450.)

2. Fifth sovereign of the separate kingdom of Israel, of which he occupied the throne for the brief period of seven days, B.C. 930 or 929. Originally in command of half the chariots in the royal army, he gained the crown by the murder of King Elah; son of Baasha. But the army made their general, Omri, king, who marched against Tirzah, where Zimri was. Zimri retreated into the innermost part of the late king's palace, set it on fire, and perished in the ruins. 1 Kings 16:9-20;

3. One of the five sons of Zerah the son of Judah. 1 Chronicles 2:6; (B.C. after 1706.)

4. Son of Jehoadah and descendant of Saul. 1 Chronicles 8:36; 1 Chronicles 9:42;

5. An obscure name, mentioned Jeremiah 25:25; in probable connection with Dedan, Tema, Buz, Arabia, the "mingled people." Nothing further is known respecting Zimri, but the name may possibly be the same as, or derived from, ZIMRAN, which see.

Zin

(flat), the name given to a portion of the desert tract between the Dead Sea, Ghor, and Arabah on the east, and the general plateau of the Tih which stretches westward. The country in question consists of two or three successive terraces of mountain converging to an acute single at the Dead Sea's southern verge, toward which also they slope. Kadesh lay in it, and here also Idumea was conterminous with Judah; since Kadesh was a city in the border of Edom. [See KADESH].

Zi'na

(abundance); Zizah, the second son of Shimei the Gershonite. 1 Chronicles 23:10; comp. 1 Chronicles 23:11.

Zi'on

See JERUSALEM

Zi'or

(smallness), a town in the mountain district of Judah. Joshua 15:54; It belongs to the same group with Hebron.

Ziph

(battlement), the name of two towns in Judah. 1. In the south, named between Ithnan and Telem. Joshua 15:24; It does not appear again in the history, nor has any trace of has been met with.

2. In the highland district, named between Carmel and Juttah. Joshua 15:55; The place is immortalized by its connection with David. 1 Samuel 23:14, 15, 24; 1 Samuel 26:2; These passages show that at that time it had near it a wilderness (i,e, a waste pasture-ground) and a wood. The latter has disappeared but the former remains. The name of Zif if, found about three miles south of Hebron, attached to a rounded hill of some 100 feet in height, which is called Tell Zif.

3. Son of Jehaleleel. 1 Chronicles 4:16.

Zi'phah

(feminine of Ziph), another son of Jehaleleel. 1 Chronicles 4:16.

Zi'phim, The

the inhabitants of ZIPH, 2.

Ziph'ion

son of Gad Genesis 46:18; elsewhere called Zephon.

Ziph'ran

(fragrance), appoint in the north boundary of the promised land as specified by Moses. Numbers 34:9.

Zip'por

(sparrow), father of Balak king of Moab. Numbers 22:2, 4, 10, 16; Numbers 23:18; Joshua 24:9; Judges 11:25; Whether he was the "former king of Moab" alluded to in Numbers 21:26; we are not told. (B.C. 1451.)

Zip'porah, or Zippo'rah

daughter of Reuel or Jethro, the priest of Midian, wife of Moses and mother of his two sons Gershom and Eliezer. Exodus 2:21; Exodus 4:25; Exodus 18:2; comp. Exodus 18:6 (B.C. 1530.) The only incident recorded in her life is that of the circumcision of Gershom. Exodus 4:24-28.

Zith'ri

(protection of Jehovah), properly Sithri; one of the sons of Uzziel the son of Kohath. Exodus 6:22; In Exodus 6:21; Zithri should be Zichri, as in Authorized Version of 1611.

Ziz

It was the pass of Ain Jidy-the very same route which is taken by the Arabs in their marauding expeditions at the present day.

Zi'za

(shining). 1. Son of Shiphi, a chief of the Simeonites in the reign of Hezekiah. 1 Chronicles 4:37; (B.C. about 725.)

2. Son of Rehoboam by Maachah the granddaughter of Absalom. 2 Chronicles 11:20; (B.C. after 973.)

Zi'zah

a Gershonite Levite, second son of Shimei, 1 Chronicles 23:11; called ZINA in ver. 10.

Zo'an

(place of departure), an ancient city of lower Egypt, called Tanis by the Greeks. It stood on the eastern bank of the Tanitic branch of the Nile. Its name indicates a place of departure from a country, and hence it has been identified with Avaris (Tanis, the modern San), the capital of the Shepherd dynasty in Egypt, built seven years after Hebron and existing before the time of Abraham. It was taken by the Shepherd kings in their invasion of Egypt, and by them rebuilt, and garrisoned, according to Manetho, with 240,000 men. This cite is mentioned in connection with the plagues in such a manner as to leave no doubt that it is the city spoken of in the narrative in Exodus as that where Pharaoh dwelt, Psalms 78:42, 43; and where Moses wrought his wonders on the field of Zoan a rich plain extending thirty miles toward the east. Tanis gave its name to the twenty-first and twenty-third dynasties and hence its mention in Isaiah. Isaiah 19:13; 30:4; (The present "field of Zoan" is a barren waste, very thinly inhabited. "One of the principal capitals of Pharaoh is now the habitation of fishermen the resort of wild beasts, and infested with reptiles and malignant fevers." There have been discovered a great number of monuments here which throw light upon the Bible history. Brugsch refers to two statues of colossal size of Mermesha of the thirteenth dynasty, wonderfully perfect in the execution of the individual parts and says that memorials of Rameses the Great lie scattered broadcast like the mouldering bones of generations slain long ago. The area of the sacred enclosure of the temple is 1500 feet by 1250.-ED.)

Zo'ar

(smallness), one of the most ancient cities of the land of Canaan. Its original name was BELA.

Zo'ba, or Zo'bah

(station), the name of a portion of Syria which formed a separate kingdom in the time of the Jewish monarchs Saul, David and Solomon. It probably was eastward of Coele-Syria, and extended thence northeast and east toward, if not even to, the Euphrates. We first hear of Zobah in the time of Saul, when we find it mentioned as a separate country, governed apparently by a number of kings who owned no common head or chief. 1 Samuel 14:47; Some forty years later than this we find Zobah under a single ruler Hadadezer son of Rehob. He had wars with Toi king of Hamath, 2 Samuel 8:10; and held various petty Syrian princes as vassals under his yoke. 2 Samuel 10:19; David, 2 Samuel 8:3; attacked Hadadezer in the early part of his reign, defeated his army, and took from him a thousand chariots, seven hundred (seven thousand,) 1 Chronicles 18:4; horsemen and 20,000 footmen. Hadadezer's allies, the Syrians of Damascus, were defeated in a great battle. The wealth of Zobah is very apparent in the narrative of this campaign. A man of Zobah, Rezon son of Eliadah, made himself master of Damascus where he proved a fierce adversary to Israel all through the reign of Solomon. 1 Kings 11:23-25; Solomon also was, it would seem engaged in a war with Zobah itself. 2 Chronicles 8:3; This is the last that we hear of Zobah in Scripture. The name however, is found at a later date in the inscriptions of Assyria, where the kingdom of Zobah seems to intervene between Hamath and Damascus.

Zobe'bah

(the slow), son of Coz, of the tribe of Judah. 1 Chronicles 4:8.

Zo'har

(light). 1. Father of Ephron the Hittite. Genesis 23:8; Genesis 25:9; (B.C. before 1860.)

2. One of the sons of Simeon Genesis 46:10; Exodus 6:15; called ZERAH in 1 Chronicles 4:24.

Zo'heth

son of Ishi of the tribe of Judah. 1 Chronicles 4:20.

Zo'phah

(a cruse) son of Helem or Hotham the son of Heber, an Asherite. 1 Chronicles 7:35, 36.

Zo'pha-i

(descended from Zuph), a Kohathite Levite, son of Elkanah and ancestor of Samuel. 2 Chronicles 6:26; (11). In ver. 35 he is called ZUPH.

Zo'phar

(sparrow), one of the three friends of Job. Job 2:11; Job 11:1; Job 20:1; Job 42:9.

Zo'rah

(hornet), a town in the allotment of the tribe of Dan, Joshua 19:41; It is previously mentioned ch. Joshua 15:33; in the catalogue of Judah, among the places in the district of the Shefelah (Authorized Version "Zoreah"), It was the residence of Manoah and the native place of Samson. It is mentioned among the places fortified by Rehoboam. 2 Chronicles 11:10; It is perhaps identical with the modern village of Sur'ah.

Zo'rathites, The

i.e. the people of Zorah, mentioned in 1 Chronicles 4:2; as descended from Shobal.

Zo'reah

See ZORAH

Zo'rites, The

are named in the genealogies of Judah, 1 Chronicles 2:54; apparently among the descendants of Salma and near connections of Joab.

Zorob'abel

Matthew 1:12, 13; Luke 3:27; See ZERUBBABEL

Zu'ar

(littleness), father of Nethaneel the chief of the tribe of Issachar at the time of the exodus. Numbers 1:8; Numbers 2:5; Numbers 7:18, 23; Numbers 10:15; (B.C. 2491.)

Zuph

a Kohathite Levite, ancestor of Elkanah and Samuel. 1 Samuel 1:1; 1 Chronicles 6:35; In 1 Chronicles 6:26; he is called ZOPHAI.

Zur

(a rock). 1. Father of Cozbi, Numbers 25:15; and one of the five princes of Midian who were slain by the Israelites when Balaam fell. Numbers 31:8; (B.C. 1451.)

2. Son of Jehiel, the founder of Gideon. 1 Chronicles 8:30; 1 Chronicles 9:36; , (B.C. after 1445.)

Zu'ri-el

(my rock is God) son of Abihail, and chief of the Merarite Levites at the time of the exodus. Numbers 3:35.

Zurishad'da-i

(my rock is the Almighty), father of Shelumiel, the chief of the tribe of Simeon at the time of the exodus. Numbers 1:6; Numbers 2:12; Numbers 7:36, 41; Numbers 10.

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OLD TESTAMENT

Authorized King James Version

Table Of Contents

Genesis

Exodus

Leviticus

Numbers

Deuteronomy

Joshua

Judges

Ruth

1 Samuel

2 Samuel

1 Kings

2 Kings

1 Chronicles

2 Chronicles

Ezra

Nehemiah

Esther

Job

Psalm

Proverbs

Ecclesiastes

Song of Solomon

Isaiah

Jeremiah

Lamentations

Ezekiel

Daniel

Hosea

Joel

Amos

Obadiah

Jonah

Micah

Nahum

Habbakuk

Zephaniah

Haggai

Zechariah

Malichi

NEW TESTAMENT

Authorized King James Version

Table Of Contents

Matthew

Mark

Luke

John

Acts

Romans

1 Corinthians

2 Corinthians

Galatians

Ephesians

Philippians

Colossians

1 Thessalonians

2 Thessalonians

1 Timothy

2 Timothy

Titus

Philemon

Hebrews

James

1 Peter

2 Peter

1 John

2 John

3 John

Jude

Revelation

Holy Bible - King James Version

Genesis

Select a Chapter

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24 - 25 - 26 - 27 - 28 - 29 - 30 - 31 - 32 - 33 - 34 - 35 - 36 - 37 - 38 - 39 - 40 - 41 - 42 - 43 - 44 - 45 - 46 - 47 - 48 - 49 - 50

CHAPTER 1

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24 - 25 - 26 - 27 - 28 - 29 - 30 - 31

1 In the beginning God created the heaven and the earth.

2 And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.

3 And God said, Let there be light: and there was light.

4 And God saw the light, that it was good: and God divided the light from the darkness.

5 And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day.

6 And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.

7 And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so.

8 And God called the firmament Heaven. And the evening and the morning were the second day.

9 And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so.

10 And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good.

11 And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so.

12 And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good.

13 And the evening and the morning were the third day.

14 And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years:

15 And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so.

16 And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also.

17 And God set them in the firmament of the heaven to give light upon the earth,

18 And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good.

19 And the evening and the morning were the fourth day.

20 And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven.

21 And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good.

22 And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth.

23 And the evening and the morning were the fifth day.

24 And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so.

25 And God made the beast of the earth after his kind, and cattle after their kind, and every thing that creepeth upon the earth after his kind: and God saw that it was good.

26 And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.

27 So God created man in his own image, in the image of God created he him; male and female created he them.

28 And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.

29 And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat.

30 And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so.

31 And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day.

CHAPTER 2

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24 - 25

1 Thus the heavens and the earth were finished, and all the host of them.

2 And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made.

3 And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made.

4 These are the generations of the heavens and of the earth when they were created, in the day that the LORD God made the earth and the heavens,

5 And every plant of the field before it was in the earth, and every herb of the field before it grew: for the LORD God had not caused it to rain upon the earth, and there was not a man to till the ground.

6 But there went up a mist from the earth, and watered the whole face of the ground.

7 And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.

8 And the LORD God planted a garden eastward in Eden; and there he put the man whom he had formed.

9 And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil.

10 And a river went out of Eden to water the garden; and from thence it was parted, and became into four heads.

11 The name of the first is Pison: that is it which compasseth the whole land of Havilah, where there is gold;

12 And the gold of that land is good: there is bdellium and the onyx stone.

13 And the name of the second river is Gihon: the same is it that compasseth the whole land of Ethiopia.

14 And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria. And the fourth river is Euphrates.

15 And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it.

16 And the LORD God commanded the man, saying, Of every tree of the garden thou mayest freely eat:

17 But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.

18 And the LORD God said, It is not good that the man should be alone; I will make him an help meet for him.

19 And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof.

20 And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him.

21 And the LORD God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof;

22 And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man.

23 And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man.

24 Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.

25 And they were both naked, the man and his wife, and were not ashamed.

CHAPTER 3

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24

1 Now the serpent was more subtil than any beast of the field which the LORD God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden?

2 And the woman said unto the serpent, We may eat of the fruit of the trees of the garden:

3 But of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die.

4 And the serpent said unto the woman, Ye shall not surely die:

5 For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil.

6 And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat.

7 And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons.

8 And they heard the voice of the LORD God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the LORD God amongst the trees of the garden.

9 And the LORD God called unto Adam, and said unto him, Where art thou?

10 And he said, I heard thy voice in the garden, and I was afraid, because I was naked; and I hid myself.

11 And he said, Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?

12 And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat.

13 And the LORD God said unto the woman, What is this that thou hast done? And the woman said, The serpent beguiled me, and I did eat.

14 And the LORD God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life:

15 And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.

16 Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.

17 And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life;

18 Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field;

19 In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.

20 And Adam called his wife's name Eve; because she was the mother of all living.

21 Unto Adam also and to his wife did the LORD God make coats of skins, and clothed them.

22 And the LORD God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever:

23 Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken.

24 So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life.

CHAPTER 4

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1 And Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from the LORD.

2 And she again bare his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground.

3 And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD.

4 And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering:

5 But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell.

6 And the LORD said unto Cain, Why art thou wroth? and why is thy countenance fallen?

7 If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him.

8 And Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.

9 And the LORD said unto Cain, Where is Abel thy brother? And he said, I know not: Am I my brother's keeper?

10 And he said, What hast thou done? the voice of thy brother's blood crieth unto me from the ground.

11 And now art thou cursed from the earth, which hath opened her mouth to receive thy brother's blood from thy hand;

12 When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth.

13 And Cain said unto the LORD, My punishment is greater than I can bear.

14 Behold, thou hast driven me out this day from the face of the earth; and from thy face shall I be hid; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass, that every one that findeth me shall slay me.

15 And the LORD said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And the LORD set a mark upon Cain, lest any finding him should kill him.

16 And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden.

17 And Cain knew his wife; and she conceived, and bare Enoch: and he builded a city, and called the name of the city, after the name of his son, Enoch.

18 And unto Enoch was born Irad: and Irad begat Mehujael: and Mehujael begat Methusael: and Methusael begat Lamech.

19 And Lamech took unto him two wives: the name of the one was Adah, and the name of the other Zillah.

20 And Adah bare Jabal: he was the father of such as dwell in tents, and of such as have cattle.

21 And his brother's name was Jubal: he was the father of all such as handle the harp and organ.

22 And Zillah, she also bare Tubalcain, an instructer of every artificer in brass and iron: and the sister of Tubalcain was Naamah.

23 And Lamech said unto his wives, Adah and Zillah, Hear my voice; ye wives of Lamech, hearken unto my speech: for I have slain a man to my wounding, and a young man to my hurt.

24 If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold.

25 And Adam knew his wife again; and she bare a son, and called his name Seth: For God, said she, hath appointed me another seed instead of Abel, whom Cain slew.

26 And to Seth, to him also there was born a son; and he called his name Enos: then began men to call upon the name of the LORD.

CHAPTER 5

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1 This is the book of the generations of Adam. In the day that God created man, in the likeness of God made he him;

2 Male and female created he them; and blessed them, and called their name Adam, in the day when they were created.

3 And Adam lived an hundred and thirty years, and begat a son in his own likeness, after his image; and called his name Seth:

4 And the days of Adam after he had begotten Seth were eight hundred years: and he begat sons and daughters:

5 And all the days that Adam lived were nine hundred and thirty years: and he died.

6 And Seth lived an hundred and five years, and begat Enos:

7 And Seth lived after he begat Enos eight hundred and seven years, and begat sons and daughters:

8 And all the days of Seth were nine hundred and twelve years: and he died.

9 And Enos lived ninety years, and begat Cainan:

10 And Enos lived after he begat Cainan eight hundred and fifteen years, and begat sons and daughters:

11 And all the days of Enos were nine hundred and five years: and he died.

12 And Cainan lived seventy years, and begat Mahalaleel:

13 And Cainan lived after he begat Mahalaleel eight hundred and forty years, and begat sons and daughters:

14 And all the days of Cainan were nine hundred and ten years: and he died.

15 And Mahalaleel lived sixty and five years, and begat Jared:

16 And Mahalaleel lived after he begat Jared eight hundred and thirty years, and begat sons and daughters:

17 And all the days of Mahalaleel were eight hundred ninety and five years: and he died.

18 And Jared lived an hundred sixty and two years, and he begat Enoch:

19 And Jared lived after he begat Enoch eight hundred years, and begat sons and daughters:

20 And all the days of Jared were nine hundred sixty and two years: and he died.

21 And Enoch lived sixty and five years, and begat Methuselah:

22 And Enoch walked with God after he begat Methuselah three hundred years, and begat sons and daughters:

23 And all the days of Enoch were three hundred sixty and five years:

24 And Enoch walked with God: and he was not; for God took him.

25 And Methuselah lived an hundred eighty and seven years, and begat Lamech:

26 And Methuselah lived after he begat Lamech seven hundred eighty and two years, and begat sons and daughters:

27 And all the days of Methuselah were nine hundred sixty and nine years: and he died.

28 And Lamech lived an hundred eighty and two years, and begat a son:

29 And he called his name Noah, saying, This same shall comfort us concerning our work and toil of our hands, because of the ground which the LORD hath cursed.

30 And Lamech lived after he begat Noah five hundred ninety and five years, and begat sons and daughters:

31 And all the days of Lamech were seven hundred seventy and seven years: and he died.

32 And Noah was five hundred years old: and Noah begat Shem, Ham, and Japheth.

CHAPTER 6

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1 And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them,

2 That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose.

3 And the LORD said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years.

4 There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown.

5 And GOD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.

6 And it repented the LORD that he had made man on the earth, and it grieved him at his heart.

7 And the LORD said, I will destroy man whom I have created from the face of the earth; both man, and beast, and the creeping thing, and the fowls of the air; for it repenteth me that I have made them.

8 But Noah found grace in the eyes of the LORD.

9 These are the generations of Noah: Noah was a just man and perfect in his generations, and Noah walked with God.

10 And Noah begat three sons, Shem, Ham, and Japheth.

11 The earth also was corrupt before God, and the earth was filled with violence.

12 And God looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth.

13 And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth.

14 Make thee an ark of gopher wood; rooms shalt thou make in the ark, and shalt pitch it within and without with pitch.

15 And this is the fashion which thou shalt make it of: The length of the ark shall be three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits.

16 A window shalt thou make to the ark, and in a cubit shalt thou finish it above; and the door of the ark shalt thou set in the side thereof; with lower, second, and third stories shalt thou make it.

17 And, behold, I, even I, do bring a flood of waters upon the earth, to destroy all flesh, wherein is the breath of life, from under heaven; and every thing that is in the earth shall die.

18 But with thee will I establish my covenant; and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons' wives with thee.

19 And of every living thing of all flesh, two of every sort shalt thou bring into the ark, to keep them alive with thee; they shall be male and female.

20 Of fowls after their kind, and of cattle after their kind, of every creeping thing of the earth after his kind, two of every sort shall come unto thee, to keep them alive.

21 And take thou unto thee of all food that is eaten, and thou shalt gather it to thee; and it shall be for food for thee, and for them.

22 Thus did Noah; according to all that God commanded him, so did he.

CHAPTER 7

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1 And the LORD said unto Noah, Come thou and all thy house into the ark; for thee have I seen righteous before me in this generation.

2 Of every clean beast thou shalt take to thee by sevens, the male and his female: and of beasts that are not clean by two, the male and his female.

3 Of fowls also of the air by sevens, the male and the female; to keep seed alive upon the face of all the earth.

4 For yet seven days, and I will cause it to rain upon the earth forty days and forty nights; and every living substance that I have made will I destroy from off the face of the earth.

5 And Noah did according unto all that the LORD commanded him.

6 And Noah was six hundred years old when the flood of waters was upon the earth.

7 And Noah went in, and his sons, and his wife, and his sons' wives with him, into the ark, because of the waters of the flood.

8 Of clean beasts, and of beasts that are not clean, and of fowls, and of every thing that creepeth upon the earth,

9 There went in two and two unto Noah into the ark, the male and the female, as God had commanded Noah.

10 And it came to pass after seven days, that the waters of the flood were upon the earth.

11 In the six hundredth year of Noah's life, in the second month, the seventeenth day of the month, the same day were all the fountains of the great deep broken up, and the windows of heaven were opened.

12 And the rain was upon the earth forty days and forty nights.

13 In the selfsame day entered Noah, and Shem, and Ham, and Japheth, the sons of Noah, and Noah's wife, and the three wives of his sons with them, into the ark;

14 They, and every beast after his kind, and all the cattle after their kind, and every creeping thing that creepeth upon the earth after his kind, and every fowl after his kind, every bird of every sort.

15 And they went in unto Noah into the ark, two and two of all flesh, wherein is the breath of life.

16 And they that went in, went in male and female of all flesh, as God had commanded him: and the LORD shut him in.

17 And the flood was forty days upon the earth; and the waters increased, and bare up the ark, and it was lift up above the earth.

18 And the waters prevailed, and were increased greatly upon the earth; and the ark went upon the face of the waters.

19 And the waters prevailed exceedingly upon the earth; and all the high hills, that were under the whole heaven, were covered.

20 Fifteen cubits upward did the waters prevail; and the mountains were covered.

21 And all flesh died that moved upon the earth, both of fowl, and of cattle, and of beast, and of every creeping thing that creepeth upon the earth, and every man:

22 All in whose nostrils was the breath of life, of all that was in the dry land, died.

23 And every living substance was destroyed which was upon the face of the ground, both man, and cattle, and the creeping things, and the fowl of the heaven; and they were destroyed from the earth: and Noah only remained alive, and they that were with him in the ark.

24 And the waters prevailed upon the earth an hundred and fifty days.

CHAPTER 8

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1 And God remembered Noah, and every living thing, and all the cattle that was with him in the ark: and God made a wind to pass over the earth, and the waters asswaged;

2 The fountains also of the deep and the windows of heaven were stopped, and the rain from heaven was restrained;

3 And the waters returned from off the earth continually: and after the end of the hundred and fifty days the waters were abated.

4 And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat.

5 And the waters decreased continually until the tenth month: in the tenth month, on the first day of the month, were the tops of the mountains seen.

6 And it came to pass at the end of forty days, that Noah opened the window of the ark which he had made:

7 And he sent forth a raven, which went forth to and fro, until the waters were dried up from off the earth.

8 Also he sent forth a dove from him, to see if the waters were abated from off the face of the ground;

9 But the dove found no rest for the sole of her foot, and she returned unto him into the ark, for the waters were on the face of the whole earth: then he put forth his hand, and took her, and pulled her in unto him into the ark.

10 And he stayed yet other seven days; and again he sent forth the dove out of the ark;

11 And the dove came in to him in the evening; and, lo, in her mouth was an olive leaf pluckt off: so Noah knew that the waters were abated from off the earth.

12 And he stayed yet other seven days; and sent forth the dove; which returned not again unto him any more.

13 And it came to pass in the six hundredth and first year, in the first month, the first day of the month, the waters were dried up from off the earth: and Noah removed the covering of the ark, and looked, and, behold, the face of the ground was dry.

14 And in the second month, on the seven and twentieth day of the month, was the earth dried.

15 And God spake unto Noah, saying,

16 Go forth of the ark, thou, and thy wife, and thy sons, and thy sons' wives with thee.

17 Bring forth with thee every living thing that is with thee, of all flesh, both of fowl, and of cattle, and of every creeping thing that creepeth upon the earth; that they may breed abundantly in the earth, and be fruitful, and multiply upon the earth.

18 And Noah went forth, and his sons, and his wife, and his sons' wives with him:

19 Every beast, every creeping thing, and every fowl, and whatsoever creepeth upon the earth, after their kinds, went forth out of the ark.

20 And Noah builded an altar unto the LORD; and took of every clean beast, and of every clean fowl, and offered burnt offerings on the altar.

21 And the LORD smelled a sweet savour; and the LORD said in his heart, I will not again curse the ground any more for man's sake; for the imagination of man's heart is evil from his youth; neither will I again smite any more every thing living, as I have done.

22 While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease.

CHAPTER 9

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1 And God blessed Noah and his sons, and said unto them, Be fruitful, and multiply, and replenish the earth.

2 And the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, upon all that moveth upon the earth, and upon all the fishes of the sea; into your hand are they delivered.

3 Every moving thing that liveth shall be meat for you; even as the green herb have I given you all things.

4 But flesh with the life thereof, which is the blood thereof, shall ye not eat.

5 And surely your blood of your lives will I require; at the hand of every beast will I require it, and at the hand of man; at the hand of every man's brother will I require the life of man.

6 Whoso sheddeth man's blood, by man shall his blood be shed: for in the image of God made he man.

7 And you, be ye fruitful, and multiply; bring forth abundantly in the earth, and multiply therein.

8 And God spake unto Noah, and to his sons with him, saying,

9 And I, behold, I establish my covenant with you, and with your seed after you;

10 And with every living creature that is with you, of the fowl, of the cattle, and of every beast of the earth with you; from all that go out of the ark, to every beast of the earth.

11 And I will establish my covenant with you; neither shall all flesh be cut off any more by the waters of a flood; neither shall there any more be a flood to destroy the earth.

12 And God said, This is the token of the covenant which I make between me and you and every living creature that is with you, for perpetual generations:

13 I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth.

14 And it shall come to pass, when I bring a cloud over the earth, that the bow shall be seen in the cloud:

15 And I will remember my covenant, which is between me and you and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh.

16 And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covenant between God and every living creature of all flesh that is upon the earth.

17 And God said unto Noah, This is the token of the covenant, which I have established between me and all flesh that is upon the earth.

18 And the sons of Noah, that went forth of the ark, were Shem, and Ham, and Japheth: and Ham is the father of Canaan.

19 These are the three sons of Noah: and of them was the whole earth overspread.

20 And Noah began to be an husbandman, and he planted a vineyard:

21 And he drank of the wine, and was drunken; and he was uncovered within his tent.

22 And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without.

23 And Shem and Japheth took a garment, and laid it upon both their shoulders, and went backward, and covered the nakedness of their father; and their faces were backward, and they saw not their father's nakedness.

24 And Noah awoke from his wine, and knew what his younger son had done unto him.

25 And he said, Cursed be Canaan; a servant of servants shall he be unto his brethren.

26 And he said, Blessed be the LORD God of Shem; and Canaan shall be his servant.

27 God shall enlarge Japheth, and he shall dwell in the tents of Shem; and Canaan shall be his servant.

28 And Noah lived after the flood three hundred and fifty years.

29 And all the days of Noah were nine hundred and fifty years: and he died.

CHAPTER 10

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1 Now these are the generations of the sons of Noah, Shem, Ham, and Japheth: and unto them were sons born after the flood.

2 The sons of Japheth; Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras.

3 And the sons of Gomer; Ashkenaz, and Riphath, and Togarmah.

4 And the sons of Javan; Elishah, and Tarshish, Kittim, and Dodanim.

5 By these were the isles of the Gentiles divided in their lands; every one after his tongue, after their families, in their nations.

6 And the sons of Ham; Cush, and Mizraim, and Phut, and Canaan.

7 And the sons of Cush; Seba, and Havilah, and Sabtah, and Raamah, and Sabtecha: and the sons of Raamah; Sheba, and Dedan.

8 And Cush begat Nimrod: he began to be a mighty one in the earth.

9 He was a mighty hunter before the LORD: wherefore it is said, Even as Nimrod the mighty hunter before the LORD.

10 And the beginning of his kingdom was Babel, and Erech, and Accad, and Calneh, in the land of Shinar.

11 Out of that land went forth Asshur, and builded Nineveh, and the city Rehoboth, and Calah,

12 And Resen between Nineveh and Calah: the same is a great city.

13 And Mizraim begat Ludim, and Anamim, and Lehabim, and Naphtuhim,

14 And Pathrusim, and Casluhim, (out of whom came Philistim,) and Caphtorim.

15 And Canaan begat Sidon his firstborn, and Heth,

16 And the Jebusite, and the Amorite, and the Girgasite,

17 And the Hivite, and the Arkite, and the Sinite,

18 And the Arvadite, and the Zemarite, and the Hamathite: and afterward were the families of the Canaanites spread abroad.

19 And the border of the Canaanites was from Sidon, as thou comest to Gerar, unto Gaza; as thou goest, unto Sodom, and Gomorrah, and Admah, and Zeboim, even unto Lasha.

20 These are the sons of Ham, after their families, after their tongues, in their countries, and in their nations.

21 Unto Shem also, the father of all the children of Eber, the brother of Japheth the elder, even to him were children born.

22 The children of Shem; Elam, and Asshur, and Arphaxad, and Lud, and Aram.

23 And the children of Aram; Uz, and Hul, and Gether, and Mash.

24 And Arphaxad begat Salah; and Salah begat Eber.

25 And unto Eber were born two sons: the name of one was Peleg; for in his days was the earth divided; and his brother's name was Joktan.

26 And Joktan begat Almodad, and Sheleph, and Hazarmaveth, and Jerah,

27 And Hadoram, and Uzal, and Diklah,

28 And Obal, and Abimael, and Sheba,

29 And Ophir, and Havilah, and Jobab: all these were the sons of Joktan.

30 And their dwelling was from Mesha, as thou goest unto Sephar a mount of the east.

31 These are the sons of Shem, after their families, after their tongues, in their lands, after their nations.

32 These are the families of the sons of Noah, after their generations, in their nations: and by these were the nations divided in the earth after the flood.

CHAPTER 11

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1 And the whole earth was of one language, and of one speech.

2 And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar; and they dwelt there.

3 And they said one to another, Go to, let us make brick, and burn them throughly. And they had brick for stone, and slime had they for morter.

4 And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth.

5 And the LORD came down to see the city and the tower, which the children of men builded.

6 And the LORD said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do.

7 Go to, let us go down, and there confound their language, that they may not understand one another's speech.

8 So the LORD scattered them abroad from thence upon the face of all the earth: and they left off to build the city.

9 Therefore is the name of it called Babel; because the LORD did there confound the language of all the earth: and from thence did the LORD scatter them abroad upon the face of all the earth.

10 These are the generations of Shem: Shem was an hundred years old, and begat Arphaxad two years after the flood:

11 And Shem lived after he begat Arphaxad five hundred years, and begat sons and daughters.

12 And Arphaxad lived five and thirty years, and begat Salah:

13 And Arphaxad lived after he begat Salah four hundred and three years, and begat sons and daughters.

14 And Salah lived thirty years, and begat Eber:

15 And Salah lived after he begat Eber four hundred and three years, and begat sons and daughters.

16 And Eber lived four and thirty years, and begat Peleg:

17 And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters.

18 And Peleg lived thirty years, and begat Reu:

19 And Peleg lived after he begat Reu two hundred and nine years, and begat sons and daughters.

20 And Reu lived two and thirty years, and begat Serug:

21 And Reu lived after he begat Serug two hundred and seven years, and begat sons and daughters.

22 And Serug lived thirty years, and begat Nahor:

23 And Serug lived after he begat Nahor two hundred years, and begat sons and daughters.

24 And Nahor lived nine and twenty years, and begat Terah:

25 And Nahor lived after he begat Terah an hundred and nineteen years, and begat sons and daughters.

26 And Terah lived seventy years, and begat Abram, Nahor, and Haran.

27 Now these are the generations of Terah: Terah begat Abram, Nahor, and Haran; and Haran begat Lot.

28 And Haran died before his father Terah in the land of his nativity, in Ur of the Chaldees.

29 And Abram and Nahor took them wives: the name of Abram's wife was Sarai; and the name of Nahor's wife, Milcah, the daughter of Haran, the father of Milcah, and the father of Iscah.

30 But Sarai was barren; she had no child.

31 And Terah took Abram his son, and Lot the son of Haran his son's son, and Sarai his daughter in law, his son Abram's wife; and they went forth with them from Ur of the Chaldees, to go into the land of Canaan; and they came unto Haran, and dwelt there.

32 And the days of Terah were two hundred and five years: and Terah died in Haran.

CHAPTER 12

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1 Now the LORD had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will shew thee:

2 And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing:

3 And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed.

4 So Abram departed, as the LORD had spoken unto him; and Lot went with him: and Abram was seventy and five years old when he departed out of Haran.

5 And Abram took Sarai his wife, and Lot his brother's son, and all their substance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came.

6 And Abram passed through the land unto the place of Sichem, unto the plain of Moreh. And the Canaanite was then in the land.

7 And the LORD appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto the LORD, who appeared unto him.

8 And he removed from thence unto a mountain on the east of Bethel, and pitched his tent, having Bethel on the west, and Hai on the east: and there he builded an altar unto the LORD, and called upon the name of the LORD.

9 And Abram journeyed, going on still toward the south.

10 And there was a famine in the land: and Abram went down into Egypt to sojourn there; for the famine was grievous in the land.

11 And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife, Behold now, I know that thou art a fair woman to look upon:

12 Therefore it shall come to pass, when the Egyptians shall see thee, that they shall say, This is his wife: and they will kill me, but they will save thee alive.

13 Say, I pray thee, thou art my sister: that it may be well with me for thy sake; and my soul shall live because of thee.

14 And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair.

15 The princes also of Pharaoh saw her, and commended her before Pharaoh: and the woman was taken into Pharaoh's house.

16 And he entreated Abram well for her sake: and he had sheep, and oxen, and he asses, and menservants, and maidservants, and she asses, and camels.

17 And the LORD plagued Pharaoh and his house with great plagues because of Sarai Abram's wife.

18 And Pharaoh called Abram, and said, What is this that thou hast done unto me? why didst thou not tell me that she was thy wife?

19 Why saidst thou, She is my sister? so I might have taken her to me to wife: now therefore behold thy wife, take her, and go thy way.

20 And Pharaoh commanded his men concerning him: and they sent him away, and his wife, and all that he had.

CHAPTER 13

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1 And Abram went up out of Egypt, he, and his wife, and all that he had, and Lot with him, into the south.

2 And Abram was very rich in cattle, in silver, and in gold.

3 And he went on his journeys from the south even to Bethel, unto the place where his tent had been at the beginning, between Bethel and Hai;

4 Unto the place of the altar, which he had made there at the first: and there Abram called on the name of the LORD.

5 And Lot also, which went with Abram, had flocks, and herds, and tents.

6 And the land was not able to bear them, that they might dwell together: for their substance was great, so that they could not dwell together.

7 And there was a strife between the herdmen of Abram's cattle and the herdmen of Lot's cattle: and the Canaanite and the Perizzite dwelled then in the land.

8 And Abram said unto Lot, Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we be brethren.

9 Is not the whole land before thee? separate thyself, I pray thee, from me: if thou wilt take the left hand, then I will go to the right; or if thou depart to the right hand, then I will go to the left.

10 And Lot lifted up his eyes, and beheld all the plain of Jordan, that it was well watered every where, before the LORD destroyed Sodom and Gomorrah, even as the garden of the LORD, like the land of Egypt, as thou comest unto Zoar.

11 Then Lot chose him all the plain of Jordan; and Lot journeyed east: and they separated themselves the one from the other.

12 Abram dwelled in the land of Canaan, and Lot dwelled in the cities of the plain, and pitched his tent toward Sodom.

13 But the men of Sodom were wicked and sinners before the LORD exceedingly.

14 And the LORD said unto Abram, after that Lot was separated from him, Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward, and westward:

15 For all the land which thou seest, to thee will I give it, and to thy seed for ever.

16 And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, then shall thy seed also be numbered.

17 Arise, walk through the land in the length of it and in the breadth of it; for I will give it unto thee.

18 Then Abram removed his tent, and came and dwelt in the plain of Mamre, which is in Hebron, and built there an altar unto the LORD.

CHAPTER 14

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1 And it came to pass in the days of Amraphel king of Shinar, Arioch king of Ellasar, Chedorlaomer king of Elam, and Tidal king of nations;

2 That these made war with Bera king of Sodom, and with Birsha king of Gomorrah, Shinab king of Admah, and Shemeber king of Zeboiim, and the king of Bela, which is Zoar.

3 All these were joined together in the vale of Siddim, which is the salt sea.

4 Twelve years they served Chedorlaomer, and in the thirteenth year they rebelled.

5 And in the fourteenth year came Chedorlaomer, and the kings that were with him, and smote the Rephaims in Ashteroth Karnaim, and the Zuzims in Ham, and the Emims in Shaveh Kiriathaim,

6 And the Horites in their mount Seir, unto Elparan, which is by the wilderness.

7 And they returned, and came to Enmishpat, which is Kadesh, and smote all the country of the Amalekites, and also the Amorites, that dwelt in Hazezontamar.

8 And there went out the king of Sodom, and the king of Gomorrah, and the king of Admah, and the king of Zeboiim, and the king of Bela (the same is Zoar;) and they joined battle with them in the vale of Siddim;

9 With Chedorlaomer the king of Elam, and with Tidal king of nations, and Amraphel king of Shinar, and Arioch king of Ellasar; four kings with five.

10 And the vale of Siddim was full of slimepits; and the kings of Sodom and Gomorrah fled, and fell there; and they that remained fled to the mountain.

11 And they took all the goods of Sodom and Gomorrah, and all their victuals, and went their way.

12 And they took Lot, Abram's brother's son, who dwelt in Sodom, and his goods, and departed.

13 And there came one that had escaped, and told Abram the Hebrew; for he dwelt in the plain of Mamre the Amorite, brother of Eshcol, and brother of Aner: and these were confederate with Abram.

14 And when Abram heard that his brother was taken captive, he armed his trained servants, born in his own house, three hundred and eighteen, and pursued them unto Dan.

15 And he divided himself against them, he and his servants, by night, and smote them, and pursued them unto Hobah, which is on the left hand of Damascus.

16 And he brought back all the goods, and also brought again his brother Lot, and his goods, and the women also, and the people.

17 And the king of Sodom went out to meet him after his return from the slaughter of Chedorlaomer, and of the kings that were with him, at the valley of Shaveh, which is the king's dale.

18 And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God.

19 And he blessed him, and said, Blessed be Abram of the most high God, possessor of heaven and earth:

20 And blessed be the most high God, which hath delivered thine enemies into thy hand. And he gave him tithes of all.

21 And the king of Sodom said unto Abram, Give me the persons, and take the goods to thyself.

22 And Abram said to the king of Sodom, I have lift up mine hand unto the LORD, the most high God, the possessor of heaven and earth,

23 That I will not take from a thread even to a shoelatchet, and that I will not take any thing that is thine, lest thou shouldest say, I have made Abram rich:

24 Save only that which the young men have eaten, and the portion of the men which went with me, Aner, Eshcol, and Mamre; let them take their portion.

CHAPTER 15

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1 After these things the word of the LORD came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward.

2 And Abram said, Lord GOD, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus?

3 And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir.

4 And, behold, the word of the LORD came unto him, saying, This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir.

5 And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be.

6 And he believed in the LORD; and he counted it to him for righteousness.

7 And he said unto him, I am the LORD that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.

8 And he said, Lord GOD, whereby shall I know that I shall inherit it?

9 And he said unto him, Take me an heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon.

10 And he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not.

11 And when the fowls came down upon the carcases, Abram drove them away.

12 And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him.

13 And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years;

14 And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance.

15 And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age.

16 But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.

17 And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces.

18 In the same day the LORD made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates:

19 The Kenites, and the Kenizzites, and the Kadmonites,

20 And the Hittites, and the Perizzites, and the Rephaims,

21 And the Amorites, and the Canaanites, and the Girgashites, and the Jebusites.

CHAPTER 16

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1 Now Sarai Abram's wife bare him no children: and she had an handmaid, an Egyptian, whose name was Hagar.

2 And Sarai said unto Abram, Behold now, the LORD hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai.

3 And Sarai Abram's wife took Hagar her maid the Egyptian, after Abram had dwelt ten years in the land of Canaan, and gave her to her husband Abram to be his wife.

4 And he went in unto Hagar, and she conceived: and when she saw that she had conceived, her mistress was despised in her eyes.

5 And Sarai said unto Abram, My wrong be upon thee: I have given my maid into thy bosom; and when she saw that she had conceived, I was despised in her eyes: the LORD judge between me and thee.

6 But Abram said unto Sarai, Behold, thy maid is in thy hand; do to her as it pleaseth thee. And when Sarai dealt hardly with her, she fled from her face.

7 And the angel of the LORD found her by a fountain of water in the wilderness, by the fountain in the way to Shur.

8 And he said, Hagar, Sarai's maid, whence camest thou? and whither wilt thou go? And she said, I flee from the face of my mistress Sarai.

9 And the angel of the LORD said unto her, Return to thy mistress, and submit thyself under her hands.

10 And the angel of the LORD said unto her, I will multiply thy seed exceedingly, that it shall not be numbered for multitude.

11 And the angel of the LORD said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the LORD hath heard thy affliction.

12 And he will be a wild man; his hand will be against every man, and every man's hand against him; and he shall dwell in the presence of all his brethren.

13 And she called the name of the LORD that spake unto her, Thou God seest me: for she said, Have I also here looked after him that seeth me?

14 Wherefore the well was called Beerlahairoi; behold, it is between Kadesh and Bered.

15 And Hagar bare Abram a son: and Abram called his son's name, which Hagar bare, Ishmael.

16 And Abram was fourscore and six years old, when Hagar bare Ishmael to Abram.

CHAPTER 17

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1 And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect.

2 And I will make my covenant between me and thee, and will multiply thee exceedingly.

3 And Abram fell on his face: and God talked with him, saying,

4 As for me, behold, my covenant is with thee, and thou shalt be a father of many nations.

5 Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee.

6 And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee.

7 And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee.

8 And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God.

9 And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations.

10 This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised.

11 And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you.

12 And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed.

13 He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant.

14 And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant.

15 And God said unto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be.

16 And I will bless her, and give thee a son also of her: yea, I will bless her, and she shall be a mother of nations; kings of people shall be of her.

17 Then Abraham fell upon his face, and laughed, and said in his heart, Shall a child be born unto him that is an hundred years old? and shall Sarah, that is ninety years old, bear?

18 And Abraham said unto God, O that Ishmael might live before thee!

19 And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and with his seed after him.

20 And as for Ishmael, I have heard thee: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation.

21 But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year.

22 And he left off talking with him, and God went up from Abraham.

23 And Abraham took Ishmael his son, and all that were born in his house, and all that were bought with his money, every male among the men of Abraham's house; and circumcised the flesh of their foreskin in the selfsame day, as God had said unto him.

24 And Abraham was ninety years old and nine, when he was circumcised in the flesh of his foreskin.

25 And Ishmael his son was thirteen years old, when he was circumcised in the flesh of his foreskin.

26 In the selfsame day was Abraham circumcised, and Ishmael his son.

27 And all the men of his house, born in the house, and bought with money of the stranger, were circumcised with him.

CHAPTER 18

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1 And the LORD appeared unto him in the plains of Mamre: and he sat in the tent door in the heat of the day;

2 And he lift up his eyes and looked, and, lo, three men stood by him: and when he saw them, he ran to meet them from the tent door, and bowed himself toward the ground,

3 And said, My Lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant:

4 Let a little water, I pray you, be fetched, and wash your feet, and rest yourselves under the tree:

5 And I will fetch a morsel of bread, and comfort ye your hearts; after that ye shall pass on: for therefore are ye come to your servant. And they said, So do, as thou hast said.

6 And Abraham hastened into the tent unto Sarah, and said, Make ready quickly three measures of fine meal, knead it, and make cakes upon the hearth.

7 And Abraham ran unto the herd, and fetcht a calf tender and good, and gave it unto a young man; and he hasted to dress it.

8 And he took butter, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat.

9 And they said unto him, Where is Sarah thy wife? And he said, Behold, in the tent.

10 And he said, I will certainly return unto thee according to the time of life; and, lo, Sarah thy wife shall have a son. And Sarah heard it in the tent door, which was behind him.

11 Now Abraham and Sarah were old and well stricken in age; and it ceased to be with Sarah after the manner of women.

12 Therefore Sarah laughed within herself, saying, After I am waxed old shall I have pleasure, my lord being old also?

13 And the LORD said unto Abraham, Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, which am old?

14 Is any thing too hard for the LORD? At the time appointed I will return unto thee, according to the time of life, and Sarah shall have a son.

15 Then Sarah denied, saying, I laughed not; for she was afraid. And he said, Nay; but thou didst laugh.

16 And the men rose up from thence, and looked toward Sodom: and Abraham went with them to bring them on the way.

17 And the LORD said, Shall I hide from Abraham that thing which I do;

18 Seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him?

19 For I know him, that he will command his children and his household after him, and they shall keep the way of the LORD, to do justice and judgment; that the LORD may bring upon Abraham that which he hath spoken of him.

20 And the LORD said, Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous;

21 I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me; and if not, I will know.

22 And the men turned their faces from thence, and went toward Sodom: but Abraham stood yet before the LORD.

23 And Abraham drew near, and said, Wilt thou also destroy the righteous with the wicked?

24 Peradventure there be fifty righteous within the city: wilt thou also destroy and not spare the place for the fifty righteous that are therein?

25 That be far from thee to do after this manner, to slay the righteous with the wicked: and that the righteous should be as the wicked, that be far from thee: Shall not the Judge of all the earth do right?

26 And the LORD said, If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes.

27 And Abraham answered and said, Behold now, I have taken upon me to speak unto the Lord, which am but dust and ashes:

28 Peradventure there shall lack five of the fifty righteous: wilt thou destroy all the city for lack of five? And he said, If I find there forty and five, I will not destroy it.

29 And he spake unto him yet again, and said, Peradventure there shall be forty found there. And he said, I will not do it for forty's sake.

30 And he said unto him, Oh let not the Lord be angry, and I will speak: Peradventure there shall thirty be found there. And he said, I will not do it, if I find thirty there.

31 And he said, Behold now, I have taken upon me to speak unto the Lord: Peradventure there shall be twenty found there. And he said, I will not destroy it for twenty's sake.

32 And he said, Oh let not the Lord be angry, and I will speak yet but this once: Peradventure ten shall be found there. And he said, I will not destroy it for ten's sake.

33 And the LORD went his way, as soon as he had left communing with Abraham: and Abraham returned unto his place.

CHAPTER 19

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1 And there came two angels to Sodom at even; and Lot sat in the gate of Sodom: and Lot seeing them rose up to meet them; and he bowed himself with his face toward the ground;

2 And he said, Behold now, my lords, turn in, I pray you, into your servant's house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your ways. And they said, Nay; but we will abide in the street all night.

3 And he pressed upon them greatly; and they turned in unto him, and entered into his house; and he made them a feast, and did bake unleavened bread, and they did eat.

4 But before they lay down, the men of the city, even the men of Sodom, compassed the house round, both old and young, all the people from every quarter:

5 And they called unto Lot, and said unto him, Where are the men which came in to thee this night? bring them out unto us, that we may know them.

6 And Lot went out at the door unto them, and shut the door after him,

7 And said, I pray you, brethren, do not so wickedly.

8 Behold now, I have two daughters which have not known man; let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes: only unto these men do nothing; for therefore came they under the shadow of my roof.

9 And they said, Stand back. And they said again, This one fellow came in to sojourn, and he will needs be a judge: now will we deal worse with thee, than with them. And they pressed sore upon the man, even Lot, and came near to break the door.

10 But the men put forth their hand, and pulled Lot into the house to them, and shut to the door.

11 And they smote the men that were at the door of the house with blindness, both small and great: so that they wearied themselves to find the door.

12 And the men said unto Lot, Hast thou here any besides? son in law, and thy sons, and thy daughters, and whatsoever thou hast in the city, bring them out of this place:

13 For we will destroy this place, because the cry of them is waxen great before the face of the LORD; and the LORD hath sent us to destroy it.

14 And Lot went out, and spake unto his sons in law, which married his daughters, and said, Up, get you out of this place; for the LORD will destroy this city. But he seemed as one that mocked unto his sons in law.

15 And when the morning arose, then the angels hastened Lot, saying, Arise, take thy wife, and thy two daughters, which are here; lest thou be consumed in the iniquity of the city.

16 And while he lingered, the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters; the LORD being merciful unto him: and they brought him forth, and set him without the city.

17 And it came to pass, when they had brought them forth abroad, that he said, Escape for thy life; look not behind thee, neither stay thou in all the plain; escape to the mountain, lest thou be consumed.

18 And Lot said unto them, Oh, not so, my Lord:

19 Behold now, thy servant hath found grace in thy sight, and thou hast magnified thy mercy, which thou hast shewed unto me in saving my life; and I cannot escape to the mountain, lest some evil take me, and I die:

20 Behold now, this city is near to flee unto, and it is a little one: Oh, let me escape thither, (is it not a little one?) and my soul shall live.

21 And he said unto him, See, I have accepted thee concerning this thing also, that I will not overthrow this city, for the which thou hast spoken.

22 Haste thee, escape thither; for I cannot do any thing till thou be come thither. Therefore the name of the city was called Zoar.

23 The sun was risen upon the earth when Lot entered into Zoar.

24 Then the LORD rained upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven;

25 And he overthrew those cities, and all the plain, and all the inhabitants of the cities, and that which grew upon the ground.

26 But his wife looked back from behind him, and she became a pillar of salt.

27 And Abraham gat up early in the morning to the place where he stood before the LORD:

28 And he looked toward Sodom and Gomorrah, and toward all the land of the plain, and beheld, and, lo, the smoke of the country went up as the smoke of a furnace.

29 And it came to pass, when God destroyed the cities of the plain, that God remembered Abraham, and sent Lot out of the midst of the overthrow, when he overthrew the cities in the which Lot dwelt.

30 And Lot went up out of Zoar, and dwelt in the mountain, and his two daughters with him; for he feared to dwell in Zoar: and he dwelt in a cave, he and his two daughters.

31 And the firstborn said unto the younger, Our father is old, and there is not a man in the earth to come in unto us after the manner of all the earth:

32 Come, let us make our father drink wine, and we will lie with him, that we may preserve seed of our father.

33 And they made their father drink wine that night: and the firstborn went in, and lay with her father; and he perceived not when she lay down, nor when she arose.

34 And it came to pass on the morrow, that the firstborn said unto the younger, Behold, I lay yesternight with my father: let us make him drink wine this night also; and go thou in, and lie with him, that we may preserve seed of our father.

35 And they made their father drink wine that night also: and the younger arose, and lay with him; and he perceived not when she lay down, nor when she arose.

36 Thus were both the daughters of Lot with child by their father.

37 And the firstborn bare a son, and called his name Moab: the same is the father of the Moabites unto this day.

38 And the younger, she also bare a son, and called his name Benammi: the same is the father of the children of Ammon unto this day.

CHAPTER 20

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1 And Abraham journeyed from thence toward the south country, and dwelled between Kadesh and Shur, and sojourned in Gerar.

2 And Abraham said of Sarah his wife, She is my sister: and Abimelech king of Gerar sent, and took Sarah.

3 But God came to Abimelech in a dream by night, and said to him, Behold, thou art but a dead man, for the woman which thou hast taken; for she is a man's wife.

4 But Abimelech had not come near her: and he said, Lord, wilt thou slay also a righteous nation?

5 Said he not unto me, She is my sister? and she, even she herself said, He is my brother: in the integrity of my heart and innocency of my hands have I done this.

6 And God said unto him in a dream, Yea, I know that thou didst this in the integrity of thy heart; for I also withheld thee from sinning against me: therefore suffered I thee not to touch her.

7 Now therefore restore the man his wife; for he is a prophet, and he shall pray for thee, and thou shalt live: and if thou restore her not, know thou that thou shalt surely die, thou, and all that are thine.

8 Therefore Abimelech rose early in the morning, and called all his servants, and told all these things in their ears: and the men were sore afraid.

9 Then Abimelech called Abraham, and said unto him, What hast thou done unto us? and what have I offended thee, that thou hast brought on me and on my kingdom a great sin? thou hast done deeds unto me that ought not to be done.

10 And Abimelech said unto Abraham, What sawest thou, that thou hast done this thing?

11 And Abraham said, Because I thought, Surely the fear of God is not in this place; and they will slay me for my wife's sake.

12 And yet indeed she is my sister; she is the daughter of my father, but not the daughter of my mother; and she became my wife.

13 And it came to pass, when God caused me to wander from my father's house, that I said unto her, This is thy kindness which thou shalt shew unto me; at every place whither we shall come, say of me, He is my brother.

14 And Abimelech took sheep, and oxen, and menservants, and womenservants, and gave them unto Abraham, and restored him Sarah his wife.

15 And Abimelech said, Behold, my land is before thee: dwell where it pleaseth thee.

16 And unto Sarah he said, Behold, I have given thy brother a thousand pieces of silver: behold, he is to thee a covering of the eyes, unto all that are with thee, and with all other: thus she was reproved.

17 So Abraham prayed unto God: and God healed Abimelech, and his wife, and his maidservants; and they bare children.

18 For the LORD had fast closed up all the wombs of the house of Abimelech, because of Sarah Abraham's wife.

CHAPTER 21

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1 And the LORD visited Sarah as he had said, and the LORD did unto Sarah as he had spoken.

2 For Sarah conceived, and bare Abraham a son in his old age, at the set time of which God had spoken to him.

3 And Abraham called the name of his son that was born unto him, whom Sarah bare to him, Isaac.

4 And Abraham circumcised his son Isaac being eight days old, as God had commanded him.

5 And Abraham was an hundred years old, when his son Isaac was born unto him.

6 And Sarah said, God hath made me to laugh, so that all that hear will laugh with me.

7 And she said, Who would have said unto Abraham, that Sarah should have given children suck? for I have born him a son in his old age.

8 And the child grew, and was weaned: and Abraham made a great feast the same day that Isaac was weaned.

9 And Sarah saw the son of Hagar the Egyptian, which she had born unto Abraham, mocking.

10 Wherefore she said unto Abraham, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, even with Isaac.

11 And the thing was very grievous in Abraham's sight because of his son.

12 And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called.

13 And also of the son of the bondwoman will I make a nation, because he is thy seed.

14 And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of Beersheba.

15 And the water was spent in the bottle, and she cast the child under one of the shrubs.

16 And she went, and sat her down over against him a good way off, as it were a bowshot: for she said, Let me not see the death of the child. And she sat over against him, and lift up her voice, and wept.

17 And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is.

18 Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation.

19 And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink.

20 And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer.

21 And he dwelt in the wilderness of Paran: and his mother took him a wife out of the land of Egypt.

22 And it came to pass at that time, that Abimelech and Phichol the chief captain of his host spake unto Abraham, saying, God is with thee in all that thou doest:

23 Now therefore swear unto me here by God that thou wilt not deal falsely with me, nor with my son, nor with my son's son: but according to the kindness that I have done unto thee, thou shalt do unto me, and to the land wherein thou hast sojourned.

24 And Abraham said, I will swear.

25 And Abraham reproved Abimelech because of a well of water, which Abimelech's servants had violently taken away.

26 And Abimelech said, I wot not who hath done this thing: neither didst thou tell me, neither yet heard I of it, but to day.

27 And Abraham took sheep and oxen, and gave them unto Abimelech; and both of them made a covenant.

28 And Abraham set seven ewe lambs of the flock by themselves.

29 And Abimelech said unto Abraham, What mean these seven ewe lambs which thou hast set by themselves?

30 And he said, For these seven ewe lambs shalt thou take of my hand, that they may be a witness unto me, that I have digged this well.

31 Wherefore he called that place Beersheba; because there they sware both of them.

32 Thus they made a covenant at Beersheba: then Abimelech rose up, and Phichol the chief captain of his host, and they returned into the land of the Philistines.

33 And Abraham planted a grove in Beersheba, and called there on the name of the LORD, the everlasting God.

34 And Abraham sojourned in the Philistines' land many days.

CHAPTER 22

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1 And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am.

2 And he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of.

3 And Abraham rose up early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son, and clave the wood for the burnt offering, and rose up, and went unto the place of which God had told him.

4 Then on the third day Abraham lifted up his eyes, and saw the place afar off.

5 And Abraham said unto his young men, Abide ye here with the ass; and I and the lad will go yonder and worship, and come again to you.

6 And Abraham took the wood of the burnt offering, and laid it upon Isaac his son; and he took the fire in his hand, and a knife; and they went both of them together.

7 And Isaac spake unto Abraham his father, and said, My father: and he said, Here am I, my son. And he said, Behold the fire and the wood: but where is the lamb for a burnt offering?

8 And Abraham said, My son, God will provide himself a lamb for a burnt offering: so they went both of them together.

9 And they came to the place which God had told him of; and Abraham built an altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar upon the wood.

10 And Abraham stretched forth his hand, and took the knife to slay his son.

11 And the angel of the LORD called unto him out of heaven, and said, Abraham, Abraham: and he said, Here am I.

12 And he said, Lay not thine hand upon the lad, neither do thou any thing unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me.

13 And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in a thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son.

14 And Abraham called the name of that place Jehovahjireh: as it is said to this day, In the mount of the LORD it shall be seen.

15 And the angel of the LORD called unto Abraham out of heaven the second time,

16 And said, By myself have I sworn, saith the LORD, for because thou hast done this thing, and hast not withheld thy son, thine only son:

17 That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies;

18 And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice.

19 So Abraham returned unto his young men, and they rose up and went together to Beersheba; and Abraham dwelt at Beersheba.

20 And it came to pass after these things, that it was told Abraham, saying, Behold, Milcah, she hath also born children unto thy brother Nahor;

21 Huz his firstborn, and Buz his brother, and Kemuel the father of Aram,

22 And Chesed, and Hazo, and Pildash, and Jidlaph, and Bethuel.

23 And Bethuel begat Rebekah: these eight Milcah did bear to Nahor, Abraham's brother.

24 And his concubine, whose name was Reumah, she bare also Tebah, and Gaham, and Thahash, and Maachah.

CHAPTER 23

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1 And Sarah was an hundred and seven and twenty years old: these were the years of the life of Sarah.

2 And Sarah died in Kirjatharba; the same is Hebron in the land of Canaan: and Abraham came to mourn for Sarah, and to weep for her.

3 And Abraham stood up from before his dead, and spake unto the sons of Heth, saying,

4 I am a stranger and a sojourner with you: give me a possession of a buryingplace with you, that I may bury my dead out of my sight.

5 And the children of Heth answered Abraham, saying unto him,

6 Hear us, my lord: thou art a mighty prince among us: in the choice of our sepulchres bury thy dead; none of us shall withhold from thee his sepulchre, but that thou mayest bury thy dead.

7 And Abraham stood up, and bowed himself to the people of the land, even to the children of Heth.

8 And he communed with them, saying, If it be your mind that I should bury my dead out of my sight; hear me, and intreat for me to Ephron the son of Zohar,

9 That he may give me the cave of Machpelah, which he hath, which is in the end of his field; for as much money as it is worth he shall give it me for a possession of a buryingplace amongst you.

10 And Ephron dwelt among the children of Heth: and Ephron the Hittite answered Abraham in the audience of the children of Heth, even of all that went in at the gate of his city, saying,

11 Nay, my lord, hear me: the field give I thee, and the cave that is therein, I give it thee; in the presence of the sons of my people give I it thee: bury thy dead.

12 And Abraham bowed down himself before the people of the land.

13 And he spake unto Ephron in the audience of the people of the land, saying, But if thou wilt give it, I pray thee, hear me: I will give thee money for the field; take it of me, and I will bury my dead there.

14 And Ephron answered Abraham, saying unto him,

15 My lord, hearken unto me: the land is worth four hundred shekels of silver; what is that betwixt me and thee? bury therefore thy dead.

16 And Abraham hearkened unto Ephron; and Abraham weighed to Ephron the silver, which he had named in the audience of the sons of Heth, four hundred shekels of silver, current money with the merchant.

17 And the field of Ephron, which was in Machpelah, which was before Mamre, the field, and the cave which was therein, and all the trees that were in the field, that were in all the borders round about, were made sure

18 Unto Abraham for a possession in the presence of the children of Heth, before all that went in at the gate of his city.

19 And after this, Abraham buried Sarah his wife in the cave of the field of Machpelah before Mamre: the same is Hebron in the land of Canaan.

20 And the field, and the cave that is therein, were made sure unto Abraham for a possession of a buryingplace by the sons of Heth.

CHAPTER 24

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1 And Abraham was old, and well stricken in age: and the LORD had blessed Abraham in all things.

2 And Abraham said unto his eldest servant of his house, that ruled over all that he had, Put, I pray thee, thy hand under my thigh:

3 And I will make thee swear by the LORD, the God of heaven, and the God of the earth, that thou shalt not take a wife unto my son of the daughters of the Canaanites, among whom I dwell:

4 But thou shalt go unto my country, and to my kindred, and take a wife unto my son Isaac.

5 And the servant said unto him, Peradventure the woman will not be willing to follow me unto this land: must I needs bring thy son again unto the land from whence thou camest?

6 And Abraham said unto him, Beware thou that thou bring not my son thither again.

7 The LORD God of heaven, which took me from my father's house, and from the land of my kindred, and which spake unto me, and that sware unto me, saying, Unto thy seed will I give this land; he shall send his angel before thee, and thou shalt take a wife unto my son from thence.

8 And if the woman will not be willing to follow thee, then thou shalt be clear from this my oath: only bring not my son thither again.

9 And the servant put his hand under the thigh of Abraham his master, and sware to him concerning that matter.

10 And the servant took ten camels of the camels of his master, and departed; for all the goods of his master were in his hand: and he arose, and went to Mesopotamia, unto the city of Nahor.

11 And he made his camels to kneel down without the city by a well of water at the time of the evening, even the time that women go out to draw water.

12 And he said, O LORD God of my master Abraham, I pray thee, send me good speed this day, and shew kindness unto my master Abraham.

13 Behold, I stand here by the well of water; and the daughters of the men of the city come out to draw water:

14 And let it come to pass, that the damsel to whom I shall say, Let down thy pitcher, I pray thee, that I may drink; and she shall say, Drink, and I will give thy camels drink also: let the same be she that thou hast appointed for thy servant Isaac; and thereby shall I know that thou hast shewed kindness unto my master.

15 And it came to pass, before he had done speaking, that, behold, Rebekah came out, who was born to Bethuel, son of Milcah, the wife of Nahor, Abraham's brother, with her pitcher upon her shoulder.

16 And the damsel was very fair to look upon, a virgin, neither had any man known her: and she went down to the well, and filled her pitcher, and came up.

17 And the servant ran to meet her, and said, Let me, I pray thee, drink a little water of thy pitcher.

18 And she said, Drink, my lord: and she hasted, and let down her pitcher upon her hand, and gave him drink.

19 And when she had done giving him drink, she said, I will draw water for thy camels also, until they have done drinking.

20 And she hasted, and emptied her pitcher into the trough, and ran again unto the well to draw water, and drew for all his camels.

21 And the man wondering at her held his peace, to wit whether the LORD had made his journey prosperous or not.

22 And it came to pass, as the camels had done drinking, that the man took a golden earring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold;

23 And said, Whose daughter art thou? tell me, I pray thee: is there room in thy father's house for us to lodge in?

24 And she said unto him, I am the daughter of Bethuel the son of Milcah, which she bare unto Nahor.

25 She said moreover unto him, We have both straw and provender enough, and room to lodge in.

26 And the man bowed down his head, and worshipped the LORD.

27 And he said, Blessed be the LORD God of my master Abraham, who hath not left destitute my master of his mercy and his truth: I being in the way, the LORD led me to the house of my master's brethren.

28 And the damsel ran, and told them of her mother's house these things.

29 And Rebekah had a brother, and his name was Laban: and Laban ran out unto the man, unto the well.

30 And it came to pass, when he saw the earring and bracelets upon his sister's hands, and when he heard the words of Rebekah his sister, saying, Thus spake the man unto me; that he came unto the man; and, behold, he stood by the camels at the well.

31 And he said, Come in, thou blessed of the LORD; wherefore standest thou without? for I have prepared the house, and room for the camels.

32 And the man came into the house: and he ungirded his camels, and gave straw and provender for the camels, and water to wash his feet, and the men's feet that were with him.

33 And there was set meat before him to eat: but he said, I will not eat, until I have told mine errand. And he said, Speak on.

34 And he said, I am Abraham's servant.

35 And the LORD hath blessed my master greatly; and he is become great: and he hath given him flocks, and herds, and silver, and gold, and menservants, and maidservants, and camels, and asses.

36 And Sarah my master's wife bare a son to my master when she was old: and unto him hath he given all that he hath.

37 And my master made me swear, saying, Thou shalt not take a wife to my son of the daughters of the Canaanites, in whose land I dwell:

38 But thou shalt go unto my father's house, and to my kindred, and take a wife unto my son.

39 And I said unto my master, Peradventure the woman will not follow me.

40 And he said unto me, The LORD, before whom I walk, will send his angel with thee, and prosper thy way; and thou shalt take a wife for my son of my kindred, and of my father's house:

41 Then shalt thou be clear from this my oath, when thou comest to my kindred; and if they give not thee one, thou shalt be clear from my oath.

42 And I came this day unto the well, and said, O LORD God of my master Abraham, if now thou do prosper my way which I go:

43 Behold, I stand by the well of water; and it shall come to pass, that when the virgin cometh forth to draw water, and I say to her, Give me, I pray thee, a little water of thy pitcher to drink;

44 And she say to me, Both drink thou, and I will also draw for thy camels: let the same be the woman whom the LORD hath appointed out for my master's son.

45 And before I had done speaking in mine heart, behold, Rebekah came forth with her pitcher on her shoulder; and she went down unto the well, and drew water: and I said unto her, Let me drink, I pray thee.

46 And she made haste, and let down her pitcher from her shoulder, and said, Drink, and I will give thy camels drink also: so I drank, and she made the camels drink also.

47 And I asked her, and said, Whose daughter art thou? And she said, The daughter of Bethuel, Nahor's son, whom Milcah bare unto him: and I put the earring upon her face, and the bracelets upon her hands.

48 And I bowed down my head, and worshipped the LORD, and blessed the LORD God of my master Abraham, which had led me in the right way to take my master's brother's daughter unto his son.

49 And now if ye will deal kindly and truly with my master, tell me: and if not, tell me; that I may turn to the right hand, or to the left.

50 Then Laban and Bethuel answered and said, The thing proceedeth from the LORD: we cannot speak unto thee bad or good.

51 Behold, Rebekah is before thee, take her, and go, and let her be thy master's son's wife, as the LORD hath spoken.

52 And it came to pass, that, when Abraham's servant heard their words, he worshipped the LORD, bowing himself to the earth.

53 And the servant brought forth jewels of silver, and jewels of gold, and raiment, and gave them to Rebekah: he gave also to her brother and to her mother precious things.

54 And they did eat and drink, he and the men that were with him, and tarried all night; and they rose up in the morning, and he said, Send me away unto my master.

55 And her brother and her mother said, Let the damsel abide with us a few days, at the least ten; after that she shall go.

56 And he said unto them, Hinder me not, seeing the LORD hath prospered my way; send me away that I may go to my master.

57 And they said, We will call the damsel, and enquire at her mouth.

58 And they called Rebekah, and said unto her, Wilt thou go with this man? And she said, I will go.

59 And they sent away Rebekah their sister, and her nurse, and Abraham's servant, and his men.

60 And they blessed Rebekah, and said unto her, Thou art our sister, be thou the mother of thousands of millions, and let thy seed possess the gate of those which hate them.

61 And Rebekah arose, and her damsels, and they rode upon the camels, and followed the man: and the servant took Rebekah, and went his way.

62 And Isaac came from the way of the well Lahairoi; for he dwelt in the south country.

63 And Isaac went out to meditate in the field at the eventide: and he lifted up his eyes, and saw, and, behold, the camels were coming.

64 And Rebekah lifted up her eyes, and when she saw Isaac, she lighted off the camel.

65 For she had said unto the servant, What man is this that walketh in the field to meet us? And the servant had said, It is my master: therefore she took a vail, and covered herself.

66 And the servant told Isaac all things that he had done.

67 And Isaac brought her into his mother Sarah's tent, and took Rebekah, and she became his wife; and he loved her: and Isaac was comforted after his mother's death.

CHAPTER 25

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1 Then again Abraham took a wife, and her name was Keturah.

2 And she bare him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah.

3 And Jokshan begat Sheba, and Dedan. And the sons of Dedan were Asshurim, and Letushim, and Leummim.

4 And the sons of Midian; Ephah, and Epher, and Hanoch, and Abida, and Eldaah. All these were the children of Keturah.

5 And Abraham gave all that he had unto Isaac.

6 But unto the sons of the concubines, which Abraham had, Abraham gave gifts, and sent them away from Isaac his son, while he yet lived, eastward, unto the east country.

7 And these are the days of the years of Abraham's life which he lived, an hundred threescore and fifteen years.

8 Then Abraham gave up the ghost, and died in a good old age, an old man, and full of years; and was gathered to his people.

9 And his sons Isaac and Ishmael buried him in the cave of Machpelah, in the field of Ephron the son of Zohar the Hittite, which is before Mamre;

10 The field which Abraham purchased of the sons of Heth: there was Abraham buried, and Sarah his wife.

11 And it came to pass after the death of Abraham, that God blessed his son Isaac; and Isaac dwelt by the well Lahairoi.

12 Now these are the generations of Ishmael, Abraham's son, whom Hagar the Egyptian, Sarah's handmaid, bare unto Abraham:

13 And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam,

14 And Mishma, and Dumah, and Massa,

15 Hadar, and Tema, Jetur, Naphish, and Kedemah:

16 These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations.

17 And these are the years of the life of Ishmael, an hundred and thirty and seven years: and he gave up the ghost and died; and was gathered unto his people.

18 And they dwelt from Havilah unto Shur, that is before Egypt, as thou goest toward Assyria: and he died in the presence of all his brethren.

19 And these are the generations of Isaac, Abraham's son: Abraham begat Isaac:

20 And Isaac was forty years old when he took Rebekah to wife, the daughter of Bethuel the Syrian of Padanaram, the sister to Laban the Syrian.

21 And Isaac intreated the LORD for his wife, because she was barren: and the LORD was intreated of him, and Rebekah his wife conceived.

22 And the children struggled together within her; and she said, If it be so, why am I thus? And she went to enquire of the LORD.

23 And the LORD said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger.

24 And when her days to be delivered were fulfilled, behold, there were twins in her womb.

25 And the first came out red, all over like an hairy garment; and they called his name Esau.

26 And after that came his brother out, and his hand took hold on Esau's heel; and his name was called Jacob: and Isaac was threescore years old when she bare them.

27 And the boys grew: and Esau was a cunning hunter, a man of the field; and Jacob was a plain man, dwelling in tents.

28 And Isaac loved Esau, because he did eat of his venison: but Rebekah loved Jacob.

29 And Jacob sod pottage: and Esau came from the field, and he was faint:

30 And Esau said to Jacob, Feed me, I pray thee, with that same red pottage; for I am faint: therefore was his name called Edom.

31 And Jacob said, Sell me this day thy birthright.

32 And Esau said, Behold, I am at the point to die: and what profit shall this birthright do to me?

33 And Jacob said, Swear to me this day; and he sware unto him: and he sold his birthright unto Jacob.

34 Then Jacob gave Esau bread and pottage of lentiles; and he did eat and drink, and rose up, and went his way: thus Esau despised his birthright.

CHAPTER 26

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1 And there was a famine in the land, beside the first famine that was in the days of Abraham. And Isaac went unto Abimelech king of the Philistines unto Gerar.

2 And the LORD appeared unto him, and said, Go not down into Egypt; dwell in the land which I shall tell thee of:

3 Sojourn in this land, and I will be with thee, and will bless thee; for unto thee, and unto thy seed, I will give all these countries, and I will perform the oath which I sware unto Abraham thy father;

4 And I will make thy seed to multiply as the stars of heaven, and will give unto thy seed all these countries; and in thy seed shall all the nations of the earth be blessed;

5 Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws.

6 And Isaac dwelt in Gerar:

7 And the men of the place asked him of his wife; and he said, She is my sister: for he feared to say, She is my wife; lest, said he, the men of the place should kill me for Rebekah; because she was fair to look upon.

8 And it came to pass, when he had been there a long time, that Abimelech king of the Philistines looked out at a window, and saw, and, behold, Isaac was sporting with Rebekah his wife.

9 And Abimelech called Isaac, and said, Behold, of a surety she is thy wife: and how saidst thou, She is my sister? And Isaac said unto him, Because I said, Lest I die for her.

10 And Abimelech said, What is this thou hast done unto us? one of the people might lightly have lien with thy wife, and thou shouldest have brought guiltiness upon us.

11 And Abimelech charged all his people, saying, He that toucheth this man or his wife shall surely be put to death.

12 Then Isaac sowed in that land, and received in the same year an hundredfold: and the LORD blessed him.

13 And the man waxed great, and went forward, and grew until he became very great:

14 For he had possession of flocks, and possession of herds, and great store of servants: and the Philistines envied him.

15 For all the wells which his father's servants had digged in the days of Abraham his father, the Philistines had stopped them, and filled them with earth.

16 And Abimelech said unto Isaac, Go from us; for thou art much mightier than we.

17 And Isaac departed thence, and pitched his tent in the valley of Gerar, and dwelt there.

18 And Isaac digged again the wells of water, which they had digged in the days of Abraham his father; for the Philistines had stopped them after the death of Abraham: and he called their names after the names by which his father had called them.

19 And Isaac's servants digged in the valley, and found there a well of springing water.

20 And the herdmen of Gerar did strive with Isaac's herdmen, saying, The water is ours: and he called the name of the well Esek; because they strove with him.

21 And they digged another well, and strove for that also: and he called the name of it Sitnah.

22 And he removed from thence, and digged another well; and for that they strove not: and he called the name of it Rehoboth; and he said, For now the LORD hath made room for us, and we shall be fruitful in the land.

23 And he went up from thence to Beersheba.

24 And the LORD appeared unto him the same night, and said, I am the God of Abraham thy father: fear not, for I am with thee, and will bless thee, and multiply thy seed for my servant Abraham's sake.

25 And he builded an altar there, and called upon the name of the LORD, and pitched his tent there: and there Isaac's servants digged a well.

26 Then Abimelech went to him from Gerar, and Ahuzzath one of his friends, and Phichol the chief captain of his army.

27 And Isaac said unto them, Wherefore come ye to me, seeing ye hate me, and have sent me away from you?

28 And they said, We saw certainly that the LORD was with thee: and we said, Let there be now an oath betwixt us, even betwixt us and thee, and let us make a covenant with thee;

29 That thou wilt do us no hurt, as we have not touched thee, and as we have done unto thee nothing but good, and have sent thee away in peace: thou art now the blessed of the LORD.

30 And he made them a feast, and they did eat and drink.

31 And they rose up betimes in the morning, and sware one to another: and Isaac sent them away, and they departed from him in peace.

32 And it came to pass the same day, that Isaac's servants came, and told him concerning the well which they had digged, and said unto him, We have found water.

33 And he called it Shebah: therefore the name of the city is Beersheba unto this day.

34 And Esau was forty years old when he took to wife Judith the daughter of Beeri the Hittite, and Bashemath the daughter of Elon the Hittite:

35 Which were a grief of mind unto Isaac and to Rebekah.

CHAPTER 27

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1 And it came to pass, that when Isaac was old, and his eyes were dim, so that he could not see, he called Esau his eldest son, and said unto him, My son: and he said unto him, Behold, here am I.

2 And he said, Behold now, I am old, I know not the day of my death:

3 Now therefore take, I pray thee, thy weapons, thy quiver and thy bow, and go out to the field, and take me some venison;

4 And make me savoury meat, such as I love, and bring it to me, that I may eat; that my soul may bless thee before I die.

5 And Rebekah heard when Isaac spake to Esau his son. And Esau went to the field to hunt for venison, and to bring it.

6 And Rebekah spake unto Jacob her son, saying, Behold, I heard thy father speak unto Esau thy brother, saying,

7 Bring me venison, and make me savoury meat, that I may eat, and bless thee before the LORD before my death.

8 Now therefore, my son, obey my voice according to that which I command thee.

9 Go now to the flock, and fetch me from thence two good kids of the goats; and I will make them savoury meat for thy father, such as he loveth:

10 And thou shalt bring it to thy father, that he may eat, and that he may bless thee before his death.

11 And Jacob said to Rebekah his mother, Behold, Esau my brother is a hairy man, and I am a smooth man:

12 My father peradventure will feel me, and I shall seem to him as a deceiver; and I shall bring a curse upon me, and not a blessing.

13 And his mother said unto him, Upon me be thy curse, my son: only obey my voice, and go fetch me them.

14 And he went, and fetched, and brought them to his mother: and his mother made savoury meat, such as his father loved.

15 And Rebekah took goodly raiment of her eldest son Esau, which were with her in the house, and put them upon Jacob her younger son:

16 And she put the skins of the kids of the goats upon his hands, and upon the smooth of his neck:

17 And she gave the savoury meat and the bread, which she had prepared, into the hand of her son Jacob.

18 And he came unto his father, and said, My father: and he said, Here am I; who art thou, my son?

19 And Jacob said unto his father, I am Esau thy firstborn; I have done according as thou badest me: arise, I pray thee, sit and eat of my venison, that thy soul may bless me.

20 And Isaac said unto his son, How is it that thou hast found it so quickly, my son? And he said, Because the LORD thy God brought it to me.

21 And Isaac said unto Jacob, Come near, I pray thee, that I may feel thee, my son, whether thou be my very son Esau or not.

22 And Jacob went near unto Isaac his father; and he felt him, and said, The voice is Jacob's voice, but the hands are the hands of Esau.

23 And he discerned him not, because his hands were hairy, as his brother Esau's hands: so he blessed him.

24 And he said, Art thou my very son Esau? And he said, I am.

25 And he said, Bring it near to me, and I will eat of my son's venison, that my soul may bless thee. And he brought it near to him, and he did eat: and he brought him wine, and he drank.

26 And his father Isaac said unto him, Come near now, and kiss me, my son.

27 And he came near, and kissed him: and he smelled the smell of his raiment, and blessed him, and said, See, the smell of my son is as the smell of a field which the LORD hath blessed:

28 Therefore God give thee of the dew of heaven, and the fatness of the earth, and plenty of corn and wine:

29 Let people serve thee, and nations bow down to thee: be lord over thy brethren, and let thy mother's sons bow down to thee: cursed be every one that curseth thee, and blessed be he that blesseth thee.

30 And it came to pass, as soon as Isaac had made an end of blessing Jacob, and Jacob was yet scarce gone out from the presence of Isaac his father, that Esau his brother came in from his hunting.

31 And he also had made savoury meat, and brought it unto his father, and said unto his father, Let my father arise, and eat of his son's venison, that thy soul may bless me.

32 And Isaac his father said unto him, Who art thou? And he said, I am thy son, thy firstborn Esau.

33 And Isaac trembled very exceedingly, and said, Who? where is he that hath taken venison, and brought it me, and I have eaten of all before thou camest, and have blessed him? yea, and he shall be blessed.

34 And when Esau heard the words of his father, he cried with a great and exceeding bitter cry, and said unto his father, Bless me, even me also, O my father.

35 And he said, Thy brother came with subtilty, and hath taken away thy blessing.

36 And he said, Is not he rightly named Jacob? for he hath supplanted me these two times: he took away my birthright; and, behold, now he hath taken away my blessing. And he said, Hast thou not reserved a blessing for me?

37 And Isaac answered and said unto Esau, Behold, I have made him thy lord, and all his brethren have I given to him for servants; and with corn and wine have I sustained him: and what shall I do now unto thee, my son?

38 And Esau said unto his father, Hast thou but one blessing, my father? bless me, even me also, O my father. And Esau lifted up his voice, and wept.

39 And Isaac his father answered and said unto him, Behold, thy dwelling shall be the fatness of the earth, and of the dew of heaven from above;

40 And by thy sword shalt thou live, and shalt serve thy brother; and it shall come to pass when thou shalt have the dominion, that thou shalt break his yoke from off thy neck.

41 And Esau hated Jacob because of the blessing wherewith his father blessed him: and Esau said in his heart, The days of mourning for my father are at hand; then will I slay my brother Jacob.

42 And these words of Esau her elder son were told to Rebekah: and she sent and called Jacob her younger son, and said unto him, Behold, thy brother Esau, as touching thee, doth comfort himself, purposing to kill thee.

43 Now therefore, my son, obey my voice; and arise, flee thou to Laban my brother to Haran;

44 And tarry with him a few days, until thy brother's fury turn away;

45 Until thy brother's anger turn away from thee, and he forget that which thou hast done to him: then I will send, and fetch thee from thence: why should I be deprived also of you both in one day?

46 And Rebekah said to Isaac, I am weary of my life because of the daughters of Heth: if Jacob take a wife of the daughters of Heth, such as these which are of the daughters of the land, what good shall my life do me?

CHAPTER 28

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1 And Isaac called Jacob, and blessed him, and charged him, and said unto him, Thou shalt not take a wife of the daughters of Canaan.

2 Arise, go to Padanaram, to the house of Bethuel thy mother's father; and take thee a wife from thence of the daughters of Laban thy mother's brother.

3 And God Almighty bless thee, and make thee fruitful, and multiply thee, that thou mayest be a multitude of people;

4 And give thee the blessing of Abraham, to thee, and to thy seed with thee; that thou mayest inherit the land wherein thou art a stranger, which God gave unto Abraham.

5 And Isaac sent away Jacob: and he went to Padanaram unto Laban, son of Bethuel the Syrian, the brother of Rebekah, Jacob's and Esau's mother.

6 When Esau saw that Isaac had blessed Jacob, and sent him away to Padanaram, to take him a wife from thence; and that as he blessed him he gave him a charge, saying, Thou shalt not take a wife of the daughters of Canaan;

7 And that Jacob obeyed his father and his mother, and was gone to Padanaram;

8 And Esau seeing that the daughters of Canaan pleased not Isaac his father;

9 Then went Esau unto Ishmael, and took unto the wives which he had Mahalath the daughter of Ishmael Abraham's son, the sister of Nebajoth, to be his wife.

10 And Jacob went out from Beersheba, and went toward Haran.

11 And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place, and put them for his pillows, and lay down in that place to sleep.

12 And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it.

13 And, behold, the LORD stood above it, and said, I am the LORD God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed;

14 And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed.

15 And, behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of.

16 And Jacob awaked out of his sleep, and he said, Surely the LORD is in this place; and I knew it not.

17 And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven.

18 And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it.

19 And he called the name of that place Bethel: but the name of that city was called Luz at the first.

20 And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on,

21 So that I come again to my father's house in peace; then shall the LORD be my God:

22 And this stone, which I have set for a pillar, shall be God's house: and of all that thou shalt give me I will surely give the tenth unto thee.

CHAPTER 29

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1 Then Jacob went on his journey, and came into the land of the people of the east.

2 And he looked, and behold a well in the field, and, lo, there were three flocks of sheep lying by it; for out of that well they watered the flocks: and a great stone was upon the well's mouth.

3 And thither were all the flocks gathered: and they rolled the stone from the well's mouth, and watered the sheep, and put the stone again upon the well's mouth in his place.

4 And Jacob said unto them, My brethren, whence be ye? And they said, Of Haran are we.

5 And he said unto them, Know ye Laban the son of Nahor? And they said, We know him.

6 And he said unto them, Is he well? And they said, He is well: and, behold, Rachel his daughter cometh with the sheep.

7 And he said, Lo, it is yet high day, neither is it time that the cattle should be gathered together: water ye the sheep, and go and feed them.

8 And they said, We cannot, until all the flocks be gathered together, and till they roll the stone from the well's mouth; then we water the sheep.

9 And while he yet spake with them, Rachel came with her father's sheep: for she kept them.

10 And it came to pass, when Jacob saw Rachel the daughter of Laban his mother's brother, and the sheep of Laban his mother's brother, that Jacob went near, and rolled the stone from the well's mouth, and watered the flock of Laban his mother's brother.

11 And Jacob kissed Rachel, and lifted up his voice, and wept.

12 And Jacob told Rachel that he was her father's brother, and that he was Rebekah's son: and she ran and told her father.

13 And it came to pass, when Laban heard the tidings of Jacob his sister's son, that he ran to meet him, and embraced him, and kissed him, and brought him to his house. And he told Laban all these things.

14 And Laban said to him, Surely thou art my bone and my flesh. And he abode with him the space of a month.

15 And Laban said unto Jacob, Because thou art my brother, shouldest thou therefore serve me for nought? tell me, what shall thy wages be?

16 And Laban had two daughters: the name of the elder was Leah, and the name of the younger was Rachel.

17 Leah was tender eyed; but Rachel was beautiful and well favoured.

18 And Jacob loved Rachel; and said, I will serve thee seven years for Rachel thy younger daughter.

19 And Laban said, It is better that I give her to thee, than that I should give her to another man: abide with me.

20 And Jacob served seven years for Rachel; and they seemed unto him but a few days, for the love he had to her.

21 And Jacob said unto Laban, Give me my wife, for my days are fulfilled, that I may go in unto her.

22 And Laban gathered together all the men of the place, and made a feast.

23 And it came to pass in the evening, that he took Leah his daughter, and brought her to him; and he went in unto her.

24 And Laban gave unto his daughter Leah Zilpah his maid for an handmaid.

25 And it came to pass, that in the morning, behold, it was Leah: and he said to Laban, What is this thou hast done unto me? did not I serve with thee for Rachel? wherefore then hast thou beguiled me?

26 And Laban said, It must not be so done in our country, to give the younger before the firstborn.

27 Fulfil her week, and we will give thee this also for the service which thou shalt serve with me yet seven other years.

28 And Jacob did so, and fulfilled her week: and he gave him Rachel his daughter to wife also.

29 And Laban gave to Rachel his daughter Bilhah his handmaid to be her maid.

30 And he went in also unto Rachel, and he loved also Rachel more than Leah, and served with him yet seven other years.

31 And when the LORD saw that Leah was hated, he opened her womb: but Rachel was barren.

32 And Leah conceived, and bare a son, and she called his name Reuben: for she said, Surely the LORD hath looked upon my affliction; now therefore my husband will love me.

33 And she conceived again, and bare a son; and said, Because the LORD hath heard that I was hated, he hath therefore given me this son also: and she called his name Simeon.

34 And she conceived again, and bare a son; and said, Now this time will my husband be joined unto me, because I have born him three sons: therefore was his name called Levi.

35 And she conceived again, and bare a son: and she said, Now will I praise the LORD: therefore she called his name Judah; and left bearing.

CHAPTER 30

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1 And when Rachel saw that she bare Jacob no children, Rachel envied her sister; and said unto Jacob, Give me children, or else I die.

2 And Jacob's anger was kindled against Rachel: and he said, Am I in God's stead, who hath withheld from thee the fruit of the womb?

3 And she said, Behold my maid Bilhah, go in unto her; and she shall bear upon my knees, that I may also have children by her.

4 And she gave him Bilhah her handmaid to wife: and Jacob went in unto her.

5 And Bilhah conceived, and bare Jacob a son.

6 And Rachel said, God hath judged me, and hath also heard my voice, and hath given me a son: therefore called she his name Dan.

7 And Bilhah Rachel's maid conceived again, and bare Jacob a second son.

8 And Rachel said, With great wrestlings have I wrestled with my sister, and I have prevailed: and she called his name Naphtali.

9 When Leah saw that she had left bearing, she took Zilpah her maid, and gave her Jacob to wife.

10 And Zilpah Leah's maid bare Jacob a son.

11 And Leah said, A troop cometh: and she called his name Gad.

12 And Zilpah Leah's maid bare Jacob a second son.

13 And Leah said, Happy am I, for the daughters will call me blessed: and she called his name Asher.

14 And Reuben went in the days of wheat harvest, and found mandrakes in the field, and brought them unto his mother Leah. Then Rachel said to Leah, Give me, I pray thee, of thy son's mandrakes.

15 And she said unto her, Is it a small matter that thou hast taken my husband? and wouldest thou take away my son's mandrakes also? And Rachel said, therefore he shall lie with thee to night for thy son's mandrakes.

16 And Jacob came out of the field in the evening, and Leah went out to meet him, and said, Thou must come in unto me; for surely I have hired thee with my son's mandrakes. And he lay with her that night.

17 And God hearkened unto Leah, and she conceived, and bare Jacob the fifth son.

18 And Leah said, God hath given me my hire, because I have given my maiden to my husband: and she called his name Issachar.

19 And Leah conceived again, and bare Jacob the sixth son.

20 And Leah said, God hath endued me with a good dowry; now will my husband dwell with me, because I have born him six sons: and she called his name Zebulun.

21 And afterwards she bare a daughter, and called her name Dinah.

22 And God remembered Rachel, and God hearkened to her, and opened her womb.

23 And she conceived, and bare a son; and said, God hath taken away my reproach:

24 And she called his name Joseph; and said, The LORD shall add to me another son.

25 And it came to pass, when Rachel had born Joseph, that Jacob said unto Laban, Send me away, that I may go unto mine own place, and to my country.

26 Give me my wives and my children, for whom I have served thee, and let me go: for thou knowest my service which I have done thee.

27 And Laban said unto him, I pray thee, if I have found favour in thine eyes, tarry: for I have learned by experience that the LORD hath blessed me for thy sake.

28 And he said, Appoint me thy wages, and I will give it.

29 And he said unto him, Thou knowest how I have served thee, and how thy cattle was with me.

30 For it was little which thou hadst before I came, and it is now increased unto a multitude; and the LORD hath blessed thee since my coming: and now when shall I provide for mine own house also?

31 And he said, What shall I give thee? And Jacob said, Thou shalt not give me any thing: if thou wilt do this thing for me, I will again feed and keep thy flock:

32 I will pass through all thy flock to day, removing from thence all the speckled and spotted cattle, and all the brown cattle among the sheep, and the spotted and speckled among the goats: and of such shall be my hire.

33 So shall my righteousness answer for me in time to come, when it shall come for my hire before thy face: every one that is not speckled and spotted among the goats, and brown among the sheep, that shall be counted stolen with me.

34 And Laban said, Behold, I would it might be according to thy word.

35 And he removed that day the he goats that were ringstraked and spotted, and all the she goats that were speckled and spotted, and every one that had some white in it, and all the brown among the sheep, and gave them into the hand of his sons.

36 And he set three days' journey betwixt himself and Jacob: and Jacob fed the rest of Laban's flocks.

37 And Jacob took him rods of green poplar, and of the hazel and chesnut tree; and pilled white strakes in them, and made the white appear which was in the rods.

38 And he set the rods which he had pilled before the flocks in the gutters in the watering troughs when the flocks came to drink, that they should conceive when they came to drink.

39 And the flocks conceived before the rods, and brought forth cattle ringstraked, speckled, and spotted.

40 And Jacob did separate the lambs, and set the faces of the flocks toward the ringstraked, and all the brown in the flock of Laban; and he put his own flocks by themselves, and put them not unto Laban's cattle.

41 And it came to pass, whensoever the stronger cattle did conceive, that Jacob laid the rods before the eyes of the cattle in the gutters, that they might conceive among the rods.

42 But when the cattle were feeble, he put them not in: so the feebler were Laban's, and the stronger Jacob's.

43 And the man increased exceedingly, and had much cattle, and maidservants, and menservants, and camels, and asses.

CHAPTER 31

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1 And he heard the words of Laban's sons, saying, Jacob hath taken away all that was our father's; and of that which was our father's hath he gotten all this glory.

2 And Jacob beheld the countenance of Laban, and, behold, it was not toward him as before.

3 And the LORD said unto Jacob, Return unto the land of thy fathers, and to thy kindred; and I will be with thee.

4 And Jacob sent and called Rachel and Leah to the field unto his flock,

5 And said unto them, I see your father's countenance, that it is not toward me as before; but the God of my father hath been with me.

6 And ye know that with all my power I have served your father.

7 And your father hath deceived me, and changed my wages ten times; but God suffered him not to hurt me.

8 If he said thus, The speckled shall be thy wages; then all the cattle bare speckled: and if he said thus, The ringstraked shall be thy hire; then bare all the cattle ringstraked.

9 Thus God hath taken away the cattle of your father, and given them to me.

10 And it came to pass at the time that the cattle conceived, that I lifted up mine eyes, and saw in a dream, and, behold, the rams which leaped upon the cattle were ringstraked, speckled, and grisled.

11 And the angel of God spake unto me in a dream, saying, Jacob: And I said, Here am I.

12 And he said, Lift up now thine eyes, and see, all the rams which leap upon the cattle are ringstraked, speckled, and grisled: for I have seen all that Laban doeth unto thee.

13 I am the God of Bethel, where thou anointedst the pillar, and where thou vowedst a vow unto me: now arise, get thee out from this land, and return unto the land of thy kindred.

14 And Rachel and Leah answered and said unto him, Is there yet any portion or inheritance for us in our father's house?

15 Are we not counted of him strangers? for he hath sold us, and hath quite devoured also our money.

16 For all the riches which God hath taken from our father, that is ours, and our children's: now then, whatsoever God hath said unto thee, do.

17 Then Jacob rose up, and set his sons and his wives upon camels;

18 And he carried away all his cattle, and all his goods which he had gotten, the cattle of his getting, which he had gotten in Padanaram, for to go to Isaac his father in the land of Canaan.

19 And Laban went to shear his sheep: and Rachel had stolen the images that were her father's.

20 And Jacob stole away unawares to Laban the Syrian, in that he told him not that he fled.

21 So he fled with all that he had; and he rose up, and passed over the river, and set his face toward the mount Gilead.

22 And it was told Laban on the third day that Jacob was fled.

23 And he took his brethren with him, and pursued after him seven days' journey; and they overtook him in the mount Gilead.

24 And God came to Laban the Syrian in a dream by night, and said unto him, Take heed that thou speak not to Jacob either good or bad.

25 Then Laban overtook Jacob. Now Jacob had pitched his tent in the mount: and Laban with his brethren pitched in the mount of Gilead.

26 And Laban said to Jacob, What hast thou done, that thou hast stolen away unawares to me, and carried away my daughters, as captives taken with the sword?

27 Wherefore didst thou flee away secretly, and steal away from me; and didst not tell me, that I might have sent thee away with mirth, and with songs, with tabret, and with harp?

28 And hast not suffered me to kiss my sons and my daughters? thou hast now done foolishly in so doing.

29 It is in the power of my hand to do you hurt: but the God of your father spake unto me yesternight, saying, Take thou heed that thou speak not to Jacob either good or bad.

30 And now, though thou wouldest needs be gone, because thou sore longedst after thy father's house, yet wherefore hast thou stolen my gods?

31 And Jacob answered and said to Laban, Because I was afraid: for I said, Peradventure thou wouldest take by force thy daughters from me.

32 With whomsoever thou findest thy gods, let him not live: before our brethren discern thou what is thine with me, and take it to thee. For Jacob knew not that Rachel had stolen them.

33 And Laban went into Jacob's tent, and into Leah's tent, and into the two maidservants' tents; but he found them not. Then went he out of Leah's tent, and entered into Rachel's tent.

34 Now Rachel had taken the images, and put them in the camel's furniture, and sat upon them. And Laban searched all the tent, but found them not.

35 And she said to her father, Let it not displease my lord that I cannot rise up before thee; for the custom of women is upon me. And he searched, but found not the images.

36 And Jacob was wroth, and chode with Laban: and Jacob answered and said to Laban, What is my trespass? what is my sin, that thou hast so hotly pursued after me?

37 Whereas thou hast searched all my stuff, what hast thou found of all thy household stuff? set it here before my brethren and thy brethren, that they may judge betwixt us both.

38 This twenty years have I been with thee; thy ewes and thy she goats have not cast their young, and the rams of thy flock have I not eaten.

39 That which was torn of beasts I brought not unto thee; I bare the loss of it; of my hand didst thou require it, whether stolen by day, or stolen by night.

40 Thus I was; in the day the drought consumed me, and the frost by night; and my sleep departed from mine eyes.

41 Thus have I been twenty years in thy house; I served thee fourteen years for thy two daughters, and six years for thy cattle: and thou hast changed my wages ten times.

42 Except the God of my father, the God of Abraham, and the fear of Isaac, had been with me, surely thou hadst sent me away now empty. God hath seen mine affliction and the labour of my hands, and rebuked thee yesternight.

43 And Laban answered and said unto Jacob, These daughters are my daughters, and these children are my children, and these cattle are my cattle, and all that thou seest is mine: and what can I do this day unto these my daughters, or unto their children which they have born?

44 Now therefore come thou, let us make a covenant, I and thou; and let it be for a witness between me and thee.

45 And Jacob took a stone, and set it up for a pillar.

46 And Jacob said unto his brethren, Gather stones; and they took stones, and made an heap: and they did eat there upon the heap.

47 And Laban called it Jegarsahadutha: but Jacob called it Galeed.

48 And Laban said, This heap is a witness between me and thee this day. Therefore was the name of it called Galeed;

49 And Mizpah; for he said, The LORD watch between me and thee, when we are absent one from another.

50 If thou shalt afflict my daughters, or if thou shalt take other wives beside my daughters, no man is with us; see, God is witness betwixt me and thee.

51 And Laban said to Jacob, Behold this heap, and behold this pillar, which I have cast betwixt me and thee;

52 This heap be witness, and this pillar be witness, that I will not pass over this heap to thee, and that thou shalt not pass over this heap and this pillar unto me, for harm.

53 The God of Abraham, and the God of Nahor, the God of their father, judge betwixt us. And Jacob sware by the fear of his father Isaac.

54 Then Jacob offered sacrifice upon the mount, and called his brethren to eat bread: and they did eat bread, and tarried all night in the mount.

55 And early in the morning Laban rose up, and kissed his sons and his daughters, and blessed them: and Laban departed, and returned unto his place.

CHAPTER 32

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1 And Jacob went on his way, and the angels of God met him.

2 And when Jacob saw them, he said, This is God's host: and he called the name of that place Mahanaim.

3 And Jacob sent messengers before him to Esau his brother unto the land of Seir, the country of Edom.

4 And he commanded them, saying, Thus shall ye speak unto my lord Esau; Thy servant Jacob saith thus, I have sojourned with Laban, and stayed there until now:

5 And I have oxen, and asses, flocks, and menservants, and womenservants: and I have sent to tell my lord, that I may find grace in thy sight.

6 And the messengers returned to Jacob, saying, We came to thy brother Esau, and also he cometh to meet thee, and four hundred men with him.

7 Then Jacob was greatly afraid and distressed: and he divided the people that was with him, and the flocks, and herds, and the camels, into two bands;

8 And said, If Esau come to the one company, and smite it, then the other company which is left shall escape.

9 And Jacob said, O God of my father Abraham, and God of my father Isaac, the LORD which saidst unto me, Return unto thy country, and to thy kindred, and I will deal well with thee:

10 I am not worthy of the least of all the mercies, and of all the truth, which thou hast shewed unto thy servant; for with my staff I passed over this Jordan; and now I am become two bands.

11 Deliver me, I pray thee, from the hand of my brother, from the hand of Esau: for I fear him, lest he will come and smite me, and the mother with the children.

12 And thou saidst, I will surely do thee good, and make thy seed as the sand of the sea, which cannot be numbered for multitude.

13 And he lodged there that same night; and took of that which came to his hand a present for Esau his brother;

14 Two hundred she goats, and twenty he goats, two hundred ewes, and twenty rams,

15 Thirty milch camels with their colts, forty kine, and ten bulls, twenty she asses, and ten foals.

16 And he delivered them into the hand of his servants, every drove by themselves; and said unto his servants, Pass over before me, and put a space betwixt drove and drove.

17 And he commanded the foremost, saying, When Esau my brother meeteth thee, and asketh thee, saying, Whose art thou? and whither goest thou? and whose are these before thee?

18 Then thou shalt say, They be thy servant Jacob's; it is a present sent unto my lord Esau: and, behold, also he is behind us.

19 And so commanded he the second, and the third, and all that followed the droves, saying, On this manner shall ye speak unto Esau, when ye find him.

20 And say ye moreover, Behold, thy servant Jacob is behind us. For he said, I will appease him with the present that goeth before me, and afterward I will see his face; peradventure he will accept of me.

21 So went the present over before him: and himself lodged that night in the company.

22 And he rose up that night, and took his two wives, and his two womenservants, and his eleven sons, and passed over the ford Jabbok.

23 And he took them, and sent them over the brook, and sent over that he had.

24 And Jacob was left alone; and there wrestled a man with him until the breaking of the day.

25 And when he saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob's thigh was out of joint, as he wrestled with him.

26 And he said, Let me go, for the day breaketh. And he said, I will not let thee go, except thou bless me.

27 And he said unto him, What is thy name? And he said, Jacob.

28 And he said, Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed.

29 And Jacob asked him, and said, Tell me, I pray thee, thy name. And he said, Wherefore is it that thou dost ask after my name? And he blessed him there.

30 And Jacob called the name of the place Peniel: for I have seen God face to face, and my life is preserved.

31 And as he passed over Penuel the sun rose upon him, and he halted upon his thigh.

32 Therefore the children of Israel eat not of the sinew which shrank, which is upon the hollow of the thigh, unto this day: because he touched the hollow of Jacob's thigh in the sinew that shrank.

CHAPTER 33

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1 And Jacob lifted up his eyes, and looked, and, behold, Esau came, and with him four hundred men. And he divided the children unto Leah, and unto Rachel, and unto the two handmaids.

2 And he put the handmaids and their children foremost, and Leah and her children after, and Rachel and Joseph hindermost.

3 And he passed over before them, and bowed himself to the ground seven times, until he came near to his brother.

4 And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him: and they wept.

5 And he lifted up his eyes, and saw the women and the children; and said, Who are those with thee? And he said, The children which God hath graciously given thy servant.

6 Then the handmaidens came near, they and their children, and they bowed themselves.

7 And Leah also with her children came near, and bowed themselves: and after came Joseph near and Rachel, and they bowed themselves.

8 And he said, What meanest thou by all this drove which I met? And he said, These are to find grace in the sight of my lord.

9 And Esau said, I have enough, my brother; keep that thou hast unto thyself.

10 And Jacob said, Nay, I pray thee, if now I have found grace in thy sight, then receive my present at my hand: for therefore I have seen thy face, as though I had seen the face of God, and thou wast pleased with me.

11 Take, I pray thee, my blessing that is brought to thee; because God hath dealt graciously with me, and because I have enough. And he urged him, and he took it.

12 And he said, Let us take our journey, and let us go, and I will go before thee.

13 And he said unto him, My lord knoweth that the children are tender, and the flocks and herds with young are with me: and if men should overdrive them one day, all the flock will die.

14 Let my lord, I pray thee, pass over before his servant: and I will lead on softly, according as the cattle that goeth before me and the children be able to endure, until I come unto my lord unto Seir.

15 And Esau said, Let me now leave with thee some of the folk that are with me. And he said, What needeth it? let me find grace in the sight of my lord.

16 So Esau returned that day on his way unto Seir.

17 And Jacob journeyed to Succoth, and built him an house, and made booths for his cattle: therefore the name of the place is called Succoth.

18 And Jacob came to Shalem, a city of Shechem, which is in the land of Canaan, when he came from Padanaram; and pitched his tent before the city.

19 And he bought a parcel of a field, where he had spread his tent, at the hand of the children of Hamor, Shechem's father, for an hundred pieces of money.

20 And he erected there an altar, and called it Elelohe-Israel.

CHAPTER 34

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1 And Dinah the daughter of Leah, which she bare unto Jacob, went out to see the daughters of the land.

2 And when Shechem the son of Hamor the Hivite, prince of the country, saw her, he took her, and lay with her, and defiled her.

3 And his soul clave unto Dinah the daughter of Jacob, and he loved the damsel, and spake kindly unto the damsel.

4 And Shechem spake unto his father Hamor, saying, Get me this damsel to wife.

5 And Jacob heard that he had defiled Dinah his daughter: now his sons were with his cattle in the field: and Jacob held his peace until they were come.

6 And Hamor the father of Shechem went out unto Jacob to commune with him.

7 And the sons of Jacob came out of the field when they heard it: and the men were grieved, and they were very wroth, because he had wrought folly in Israel in lying with Jacob's daughter; which thing ought not to be done.

8 And Hamor communed with them, saying, The soul of my son Shechem longeth for your daughter: I pray you give her him to wife.

9 And make ye marriages with us, and give your daughters unto us, and take our daughters unto you.

10 And ye shall dwell with us: and the land shall be before you; dwell and trade ye therein, and get you possessions therein.

11 And Shechem said unto her father and unto her brethren, Let me find grace in your eyes, and what ye shall say unto me I will give.

12 Ask me never so much dowry and gift, and I will give according as ye shall say unto me: but give me the damsel to wife.

13 And the sons of Jacob answered Shechem and Hamor his father deceitfully, and said, because he had defiled Dinah their sister:

14 And they said unto them, We cannot do this thing, to give our sister to one that is uncircumcised; for that were a reproach unto us:

15 But in this will we consent unto you: If ye will be as we be, that every male of you be circumcised;

16 Then will we give our daughters unto you, and we will take your daughters to us, and we will dwell with you, and we will become one people.

17 But if ye will not hearken unto us, to be circumcised; then will we take our daughter, and we will be gone.

18 And their words pleased Hamor, and Shechem Hamor's son.

19 And the young man deferred not to do the thing, because he had delight in Jacob's daughter: and he was more honourable than all the house of his father.

20 And Hamor and Shechem his son came unto the gate of their city, and communed with the men of their city, saying,

21 These men are peaceable with us; therefore let them dwell in the land, and trade therein; for the land, behold, it is large enough for them; let us take their daughters to us for wives, and let us give them our daughters.

22 Only herein will the men consent unto us for to dwell with us, to be one people, if every male among us be circumcised, as they are circumcised.

23 Shall not their cattle and their substance and every beast of theirs be ours? only let us consent unto them, and they will dwell with us.

24 And unto Hamor and unto Shechem his son hearkened all that went out of the gate of his city; and every male was circumcised, all that went out of the gate of his city.

25 And it came to pass on the third day, when they were sore, that two of the sons of Jacob, Simeon and Levi, Dinah's brethren, took each man his sword, and came upon the city boldly, and slew all the males.

26 And they slew Hamor and Shechem his son with the edge of the sword, and took Dinah out of Shechem's house, and went out.

27 The sons of Jacob came upon the slain, and spoiled the city, because they had defiled their sister.

28 They took their sheep, and their oxen, and their asses, and that which was in the city, and that which was in the field,

29 And all their wealth, and all their little ones, and their wives took they captive, and spoiled even all that was in the house.

30 And Jacob said to Simeon and Levi, Ye have troubled me to make me to stink among the inhabitants of the land, among the Canaanites and the Perizzites: and I being few in number, they shall gather themselves together against me, and slay me; and I shall be destroyed, I and my house.

31 And they said, Should he deal with our sister as with an harlot?

CHAPTER 35

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1 And God said unto Jacob, Arise, go up to Bethel, and dwell there: and make there an altar unto God, that appeared unto thee when thou fleddest from the face of Esau thy brother.

2 Then Jacob said unto his household, and to all that were with him, Put away the strange gods that are among you, and be clean, and change your garments:

3 And let us arise, and go up to Bethel; and I will make there an altar unto God, who answered me in the day of my distress, and was with me in the way which I went.

4 And they gave unto Jacob all the strange gods which were in their hand, and all their earrings which were in their ears; and Jacob hid them under the oak which was by Shechem.

5 And they journeyed: and the terror of God was upon the cities that were round about them, and they did not pursue after the sons of Jacob.

6 So Jacob came to Luz, which is in the land of Canaan, that is, Bethel, he and all the people that were with him.

7 And he built there an altar, and called the place Elbethel: because there God appeared unto him, when he fled from the face of his brother.

8 But Deborah Rebekah's nurse died, and she was buried beneath Bethel under an oak: and the name of it was called Allonbachuth.

9 And God appeared unto Jacob again, when he came out of Padanaram, and blessed him.

10 And God said unto him, Thy name is Jacob: thy name shall not be called any more Jacob, but Israel shall be thy name: and he called his name Israel.

11 And God said unto him, I am God Almighty: be fruitful and multiply; a nation and a company of nations shall be of thee, and kings shall come out of thy loins;

12 And the land which I gave Abraham and Isaac, to thee I will give it, and to thy seed after thee will I give the land.

13 And God went up from him in the place where he talked with him.

14 And Jacob set up a pillar in the place where he talked with him, even a pillar of stone: and he poured a drink offering thereon, and he poured oil thereon.

15 And Jacob called the name of the place where God spake with him, Bethel.

16 And they journeyed from Bethel; and there was but a little way to come to Ephrath: and Rachel travailed, and she had hard labour.

17 And it came to pass, when she was in hard labour, that the midwife said unto her, Fear not; thou shalt have this son also.

18 And it came to pass, as her soul was in departing, (for she died) that she called his name Benoni: but his father called him Benjamin.

19 And Rachel died, and was buried in the way to Ephrath, which is Bethlehem.

20 And Jacob set a pillar upon her grave: that is the pillar of Rachel's grave unto this day.

21 And Israel journeyed, and spread his tent beyond the tower of Edar.

22 And it came to pass, when Israel dwelt in that land, that Reuben went and lay with Bilhah his father's concubine: and Israel heard it. Now the sons of Jacob were twelve:

23 The sons of Leah; Reuben, Jacob's firstborn, and Simeon, and Levi, and Judah, and Issachar, and Zebulun:

24 The sons of Rachel; Joseph, and Benjamin:

25 And the sons of Bilhah, Rachel's handmaid; Dan, and Naphtali:

26 And the sons of Zilpah, Leah's handmaid; Gad, and Asher: these are the sons of Jacob, which were born to him in Padanaram.

27 And Jacob came unto Isaac his father unto Mamre, unto the city of Arbah, which is Hebron, where Abraham and Isaac sojourned.

28 And the days of Isaac were an hundred and fourscore years.

29 And Isaac gave up the ghost, and died, and was gathered unto his people, being old and full of days: and his sons Esau and Jacob buried him.

CHAPTER 36

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1 Now these are the generations of Esau, who is Edom.

2 Esau took his wives of the daughters of Canaan; Adah the daughter of Elon the Hittite, and Aholibamah the daughter of Anah the daughter of Zibeon the Hivite;

3 And Bashemath Ishmael's daughter, sister of Nebajoth.

4 And Adah bare to Esau Eliphaz; and Bashemath bare Reuel;

5 And Aholibamah bare Jeush, and Jaalam, and Korah: these are the sons of Esau, which were born unto him in the land of Canaan.

6 And Esau took his wives, and his sons, and his daughters, and all the persons of his house, and his cattle, and all his beasts, and all his substance, which he had got in the land of Canaan; and went into the country from the face of his brother Jacob.

7 For their riches were more than that they might dwell together; and the land wherein they were strangers could not bear them because of their cattle.

8 Thus dwelt Esau in mount Seir: Esau is Edom.

9 And these are the generations of Esau the father of the Edomites in mount Seir:

10 These are the names of Esau's sons; Eliphaz the son of Adah the wife of Esau, Reuel the son of Bashemath the wife of Esau.

11 And the sons of Eliphaz were Teman, Omar, Zepho, and Gatam, and Kenaz.

12 And Timna was concubine to Eliphaz Esau's son; and she bare to Eliphaz Amalek: these were the sons of Adah Esau's wife.

13 And these are the sons of Reuel; Nahath, and Zerah, Shammah, and Mizzah: these were the sons of Bashemath Esau's wife.

14 And these were the sons of Aholibamah, the daughter of Anah the daughter of Zibeon, Esau's wife: and she bare to Esau Jeush, and Jaalam, and Korah.

15 These were dukes of the sons of Esau: the sons of Eliphaz the firstborn son of Esau; duke Teman, duke Omar, duke Zepho, duke Kenaz,

16 Duke Korah, duke Gatam, and duke Amalek: these are the dukes that came of Eliphaz in the land of Edom; these were the sons of Adah.

17 And these are the sons of Reuel Esau's son; duke Nahath, duke Zerah, duke Shammah, duke Mizzah: these are the dukes that came of Reuel in the land of Edom; these are the sons of Bashemath Esau's wife.

18 And these are the sons of Aholibamah Esau's wife; duke Jeush, duke Jaalam, duke Korah: these were the dukes that came of Aholibamah the daughter of Anah, Esau's wife.

19 These are the sons of Esau, who is Edom, and these are their dukes.

20 These are the sons of Seir the Horite, who inhabited the land; Lotan, and Shobal, and Zibeon, and Anah,

21 And Dishon, and Ezer, and Dishan: these are the dukes of the Horites, the children of Seir in the land of Edom.

22 And the children of Lotan were Hori and Hemam; and Lotan's sister was Timna.

23 And the children of Shobal were these; Alvan, and Manahath, and Ebal, Shepho, and Onam.

24 And these are the children of Zibeon; both Ajah, and Anah: this was that Anah that found the mules in the wilderness, as he fed the asses of Zibeon his father.

25 And the children of Anah were these; Dishon, and Aholibamah the daughter of Anah.

26 And these are the children of Dishon; Hemdan, and Eshban, and Ithran, and Cheran.

27 The children of Ezer are these; Bilhan, and Zaavan, and Akan.

28 The children of Dishan are these; Uz, and Aran.

29 These are the dukes that came of the Horites; duke Lotan, duke Shobal, duke Zibeon, duke Anah,

30 Duke Dishon, duke Ezer, duke Dishan: these are the dukes that came of Hori, among their dukes in the land of Seir.

31 And these are the kings that reigned in the land of Edom, before there reigned any king over the children of Israel.

32 And Bela the son of Beor reigned in Edom: and the name of his city was Dinhabah.

33 And Bela died, and Jobab the son of Zerah of Bozrah reigned in his stead.

34 And Jobab died, and Husham of the land of Temani reigned in his stead.

35 And Husham died, and Hadad the son of Bedad, who smote Midian in the field of Moab, reigned in his stead: and the name of his city was Avith.

36 And Hadad died, and Samlah of Masrekah reigned in his stead.

37 And Samlah died, and Saul of Rehoboth by the river reigned in his stead.

38 And Saul died, and Baalhanan the son of Achbor reigned in his stead.

39 And Baalhanan the son of Achbor died, and Hadar reigned in his stead: and the name of his city was Pau; and his wife's name was Mehetabel, the daughter of Matred, the daughter of Mezahab.

40 And these are the names of the dukes that came of Esau, according to their families, after their places, by their names; duke Timnah, duke Alvah, duke Jetheth,

41 Duke Aholibamah, duke Elah, duke Pinon,

42 Duke Kenaz, duke Teman, duke Mibzar,

43 Duke Magdiel, duke Iram: these be the dukes of Edom, according to their habitations in the land of their possession: he is Esau the father of the Edomites.

CHAPTER 37

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1 And Jacob dwelt in the land wherein his father was a stranger, in the land of Canaan.

2 These are the generations of Jacob. Joseph, being seventeen years old, was feeding the flock with his brethren; and the lad was with the sons of Bilhah, and with the sons of Zilpah, his father's wives: and Joseph brought unto his father their evil report.

3 Now Israel loved Joseph more than all his children, because he was the son of his old age: and he made him a coat of many colours.

4 And when his brethren saw that their father loved him more than all his brethren, they hated him, and could not speak peaceably unto him.

5 And Joseph dreamed a dream, and he told it his brethren: and they hated him yet the more.

6 And he said unto them, Hear, I pray you, this dream which I have dreamed:

7 For, behold, we were binding sheaves in the field, and, lo, my sheaf arose, and also stood upright; and, behold, your sheaves stood round about, and made obeisance to my sheaf.

8 And his brethren said to him, Shalt thou indeed reign over us? or shalt thou indeed have dominion over us? And they hated him yet the more for his dreams, and for his words.

9 And he dreamed yet another dream, and told it his brethren, and said, Behold, I have dreamed a dream more; and, behold, the sun and the moon and the eleven stars made obeisance to me.

10 And he told it to his father, and to his brethren: and his father rebuked him, and said unto him, What is this dream that thou hast dreamed? Shall I and thy mother and thy brethren indeed come to bow down ourselves to thee to the earth?

11 And his brethren envied him; but his father observed the saying.

12 And his brethren went to feed their father's flock in Shechem.

13 And Israel said unto Joseph, Do not thy brethren feed the flock in Shechem? come, and I will send thee unto them. And he said to him, Here am I.

14 And he said to him, Go, I pray thee, see whether it be well with thy brethren, and well with the flocks; and bring me word again. So he sent him out of the vale of Hebron, and he came to Shechem.

15 And a certain man found him, and, behold, he was wandering in the field: and the man asked him, saying, What seekest thou?

16 And he said, I seek my brethren: tell me, I pray thee, where they feed their flocks.

17 And the man said, They are departed hence; for I heard them say, Let us go to Dothan. And Joseph went after his brethren, and found them in Dothan.

18 And when they saw him afar off, even before he came near unto them, they conspired against him to slay him.

19 And they said one to another, Behold, this dreamer cometh.

20 Come now therefore, and let us slay him, and cast him into some pit, and we will say, Some evil beast hath devoured him: and we shall see what will become of his dreams.

21 And Reuben heard it, and he delivered him out of their hands; and said, Let us not kill him.

22 And Reuben said unto them, Shed no blood, but cast him into this pit that is in the wilderness, and lay no hand upon him; that he might rid him out of their hands, to deliver him to his father again.

23 And it came to pass, when Joseph was come unto his brethren, that they stript Joseph out of his coat, his coat of many colours that was on him;

24 And they took him, and cast him into a pit: and the pit was empty, there was no water in it.

25 And they sat down to eat bread: and they lifted up their eyes and looked, and, behold, a company of Ishmeelites came from Gilead with their camels bearing spicery and balm and myrrh, going to carry it down to Egypt.

26 And Judah said unto his brethren, What profit is it if we slay our brother, and conceal his blood?

27 Come, and let us sell him to the Ishmeelites, and let not our hand be upon him; for he is our brother and our flesh. And his brethren were content.

28 Then there passed by Midianites merchantmen; and they drew and lifted up Joseph out of the pit, and sold Joseph to the Ishmeelites for twenty pieces of silver: and they brought Joseph into Egypt.

29 And Reuben returned unto the pit; and, behold, Joseph was not in the pit; and he rent his clothes.

30 And he returned unto his brethren, and said, The child is not; and I, whither shall I go?

31 And they took Joseph's coat, and killed a kid of the goats, and dipped the coat in the blood;

32 And they sent the coat of many colours, and they brought it to their father; and said, This have we found: know now whether it be thy son's coat or no.

33 And he knew it, and said, It is my son's coat; an evil beast hath devoured him; Joseph is without doubt rent in pieces.

34 And Jacob rent his clothes, and put sackcloth upon his loins, and mourned for his son many days.

35 And all his sons and all his daughters rose up to comfort him; but he refused to be comforted; and he said, For I will go down into the grave unto my son mourning. Thus his father wept for him.

36 And the Midianites sold him into Egypt unto Potiphar, an officer of Pharaoh's, and captain of the guard.

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1 And it came to pass at that time, that Judah went down from his brethren, and turned in to a certain Adullamite, whose name was Hirah.

2 And Judah saw there a daughter of a certain Canaanite, whose name was Shuah; and he took her, and went in unto her.

3 And she conceived, and bare a son; and he called his name Er.

4 And she conceived again, and bare a son; and she called his name Onan.

5 And she yet again conceived, and bare a son; and called his name Shelah: and he was at Chezib, when she bare him.

6 And Judah took a wife for Er his firstborn, whose name was Tamar.

7 And Er, Judah's firstborn, was wicked in the sight of the LORD; and the LORD slew him.

8 And Judah said unto Onan, Go in unto thy brother's wife, and marry her, and raise up seed to thy brother.

9 And Onan knew that the seed should not be his; and it came to pass, when he went in unto his brother's wife, that he spilled it on the ground, lest that he should give seed to his brother.

10 And the thing which he did displeased the LORD: wherefore he slew him also.

11 Then said Judah to Tamar his daughter in law, Remain a widow at thy father's house, till Shelah my son be grown: for he said, Lest peradventure he die also, as his brethren did. And Tamar went and dwelt in her father's house.

12 And in process of time the daughter of Shuah Judah's wife died; and Judah was comforted, and went up unto his sheepshearers to Timnath, he and his friend Hirah the Adullamite.

13 And it was told Tamar, saying, Behold thy father in law goeth up to Timnath to shear his sheep.

14 And she put her widow's garments off from her, and covered her with a vail, and wrapped herself, and sat in an open place, which is by the way to Timnath; for she saw that Shelah was grown, and she was not given unto him to wife.

15 When Judah saw her, he thought her to be an harlot; because she had covered her face.

16 And he turned unto her by the way, and said, Go to, I pray thee, let me come in unto thee; (for he knew not that she was his daughter in law.) And she said, What wilt thou give me, that thou mayest come in unto me?

17 And he said, I will send thee a kid from the flock. And she said, Wilt thou give me a pledge, till thou send it?

18 And he said, What pledge shall I give thee? And she said, Thy signet, and thy bracelets, and thy staff that is in thine hand. And he gave it her, and came in unto her, and she conceived by him.

19 And she arose, and went away, and laid by her vail from her, and put on the garments of her widowhood.

20 And Judah sent the kid by the hand of his friend the Adullamite, to receive his pledge from the woman's hand: but he found her not.

21 Then he asked the men of that place, saying, Where is the harlot, that was openly by the way side? And they said, There was no harlot in this place.

22 And he returned to Judah, and said, I cannot find her; and also the men of the place said, that there was no harlot in this place.

23 And Judah said, Let her take it to her, lest we be shamed: behold, I sent this kid, and thou hast not found her.

24 And it came to pass about three months after, that it was told Judah, saying, Tamar thy daughter in law hath played the harlot; and also, behold, she is with child by whoredom. And Judah said, Bring her forth, and let her be burnt.

25 When she was brought forth, she sent to her father in law, saying, By the man, whose these are, am I with child: and she said, Discern, I pray thee, whose are these, the signet, and bracelets, and staff.

26 And Judah acknowledged them, and said, She hath been more righteous than I; because that I gave her not to Shelah my son. And he knew her again no more.

27 And it came to pass in the time of her travail, that, behold, twins were in her womb.

28 And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first.

29 And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Pharez.

30 And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah.

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1 And Joseph was brought down to Egypt; and Potiphar, an officer of Pharaoh, captain of the guard, an Egyptian, bought him of the hands of the Ishmeelites, which had brought him down thither.

2 And the LORD was with Joseph, and he was a prosperous man; and he was in the house of his master the Egyptian.

3 And his master saw that the LORD was with him, and that the LORD made all that he did to prosper in his hand.

4 And Joseph found grace in his sight, and he served him: and he made him overseer over his house, and all that he had he put into his hand.

5 And it came to pass from the time that he had made him overseer in his house, and over all that he had, that the LORD blessed the Egyptian's house for Joseph's sake; and the blessing of the LORD was upon all that he had in the house, and in the field.

6 And he left all that he had in Joseph's hand; and he knew not ought he had, save the bread which he did eat. And Joseph was a goodly person, and well favoured.

7 And it came to pass after these things, that his master's wife cast her eyes upon Joseph; and she said, Lie with me.

8 But he refused, and said unto his master's wife, Behold, my master wotteth not what is with me in the house, and he hath committed all that he hath to my hand;

9 There is none greater in this house than I; neither hath he kept back any thing from me but thee, because thou art his wife: how then can I do this great wickedness, and sin against God?

10 And it came to pass, as she spake to Joseph day by day, that he hearkened not unto her, to lie by her, or to be with her.

11 And it came to pass about this time, that Joseph went into the house to do his business; and there was none of the men of the house there within.

12 And she caught him by his garment, saying, Lie with me: and he left his garment in her hand, and fled, and got him out.

13 And it came to pass, when she saw that he had left his garment in her hand, and was fled forth,

14 That she called unto the men of her house, and spake unto them, saying, See, he hath brought in an Hebrew unto us to mock us; he came in unto me to lie with me, and I cried with a loud voice:

15 And it came to pass, when he heard that I lifted up my voice and cried, that he left his garment with me, and fled, and got him out.

16 And she laid up his garment by her, until his lord came home.

17 And she spake unto him according to these words, saying, The Hebrew servant, which thou hast brought unto us, came in unto me to mock me:

18 And it came to pass, as I lifted up my voice and cried, that he left his garment with me, and fled out.

19 And it came to pass, when his master heard the words of his wife, which she spake unto him, saying, After this manner did thy servant to me; that his wrath was kindled.

20 And Joseph's master took him, and put him into the prison, a place where the king's prisoners were bound: and he was there in the prison.

21 But the LORD was with Joseph, and shewed him mercy, and gave him favour in the sight of the keeper of the prison.

22 And the keeper of the prison committed to Joseph's hand all the prisoners that were in the prison; and whatsoever they did there, he was the doer of it.

23 The keeper of the prison looked not to any thing that was under his hand; because the LORD was with him, and that which he did, the LORD made it to prosper.

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1 And it came to pass after these things, that the butler of the king of Egypt and his baker had offended their lord the king of Egypt.

2 And Pharaoh was wroth against two of his officers, against the chief of the butlers, and against the chief of the bakers.

3 And he put them in ward in the house of the captain of the guard, into the prison, the place where Joseph was bound.

4 And the captain of the guard charged Joseph with them, and he served them: and they continued a season in ward.

5 And they dreamed a dream both of them, each man his dream in one night, each man according to the interpretation of his dream, the butler and the baker of the king of Egypt, which were bound in the prison.

6 And Joseph came in unto them in the morning, and looked upon them, and, behold, they were sad.

7 And he asked Pharaoh's officers that were with him in the ward of his lord's house, saying, Wherefore look ye so sadly to day?

8 And they said unto him, We have dreamed a dream, and there is no interpreter of it. And Joseph said unto them, Do not interpretations belong to God? tell me them, I pray you.

9 And the chief butler told his dream to Joseph, and said to him, In my dream, behold, a vine was before me;

10 And in the vine were three branches: and it was as though it budded, and her blossoms shot forth; and the clusters thereof brought forth ripe grapes:

11 And Pharaoh's cup was in my hand: and I took the grapes, and pressed them into Pharaoh's cup, and I gave the cup into Pharaoh's hand.

12 And Joseph said unto him, This is the interpretation of it: The three branches are three days:

13 Yet within three days shall Pharaoh lift up thine head, and restore thee unto thy place: and thou shalt deliver Pharaoh's cup into his hand, after the former manner when thou wast his butler.

14 But think on me when it shall be well with thee, and shew kindness, I pray thee, unto me, and make mention of me unto Pharaoh, and bring me out of this house:

15 For indeed I was stolen away out of the land of the Hebrews: and here also have I done nothing that they should put me into the dungeon.

16 When the chief baker saw that the interpretation was good, he said unto Joseph, I also was in my dream, and, behold, I had three white baskets on my head:

17 And in the uppermost basket there was of all manner of bakemeats for Pharaoh; and the birds did eat them out of the basket upon my head.

18 And Joseph answered and said, This is the interpretation thereof: The three baskets are three days:

19 Yet within three days shall Pharaoh lift up thy head from off thee, and shall hang thee on a tree; and the birds shall eat thy flesh from off thee.

20 And it came to pass the third day, which was Pharaoh's birthday, that he made a feast unto all his servants: and he lifted up the head of the chief butler and of the chief baker among his servants.

21 And he restored the chief butler unto his butlership again; and he gave the cup into Pharaoh's hand:

22 But he hanged the chief baker: as Joseph had interpreted to them.

23 Yet did not the chief butler remember Joseph, but forgat him.

CHAPTER 41

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1 And it came to pass at the end of two full years, that Pharaoh dreamed: and, behold, he stood by the river.

2 And, behold, there came up out of the river seven well favoured kine and fatfleshed; and they fed in a meadow.

3 And, behold, seven other kine came up after them out of the river, ill favoured and leanfleshed; and stood by the other kine upon the brink of the river.

4 And the ill favoured and leanfleshed kine did eat up the seven well favoured and fat kine. So Pharaoh awoke.

5 And he slept and dreamed the second time: and, behold, seven ears of corn came up upon one stalk, rank and good.

6 And, behold, seven thin ears and blasted with the east wind sprung up after them.

7 And the seven thin ears devoured the seven rank and full ears. And Pharaoh awoke, and, behold, it was a dream.

8 And it came to pass in the morning that his spirit was troubled; and he sent and called for all the magicians of Egypt, and all the wise men thereof: and Pharaoh told them his dream; but there was none that could interpret them unto Pharaoh.

9 Then spake the chief butler unto Pharaoh, saying, I do remember my faults this day:

10 Pharaoh was wroth with his servants, and put me in ward in the captain of the guard's house, both me and the chief baker:

11 And we dreamed a dream in one night, I and he; we dreamed each man according to the interpretation of his dream.

12 And there was there with us a young man, an Hebrew, servant to the captain of the guard; and we told him, and he interpreted to us our dreams; to each man according to his dream he did interpret.

13 And it came to pass, as he interpreted to us, so it was; me he restored unto mine office, and him he hanged.

14 Then Pharaoh sent and called Joseph, and they brought him hastily out of the dungeon: and he shaved himself, and changed his raiment, and came in unto Pharaoh.

15 And Pharaoh said unto Joseph, I have dreamed a dream, and there is none that can interpret it: and I have heard say of thee, that thou canst understand a dream to interpret it.

16 And Joseph answered Pharaoh, saying, It is not in me: God shall give Pharaoh an answer of peace.

17 And Pharaoh said unto Joseph, In my dream, behold, I stood upon the bank of the river:

18 And, behold, there came up out of the river seven kine, fatfleshed and well favoured; and they fed in a meadow:

19 And, behold, seven other kine came up after them, poor and very ill favoured and leanfleshed, such as I never saw in all the land of Egypt for badness:

20 And the lean and the ill favoured kine did eat up the first seven fat kine:

21 And when they had eaten them up, it could not be known that they had eaten them; but they were still ill favoured, as at the beginning. So I awoke.

22 And I saw in my dream, and, behold, seven ears came up in one stalk, full and good:

23 And, behold, seven ears, withered, thin, and blasted with the east wind, sprung up after them:

24 And the thin ears devoured the seven good ears: and I told this unto the magicians; but there was none that could declare it to me.

25 And Joseph said unto Pharaoh, The dream of Pharaoh is one: God hath shewed Pharaoh what he is about to do.

26 The seven good kine are seven years; and the seven good ears are seven years: the dream is one.

27 And the seven thin and ill favoured kine that came up after them are seven years; and the seven empty ears blasted with the east wind shall be seven years of famine.

28 This is the thing which I have spoken unto Pharaoh: What God is about to do he sheweth unto Pharaoh.

29 Behold, there come seven years of great plenty throughout all the land of Egypt:

30 And there shall arise after them seven years of famine; and all the plenty shall be forgotten in the land of Egypt; and the famine shall consume the land;

31 And the plenty shall not be known in the land by reason of that famine following; for it shall be very grievous.

32 And for that the dream was doubled unto Pharaoh twice; it is because the thing is established by God, and God will shortly bring it to pass.

33 Now therefore let Pharaoh look out a man discreet and wise, and set him over the land of Egypt.

34 Let Pharaoh do this, and let him appoint officers over the land, and take up the fifth part of the land of Egypt in the seven plenteous years.

35 And let them gather all the food of those good years that come, and lay up corn under the hand of Pharaoh, and let them keep food in the cities.

36 And that food shall be for store to the land against the seven years of famine, which shall be in the land of Egypt; that the land perish not through the famine.

37 And the thing was good in the eyes of Pharaoh, and in the eyes of all his servants.

38 And Pharaoh said unto his servants, Can we find such a one as this is, a man in whom the Spirit of God is?

39 And Pharaoh said unto Joseph, Forasmuch as God hath shewed thee all this, there is none so discreet and wise as thou art:

40 Thou shalt be over my house, and according unto thy word shall all my people be ruled: only in the throne will I be greater than thou.

41 And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt.

42 And Pharaoh took off his ring from his hand, and put it upon Joseph's hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck;

43 And he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt.

44 And Pharaoh said unto Joseph, I am Pharaoh, and without thee shall no man lift up his hand or foot in all the land of Egypt.

45 And Pharaoh called Joseph's name Zaphnathpaaneah; and he gave him to wife Asenath the daughter of Potipherah priest of On. And Joseph went out over all the land of Egypt.

46 And Joseph was thirty years old when he stood before Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt.

47 And in the seven plenteous years the earth brought forth by handfuls.

48 And he gathered up all the food of the seven years, which were in the land of Egypt, and laid up the food in the cities: the food of the field, which was round about every city, laid he up in the same.

49 And Joseph gathered corn as the sand of the sea, very much, until he left numbering; for it was without number.

50 And unto Joseph were born two sons before the years of famine came, which Asenath the daughter of Potipherah priest of On bare unto him.

51 And Joseph called the name of the firstborn Manasseh: For God, said he, hath made me forget all my toil, and all my father's house.

52 And the name of the second called he Ephraim: For God hath caused me to be fruitful in the land of my affliction.

53 And the seven years of plenteousness, that was in the land of Egypt, were ended.

54 And the seven years of dearth began to come, according as Joseph had said: and the dearth was in all lands; but in all the land of Egypt there was bread.

55 And when all the land of Egypt was famished, the people cried to Pharaoh for bread: and Pharaoh said unto all the Egyptians, Go unto Joseph; what he saith to you, do.

56 And the famine was over all the face of the earth: And Joseph opened all the storehouses, and sold unto the Egyptians; and the famine waxed sore in the land of Egypt.

57 And all countries came into Egypt to Joseph for to buy corn; because that the famine was so sore in all lands.

CHAPTER 42

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1 Now when Jacob saw that there was corn in Egypt, Jacob said unto his sons, Why do ye look one upon another?

2 And he said, Behold, I have heard that there is corn in Egypt: get you down thither, and buy for us from thence; that we may live, and not die.

3 And Joseph's ten brethren went down to buy corn in Egypt.

4 But Benjamin, Joseph's brother, Jacob sent not with his brethren; for he said, Lest peradventure mischief befall him.

5 And the sons of Israel came to buy corn among those that came: for the famine was in the land of Canaan.

6 And Joseph was the governor over the land, and he it was that sold to all the people of the land: and Joseph's brethren came, and bowed down themselves before him with their faces to the earth.

7 And Joseph saw his brethren, and he knew them, but made himself strange unto them, and spake roughly unto them; and he said unto them, Whence come ye? And they said, From the land of Canaan to buy food.

8 And Joseph knew his brethren, but they knew not him.

9 And Joseph remembered the dreams which he dreamed of them, and said unto them, Ye are spies; to see the nakedness of the land ye are come.

10 And they said unto him, Nay, my lord, but to buy food are thy servants come.

11 We are all one man's sons; we are true men, thy servants are no spies.

12 And he said unto them, Nay, but to see the nakedness of the land ye are come.

13 And they said, Thy servants are twelve brethren, the sons of one man in the land of Canaan; and, behold, the youngest is this day with our father, and one is not.

14 And Joseph said unto them, That is it that I spake unto you, saying, Ye are spies:

15 Hereby ye shall be proved: By the life of Pharaoh ye shall not go forth hence, except your youngest brother come hither.

16 Send one of you, and let him fetch your brother, and ye shall be kept in prison, that your words may be proved, whether there be any truth in you: or else by the life of Pharaoh surely ye are spies.

17 And he put them all together into ward three days.

18 And Joseph said unto them the third day, This do, and live; for I fear God:

19 If ye be true men, let one of your brethren be bound in the house of your prison: go ye, carry corn for the famine of your houses:

20 But bring your youngest brother unto me; so shall your words be verified, and ye shall not die. And they did so.

21 And they said one to another, We are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear; therefore is this distress come upon us.

22 And Reuben answered them, saying, Spake I not unto you, saying, Do not sin against the child; and ye would not hear? therefore, behold, also his blood is required.

23 And they knew not that Joseph understood them; for he spake unto them by an interpreter.

24 And he turned himself about from them, and wept; and returned to them again, and communed with them, and took from them Simeon, and bound him before their eyes.

25 Then Joseph commanded to fill their sacks with corn, and to restore every man's money into his sack, and to give them provision for the way: and thus did he unto them.

26 And they laded their asses with the corn, and departed thence.

27 And as one of them opened his sack to give his ass provender in the inn, he espied his money; for, behold, it was in his sack's mouth.

28 And he said unto his brethren, My money is restored; and, lo, it is even in my sack: and their heart failed them, and they were afraid, saying one to another, What is this that God hath done unto us?

29 And they came unto Jacob their father unto the land of Canaan, and told him all that befell unto them; saying,

30 The man, who is the lord of the land, spake roughly to us, and took us for spies of the country.

31 And we said unto him, We are true men; we are no spies:

32 We be twelve brethren, sons of our father; one is not, and the youngest is this day with our father in the land of Canaan.

33 And the man, the lord of the country, said unto us, Hereby shall I know that ye are true men; leave one of your brethren here with me, and take food for the famine of your households, and be gone:

34 And bring your youngest brother unto me: then shall I know that ye are no spies, but that ye are true men: so will I deliver you your brother, and ye shall traffick in the land.

35 And it came to pass as they emptied their sacks, that, behold, every man's bundle of money was in his sack: and when both they and their father saw the bundles of money, they were afraid.

36 And Jacob their father said unto them, Me have ye bereaved of my children: Joseph is not, and Simeon is not, and ye will take Benjamin away: all these things are against me.

37 And Reuben spake unto his father, saying, Slay my two sons, if I bring him not to thee: deliver him into my hand, and I will bring him to thee again.

38 And he said, My son shall not go down with you; for his brother is dead, and he is left alone: if mischief befall him by the way in the which ye go, then shall ye bring down my gray hairs with sorrow to the grave.

CHAPTER 43

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1 And the famine was sore in the land.

2 And it came to pass, when they had eaten up the corn which they had brought out of Egypt, their father said unto them, Go again, buy us a little food.

3 And Judah spake unto him, saying, The man did solemnly protest unto us, saying, Ye shall not see my face, except your brother be with you.

4 If thou wilt send our brother with us, we will go down and buy thee food:

5 But if thou wilt not send him, we will not go down: for the man said unto us, Ye shall not see my face, except your brother be with you.

6 And Israel said, Wherefore dealt ye so ill with me, as to tell the man whether ye had yet a brother?

7 And they said, The man asked us straitly of our state, and of our kindred, saying, Is your father yet alive? have ye another brother? and we told him according to the tenor of these words: could we certainly know that he would say, Bring your brother down?

8 And Judah said unto Israel his father, Send the lad with me, and we will arise and go; that we may live, and not die, both we, and thou, and also our little ones.

9 I will be surety for him; of my hand shalt thou require him: if I bring him not unto thee, and set him before thee, then let me bear the blame for ever:

10 For except we had lingered, surely now we had returned this second time.

11 And their father Israel said unto them, If it must be so now, do this; take of the best fruits in the land in your vessels, and carry down the man a present, a little balm, and a little honey, spices, and myrrh, nuts, and almonds:

12 And take double money in your hand; and the money that was brought again in the mouth of your sacks, carry it again in your hand; peradventure it was an oversight:

13 Take also your brother, and arise, go again unto the man:

14 And God Almighty give you mercy before the man, that he may send away your other brother, and Benjamin. If I be bereaved of my children, I am bereaved.

15 And the men took that present, and they took double money in their hand, and Benjamin; and rose up, and went down to Egypt, and stood before Joseph.

16 And when Joseph saw Benjamin with them, he said to the ruler of his house, Bring these men home, and slay, and make ready; for these men shall dine with me at noon.

17 And the man did as Joseph bade; and the man brought the men into Joseph's house.

18 And the men were afraid, because they were brought into Joseph's house; and they said, Because of the money that was returned in our sacks at the first time are we brought in; that he may seek occasion against us, and fall upon us, and take us for bondmen, and our asses.

19 And they came near to the steward of Joseph's house, and they communed with him at the door of the house,

20 And said, O sir, we came indeed down at the first time to buy food:

21 And it came to pass, when we came to the inn, that we opened our sacks, and, behold, every man's money was in the mouth of his sack, our money in full weight: and we have brought it again in our hand.

22 And other money have we brought down in our hands to buy food: we cannot tell who put our money in our sacks.

23 And he said, Peace be to you, fear not: your God, and the God of your father, hath given you treasure in your sacks: I had your money. And he brought Simeon out unto them.

24 And the man brought the men into Joseph's house, and gave them water, and they washed their feet; and he gave their asses provender.

25 And they made ready the present against Joseph came at noon: for they heard that they should eat bread there.

26 And when Joseph came home, they brought him the present which was in their hand into the house, and bowed themselves to him to the earth.

27 And he asked them of their welfare, and said, Is your father well, the old man of whom ye spake? Is he yet alive?

28 And they answered, Thy servant our father is in good health, he is yet alive. And they bowed down their heads, and made obeisance.

29 And he lifted up his eyes, and saw his brother Benjamin, his mother's son, and said, Is this your younger brother, of whom ye spake unto me? And he said, God be gracious unto thee, my son.

30 And Joseph made haste; for his bowels did yearn upon his brother: and he sought where to weep; and he entered into his chamber, and wept there.

31 And he washed his face, and went out, and refrained himself, and said, Set on bread.

32 And they set on for him by himself, and for them by themselves, and for the Egyptians, which did eat with him, by themselves: because the Egyptians might not eat bread with the Hebrews; for that is an abomination unto the Egyptians.

33 And they sat before him, the firstborn according to his birthright, and the youngest according to his youth: and the men marvelled one at another.

34 And he took and sent messes unto them from before him: but Benjamin's mess was five times so much as any of theirs. And they drank, and were merry with him.

CHAPTER 44

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1 And he commanded the steward of his house, saying, Fill the men's sacks with food, as much as they can carry, and put every man's money in his sack's mouth.

2 And put my cup, the silver cup, in the sack's mouth of the youngest, and his corn money. And he did according to the word that Joseph had spoken.

3 As soon as the morning was light, the men were sent away, they and their asses.

4 And when they were gone out of the city, and not yet far off, Joseph said unto his steward, Up, follow after the men; and when thou dost overtake them, say unto them, Wherefore have ye rewarded evil for good?

5 Is not this it in which my lord drinketh, and whereby indeed he divineth? ye have done evil in so doing.

6 And he overtook them, and he spake unto them these same words.

7 And they said unto him, Wherefore saith my lord these words? God forbid that thy servants should do according to this thing:

8 Behold, the money, which we found in our sacks' mouths, we brought again unto thee out of the land of Canaan: how then should we steal out of thy lord's house silver or gold?

9 With whomsoever of thy servants it be found, both let him die, and we also will be my lord's bondmen.

10 And he said, Now also let it be according unto your words: he with whom it is found shall be my servant; and ye shall be blameless.

11 Then they speedily took down every man his sack to the ground, and opened every man his sack.

12 And he searched, and began at the eldest, and left at the youngest: and the cup was found in Benjamin's sack.

13 Then they rent their clothes, and laded every man his ass, and returned to the city.

14 And Judah and his brethren came to Joseph's house; for he was yet there: and they fell before him on the ground.

15 And Joseph said unto them, What deed is this that ye have done? wot ye not that such a man as I can certainly divine?

16 And Judah said, What shall we say unto my lord? what shall we speak? or how shall we clear ourselves? God hath found out the iniquity of thy servants: behold, we are my lord's servants, both we, and he also with whom the cup is found.

17 And he said, God forbid that I should do so: but the man in whose hand the cup is found, he shall be my servant; and as for you, get you up in peace unto your father.

18 Then Judah came near unto him, and said, Oh my lord, let thy servant, I pray thee, speak a word in my lord's ears, and let not thine anger burn against thy servant: for thou art even as Pharaoh.

19 My lord asked his servants, saying, Have ye a father, or a brother?

20 And we said unto my lord, We have a father, an old man, and a child of his old age, a little one; and his brother is dead, and he alone is left of his mother, and his father loveth him.

21 And thou saidst unto thy servants, Bring him down unto me, that I may set mine eyes upon him.

22 And we said unto my lord, The lad cannot leave his father: for if he should leave his father, his father would die.

23 And thou saidst unto thy servants, Except your youngest brother come down with you, ye shall see my face no more.

24 And it came to pass when we came up unto thy servant my father, we told him the words of my lord.

25 And our father said, Go again, and buy us a little food.

26 And we said, We cannot go down: if our youngest brother be with us, then will we go down: for we may not see the man's face, except our youngest brother be with us.

27 And thy servant my father said unto us, Ye know that my wife bare me two sons:

28 And the one went out from me, and I said, Surely he is torn in pieces; and I saw him not since:

29 And if ye take this also from me, and mischief befall him, ye shall bring down my gray hairs with sorrow to the grave.

30 Now therefore when I come to thy servant my father, and the lad be not with us; seeing that his life is bound up in the lad's life;

31 It shall come to pass, when he seeth that the lad is not with us, that he will die: and thy servants shall bring down the gray hairs of thy servant our father with sorrow to the grave.

32 For thy servant became surety for the lad unto my father, saying, If I bring him not unto thee, then I shall bear the blame to my father for ever.

33 Now therefore, I pray thee, let thy servant abide instead of the lad a bondman to my lord; and let the lad go up with his brethren.

34 For how shall I go up to my father, and the lad be not with me? lest peradventure I see the evil that shall come on my father.

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1 Then Joseph could not refrain himself before all them that stood by him; and he cried, Cause every man to go out from me. And there stood no man with him, while Joseph made himself known unto his brethren.

2 And he wept aloud: and the Egyptians and the house of Pharaoh heard.

3 And Joseph said unto his brethren, I am Joseph; doth my father yet live? And his brethren could not answer him; for they were troubled at his presence.

4 And Joseph said unto his brethren, Come near to me, I pray you. And they came near. And he said, I am Joseph your brother, whom ye sold into Egypt.

5 Now therefore be not grieved, nor angry with yourselves, that ye sold me hither: for God did send me before you to preserve life.

6 For these two years hath the famine been in the land: and yet there are five years, in the which there shall neither be earing nor harvest.

7 And God sent me before you to preserve you a posterity in the earth, and to save your lives by a great deliverance.

8 So now it was not you that sent me hither, but God: and he hath made me a father to Pharaoh, and lord of all his house, and a ruler throughout all the land of Egypt.

9 Haste ye, and go up to my father, and say unto him, Thus saith thy son Joseph, God hath made me lord of all Egypt: come down unto me, tarry not:

10 And thou shalt dwell in the land of Goshen, and thou shalt be near unto me, thou, and thy children, and thy children's children, and thy flocks, and thy herds, and all that thou hast:

11 And there will I nourish thee; for yet there are five years of famine; lest thou, and thy household, and all that thou hast, come to poverty.

12 And, behold, your eyes see, and the eyes of my brother Benjamin, that it is my mouth that speaketh unto you.

13 And ye shall tell my father of all my glory in Egypt, and of all that ye have seen; and ye shall haste and bring down my father hither.

14 And he fell upon his brother Benjamin's neck, and wept; and Benjamin wept upon his neck.

15 Moreover he kissed all his brethren, and wept upon them: and after that his brethren talked with him.

16 And the fame thereof was heard in Pharaoh's house, saying, Joseph's brethren are come: and it pleased Pharaoh well, and his servants.

17 And Pharaoh said unto Joseph, Say unto thy brethren, This do ye; lade your beasts, and go, get you unto the land of Canaan;

18 And take your father and your households, and come unto me: and I will give you the good of the land of Egypt, and ye shall eat the fat of the land.

19 Now thou art commanded, this do ye; take you wagons out of the land of Egypt for your little ones, and for your wives, and bring your father, and come.

20 Also regard not your stuff; for the good of all the land of Egypt is yours.

21 And the children of Israel did 014521: and Joseph gave them wagons, according to the commandment of Pharaoh, and gave them provision for the way.

22 To all of them he gave each man changes of raiment; but to Benjamin he gave three hundred pieces of silver, and five changes of raiment.

23 And to his father he sent after this manner; ten asses laden with the good things of Egypt, and ten she asses laden with corn and bread and meat for his father by the way.

24 So he sent his brethren away, and they departed: and he said unto them, See that ye fall not out by the way.

25 And they went up out of Egypt, and came into the land of Canaan unto Jacob their father,

26 And told him, saying, Joseph is yet alive, and he is governor over all the land of Egypt. And Jacob's heart fainted, for he believed them not.

27 And they told him all the words of Joseph, which he had said unto them: and when he saw the wagons which Joseph had sent to carry him, the spirit of Jacob their father revived:

28 And Israel said, It is enough; Joseph my son is yet alive: I will go and see him before I die.

CHAPTER 46

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1 And Israel took his journey with all that he had, and came to Beersheba, and offered sacrifices unto the God of his father Isaac.

2 And God spake unto Israel in the visions of the night, and said, Jacob, Jacob. And he said, Here am I.

3 And he said, I am God, the God of thy father: fear not to go down into Egypt; for I will there make of thee a great nation:

4 I will go down with thee into Egypt; and I will also surely bring thee up again: and Joseph shall put his hand upon thine eyes.

5 And Jacob rose up from Beersheba: and the sons of Israel carried Jacob their father, and their little ones, and their wives, in the wagons which Pharaoh had sent to carry him.

6 And they took their cattle, and their goods, which they had gotten in the land of Canaan, and came into Egypt, Jacob, and all his seed with him:

7 His sons, and his sons' sons with him, his daughters, and his sons' daughters, and all his seed brought he with him into Egypt.

8 And these are the names of the children of Israel, which came into Egypt, Jacob and his sons: Reuben, Jacob's firstborn.

9 And the sons of Reuben; Hanoch, and Phallu, and Hezron, and Carmi.

10 And the sons of Simeon; Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanitish woman.

11 And the sons of Levi; Gershon, Kohath, and Merari.

12 And the sons of Judah; Er, and Onan, and Shelah, and Pharez, and Zerah: but Er and Onan died in the land of Canaan. And the sons of Pharez were Hezron and Hamul.

13 And the sons of Issachar; Tola, and Phuvah, and Job, and Shimron.

14 And the sons of Zebulun; Sered, and Elon, and Jahleel.

15 These be the sons of Leah, which she bare unto Jacob in Padanaram, with his daughter Dinah: all the souls of his sons and his daughters were thirty and three.

16 And the sons of Gad; Ziphion, and Haggi, Shuni, and Ezbon, Eri, and Arodi, and Areli.

17 And the sons of Asher; Jimnah, and Ishuah, and Isui, and Beriah, and Serah their sister: and the sons of Beriah; Heber, and Malchiel.

18 These are the sons of Zilpah, whom Laban gave to Leah his daughter, and these she bare unto Jacob, even sixteen souls.

19 The sons of Rachel Jacob's wife; Joseph, and Benjamin.

20 And unto Joseph in the land of Egypt were born Manasseh and Ephraim, which Asenath the daughter of Potipherah priest of On bare unto him.

21 And the sons of Benjamin were Belah, and Becher, and Ashbel, Gera, and Naaman, Ehi, and Rosh, Muppim, and Huppim, and Ard.

22 These are the sons of Rachel, which were born to Jacob: all the souls were fourteen.

23 And the sons of Dan; Hushim.

24 And the sons of Naphtali; Jahzeel, and Guni, and Jezer, and Shillem.

25 These are the sons of Bilhah, which Laban gave unto Rachel his daughter, and she bare these unto Jacob: all the souls were seven.

26 All the souls that came with Jacob into Egypt, which came out of his loins, besides Jacob's sons' wives, all the souls were threescore and six;

27 And the sons of Joseph, which were born him in Egypt, were two souls: all the souls of the house of Jacob, which came into Egypt, were threescore and ten.

28 And he sent Judah before him unto Joseph, to direct his face unto Goshen; and they came into the land of Goshen.

29 And Joseph made ready his chariot, and went up to meet Israel his father, to Goshen, and presented himself unto him; and he fell on his neck, and wept on his neck a good while.

30 And Israel said unto Joseph, Now let me die, since I have seen thy face, because thou art yet alive.

31 And Joseph said unto his brethren, and unto his father's house, I will go up, and shew Pharaoh, and say unto him, My brethren, and my father's house, which were in the land of Canaan, are come unto me;

32 And the men are shepherds, for their trade hath been to feed cattle; and they have brought their flocks, and their herds, and all that they have.

33 And it shall come to pass, when Pharaoh shall call you, and shall say, What is your occupation?

34 That ye shall say, Thy servants' trade hath been about cattle from our youth even until now, both we, and also our fathers: that ye may dwell in the land of Goshen; for every shepherd is an abomination unto the Egyptians.

CHAPTER 47

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1 Then Joseph came and told Pharaoh, and said, My father and my brethren, and their flocks, and their herds, and all that they have, are come out of the land of Canaan; and, behold, they are in the land of Goshen.

2 And he took some of his brethren, even five men, and presented them unto Pharaoh.

3 And Pharaoh said unto his brethren, What is your occupation? And they said unto Pharaoh, Thy servants are shepherds, both we, and also our fathers.

4 They said moreover unto Pharaoh, For to sojourn in the land are we come; for thy servants have no pasture for their flocks; for the famine is sore in the land of Canaan: now therefore, we pray thee, let thy servants dwell in the land of Goshen.

5 And Pharaoh spake unto Joseph, saying, Thy father and thy brethren are come unto thee:

6 The land of Egypt is before thee; in the best of the land make thy father and brethren to dwell; in the land of Goshen let them dwell: and if thou knowest any men of activity among them, then make them rulers over my cattle.

7 And Joseph brought in Jacob his father, and set him before Pharaoh: and Jacob blessed Pharaoh.

8 And Pharaoh said unto Jacob, How old art thou?

9 And Jacob said unto Pharaoh, The days of the years of my pilgrimage are an hundred and thirty years: few and evil have the days of the years of my life been, and have not attained unto the days of the years of the life of my fathers in the days of their pilgrimage.

10 And Jacob blessed Pharaoh, and went out from before Pharaoh.

11 And Joseph placed his father and his brethren, and gave them a possession in the land of Egypt, in the best of the land, in the land of Rameses, as Pharaoh had commanded.

12 And Joseph nourished his father, and his brethren, and all his father's household, with bread, according to their families.

13 And there was no bread in all the land; for the famine was very sore, so that the land of Egypt and all the land of Canaan fainted by reason of the famine.

14 And Joseph gathered up all the money that was found in the land of Egypt, and in the land of Canaan, for the corn which they bought: and Joseph brought the money into Pharaoh's house.

15 And when money failed in the land of Egypt, and in the land of Canaan, all the Egyptians came unto Joseph, and said, Give us bread: for why should we die in thy presence? for the money faileth.

16 And Joseph said, Give your cattle; and I will give you for your cattle, if money fail.

17 And they brought their cattle unto Joseph: and Joseph gave them bread in exchange for horses, and for the flocks, and for the cattle of the herds, and for the asses: and he fed them with bread for all their cattle for that year.

18 When that year was ended, they came unto him the second year, and said unto him, We will not hide it from my lord, how that our money is spent; my lord also hath our herds of cattle; there is not ought left in the sight of my lord, but our bodies, and our lands:

19 Wherefore shall we die before thine eyes, both we and our land? buy us and our land for bread, and we and our land will be servants unto Pharaoh: and give us seed, that we may live, and not die, that the land be not desolate.

20 And Joseph bought all the land of Egypt for Pharaoh; for the Egyptians sold every man his field, because the famine prevailed over them: so the land became Pharaoh's.

21 And as for the people, he removed them to cities from one end of the borders of Egypt even to the other end thereof.

22 Only the land of the priests bought he not; for the priests had a portion assigned them of Pharaoh, and did eat their portion which Pharaoh gave them: wherefore they sold not their lands.

23 Then Joseph said unto the people, Behold, I have bought you this day and your land for Pharaoh: lo, here is seed for you, and ye shall sow the land.

24 And it shall come to pass in the increase, that ye shall give the fifth part unto Pharaoh, and four parts shall be your own, for seed of the field, and for your food, and for them of your households, and for food for your little ones.

25 And they said, Thou hast saved our lives: let us find grace in the sight of my lord, and we will be Pharaoh's servants.

26 And Joseph made it a law over the land of Egypt unto this day, that Pharaoh should have the fifth part; except the land of the priests only, which became not Pharaoh's.

27 And Israel dwelt in the land of Egypt, in the country of Goshen; and they had possessions therein, and grew, and multiplied exceedingly.

28 And Jacob lived in the land of Egypt seventeen years: so the whole age of Jacob was an hundred forty and seven years.

29 And the time drew nigh that Israel must die: and he called his son Joseph, and said unto him, If now I have found grace in thy sight, put, I pray thee, thy hand under my thigh, and deal kindly and truly with me; bury me not, I pray thee, in Egypt:

30 But I will lie with my fathers, and thou shalt carry me out of Egypt, and bury me in their buryingplace. And he said, I will do as thou hast said.

31 And he said, Swear unto me. And he sware unto him. And Israel bowed himself upon the bed's head.

CHAPTER 48

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1 And it came to pass after these things, that one told Joseph, Behold, thy father is sick: and he took with him his two sons, Manasseh and Ephraim.

2 And one told Jacob, and said, Behold, thy son Joseph cometh unto thee: and Israel strengthened himself, and sat upon the bed.

3 And Jacob said unto Joseph, God Almighty appeared unto me at Luz in the land of Canaan, and blessed me,

4 And said unto me, Behold, I will make thee fruitful, and multiply thee, and I will make of thee a multitude of people; and will give this land to thy seed after thee for an everlasting possession.

5 And now thy two sons, Ephraim and Manasseh, which were born unto thee in the land of Egypt before I came unto thee into Egypt, are mine; as Reuben and Simeon, they shall be mine.

6 And thy issue, which thou begettest after them, shall be thine, and shall be called after the name of their brethren in their inheritance.

7 And as for me, when I came from Padan, Rachel died by me in the land of Canaan in the way, when yet there was but a little way to come unto Ephrath: and I buried her there in the way of Ephrath; the same is Bethlehem.

8 And Israel beheld Joseph's sons, and said, Who are these?

9 And Joseph said unto his father, They are my sons, whom God hath given me in this place. And he said, Bring them, I pray thee, unto me, and I will bless them.

10 Now the eyes of Israel were dim for age, so that he could not see. And he brought them near unto him; and he kissed them, and embraced them.

11 And Israel said unto Joseph, I had not thought to see thy face: and, lo, God hath shewed me also thy seed.

12 And Joseph brought them out from between his knees, and he bowed himself with his face to the earth.

13 And Joseph took them both, Ephraim in his right hand toward Israel's left hand, and Manasseh in his left hand toward Israel's right hand, and brought them near unto him.

14 And Israel stretched out his right hand, and laid it upon Ephraim's head, who was the younger, and his left hand upon Manasseh's head, guiding his hands wittingly; for Manasseh was the firstborn.

15 And he blessed Joseph, and said, God, before whom my fathers Abraham and Isaac did walk, the God which fed me all my life long unto this day,

16 The Angel which redeemed me from all evil, bless the lads; and let my name be named on them, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the earth.

17 And when Joseph saw that his father laid his right hand upon the head of Ephraim, it displeased him: and he held up his father's hand, to remove it from Ephraim's head unto Manasseh's head.

18 And Joseph said unto his father, Not so, my father: for this is the firstborn; put thy right hand upon his head.

19 And his father refused, and said, I know it, my son, I know it: he also shall become a people, and he also shall be great: but truly his younger brother shall be greater than he, and his seed shall become a multitude of nations.

20 And he blessed them that day, saying, In thee shall Israel bless, saying, God make thee as Ephraim and as Manasseh: and he set Ephraim before Manasseh.

21 And Israel said unto Joseph, Behold, I die: but God shall be with you, and bring you again unto the land of your fathers.

22 Moreover I have given to thee one portion above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow.

CHAPTER 49

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1 And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days.

2 Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father.

3 Reuben, thou art my firstborn, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power:

4 Unstable as water, thou shalt not excel; because thou wentest up to thy father's bed; then defiledst thou it: he went up to my couch.

5 Simeon and Levi are brethren; instruments of cruelty are in their habitations.

6 O my soul, come not thou into their secret; unto their assembly, mine honour, be not thou united: for in their anger they slew a man, and in their selfwill they digged down a wall.

7 Cursed be their anger, for it was fierce; and their wrath, for it was cruel: I will divide them in Jacob, and scatter them in Israel.

8 Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father's children shall bow down before thee.

9 Judah is a lion's whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up?

10 The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be.

11 Binding his foal unto the vine, and his ass's colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes:

12 His eyes shall be red with wine, and his teeth white with milk.

13 Zebulun shall dwell at the haven of the sea; and he shall be for an haven of ships; and his border shall be unto Zidon.

14 Issachar is a strong ass couching down between two burdens:

15 And he saw that rest was good, and the land that it was pleasant; and bowed his shoulder to bear, and became a servant unto tribute.

16 Dan shall judge his people, as one of the tribes of Israel.

17 Dan shall be a serpent by the way, an adder in the path, that biteth the horse heels, so that his rider shall fall backward.

18 I have waited for thy salvation, O LORD.

19 Gad, a troop shall overcome him: but he shall overcome at the last.

20 Out of Asher his bread shall be fat, and he shall yield royal dainties.

21 Naphtali is a hind let loose: he giveth goodly words.

22 Joseph is a fruitful bough, even a fruitful bough by a well; whose branches run over the wall:

23 The archers have sorely grieved him, and shot at him, and hated him:

24 But his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob; (from thence is the shepherd, the stone of Israel:)

25 Even by the God of thy father, who shall help thee; and by the Almighty, who shall bless thee with blessings of heaven above, blessings of the deep that lieth under, blessings of the breasts, and of the womb:

26 The blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head of Joseph, and on the crown of the head of him that was separate from his brethren.

27 Benjamin shall ravin as a wolf: in the morning he shall devour the prey, and at night he shall divide the spoil.

28 All these are the twelve tribes of Israel: and this is it that their father spake unto them, and blessed them; every one according to his blessing he blessed them.

29 And he charged them, and said unto them, I am to be gathered unto my people: bury me with my fathers in the cave that is in the field of Ephron the Hittite,

30 In the cave that is in the field of Machpelah, which is before Mamre, in the land of Canaan, which Abraham bought with the field of Ephron the Hittite for a possession of a buryingplace.

31 There they buried Abraham and Sarah his wife; there they buried Isaac and Rebekah his wife; and there I buried Leah.

32 The purchase of the field and of the cave that is therein was from the children of Heth.

33 And when Jacob had made an end of commanding his sons, he gathered up his feet into the bed, and yielded up the ghost, and was gathered unto his people.

CHAPTER 50

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1 And Joseph fell upon his father's face, and wept upon him, and kissed him.

2 And Joseph commanded his servants the physicians to embalm his father: and the physicians embalmed Israel.

3 And forty days were fulfilled for him; for so are fulfilled the days of those which are embalmed: and the Egyptians mourned for him threescore and ten days.

4 And when the days of his mourning were past, Joseph spake unto the house of Pharaoh, saying, If now I have found grace in your eyes, speak, I pray you, in the ears of Pharaoh, saying,

5 My father made me swear, saying, Lo, I die: in my grave which I have digged for me in the land of Canaan, there shalt thou bury me. Now therefore let me go up, I pray thee, and bury my father, and I will come again.

6 And Pharaoh said, Go up, and bury thy father, according as he made thee swear.

7 And Joseph went up to bury his father: and with him went up all the servants of Pharaoh, the elders of his house, and all the elders of the land of Egypt,

8 And all the house of Joseph, and his brethren, and his father's house: only their little ones, and their flocks, and their herds, they left in the land of Goshen.

9 And there went up with him both chariots and horsemen: and it was a very great company.

10 And they came to the threshingfloor of Atad, which is beyond Jordan, and there they mourned with a great and very sore lamentation: and he made a mourning for his father seven days.

11 And when the inhabitants of the land, the Canaanites, saw the mourning in the floor of Atad, they said, This is a grievous mourning to the Egyptians: wherefore the name of it was called Abelmizraim, which is beyond Jordan.

12 And his sons did unto him according as he commanded them:

13 For his sons carried him into the land of Canaan, and buried him in the cave of the field of Machpelah, which Abraham bought with the field for a possession of a buryingplace of Ephron the Hittite, before Mamre.

14 And Joseph returned into Egypt, he, and his brethren, and all that went up with him to bury his father, after he had buried his father.

15 And when Joseph's brethren saw that their father was dead, they said, Joseph will peradventure hate us, and will certainly requite us all the evil which we did unto him.

16 And they sent a messenger unto Joseph, saying, Thy father did command before he died, saying,

17 So shall ye say unto Joseph, Forgive, I pray thee now, the trespass of thy brethren, and their sin; for they did unto thee evil: and now, we pray thee, forgive the trespass of the servants of the God of thy father. And Joseph wept when they spake unto him.

18 And his brethren also went and fell down before his face; and they said, Behold, we be thy servants.

19 And Joseph said unto them, Fear not: for am I in the place of God?

20 But as for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people alive.

21 Now therefore fear ye not: I will nourish you, and your little ones. And he comforted them, and spake kindly unto them.

22 And Joseph dwelt in Egypt, he, and his father's house: and Joseph lived an hundred and ten years.

23 And Joseph saw Ephraim's children of the third generation: the children also of Machir the son of Manasseh were brought up upon Joseph's knees.

24 And Joseph said unto his brethren, I die: and God will surely visit you, and bring you out of this land unto the land which he sware to Abraham, to Isaac, and to Jacob.

25 And Joseph took an oath of the children of Israel, saying, God will surely visit you, and ye shall carry up my bones from hence.

26 So Joseph died, being an hundred and ten years old: and they embalmed him, and he was put in a coffin in Egypt.

Exodus

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CHAPTER 1

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1 Now these are the names of the children of Israel, which came into Egypt; every man and his household came with Jacob.

2 Reuben, Simeon, Levi, and Judah,

3 Issachar, Zebulun, and Benjamin,

4 Dan, and Naphtali, Gad, and Asher.

5 And all the souls that came out of the loins of Jacob were seventy souls: for Joseph was in Egypt already.

6 And Joseph died, and all his brethren, and all that generation.

7 And the children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty; and the land was filled with them.

8 Now there arose up a new king over Egypt, which knew not Joseph.

9 And he said unto his people, Behold, the people of the children of Israel are more and mightier than we:

10 Come on, let us deal wisely with them; lest they multiply, and it come to pass, that, when there falleth out any war, they join also unto our enemies, and fight against us, and so get them up out of the land.

11 Therefore they did set over them taskmasters to afflict them with their burdens. And they built for Pharaoh treasure cities, Pithom and Raamses.

12 But the more they afflicted them, the more they multiplied and grew. And they were grieved because of the children of Israel.

13 And the Egyptians made the children of Israel to serve with rigour:

14 And they made their lives bitter with hard bondage, in morter, and in brick, and in all manner of service in the field: all their service, wherein they made them serve, was with rigour.

15 And the king of Egypt spake to the Hebrew midwives, of which the name of the one was Shiphrah, and the name of the other Puah:

16 And he said, When ye do the office of a midwife to the Hebrew women, and see them upon the stools; if it be a son, then ye shall kill him: but if it be a daughter, then she shall live.

17 But the midwives feared God, and did not as the king of Egypt commanded them, but saved the men children alive.

18 And the king of Egypt called for the midwives, and said unto them, Why have ye done this thing, and have saved the men children alive?

19 And the midwives said unto Pharaoh, Because the Hebrew women are not as the Egyptian women; for they are lively, and are delivered ere the midwives come in unto them.

20 Therefore God dealt well with the midwives: and the people multiplied, and waxed very mighty.

21 And it came to pass, because the midwives feared God, that he made them houses.

22 And Pharaoh charged all his people, saying, Every son that is born ye shall cast into the river, and every daughter ye shall save alive.

CHAPTER 2

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1 And there went a man of the house of Levi, and took to wife a daughter of Levi.

2 And the woman conceived, and bare a son: and when she saw him that he was a goodly child, she hid him three months.

3 And when she could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch, and put the child therein; and she laid it in the flags by the river's brink.

4 And his sister stood afar off, to wit what would be done to him.

5 And the daughter of Pharaoh came down to wash herself at the river; and her maidens walked along by the river's side; and when she saw the ark among the flags, she sent her maid to fetch it.

6 And when she had opened it, she saw the child: and, behold, the babe wept. And she had compassion on him, and said, This is one of the Hebrews' children.

7 Then said his sister to Pharaoh's daughter, Shall I go and call to thee a nurse of the Hebrew women, that she may nurse the child for thee?

8 And Pharaoh's daughter said to her, Go. And the maid went and called the child's mother.

9 And Pharaoh's daughter said unto her, Take this child away, and nurse it for me, and I will give thee thy wages. And the woman took the child, and nursed it.

10 And the child grew, and she brought him unto Pharaoh's daughter, and he became her son. And she called his name Moses: and she said, Because I drew him out of the water.

11 And it came to pass in those days, when Moses was grown, that he went out unto his brethren, and looked on their burdens: and he spied an Egyptian smiting an Hebrew, one of his brethren.

12 And he looked this way and that way, and when he saw that there was no man, he slew the Egyptian, and hid him in the sand.

13 And when he went out the second day, behold, two men of the Hebrews strove together: and he said to him that did the wrong, Wherefore smitest thou thy fellow?

14 And he said, Who made thee a prince and a judge over us? intendest thou to kill me, as thou killedst the Egyptian? And Moses feared, and said, Surely this thing is known.

15 Now when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelt in the land of Midian: and he sat down by a well.

16 Now the priest of Midian had seven daughters: and they came and drew water, and filled the troughs to water their father's flock.

17 And the shepherds came and drove them away: but Moses stood up and helped them, and watered their flock.

18 And when they came to Reuel their father, he said, How is it that ye are come so soon to day?

19 And they said, An Egyptian delivered us out of the hand of the shepherds, and also drew water enough for us, and watered the flock.

20 And he said unto his daughters, And where is he? why is it that ye have left the man? call him, that he may eat bread.

21 And Moses was content to dwell with the man: and he gave Moses Zipporah his daughter.

22 And she bare him a son, and he called his name Gershom: for he said, I have been a stranger in a strange land.

23 And it came to pass in process of time, that the king of Egypt died: and the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto God by reason of the bondage.

24 And God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob.

25 And God looked upon the children of Israel, and God had respect unto them.

CHAPTER 3

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1 Now Moses kept the flock of Jethro his father in law, the priest of Midian: and he led the flock to the backside of the desert, and came to the mountain of God, even to Horeb.

2 And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed.

3 And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt.

4 And when the LORD saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here am I.

5 And he said, Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.

6 Moreover he said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God.

7 And the LORD said, I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows;

8 And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites.

9 Now therefore, behold, the cry of the children of Israel is come unto me: and I have also seen the oppression wherewith the Egyptians oppress them.

10 Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt.

11 And Moses said unto God, Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt?

12 And he said, Certainly I will be with thee; and this shall be a token unto thee, that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain.

13 And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? what shall I say unto them?

14 And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.

15 And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The LORD God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations.

16 Go, and gather the elders of Israel together, and say unto them, The LORD God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared unto me, saying, I have surely visited you, and seen that which is done to you in Egypt:

17 And I have said, I will bring you up out of the affliction of Egypt unto the land of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites, unto a land flowing with milk and honey.

18 And they shall hearken to thy voice: and thou shalt come, thou and the elders of Israel, unto the king of Egypt, and ye shall say unto him, The LORD God of the Hebrews hath met with us: and now let us go, we beseech thee, three days' journey into the wilderness, that we may sacrifice to the LORD our God.

19 And I am sure that the king of Egypt will not let you go, no, not by a mighty hand.

20 And I will stretch out my hand, and smite Egypt with all my wonders which I will do in the midst thereof: and after that he will let you go.

21 And I will give this people favour in the sight of the Egyptians: and it shall come to pass, that, when ye go, ye shall not go empty:

22 But every woman shall borrow of her neighbour, and of her that sojourneth in her house, jewels of silver, and jewels of gold, and raiment: and ye shall put them upon your sons, and upon your daughters; and ye shall spoil the Egyptians.

CHAPTER 4

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1 And Moses answered and said, But, behold, they will not believe me, nor hearken unto my voice: for they will say, The LORD hath not appeared unto thee.

2 And the LORD said unto him, What is that in thine hand? And he said, A rod.

3 And he said, Cast it on the ground. And he cast it on the ground, and it became a serpent; and Moses fled from before it.

4 And the LORD said unto Moses, Put forth thine hand, and take it by the tail. And he put forth his hand, and caught it, and it became a rod in his hand:

5 That they may believe that the LORD God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared unto thee.

6 And the LORD said furthermore unto him, Put now thine hand into thy bosom. And he put his hand into his bosom: and when he took it out, behold, his hand was leprous as snow.

7 And he said, Put thine hand into thy bosom again. And he put his hand into his bosom again; and plucked it out of his bosom, and, behold, it was turned again as his other flesh.

8 And it shall come to pass, if they will not believe thee, neither hearken to the voice of the first sign, that they will believe the voice of the latter sign.

9 And it shall come to pass, if they will not believe also these two signs, neither hearken unto thy voice, that thou shalt take of the water of the river, and pour it upon the dry land: and the water which thou takest out of the river shall become blood upon the dry land.

10 And Moses said unto the LORD, O my Lord, I am not eloquent, neither heretofore, nor since thou hast spoken unto thy servant: but I am slow of speech, and of a slow tongue.

11 And the LORD said unto him, Who hath made man's mouth? or who maketh the dumb, or deaf, or the seeing, or the blind? have not I the LORD?

12 Now therefore go, and I will be with thy mouth, and teach thee what thou shalt say.

13 And he said, O my Lord, send, I pray thee, by the hand of him whom thou wilt send.

14 And the anger of the LORD was kindled against Moses, and he said, Is not Aaron the Levite thy brother? I know that he can speak well. And also, behold, he cometh forth to meet thee: and when he seeth thee, he will be glad in his heart.

15 And thou shalt speak unto him, and put words in his mouth: and I will be with thy mouth, and with his mouth, and will teach you what ye shall do.

16 And he shall be thy spokesman unto the people: and he shall be, even he shall be to thee instead of a mouth, and thou shalt be to him instead of God.

17 And thou shalt take this rod in thine hand, wherewith thou shalt do signs.

18 And Moses went and returned to Jethro his father in law, and said unto him, Let me go, I pray thee, and return unto my brethren which are in Egypt, and see whether they be yet alive. And Jethro said to Moses, Go in peace.

19 And the LORD said unto Moses in Midian, Go, return into Egypt: for all the men are dead which sought thy life.

20 And Moses took his wife and his sons, and set them upon an ass, and he returned to the land of Egypt: and Moses took the rod of God in his hand.

21 And the LORD said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go.

22 And thou shalt say unto Pharaoh, Thus saith the LORD, Israel is my son, even my firstborn:

23 And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn.

24 And it came to pass by the way in the inn, that the LORD met him, and sought to kill him.

25 Then Zipporah took a sharp stone, and cut off the foreskin of her son, and cast it at his feet, and said, Surely a bloody husband art thou to me.

26 So he let him go: then she said, A bloody husband thou art, because of the circumcision.

27 And the LORD said to Aaron, Go into the wilderness to meet Moses. And he went, and met him in the mount of God, and kissed him.

28 And Moses told Aaron all the words of the LORD who had sent him, and all the signs which he had commanded him.

29 And Moses and Aaron went and gathered together all the elders of the children of Israel:

30 And Aaron spake all the words which the LORD had spoken unto Moses, and did the signs in the sight of the people.

31 And the people believed: and when they heard that the LORD had visited the children of Israel, and that he had looked upon their affliction, then they bowed their heads and worshipped.

CHAPTER 5

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1 And afterward Moses and Aaron went in, and told Pharaoh, Thus saith the LORD God of Israel, Let my people go, that they may hold a feast unto me in the wilderness.

2 And Pharaoh said, Who is the LORD, that I should obey his voice to let Israel go? I know not the LORD, neither will I let Israel go.

3 And they said, The God of the Hebrews hath met with us: let us go, we pray thee, three days' journey into the desert, and sacrifice unto the LORD our God; lest he fall upon us with pestilence, or with the sword.

4 And the king of Egypt said unto them, Wherefore do ye, Moses and Aaron, let the people from their works? get you unto your burdens.

5 And Pharaoh said, Behold, the people of the land now are many, and ye make them rest from their burdens.

6 And Pharaoh commanded the same day the taskmasters of the people, and their officers, saying,

7 Ye shall no more give the people straw to make brick, as heretofore: let them go and gather straw for themselves.

8 And the tale of the bricks, which they did make heretofore, ye shall lay upon them; ye shall not diminish ought thereof: for they be idle; therefore they cry, saying, Let us go and sacrifice to our God.

9 Let there more work be laid upon the men, that they may labour therein; and let them not regard vain words.

10 And the taskmasters of the people went out, and their officers, and they spake to the people, saying, Thus saith Pharaoh, I will not give you straw.

11 Go ye, get you straw where ye can find it: yet not ought of your work shall be diminished.

12 So the people were scattered abroad throughout all the land of Egypt to gather stubble instead of straw.

13 And the taskmasters hasted them, saying, Fulfil your works, your daily tasks, as when there was straw.

14 And the officers of the children of Israel, which Pharaoh's taskmasters had set over them, were beaten, and demanded, Wherefore have ye not fulfilled your task in making brick both yesterday and to day, as heretofore?

15 Then the officers of the children of Israel came and cried unto Pharaoh, saying, Wherefore dealest thou thus with thy servants?

16 There is no straw given unto thy servants, and they say to us, Make brick: and, behold, thy servants are beaten; but the fault is in thine own people.

17 But he said, Ye are idle, ye are idle: therefore ye say, Let us go and do sacrifice to the LORD.

18 Go therefore now, and work; for there shall no straw be given you, yet shall ye deliver the tale of bricks.

19 And the officers of the children of Israel did see that they were in evil case, after it was said, Ye shall not minish ought from your bricks of your daily task.

20 And they met Moses and Aaron, who stood in the way, as they came forth from Pharaoh:

21 And they said unto them, The LORD look upon you, and judge; because ye have made our savour to be abhorred in the eyes of Pharaoh, and in the eyes of his servants, to put a sword in their hand to slay us.

22 And Moses returned unto the LORD, and said, Lord, wherefore hast thou so evil entreated this people? why is it that thou hast sent me?

23 For since I came to Pharaoh to speak in thy name, he hath done evil to this people; neither hast thou delivered thy people at all.

CHAPTER 6

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1 Then the LORD said unto Moses, Now shalt thou see what I will do to Pharaoh: for with a strong hand shall he let them go, and with a strong hand shall he drive them out of his land.

2 And God spake unto Moses, and said unto him, I am the LORD:

3 And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them.

4 And I have also established my covenant with them, to give them the land of Canaan, the land of their pilgrimage, wherein they were strangers.

5 And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered my covenant.

6 Wherefore say unto the children of Israel, I am the LORD, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments:

7 And I will take you to me for a people, and I will be to you a God: and ye shall know that I am the LORD your God, which bringeth you out from under the burdens of the Egyptians.

8 And I will bring you in unto the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am the LORD.

9 And Moses spake so unto the children of Israel: but they hearkened not unto Moses for anguish of spirit, and for cruel bondage.

10 And the LORD spake unto Moses, saying,

11 Go in, speak unto Pharaoh king of Egypt, that he let the children of Israel go out of his land.

12 And Moses spake before the LORD, saying, Behold, the children of Israel have not hearkened unto me; how then shall Pharaoh hear me, who am of uncircumcised lips?

13 And the LORD spake unto Moses and unto Aaron, and gave them a charge unto the children of Israel, and unto Pharaoh king of Egypt, to bring the children of Israel out of the land of Egypt.

14 These be the heads of their fathers' houses: The sons of Reuben the firstborn of Israel; Hanoch, and Pallu, Hezron, and Carmi: these be the families of Reuben.

15 And the sons of Simeon; Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanitish woman: these are the families of Simeon.

16 And these are the names of the sons of Levi according to their generations; Gershon, and Kohath, and Merari: and the years of the life of Levi were an hundred thirty and seven years.

17 The sons of Gershon; Libni, and Shimi, according to their families.

18 And the sons of Kohath; Amram, and Izhar, and Hebron, and Uzziel: and the years of the life of Kohath were an hundred thirty and three years.

19 And the sons of Merari; Mahali and Mushi: these are the families of Levi according to their generations.

20 And Amram took him Jochebed his father's sister to wife; and she bare him Aaron and Moses: and the years of the life of Amram were an hundred and thirty and seven years.

21 And the sons of Izhar; Korah, and Nepheg, and Zichri.

22 And the sons of Uzziel; Mishael, and Elzaphan, and Zithri.

23 And Aaron took him Elisheba, daughter of Amminadab, sister of Naashon, to wife; and she bare him Nadab, and Abihu, Eleazar, and Ithamar.

24 And the sons of Korah; Assir, and Elkanah, and Abiasaph: these are the families of the Korhites.

25 And Eleazar Aaron's son took him one of the daughters of Putiel to wife; and she bare him Phinehas: these are the heads of the fathers of the Levites according to their families.

26 These are that Aaron and Moses, to whom the LORD said, Bring out the children of Israel from the land of Egypt according to their armies.

27 These are they which spake to Pharaoh king of Egypt, to bring out the children of Israel from Egypt: these are that Moses and Aaron.

28 And it came to pass on the day when the LORD spake unto Moses in the land of Egypt,

29 That the LORD spake unto Moses, saying, I am the LORD: speak thou unto Pharaoh king of Egypt all that I say unto thee.

30 And Moses said before the LORD, Behold, I am of uncircumcised lips, and how shall Pharaoh hearken unto me?

CHAPTER 7

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1 And the LORD said unto Moses, See, I have made thee a god to Pharaoh: and Aaron thy brother shall be thy prophet.

2 Thou shalt speak all that I command thee: and Aaron thy brother shall speak unto Pharaoh, that he send the children of Israel out of his land.

3 And I will harden Pharaoh's heart, and multiply my signs and my wonders in the land of Egypt.

4 But Pharaoh shall not hearken unto you, that I may lay my hand upon Egypt, and bring forth mine armies, and my people the children of Israel, out of the land of Egypt by great judgments.

5 And the Egyptians shall know that I am the LORD, when I stretch forth mine hand upon Egypt, and bring out the children of Israel from among them.

6 And Moses and Aaron did as the LORD commanded them, so did they.

7 And Moses was fourscore years old, and Aaron fourscore and three years old, when they spake unto Pharaoh.

8 And the LORD spake unto Moses and unto Aaron, saying,

9 When Pharaoh shall speak unto you, saying, Shew a miracle for you: then thou shalt say unto Aaron, Take thy rod, and cast it before Pharaoh, and it shall become a serpent.

10 And Moses and Aaron went in unto Pharaoh, and they did so as the LORD had commanded: and Aaron cast down his rod before Pharaoh, and before his servants, and it became a serpent.

11 Then Pharaoh also called the wise men and the sorcerers: now the magicians of Egypt, they also did in like manner with their enchantments.

12 For they cast down every man his rod, and they became serpents: but Aaron's rod swallowed up their rods.

13 And he hardened Pharaoh's heart, that he hearkened not unto them; as the LORD had said.

14 And the LORD said unto Moses, Pharaoh's heart is hardened, he refuseth to let the people go.

15 Get thee unto Pharaoh in the morning; lo, he goeth out unto the water; and thou shalt stand by the river's brink against he come; and the rod which was turned to a serpent shalt thou take in thine hand.

16 And thou shalt say unto him, The LORD God of the Hebrews hath sent me unto thee, saying, Let my people go, that they may serve me in the wilderness: and, behold, hitherto thou wouldest not hear.

17 Thus saith the LORD, In this thou shalt know that I am the LORD: behold, I will smite with the rod that is in mine hand upon the waters which are in the river, and they shall be turned to blood.

18 And the fish that is in the river shall die, and the river shall stink; and the Egyptians shall lothe to drink of the water of the river.

19 And the LORD spake unto Moses, Say unto Aaron, Take thy rod, and stretch out thine hand upon the waters of Egypt, upon their streams, upon their rivers, and upon their ponds, and upon all their pools of water, that they may become blood; and that there may be blood throughout all the land of Egypt, both in vessels of wood, and in vessels of stone.

20 And Moses and Aaron did so, as the LORD commanded; and he lifted up the rod, and smote the waters that were in the river, in the sight of Pharaoh, and in the sight of his servants; and all the waters that were in the river were turned to blood.

21 And the fish that was in the river died; and the river stank, and the Egyptians could not drink of the water of the river; and there was blood throughout all the land of Egypt.

22 And the magicians of Egypt did so with their enchantments: and Pharaoh's heart was hardened, neither did he hearken unto them; as the LORD had said.

23 And Pharaoh turned and went into his house, neither did he set his heart to this also.

24 And all the Egyptians digged round about the river for water to drink; for they could not drink of the water of the river.

25 And seven days were fulfilled, after that the LORD had smitten the river.

CHAPTER 8

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1 And the LORD spake unto Moses, Go unto Pharaoh, and say unto him, Thus saith the LORD, Let my people go, that they may serve me.

2 And if thou refuse to let them go, behold, I will smite all thy borders with frogs:

3 And the river shall bring forth frogs abundantly, which shall go up and come into thine house, and into thy bedchamber, and upon thy bed, and into the house of thy servants, and upon thy people, and into thine ovens, and into thy kneadingtroughs:

4 And the frogs shall come up both on thee, and upon thy people, and upon all thy servants.

5 And the LORD spake unto Moses, Say unto Aaron, Stretch forth thine hand with thy rod over the streams, over the rivers, and over the ponds, and cause frogs to come up upon the land of Egypt.

6 And Aaron stretched out his hand over the waters of Egypt; and the frogs came up, and covered the land of Egypt.

7 And the magicians did so with their enchantments, and brought up frogs upon the land of Egypt.

8 Then Pharaoh called for Moses and Aaron, and said, Intreat the LORD, that he may take away the frogs from me, and from my people; and I will let the people go, that they may do sacrifice unto the LORD.

9 And Moses said unto Pharaoh, Glory over me: when shall I intreat for thee, and for thy servants, and for thy people, to destroy the frogs from thee and thy houses, that they may remain in the river only?

10 And he said, To morrow. And he said, Be it according to thy word: that thou mayest know that there is none like unto the LORD our God.

11 And the frogs shall depart from thee, and from thy houses, and from thy servants, and from thy people; they shall remain in the river only.

12 And Moses and Aaron went out from Pharaoh: and Moses cried unto the LORD because of the frogs which he had brought against Pharaoh.

13 And the LORD did according to the word of Moses; and the frogs died out of the houses, out of the villages, and out of the fields.

14 And they gathered them together upon heaps: and the land stank.

15 But when Pharaoh saw that there was respite, he hardened his heart, and hearkened not unto them; as the LORD had said.

16 And the LORD said unto Moses, Say unto Aaron, Stretch out thy rod, and smite the dust of the land, that it may become lice throughout all the land of Egypt.

17 And they did so; for Aaron stretched out his hand with his rod, and smote the dust of the earth, and it became lice in man, and in beast; all the dust of the land became lice throughout all the land of Egypt.

18 And the magicians did so with their enchantments to bring forth lice, but they could not: so there were lice upon man, and upon beast.

19 Then the magicians said unto Pharaoh, This is the finger of God: and Pharaoh's heart was hardened, and he hearkened not unto them; as the LORD had said.

20 And the LORD said unto Moses, Rise up early in the morning, and stand before Pharaoh; lo, he cometh forth to the water; and say unto him, Thus saith the LORD, Let my people go, that they may serve me.

21 Else, if thou wilt not let my people go, behold, I will send swarms of flies upon thee, and upon thy servants, and upon thy people, and into thy houses: and the houses of the Egyptians shall be full of swarms of flies, and also the ground whereon they are.

22 And I will sever in that day the land of Goshen, in which my people dwell, that no swarms of flies shall be there; to the end thou mayest know that I am the LORD in the midst of the earth.

23 And I will put a division between my people and thy people: to morrow shall this sign be.

24 And the LORD did so; and there came a grievous swarm of flies into the house of Pharaoh, and into his servants' houses, and into all the land of Egypt: the land was corrupted by reason of the swarm of flies.

25 And Pharaoh called for Moses and for Aaron, and said, Go ye, sacrifice to your God in the land.

26 And Moses said, It is not meet so to do; for we shall sacrifice the abomination of the Egyptians to the LORD our God: lo, shall we sacrifice the abomination of the Egyptians before their eyes, and will they not stone us?

27 We will go three days' journey into the wilderness, and sacrifice to the LORD our God, as he shall command us.

28 And Pharaoh said, I will let you go, that ye may sacrifice to the LORD your God in the wilderness; only ye shall not go very far away: intreat for me.

29 And Moses said, Behold, I go out from thee, and I will intreat the LORD that the swarms of flies may depart from Pharaoh, from his servants, and from his people, to morrow: but let not Pharaoh deal deceitfully any more in not letting the people go to sacrifice to the LORD.

30 And Moses went out from Pharaoh, and intreated the LORD.

31 And the LORD did according to the word of Moses; and he removed the swarms of flies from Pharaoh, from his servants, and from his people; there remained not one.

32 And Pharaoh hardened his heart at this time also, neither would he let the people go.

CHAPTER 9

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1 Then the LORD said unto Moses, Go in unto Pharaoh, and tell him, Thus saith the LORD God of the Hebrews, Let my people go, that they may serve me.

2 For if thou refuse to let them go, and wilt hold them still,

3 Behold, the hand of the LORD is upon thy cattle which is in the field, upon the horses, upon the asses, upon the camels, upon the oxen, and upon the sheep: there shall be a very grievous murrain.

4 And the LORD shall sever between the cattle of Israel and the cattle of Egypt: and there shall nothing die of all that is the children's of Israel.

5 And the LORD appointed a set time, saying, To morrow the LORD shall do this thing in the land.

6 And the LORD did that thing on the morrow, and all the cattle of Egypt died: but of the cattle of the children of Israel died not one.

7 And Pharaoh sent, and, behold, there was not one of the cattle of the Israelites dead. And the heart of Pharaoh was hardened, and he did not let the people go.

8 And the LORD said unto Moses and unto Aaron, Take to you handfuls of ashes of the furnace, and let Moses sprinkle it toward the heaven in the sight of Pharaoh.

9 And it shall become small dust in all the land of Egypt, and shall be a boil breaking forth with blains upon man, and upon beast, throughout all the land of Egypt.

10 And they took ashes of the furnace, and stood before Pharaoh; and Moses sprinkled it up toward heaven; and it became a boil breaking forth with blains upon man, and upon beast.

11 And the magicians could not stand before Moses because of the boils; for the boil was upon the magicians, and upon all the Egyptians.

12 And the LORD hardened the heart of Pharaoh, and he hearkened not unto them; as the LORD had spoken unto Moses.

13 And the LORD said unto Moses, Rise up early in the morning, and stand before Pharaoh, and say unto him, Thus saith the LORD God of the Hebrews, Let my people go, that they may serve me.

14 For I will at this time send all my plagues upon thine heart, and upon thy servants, and upon thy people; that thou mayest know that there is none like me in all the earth.

15 For now I will stretch out my hand, that I may smite thee and thy people with pestilence; and thou shalt be cut off from the earth.

16 And in very deed for this cause have I raised thee up, for to shew in thee my power; and that my name may be declared throughout all the earth.

17 As yet exaltest thou thyself against my people, that thou wilt not let them go?

18 Behold, to morrow about this time I will cause it to rain a very grievous hail, such as hath not been in Egypt since the foundation thereof even until now.

19 Send therefore now, and gather thy cattle, and all that thou hast in the field; for upon every man and beast which shall be found in the field, and shall not be brought home, the hail shall come down upon them, and they shall die.

20 He that feared the word of the LORD among the servants of Pharaoh made his servants and his cattle flee into the houses:

21 And he that regarded not the word of the LORD left his servants and his cattle in the field.

22 And the LORD said unto Moses, Stretch forth thine hand toward heaven, that there may be hail in all the land of Egypt, upon man, and upon beast, and upon every herb of the field, throughout the land of Egypt.

23 And Moses stretched forth his rod toward heaven: and the LORD sent thunder and hail, and the fire ran along upon the ground; and the LORD rained hail upon the land of Egypt.

24 So there was hail, and fire mingled with the hail, very grievous, such as there was none like it in all the land of Egypt since it became a nation.

25 And the hail smote throughout all the land of Egypt all that was in the field, both man and beast; and the hail smote every herb of the field, and brake every tree of the field.

26 Only in the land of Goshen, where the children of Israel were, was there no hail.

27 And Pharaoh sent, and called for Moses and Aaron, and said unto them, I have sinned this time: the LORD is righteous, and I and my people are wicked.

28 Intreat the LORD (for it is enough) that there be no more mighty thunderings and hail; and I will let you go, and ye shall stay no longer.

29 And Moses said unto him, As soon as I am gone out of the city, I will spread abroad my hands unto the LORD; and the thunder shall cease, neither shall there be any more hail; that thou mayest know how that the earth is the LORD'S.

30 But as for thee and thy servants, I know that ye will not yet fear the LORD God.

31 And the flax and the barley was smitten: for the barley was in the ear, and the flax was bolled.

32 But the wheat and the rie were not smitten: for they were not grown up.

33 And Moses went out of the city from Pharaoh, and spread abroad his hands unto the LORD: and the thunders and hail ceased, and the rain was not poured upon the earth.

34 And when Pharaoh saw that the rain and the hail and the thunders were ceased, he sinned yet more, and hardened his heart, he and his servants.

35 And the heart of Pharaoh was hardened, neither would he let the children of Israel go; as the LORD had spoken by Moses.

CHAPTER 10

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1 And the LORD said unto Moses, Go in unto Pharaoh: for I have hardened his heart, and the heart of his servants, that I might shew these my signs before him:

2 And that thou mayest tell in the ears of thy son, and of thy son's son, what things I have wrought in Egypt, and my signs which I have done among them; that ye may know how that I am the LORD.

3 And Moses and Aaron came in unto Pharaoh, and said unto him, Thus saith the LORD God of the Hebrews, How long wilt thou refuse to humble thyself before me? let my people go, that they may serve me.

4 Else, if thou refuse to let my people go, behold, to morrow will I bring the locusts into thy coast:

5 And they shall cover the face of the earth, that one cannot be able to see the earth: and they shall eat the residue of that which is escaped, which remaineth unto you from the hail, and shall eat every tree which groweth for you out of the field:

6 And they shall fill thy houses, and the houses of all thy servants, and the houses of all the Egyptians; which neither thy fathers, nor thy fathers' fathers have seen, since the day that they were upon the earth unto this day. And he turned himself, and went out from Pharaoh.

7 And Pharaoh's servants said unto him, How long shall this man be a snare unto us? let the men go, that they may serve the LORD their God: knowest thou not yet that Egypt is destroyed?

8 And Moses and Aaron were brought again unto Pharaoh: and he said unto them, Go, serve the LORD your God: but who are they that shall go?

9 And Moses said, We will go with our young and with our old, with our sons and with our daughters, with our flocks and with our herds will we go; for we must hold a feast unto the LORD.

10 And he said unto them, Let the LORD be so with you, as I will let you go, and your little ones: look to it; for evil is before you.

11 Not so: go now ye that are men, and serve the LORD; for that ye did desire. And they were driven out from Pharaoh's presence.

12 And the LORD said unto Moses, Stretch out thine hand over the land of Egypt for the locusts, that they may come up upon the land of Egypt, and eat every herb of the land, even all that the hail hath left.

13 And Moses stretched forth his rod over the land of Egypt, and the LORD brought an east wind upon the land all that day, and all that night; and when it was morning, the east wind brought the locusts.

14 And the locusts went up over all the land of Egypt, and rested in all the coasts of Egypt: very grievous were they; before them there were no such locusts as they, neither after them shall be such.

15 For they covered the face of the whole earth, so that the land was darkened; and they did eat every herb of the land, and all the fruit of the trees which the hail had left: and there remained not any green thing in the trees, or in the herbs of the field, through all the land of Egypt.

16 Then Pharaoh called for Moses and Aaron in haste; and he said, I have sinned against the LORD your God, and against you.

17 Now therefore forgive, I pray thee, my sin only this once, and intreat the LORD your God, that he may take away from me this death only.

18 And he went out from Pharaoh, and intreated the LORD.

19 And the LORD turned a mighty strong west wind, which took away the locusts, and cast them into the Red sea; there remained not one locust in all the coasts of Egypt.

20 But the LORD hardened Pharaoh's heart, so that he would not let the children of Israel go.

21 And the LORD said unto Moses, Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, even darkness which may be felt.

22 And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days:

23 They saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings.

24 And Pharaoh called unto Moses, and said, Go ye, serve the LORD; only let your flocks and your herds be stayed: let your little ones also go with you.

25 And Moses said, Thou must give us also sacrifices and burnt offerings, that we may sacrifice unto the LORD our God.

26 Our cattle also shall go with us; there shall not an hoof be left behind; for thereof must we take to serve the LORD our God; and we know not with what we must serve the LORD, until we come thither.

27 But the LORD hardened Pharaoh's heart, and he would not let them go.

28 And Pharaoh said unto him, Get thee from me, take heed to thyself, see my face no more; for in that day thou seest my face thou shalt die.

29 And Moses said, Thou hast spoken well, I will see thy face again no more.

CHAPTER 11

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1 And the LORD said unto Moses, Yet will I bring one plague more upon Pharaoh, and upon Egypt; afterwards he will let you go hence: when he shall let you go, he shall surely thrust you out hence altogether.

2 Speak now in the ears of the people, and let every man borrow of his neighbour, and every woman of her neighbour, jewels of silver, and jewels of gold.

3 And the LORD gave the people favour in the sight of the Egyptians. Moreover the man Moses was very great in the land of Egypt, in the sight of Pharaoh's servants, and in the sight of the people.

4 And Moses said, Thus saith the LORD, About midnight will I go out into the midst of Egypt:

5 And all the firstborn in the land of Egypt shall die, from the firstborn of Pharaoh that sitteth upon his throne, even unto the firstborn of the maidservant that is behind the mill; and all the firstborn of beasts.

6 And there shall be a great cry throughout all the land of Egypt, such as there was none like it, nor shall be like it any more.

7 But against any of the children of Israel shall not a dog move his tongue, against man or beast: that ye may know how that the LORD doth put a difference between the Egyptians and Israel.

8 And all these thy servants shall come down unto me, and bow down themselves unto me, saying, Get thee out, and all the people that follow thee: and after that I will go out. And he went out from Pharaoh in a great anger.

9 And the LORD said unto Moses, Pharaoh shall not hearken unto you; that my wonders may be multiplied in the land of Egypt.

10 And Moses and Aaron did all these wonders before Pharaoh: and the LORD hardened Pharaoh's heart, so that he would not let the children of Israel go out of his land.

CHAPTER 12

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1 And the LORD spake unto Moses and Aaron in the land of Egypt, saying,

2 This month shall be unto you the beginning of months: it shall be the first month of the year to you.

3 Speak ye unto all the congregation of Israel, saying, In the tenth day of this month they shall take to them every man a lamb, according to the house of their fathers, a lamb for an house:

4 And if the household be too little for the lamb, let him and his neighbour next unto his house take it according to the number of the souls; every man according to his eating shall make your count for the lamb.

5 Your lamb shall be without blemish, a male of the first year: ye shall take it out from the sheep, or from the goats:

6 And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening.

7 And they shall take of the blood, and strike it on the two side posts and on the upper door post of the houses, wherein they shall eat it.

8 And they shall eat the flesh in that night, roast with fire, and unleavened bread; and with bitter herbs they shall eat it.

9 Eat not of it raw, nor sodden at all with water, but roast with fire; his head with his legs, and with the purtenance thereof.

10 And ye shall let nothing of it remain until the morning; and that which remaineth of it until the morning ye shall burn with fire.

11 And thus shall ye eat it; with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste: it is the LORD'S passover.

12 For I will pass through the land of Egypt this night, and will smite all the firstborn in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgment: I am the LORD.

13 And the blood shall be to you for a token upon the houses where ye are: and when I see the blood, I will pass over you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt.

14 And this day shall be unto you for a memorial; and ye shall keep it a feast to the LORD throughout your generations; ye shall keep it a feast by an ordinance for ever.

15 Seven days shall ye eat unleavened bread; even the first day ye shall put away leaven out of your houses: for whosoever eateth leavened bread from the first day until the seventh day, that soul shall be cut off from Israel.

16 And in the first day there shall be an holy convocation, and in the seventh day there shall be an holy convocation to you; no manner of work shall be done in them, save that which every man must eat, that only may be done of you.

17 And ye shall observe the feast of unleavened bread; for in this selfsame day have I brought your armies out of the land of Egypt: therefore shall ye observe this day in your generations by an ordinance for ever.

18 In the first month, on the fourteenth day of the month at even, ye shall eat unleavened bread, until the one and twentieth day of the month at even.

19 Seven days shall there be no leaven found in your houses: for whosoever eateth that which is leavened, even that soul shall be cut off from the congregation of Israel, whether he be a stranger, or born in the land.

20 Ye shall eat nothing leavened; in all your habitations shall ye eat unleavened bread.

21 Then Moses called for all the elders of Israel, and said unto them, Draw out and take you a lamb according to your families, and kill the passover.

22 And ye shall take a bunch of hyssop, and dip it in the blood that is in the bason, and strike the lintel and the two side posts with the blood that is in the bason; and none of you shall go out at the door of his house until the morning.

23 For the LORD will pass through to smite the Egyptians; and when he seeth the blood upon the lintel, and on the two side posts, the LORD will pass over the door, and will not suffer the destroyer to come in unto your houses to smite you.

24 And ye shall observe this thing for an ordinance to thee and to thy sons for ever.

25 And it shall come to pass, when ye be come to the land which the LORD will give you, according as he hath promised, that ye shall keep this service.

26 And it shall come to pass, when your children shall say unto you, What mean ye by this service?

27 That ye shall say, It is the sacrifice of the LORD'S passover, who passed over the houses of the children of Israel in Egypt, when he smote the Egyptians, and delivered our houses. And the people bowed the head and worshipped.

28 And the children of Israel went away, and did as the LORD had commanded Moses and Aaron, so did they.

29 And it came to pass, that at midnight the LORD smote all the firstborn in the land of Egypt, from the firstborn of Pharaoh that sat on his throne unto the firstborn of the captive that was in the dungeon; and all the firstborn of cattle.

30 And Pharaoh rose up in the night, he, and all his servants, and all the Egyptians; and there was a great cry in Egypt; for there was not a house where there was not one dead.

31 And he called for Moses and Aaron by night, and said, Rise up, and get you forth from among my people, both ye and the children of Israel; and go, serve the LORD, as ye have said.

32 Also take your flocks and your herds, as ye have said, and be gone; and bless me also.

33 And the Egyptians were urgent upon the people, that they might send them out of the land in haste; for they said, We be all dead men.

34 And the people took their dough before it was leavened, their kneadingtroughs being bound up in their clothes upon their shoulders.

35 And the children of Israel did according to the word of Moses; and they borrowed of the Egyptians jewels of silver, and jewels of gold, and raiment:

36 And the LORD gave the people favour in the sight of the Egyptians, so that they lent unto them such things as they required. And they spoiled the Egyptians.

37 And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot that were men, beside children.

38 And a mixed multitude went up also with them; and flocks, and herds, even very much cattle.

39 And they baked unleavened cakes of the dough which they brought forth out of Egypt, for it was not leavened; because they were thrust out of Egypt, and could not tarry, neither had they prepared for themselves any victual.

40 Now the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years.

41 And it came to pass at the end of the four hundred and thirty years, even the selfsame day it came to pass, that all the hosts of the LORD went out from the land of Egypt.

42 It is a night to be much observed unto the LORD for bringing them out from the land of Egypt: this is that night of the LORD to be observed of all the children of Israel in their generations.

43 And the LORD said unto Moses and Aaron, This is the ordinance of the passover: There shall no stranger eat thereof:

44 But every man's servant that is bought for money, when thou hast circumcised him, then shall he eat thereof.

45 A foreigner and an hired servant shall not eat thereof.

46 In one house shall it be eaten; thou shalt not carry forth ought of the flesh abroad out of the house; neither shall ye break a bone thereof.

47 All the congregation of Israel shall keep it.

48 And when a stranger shall sojourn with thee, and will keep the passover to the LORD, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land: for no uncircumcised person shall eat thereof.

49 One law shall be to him that is homeborn, and unto the stranger that sojourneth among you.

50 Thus did all the children of Israel; as the LORD commanded Moses and Aaron, so did they.

51 And it came to pass the selfsame day, that the LORD did bring the children of Israel out of the land of Egypt by their armies.

CHAPTER 13

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1 And the LORD spake unto Moses, saying,

2 Sanctify unto me all the firstborn, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine.

3 And Moses said unto the people, Remember this day, in which ye came out from Egypt, out of the house of bondage; for by strength of hand the LORD brought you out from this place: there shall no leavened bread be eaten.

4 This day came ye out in the month Abib.

5 And it shall be when the LORD shall bring thee into the land of the Canaanites, and the Hittites, and the Amorites, and the Hivites, and the Jebusites, which he sware unto thy fathers to give thee, a land flowing with milk and honey, that thou shalt keep this service in this month.

6 Seven days thou shalt eat unleavened bread, and in the seventh day shall be a feast to the LORD.

7 Unleavened bread shall be eaten seven days; and there shall no leavened bread be seen with thee, neither shall there be leaven seen with thee in all thy quarters.

8 And thou shalt shew thy son in that day, saying, This is done because of that which the LORD did unto me when I came forth out of Egypt.

9 And it shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes, that the LORD'S law may be in thy mouth: for with a strong hand hath the LORD brought thee out of Egypt.

10 Thou shalt therefore keep this ordinance in his season from year to year.

11 And it shall be when the LORD shall bring thee into the land of the Canaanites, as he sware unto thee and to thy fathers, and shall give it thee,

12 That thou shalt set apart unto the LORD all that openeth the matrix, and every firstling that cometh of a beast which thou hast; the males shall be the LORD'S.

13 And every firstling of an ass thou shalt redeem with a lamb; and if thou wilt not redeem it, then thou shalt break his neck: and all the firstborn of man among thy children shalt thou redeem.

14 And it shall be when thy son asketh thee in time to come, saying, What is this? that thou shalt say unto him, By strength of hand the LORD brought us out from Egypt, from the house of bondage:

15 And it came to pass, when Pharaoh would hardly let us go, that the LORD slew all the firstborn in the land of Egypt, both the firstborn of man, and the firstborn of beast: therefore I sacrifice to the LORD all that openeth the matrix, being males; but all the firstborn of my children I redeem.

16 And it shall be for a token upon thine hand, and for frontlets between thine eyes: for by strength of hand the LORD brought us forth out of Egypt.

17 And it came to pass, when Pharaoh had let the people go, that God led them not through the way of the land of the Philistines, although that was near; for God said, Lest peradventure the people repent when they see war, and they return to Egypt:

18 But God led the people about, through the way of the wilderness of the Red sea: and the children of Israel went up harnessed out of the land of Egypt.

19 And Moses took the bones of Joseph with him: for he had straitly sworn the children of Israel, saying, God will surely visit you; and ye shall carry up my bones away hence with you.

20 And they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness.

21 And the LORD went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night:

22 He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people.

CHAPTER 14

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1 And the LORD spake unto Moses, saying,

2 Speak unto the children of Israel, that they turn and encamp before Pihahiroth, between Migdol and the sea, over against Baalzephon: before it shall ye encamp by the sea.

3 For Pharaoh will say of the children of Israel, They are entangled in the land, the wilderness hath shut them in.

4 And I will harden Pharaoh's heart, that he shall follow after them; and I will be honoured upon Pharaoh, and upon all his host; that the Egyptians may know that I am the LORD. And they did so.

5 And it was told the king of Egypt that the people fled: and the heart of Pharaoh and of his servants was turned against the people, and they said, Why have we done this, that we have let Israel go from serving us?

6 And he made ready his chariot, and took his people with him:

7 And he took six hundred chosen chariots, and all the chariots of Egypt, and captains over every one of them.

8 And the LORD hardened the heart of Pharaoh king of Egypt, and he pursued after the children of Israel: and the children of Israel went out with an high hand.

9 But the Egyptians pursued after them, all the horses and chariots of Pharaoh, and his horsemen, and his army, and overtook them encamping by the sea, beside Pihahiroth, before Baalzephon.

10 And when Pharaoh drew nigh, the children of Israel lifted up their eyes, and, behold, the Egyptians marched after them; and they were sore afraid: and the children of Israel cried out unto the LORD.

11 And they said unto Moses, Because there were no graves in Egypt, hast thou taken us away to die in the wilderness? wherefore hast thou dealt thus with us, to carry us forth out of Egypt?

12 Is not this the word that we did tell thee in Egypt, saying, Let us alone, that we may serve the Egyptians? For it had been better for us to serve the Egyptians, than that we should die in the wilderness.

13 And Moses said unto the people, Fear ye not, stand still, and see the salvation of the LORD, which he will shew to you to day: for the Egyptians whom ye have seen to day, ye shall see them again no more for ever.

14 The LORD shall fight for you, and ye shall hold your peace.

15 And the LORD said unto Moses, Wherefore criest thou unto me? speak unto the children of Israel, that they go forward:

16 But lift thou up thy rod, and stretch out thine hand over the sea, and divide it: and the children of Israel shall go on dry ground through the midst of the sea.

17 And I, behold, I will harden the hearts of the Egyptians, and they shall follow them: and I will get me honour upon Pharaoh, and upon all his host, upon his chariots, and upon his horsemen.

18 And the Egyptians shall know that I am the LORD, when I have gotten me honour upon Pharaoh, upon his chariots, and upon his horsemen.

19 And the angel of God, which went before the camp of Israel, removed and went behind them; and the pillar of the cloud went from before their face, and stood behind them:

20 And it came between the camp of the Egyptians and the camp of Israel; and it was a cloud and darkness to them, but it gave light by night to these: so that the one came not near the other all the night.

21 And Moses stretched out his hand over the sea; and the LORD caused the sea to go back by a strong east wind all that night, and made the sea dry land, and the waters were divided.

22 And the children of Israel went into the midst of the sea upon the dry ground: and the waters were a wall unto them on their right hand, and on their left.

23 And the Egyptians pursued, and went in after them to the midst of the sea, even all Pharaoh's horses, his chariots, and his horsemen.

24 And it came to pass, that in the morning watch the LORD looked unto the host of the Egyptians through the pillar of fire and of the cloud, and troubled the host of the Egyptians,

25 And took off their chariot wheels, that they drave them heavily: so that the Egyptians said, Let us flee from the face of Israel; for the LORD fighteth for them against the Egyptians.

26 And the LORD said unto Moses, Stretch out thine hand over the sea, that the waters may come again upon the Egyptians, upon their chariots, and upon their horsemen.

27 And Moses stretched forth his hand over the sea, and the sea returned to his strength when the morning appeared; and the Egyptians fled against it; and the LORD overthrew the Egyptians in the midst of the sea.

28 And the waters returned, and covered the chariots, and the horsemen, and all the host of Pharaoh that came into the sea after them; there remained not so much as one of them.

29 But the children of Israel walked upon dry land in the midst of the sea; and the waters were a wall unto them on their right hand, and on their left.

30 Thus the LORD saved Israel that day out of the hand of the Egyptians; and Israel saw the Egyptians dead upon the sea shore.

31 And Israel saw that great work which the LORD did upon the Egyptians: and the people feared the LORD, and believed the LORD, and his servant Moses.

CHAPTER 15

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1 Then sang Moses and the children of Israel this song unto the LORD, and spake, saying, I will sing unto the LORD, for he hath triumphed gloriously: the horse and his rider hath he thrown into the sea.

2 The LORD is my strength and song, and he is become my salvation: he is my God, and I will prepare him an habitation; my father's God, and I will exalt him.

3 The LORD is a man of war: the LORD is his name.

4 Pharaoh's chariots and his host hath he cast into the sea: his chosen captains also are drowned in the Red sea.

5 The depths have covered them: they sank into the bottom as a stone.

6 Thy right hand, O LORD, is become glorious in power: thy right hand, O LORD, hath dashed in pieces the enemy.

7 And in the greatness of thine excellency thou hast overthrown them that rose up against thee: thou sentest forth thy wrath, which consumed them as stubble.

8 And with the blast of thy nostrils the waters were gathered together, the floods stood upright as an heap, and the depths were congealed in the heart of the sea.

9 The enemy said, I will pursue, I will overtake, I will divide the spoil; my lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them.

10 Thou didst blow with thy wind, the sea covered them: they sank as lead in the mighty waters.

11 Who is like unto thee, O LORD, among the gods? who is like thee, glorious in holiness, fearful in praises, doing wonders?

12 Thou stretchedst out thy right hand, the earth swallowed them.

13 Thou in thy mercy hast led forth the people which thou hast redeemed: thou hast guided them in thy strength unto thy holy habitation.

14 The people shall hear, and be afraid: sorrow shall take hold on the inhabitants of Palestina.

15 Then the dukes of Edom shall be amazed; the mighty men of Moab, trembling shall take hold upon them; all the inhabitants of Canaan shall melt away.

16 Fear and dread shall fall upon them; by the greatness of thine arm they shall be as still as a stone; till thy people pass over, O LORD, till the people pass over, which thou hast purchased.

17 Thou shalt bring them in, and plant them in the mountain of thine inheritance, in the place, O LORD, which thou hast made for thee to dwell in, in the Sanctuary, O Lord, which thy hands have established.

18 The LORD shall reign for ever and ever.

19 For the horse of Pharaoh went in with his chariots and with his horsemen into the sea, and the LORD brought again the waters of the sea upon them; but the children of Israel went on dry land in the midst of the sea.

20 And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances.

21 And Miriam answered them, Sing ye to the LORD, for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea.

22 So Moses brought Israel from the Red sea, and they went out into the wilderness of Shur; and they went three days in the wilderness, and found no water.

23 And when they came to Marah, they could not drink of the waters of Marah, for they were bitter: therefore the name of it was called Marah.

24 And the people murmured against Moses, saying, What shall we drink?

25 And he cried unto the LORD; and the LORD shewed him a tree, which when he had cast into the waters, the waters were made sweet: there he made for them a statute and an ordinance, and there he proved them,

26 And said, If thou wilt diligently hearken to the voice of the LORD thy God, and wilt do that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes, I will put none of these diseases upon thee, which I have brought upon the Egyptians: for I am the LORD that healeth thee.

27 And they came to Elim, where were twelve wells of water, and threescore and ten palm trees: and they encamped there by the waters.

CHAPTER 16

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1 And they took their journey from Elim, and all the congregation of the children of Israel came unto the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departing out of the land of Egypt.

2 And the whole congregation of the children of Israel murmured against Moses and Aaron in the wilderness:

3 And the children of Israel said unto them, Would to God we had died by the hand of the LORD in the land of Egypt, when we sat by the flesh pots, and when we did eat bread to the full; for ye have brought us forth into this wilderness, to kill this whole assembly with hunger.

4 Then said the LORD unto Moses, Behold, I will rain bread from heaven for you; and the people shall go out and gather a certain rate every day, that I may prove them, whether they will walk in my law, or no.

5 And it shall come to pass, that on the sixth day they shall prepare that which they bring in; and it shall be twice as much as they gather daily.

6 And Moses and Aaron said unto all the children of Israel, At even, then ye shall know that the LORD hath brought you out from the land of Egypt:

7 And in the morning, then ye shall see the glory of the LORD; for that he heareth your murmurings against the LORD: and what are we, that ye murmur against us?

8 And Moses said, This shall be, when the LORD shall give you in the evening flesh to eat, and in the morning bread to the full; for that the LORD heareth your murmurings which ye murmur against him: and what are we? your murmurings are not against us, but against the LORD.

9 And Moses spake unto Aaron, Say unto all the congregation of the children of Israel, Come near before the LORD: for he hath heard your murmurings.

10 And it came to pass, as Aaron spake unto the whole congregation of the children of Israel, that they looked toward the wilderness, and, behold, the glory of the LORD appeared in the cloud.

11 And the LORD spake unto Moses, saying,

12 I have heard the murmurings of the children of Israel: speak unto them, saying, At even ye shall eat flesh, and in the morning ye shall be filled with bread; and ye shall know that I am the LORD your God.

13 And it came to pass, that at even the quails came up, and covered the camp: and in the morning the dew lay round about the host.

14 And when the dew that lay was gone up, behold, upon the face of the wilderness there lay a small round thing, as small as the hoar frost on the ground.

15 And when the children of Israel saw it, they said one to another, It is manna: for they wist not what it was. And Moses said unto them, This is the bread which the LORD hath given you to eat.

16 This is the thing which the LORD hath commanded, Gather of it every man according to his eating, an omer for every man, according to the number of your persons; take ye every man for them which are in his tents.

17 And the children of Israel did so, and gathered, some more, some less.

18 And when they did mete it with an omer, he that gathered much had nothing over, and he that gathered little had no lack; they gathered every man according to his eating.

19 And Moses said, Let no man leave of it till the morning.

20 Notwithstanding they hearkened not unto Moses; but some of them left of it until the morning, and it bred worms, and stank: and Moses was wroth with them.

21 And they gathered it every morning, every man according to his eating: and when the sun waxed hot, it melted.

22 And it came to pass, that on the sixth day they gathered twice as much bread, two omers for one man: and all the rulers of the congregation came and told Moses.

23 And he said unto them, This is that which the LORD hath said, To morrow is the rest of the holy sabbath unto the LORD: bake that which ye will bake to day, and seethe that ye will seethe; and that which remaineth over lay up for you to be kept until the morning.

24 And they laid it up till the morning, as Moses bade: and it did not stink, neither was there any worm therein.

25 And Moses said, Eat that to day; for to day is a sabbath unto the LORD: to day ye shall not find it in the field.

26 Six days ye shall gather it; but on the seventh day, which is the sabbath, in it there shall be none.

27 And it came to pass, that there went out some of the people on the seventh day for to gather, and they found none.

28 And the LORD said unto Moses, How long refuse ye to keep my commandments and my laws?

29 See, for that the LORD hath given you the sabbath, therefore he giveth you on the sixth day the bread of two days; abide ye every man in his place, let no man go out of his place on the seventh day.

30 So the people rested on the seventh day.

31 And the house of Israel called the name thereof Manna: and it was like coriander seed, white; and the taste of it was like wafers made with honey.

32 And Moses said, This is the thing which the LORD commandeth, Fill an omer of it to be kept for your generations; that they may see the bread wherewith I have fed you in the wilderness, when I brought you forth from the land of Egypt.

33 And Moses said unto Aaron, Take a pot, and put an omer full of manna therein, and lay it up before the LORD, to be kept for your generations.

34 As the LORD commanded Moses, so Aaron laid it up before the Testimony, to be kept.

35 And the children of Israel did eat manna forty years, until they came to a land inhabited; they did eat manna, until they came unto the borders of the land of Canaan.

36 Now an omer is the tenth part of an ephah.

CHAPTER 17

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1 And all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the LORD, and pitched in Rephidim: and there was no water for the people to drink.

2 Wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide ye with me? wherefore do ye tempt the LORD?

3 And the people thirsted there for water; and the people murmured against Moses, and said, Wherefore is this that thou hast brought us up out of Egypt, to kill us and our children and our cattle with thirst?

4 And Moses cried unto the LORD, saying, What shall I do unto this people? they be almost ready to stone me.

5 And the LORD said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go.

6 Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel.

7 And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the LORD, saying, Is the LORD among us, or not?

8 Then came Amalek, and fought with Israel in Rephidim.

9 And Moses said unto Joshua, Choose us out men, and go out, fight with Amalek: to morrow I will stand on the top of the hill with the rod of God in mine hand.

10 So Joshua did as Moses had said to him, and fought with Amalek: and Moses, Aaron, and Hur went up to the top of the hill.

11 And it came to pass, when Moses held up his hand, that Israel prevailed: and when he let down his hand, Amalek prevailed.

12 But Moses' hands were heavy; and they took a stone, and put it under him, and he sat thereon; and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side; and his hands were steady until the going down of the sun.

13 And Joshua discomfited Amalek and his people with the edge of the sword.

14 And the LORD said unto Moses, Write this for a memorial in a book, and rehearse it in the ears of Joshua: for I will utterly put out the remembrance of Amalek from under heaven.

15 And Moses built an altar, and called the name of it Jehovahnissi:

16 For he said, Because the LORD hath sworn that the LORD will have war with Amalek from generation to generation.

CHAPTER 18

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1 When Jethro, the priest of Midian, Moses' father in law, heard of all that God had done for Moses, and for Israel his people, and that the LORD had brought Israel out of Egypt;

2 Then Jethro, Moses' father in law, took Zipporah, Moses' wife, after he had sent her back,

3 And her two sons; of which the name of the one was Gershom; for he said, I have been an alien in a strange land:

4 And the name of the other was Eliezer; for the God of my father, said he, was mine help, and delivered me from the sword of Pharaoh:

5 And Jethro, Moses' father in law, came with his sons and his wife unto Moses into the wilderness, where he encamped at the mount of God:

6 And he said unto Moses, I thy father in law Jethro am come unto thee, and thy wife, and her two sons with her.

7 And Moses went out to meet his father in law, and did obeisance, and kissed him; and they asked each other of their welfare; and they came into the tent.

8 And Moses told his father in law all that the LORD had done unto Pharaoh and to the Egyptians for Israel's sake, and all the travail that had come upon them by the way, and how the LORD delivered them.

9 And Jethro rejoiced for all the goodness which the LORD had done to Israel, whom he had delivered out of the hand of the Egyptians.

10 And Jethro said, Blessed be the LORD, who hath delivered you out of the hand of the Egyptians, and out of the hand of Pharaoh, who hath delivered the people from under the hand of the Egyptians.

11 Now I know that the LORD is greater than all gods: for in the thing wherein they dealt proudly he was above them.

12 And Jethro, Moses' father in law, took a burnt offering and sacrifices for God: and Aaron came, and all the elders of Israel, to eat bread with Moses' father in law before God.

13 And it came to pass on the morrow, that Moses sat to judge the people: and the people stood by Moses from the morning unto the evening.

14 And when Moses' father in law saw all that he did to the people, he said, What is this thing that thou doest to the people? why sittest thou thyself alone, and all the people stand by thee from morning unto even?

15 And Moses said unto his father in law, Because the people come unto me to enquire of God:

16 When they have a matter, they come unto me; and I judge between one and another, and I do make them know the statutes of God, and his laws.

17 And Moses' father in law said unto him, The thing that thou doest is not good.

18 Thou wilt surely wear away, both thou, and this people that is with thee: for this thing is too heavy for thee; thou art not able to perform it thyself alone.

19 Hearken now unto my voice, I will give thee counsel, and God shall be with thee: Be thou for the people to God-ward, that thou mayest bring the causes unto God:

20 And thou shalt teach them ordinances and laws, and shalt shew them the way wherein they must walk, and the work that they must do.

21 Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating covetousness; and place such over them, to be rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of tens:

22 And let them judge the people at all seasons: and it shall be, that every great matter they shall bring unto thee, but every small matter they shall judge: so shall it be easier for thyself, and they shall bear the burden with thee.

23 If thou shalt do this thing, and God command thee so, then thou shalt be able to endure, and all this people shall also go to their place in peace.

24 So Moses hearkened to the voice of his father in law, and did all that he had said.

25 And Moses chose able men out of all Israel, and made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.

26 And they judged the people at all seasons: the hard causes they brought unto Moses, but every small matter they judged themselves.

27 And Moses let his father in law depart; and he went his way into his own land.

CHAPTER 19

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1 In the third month, when the children of Israel were gone forth out of the land of Egypt, the same day came they into the wilderness of Sinai.

2 For they were departed from Rephidim, and were come to the desert of Sinai, and had pitched in the wilderness; and there Israel camped before the mount.

3 And Moses went up unto God, and the LORD called unto him out of the mountain, saying, Thus shalt thou say to the house of Jacob, and tell the children of Israel;

4 Ye have seen what I did unto the Egyptians, and how I bare you on eagles' wings, and brought you unto myself.

5 Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine:

6 And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel.

7 And Moses came and called for the elders of the people, and laid before their faces all these words which the LORD commanded him.

8 And all the people answered together, and said, All that the LORD hath spoken we will do. And Moses returned the words of the people unto the LORD.

9 And the LORD said unto Moses, Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee, and believe thee for ever. And Moses told the words of the people unto the LORD.

10 And the LORD said unto Moses, Go unto the people, and sanctify them to day and to morrow, and let them wash their clothes,

11 And be ready against the third day: for the third day the LORD will come down in the sight of all the people upon mount Sinai.

12 And thou shalt set bounds unto the people round about, saying, Take heed to yourselves, that ye go not up into the mount, or touch the border of it: whosoever toucheth the mount shall be surely put to death:

13 There shall not an hand touch it, but he shall surely be stoned, or shot through; whether it be beast or man, it shall not live: when the trumpet soundeth long, they shall come up to the mount.

14 And Moses went down from the mount unto the people, and sanctified the people; and they washed their clothes.

15 And he said unto the people, Be ready against the third day: come not at your wives.

16 And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp trembled.

17 And Moses brought forth the people out of the camp to meet with God; and they stood at the nether part of the mount.

18 And mount Sinai was altogether on a smoke, because the LORD descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly.

19 And when the voice of the trumpet sounded long, and waxed louder and louder, Moses spake, and God answered him by a voice.

20 And the LORD came down upon mount Sinai, on the top of the mount: and the LORD called Moses up to the top of the mount; and Moses went up.

21 And the LORD said unto Moses, Go down, charge the people, lest they break through unto the LORD to gaze, and many of them perish.

22 And let the priests also, which come near to the LORD, sanctify themselves, lest the LORD break forth upon them.

23 And Moses said unto the LORD, The people cannot come up to mount Sinai: for thou chargedst us, saying, Set bounds about the mount, and sanctify it.

24 And the LORD said unto him, Away, get thee down, and thou shalt come up, thou, and Aaron with thee: but let not the priests and the people break through to come up unto the LORD, lest he break forth upon them.

25 So Moses went down unto the people, and spake unto them.

CHAPTER 20

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1 And God spake all these words, saying,

2 I am the LORD thy God, which have brought thee out of the land of Egypt, out of the house of bondage.

3 Thou shalt have no other gods before me.

4 Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth:

5 Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me;

6 And shewing mercy unto thousands of them that love me, and keep my commandments.

7 Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain.

8 Remember the sabbath day, to keep it holy.

9 Six days shalt thou labour, and do all thy work:

10 But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates:

11 For in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it.

12 Honour thy father and thy mother: that thy days may be long upon the land which the LORD thy God giveth thee.

13 Thou shalt not kill.

14 Thou shalt not commit adultery.

15 Thou shalt not steal.

16 Thou shalt not bear false witness against thy neighbour.

17 Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbour's.

18 And all the people saw the thunderings, and the lightnings, and the noise of the trumpet, and the mountain smoking: and when the people saw it, they removed, and stood afar off.

19 And they said unto Moses, Speak thou with us, and we will hear: but let not God speak with us, lest we die.

20 And Moses said unto the people, Fear not: for God is come to prove you, and that his fear may be before your faces, that ye sin not.

21 And the people stood afar off, and Moses drew near unto the thick darkness where God was.

22 And the LORD said unto Moses, Thus thou shalt say unto the children of Israel, Ye have seen that I have talked with you from heaven.

23 Ye shall not make with me gods of silver, neither shall ye make unto you gods of gold.

24 An altar of earth thou shalt make unto me, and shalt sacrifice thereon thy burnt offerings, and thy peace offerings, thy sheep, and thine oxen: in all places where I record my name I will come unto thee, and I will bless thee.

25 And if thou wilt make me an altar of stone, thou shalt not build it of hewn stone: for if thou lift up thy tool upon it, thou hast polluted it.

26 Neither shalt thou go up by steps unto mine altar, that thy nakedness be not discovered thereon.

CHAPTER 21

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1 Now these are the judgments which thou shalt set before them.

2 If thou buy an Hebrew servant, six years he shall serve: and in the seventh he shall go out free for nothing.

3 If he came in by himself, he shall go out by himself: if he were married, then his wife shall go out with him.

4 If his master have given him a wife, and she have born him sons or daughters; the wife and her children shall be her master's, and he shall go out by himself.

5 And if the servant shall plainly say, I love my master, my wife, and my children; I will not go out free:

6 Then his master shall bring him unto the judges; he shall also bring him to the door, or unto the door post; and his master shall bore his ear through with an aul; and he shall serve him for ever.

7 And if a man sell his daughter to be a maidservant, she shall not go out as the menservants do.

8 If she please not her master, who hath betrothed her to himself, then shall he let her be redeemed: to sell her unto a strange nation he shall have no power, seeing he hath dealt deceitfully with her.

9 And if he have betrothed her unto his son, he shall deal with her after the manner of daughters.

10 If he take him another wife; her food, her raiment, and her duty of marriage, shall he not diminish.

11 And if he do not these three unto her, then shall she go out free without money.

12 He that smiteth a man, so that he die, shall be surely put to death.

13 And if a man lie not in wait, but God deliver him into his hand; then I will appoint thee a place whither he shall flee.

14 But if a man come presumptuously upon his neighbour, to slay him with guile; thou shalt take him from mine altar, that he may die.

15 And he that smiteth his father, or his mother, shall be surely put to death.

16 And he that stealeth a man, and selleth him, or if he be found in his hand, he shall surely be put to death.

17 And he that curseth his father, or his mother, shall surely be put to death.

18 And if men strive together, and one smite another with a stone, or with his fist, and he die not, but keepeth his bed:

19 If he rise again, and walk abroad upon his staff, then shall he that smote him be quit: only he shall pay for the loss of his time, and shall cause him to be thoroughly healed.

20 And if a man smite his servant, or his maid, with a rod, and he die under his hand; he shall be surely punished.

21 Notwithstanding, if he continue a day or two, he shall not be punished: for he is his money.

22 If men strive, and hurt a woman with child, so that her fruit depart from her, and yet no mischief follow: he shall be surely punished, according as the woman's husband will lay upon him; and he shall pay as the judges determine.

23 And if any mischief follow, then thou shalt give life for life,

24 Eye for eye, tooth for tooth, hand for hand, foot for foot,

25 Burning for burning, wound for wound, stripe for stripe.

26 And if a man smite the eye of his servant, or the eye of his maid, that it perish; he shall let him go free for his eye's sake.

27 And if he smite out his manservant's tooth, or his maidservant's tooth; he shall let him go free for his tooth's sake.

28 If an ox gore a man or a woman, that they die: then the ox shall be surely stoned, and his flesh shall not be eaten; but the owner of the ox shall be quit.

29 But if the ox were wont to push with his horn in time past, and it hath been testified to his owner, and he hath not kept him in, but that he hath killed a man or a woman; the ox shall be stoned, and his owner also shall be put to death.

30 If there be laid on him a sum of money, then he shall give for the ransom of his life whatsoever is laid upon him.

31 Whether he have gored a son, or have gored a daughter, according to this judgment shall it be done unto him.

32 If the ox shall push a manservant or a maidservant; he shall give unto their master thirty shekels of silver, and the ox shall be stoned.

33 And if a man shall open a pit, or if a man shall dig a pit, and not cover it, and an ox or an ass fall therein;

34 The owner of the pit shall make it good, and give money unto the owner of them; and the dead beast shall be his.

35 And if one man's ox hurt another's, that he die; then they shall sell the live ox, and divide the money of it; and the dead ox also they shall divide.

36 Or if it be known that the ox hath used to push in time past, and his owner hath not kept him in; he shall surely pay ox for ox; and the dead shall be his own.

CHAPTER 22

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1 If a man shall steal an ox, or a sheep, and kill it, or sell it; he shall restore five oxen for an ox, and four sheep for a sheep.

2 If a thief be found breaking up, and be smitten that he die, there shall no blood be shed for him.

3 If the sun be risen upon him, there shall be blood shed for him; for he should make full restitution; if he have nothing, then he shall be sold for his theft.

4 If the theft be certainly found in his hand alive, whether it be ox, or ass, or sheep; he shall restore double.

5 If a man shall cause a field or vineyard to be eaten, and shall put in his beast, and shall feed in another man's field; of the best of his own field, and of the best of his own vineyard, shall he make restitution.

6 If fire break out, and catch in thorns, so that the stacks of corn, or the standing corn, or the field, be consumed therewith; he that kindled the fire shall surely make restitution.

7 If a man shall deliver unto his neighbour money or stuff to keep, and it be stolen out of the man's house; if the thief be found, let him pay double.

8 If the thief be not found, then the master of the house shall be brought unto the judges, to see whether he have put his hand unto his neighbour's goods.

9 For all manner of trespass, whether it be for ox, for ass, for sheep, for raiment, or for any manner of lost thing, which another challengeth to be his, the cause of both parties shall come before the judges; and whom the judges shall condemn, he shall pay double unto his neighbour.

10 If a man deliver unto his neighbour an ass, or an ox, or a sheep, or any beast, to keep; and it die, or be hurt, or driven away, no man seeing it:

11 Then shall an oath of the LORD be between them both, that he hath not put his hand unto his neighbour's goods; and the owner of it shall accept thereof, and he shall not make it good.

12 And if it be stolen from him, he shall make restitution unto the owner thereof.

13 If it be torn in pieces, then let him bring it for witness, and he shall not make good that which was torn.

14 And if a man borrow ought of his neighbour, and it be hurt, or die, the owner thereof being not with it, he shall surely make it good.

15 But if the owner thereof be with it, he shall not make it good: if it be an hired thing, it came for his hire.

16 And if a man entice a maid that is not betrothed, and lie with her, he shall surely endow her to be his wife.

17 If her father utterly refuse to give her unto him, he shall pay money according to the dowry of virgins.

18 Thou shalt not suffer a witch to live.

19 Whosoever lieth with a beast shall surely be put to death.

20 He that sacrificeth unto any god, save unto the LORD only, he shall be utterly destroyed.

21 Thou shalt neither vex a stranger, nor oppress him: for ye were strangers in the land of Egypt.

22 Ye shall not afflict any widow, or fatherless child.

23 If thou afflict them in any wise, and they cry at all unto me, I will surely hear their cry;

24 And my wrath shall wax hot, and I will kill you with the sword; and your wives shall be widows, and your children fatherless.

25 If thou lend money to any of my people that is poor by thee, thou shalt not be to him as an usurer, neither shalt thou lay upon him usury.

26 If thou at all take thy neighbour's raiment to pledge, thou shalt deliver it unto him by that the sun goeth down:

27 For that is his covering only, it is his raiment for his skin: wherein shall he sleep? and it shall come to pass, when he crieth unto me, that I will hear; for I am gracious.

28 Thou shalt not revile the gods, nor curse the ruler of thy people.

29 Thou shalt not delay to offer the first of thy ripe fruits, and of thy liquors: the firstborn of thy sons shalt thou give unto me.

30 Likewise shalt thou do with thine oxen, and with thy sheep: seven days it shall be with his dam; on the eighth day thou shalt give it me.

31 And ye shall be holy men unto me: neither shall ye eat any flesh that is torn of beasts in the field; ye shall cast it to the dogs.

CHAPTER 23

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1 Thou shalt not raise a false report: put not thine hand with the wicked to be an unrighteous witness.

2 Thou shalt not follow a multitude to do evil; neither shalt thou speak in a cause to decline after many to wrest judgment:

3 Neither shalt thou countenance a poor man in his cause.

4 If thou meet thine enemy's ox or his ass going astray, thou shalt surely bring it back to him again.

5 If thou see the ass of him that hateth thee lying under his burden, and wouldest forbear to help him, thou shalt surely help with him.

6 Thou shalt not wrest the judgment of thy poor in his cause.

7 Keep thee far from a false matter; and the innocent and righteous slay thou not: for I will not justify the wicked.

8 And thou shalt take no gift: for the gift blindeth the wise, and perverteth the words of the righteous.

9 Also thou shalt not oppress a stranger: for ye know the heart of a stranger, seeing ye were strangers in the land of Egypt.

10 And six years thou shalt sow thy land, and shalt gather in the fruits thereof:

11 But the seventh year thou shalt let it rest and lie still; that the poor of thy people may eat: and what they leave the beasts of the field shall eat. In like manner thou shalt deal with thy vineyard, and with thy oliveyard.

12 Six days thou shalt do thy work, and on the seventh day thou shalt rest: that thine ox and thine ass may rest, and the son of thy handmaid, and the stranger, may be refreshed.

13 And in all things that I have said unto you be circumspect: and make no mention of the name of other gods, neither let it be heard out of thy mouth.

14 Three times thou shalt keep a feast unto me in the year.

15 Thou shalt keep the feast of unleavened bread: (thou shalt eat unleavened bread seven days, as I commanded thee, in the time appointed of the month Abib; for in it thou camest out from Egypt: and none shall appear before me empty:)

16 And the feast of harvest, the firstfruits of thy labours, which thou hast sown in the field: and the feast of ingathering, which is in the end of the year, when thou hast gathered in thy labours out of the field.

17 Three times in the year all thy males shall appear before the Lord GOD.

18 Thou shalt not offer the blood of my sacrifice with leavened bread; neither shall the fat of my sacrifice remain until the morning.

19 The first of the firstfruits of thy land thou shalt bring into the house of the LORD thy God. Thou shalt not seethe a kid in his mother's milk.

20 Behold, I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared.

21 Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions: for my name is in him.

22 But if thou shalt indeed obey his voice, and do all that I speak; then I will be an enemy unto thine enemies, and an adversary unto thine adversaries.

23 For mine Angel shall go before thee, and bring thee in unto the Amorites, and the Hittites, and the Perizzites, and the Canaanites, the Hivites, and the Jebusites: and I will cut them off.

24 Thou shalt not bow down to their gods, nor serve them, nor do after their works: but thou shalt utterly overthrow them, and quite break down their images.

25 And ye shall serve the LORD your God, and he shall bless thy bread, and thy water; and I will take sickness away from the midst of thee.

26 There shall nothing cast their young, nor be barren, in thy land: the number of thy days I will fulfil.

27 I will send my fear before thee, and will destroy all the people to whom thou shalt come, and I will make all thine enemies turn their backs unto thee.

28 And I will send hornets before thee, which shall drive out the Hivite, the Canaanite, and the Hittite, from before thee.

29 I will not drive them out from before thee in one year; lest the land become desolate, and the beast of the field multiply against thee.

30 By little and little I will drive them out from before thee, until thou be increased, and inherit the land.

31 And I will set thy bounds from the Red sea even unto the sea of the Philistines, and from the desert unto the river: for I will deliver the inhabitants of the land into your hand; and thou shalt drive them out before thee.

32 Thou shalt make no covenant with them, nor with their gods.

33 They shall not dwell in thy land, lest they make thee sin against me: for if thou serve their gods, it will surely be a snare unto thee.

CHAPTER 24

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1 And he said unto Moses, Come up unto the LORD, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship ye afar off.

2 And Moses alone shall come near the LORD: but they shall not come nigh; neither shall the people go up with him.

3 And Moses came and told the people all the words of the LORD, and all the judgments: and all the people answered with one voice, and said, All the words which the LORD hath said will we do.

4 And Moses wrote all the words of the LORD, and rose up early in the morning, and builded an altar under the hill, and twelve pillars, according to the twelve tribes of Israel.

5 And he sent young men of the children of Israel, which offered burnt offerings, and sacrificed peace offerings of oxen unto the LORD.

6 And Moses took half of the blood, and put it in basons; and half of the blood he sprinkled on the altar.

7 And he took the book of the covenant, and read in the audience of the people: and they said, All that the LORD hath said will we do, and be obedient.

8 And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the LORD hath made with you concerning all these words.

9 Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel:

10 And they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness.

11 And upon the nobles of the children of Israel he laid not his hand: also they saw God, and did eat and drink.

12 And the LORD said unto Moses, Come up to me into the mount, and be there: and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them.

13 And Moses rose up, and his minister Joshua: and Moses went up into the mount of God.

14 And he said unto the elders, Tarry ye here for us, until we come again unto you: and, behold, Aaron and Hur are with you: if any man have any matters to do, let him come unto them.

15 And Moses went up into the mount, and a cloud covered the mount.

16 And the glory of the LORD abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud.

17 And the sight of the glory of the LORD was like devouring fire on the top of the mount in the eyes of the children of Israel.

18 And Moses went into the midst of the cloud, and gat him up into the mount: and Moses was in the mount forty days and forty nights.

CHAPTER 25

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1 And the LORD spake unto Moses, saying,

2 Speak unto the children of Israel, that they bring me an offering: of every man that giveth it willingly with his heart ye shall take my offering.

3 And this is the offering which ye shall take of them; gold, and silver, and brass,

4 And blue, and purple, and scarlet, and fine linen, and goats' hair,

5 And rams' skins dyed red, and badgers' skins, and shittim wood,

6 Oil for the light, spices for anointing oil, and for sweet incense,

7 Onyx stones, and stones to be set in the ephod, and in the breastplate.

8 And let them make me a sanctuary; that I may dwell among them.

9 According to all that I shew thee, after the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make it.

10 And they shall make an ark of shittim wood: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof, and a cubit and a half the height thereof.

11 And thou shalt overlay it with pure gold, within and without shalt thou overlay it, and shalt make upon it a crown of gold round about.

12 And thou shalt cast four rings of gold for it, and put them in the four corners thereof; and two rings shall be in the one side of it, and two rings in the other side of it.

13 And thou shalt make staves of shittim wood, and overlay them with gold.

14 And thou shalt put the staves into the rings by the sides of the ark, that the ark may be borne with them.

15 The staves shall be in the rings of the ark: they shall not be taken from it.

16 And thou shalt put into the ark the testimony which I shall give thee.

17 And thou shalt make a mercy seat of pure gold: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof.

18 And thou shalt make two cherubims of gold, of beaten work shalt thou make them, in the two ends of the mercy seat.

19 And make one cherub on the one end, and the other cherub on the other end: even of the mercy seat shall ye make the cherubims on the two ends thereof.

20 And the cherubims shall stretch forth their wings on high, covering the mercy seat with their wings, and their faces shall look one to another; toward the mercy seat shall the faces of the cherubims be.

21 And thou shalt put the mercy seat above upon the ark; and in the ark thou shalt put the testimony that I shall give thee.

22 And there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel.

23 Thou shalt also make a table of shittim wood: two cubits shall be the length thereof, and a cubit the breadth thereof, and a cubit and a half the height thereof.

24 And thou shalt overlay it with pure gold, and make thereto a crown of gold round about.

25 And thou shalt make unto it a border of an hand breadth round about, and thou shalt make a golden crown to the border thereof round about.

26 And thou shalt make for it four rings of gold, and put the rings in the four corners that are on the four feet thereof.

27 Over against the border shall the rings be for places of the staves to bear the table.

28 And thou shalt make the staves of shittim wood, and overlay them with gold, that the table may be borne with them.

29 And thou shalt make the dishes thereof, and spoons thereof, and covers thereof, and bowls thereof, to cover withal: of pure gold shalt thou make them.

30 And thou shalt set upon the table shewbread before me alway.

31 And thou shalt make a candlestick of pure gold: of beaten work shall the candlestick be made: his shaft, and his branches, his bowls, his knops, and his flowers, shall be of the same.

32 And six branches shall come out of the sides of it; three branches of the candlestick out of the one side, and three branches of the candlestick out of the other side:

33 Three bowls made like unto almonds, with a knop and a flower in one branch; and three bowls made like almonds in the other branch, with a knop and a flower: so in the six branches that come out of the candlestick.

34 And in the candlestick shall be four bowls made like unto almonds, with their knops and their flowers.

35 And there shall be a knop under two branches of the same, and a knop under two branches of the same, and a knop under two branches of the same, according to the six branches that proceed out of the candlestick.

36 Their knops and their branches shall be of the same: all it shall be one beaten work of pure gold.

37 And thou shalt make the seven lamps thereof: and they shall light the lamps thereof, that they may give light over against it.

38 And the tongs thereof, and the snuffdishes thereof, shall be of pure gold.

39 Of a talent of pure gold shall he make it, with all these vessels.

40 And look that thou make them after their pattern, which was shewed thee in the mount.

CHAPTER 26

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1 Moreover thou shalt make the tabernacle with ten curtains of fine twined linen, and blue, and purple, and scarlet: with cherubims of cunning work shalt thou make them.

2 The length of one curtain shall be eight and twenty cubits, and the breadth of one curtain four cubits: and every one of the curtains shall have one measure.

3 The five curtains shall be coupled together one to another; and other five curtains shall be coupled one to another.

4 And thou shalt make loops of blue upon the edge of the one curtain from the selvedge in the coupling; and likewise shalt thou make in the uttermost edge of another curtain, in the coupling of the second.

5 Fifty loops shalt thou make in the one curtain, and fifty loops shalt thou make in the edge of the curtain that is in the coupling of the second; that the loops may take hold one of another.

6 And thou shalt make fifty taches of gold, and couple the curtains together with the taches: and it shall be one tabernacle.

7 And thou shalt make curtains of goats' hair to be a covering upon the tabernacle: eleven curtains shalt thou make.

8 The length of one curtain shall be thirty cubits, and the breadth of one curtain four cubits: and the eleven curtains shall be all of one measure.

9 And thou shalt couple five curtains by themselves, and six curtains by themselves, and shalt double the sixth curtain in the forefront of the tabernacle.

10 And thou shalt make fifty loops on the edge of the one curtain that is outmost in the coupling, and fifty loops in the edge of the curtain which coupleth the second.

11 And thou shalt make fifty taches of brass, and put the taches into the loops, and couple the tent together, that it may be one.

12 And the remnant that remaineth of the curtains of the tent, the half curtain that remaineth, shall hang over the backside of the tabernacle.

13 And a cubit on the one side, and a cubit on the other side of that which remaineth in the length of the curtains of the tent, it shall hang over the sides of the tabernacle on this side and on that side, to cover it.

14 And thou shalt make a covering for the tent of rams' skins dyed red, and a covering above of badgers' skins.

15 And thou shalt make boards for the tabernacle of shittim wood standing up.

16 Ten cubits shall be the length of a board, and a cubit and a half shall be the breadth of one board.

17 Two tenons shall there be in one board, set in order one against another: thus shalt thou make for all the boards of the tabernacle.

18 And thou shalt make the boards for the tabernacle, twenty boards on the south side southward.

19 And thou shalt make forty sockets of silver under the twenty boards; two sockets under one board for his two tenons, and two sockets under another board for his two tenons.

20 And for the second side of the tabernacle on the north side there shall be twenty boards:

21 And their forty sockets of silver; two sockets under one board, and two sockets under another board.

22 And for the sides of the tabernacle westward thou shalt make six boards.

23 And two boards shalt thou make for the corners of the tabernacle in the two sides.

24 And they shall be coupled together beneath, and they shall be coupled together above the head of it unto one ring: thus shall it be for them both; they shall be for the two corners.

25 And they shall be eight boards, and their sockets of silver, sixteen sockets; two sockets under one board, and two sockets under another board.

26 And thou shalt make bars of shittim wood; five for the boards of the one side of the tabernacle,

27 And five bars for the boards of the other side of the tabernacle, and five bars for the boards of the side of the tabernacle, for the two sides westward.

28 And the middle bar in the midst of the boards shall reach from end to end.

29 And thou shalt overlay the boards with gold, and make their rings of gold for places for the bars: and thou shalt overlay the bars with gold.

30 And thou shalt rear up the tabernacle according to the fashion thereof which was shewed thee in the mount.

31 And thou shalt make a vail of blue, and purple, and scarlet, and fine twined linen of cunning work: with cherubims shall it be made:

32 And thou shalt hang it upon four pillars of shittim wood overlaid with gold: their hooks shall be of gold, upon the four sockets of silver.

33 And thou shalt hang up the vail under the taches, that thou mayest bring in thither within the vail the ark of the testimony: and the vail shall divide unto you between the holy place and the most holy.

34 And thou shalt put the mercy seat upon the ark of the testimony in the most holy place.

35 And thou shalt set the table without the vail, and the candlestick over against the table on the side of the tabernacle toward the south: and thou shalt put the table on the north side.

36 And thou shalt make an hanging for the door of the tent, of blue, and purple, and scarlet, and fine twined linen, wrought with needlework.

37 And thou shalt make for the hanging five pillars of shittim wood, and overlay them with gold, and their hooks shall be of gold: and thou shalt cast five sockets of brass for them.

CHAPTER 27

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1 And thou shalt make an altar of shittim wood, five cubits long, and five cubits broad; the altar shall be foursquare: and the height thereof shall be three cubits.

2 And thou shalt make the horns of it upon the four corners thereof: his horns shall be of the same: and thou shalt overlay it with brass.

3 And thou shalt make his pans to receive his ashes, and his shovels, and his basons, and his fleshhooks, and his firepans: all the vessels thereof thou shalt make of brass.

4 And thou shalt make for it a grate of network of brass; and upon the net shalt thou make four brasen rings in the four corners thereof.

5 And thou shalt put it under the compass of the altar beneath, that the net may be even to the midst of the altar.

6 And thou shalt make staves for the altar, staves of shittim wood, and overlay them with brass.

7 And the staves shall be put into the rings, and the staves shall be upon the two sides of the altar, to bear it.

8 Hollow with boards shalt thou make it: as it was shewed thee in the mount, so shall they make it.

9 And thou shalt make the court of the tabernacle: for the south side southward there shall be hangings for the court of fine twined linen of an hundred cubits long for one side:

10 And the twenty pillars thereof and their twenty sockets shall be of brass; the hooks of the pillars and their fillets shall be of silver.

11 And likewise for the north side in length there shall be hangings of an hundred cubits long, and his twenty pillars and their twenty sockets of brass; the hooks of the pillars and their fillets of silver.

12 And for the breadth of the court on the west side shall be hangings of fifty cubits: their pillars ten, and their sockets ten.

13 And the breadth of the court on the east side eastward shall be fifty cubits.

14 The hangings of one side of the gate shall be fifteen cubits: their pillars three, and their sockets three.

15 And on the other side shall be hangings fifteen cubits: their pillars three, and their sockets three.

16 And for the gate of the court shall be an hanging of twenty cubits, of blue, and purple, and scarlet, and fine twined linen, wrought with needlework: and their pillars shall be four, and their sockets four.

17 All the pillars round about the court shall be filleted with silver; their hooks shall be of silver, and their sockets of brass.

18 The length of the court shall be an hundred cubits, and the breadth fifty every where, and the height five cubits of fine twined linen, and their sockets of brass.

19 All the vessels of the tabernacle in all the service thereof, and all the pins thereof, and all the pins of the court, shall be of brass.

20 And thou shalt command the children of Israel, that they bring thee pure oil olive beaten for the light, to cause the lamp to burn always.

21 In the tabernacle of the congregation without the vail, which is before the testimony, Aaron and his sons shall order it from evening to morning before the LORD: it shall be a statute for ever unto their generations on the behalf of the children of Israel.

CHAPTER 28

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1 And take thou unto thee Aaron thy brother, and his sons with him, from among the children of Israel, that he may minister unto me in the priest's office, even Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron's sons.

2 And thou shalt make holy garments for Aaron thy brother for glory and for beauty.

3 And thou shalt speak unto all that are wise hearted, whom I have filled with the spirit of wisdom, that they may make Aaron's garments to consecrate him, that he may minister unto me in the priest's office.

4 And these are the garments which they shall make; a breastplate, and an ephod, and a robe, and a broidered coat, a mitre, and a girdle: and they shall make holy garments for Aaron thy brother, and his sons, that he may minister unto me in the priest's office.

5 And they shall take gold, and blue, and purple, and scarlet, and fine linen.

6 And they shall make the ephod of gold, of blue, and of purple, of scarlet, and fine twined linen, with cunning work.

7 It shall have the two shoulderpieces thereof joined at the two edges thereof; and so it shall be joined together.

8 And the curious girdle of the ephod, which is upon it, shall be of the same, according to the work thereof; even of gold, of blue, and purple, and scarlet, and fine twined linen.

9 And thou shalt take two onyx stones, and grave on them the names of the children of Israel:

10 Six of their names on one stone, and the other six names of the rest on the other stone, according to their birth.

11 With the work of an engraver in stone, like the engravings of a signet, shalt thou engrave the two stones with the names of the children of Israel: thou shalt make them to be set in ouches of gold.

12 And thou shalt put the two stones upon the shoulders of the ephod for stones of memorial unto the children of Israel: and Aaron shall bear their names before the LORD upon his two shoulders for a memorial.

13 And thou shalt make ouches of gold;

14 And two chains of pure gold at the ends; of wreathen work shalt thou make them, and fasten the wreathen chains to the ouches.

15 And thou shalt make the breastplate of judgment with cunning work; after the work of the ephod thou shalt make it; of gold, of blue, and of purple, and of scarlet, and of fine twined linen, shalt thou make it.

16 Foursquare it shall be being doubled; a span shall be the length thereof, and a span shall be the breadth thereof.

17 And thou shalt set in it settings of stones, even four rows of stones: the first row shall be a sardius, a topaz, and a carbuncle: this shall be the first row.

18 And the second row shall be an emerald, a sapphire, and a diamond.

19 And the third row a ligure, an agate, and an amethyst.

20 And the fourth row a beryl, and an onyx, and a jasper: they shall be set in gold in their inclosings.

21 And the stones shall be with the names of the children of Israel, twelve, according to their names, like the engravings of a signet; every one with his name shall they be according to the twelve tribes.

22 And thou shalt make upon the breastplate chains at the ends of wreathen work of pure gold.

23 And thou shalt make upon the breastplate two rings of gold, and shalt put the two rings on the two ends of the breastplate.

24 And thou shalt put the two wreathen chains of gold in the two rings which are on the ends of the breastplate.

25 And the other two ends of the two wreathen chains thou shalt fasten in the two ouches, and put them on the shoulderpieces of the ephod before it.

26 And thou shalt make two rings of gold, and thou shalt put them upon the two ends of the breastplate in the border thereof, which is in the side of the ephod inward.

27 And two other rings of gold thou shalt make, and shalt put them on the two sides of the ephod underneath, toward the forepart thereof, over against the other coupling thereof, above the curious girdle of the ephod.

28 And they shall bind the breastplate by the rings thereof unto the rings of the ephod with a lace of blue, that it may be above the curious girdle of the ephod, and that the breastplate be not loosed from the ephod.

29 And Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart, when he goeth in unto the holy place, for a memorial before the LORD continually.

30 And thou shalt put in the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron's heart, when he goeth in before the LORD: and Aaron shall bear the judgment of the children of Israel upon his heart before the LORD continually.

31 And thou shalt make the robe of the ephod all of blue.

32 And there shall be an hole in the top of it, in the midst thereof: it shall have a binding of woven work round about the hole of it, as it were the hole of an habergeon, that it be not rent.

33 And beneath upon the hem of it thou shalt make pomegranates of blue, and of purple, and of scarlet, round about the hem thereof; and bells of gold between them round about:

34 A golden bell and a pomegranate, a golden bell and a pomegranate, upon the hem of the robe round about.

35 And it shall be upon Aaron to minister: and his sound shall be heard when he goeth in unto the holy place before the LORD, and when he cometh out, that he die not.

36 And thou shalt make a plate of pure gold, and grave upon it, like the engravings of a signet, HOLINESS TO THE LORD.

37 And thou shalt put it on a blue lace, that it may be upon the mitre; upon the forefront of the mitre it shall be.

38 And it shall be upon Aaron's forehead, that Aaron may bear the iniquity of the holy things, which the children of Israel shall hallow in all their holy gifts; and it shall be always upon his forehead, that they may be accepted before the LORD.

39 And thou shalt embroider the coat of fine linen, and thou shalt make the mitre of fine linen, and thou shalt make the girdle of needlework.

40 And for Aaron's sons thou shalt make coats, and thou shalt make for them girdles, and bonnets shalt thou make for them, for glory and for beauty.

41 And thou shalt put them upon Aaron thy brother, and his sons with him; and shalt anoint them, and consecrate them, and sanctify them, that they may minister unto me in the priest's office.

42 And thou shalt make them linen breeches to cover their nakedness; from the loins even unto the thighs they shall reach:

43 And they shall be upon Aaron, and upon his sons, when they come in unto the tabernacle of the congregation, or when they come near unto the altar to minister in the holy place; that they bear not iniquity, and die: it shall be a statute for ever unto him and his seed after him.

CHAPTER 29

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1 And this is the thing that thou shalt do unto them to hallow them, to minister unto me in the priest's office: Take one young bullock, and two rams without blemish,

2 And unleavened bread, and cakes unleavened tempered with oil, and wafers unleavened anointed with oil: of wheaten flour shalt thou make them.

3 And thou shalt put them into one basket, and bring them in the basket, with the bullock and the two rams.

4 And Aaron and his sons thou shalt bring unto the door of the tabernacle of the congregation, and shalt wash them with water.

5 And thou shalt take the garments, and put upon Aaron the coat, and the robe of the ephod, and the ephod, and the breastplate, and gird him with the curious girdle of the ephod:

6 And thou shalt put the mitre upon his head, and put the holy crown upon the mitre.

7 Then shalt thou take the anointing oil, and pour it upon his head, and anoint him.

8 And thou shalt bring his sons, and put coats upon them.

9 And thou shalt gird them with girdles, Aaron and his sons, and put the bonnets on them: and the priest's office shall be theirs for a perpetual statute: and thou shalt consecrate Aaron and his sons.

10 And thou shalt cause a bullock to be brought before the tabernacle of the congregation: and Aaron and his sons shall put their hands upon the head of the bullock.

11 And thou shalt kill the bullock before the LORD, by the door of the tabernacle of the congregation.

12 And thou shalt take of the blood of the bullock, and put it upon the horns of the altar with thy finger, and pour all the blood beside the bottom of the altar.

13 And thou shalt take all the fat that covereth the inwards, and the caul that is above the liver, and the two kidneys, and the fat that is upon them, and burn them upon the altar.

14 But the flesh of the bullock, and his skin, and his dung, shalt thou burn with fire without the camp: it is a sin offering.

15 Thou shalt also take one ram; and Aaron and his sons shall put their hands upon the head of the ram.

16 And thou shalt slay the ram, and thou shalt take his blood, and sprinkle it round about upon the altar.

17 And thou shalt cut the ram in pieces, and wash the inwards of him, and his legs, and put them unto his pieces, and unto his head.

18 And thou shalt burn the whole ram upon the altar: it is a burnt offering unto the LORD: it is a sweet savour, an offering made by fire unto the LORD.

19 And thou shalt take the other ram; and Aaron and his sons shall put their hands upon the head of the ram.

20 Then shalt thou kill the ram, and take of his blood, and put it upon the tip of the right ear of Aaron, and upon the tip of the right ear of his sons, and upon the thumb of their right hand, and upon the great toe of their right foot, and sprinkle the blood upon the altar round about.

21 And thou shalt take of the blood that is upon the altar, and of the anointing oil, and sprinkle it upon Aaron, and upon his garments, and upon his sons, and upon the garments of his sons with him: and he shall be hallowed, and his garments, and his sons, and his sons' garments with him.

22 Also thou shalt take of the ram the fat and the rump, and the fat that covereth the inwards, and the caul above the liver, and the two kidneys, and the fat that is upon them, and the right shoulder; for it is a ram of consecration:

23 And one loaf of bread, and one cake of oiled bread, and one wafer out of the basket of the unleavened bread that is before the LORD:

24 And thou shalt put all in the hands of Aaron, and in the hands of his sons; and shalt wave them for a wave offering before the LORD.

25 And thou shalt receive them of their hands, and burn them upon the altar for a burnt offering, for a sweet savour before the LORD: it is an offering made by fire unto the LORD.

26 And thou shalt take the breast of the ram of Aaron's consecration, and wave it for a wave offering before the LORD: and it shall be thy part.

27 And thou shalt sanctify the breast of the wave offering, and the shoulder of the heave offering, which is waved, and which is heaved up, of the ram of the consecration, even of that which is for Aaron, and of that which is for his sons:

28 And it shall be Aaron's and his sons' by a statute for ever from the children of Israel: for it is an heave offering: and it shall be an heave offering from the children of Israel of the sacrifice of their peace offerings, even their heave offering unto the LORD.

29 And the holy garments of Aaron shall be his sons' after him, to be anointed therein, and to be consecrated in them.

30 And that son that is priest in his stead shall put them on seven days, when he cometh into the tabernacle of the congregation to minister in the holy place.

31 And thou shalt take the ram of the consecration, and seethe his flesh in the holy place.

32 And Aaron and his sons shall eat the flesh of the ram, and the bread that is in the basket, by the door of the tabernacle of the congregation.

33 And they shall eat those things wherewith the atonement was made, to consecrate and to sanctify them: but a stranger shall not eat thereof, because they are holy.

34 And if ought of the flesh of the consecrations, or of the bread, remain unto the morning, then thou shalt burn the remainder with fire: it shall not be eaten, because it is holy.

35 And thus shalt thou do unto Aaron, and to his sons, according to all things which I have commanded thee: seven days shalt thou consecrate them.

36 And thou shalt offer every day a bullock for a sin offering for atonement: and thou shalt cleanse the altar, when thou hast made an atonement for it, and thou shalt anoint it, to sanctify it.

37 Seven days thou shalt make an atonement for the altar, and sanctify it; and it shall be an altar most holy: whatsoever toucheth the altar shall be holy.

38 Now this is that which thou shalt offer upon the altar; two lambs of the first year day by day continually.

39 The one lamb thou shalt offer in the morning; and the other lamb thou shalt offer at even:

40 And with the one lamb a tenth deal of flour mingled with the fourth part of an hin of beaten oil; and the fourth part of an hin of wine for a drink offering.

41 And the other lamb thou shalt offer at even, and shalt do thereto according to the meat offering of the morning, and according to the drink offering thereof, for a sweet savour, an offering made by fire unto the LORD.

42 This shall be a continual burnt offering throughout your generations at the door of the tabernacle of the congregation before the LORD: where I will meet you, to speak there unto thee.

43 And there I will meet with the children of Israel, and the tabernacle shall be sanctified by my glory.

44 And I will sanctify the tabernacle of the congregation, and the altar: I will sanctify also both Aaron and his sons, to minister to me in the priest's office.

45 And I will dwell among the children of Israel, and will be their God.

46 And they shall know that I am the LORD their God, that brought them forth out of the land of Egypt, that I may dwell among them: I am the LORD their God.

CHAPTER 30

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1 And thou shalt make an altar to burn incense upon: of shittim wood shalt thou make it.

2 A cubit shall be the length thereof, and a cubit the breadth thereof; foursquare shall it be: and two cubits shall be the height thereof: the horns thereof shall be of the same.

3 And thou shalt overlay it with pure gold, the top thereof, and the sides thereof round about, and the horns thereof; and thou shalt make unto it a crown of gold round about.

4 And two golden rings shalt thou make to it under the crown of it, by the two corners thereof, upon the two sides of it shalt thou make it; and they shall be for places for the staves to bear it withal.

5 And thou shalt make the staves of shittim wood, and overlay them with gold.

6 And thou shalt put it before the vail that is by the ark of the testimony, before the mercy seat that is over the testimony, where I will meet with thee.

7 And Aaron shall burn thereon sweet incense every morning: when he dresseth the lamps, he shall burn incense upon it.

8 And when Aaron lighteth the lamps at even, he shall burn incense upon it, a perpetual incense before the LORD throughout your generations.

9 Ye shall offer no strange incense thereon, nor burnt sacrifice, nor meat offering; neither shall ye pour drink offering thereon.

10 And Aaron shall make an atonement upon the horns of it once in a year with the blood of the sin offering of atonements: once in the year shall he make atonement upon it throughout your generations: it is most holy unto the LORD.

11 And the LORD spake unto Moses, saying,

12 When thou takest the sum of the children of Israel after their number, then shall they give every man a ransom for his soul unto the LORD, when thou numberest them; that there be no plague among them, when thou numberest them.

13 This they shall give, every one that passeth among them that are numbered, half a shekel after the shekel of the sanctuary: (a shekel is twenty gerahs:) an half shekel shall be the offering of the LORD.

14 Every one that passeth among them that are numbered, from twenty years old and above, shall give an offering unto the LORD.

15 The rich shall not give more, and the poor shall not give less than half a shekel, when they give an offering unto the LORD, to make an atonement for your souls.

16 And thou shalt take the atonement money of the children of Israel, and shalt appoint it for the service of the tabernacle of the congregation; that it may be a memorial unto the children of Israel before the LORD, to make an atonement for your souls.

17 And the LORD spake unto Moses, saying,

18 Thou shalt also make a laver of brass, and his foot also of brass, to wash withal: and thou shalt put it between the tabernacle of the congregation and the altar, and thou shalt put water therein.

19 For Aaron and his sons shall wash their hands and their feet thereat:

20 When they go into the tabernacle of the congregation, they shall wash with water, that they die not; or when they come near to the altar to minister, to burn offering made by fire unto the LORD:

21 So they shall wash their hands and their feet, that they die not: and it shall be a statute for ever to them, even to him and to his seed throughout their generations.

22 Moreover the LORD spake unto Moses, saying,

23 Take thou also unto thee principal spices, of pure myrrh five hundred shekels, and of sweet cinnamon half so much, even two hundred and fifty shekels, and of sweet calamus two hundred and fifty shekels,

24 And of cassia five hundred shekels, after the shekel of the sanctuary, and of oil olive an hin:

25 And thou shalt make it an oil of holy ointment, an ointment compound after the art of the apothecary: it shall be an holy anointing oil.

26 And thou shalt anoint the tabernacle of the congregation therewith, and the ark of the testimony,

27 And the table and all his vessels, and the candlestick and his vessels, and the altar of incense,

28 And the altar of burnt offering with all his vessels, and the laver and his foot.

29 And thou shalt sanctify them, that they may be most holy: whatsoever toucheth them shall be holy.

30 And thou shalt anoint Aaron and his sons, and consecrate them, that they may minister unto me in the priest's office.

31 And thou shalt speak unto the children of Israel, saying, This shall be an holy anointing oil unto me throughout your generations.

32 Upon man's flesh shall it not be poured, neither shall ye make any other like it, after the composition of it: it is holy, and it shall be holy unto you.

33 Whosoever compoundeth any like it, or whosoever putteth any of it upon a stranger, shall even be cut off from his people.

34 And the LORD said unto Moses, Take unto thee sweet spices, stacte, and onycha, and galbanum; these sweet spices with pure frankincense: of each shall there be a like weight:

35 And thou shalt make it a perfume, a confection after the art of the apothecary, tempered together, pure and holy:

36 And thou shalt beat some of it very small, and put of it before the testimony in the tabernacle of the congregation, where I will meet with thee: it shall be unto you most holy.

37 And as for the perfume which thou shalt make, ye shall not make to yourselves according to the composition thereof: it shall be unto thee holy for the LORD.

38 Whosoever shall make like unto that, to smell thereto, shall even be cut off from his people.

CHAPTER 31

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1 And the LORD spake unto Moses, saying,

2 See, I have called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah:

3 And I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship,

4 To devise cunning works, to work in gold, and in silver, and in brass,

5 And in cutting of stones, to set them, and in carving of timber, to work in all manner of workmanship.

6 And I, behold, I have given with him Aholiab, the son of Ahisamach, of the tribe of Dan: and in the hearts of all that are wise hearted I have put wisdom, that they may make all that I have commanded thee;

7 The tabernacle of the congregation, and the ark of the testimony, and the mercy seat that is thereupon, and all the furniture of the tabernacle,

8 And the table and his furniture, and the pure candlestick with all his furniture, and the altar of incense,

9 And the altar of burnt offering with all his furniture, and the laver and his foot,

10 And the cloths of service, and the holy garments for Aaron the priest, and the garments of his sons, to minister in the priest's office,

11 And the anointing oil, and sweet incense for the holy place: according to all that I have commanded thee shall they do.

12 And the LORD spake unto Moses, saying,

13 Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the LORD that doth sanctify you.

14 Ye shall keep the sabbath therefore; for it is holy unto you: every one that defileth it shall surely be put to death: for whosoever doeth any work therein, that soul shall be cut off from among his people.

15 Six days may work be done; but in the seventh is the sabbath of rest, holy to the LORD: whosoever doeth any work in the sabbath day, he shall surely be put to death.

16 Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant.

17 It is a sign between me and the children of Israel for ever: for in six days the LORD made heaven and earth, and on the seventh day he rested, and was refreshed.

18 And he gave unto Moses, when he had made an end of communing with him upon mount Sinai, two tables of testimony, tables of stone, written with the finger of God.

CHAPTER 32

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1 And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him.

2 And Aaron said unto them, Break off the golden earrings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me.

3 And all the people brake off the golden earrings which were in their ears, and brought them unto Aaron.

4 And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt.

5 And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, To morrow is a feast to the LORD.

6 And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play.

7 And the LORD said unto Moses, Go, get thee down; for thy people, which thou broughtest out of the land of Egypt, have corrupted themselves:

8 They have turned aside quickly out of the way which I commanded them: they have made them a molten calf, and have worshipped it, and have sacrificed thereunto, and said, These be thy gods, O Israel, which have brought thee up out of the land of Egypt.

9 And the LORD said unto Moses, I have seen this people, and, behold, it is a stiffnecked people:

10 Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation.

11 And Moses besought the LORD his God, and said, LORD, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand?

12 Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people.

13 Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it for ever.

14 And the LORD repented of the evil which he thought to do unto his people.

15 And Moses turned, and went down from the mount, and the two tables of the testimony were in his hand: the tables were written on both their sides; on the one side and on the other were they written.

16 And the tables were the work of God, and the writing was the writing of God, graven upon the tables.

17 And when Joshua heard the noise of the people as they shouted, he said unto Moses, There is a noise of war in the camp.

18 And he said, It is not the voice of them that shout for mastery, neither is it the voice of them that cry for being overcome: but the noise of them that sing do I hear.

19 And it came to pass, as soon as he came nigh unto the camp, that he saw the calf, and the dancing: and Moses' anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount.

20 And he took the calf which they had made, and burnt it in the fire, and ground it to powder, and strawed it upon the water, and made the children of Israel drink of it.

21 And Moses said unto Aaron, What did this people unto thee, that thou hast brought so great a sin upon them?

22 And Aaron said, Let not the anger of my lord wax hot: thou knowest the people, that they are set on mischief.

23 For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him.

24 And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf.

25 And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:)

26 Then Moses stood in the gate of the camp, and said, Who is on the LORD'S side? let him come unto me. And all the sons of Levi gathered themselves together unto him.

27 And he said unto them, Thus saith the LORD God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour.

28 And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men.

29 For Moses had said, Consecrate yourselves to day to the LORD, even every man upon his son, and upon his brother; that he may bestow upon you a blessing this day.

30 And it came to pass on the morrow, that Moses said unto the people, Ye have sinned a great sin: and now I will go up unto the LORD; peradventure I shall make an atonement for your sin.

31 And Moses returned unto the LORD, and said, Oh, this people have sinned a great sin, and have made them gods of gold.

32 Yet now, if thou wilt forgive their sin--; and if not, blot me, I pray thee, out of thy book which thou hast written.

33 And the LORD said unto Moses, Whosoever hath sinned against me, him will I blot out of my book.

34 Therefore now go, lead the people unto the place of which I have spoken unto thee: behold, mine Angel shall go before thee: nevertheless in the day when I visit I will visit their sin upon them.

35 And the LORD plagued the people, because they made the calf, which Aaron made.

CHAPTER 33

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1 And the LORD said unto Moses, Depart, and go up hence, thou and the people which thou hast brought up out of the land of Egypt, unto the land which I sware unto Abraham, to Isaac, and to Jacob, saying, Unto thy seed will I give it:

2 And I will send an angel before thee; and I will drive out the Canaanite, the Amorite, and the Hittite, and the Perizzite, the Hivite, and the Jebusite:

3 Unto a land flowing with milk and honey: for I will not go up in the midst of thee; for thou art a stiffnecked people: lest I consume thee in the way.

4 And when the people heard these evil tidings, they mourned: and no man did put on him his ornaments.

5 For the LORD had said unto Moses, Say unto the children of Israel, Ye are a stiffnecked people: I will come up into the midst of thee in a moment, and consume thee: therefore now put off thy ornaments from thee, that I may know what to do unto thee.

6 And the children of Israel stripped themselves of their ornaments by the mount Horeb.

7 And Moses took the tabernacle, and pitched it without the camp, afar off from the camp, and called it the Tabernacle of the congregation. And it came to pass, that every one which sought the LORD went out unto the tabernacle of the congregation, which was without the camp.

8 And it came to pass, when Moses went out unto the tabernacle, that all the people rose up, and stood every man at his tent door, and looked after Moses, until he was gone into the tabernacle.

9 And it came to pass, as Moses entered into the tabernacle, the cloudy pillar descended, and stood at the door of the tabernacle, and the LORD talked with Moses.

10 And all the people saw the cloudy pillar stand at the tabernacle door: and all the people rose up and worshipped, every man in his tent door.

11 And the LORD spake unto Moses face to face, as a man speaketh unto his friend. And he turned again into the camp: but his servant Joshua, the son of Nun, a young man, departed not out of the tabernacle.

12 And Moses said unto the LORD, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found grace in my sight.

13 Now therefore, I pray thee, if I have found grace in thy sight, shew me now thy way, that I may know thee, that I may find grace in thy sight: and consider that this nation is thy people.

14 And he said, My presence shall go with thee, and I will give thee rest.

15 And he said unto him, If thy presence go not with me, carry us not up hence.

16 For wherein shall it be known here that I and thy people have found grace in thy sight? is it not in that thou goest with us? so shall we be separated, I and thy people, from all the people that are upon the face of the earth.

17 And the LORD said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name.

18 And he said, I beseech thee, shew me thy glory.

19 And he said, I will make all my goodness pass before thee, and I will proclaim the name of the LORD before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy.

20 And he said, Thou canst not see my face: for there shall no man see me, and live.

21 And the LORD said, Behold, there is a place by me, and thou shalt stand upon a rock:

22 And it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by:

23 And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen.

CHAPTER 34

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1 And the LORD said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest.

2 And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount.

3 And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount.

4 And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the LORD had commanded him, and took in his hand the two tables of stone.

5 And the LORD descended in the cloud, and stood with him there, and proclaimed the name of the LORD.

6 And the LORD passed by before him, and proclaimed, The LORD, The LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth,

7 Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourth generation.

8 And Moses made haste, and bowed his head toward the earth, and worshipped.

9 And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance.

10 And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the LORD: for it is a terrible thing that I will do with thee.

11 Observe thou that which I command thee this day: behold, I drive out before thee the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite.

12 Take heed to thyself, lest thou make a covenant with the inhabitants of the land whither thou goest, lest it be for a snare in the midst of thee:

13 But ye shall destroy their altars, break their images, and cut down their groves:

14 For thou shalt worship no other god: for the LORD, whose name is Jealous, is a jealous God:

15 Lest thou make a covenant with the inhabitants of the land, and they go a whoring after their gods, and do sacrifice unto their gods, and one call thee, and thou eat of his sacrifice;

16 And thou take of their daughters unto thy sons, and their daughters go a whoring after their gods, and make thy sons go a whoring after their gods.

17 Thou shalt make thee no molten gods.

18 The feast of unleavened bread shalt thou keep. Seven days thou shalt eat unleavened bread, as I commanded thee, in the time of the month Abib: for in the month Abib thou camest out from Egypt.

19 All that openeth the matrix is mine; and every firstling among thy cattle, whether ox or sheep, that is male.

20 But the firstling of an ass thou shalt redeem with a lamb: and if thou redeem him not, then shalt thou break his neck. All the firstborn of thy sons thou shalt redeem. And none shall appear before me empty.

21 Six days thou shalt work, but on the seventh day thou shalt rest: in earing time and in harvest thou shalt rest.

22 And thou shalt observe the feast of weeks, of the firstfruits of wheat harvest, and the feast of ingathering at the year's end.

23 Thrice in the year shall all your men children appear before the Lord GOD, the God of Israel.

24 For I will cast out the nations before thee, and enlarge thy borders: neither shall any man desire thy land, when thou shalt go up to appear before the LORD thy God thrice in the year.

25 Thou shalt not offer the blood of my sacrifice with leaven; neither shall the sacrifice of the feast of the passover be left unto the morning.

26 The first of the firstfruits of thy land thou shalt bring unto the house of the LORD thy God. Thou shalt not seethe a kid in his mother's milk.

27 And the LORD said unto Moses, Write thou these words: for after the tenor of these words I have made a covenant with thee and with Israel.

28 And he was there with the LORD forty days and forty nights; he did neither eat bread, nor drink water. And he wrote upon the tables the words of the covenant, the ten commandments.

29 And it came to pass, when Moses came down from mount Sinai with the two tables of testimony in Moses' hand, when he came down from the mount, that Moses wist not that the skin of his face shone while he talked with him.

30 And when Aaron and all the children of Israel saw Moses, behold, the skin of his face shone; and they were afraid to come nigh him.

31 And Moses called unto them; and Aaron and all the rulers of the congregation returned unto him: and Moses talked with them.

32 And afterward all the children of Israel came nigh: and he gave them in commandment all that the LORD had spoken with him in mount Sinai.

33 And till Moses had done speaking with them, he put a vail on his face.

34 But when Moses went in before the LORD to speak with him, he took the vail off, until he came out. And he came out, and spake unto the children of Israel that which he was commanded.

35 And the children of Israel saw the face of Moses, that the skin of Moses' face shone: and Moses put the vail upon his face again, until he went in to speak with him.

CHAPTER 35

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1 And Moses gathered all the congregation of the children of Israel together, and said unto them, These are the words which the LORD hath commanded, that ye should do them.

2 Six days shall work be done, but on the seventh day there shall be to you an holy day, a sabbath of rest to the LORD: whosoever doeth work therein shall be put to death.

3 Ye shall kindle no fire throughout your habitations upon the sabbath day.

4 And Moses spake unto all the congregation of the children of Israel, saying, This is the thing which the LORD commanded, saying,

5 Take ye from among you an offering unto the LORD: whosoever is of a willing heart, let him bring it, an offering of the LORD; gold, and silver, and brass,

6 And blue, and purple, and scarlet, and fine linen, and goats' hair,

7 And rams' skins dyed red, and badgers' skins, and shittim wood,

8 And oil for the light, and spices for anointing oil, and for the sweet incense,

9 And onyx stones, and stones to be set for the ephod, and for the breastplate.

10 And every wise hearted among you shall come, and make all that the LORD hath commanded;

11 The tabernacle, his tent, and his covering, his taches, and his boards, his bars, his pillars, and his sockets,

12 The ark, and the staves thereof, with the mercy seat, and the vail of the covering,

13 The table, and his staves, and all his vessels, and the shewbread,

14 The candlestick also for the light, and his furniture, and his lamps, with the oil for the light,

15 And the incense altar, and his staves, and the anointing oil, and the sweet incense, and the hanging for the door at the entering in of the tabernacle,

16 The altar of burnt offering, with his brasen grate, his staves, and all his vessels, the laver and his foot,

17 The hangings of the court, his pillars, and their sockets, and the hanging for the door of the court,

18 The pins of the tabernacle, and the pins of the court, and their cords,

19 The cloths of service, to do service in the holy place, the holy garments for Aaron the priest, and the garments of his sons, to minister in the priest's office.

20 And all the congregation of the children of Israel departed from the presence of Moses.

21 And they came, every one whose heart stirred him up, and every one whom his spirit made willing, and they brought the LORD'S offering to the work of the tabernacle of the congregation, and for all his service, and for the holy garments.

22 And they came, both men and women, as many as were willing hearted, and brought bracelets, and earrings, and rings, and tablets, all jewels of gold: and every man that offered offered an offering of gold unto the LORD.

23 And every man, with whom was found blue, and purple, and scarlet, and fine linen, and goats' hair, and red skins of rams, and badgers' skins, brought them.

24 Every one that did offer an offering of silver and brass brought the LORD'S offering: and every man, with whom was found shittim wood for any work of the service, brought it.

25 And all the women that were wise hearted did spin with their hands, and brought that which they had spun, both of blue, and of purple, and of scarlet, and of fine linen.

26 And all the women whose heart stirred them up in wisdom spun goats' hair.

27 And the rulers brought onyx stones, and stones to be set, for the ephod, and for the breastplate;

28 And spice, and oil for the light, and for the anointing oil, and for the sweet incense.

29 The children of Israel brought a willing offering unto the LORD, every man and woman, whose heart made them willing to bring for all manner of work, which the LORD had commanded to be made by the hand of Moses.

30 And Moses said unto the children of Israel, See, the LORD hath called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah;

31 And he hath filled him with the spirit of God, in wisdom, in understanding, and in knowledge, and in all manner of workmanship;

32 And to devise curious works, to work in gold, and in silver, and in brass,

33 And in the cutting of stones, to set them, and in carving of wood, to make any manner of cunning work.

34 And he hath put in his heart that he may teach, both he, and Aholiab, the son of Ahisamach, of the tribe of Dan.

35 Them hath he filled with wisdom of heart, to work all manner of work, of the engraver, and of the cunning workman, and of the embroiderer, in blue, and in purple, in scarlet, and in fine linen, and of the weaver, even of them that do any work, and of those that devise cunning work.

CHAPTER 36

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1 Then wrought Bezaleel and Aholiab, and every wise hearted man, in whom the LORD put wisdom and understanding to know how to work all manner of work for the service of the sanctuary, according to all that the LORD had commanded.

2 And Moses called Bezaleel and Aholiab, and every wise hearted man, in whose heart the LORD had put wisdom, even every one whose heart stirred him up to come unto the work to do it:

3 And they received of Moses all the offering, which the children of Israel had brought for the work of the service of the sanctuary, to make it withal. And they brought yet unto him free offerings every morning.

4 And all the wise men, that wrought all the work of the sanctuary, came every man from his work which they made;

5 And they spake unto Moses, saying, The people bring much more than enough for the service of the work, which the LORD commanded to make.

6 And Moses gave commandment, and they caused it to be proclaimed throughout the camp, saying, Let neither man nor woman make any more work for the offering of the sanctuary. So the people were restrained from bringing.

7 For the stuff they had was sufficient for all the work to make it, and too much.

8 And every wise hearted man among them that wrought the work of the tabernacle made ten curtains of fine twined linen, and blue, and purple, and scarlet: with cherubims of cunning work made he them.

9 The length of one curtain was twenty and eight cubits, and the breadth of one curtain four cubits: the curtains were all of one size.

10 And he coupled the five curtains one unto another: and the other five curtains he coupled one unto another.

11 And he made loops of blue on the edge of one curtain from the selvedge in the coupling: likewise he made in the uttermost side of another curtain, in the coupling of the second.

12 Fifty loops made he in one curtain, and fifty loops made he in the edge of the curtain which was in the coupling of the second: the loops held one curtain to another.

13 And he made fifty taches of gold, and coupled the curtains one unto another with the taches: so it became one tabernacle.

14 And he made curtains of goats' hair for the tent over the tabernacle: eleven curtains he made them.

15 The length of one curtain was thirty cubits, and four cubits was the breadth of one curtain: the eleven curtains were of one size.

16 And he coupled five curtains by themselves, and six curtains by themselves.

17 And he made fifty loops upon the uttermost edge of the curtain in the coupling, and fifty loops made he upon the edge of the curtain which coupleth the second.

18 And he made fifty taches of brass to couple the tent together, that it might be one.

19 And he made a covering for the tent of rams' skins dyed red, and a covering of badgers' skins above that.

20 And he made boards for the tabernacle of shittim wood, standing up.

21 The length of a board was ten cubits, and the breadth of a board one cubit and a half.

22 One board had two tenons, equally distant one from another: thus did he make for all the boards of the tabernacle.

23 And he made boards for the tabernacle; twenty boards for the south side southward:

24 And forty sockets of silver he made under the twenty boards; two sockets under one board for his two tenons, and two sockets under another board for his two tenons.

25 And for the other side of the tabernacle, which is toward the north corner, he made twenty boards,

26 And their forty sockets of silver; two sockets under one board, and two sockets under another board.

27 And for the sides of the tabernacle westward he made six boards.

28 And two boards made he for the corners of the tabernacle in the two sides.

29 And they were coupled beneath, and coupled together at the head thereof, to one ring: thus he did to both of them in both the corners.

30 And there were eight boards; and their sockets were sixteen sockets of silver, under every board two sockets.

31 And he made bars of shittim wood; five for the boards of the one side of the tabernacle,

32 And five bars for the boards of the other side of the tabernacle, and five bars for the boards of the tabernacle for the sides westward.

33 And he made the middle bar to shoot through the boards from the one end to the other.

34 And he overlaid the boards with gold, and made their rings of gold to be places for the bars, and overlaid the bars with gold.

35 And he made a vail of blue, and purple, and scarlet, and fine twined linen: with cherubims made he it of cunning work.

36 And he made thereunto four pillars of shittim wood, and overlaid them with gold: their hooks were of gold; and he cast for them four sockets of silver.

37 And he made an hanging for the tabernacle door of blue, and purple, and scarlet, and fine twined linen, of needlework;

38 And the five pillars of it with their hooks: and he overlaid their chapiters and their fillets with gold: but their five sockets were of brass.

CHAPTER 37

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1 And Bezaleel made the ark of shittim wood: two cubits and a half was the length of it, and a cubit and a half the breadth of it, and a cubit and a half the height of it:

2 And he overlaid it with pure gold within and without, and made a crown of gold to it round about.

3 And he cast for it four rings of gold, to be set by the four corners of it; even two rings upon the one side of it, and two rings upon the other side of it.

4 And he made staves of shittim wood, and overlaid them with gold.

5 And he put the staves into the rings by the sides of the ark, to bear the ark.

6 And he made the mercy seat of pure gold: two cubits and a half was the length thereof, and one cubit and a half the breadth thereof.

7 And he made two cherubims of gold, beaten out of one piece made he them, on the two ends of the mercy seat;

8 One cherub on the end on this side, and another cherub on the other end on that side: out of the mercy seat made he the cherubims on the two ends thereof.

9 And the cherubims spread out their wings on high, and covered with their wings over the mercy seat, with their faces one to another; even to the mercy seatward were the faces of the cherubims.

10 And he made the table of shittim wood: two cubits was the length thereof, and a cubit the breadth thereof, and a cubit and a half the height thereof:

11 And he overlaid it with pure gold, and made thereunto a crown of gold round about.

12 Also he made thereunto a border of an handbreadth round about; and made a crown of gold for the border thereof round about.

13 And he cast for it four rings of gold, and put the rings upon the four corners that were in the four feet thereof.

14 Over against the border were the rings, the places for the staves to bear the table.

15 And he made the staves of shittim wood, and overlaid them with gold, to bear the table.

16 And he made the vessels which were upon the table, his dishes, and his spoons, and his bowls, and his covers to cover withal, of pure gold.

17 And he made the candlestick of pure gold: of beaten work made he the candlestick; his shaft, and his branch, his bowls, his knops, and his flowers, were of the same:

18 And six branches going out of the sides thereof; three branches of the candlestick out of the one side thereof, and three branches of the candlestick out of the other side thereof:

19 Three bowls made after the fashion of almonds in one branch, a knop and a flower; and three bowls made like almonds in another branch, a knop and a flower: so throughout the six branches going out of the candlestick.

20 And in the candlestick were four bowls made like almonds, his knops, and his flowers:

21 And a knop under two branches of the same, and a knop under two branches of the same, and a knop under two branches of the same, according to the six branches going out of it.

22 Their knops and their branches were of the same: all of it was one beaten work of pure gold.

23 And he made his seven lamps, and his snuffers, and his snuffdishes, of pure gold.

24 Of a talent of pure gold made he it, and all the vessels thereof.

25 And he made the incense altar of shittim wood: the length of it was a cubit, and the breadth of it a cubit; it was foursquare; and two cubits was the height of it; the horns thereof were of the same.

26 And he overlaid it with pure gold, both the top of it, and the sides thereof round about, and the horns of it: also he made unto it a crown of gold round about.

27 And he made two rings of gold for it under the crown thereof, by the two corners of it, upon the two sides thereof, to be places for the staves to bear it withal.

28 And he made the staves of shittim wood, and overlaid them with gold.

29 And he made the holy anointing oil, and the pure incense of sweet spices, according to the work of the apothecary.

CHAPTER 38

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1 And he made the altar of burnt offering of shittim wood: five cubits was the length thereof, and five cubits the breadth thereof; it was foursquare; and three cubits the height thereof.

2 And he made the horns thereof on the four corners of it; the horns thereof were of the same: and he overlaid it with brass.

3 And he made all the vessels of the altar, the pots, and the shovels, and the basons, and the fleshhooks, and the firepans: all the vessels thereof made he of brass.

4 And he made for the altar a brasen grate of network under the compass thereof beneath unto the midst of it.

5 And he cast four rings for the four ends of the grate of brass, to be places for the staves.

6 And he made the staves of shittim wood, and overlaid them with brass.

7 And he put the staves into the rings on the sides of the altar, to bear it withal; he made the altar hollow with boards.

8 And he made the laver of brass, and the foot of it of brass, of the lookingglasses of the women assembling, which assembled at the door of the tabernacle of the congregation.

9 And he made the court: on the south side southward the hangings of the court were of fine twined linen, an hundred cubits:

10 Their pillars were twenty, and their brasen sockets twenty; the hooks of the pillars and their fillets were of silver.

11 And for the north side the hangings were an hundred cubits, their pillars were twenty, and their sockets of brass twenty; the hooks of the pillars and their fillets of silver.

12 And for the west side were hangings of fifty cubits, their pillars ten, and their sockets ten; the hooks of the pillars and their fillets of silver.

13 And for the east side eastward fifty cubits.

14 The hangings of the one side of the gate were fifteen cubits; their pillars three, and their sockets three.

15 And for the other side of the court gate, on this hand and that hand, were hangings of fifteen cubits; their pillars three, and their sockets three.

16 All the hangings of the court round about were of fine twined linen.

17 And the sockets for the pillars were of brass; the hooks of the pillars and their fillets of silver; and the overlaying of their chapiters of silver; and all the pillars of the court were filleted with silver.

18 And the hanging for the gate of the court was needlework, of blue, and purple, and scarlet, and fine twined linen: and twenty cubits was the length, and the height in the breadth was five cubits, answerable to the hangings of the court.

19 And their pillars were four, and their sockets of brass four; their hooks of silver, and the overlaying of their chapiters and their fillets of silver.

20 And all the pins of the tabernacle, and of the court round about, were of brass.

21 This is the sum of the tabernacle, even of the tabernacle of testimony, as it was counted, according to the commandment of Moses, for the service of the Levites, by the hand of Ithamar, son to Aaron the priest.

22 And Bezaleel the son of Uri, the son of Hur, of the tribe of Judah, made all that the LORD commanded Moses.

23 And with him was Aholiab, son of Ahisamach, of the tribe of Dan, an engraver, and a cunning workman, and an embroiderer in blue, and in purple, and in scarlet, and fine linen.

24 All the gold that was occupied for the work in all the work of the holy place, even the gold of the offering, was twenty and nine talents, and seven hundred and thirty shekels, after the shekel of the sanctuary.

25 And the silver of them that were numbered of the congregation was an hundred talents, and a thousand seven hundred and threescore and fifteen shekels, after the shekel of the sanctuary:

26 A bekah for every man, that is, half a shekel, after the shekel of the sanctuary, for every one that went to be numbered, from twenty years old and upward, for six hundred thousand and three thousand and five hundred and fifty men.

27 And of the hundred talents of silver were cast the sockets of the sanctuary, and the sockets of the vail; an hundred sockets of the hundred talents, a talent for a socket.

28 And of the thousand seven hundred seventy and five shekels he made hooks for the pillars, and overlaid their chapiters, and filleted them.

29 And the brass of the offering was seventy talents, and two thousand and four hundred shekels.

30 And therewith he made the sockets to the door of the tabernacle of the congregation, and the brasen altar, and the brasen grate for it, and all the vessels of the altar,

31 And the sockets of the court round about, and the sockets of the court gate, and all the pins of the tabernacle, and all the pins of the court round about.

CHAPTER 39

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1 And of the blue, and purple, and scarlet, they made cloths of service, to do service in the holy place, and made the holy garments for Aaron; as the LORD commanded Moses.

2 And he made the ephod of gold, blue, and purple, and scarlet, and fine twined linen.

3 And they did beat the gold into thin plates, and cut it into wires, to work it in the blue, and in the purple, and in the scarlet, and in the fine linen, with cunning work.

4 They made shoulderpieces for it, to couple it together: by the two edges was it coupled together.

5 And the curious girdle of his ephod, that was upon it, was of the same, according to the work thereof; of gold, blue, and purple, and scarlet, and fine twined linen; as the LORD commanded Moses.

6 And they wrought onyx stones inclosed in ouches of gold, graven, as signets are graven, with the names of the children of Israel.

7 And he put them on the shoulders of the ephod, that they should be stones for a memorial to the children of Israel; as the LORD commanded Moses.

8 And he made the breastplate of cunning work, like the work of the ephod; of gold, blue, and purple, and scarlet, and fine twined linen.

9 It was foursquare; they made the breastplate double: a span was the length thereof, and a span the breadth thereof, being doubled.

10 And they set in it four rows of stones: the first row was a sardius, a topaz, and a carbuncle: this was the first row.

11 And the second row, an emerald, a sapphire, and a diamond.

12 And the third row, a ligure, an agate, and an amethyst.

13 And the fourth row, a beryl, an onyx, and a jasper: they were inclosed in ouches of gold in their inclosings.

14 And the stones were according to the names of the children of Israel, twelve, according to their names, like the engravings of a signet, every one with his name, according to the twelve tribes.

15 And they made upon the breastplate chains at the ends, of wreathen work of pure gold.

16 And they made two ouches of gold, and two gold rings; and put the two rings in the two ends of the breastplate.

17 And they put the two wreathen chains of gold in the two rings on the ends of the breastplate.

18 And the two ends of the two wreathen chains they fastened in the two ouches, and put them on the shoulderpieces of the ephod, before it.

19 And they made two rings of gold, and put them on the two ends of the breastplate, upon the border of it, which was on the side of the ephod inward.

20 And they made two other golden rings, and put them on the two sides of the ephod underneath, toward the forepart of it, over against the other coupling thereof, above the curious girdle of the ephod.

21 And they did bind the breastplate by his rings unto the rings of the ephod with a lace of blue, that it might be above the curious girdle of the ephod, and that the breastplate might not be loosed from the ephod; as the LORD commanded Moses.

22 And he made the robe of the ephod of woven work, all of blue.

23 And there was an hole in the midst of the robe, as the hole of an habergeon, with a band round about the hole, that it should not rend.

24 And they made upon the hems of the robe pomegranates of blue, and purple, and scarlet, and twined linen.

25 And they made bells of pure gold, and put the bells between the pomegranates upon the hem of the robe, round about between the pomegranates;

26 A bell and a pomegranate, a bell and a pomegranate, round about the hem of the robe to minister in; as the LORD commanded Moses.

27 And they made coats of fine linen of woven work for Aaron, and for his sons,

28 And a mitre of fine linen, and goodly bonnets of fine linen, and linen breeches of fine twined linen,

29 And a girdle of fine twined linen, and blue, and purple, and scarlet, of needlework; as the LORD commanded Moses.

30 And they made the plate of the holy crown of pure gold, and wrote upon it a writing, like to the engravings of a signet, HOLINESS TO THE LORD.

31 And they tied unto it a lace of blue, to fasten it on high upon the mitre; as the LORD commanded Moses.

32 Thus was all the work of the tabernacle of the tent of the congregation finished: and the children of Israel did according to all that the LORD commanded Moses, so did they.

33 And they brought the tabernacle unto Moses, the tent, and all his furniture, his taches, his boards, his bars, and his pillars, and his sockets,

34 And the covering of rams' skins dyed red, and the covering of badgers' skins, and the vail of the covering,

35 The ark of the testimony, and the staves thereof, and the mercy seat,

36 The table, and all the vessels thereof, and the shewbread,

37 The pure candlestick, with the lamps thereof, even with the lamps to be set in order, and all the vessels thereof, and the oil for light,

38 And the golden altar, and the anointing oil, and the sweet incense, and the hanging for the tabernacle door,

39 The brasen altar, and his grate of brass, his staves, and all his vessels, the laver and his foot,

40 The hangings of the court, his pillars, and his sockets, and the hanging for the court gate, his cords, and his pins, and all the vessels of the service of the tabernacle, for the tent of the congregation,

41 The cloths of service to do service in the holy place, and the holy garments for Aaron the priest, and his sons' garments, to minister in the priest's office.

42 According to all that the LORD commanded Moses, so the children of Israel made all the work.

43 And Moses did look upon all the work, and, behold, they had done it as the LORD had commanded, even so had they done it: and Moses blessed them.

CHAPTER 40

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1 And the LORD spake unto Moses, saying,

2 On the first day of the first month shalt thou set up the tabernacle of the tent of the congregation.

3 And thou shalt put therein the ark of the testimony, and cover the ark with the vail.

4 And thou shalt bring in the table, and set in order the things that are to be set in order upon it; and thou shalt bring in the candlestick, and light the lamps thereof.

5 And thou shalt set the altar of gold for the incense before the ark of the testimony, and put the hanging of the door to the tabernacle.

6 And thou shalt set the altar of the burnt offering before the door of the tabernacle of the tent of the congregation.

7 And thou shalt set the laver between the tent of the congregation and the altar, and shalt put water therein.

8 And thou shalt set up the court round about, and hang up the hanging at the court gate.

9 And thou shalt take the anointing oil, and anoint the tabernacle, and all that is therein, and shalt hallow it, and all the vessels thereof: and it shall be holy.

10 And thou shalt anoint the altar of the burnt offering, and all his vessels, and sanctify the altar: and it shall be an altar most holy.

11 And thou shalt anoint the laver and his foot, and sanctify it.

12 And thou shalt bring Aaron and his sons unto the door of the tabernacle of the congregation, and wash them with water.

13 And thou shalt put upon Aaron the holy garments, and anoint him, and sanctify him; that he may minister unto me in the priest's office.

14 And thou shalt bring his sons, and clothe them with coats:

15 And thou shalt anoint them, as thou didst anoint their father, that they may minister unto me in the priest's office: for their anointing shall surely be an everlasting priesthood throughout their generations.

16 Thus did Moses: according to all that the LORD commanded him, so did he.

17 And it came to pass in the first month in the second year, on the first day of the month, that the tabernacle was reared up.

18 And Moses reared up the tabernacle, and fastened his sockets, and set up the boards thereof, and put in the bars thereof, and reared up his pillars.

19 And he spread abroad the tent over the tabernacle, and put the covering of the tent above upon it; as the LORD commanded Moses.

20 And he took and put the testimony into the ark, and set the staves on the ark, and put the mercy seat above upon the ark:

21 And he brought the ark into the tabernacle, and set up the vail of the covering, and covered the ark of the testimony; as the LORD commanded Moses.

22 And he put the table in the tent of the congregation, upon the side of the tabernacle northward, without the vail.

23 And he set the bread in order upon it before the LORD; as the LORD had commanded Moses.

24 And he put the candlestick in the tent of the congregation, over against the table, on the side of the tabernacle southward.

25 And he lighted the lamps before the LORD; as the LORD commanded Moses.

26 And he put the golden altar in the tent of the congregation before the vail:

27 And he burnt sweet incense thereon; as the LORD commanded Moses.

28 And he set up the hanging at the door of the tabernacle.

29 And he put the altar of burnt offering by the door of the tabernacle of the tent of the congregation, and offered upon it the burnt offering and the meat offering; as the LORD commanded Moses.

30 And he set the laver between the tent of the congregation and the altar, and put water there, to wash withal.

31 And Moses and Aaron and his sons washed their hands and their feet thereat:

32 When they went into the tent of the congregation, and when they came near unto the altar, they washed; as the LORD commanded Moses.

33 And he reared up the court round about the tabernacle and the altar, and set up the hanging of the court gate. So Moses finished the work.

34 Then a cloud covered the tent of the congregation, and the glory of the LORD filled the tabernacle.

35 And Moses was not able to enter into the tent of the congregation, because the cloud abode thereon, and the glory of the LORD filled the tabernacle.

36 And when the cloud was taken up from over the tabernacle, the children of Israel went onward in all their journeys:

37 But if the cloud were not taken up, then they journeyed not till the day that it was taken up.

38 For the cloud of the LORD was upon the tabernacle by day, and fire was on it by night, in the sight of all the house of Israel, throughout all their journeys.

Leviticus

Select a Chapter

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CHAPTER 1

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1 And the LORD called unto Moses, and spake unto him out of the tabernacle of the congregation, saying,

2 Speak unto the children of Israel, and say unto them, If any man of you bring an offering unto the LORD, ye shall bring your offering of the cattle, even of the herd, and of the flock.

3 If his offering be a burnt sacrifice of the herd, let him offer a male without blemish: he shall offer it of his own voluntary will at the door of the tabernacle of the congregation before the LORD.

4 And he shall put his hand upon the head of the burnt offering; and it shall be accepted for him to make atonement for him.

5 And he shall kill the bullock before the LORD: and the priests, Aaron's sons, shall bring the blood, and sprinkle the blood round about upon the altar that is by the door of the tabernacle of the congregation.

6 And he shall flay the burnt offering, and cut it into his pieces.

7 And the sons of Aaron the priest shall put fire upon the altar, and lay the wood in order upon the fire:

8 And the priests, Aaron's sons, shall lay the parts, the head, and the fat, in order upon the wood that is on the fire which is upon the altar:

9 But his inwards and his legs shall he wash in water: and the priest shall burn all on the altar, to be a burnt sacrifice, an offering made by fire, of a sweet savour unto the LORD.

10 And if his offering be of the flocks, namely, of the sheep, or of the goats, for a burnt sacrifice; he shall bring it a male without blemish.

11 And he shall kill it on the side of the altar northward before the LORD: and the priests, Aaron's sons, shall sprinkle his blood round about upon the altar.

12 And he shall cut it into his pieces, with his head and his fat: and the priest shall lay them in order on the wood that is on the fire which is upon the altar:

13 But he shall wash the inwards and the legs with water: and the priest shall bring it all, and burn it upon the altar: it is a burnt sacrifice, an offering made by fire, of a sweet savour unto the LORD.

14 And if the burnt sacrifice for his offering to the LORD be of fowls, then he shall bring his offering of turtledoves, or of young pigeons.

15 And the priest shall bring it unto the altar, and wring off his head, and burn it on the altar; and the blood thereof shall be wrung out at the side of the altar:

16 And he shall pluck away his crop with his feathers, and cast it beside the altar on the east part, by the place of the ashes:

17 And he shall cleave it with the wings thereof, but shall not divide it asunder: and the priest shall burn it upon the altar, upon the wood that is upon the fire: it is a burnt sacrifice, an offering made by fire, of a sweet savour unto the LORD.

CHAPTER 2

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1 And when any will offer a meat offering unto the LORD, his offering shall be of fine flour; and he shall pour oil upon it, and put frankincense thereon:

2 And he shall bring it to Aaron's sons the priests: and he shall take thereout his handful of the flour thereof, and of the oil thereof, with all the frankincense thereof; and the priest shall burn the memorial of it upon the altar, to be an offering made by fire, of a sweet savour unto the LORD:

3 And the remnant of the meat offering shall be Aaron's and his sons': it is a thing most holy of the offerings of the LORD made by fire.

4 And if thou bring an oblation of a meat offering baken in the oven, it shall be unleavened cakes of fine flour mingled with oil, or unleavened wafers anointed with oil.

5 And if thy oblation be a meat offering baken in a pan, it shall be of fine flour unleavened, mingled with oil.

6 Thou shalt part it in pieces, and pour oil thereon: it is a meat offering.

7 And if thy oblation be a meat offering baken in the fryingpan, it shall be made of fine flour with oil.

8 And thou shalt bring the meat offering that is made of these things unto the LORD: and when it is presented unto the priest, he shall bring it unto the altar.

9 And the priest shall take from the meat offering a memorial thereof, and shall burn it upon the altar: it is an offering made by fire, of a sweet savour unto the LORD.

10 And that which is left of the meat offering shall be Aaron's and his sons': it is a thing most holy of the offerings of the LORD made by fire.

11 No meat offering, which ye shall bring unto the LORD, shall be made with leaven: for ye shall burn no leaven, nor any honey, in any offering of the LORD made by fire.

12 As for the oblation of the firstfruits, ye shall offer them unto the LORD: but they shall not be burnt on the altar for a sweet savour.

13 And every oblation of thy meat offering shalt thou season with salt; neither shalt thou suffer the salt of the covenant of thy God to be lacking from thy meat offering: with all thine offerings thou shalt offer salt.

14 And if thou offer a meat offering of thy firstfruits unto the LORD, thou shalt offer for the meat offering of thy firstfruits green ears of corn dried by the fire, even corn beaten out of full ears.

15 And thou shalt put oil upon it, and lay frankincense thereon: it is a meat offering.

16 And the priest shall burn the memorial of it, part of the beaten corn thereof, and part of the oil thereof, with all the frankincense thereof: it is an offering made by fire unto the LORD.

CHAPTER 3

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1 And if his oblation be a sacrifice of peace offering, if he offer it of the herd; whether it be a male or female, he shall offer it without blemish before the LORD.

2 And he shall lay his hand upon the head of his offering, and kill it at the door of the tabernacle of the congregation: and Aaron's sons the priests shall sprinkle the blood upon the altar round about.

3 And he shall offer of the sacrifice of the peace offering an offering made by fire unto the LORD; the fat that covereth the inwards, and all the fat that is upon the inwards,

4 And the two kidneys, and the fat that is on them, which is by the flanks, and the caul above the liver, with the kidneys, it shall he take away.

5 And Aaron's sons shall burn it on the altar upon the burnt sacrifice, which is upon the wood that is on the fire: it is an offering made by fire, of a sweet savour unto the LORD.

6 And if his offering for a sacrifice of peace offering unto the LORD be of the flock; male or female, he shall offer it without blemish.

7 If he offer a lamb for his offering, then shall he offer it before the LORD.

8 And he shall lay his hand upon the head of his offering, and kill it before the tabernacle of the congregation: and Aaron's sons shall sprinkle the blood thereof round about upon the altar.

9 And he shall offer of the sacrifice of the peace offering an offering made by fire unto the LORD; the fat thereof, and the whole rump, it shall he take off hard by the backbone; and the fat that covereth the inwards, and all the fat that is upon the inwards,

10 And the two kidneys, and the fat that is upon them, which is by the flanks, and the caul above the liver, with the kidneys, it shall he take away.

11 And the priest shall burn it upon the altar: it is the food of the offering made by fire unto the LORD.

12 And if his offering be a goat, then he shall offer it before the LORD.

13 And he shall lay his hand upon the head of it, and kill it before the tabernacle of the congregation: and the sons of Aaron shall sprinkle the blood thereof upon the altar round about.

14 And he shall offer thereof his offering, even an offering made by fire unto the LORD; the fat that covereth the inwards, and all the fat that is upon the inwards,

15 And the two kidneys, and the fat that is upon them, which is by the flanks, and the caul above the liver, with the kidneys, it shall he take away.

16 And the priest shall burn them upon the altar: it is the food of the offering made by fire for a sweet savour: all the fat is the LORD'S.

17 It shall be a perpetual statute for your generations throughout all your dwellings, that ye eat neither fat nor blood.

CHAPTER 4

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1 And the LORD spake unto Moses, saying,

2 Speak unto the children of Israel, saying, If a soul shall sin through ignorance against any of the commandments of the LORD concerning things which ought not to be done, and shall do against any of them:

3 If the priest that is anointed do sin according to the sin of the people; then let him bring for his sin, which he hath sinned, a young bullock without blemish unto the LORD for a sin offering.

4 And he shall bring the bullock unto the door of the tabernacle of the congregation before the LORD; and shall lay his hand upon the bullock's head, and kill the bullock before the LORD.

5 And the priest that is anointed shall take of the bullock's blood, and bring it to the tabernacle of the congregation:

6 And the priest shall dip his finger in the blood, and sprinkle of the blood seven times before the LORD, before the vail of the sanctuary.

7 And the priest shall put some of the blood upon the horns of the altar of sweet incense before the LORD, which is in the tabernacle of the congregation; and shall pour all the blood of the bullock at the bottom of the altar of the burnt offering, which is at the door of the tabernacle of the congregation.

8 And he shall take off from it all the fat of the bullock for the sin offering; the fat that covereth the inwards, and all the fat that is upon the inwards,

9 And the two kidneys, and the fat that is upon them, which is by the flanks, and the caul above the liver, with the kidneys, it shall he take away,

10 As it was taken off from the bullock of the sacrifice of peace offerings: and the priest shall burn them upon the altar of the burnt offering.

11 And the skin of the bullock, and all his flesh, with his head, and with his legs, and his inwards, and his dung,

12 Even the whole bullock shall he carry forth without the camp unto a clean place, where the ashes are poured out, and burn him on the wood with fire: where the ashes are poured out shall he be burnt.

13 And if the whole congregation of Israel sin through ignorance, and the thing be hid from the eyes of the assembly, and they have done somewhat against any of the commandments of the LORD concerning things which should not be done, and are guilty;

14 When the sin, which they have sinned against it, is known, then the congregation shall offer a young bullock for the sin, and bring him before the tabernacle of the congregation.

15 And the elders of the congregation shall lay their hands upon the head of the bullock before the LORD: and the bullock shall be killed before the LORD.

16 And the priest that is anointed shall bring of the bullock's blood to the tabernacle of the congregation:

17 And the priest shall dip his finger in some of the blood, and sprinkle it seven times before the LORD, even before the vail.

18 And he shall put some of the blood upon the horns of the altar which is before the LORD, that is in the tabernacle of the congregation, and shall pour out all the blood at the bottom of the altar of the burnt offering, which is at the door of the tabernacle of the congregation.

19 And he shall take all his fat from him, and burn it upon the altar.

20 And he shall do with the bullock as he did with the bullock for a sin offering, so shall he do with this: and the priest shall make an atonement for them, and it shall be forgiven them.

21 And he shall carry forth the bullock without the camp, and burn him as he burned the first bullock: it is a sin offering for the congregation.

22 When a ruler hath sinned, and done somewhat through ignorance against any of the commandments of the LORD his God concerning things which should not be done, and is guilty;

23 Or if his sin, wherein he hath sinned, come to his knowledge; he shall bring his offering, a kid of the goats, a male without blemish:

24 And he shall lay his hand upon the head of the goat, and kill it in the place where they kill the burnt offering before the LORD: it is a sin offering.

25 And the priest shall take of the blood of the sin offering with his finger, and put it upon the horns of the altar of burnt offering, and shall pour out his blood at the bottom of the altar of burnt offering.

26 And he shall burn all his fat upon the altar, as the fat of the sacrifice of peace offerings: and the priest shall make an atonement for him as concerning his sin, and it shall be forgiven him.

27 And if any one of the common people sin through ignorance, while he doeth somewhat against any of the commandments of the LORD concerning things which ought not to be done, and be guilty;

28 Or if his sin, which he hath sinned, come to his knowledge: then he shall bring his offering, a kid of the goats, a female without blemish, for his sin which he hath sinned.

29 And he shall lay his hand upon the head of the sin offering, and slay the sin offering in the place of the burnt offering.

30 And the priest shall take of the blood thereof with his finger, and put it upon the horns of the altar of burnt offering, and shall pour out all the blood thereof at the bottom of the altar.

31 And he shall take away all the fat thereof, as the fat is taken away from off the sacrifice of peace offerings; and the priest shall burn it upon the altar for a sweet savour unto the LORD; and the priest shall make an atonement for him, and it shall be forgiven him.

32 And if he bring a lamb for a sin offering, he shall bring it a female without blemish.

33 And he shall lay his hand upon the head of the sin offering, and slay it for a sin offering in the place where they kill the burnt offering.

34 And the priest shall take of the blood of the sin offering with his finger, and put it upon the horns of the altar of burnt offering, and shall pour out all the blood thereof at the bottom of the altar:

35 And he shall take away all the fat thereof, as the fat of the lamb is taken away from the sacrifice of the peace offerings; and the priest shall burn them upon the altar, according to the offerings made by fire unto the LORD: and the priest shall make an atonement for his sin that he hath committed, and it shall be forgiven him.

CHAPTER 5

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1 And if a soul sin, and hear the voice of swearing, and is a witness, whether he hath seen or known of it; if he do not utter it, then he shall bear his iniquity.

2 Or if a soul touch any unclean thing, whether it be a carcase of an unclean beast, or a carcase of unclean cattle, or the carcase of unclean creeping things, and if it be hidden from him; he also shall be unclean, and guilty.

3 Or if he touch the uncleanness of man, whatsoever uncleanness it be that a man shall be defiled withal, and it be hid from him; when he knoweth of it, then he shall be guilty.

4 Or if a soul swear, pronouncing with his lips to do evil, or to do good, whatsoever it be that a man shall pronounce with an oath, and it be hid from him; when he knoweth of it, then he shall be guilty in one of these.

5 And it shall be, when he shall be guilty in one of these things, that he shall confess that he hath sinned in that thing:

6 And he shall bring his trespass offering unto the LORD for his sin which he hath sinned, a female from the flock, a lamb or a kid of the goats, for a sin offering; and the priest shall make an atonement for him concerning his sin.

7 And if he be not able to bring a lamb, then he shall bring for his trespass, which he hath committed, two turtledoves, or two young pigeons, unto the LORD; one for a sin offering, and the other for a burnt offering.

8 And he shall bring them unto the priest, who shall offer that which is for the sin offering first, and wring off his head from his neck, but shall not divide it asunder:

9 And he shall sprinkle of the blood of the sin offering upon the side of the altar; and the rest of the blood shall be wrung out at the bottom of the altar: it is a sin offering.

10 And he shall offer the second for a burnt offering, according to the manner: and the priest shall make an atonement for him for his sin which he hath sinned, and it shall be forgiven him.

11 But if he be not able to bring two turtledoves, or two young pigeons, then he that sinned shall bring for his offering the tenth part of an ephah of fine flour for a sin offering; he shall put no oil upon it, neither shall he put any frankincense thereon: for it is a sin offering.

12 Then shall he bring it to the priest, and the priest shall take his handful of it, even a memorial thereof, and burn it on the altar, according to the offerings made by fire unto the LORD: it is a sin offering.

13 And the priest shall make an atonement for him as touching his sin that he hath sinned in one of these, and it shall be forgiven him: and the remnant shall be the priest's, as a meat offering.

14 And the LORD spake unto Moses, saying,

15 If a soul commit a trespass, and sin through ignorance, in the holy things of the LORD; then he shall bring for his trespass unto the LORD a ram without blemish out of the flocks, with thy estimation by shekels of silver, after the shekel of the sanctuary, for a trespass offering:

16 And he shall make amends for the harm that he hath done in the holy thing, and shall add the fifth part thereto, and give it unto the priest: and the priest shall make an atonement for him with the ram of the trespass offering, and it shall be forgiven him.

17 And if a soul sin, and commit any of these things which are forbidden to be done by the commandments of the LORD; though he wist it not, yet is he guilty, and shall bear his iniquity.

18 And he shall bring a ram without blemish out of the flock, with thy estimation, for a trespass offering, unto the priest: and the priest shall make an atonement for him concerning his ignorance wherein he erred and wist it not, and it shall be forgiven him.

19 It is a trespass offering: he hath certainly trespassed against the LORD.

CHAPTER 6

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1 And the LORD spake unto Moses, saying,

2 If a soul sin, and commit a trespass against the LORD, and lie unto his neighbour in that which was delivered him to keep, or in fellowship, or in a thing taken away by violence, or hath deceived his neighbour;

3 Or have found that which was lost, and lieth concerning it, and sweareth falsely; in any of all these that a man doeth, sinning therein:

4 Then it shall be, because he hath sinned, and is guilty, that he shall restore that which he took violently away, or the thing which he hath deceitfully gotten, or that which was delivered him to keep, or the lost thing which he found,

5 Or all that about which he hath sworn falsely; he shall even restore it in the principal, and shall add the fifth part more thereto, and give it unto him to whom it appertaineth, in the day of his trespass offering.

6 And he shall bring his trespass offering unto the LORD, a ram without blemish out of the flock, with thy estimation, for a trespass offering, unto the priest:

7 And the priest shall make an atonement for him before the LORD: and it shall be forgiven him for any thing of all that he hath done in trespassing therein.

8 And the LORD spake unto Moses, saying,

9 Command Aaron and his sons, saying, This is the law of the burnt offering: It is the burnt offering, because of the burning upon the altar all night unto the morning, and the fire of the altar shall be burning in it.

10 And the priest shall put on his linen garment, and his linen breeches shall he put upon his flesh, and take up the ashes which the fire hath consumed with the burnt offering on the altar, and he shall put them beside the altar.

11 And he shall put off his garments, and put on other garments, and carry forth the ashes without the camp unto a clean place.

12 And the fire upon the altar shall be burning in it; it shall not be put out: and the priest shall burn wood on it every morning, and lay the burnt offering in order upon it; and he shall burn thereon the fat of the peace offerings.

13 The fire shall ever be burning upon the altar; it shall never go out.

14 And this is the law of the meat offering: the sons of Aaron shall offer it before the LORD, before the altar.

15 And he shall take of it his handful, of the flour of the meat offering, and of the oil thereof, and all the frankincense which is upon the meat offering, and shall burn it upon the altar for a sweet savour, even the memorial of it, unto the LORD.

16 And the remainder thereof shall Aaron and his sons eat: with unleavened bread shall it be eaten in the holy place; in the court of the tabernacle of the congregation they shall eat it.

17 It shall not be baken with leaven. I have given it unto them for their portion of my offerings made by fire; it is most holy, as is the sin offering, and as the trespass offering.

18 All the males among the children of Aaron shall eat of it. It shall be a statute for ever in your generations concerning the offerings of the LORD made by fire: every one that toucheth them shall be holy.

19 And the LORD spake unto Moses, saying,

20 This is the offering of Aaron and of his sons, which they shall offer unto the LORD in the day when he is anointed; the tenth part of an ephah of fine flour for a meat offering perpetual, half of it in the morning, and half thereof at night.

21 In a pan it shall be made with oil; and when it is baken, thou shalt bring it in: and the baken pieces of the meat offering shalt thou offer for a sweet savour unto the LORD.

22 And the priest of his sons that is anointed in his stead shall offer it: it is a statute for ever unto the LORD; it shall be wholly burnt.

23 For every meat offering for the priest shall be wholly burnt: it shall not be eaten.

24 And the LORD spake unto Moses, saying,

25 Speak unto Aaron and to his sons, saying, This is the law of the sin offering: In the place where the burnt offering is killed shall the sin offering be killed before the LORD: it is most holy.

26 The priest that offereth it for sin shall eat it: in the holy place shall it be eaten, in the court of the tabernacle of the congregation.

27 Whatsoever shall touch the flesh thereof shall be holy: and when there is sprinkled of the blood thereof upon any garment, thou shalt wash that whereon it was sprinkled in the holy place.

28 But the earthen vessel wherein it is sodden shall be broken: and if it be sodden in a brasen pot, it shall be both scoured, and rinsed in water.

29 All the males among the priests shall eat thereof: it is most holy.

30 And no sin offering, whereof any of the blood is brought into the tabernacle of the congregation to reconcile withal in the holy place, shall be eaten: it shall be burnt in the fire.

CHAPTER 7

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1 Likewise this is the law of the trespass offering: it is most holy.

2 In the place where they kill the burnt offering shall they kill the trespass offering: and the blood thereof shall he sprinkle round about upon the altar.

3 And he shall offer of it all the fat thereof; the rump, and the fat that covereth the inwards,

4 And the two kidneys, and the fat that is on them, which is by the flanks, and the caul that is above the liver, with the kidneys, it shall he take away:

5 And the priest shall burn them upon the altar for an offering made by fire unto the LORD: it is a trespass offering.

6 Every male among the priests shall eat thereof: it shall be eaten in the holy place: it is most holy.

7 As the sin offering is, so is the trespass offering: there is one law for them: the priest that maketh atonement therewith shall have it.

8 And the priest that offereth any man's burnt offering, even the priest shall have to himself the skin of the burnt offering which he hath offered.

9 And all the meat offering that is baken in the oven, and all that is dressed in the fryingpan, and in the pan, shall be the priest's that offereth it.

10 And every meat offering, mingled with oil, and dry, shall all the sons of Aaron have, one as much as another.

11 And this is the law of the sacrifice of peace offerings, which he shall offer unto the LORD.

12 If he offer it for a thanksgiving, then he shall offer with the sacrifice of thanksgiving unleavened cakes mingled with oil, and unleavened wafers anointed with oil, and cakes mingled with oil, of fine flour, fried.

13 Besides the cakes, he shall offer for his offering leavened bread with the sacrifice of thanksgiving of his peace offerings.

14 And of it he shall offer one out of the whole oblation for an heave offering unto the LORD, and it shall be the priest's that sprinkleth the blood of the peace offerings.

15 And the flesh of the sacrifice of his peace offerings for thanksgiving shall be eaten the same day that it is offered; he shall not leave any of it until the morning.

16 But if the sacrifice of his offering be a vow, or a voluntary offering, it shall be eaten the same day that he offereth his sacrifice: and on the morrow also the remainder of it shall be eaten:

17 But the remainder of the flesh of the sacrifice on the third day shall be burnt with fire.

18 And if any of the flesh of the sacrifice of his peace offerings be eaten at all on the third day, it shall not be accepted, neither shall it be imputed unto him that offereth it: it shall be an abomination, and the soul that eateth of it shall bear his iniquity.

19 And the flesh that toucheth any unclean thing shall not be eaten; it shall be burnt with fire: and as for the flesh, all that be clean shall eat thereof.

20 But the soul that eateth of the flesh of the sacrifice of peace offerings, that pertain unto the LORD, having his uncleanness upon him, even that soul shall be cut off from his people.

21 Moreover the soul that shall touch any unclean thing, as the uncleanness of man, or any unclean beast, or any abominable unclean thing, and eat of the flesh of the sacrifice of peace offerings, which pertain unto the LORD, even that soul shall be cut off from his people.

22 And the LORD spake unto Moses, saying,

23 Speak unto the children of Israel, saying, Ye shall eat no manner of fat, of ox, or of sheep, or of goat.

24 And the fat of the beast that dieth of itself, and the fat of that which is torn with beasts, may be used in any other use: but ye shall in no wise eat of it.

25 For whosoever eateth the fat of the beast, of which men offer an offering made by fire unto the LORD, even the soul that eateth it shall be cut off from his people.

26 Moreover ye shall eat no manner of blood, whether it be of fowl or of beast, in any of your dwellings.

27 Whatsoever soul it be that eateth any manner of blood, even that soul shall be cut off from his people.

28 And the LORD spake unto Moses, saying,

29 Speak unto the children of Israel, saying, He that offereth the sacrifice of his peace offerings unto the LORD shall bring his oblation unto the LORD of the sacrifice of his peace offerings.

30 His own hands shall bring the offerings of the LORD made by fire, the fat with the breast, it shall he bring, that the breast may be waved for a wave offering before the LORD.

31 And the priest shall burn the fat upon the altar: but the breast shall be Aaron's and his sons'.

32 And the right shoulder shall ye give unto the priest for an heave offering of the sacrifices of your peace offerings.

33 He among the sons of Aaron, that offereth the blood of the peace offerings, and the fat, shall have the right shoulder for his part.

34 For the wave breast and the heave shoulder have I taken of the children of Israel from off the sacrifices of their peace offerings, and have given them unto Aaron the priest and unto his sons by a statute for ever from among the children of Israel.

35 This is the portion of the anointing of Aaron, and of the anointing of his sons, out of the offerings of the LORD made by fire, in the day when he presented them to minister unto the LORD in the priest's office;

36 Which the LORD commanded to be given them of the children of Israel, in the day that he anointed them, by a statute for ever throughout their generations.

37 This is the law of the burnt offering, of the meat offering, and of the sin offering, and of the trespass offering, and of the consecrations, and of the sacrifice of the peace offerings;

38 Which the LORD commanded Moses in mount Sinai, in the day that he commanded the children of Israel to offer their oblations unto the LORD, in the wilderness of Sinai.

CHAPTER 8

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1 And the LORD spake unto Moses, saying,

2 Take Aaron and his sons with him, and the garments, and the anointing oil, and a bullock for the sin offering, and two rams, and a basket of unleavened bread;

3 And gather thou all the congregation together unto the door of the tabernacle of the congregation.

4 And Moses did as the LORD commanded him; and the assembly was gathered together unto the door of the tabernacle of the congregation.

5 And Moses said unto the congregation, This is the thing which the LORD commanded to be done.

6 And Moses brought Aaron and his sons, and washed them with water.

7 And he put upon him the coat, and girded him with the girdle, and clothed him with the robe, and put the ephod upon him, and he girded him with the curious girdle of the ephod, and bound it unto him therewith.

8 And he put the breastplate upon him: also he put in the breastplate the Urim and the Thummim.

9 And he put the mitre upon his head; also upon the mitre, even upon his forefront, did he put the golden plate, the holy crown; as the LORD commanded Moses.

10 And Moses took the anointing oil, and anointed the tabernacle and all that was therein, and sanctified them.

11 And he sprinkled thereof upon the altar seven times, and anointed the altar and all his vessels, both the laver and his foot, to sanctify them.

12 And he poured of the anointing oil upon Aaron's head, and anointed him, to sanctify him.

13 And Moses brought Aaron's sons, and put coats upon them, and girded them with girdles, and put bonnets upon them; as the LORD commanded Moses.

14 And he brought the bullock for the sin offering: and Aaron and his sons laid their hands upon the head of the bullock for the sin offering.

15 And he slew it; and Moses took the blood, and put it upon the horns of the altar round about with his finger, and purified the altar, and poured the blood at the bottom of the altar, and sanctified it, to make reconciliation upon it.

16 And he took all the fat that was upon the inwards, and the caul above the liver, and the two kidneys, and their fat, and Moses burned it upon the altar.

17 But the bullock, and his hide, his flesh, and his dung, he burnt with fire without the camp; as the LORD commanded Moses.

18 And he brought the ram for the burnt offering: and Aaron and his sons laid their hands upon the head of the ram.

19 And he killed it; and Moses sprinkled the blood upon the altar round about.

20 And he cut the ram into pieces; and Moses burnt the head, and the pieces, and the fat.

21 And he washed the inwards and the legs in water; and Moses burnt the whole ram upon the altar: it was a burnt sacrifice for a sweet savour, and an offering made by fire unto the LORD; as the LORD commanded Moses.

22 And he brought the other ram, the ram of consecration: and Aaron and his sons laid their hands upon the head of the ram.

23 And he slew it; and Moses took of the blood of it, and put it upon the tip of Aaron's right ear, and upon the thumb of his right hand, and upon the great toe of his right foot.

24 And he brought Aaron's sons, and Moses put of the blood upon the tip of their right ear, and upon the thumbs of their right hands, and upon the great toes of their right feet: and Moses sprinkled the blood upon the altar round about.

25 And he took the fat, and the rump, and all the fat that was upon the inwards, and the caul above the liver, and the two kidneys, and their fat, and the right shoulder:

26 And out of the basket of unleavened bread, that was before the LORD, he took one unleavened cake, and a cake of oiled bread, and one wafer, and put them on the fat, and upon the right shoulder:

27 And he put all upon Aaron's hands, and upon his sons' hands, and waved them for a wave offering before the LORD.

28 And Moses took them from off their hands, and burnt them on the altar upon the burnt offering: they were consecrations for a sweet savour: it is an offering made by fire unto the LORD.

29 And Moses took the breast, and waved it for a wave offering before the LORD: for of the ram of consecration it was Moses' part; as the LORD commanded Moses.

30 And Moses took of the anointing oil, and of the blood which was upon the altar, and sprinkled it upon Aaron, and upon his garments, and upon his sons, and upon his sons' garments with him; and sanctified Aaron, and his garments, and his sons, and his sons' garments with him.

31 And Moses said unto Aaron and to his sons, Boil the flesh at the door of the tabernacle of the congregation: and there eat it with the bread that is in the basket of consecrations, as I commanded, saying, Aaron and his sons shall eat it.

32 And that which remaineth of the flesh and of the bread shall ye burn with fire.

33 And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall he consecrate you.

34 As he hath done this day, so the LORD hath commanded to do, to make an atonement for you.

35 Therefore shall ye abide at the door of the tabernacle of the congregation day and night seven days, and keep the charge of the LORD, that ye die not: for so I am commanded.

36 So Aaron and his sons did all things which the LORD commanded by the hand of Moses.

CHAPTER 9

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1 And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel;

2 And he said unto Aaron, Take thee a young calf for a sin offering, and a ram for a burnt offering, without blemish, and offer them before the LORD.

3 And unto the children of Israel thou shalt speak, saying, Take ye a kid of the goats for a sin offering; and a calf and a lamb, both of the first year, without blemish, for a burnt offering;

4 Also a bullock and a ram for peace offerings, to sacrifice before the LORD; and a meat offering mingled with oil: for to day the LORD will appear unto you.

5 And they brought that which Moses commanded before the tabernacle of the congregation: and all the congregation drew near and stood before the LORD.

6 And Moses said, This is the thing which the LORD commanded that ye should do: and the glory of the LORD shall appear unto you.

7 And Moses said unto Aaron, Go unto the altar, and offer thy sin offering, and thy burnt offering, and make an atonement for thyself, and for the people: and offer the offering of the people, and make an atonement for them; as the LORD commanded.

8 Aaron therefore went unto the altar, and slew the calf of the sin offering, which was for himself.

9 And the sons of Aaron brought the blood unto him: and he dipped his finger in the blood, and put it upon the horns of the altar, and poured out the blood at the bottom of the altar:

10 But the fat, and the kidneys, and the caul above the liver of the sin offering, he burnt upon the altar; as the LORD commanded Moses.

11 And the flesh and the hide he burnt with fire without the camp.

12 And he slew the burnt offering; and Aaron's sons presented unto him the blood, which he sprinkled round about upon the altar.

13 And they presented the burnt offering unto him, with the pieces thereof, and the head: and he burnt them upon the altar.

14 And he did wash the inwards and the legs, and burnt them upon the burnt offering on the altar.

15 And he brought the people's offering, and took the goat, which was the sin offering for the people, and slew it, and offered it for sin, as the first.

16 And he brought the burnt offering, and offered it according to the manner.

17 And he brought the meat offering, and took an handful thereof, and burnt it upon the altar, beside the burnt sacrifice of the morning.

18 He slew also the bullock and the ram for a sacrifice of peace offerings, which was for the people: and Aaron's sons presented unto him the blood, which he sprinkled upon the altar round about,

19 And the fat of the bullock and of the ram, the rump, and that which covereth the inwards, and the kidneys, and the caul above the liver:

20 And they put the fat upon the breasts, and he burnt the fat upon the altar:

21 And the breasts and the right shoulder Aaron waved for a wave offering before the LORD; as Moses commanded.

22 And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering, and the burnt offering, and peace offerings.

23 And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the LORD appeared unto all the people.

24 And there came a fire out from before the LORD, and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces.

CHAPTER 10

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1 And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the LORD, which he commanded them not.

2 And there went out fire from the LORD, and devoured them, and they died before the LORD.

3 Then Moses said unto Aaron, This is it that the LORD spake, saying, I will be sanctified in them that come nigh me, and before all the people I will be glorified. And Aaron held his peace.

4 And Moses called Mishael and Elzaphan, the sons of Uzziel the uncle of Aaron, and said unto them, Come near, carry your brethren from before the sanctuary out of the camp.

5 So they went near, and carried them in their coats out of the camp; as Moses had said.

6 And Moses said unto Aaron, and unto Eleazar and unto Ithamar, his sons, Uncover not your heads, neither rend your clothes; lest ye die, and lest wrath come upon all the people: but let your brethren, the whole house of Israel, bewail the burning which the LORD hath kindled.

7 And ye shall not go out from the door of the tabernacle of the congregation, lest ye die: for the anointing oil of the LORD is upon you. And they did according to the word of Moses.

8 And the LORD spake unto Aaron, saying,

9 Do not drink wine nor strong drink, thou, nor thy sons with thee, when ye go into the tabernacle of the congregation, lest ye die: it shall be a statute for ever throughout your generations:

10 And that ye may put difference between holy and unholy, and between unclean and clean;

11 And that ye may teach the children of Israel all the statutes which the LORD hath spoken unto them by the hand of Moses.

12 And Moses spake unto Aaron, and unto Eleazar and unto Ithamar, his sons that were left, Take the meat offering that remaineth of the offerings of the LORD made by fire, and eat it without leaven beside the altar: for it is most holy:

13 And ye shall eat it in the holy place, because it is thy due, and thy sons' due, of the sacrifices of the LORD made by fire: for so I am commanded.

14 And the wave breast and heave shoulder shall ye eat in a clean place; thou, and thy sons, and thy daughters with thee: for they be thy due, and thy sons' due, which are given out of the sacrifices of peace offerings of the children of Israel.

15 The heave shoulder and the wave breast shall they bring with the offerings made by fire of the fat, to wave it for a wave offering before the LORD; and it shall be thine, and thy sons' with thee, by a statute for ever; as the LORD hath commanded.

16 And Moses diligently sought the goat of the sin offering, and, behold, it was burnt: and he was angry with Eleazar and Ithamar, the sons of Aaron which were left alive, saying,

17 Wherefore have ye not eaten the sin offering in the holy place, seeing it is most holy, and God hath given it you to bear the iniquity of the congregation, to make atonement for them before the LORD?

18 Behold, the blood of it was not brought in within the holy place: ye should indeed have eaten it in the holy place, as I commanded.

19 And Aaron said unto Moses, Behold, this day have they offered their sin offering and their burnt offering before the LORD; and such things have befallen me: and if I had eaten the sin offering to day, should it have been accepted in the sight of the LORD?

20 And when Moses heard that, he was content.

CHAPTER 11

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1 And the LORD spake unto Moses and to Aaron, saying unto them,

2 Speak unto the children of Israel, saying, These are the beasts which ye shall eat among all the beasts that are on the earth.

3 Whatsoever parteth the hoof, and is clovenfooted, and cheweth the cud, among the beasts, that shall ye eat.

4 Nevertheless these shall ye not eat of them that chew the cud, or of them that divide the hoof: as the camel, because he cheweth the cud, but divideth not the hoof; he is unclean unto you.

5 And the coney, because he cheweth the cud, but divideth not the hoof; he is unclean unto you.

6 And the hare, because he cheweth the cud, but divideth not the hoof; he is unclean unto you.

7 And the swine, though he divide the hoof, and be clovenfooted, yet he cheweth not the cud; he is unclean to you.

8 Of their flesh shall ye not eat, and their carcase shall ye not touch; they are unclean to you.

9 These shall ye eat of all that are in the waters: whatsoever hath fins and scales in the waters, in the seas, and in the rivers, them shall ye eat.

10 And all that have not fins and scales in the seas, and in the rivers, of all that move in the waters, and of any living thing which is in the waters, they shall be an abomination unto you:

11 They shall be even an abomination unto you; ye shall not eat of their flesh, but ye shall have their carcases in abomination.

12 Whatsoever hath no fins nor scales in the waters, that shall be an abomination unto you.

13 And these are they which ye shall have in abomination among the fowls; they shall not be eaten, they are an abomination: the eagle, and the ossifrage, and the ospray,

14 And the vulture, and the kite after his kind;

15 Every raven after his kind;

16 And the owl, and the night hawk, and the cuckow, and the hawk after his kind,

17 And the little owl, and the cormorant, and the great owl,

18 And the swan, and the pelican, and the gier eagle,

19 And the stork, the heron after her kind, and the lapwing, and the bat.

20 All fowls that creep, going upon all four, shall be an abomination unto you.

21 Yet these may ye eat of every flying creeping thing that goeth upon all four, which have legs above their feet, to leap withal upon the earth;

22 Even these of them ye may eat; the locust after his kind, and the bald locust after his kind, and the beetle after his kind, and the grasshopper after his kind.

23 But all other flying creeping things, which have four feet, shall be an abomination unto you.

24 And for these ye shall be unclean: whosoever toucheth the carcase of them shall be unclean until the even.

25 And whosoever beareth ought of the carcase of them shall wash his clothes, and be unclean until the even.

26 The carcases of every beast which divideth the hoof, and is not clovenfooted, nor cheweth the cud, are unclean unto you: every one that toucheth them shall be unclean.

27 And whatsoever goeth upon his paws, among all manner of beasts that go on all four, those are unclean unto you: whoso toucheth their carcase shall be unclean until the even.

28 And he that beareth the carcase of them shall wash his clothes, and be unclean until the even: they are unclean unto you.

29 These also shall be unclean unto you among the creeping things that creep upon the earth; the weasel, and the mouse, and the tortoise after his kind,

30 And the ferret, and the chameleon, and the lizard, and the snail, and the mole.

31 These are unclean to you among all that creep: whosoever doth touch them, when they be dead, shall be unclean until the even.

32 And upon whatsoever any of them, when they are dead, doth fall, it shall be unclean; whether it be any vessel of wood, or raiment, or skin, or sack, whatsoever vessel it be, wherein any work is done, it must be put into water, and it shall be unclean until the even; so it shall be cleansed.

33 And every earthen vessel, whereinto any of them falleth, whatsoever is in it shall be unclean; and ye shall break it.

34 Of all meat which may be eaten, that on which such water cometh shall be unclean: and all drink that may be drunk in every such vessel shall be unclean.

35 And every thing whereupon any part of their carcase falleth shall be unclean; whether it be oven, or ranges for pots, they shall be broken down: for they are unclean, and shall be unclean unto you.

36 Nevertheless a fountain or pit, wherein there is plenty of water, shall be clean: but that which toucheth their carcase shall be unclean.

37 And if any part of their carcase fall upon any sowing seed which is to be sown, it shall be clean.

38 But if any water be put upon the seed, and any part of their carcase fall thereon, it shall be unclean unto you.

39 And if any beast, of which ye may eat, die; he that toucheth the carcase thereof shall be unclean until the even.

40 And he that eateth of the carcase of it shall wash his clothes, and be unclean until the even: he also that beareth the carcase of it shall wash his clothes, and be unclean until the even.

41 And every creeping thing that creepeth upon the earth shall be an abomination; it shall not be eaten.

42 Whatsoever goeth upon the belly, and whatsoever goeth upon all four, or whatsoever hath more feet among all creeping things that creep upon the earth, them ye shall not eat; for they are an abomination.

43 Ye shall not make yourselves abominable with any creeping thing that creepeth, neither shall ye make yourselves unclean with them, that ye should be defiled thereby.

44 For I am the LORD your God: ye shall therefore sanctify yourselves, and ye shall be holy; for I am holy: neither shall ye defile yourselves with any manner of creeping thing that creepeth upon the earth.

45 For I am the LORD that bringeth you up out of the land of Egypt, to be your God: ye shall therefore be holy, for I am holy.

46 This is the law of the beasts, and of the fowl, and of every living creature that moveth in the waters, and of every creature that creepeth upon the earth:

47 To make a difference between the unclean and the clean, and between the beast that may be eaten and the beast that may not be eaten.

CHAPTER 12

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8

1 And the LORD spake unto Moses, saying,

2 Speak unto the children of Israel, saying, If a woman have conceived seed, and born a man child: then she shall be unclean seven days; according to the days of the separation for her infirmity shall she be unclean.

3 And in the eighth day the flesh of his foreskin shall be circumcised.

4 And she shall then continue in the blood of her purifying three and thirty days; she shall touch no hallowed thing, nor come into the sanctuary, until the days of her purifying be fulfilled.

5 But if she bear a maid child, then she shall be unclean two weeks, as in her separation: and she shall continue in the blood of her purifying threescore and six days.

6 And when the days of her purifying are fulfilled, for a son, or for a daughter, she shall bring a lamb of the first year for a burnt offering, and a young pigeon, or a turtledove, for a sin offering, unto the door of the tabernacle of the congregation, unto the priest:

7 Who shall offer it before the LORD, and make an atonement for her; and she shall be cleansed from the issue of her blood. This is the law for her that hath born a male or a female.

8 And if she be not able to bring a lamb, then she shall bring two turtles, or two young pigeons; the one for the burnt offering, and the other for a sin offering: and the priest shall make an atonement for her, and she shall be clean.

CHAPTER 13

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1 And the LORD spake unto Moses and Aaron, saying,

2 When a man shall have in the skin of his flesh a rising, a scab, or bright spot, and it be in the skin of his flesh like the plague of leprosy; then he shall be brought unto Aaron the priest, or unto one of his sons the priests:

3 And the priest shall look on the plague in the skin of the flesh: and when the hair in the plague is turned white, and the plague in sight be deeper than the skin of his flesh, it is a plague of leprosy: and the priest shall look on him, and pronounce him unclean.

4 If the bright spot be white in the skin of his flesh, and in sight be not deeper than the skin, and the hair thereof be not turned white; then the priest shall shut up him that hath the plague seven days:

5 And the priest shall look on him the seventh day: and, behold, if the plague in his sight be at a stay, and the plague spread not in the skin; then the priest shall shut him up seven days more:

6 And the priest shall look on him again the seventh day: and, behold, if the plague be somewhat dark, and the plague spread not in the skin, the priest shall pronounce him clean: it is but a scab: and he shall wash his clothes, and be clean.

7 But if the scab spread much abroad in the skin, after that he hath been seen of the priest for his cleansing, he shall be seen of the priest again:

8 And if the priest see that, behold, the scab spreadeth in the skin, then the priest shall pronounce him unclean: it is a leprosy.

9 When the plague of leprosy is in a man, then he shall be brought unto the priest;

10 And the priest shall see him: and, behold, if the rising be white in the skin, and it have turned the hair white, and there be quick raw flesh in the rising;

11 It is an old leprosy in the skin of his flesh, and the priest shall pronounce him unclean, and shall not shut him up: for he is unclean.

12 And if a leprosy break out abroad in the skin, and the leprosy cover all the skin of him that hath the plague from his head even to his foot, wheresoever the priest looketh;

13 Then the priest shall consider: and, behold, if the leprosy have covered all his flesh, he shall pronounce him clean that hath the plague: it is all turned white: he is clean.

14 But when raw flesh appeareth in him, he shall be unclean.

15 And the priest shall see the raw flesh, and pronounce him to be unclean: for the raw flesh is unclean: it is a leprosy.

16 Or if the raw flesh turn again, and be changed unto white, he shall come unto the priest;

17 And the priest shall see him: and, behold, if the plague be turned into white; then the priest shall pronounce him clean that hath the plague: he is clean.

18 The flesh also, in which, even in the skin thereof, was a boil, and is healed,

19 And in the place of the boil there be a white rising, or a bright spot, white, and somewhat reddish, and it be shewed to the priest;

20 And if, when the priest seeth it, behold, it be in sight lower than the skin, and the hair thereof be turned white; the priest shall pronounce him unclean: it is a plague of leprosy broken out of the boil.

21 But if the priest look on it, and, behold, there be no white hairs therein, and if it be not lower than the skin, but be somewhat dark; then the priest shall shut him up seven days:

22 And if it spread much abroad in the skin, then the priest shall pronounce him unclean: it is a plague.

23 But if the bright spot stay in his place, and spread not, it is a burning boil; and the priest shall pronounce him clean.

24 Or if there be any flesh, in the skin whereof there is a hot burning, and the quick flesh that burneth have a white bright spot, somewhat reddish, or white;

25 Then the priest shall look upon it: and, behold, if the hair in the bright spot be turned white, and it be in sight deeper than the skin; it is a leprosy broken out of the burning: wherefore the priest shall pronounce him unclean: it is the plague of leprosy.

26 But if the priest look on it, and, behold, there be no white hair in the bright spot, and it be no lower than the other skin, but be somewhat dark; then the priest shall shut him up seven days:

27 And the priest shall look upon him the seventh day: and if it be spread much abroad in the skin, then the priest shall pronounce him unclean: it is the plague of leprosy.

28 And if the bright spot stay in his place, and spread not in the skin, but it be somewhat dark; it is a rising of the burning, and the priest shall pronounce him clean: for it is an inflammation of the burning.

29 If a man or woman have a plague upon the head or the beard;

30 Then the priest shall see the plague: and, behold, if it be in sight deeper than the skin; and there be in it a yellow thin hair; then the priest shall pronounce him unclean: it is a dry scall, even a leprosy upon the head or beard.

31 And if the priest look on the plague of the scall, and, behold, it be not in sight deeper than the skin, and that there is no black hair in it; then the priest shall shut up him that hath the plague of the scall seven days:

32 And in the seventh day the priest shall look on the plague: and, behold, if the scall spread not, and there be in it no yellow hair, and the scall be not in sight deeper than the skin;

33 He shall be shaven, but the scall shall he not shave; and the priest shall shut up him that hath the scall seven days more:

34 And in the seventh day the priest shall look on the scall: and, behold, if the scall be not spread in the skin, nor be in sight deeper than the skin; then the priest shall pronounce him clean: and he shall wash his clothes, and be clean.

35 But if the scall spread much in the skin after his cleansing;

36 Then the priest shall look on him: and, behold, if the scall be spread in the skin, the priest shall not seek for yellow hair; he is unclean.

37 But if the scall be in his sight at a stay, and that there is black hair grown up therein; the scall is healed, he is clean: and the priest shall pronounce him clean.

38 If a man also or a woman have in the skin of their flesh bright spots, even white bright spots;

39 Then the priest shall look: and, behold, if the bright spots in the skin of their flesh be darkish white; it is a freckled spot that groweth in the skin; he is clean.

40 And the man whose hair is fallen off his head, he is bald; yet is he clean.

41 And he that hath his hair fallen off from the part of his head toward his face, he is forehead bald: yet is he clean.

42 And if there be in the bald head, or bald forehead, a white reddish sore; it is a leprosy sprung up in his bald head, or his bald forehead.

43 Then the priest shall look upon it: and, behold, if the rising of the sore be white reddish in his bald head, or in his bald forehead, as the leprosy appeareth in the skin of the flesh;

44 He is a leprous man, he is unclean: the priest shall pronounce him utterly unclean; his plague is in his head.

45 And the leper in whom the plague is, his clothes shall be rent, and his head bare, and he shall put a covering upon his upper lip, and shall cry, Unclean, unclean.

46 All the days wherein the plague shall be in him he shall be defiled; he is unclean: he shall dwell alone; without the camp shall his habitation be.

47 The garment also that the plague of leprosy is in, whether it be a woollen garment, or a linen garment;

48 Whether it be in the warp, or woof; of linen, or of woollen; whether in a skin, or in any thing made of skin;

49 And if the plague be greenish or reddish in the garment, or in the skin, either in the warp, or in the woof, or in any thing of skin; it is a plague of leprosy, and shall be shewed unto the priest:

50 And the priest shall look upon the plague, and shut up it that hath the plague seven days:

51 And he shall look on the plague on the seventh day: if the plague be spread in the garment, either in the warp, or in the woof, or in a skin, or in any work that is made of skin; the plague is a fretting leprosy; it is unclean.

52 He shall therefore burn that garment, whether warp or woof, in woollen or in linen, or any thing of skin, wherein the plague is: for it is a fretting leprosy; it shall be burnt in the fire.

53 And if the priest shall look, and, behold, the plague be not spread in the garment, either in the warp, or in the woof, or in any thing of skin;

54 Then the priest shall command that they wash the thing wherein the plague is, and he shall shut it up seven days more:

55 And the priest shall look on the plague, after that it is washed: and, behold, if the plague have not changed his colour, and the plague be not spread; it is unclean; thou shalt burn it in the fire; it is fret inward, whether it be bare within or without.

56 And if the priest look, and, behold, the plague be somewhat dark after the washing of it; then he shall rend it out of the garment, or out of the skin, or out of the warp, or out of the woof:

57 And if it appear still in the garment, either in the warp, or in the woof, or in any thing of skin; it is a spreading plague: thou shalt burn that wherein the plague is with fire.

58 And the garment, either warp, or woof, or whatsoever thing of skin it be, which thou shalt wash, if the plague be departed from them, then it shall be washed the second time, and shall be clean.

59 This is the law of the plague of leprosy in a garment of woollen or linen, either in the warp, or woof, or any thing of skins, to pronounce it clean, or to pronounce it unclean.

CHAPTER 14

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1 And the LORD spake unto Moses, saying,

2 This shall be the law of the leper in the day of his cleansing: He shall be brought unto the priest:

3 And the priest shall go forth out of the camp; and the priest shall look, and, behold, if the plague of leprosy be healed in the leper;

4 Then shall the priest command to take for him that is to be cleansed two birds alive and clean, and cedar wood, and scarlet, and hyssop:

5 And the priest shall command that one of the birds be killed in an earthen vessel over running water:

6 As for the living bird, he shall take it, and the cedar wood, and the scarlet, and the hyssop, and shall dip them and the living bird in the blood of the bird that was killed over the running water:

7 And he shall sprinkle upon him that is to be cleansed from the leprosy seven times, and shall pronounce him clean, and shall let the living bird loose into the open field.

8 And he that is to be cleansed shall wash his clothes, and shave off all his hair, and wash himself in water, that he may be clean: and after that he shall come into the camp, and shall tarry abroad out of his tent seven days.

9 But it shall be on the seventh day, that he shall shave all his hair off his head and his beard and his eyebrows, even all his hair he shall shave off: and he shall wash his clothes, also he shall wash his flesh in water, and he shall be clean.

10 And on the eighth day he shall take two he lambs without blemish, and one ewe lamb of the first year without blemish, and three tenth deals of fine flour for a meat offering, mingled with oil, and one log of oil.

11 And the priest that maketh him clean shall present the man that is to be made clean, and those things, before the LORD, at the door of the tabernacle of the congregation:

12 And the priest shall take one he lamb, and offer him for a trespass offering, and the log of oil, and wave them for a wave offering before the LORD:

13 And he shall slay the lamb in the place where he shall kill the sin offering and the burnt offering, in the holy place: for as the sin offering is the priest's, so is the trespass offering: it is most holy:

14 And the priest shall take some of the blood of the trespass offering, and the priest shall put it upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot:

15 And the priest shall take some of the log of oil, and pour it into the palm of his own left hand:

16 And the priest shall dip his right finger in the oil that is in his left hand, and shall sprinkle of the oil with his finger seven times before the LORD:

17 And of the rest of the oil that is in his hand shall the priest put upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot, upon the blood of the trespass offering:

18 And the remnant of the oil that is in the priest's hand he shall pour upon the head of him that is to be cleansed: and the priest shall make an atonement for him before the LORD.

19 And the priest shall offer the sin offering, and make an atonement for him that is to be cleansed from his uncleanness; and afterward he shall kill the burnt offering:

20 And the priest shall offer the burnt offering and the meat offering upon the altar: and the priest shall make an atonement for him, and he shall be clean.

21 And if he be poor, and cannot get so much; then he shall take one lamb for a trespass offering to be waved, to make an atonement for him, and one tenth deal of fine flour mingled with oil for a meat offering, and a log of oil;

22 And two turtledoves, or two young pigeons, such as he is able to get; and the one shall be a sin offering, and the other a burnt offering.

23 And he shall bring them on the eighth day for his cleansing unto the priest, unto the door of the tabernacle of the congregation, before the LORD.

24 And the priest shall take the lamb of the trespass offering, and the log of oil, and the priest shall wave them for a wave offering before the LORD:

25 And he shall kill the lamb of the trespass offering, and the priest shall take some of the blood of the trespass offering, and put it upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot:

26 And the priest shall pour of the oil into the palm of his own left hand:

27 And the priest shall sprinkle with his right finger some of the oil that is in his left hand seven times before the LORD:

28 And the priest shall put of the oil that is in his hand upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot, upon the place of the blood of the trespass offering:

29 And the rest of the oil that is in the priest's hand he shall put upon the head of him that is to be cleansed, to make an atonement for him before the LORD.

30 And he shall offer the one of the turtledoves, or of the young pigeons, such as he can get;

31 Even such as he is able to get, the one for a sin offering, and the other for a burnt offering, with the meat offering: and the priest shall make an atonement for him that is to be cleansed before the LORD.

32 This is the law of him in whom is the plague of leprosy, whose hand is not able to get that which pertaineth to his cleansing.

33 And the LORD spake unto Moses and unto Aaron, saying,

34 When ye be come into the land of Canaan, which I give to you for a possession, and I put the plague of leprosy in a house of the land of your possession;

35 And he that owneth the house shall come and tell the priest, saying, It seemeth to me there is as it were a plague in the house:

36 Then the priest shall command that they empty the house, before the priest go into it to see the plague, that all that is in the house be not made unclean: and afterward the priest shall go in to see the house:

37 And he shall look on the plague, and, behold, if the plague be in the walls of the house with hollow strakes, greenish or reddish, which in sight are lower than the wall;

38 Then the priest shall go out of the house to the door of the house, and shut up the house seven days:

39 And the priest shall come again the seventh day, and shall look: and, behold, if the plague be spread in the walls of the house;

40 Then the priest shall command that they take away the stones in which the plague is, and they shall cast them into an unclean place without the city:

41 And he shall cause the house to be scraped within round about, and they shall pour out the dust that they scrape off without the city into an unclean place:

42 And they shall take other stones, and put them in the place of those stones; and he shall take other morter, and shall plaister the house.

43 And if the plague come again, and break out in the house, after that he hath taken away the stones, and after he hath scraped the house, and after it is plaistered;

44 Then the priest shall come and look, and, behold, if the plague be spread in the house, it is a fretting leprosy in the house: it is unclean.

45 And he shall break down the house, the stones of it, and the timber thereof, and all the morter of the house; and he shall carry them forth out of the city into an unclean place.

46 Moreover he that goeth into the house all the while that it is shut up shall be unclean until the even.

47 And he that lieth in the house shall wash his clothes; and he that eateth in the house shall wash his clothes.

48 And if the priest shall come in, and look upon it, and, behold, the plague hath not spread in the house, after the house was plaistered: then the priest shall pronounce the house clean, because the plague is healed.

49 And he shall take to cleanse the house two birds, and cedar wood, and scarlet, and hyssop:

50 And he shall kill the one of the birds in an earthen vessel over running water:

51 And he shall take the cedar wood, and the hyssop, and the scarlet, and the living bird, and dip them in the blood of the slain bird, and in the running water, and sprinkle the house seven times:

52 And he shall cleanse the house with the blood of the bird, and with the running water, and with the living bird, and with the cedar wood, and with the hyssop, and with the scarlet:

53 But he shall let go the living bird out of the city into the open fields, and make an atonement for the house: and it shall be clean.

54 This is the law for all manner of plague of leprosy, and scall,

55 And for the leprosy of a garment, and of a house,

56 And for a rising, and for a scab, and for a bright spot:

57 To teach when it is unclean, and when it is clean: this is the law of leprosy.

CHAPTER 15

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24 - 25 - 26 - 27 - 28 - 29 - 30 - 31 - 32 - 33

1 And the LORD spake unto Moses and to Aaron, saying,

2 Speak unto the children of Israel, and say unto them, When any man hath a running issue out of his flesh, because of his issue he is unclean.

3 And this shall be his uncleanness in his issue: whether his flesh run with his issue, or his flesh be stopped from his issue, it is his uncleanness.

4 Every bed, whereon he lieth that hath the issue, is unclean: and every thing, whereon he sitteth, shall be unclean.

5 And whosoever toucheth his bed shall wash his clothes, and bathe himself in water, and be unclean until the even.

6 And he that sitteth on any thing whereon he sat that hath the issue shall wash his clothes, and bathe himself in water, and be unclean until the even.

7 And he that toucheth the flesh of him that hath the issue shall wash his clothes, and bathe himself in water, and be unclean until the even.

8 And if he that hath the issue spit upon him that is clean; then he shall wash his clothes, and bathe himself in water, and be unclean until the even.

9 And what saddle soever he rideth upon that hath the issue shall be unclean.

10 And whosoever toucheth any thing that was under him shall be unclean until the even: and he that beareth any of those things shall wash his clothes, and bathe himself in water, and be unclean until the even.

11 And whomsoever he toucheth that hath the issue, and hath not rinsed his hands in water, he shall wash his clothes, and bathe himself in water, and be unclean until the even.

12 And the vessel of earth, that he toucheth which hath the issue, shall be broken: and every vessel of wood shall be rinsed in water.

13 And when he that hath an issue is cleansed of his issue; then he shall number to himself seven days for his cleansing, and wash his clothes, and bathe his flesh in running water, and shall be clean.

14 And on the eighth day he shall take to him two turtledoves, or two young pigeons, and come before the LORD unto the door of the tabernacle of the congregation, and give them unto the priest:

15 And the priest shall offer them, the one for a sin offering, and the other for a burnt offering; and the priest shall make an atonement for him before the LORD for his issue.

16 And if any man's seed of copulation go out from him, then he shall wash all his flesh in water, and be unclean until the even.

17 And every garment, and every skin, whereon is the seed of copulation, shall be washed with water, and be unclean until the even.

18 The woman also with whom man shall lie with seed of copulation, they shall both bathe themselves in water, and be unclean until the even.

19 And if a woman have an issue, and her issue in her flesh be blood, she shall be put apart seven days: and whosoever toucheth her shall be unclean until the even.

20 And every thing that she lieth upon in her separation shall be unclean: every thing also that she sitteth upon shall be unclean.

21 And whosoever toucheth her bed shall wash his clothes, and bathe himself in water, and be unclean until the even.

22 And whosoever toucheth any thing that she sat upon shall wash his clothes, and bathe himself in water, and be unclean until the even.

23 And if it be on her bed, or on any thing whereon she sitteth, when he toucheth it, he shall be unclean until the even.

24 And if any man lie with her at all, and her flowers be upon him, he shall be unclean seven days; and all the bed whereon he lieth shall be unclean.

25 And if a woman have an issue of her blood many days out of the time of her separation, or if it run beyond the time of her separation; all the days of the issue of her uncleanness shall be as the days of her separation: she shall be unclean.

26 Every bed whereon she lieth all the days of her issue shall be unto her as the bed of her separation: and whatsoever she sitteth upon shall be unclean, as the uncleanness of her separation.

27 And whosoever toucheth those things shall be unclean, and shall wash his clothes, and bathe himself in water, and be unclean until the even.

28 But if she be cleansed of her issue, then she shall number to herself seven days, and after that she shall be clean.

29 And on the eighth day she shall take unto her two turtles, or two young pigeons, and bring them unto the priest, to the door of the tabernacle of the congregation.

30 And the priest shall offer the one for a sin offering, and the other for a burnt offering; and the priest shall make an atonement for her before the LORD for the issue of her uncleanness.

31 Thus shall ye separate the children of Israel from their uncleanness; that they die not in their uncleanness, when they defile my tabernacle that is among them.

32 This is the law of him that hath an issue, and of him whose seed goeth from him, and is defiled therewith;

33 And of her that is sick of her flowers, and of him that hath an issue, of the man, and of the woman, and of him that lieth with her that is unclean.

CHAPTER 16

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1 And the LORD spake unto Moses after the death of the two sons of Aaron, when they offered before the LORD, and died;

2 And the LORD said unto Moses, Speak unto Aaron thy brother, that he come not at all times into the holy place within the vail before the mercy seat, which is upon the ark; that he die not: for I will appear in the cloud upon the mercy seat.

3 Thus shall Aaron come into the holy place: with a young bullock for a sin offering, and a ram for a burnt offering.

4 He shall put on the holy linen coat, and he shall have the linen breeches upon his flesh, and shall be girded with a linen girdle, and with the linen mitre shall he be attired: these are holy garments; therefore shall he wash his flesh in water, and so put them on.

5 And he shall take of the congregation of the children of Israel two kids of the goats for a sin offering, and one ram for a burnt offering.

6 And Aaron shall offer his bullock of the sin offering, which is for himself, and make an atonement for himself, and for his house.

7 And he shall take the two goats, and present them before the LORD at the door of the tabernacle of the congregation.

8 And Aaron shall cast lots upon the two goats; one lot for the LORD, and the other lot for the scapegoat.

9 And Aaron shall bring the goat upon which the LORD'S lot fell, and offer him for a sin offering.

10 But the goat, on which the lot fell to be the scapegoat, shall be presented alive before the LORD, to make an atonement with him, and to let him go for a scapegoat into the wilderness.

11 And Aaron shall bring the bullock of the sin offering, which is for himself, and shall make an atonement for himself, and for his house, and shall kill the bullock of the sin offering which is for himself:

12 And he shall take a censer full of burning coals of fire from off the altar before the LORD, and his hands full of sweet incense beaten small, and bring it within the vail:

13 And he shall put the incense upon the fire before the LORD, that the cloud of the incense may cover the mercy seat that is upon the testimony, that he die not:

14 And he shall take of the blood of the bullock, and sprinkle it with his finger upon the mercy seat eastward; and before the mercy seat shall he sprinkle of the blood with his finger seven times.

15 Then shall he kill the goat of the sin offering, that is for the people, and bring his blood within the vail, and do with that blood as he did with the blood of the bullock, and sprinkle it upon the mercy seat, and before the mercy seat:

16 And he shall make an atonement for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions in all their sins: and so shall he do for the tabernacle of the congregation, that remaineth among them in the midst of their uncleanness.

17 And there shall be no man in the tabernacle of the congregation when he goeth in to make an atonement in the holy place, until he come out, and have made an atonement for himself, and for his household, and for all the congregation of Israel.

18 And he shall go out unto the altar that is before the LORD, and make an atonement for it; and shall take of the blood of the bullock, and of the blood of the goat, and put it upon the horns of the altar round about.

19 And he shall sprinkle of the blood upon it with his finger seven times, and cleanse it, and hallow it from the uncleanness of the children of Israel.

20 And when he hath made an end of reconciling the holy place, and the tabernacle of the congregation, and the altar, he shall bring the live goat:

21 And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness:

22 And the goat shall bear upon him all their iniquities unto a land not inhabited: and he shall let go the goat in the wilderness.

23 And Aaron shall come into the tabernacle of the congregation, and shall put off the linen garments, which he put on when he went into the holy place, and shall leave them there:

24 And he shall wash his flesh with water in the holy place, and put on his garments, and come forth, and offer his burnt offering, and the burnt offering of the people, and make an atonement for himself, and for the people.

25 And the fat of the sin offering shall he burn upon the altar.

26 And he that let go the goat for the scapegoat shall wash his clothes, and bathe his flesh in water, and afterward come into the camp.

27 And the bullock for the sin offering, and the goat for the sin offering, whose blood was brought in to make atonement in the holy place, shall one carry forth without the camp; and they shall burn in the fire their skins, and their flesh, and their dung.

28 And he that burneth them shall wash his clothes, and bathe his flesh in water, and afterward he shall come into the camp.

29 And this shall be a statute for ever unto you: that in the seventh month, on the tenth day of the month, ye shall afflict your souls, and do no work at all, whether it be one of your own country, or a stranger that sojourneth among you:

30 For on that day shall the priest make an atonement for you, to cleanse you, that ye may be clean from all your sins before the LORD.

31 It shall be a sabbath of rest unto you, and ye shall afflict your souls, by a statute for ever.

32 And the priest, whom he shall anoint, and whom he shall consecrate to minister in the priest's office in his father's stead, shall make the atonement, and shall put on the linen clothes, even the holy garments:

33 And he shall make an atonement for the holy sanctuary, and he shall make an atonement for the tabernacle of the congregation, and for the altar, and he shall make an atonement for the priests, and for all the people of the congregation.

34 And this shall be an everlasting statute unto you, to make an atonement for the children of Israel for all their sins once a year. And he did as the LORD commanded Moses.

CHAPTER 17

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1 And the LORD spake unto Moses, saying,

2 Speak unto Aaron, and unto his sons, and unto all the children of Israel, and say unto them; This is the thing which the LORD hath commanded, saying,

3 What man soever there be of the house of Israel, that killeth an ox, or lamb, or goat, in the camp, or that killeth it out of the camp,

4 And bringeth it not unto the door of the tabernacle of the congregation, to offer an offering unto the LORD before the tabernacle of the LORD; blood shall be imputed unto that man; he hath shed blood; and that man shall be cut off from among his people:

5 To the end that the children of Israel may bring their sacrifices, which they offer in the open field, even that they may bring them unto the LORD, unto the door of the tabernacle of the congregation, unto the priest, and offer them for peace offerings unto the LORD.

6 And the priest shall sprinkle the blood upon the altar of the LORD at the door of the tabernacle of the congregation, and burn the fat for a sweet savour unto the LORD.

7 And they shall no more offer their sacrifices unto devils, after whom they have gone a whoring. This shall be a statute for ever unto them throughout their generations.

8 And thou shalt say unto them, Whatsoever man there be of the house of Israel, or of the strangers which sojourn among you, that offereth a burnt offering or sacrifice,

9 And bringeth it not unto the door of the tabernacle of the congregation, to offer it unto the LORD; even that man shall be cut off from among his people.

10 And whatsoever man there be of the house of Israel, or of the strangers that sojourn among you, that eateth any manner of blood; I will even set my face against that soul that eateth blood, and will cut him off from among his people.

11 For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul.

12 Therefore I said unto the children of Israel, No soul of you shall eat blood, neither shall any stranger that sojourneth among you eat blood.

13 And whatsoever man there be of the children of Israel, or of the strangers that sojourn among you, which hunteth and catcheth any beast or fowl that may be eaten; he shall even pour out the blood thereof, and cover it with dust.

14 For it is the life of all flesh; the blood of it is for the life thereof: therefore I said unto the children of Israel, Ye shall eat the blood of no manner of flesh: for the life of all flesh is the blood thereof: whosoever eateth it shall be cut off.

15 And every soul that eateth that which died of itself, or that which was torn with beasts, whether it be one of your own country, or a stranger, he shall both wash his clothes, and bathe himself in water, and be unclean until the even: then shall he be clean.

16 But if he wash them not, nor bathe his flesh; then he shall bear his iniquity.

CHAPTER 18

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1 And the LORD spake unto Moses, saying,

2 Speak unto the children of Israel, and say unto them, I am the LORD your God.

3 After the doings of the land of Egypt, wherein ye dwelt, shall ye not do: and after the doings of the land of Canaan, whither I bring you, shall ye not do: neither shall ye walk in their ordinances.

4 Ye shall do my judgments, and keep mine ordinances, to walk therein: I am the LORD your God.

5 Ye shall therefore keep my statutes, and my judgments: which if a man do, he shall live in them: I am the LORD.

6 None of you shall approach to any that is near of kin to him, to uncover their nakedness: I am the LORD.

7 The nakedness of thy father, or the nakedness of thy mother, shalt thou not uncover: she is thy mother; thou shalt not uncover her nakedness.

8 The nakedness of thy father's wife shalt thou not uncover: it is thy father's nakedness.

9 The nakedness of thy sister, the daughter of thy father, or daughter of thy mother, whether she be born at home, or born abroad, even their nakedness thou shalt not uncover.

10 The nakedness of thy son's daughter, or of thy daughter's daughter, even their nakedness thou shalt not uncover: for theirs is thine own nakedness.

11 The nakedness of thy father's wife's daughter, begotten of thy father, she is thy sister, thou shalt not uncover her nakedness.

12 Thou shalt not uncover the nakedness of thy father's sister: she is thy father's near kinswoman.

13 Thou shalt not uncover the nakedness of thy mother's sister: for she is thy mother's near kinswoman.

14 Thou shalt not uncover the nakedness of thy father's brother, thou shalt not approach to his wife: she is thine aunt.

15 Thou shalt not uncover the nakedness of thy daughter in law: she is thy son's wife; thou shalt not uncover her nakedness.

16 Thou shalt not uncover the nakedness of thy brother's wife: it is thy brother's nakedness.

17 Thou shalt not uncover the nakedness of a woman and her daughter, neither shalt thou take her son's daughter, or her daughter's daughter, to uncover her nakedness; for they are her near kinswomen: it is wickedness.

18 Neither shalt thou take a wife to her sister, to vex her, to uncover her nakedness, beside the other in her life time.

19 Also thou shalt not approach unto a woman to uncover her nakedness, as long as she is put apart for her uncleanness.

20 Moreover thou shalt not lie carnally with thy neighbour's wife, to defile thyself with her.

21 And thou shalt not let any of thy seed pass through the fire to Molech, neither shalt thou profane the name of thy God: I am the LORD.

22 Thou shalt not lie with mankind, as with womankind: it is abomination.

23 Neither shalt thou lie with any beast to defile thyself therewith: neither shall any woman stand before a beast to lie down thereto: it is confusion.

24 Defile not ye yourselves in any of these things: for in all these the nations are defiled which I cast out before you:

25 And the land is defiled: therefore I do visit the iniquity thereof upon it, and the land itself vomiteth out her inhabitants.

26 Ye shall therefore keep my statutes and my judgments, and shall not commit any of these abominations; neither any of your own nation, nor any stranger that sojourneth among you:

27 (For all these abominations have the men of the land done, which were before you, and the land is defiled;)

28 That the land spue not you out also, when ye defile it, as it spued out the nations that were before you.

29 For whosoever shall commit any of these abominations, even the souls that commit them shall be cut off from among their people.

30 Therefore shall ye keep mine ordinance, that ye commit not any one of these abominable customs, which were committed before you, and that ye defile not yourselves therein: I am the LORD your God.

CHAPTER 19

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1 And the LORD spake unto Moses, saying,

2 Speak unto all the congregation of the children of Israel, and say unto them, Ye shall be holy: for I the LORD your God am holy.

3 Ye shall fear every man his mother, and his father, and keep my sabbaths: I am the LORD your God.

4 Turn ye not unto idols, nor make to yourselves molten gods: I am the LORD your God.

5 And if ye offer a sacrifice of peace offerings unto the LORD, ye shall offer it at your own will.

6 It shall be eaten the same day ye offer it, and on the morrow: and if ought remain until the third day, it shall be burnt in the fire.

7 And if it be eaten at all on the third day, it is abominable; it shall not be accepted.

8 Therefore every one that eateth it shall bear his iniquity, because he hath profaned the hallowed thing of the LORD: and that soul shall be cut off from among his people.

9 And when ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field, neither shalt thou gather the gleanings of thy harvest.

10 And thou shalt not glean thy vineyard, neither shalt thou gather every grape of thy vineyard; thou shalt leave them for the poor and stranger: I am the LORD your God.

11 Ye shall not steal, neither deal falsely, neither lie one to another.

12 And ye shall not swear by my name falsely, neither shalt thou profane the name of thy God: I am the LORD.

13 Thou shalt not defraud thy neighbour, neither rob him: the wages of him that is hired shall not abide with thee all night until the morning.

14 Thou shalt not curse the deaf, nor put a stumblingblock before the blind, but shalt fear thy God: I am the LORD.

15 Ye shall do no unrighteousness in judgment: thou shalt not respect the person of the poor, nor honour the person of the mighty: but in righteousness shalt thou judge thy neighbour.

16 Thou shalt not go up and down as a talebearer among thy people: neither shalt thou stand against the blood of thy neighbour: I am the LORD.

17 Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him.

18 Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.

19 Ye shall keep my statutes. Thou shalt not let thy cattle gender with a diverse kind: thou shalt not sow thy field with mingled seed: neither shall a garment mingled of linen and woollen come upon thee.

20 And whosoever lieth carnally with a woman, that is a bondmaid, betrothed to an husband, and not at all redeemed, nor freedom given her; she shall be scourged; they shall not be put to death, because she was not free.

21 And he shall bring his trespass offering unto the LORD, unto the door of the tabernacle of the congregation, even a ram for a trespass offering.

22 And the priest shall make an atonement for him with the ram of the trespass offering before the LORD for his sin which he hath done: and the sin which he hath done shall be forgiven him.

23 And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as uncircumcised: three years shall it be as uncircumcised unto you: it shall not be eaten of.

24 But in the fourth year all the fruit thereof shall be holy to praise the LORD withal.

25 And in the fifth year shall ye eat of the fruit thereof, that it may yield unto you the increase thereof: I am the LORD your God.

26 Ye shall not eat any thing with the blood: neither shall ye use enchantment, nor observe times.

27 Ye shall not round the corners of your heads, neither shalt thou mar the corners of thy beard.

28 Ye shall not make any cuttings in your flesh for the dead, nor print any marks upon you: I am the LORD.

29 Do not prostitute thy daughter, to cause her to be a whore; lest the land fall to whoredom, and the land become full of wickedness.

30 Ye shall keep my sabbaths, and reverence my sanctuary: I am the LORD.

31 Regard not them that have familiar spirits, neither seek after wizards, to be defiled by them: I am the LORD your God.

32 Thou shalt rise up before the hoary head, and honour the face of the old man, and fear thy God: I am the LORD.

33 And if a stranger sojourn with thee in your land, ye shall not vex him.

34 But the stranger that dwelleth with you shall be unto you as one born among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt: I am the LORD your God.

35 Ye shall do no unrighteousness in judgment, in meteyard, in weight, or in measure.

36 Just balances, just weights, a just ephah, and a just hin, shall ye have: I am the LORD your God, which brought you out of the land of Egypt.

37 Therefore shall ye observe all my statutes, and all my judgments, and do them: I am the LORD.

CHAPTER 20

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1 And the LORD spake unto Moses, saying,

2 Again, thou shalt say to the children of Israel, Whosoever he be of the children of Israel, or of the strangers that sojourn in Israel, that giveth any of his seed unto Molech; he shall surely be put to death: the people of the land shall stone him with stones.

3 And I will set my face against that man, and will cut him off from among his people; because he hath given of his seed unto Molech, to defile my sanctuary, and to profane my holy name.

4 And if the people of the land do any ways hide their eyes from the man, when he giveth of his seed unto Molech, and kill him not:

5 Then I will set my face against that man, and against his family, and will cut him off, and all that go a whoring after him, to commit whoredom with Molech, from among their people.

6 And the soul that turneth after such as have familiar spirits, and after wizards, to go a whoring after them, I will even set my face against that soul, and will cut him off from among his people.

7 Sanctify yourselves therefore, and be ye holy: for I am the LORD your God.

8 And ye shall keep my statutes, and do them: I am the LORD which sanctify you.

9 For every one that curseth his father or his mother shall be surely put to death: he hath cursed his father or his mother; his blood shall be upon him.

10 And the man that committeth adultery with another man's wife, even he that committeth adultery with his neighbour's wife, the adulterer and the adulteress shall surely be put to death.

11 And the man that lieth with his father's wife hath uncovered his father's nakedness: both of them shall surely be put to death; their blood shall be upon them.

12 And if a man lie with his daughter in law, both of them shall surely be put to death: they have wrought confusion; their blood shall be upon them.

13 If a man also lie with mankind, as he lieth with a woman, both of them have committed an abomination: they shall surely be put to death; their blood shall be upon them.

14 And if a man take a wife and her mother, it is wickedness: they shall be burnt with fire, both he and they; that there be no wickedness among you.

15 And if a man lie with a beast, he shall surely be put to death: and ye shall slay the beast.

16 And if a woman approach unto any beast, and lie down thereto, thou shalt kill the woman, and the beast: they shall surely be put to death; their blood shall be upon them.

17 And if a man shall take his sister, his father's daughter, or his mother's daughter, and see her nakedness, and she see his nakedness; it is a wicked thing; and they shall be cut off in the sight of their people: he hath uncovered his sister's nakedness; he shall bear his iniquity.

18 And if a man shall lie with a woman having her sickness, and shall uncover her nakedness; he hath discovered her fountain, and she hath uncovered the fountain of her blood: and both of them shall be cut off from among their people.

19 And thou shalt not uncover the nakedness of thy mother's sister, nor of thy father's sister: for he uncovereth his near kin: they shall bear their iniquity.

20 And if a man shall lie with his uncle's wife, he hath uncovered his uncle's nakedness: they shall bear their sin; they shall die childless.

21 And if a man shall take his brother's wife, it is an unclean thing: he hath uncovered his brother's nakedness; they shall be childless.

22 Ye shall therefore keep all my statutes, and all my judgments, and do them: that the land, whither I bring you to dwell therein, spue you not out.

23 And ye shall not walk in the manners of the nation, which I cast out before you: for they committed all these things, and therefore I abhorred them.

24 But I have said unto you, Ye shall inherit their land, and I will give it unto you to possess it, a land that floweth with milk and honey: I am the LORD your God, which have separated you from other people.

25 Ye shall therefore put difference between clean beasts and unclean, and between unclean fowls and clean: and ye shall not make your souls abominable by beast, or by fowl, or by any manner of living thing that creepeth on the ground, which I have separated from you as unclean.

26 And ye shall be holy unto me: for I the LORD am holy, and have severed you from other people, that ye should be mine.

27 A man also or woman that hath a familiar spirit, or that is a wizard, shall surely be put to death: they shall stone them with stones: their blood shall be upon them.

CHAPTER 21

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1 And the LORD said unto Moses, Speak unto the priests the sons of Aaron, and say unto them, There shall none be defiled for the dead among his people:

2 But for his kin, that is near unto him, that is, for his mother, and for his father, and for his son, and for his daughter, and for his brother,

3 And for his sister a virgin, that is nigh unto him, which hath had no husband; for her may he be defiled.

4 But he shall not defile himself, being a chief man among his people, to profane himself.

5 They shall not make baldness upon their head, neither shall they shave off the corner of their beard, nor make any cuttings in their flesh.

6 They shall be holy unto their God, and not profane the name of their God: for the offerings of the LORD made by fire, and the bread of their God, they do offer: therefore they shall be holy.

7 They shall not take a wife that is a whore, or profane; neither shall they take a woman put away from her husband: for he is holy unto his God.

8 Thou shalt sanctify him therefore; for he offereth the bread of thy God: he shall be holy unto thee: for I the LORD, which sanctify you, am holy.

9 And the daughter of any priest, if she profane herself by playing the whore, she profaneth her father: she shall be burnt with fire.

10 And he that is the high priest among his brethren, upon whose head the anointing oil was poured, and that is consecrated to put on the garments, shall not uncover his head, nor rend his clothes;

11 Neither shall he go in to any dead body, nor defile himself for his father, or for his mother;

12 Neither shall he go out of the sanctuary, nor profane the sanctuary of his God; for the crown of the anointing oil of his God is upon him: I am the LORD.

13 And he shall take a wife in her virginity.

14 A widow, or a divorced woman, or profane, or an harlot, these shall he not take: but he shall take a virgin of his own people to wife.

15 Neither shall he profane his seed among his people: for I the LORD do sanctify him.

16 And the LORD spake unto Moses, saying,

17 Speak unto Aaron, saying, Whosoever he be of thy seed in their generations that hath any blemish, let him not approach to offer the bread of his God.

18 For whatsoever man he be that hath a blemish, he shall not approach: a blind man, or a lame, or he that hath a flat nose, or any thing superfluous,

19 Or a man that is brokenfooted, or brokenhanded,

20 Or crookbackt, or a dwarf, or that hath a blemish in his eye, or be scurvy, or scabbed, or hath his stones broken;

21 No man that hath a blemish of the seed of Aaron the priest shall come nigh to offer the offerings of the LORD made by fire: he hath a blemish; he shall not come nigh to offer the bread of his God.

22 He shall eat the bread of his God, both of the most holy, and of the holy.

23 Only he shall not go in unto the vail, nor come nigh unto the altar, because he hath a blemish; that he profane not my sanctuaries: for I the LORD do sanctify them.

24 And Moses told it unto Aaron, and to his sons, and unto all the children of Israel.

CHAPTER 22

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1 And the LORD spake unto Moses, saying,

2 Speak unto Aaron and to his sons, that they separate themselves from the holy things of the children of Israel, and that they profane not my holy name in those things which they hallow unto me: I am the LORD.

3 Say unto them, Whosoever he be of all your seed among your generations, that goeth unto the holy things, which the children of Israel hallow unto the LORD, having his uncleanness upon him, that soul shall be cut off from my presence: I am the LORD.

4 What man soever of the seed of Aaron is a leper, or hath a running issue; he shall not eat of the holy things, until he be clean. And whoso toucheth any thing that is unclean by the dead, or a man whose seed goeth from him;

5 Or whosoever toucheth any creeping thing, whereby he may be made unclean, or a man of whom he may take uncleanness, whatsoever uncleanness he hath;

6 The soul which hath touched any such shall be unclean until even, and shall not eat of the holy things, unless he wash his flesh with water.

7 And when the sun is down, he shall be clean, and shall afterward eat of the holy things; because it is his food.

8 That which dieth of itself, or is torn with beasts, he shall not eat to defile himself therewith: I am the LORD.

9 They shall therefore keep mine ordinance, lest they bear sin for it, and die therefore, if they profane it: I the LORD do sanctify them.

10 There shall no stranger eat of the holy thing: a sojourner of the priest, or an hired servant, shall not eat of the holy thing.

11 But if the priest buy any soul with his money, he shall eat of it, and he that is born in his house: they shall eat of his meat.

12 If the priest's daughter also be married unto a stranger, she may not eat of an offering of the holy things.

13 But if the priest's daughter be a widow, or divorced, and have no child, and is returned unto her father's house, as in her youth, she shall eat of her father's meat: but there shall no stranger eat thereof.

14 And if a man eat of the holy thing unwittingly, then he shall put the fifth part thereof unto it, and shall give it unto the priest with the holy thing.

15 And they shall not profane the holy things of the children of Israel, which they offer unto the LORD;

16 Or suffer them to bear the iniquity of trespass, when they eat their holy things: for I the LORD do sanctify them.

17 And the LORD spake unto Moses, saying,

18 Speak unto Aaron, and to his sons, and unto all the children of Israel, and say unto them, Whatsoever he be of the house of Israel, or of the strangers in Israel, that will offer his oblation for all his vows, and for all his freewill offerings, which they will offer unto the LORD for a burnt offering;

19 Ye shall offer at your own will a male without blemish, of the beeves, of the sheep, or of the goats.

20 But whatsoever hath a blemish, that shall ye not offer: for it shall not be acceptable for you.

21 And whosoever offereth a sacrifice of peace offerings unto the LORD to accomplish his vow, or a freewill offering in beeves or sheep, it shall be perfect to be accepted; there shall be no blemish therein.

22 Blind, or broken, or maimed, or having a wen, or scurvy, or scabbed, ye shall not offer these unto the LORD, nor make an offering by fire of them upon the altar unto the LORD.

23 Either a bullock or a lamb that hath any thing superfluous or lacking in his parts, that mayest thou offer for a freewill offering; but for a vow it shall not be accepted.

24 Ye shall not offer unto the LORD that which is bruised, or crushed, or broken, or cut; neither shall ye make any offering thereof in your land.

25 Neither from a stranger's hand shall ye offer the bread of your God of any of these; because their corruption is in them, and blemishes be in them: they shall not be accepted for you.

26 And the LORD spake unto Moses, saying,

27 When a bullock, or a sheep, or a goat, is brought forth, then it shall be seven days under the dam; and from the eighth day and thenceforth it shall be accepted for an offering made by fire unto the LORD.

28 And whether it be cow or ewe, ye shall not kill it and her young both in one day.

29 And when ye will offer a sacrifice of thanksgiving unto the LORD, offer it at your own will.

30 On the same day it shall be eaten up; ye shall leave none of it until the morrow: I am the LORD.

31 Therefore shall ye keep my commandments, and do them: I am the LORD.

32 Neither shall ye profane my holy name; but I will be hallowed among the children of Israel: I am the LORD which hallow you,

33 That brought you out of the land of Egypt, to be your God: I am the LORD.

CHAPTER 23

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1 And the LORD spake unto Moses, saying,

2 Speak unto the children of Israel, and say unto them, Concerning the feasts of the LORD, which ye shall proclaim to be holy convocations, even these are my feasts.

3 Six days shall work be done: but the seventh day is the sabbath of rest, an holy convocation; ye shall do no work therein: it is the sabbath of the LORD in all your dwellings.

4 These are the feasts of the LORD, even holy convocations, which ye shall proclaim in their seasons.

5 In the fourteenth day of the first month at even is the LORD'S passover.

6 And on the fifteenth day of the same month is the feast of unleavened bread unto the LORD: seven days ye must eat unleavened bread.

7 In the first day ye shall have an holy convocation: ye shall do no servile work therein.

8 But ye shall offer an offering made by fire unto the LORD seven days: in the seventh day is an holy convocation: ye shall do no servile work therein.

9 And the LORD spake unto Moses, saying,

10 Speak unto the children of Israel, and say unto them, When ye be come into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring a sheaf of the firstfruits of your harvest unto the priest:

11 And he shall wave the sheaf before the LORD, to be accepted for you: on the morrow after the sabbath the priest shall wave it.

12 And ye shall offer that day when ye wave the sheaf an he lamb without blemish of the first year for a burnt offering unto the LORD.

13 And the meat offering thereof shall be two tenth deals of fine flour mingled with oil, an offering made by fire unto the LORD for a sweet savour: and the drink offering thereof shall be of wine, the fourth part of an hin.

14 And ye shall eat neither bread, nor parched corn, nor green ears, until the selfsame day that ye have brought an offering unto your God: it shall be a statute for ever throughout your generations in all your dwellings.

15 And ye shall count unto you from the morrow after the sabbath, from the day that ye brought the sheaf of the wave offering; seven sabbaths shall be complete:

16 Even unto the morrow after the seventh sabbath shall ye number fifty days; and ye shall offer a new meat offering unto the LORD.

17 Ye shall bring out of your habitations two wave loaves of two tenth deals: they shall be of fine flour; they shall be baken with leaven; they are the firstfruits unto the LORD.

18 And ye shall offer with the bread seven lambs without blemish of the first year, and one young bullock, and two rams: they shall be for a burnt offering unto the LORD, with their meat offering, and their drink offerings, even an offering made by fire, of sweet savour unto the LORD.

19 Then ye shall sacrifice one kid of the goats for a sin offering, and two lambs of the first year for a sacrifice of peace offerings.

20 And the priest shall wave them with the bread of the firstfruits for a wave offering before the LORD, with the two lambs: they shall be holy to the LORD for the priest.

21 And ye shall proclaim on the selfsame day, that it may be an holy convocation unto you: ye shall do no servile work therein: it shall be a statute for ever in all your dwellings throughout your generations.

22 And when ye reap the harvest of your land, thou shalt not make clean riddance of the corners of thy field when thou reapest, neither shalt thou gather any gleaning of thy harvest: thou shalt leave them unto the poor, and to the stranger: I am the LORD your God.

23 And the LORD spake unto Moses, saying,

24 Speak unto the children of Israel, saying, In the seventh month, in the first day of the month, shall ye have a sabbath, a memorial of blowing of trumpets, an holy convocation.

25 Ye shall do no servile work therein: but ye shall offer an offering made by fire unto the LORD.

26 And the LORD spake unto Moses, saying,

27 Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the LORD.

28 And ye shall do no work in that same day: for it is a day of atonement, to make an atonement for you before the LORD your God.

29 For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people.

30 And whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people.

31 Ye shall do no manner of work: it shall be a statute for ever throughout your generations in all your dwellings.

32 It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye celebrate your sabbath.

33 And the LORD spake unto Moses, saying,

34 Speak unto the children of Israel, saying, The fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto the LORD.

35 On the first day shall be an holy convocation: ye shall do no servile work therein.

36 Seven days ye shall offer an offering made by fire unto the LORD: on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the LORD: it is a solemn assembly; and ye shall do no servile work therein.

37 These are the feasts of the LORD, which ye shall proclaim to be holy convocations, to offer an offering made by fire unto the LORD, a burnt offering, and a meat offering, a sacrifice, and drink offerings, every thing upon his day:

38 Beside the sabbaths of the LORD, and beside your gifts, and beside all your vows, and beside all your freewill offerings, which ye give unto the LORD.

39 Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the LORD seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath.

40 And ye shall take you on the first day the boughs of goodly trees, branches of palm trees, and the boughs of thick trees, and willows of the brook; and ye shall rejoice before the LORD your God seven days.

41 And ye shall keep it a feast unto the LORD seven days in the year. It shall be a statute for ever in your generations: ye shall celebrate it in the seventh month.

42 Ye shall dwell in booths seven days; all that are Israelites born shall dwell in booths:

43 That your generations may know that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt: I am the LORD your God.

44 And Moses declared unto the children of Israel the feasts of the LORD.

CHAPTER 24

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1 And the LORD spake unto Moses, saying,

2 Command the children of Israel, that they bring unto thee pure oil olive beaten for the light, to cause the lamps to burn continually.

3 Without the vail of the testimony, in the tabernacle of the congregation, shall Aaron order it from the evening unto the morning before the LORD continually: it shall be a statute for ever in your generations.

4 He shall order the lamps upon the pure candlestick before the LORD continually.

5 And thou shalt take fine flour, and bake twelve cakes thereof: two tenth deals shall be in one cake.

6 And thou shalt set them in two rows, six on a row, upon the pure table before the LORD.

7 And thou shalt put pure frankincense upon each row, that it may be on the bread for a memorial, even an offering made by fire unto the LORD.

8 Every sabbath he shall set it in order before the LORD continually, being taken from the children of Israel by an everlasting covenant.

9 And it shall be Aaron's and his sons'; and they shall eat it in the holy place: for it is most holy unto him of the offerings of the LORD made by fire by a perpetual statute.

10 And the son of an Israelitish woman, whose father was an Egyptian, went out among the children of Israel: and this son of the Israelitish woman and a man of Israel strove together in the camp;

11 And the Israelitish woman's son blasphemed the name of the LORD, and cursed. And they brought him unto Moses: (and his mother's name was Shelomith, the daughter of Dibri, of the tribe of Dan:)

12 And they put him in ward, that the mind of the LORD might be shewed them.

13 And the LORD spake unto Moses, saying,

14 Bring forth him that hath cursed without the camp; and let all that heard him lay their hands upon his head, and let all the congregation stone him.

15 And thou shalt speak unto the children of Israel, saying, Whosoever curseth his God shall bear his sin.

16 And he that blasphemeth the name of the LORD, he shall surely be put to death, and all the congregation shall certainly stone him: as well the stranger, as he that is born in the land, when he blasphemeth the name of the LORD, shall be put to death.

17 And he that killeth any man shall surely be put to death.

18 And he that killeth a beast shall make it good; beast for beast.

19 And if a man cause a blemish in his neighbour; as he hath done, so shall it be done to him;

20 Breach for breach, eye for eye, tooth for tooth: as he hath caused a blemish in a man, so shall it be done to him again.

21 And he that killeth a beast, he shall restore it: and he that killeth a man, he shall be put to death.

22 Ye shall have one manner of law, as well for the stranger, as for one of your own country: for I am the LORD your God.

23 And Moses spake to the children of Israel, that they should bring forth him that had cursed out of the camp, and stone him with stones. And the children of Israel did as the LORD commanded Moses.

CHAPTER 25

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1 And the LORD spake unto Moses in mount Sinai, saying,

2 Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the LORD.

3 Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof;

4 But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the LORD: thou shalt neither sow thy field, nor prune thy vineyard.

5 That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land.

6 And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee,

7 And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat.

8 And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years.

9 Then shalt thou cause the trumpet of the jubile to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land.

10 And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubile unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family.

11 A jubile shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed.

12 For it is the jubile; it shall be holy unto you: ye shall eat the increase thereof out of the field.

13 In the year of this jubile ye shall return every man unto his possession.

14 And if thou sell ought unto thy neighbour, or buyest ought of thy neighbour's hand, ye shall not oppress one another:

15 According to the number of years after the jubile thou shalt buy of thy neighbour, and according unto the number of years of the fruits he shall sell unto thee:

16 According to the multitude of years thou shalt increase the price thereof, and according to the fewness of years thou shalt diminish the price of it: for according to the number of the years of the fruits doth he sell unto thee.

17 Ye shall not therefore oppress one another; but thou shalt fear thy God: for I am the LORD your God.

18 Wherefore ye shall do my statutes, and keep my judgments, and do them; and ye shall dwell in the land in safety.

19 And the land shall yield her fruit, and ye shall eat your fill, and dwell therein in safety.

20 And if ye shall say, What shall we eat the seventh year? behold, we shall not sow, nor gather in our increase:

21 Then I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years.

22 And ye shall sow the eighth year, and eat yet of old fruit until the ninth year; until her fruits come in ye shall eat of the old store.

23 The land shall not be sold for ever: for the land is mine; for ye are strangers and sojourners with me.

24 And in all the land of your possession ye shall grant a redemption for the land.

25 If thy brother be waxen poor, and hath sold away some of his possession, and if any of his kin come to redeem it, then shall he redeem that which his brother sold.

26 And if the man have none to redeem it, and himself be able to redeem it;

27 Then let him count the years of the sale thereof, and restore the overplus unto the man to whom he sold it; that he may return unto his possession.

28 But if he be not able to restore it to him, then that which is sold shall remain in the hand of him that hath bought it until the year of jubile: and in the jubile it shall go out, and he shall return unto his possession.

29 And if a man sell a dwelling house in a walled city, then he may redeem it within a whole year after it is sold; within a full year may he redeem it.

30 And if it be not redeemed within the space of a full year, then the house that is in the walled city shall be established for ever to him that bought it throughout his generations: it shall not go out in the jubile.

31 But the houses of the villages which have no wall round about them shall be counted as the fields of the country: they may be redeemed, and they shall go out in the jubile.

32 Notwithstanding the cities of the Levites, and the houses of the cities of their possession, may the Levites redeem at any time.

33 And if a man purchase of the Levites, then the house that was sold, and the city of his possession, shall go out in the year of jubile: for the houses of the cities of the Levites are their possession among the children of Israel.

34 But the field of the suburbs of their cities may not be sold; for it is their perpetual possession.

35 And if thy brother be waxen poor, and fallen in decay with thee; then thou shalt relieve him: yea, though he be a stranger, or a sojourner; that he may live with thee.

36 Take thou no usury of him, or increase: but fear thy God; that thy brother may live with thee.

37 Thou shalt not give him thy money upon usury, nor lend him thy victuals for increase.

38 I am the LORD your God, which brought you forth out of the land of Egypt, to give you the land of Canaan, and to be your God.

39 And if thy brother that dwelleth by thee be waxen poor, and be sold unto thee; thou shalt not compel him to serve as a bondservant:

40 But as an hired servant, and as a sojourner, he shall be with thee, and shall serve thee unto the year of jubile:

41 And then shall he depart from thee, both he and his children with him, and shall return unto his own family, and unto the possession of his fathers shall he return.

42 For they are my servants, which I brought forth out of the land of Egypt: they shall not be sold as bondmen.

43 Thou shalt not rule over him with rigour; but shalt fear thy God.

44 Both thy bondmen, and thy bondmaids, which thou shalt have, shall be of the heathen that are round about you; of them shall ye buy bondmen and bondmaids.

45 Moreover of the children of the strangers that do sojourn among you, of them shall ye buy, and of their families that are with you, which they begat in your land: and they shall be your possession.

46 And ye shall take them as an inheritance for your children after you, to inherit them for a possession; they shall be your bondmen for ever: but over your brethren the children of Israel, ye shall not rule one over another with rigour.

47 And if a sojourner or stranger wax rich by thee, and thy brother that dwelleth by him wax poor, and sell himself unto the stranger or sojourner by thee, or to the stock of the stranger's family:

48 After that he is sold he may be redeemed again; one of his brethren may redeem him:

49 Either his uncle, or his uncle's son, may redeem him, or any that is nigh of kin unto him of his family may redeem him; or if he be able, he may redeem himself.

50 And he shall reckon with him that bought him from the year that he was sold to him unto the year of jubile: and the price of his sale shall be according unto the number of years, according to the time of an hired servant shall it be with him.

51 If there be yet many years behind, according unto them he shall give again the price of his redemption out of the money that he was bought for.

52 And if there remain but few years unto the year of jubile, then he shall count with him, and according unto his years shall he give him again the price of his redemption.

53 And as a yearly hired servant shall he be with him: and the other shall not rule with rigour over him in thy sight.

54 And if he be not redeemed in these years, then he shall go out in the year of jubile, both he, and his children with him.

55 For unto me the children of Israel are servants; they are my servants whom I brought forth out of the land of Egypt: I am the LORD your God.

CHAPTER 26

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1 Ye shall make you no idols nor graven image, neither rear you up a standing image, neither shall ye set up any image of stone in your land, to bow down unto it: for I am the LORD your God.

2 Ye shall keep my sabbaths, and reverence my sanctuary: I am the LORD.

3 If ye walk in my statutes, and keep my commandments, and do them;

4 Then I will give you rain in due season, and the land shall yield her increase, and the trees of the field shall yield their fruit.

5 And your threshing shall reach unto the vintage, and the vintage shall reach unto the sowing time: and ye shall eat your bread to the full, and dwell in your land safely.

6 And I will give peace in the land, and ye shall lie down, and none shall make you afraid: and I will rid evil beasts out of the land, neither shall the sword go through your land.

7 And ye shall chase your enemies, and they shall fall before you by the sword.

8 And five of you shall chase an hundred, and an hundred of you shall put ten thousand to flight: and your enemies shall fall before you by the sword.

9 For I will have respect unto you, and make you fruitful, and multiply you, and establish my covenant with you.

10 And ye shall eat old store, and bring forth the old because of the new.

11 And I will set my tabernacle among you: and my soul shall not abhor you.

12 And I will walk among you, and will be your God, and ye shall be my people.

13 I am the LORD your God, which brought you forth out of the land of Egypt, that ye should not be their bondmen; and I have broken the bands of your yoke, and made you go upright.

14 But if ye will not hearken unto me, and will not do all these commandments;

15 And if ye shall despise my statutes, or if your soul abhor my judgments, so that ye will not do all my commandments, but that ye break my covenant:

16 I also will do this unto you; I will even appoint over you terror, consumption, and the burning ague, that shall consume the eyes, and cause sorrow of heart: and ye shall sow your seed in vain, for your enemies shall eat it.

17 And I will set my face against you, and ye shall be slain before your enemies: they that hate you shall reign over you; and ye shall flee when none pursueth you.

18 And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins.

19 And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass:

20 And your strength shall be spent in vain: for your land shall not yield her increase, neither shall the trees of the land yield their fruits.

21 And if ye walk contrary unto me, and will not hearken unto me; I will bring seven times more plagues upon you according to your sins.

22 I will also send wild beasts among you, which shall rob you of your children, and destroy your cattle, and make you few in number; and your high ways shall be desolate.

23 And if ye will not be reformed by me by these things, but will walk contrary unto me;

24 Then will I also walk contrary unto you, and will punish you yet seven times for your sins.

25 And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy.

26 And when I have broken the staff of your bread, ten women shall bake your bread in one oven, and they shall deliver you your bread again by weight: and ye shall eat, and not be satisfied.

27 And if ye will not for all this hearken unto me, but walk contrary unto me;

28 Then I will walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins.

29 And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat.

30 And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you.

31 And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours.

32 And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it.

33 And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste.

34 Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies' land; even then shall the land rest, and enjoy her sabbaths.

35 As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it.

36 And upon them that are left alive of you I will send a faintness into their hearts in the lands of their enemies; and the sound of a shaken leaf shall chase them; and they shall flee, as fleeing from a sword; and they shall fall when none pursueth.

37 And they shall fall one upon another, as it were before a sword, when none pursueth: and ye shall have no power to stand before your enemies.

38 And ye shall perish among the heathen, and the land of your enemies shall eat you up.

39 And they that are left of you shall pine away in their iniquity in your enemies' lands; and also in the iniquities of their fathers shall they pine away with them.

40 If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me;

41 And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity:

42 Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land.

43 The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity: because, even because they despised my judgments, and because their soul abhorred my statutes.

44 And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the LORD their God.

45 But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I am the LORD.

46 These are the statutes and judgments and laws, which the LORD made between him and the children of Israel in mount Sinai by the hand of Moses.

CHAPTER 27

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1 And the LORD spake unto Moses, saying,

2 Speak unto the children of Israel, and say unto them, When a man shall make a singular vow, the persons shall be for the LORD by thy estimation.

3 And thy estimation shall be of the male from twenty years old even unto sixty years old, even thy estimation shall be fifty shekels of silver, after the shekel of the sanctuary.

4 And if it be a female, then thy estimation shall be thirty shekels.

5 And if it be from five years old even unto twenty years old, then thy estimation shall be of the male twenty shekels, and for the female ten shekels.

6 And if it be from a month old even unto five years old, then thy estimation shall be of the male five shekels of silver, and for the female thy estimation shall be three shekels of silver.

7 And if it be from sixty years old and above; if it be a male, then thy estimation shall be fifteen shekels, and for the female ten shekels.

8 But if he be poorer than thy estimation, then he shall present himself before the priest, and the priest shall value him; according to his ability that vowed shall the priest value him.

9 And if it be a beast, whereof men bring an offering unto the LORD, all that any man giveth of such unto the LORD shall be holy.

10 He shall not alter it, nor change it, a good for a bad, or a bad for a good: and if he shall at all change beast for beast, then it and the exchange thereof shall be holy.

11 And if it be any unclean beast, of which they do not offer a sacrifice unto the LORD, then he shall present the beast before the priest:

12 And the priest shall value it, whether it be good or bad: as thou valuest it, who art the priest, so shall it be.

13 But if he will at all redeem it, then he shall add a fifth part thereof unto thy estimation.

14 And when a man shall sanctify his house to be holy unto the LORD, then the priest shall estimate it, whether it be good or bad: as the priest shall estimate it, so shall it stand.

15 And if he that sanctified it will redeem his house, then he shall add the fifth part of the money of thy estimation unto it, and it shall be his.

16 And if a man shall sanctify unto the LORD some part of a field of his possession, then thy estimation shall be according to the seed thereof: an homer of barley seed shall be valued at fifty shekels of silver.

17 If he sanctify his field from the year of jubile, according to thy estimation it shall stand.

18 But if he sanctify his field after the jubile, then the priest shall reckon unto him the money according to the years that remain, even unto the year of the jubile, and it shall be abated from thy estimation.

19 And if he that sanctified the field will in any wise redeem it, then he shall add the fifth part of the money of thy estimation unto it, and it shall be assured to him.

20 And if he will not redeem the field, or if he have sold the field to another man, it shall not be redeemed any more.

21 But the field, when it goeth out in the jubile, shall be holy unto the LORD, as a field devoted; the possession thereof shall be the priest's.

22 And if a man sanctify unto the LORD a field which he hath bought, which is not of the fields of his possession;

23 Then the priest shall reckon unto him the worth of thy estimation, even unto the year of the jubile: and he shall give thine estimation in that day, as a holy thing unto the LORD.

24 In the year of the jubile the field shall return unto him of whom it was bought, even to him to whom the possession of the land did belong.

25 And all thy estimations shall be according to the shekel of the sanctuary: twenty gerahs shall be the shekel.

26 Only the firstling of the beasts, which should be the LORD'S firstling, no man shall sanctify it; whether it be ox, or sheep: it is the LORD'S.

27 And if it be of an unclean beast, then he shall redeem it according to thine estimation, and shall add a fifth part of it thereto: or if it be not redeemed, then it shall be sold according to thy estimation.

28 Notwithstanding no devoted thing, that a man shall devote unto the LORD of all that he hath, both of man and beast, and of the field of his possession, shall be sold or redeemed: every devoted thing is most holy unto the LORD.

29 None devoted, which shall be devoted of men, shall be redeemed; but shall surely be put to death.

30 And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the LORD'S: it is holy unto the LORD.

31 And if a man will at all redeem ought of his tithes, he shall add thereto the fifth part thereof.

32 And concerning the tithe of the herd, or of the flock, even of whatsoever passeth under the rod, the tenth shall be holy unto the LORD.

33 He shall not search whether it be good or bad, neither shall he change it: and if he change it at all, then both it and the change thereof shall be holy; it shall not be redeemed.

34 These are the commandments, which the LORD commanded Moses for the children of Israel in mount Sinai.

Numbers

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CHAPTER 1

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1 And the LORD spake unto Moses in the wilderness of Sinai, in the tabernacle of the congregation, on the first day of the second month, in the second year after they were come out of the land of Egypt, saying,

2 Take ye the sum of all the congregation of the children of Israel, after their families, by the house of their fathers, with the number of their names, every male by their polls;

3 From twenty years old and upward, all that are able to go forth to war in Israel: thou and Aaron shall number them by their armies.

4 And with you there shall be a man of every tribe; every one head of the house of his fathers.

5 And these are the names of the men that shall stand with you: of the tribe of Reuben; Elizur the son of Shedeur.

6 Of Simeon; Shelumiel the son of Zurishaddai.

7 Of Judah; Nahshon the son of Amminadab.

8 Of Issachar; Nethaneel the son of Zuar.

9 Of Zebulun; Eliab the son of Helon.

10 Of the children of Joseph: of Ephraim; Elishama the son of Ammihud: of Manasseh; Gamaliel the son of Pedahzur.

11 Of Benjamin; Abidan the son of Gideoni.

12 Of Dan; Ahiezer the son of Ammishaddai.

13 Of Asher; Pagiel the son of Ocran.

14 Of Gad; Eliasaph the son of Deuel.

15 Of Naphtali; Ahira the son of Enan.

16 These were the renowned of the congregation, princes of the tribes of their fathers, heads of thousands in Israel.

17 And Moses and Aaron took these men which are expressed by their names:

18 And they assembled all the congregation together on the first day of the second month, and they declared their pedigrees after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, by their polls.

19 As the LORD commanded Moses, so he numbered them in the wilderness of Sinai.

20 And the children of Reuben, Israel's eldest son, by their generations, after their families, by the house of their fathers, according to the number of the names, by their polls, every male from twenty years old and upward, all that were able to go forth to war;

21 Those that were numbered of them, even of the tribe of Reuben, were forty and six thousand and five hundred.

22 Of the children of Simeon, by their generations, after their families, by the house of their fathers, those that were numbered of them, according to the number of the names, by their polls, every male from twenty years old and upward, all that were able to go forth to war;

23 Those that were numbered of them, even of the tribe of Simeon, were fifty and nine thousand and three hundred.

24 Of the children of Gad, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war;

25 Those that were numbered of them, even of the tribe of Gad, were forty and five thousand six hundred and fifty.

26 Of the children of Judah, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war;

27 Those that were numbered of them, even of the tribe of Judah, were threescore and fourteen thousand and six hundred.

28 Of the children of Issachar, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war;

29 Those that were numbered of them, even of the tribe of Issachar, were fifty and four thousand and four hundred.

30 Of the children of Zebulun, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war;

31 Those that were numbered of them, even of the tribe of Zebulun, were fifty and seven thousand and four hundred.

32 Of the children of Joseph, namely, of the children of Ephraim, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war;

33 Those that were numbered of them, even of the tribe of Ephraim, were forty thousand and five hundred.

34 Of the children of Manasseh, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war;

35 Those that were numbered of them, even of the tribe of Manasseh, were thirty and two thousand and two hundred.

36 Of the children of Benjamin, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war;

37 Those that were numbered of them, even of the tribe of Benjamin, were thirty and five thousand and four hundred.

38 Of the children of Dan, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war;

39 Those that were numbered of them, even of the tribe of Dan, were threescore and two thousand and seven hundred.

40 Of the children of Asher, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war;

41 Those that were numbered of them, even of the tribe of Asher, were forty and one thousand and five hundred.

42 Of the children of Naphtali, throughout their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war;

43 Those that were numbered of them, even of the tribe of Naphtali, were fifty and three thousand and four hundred.

44 These are those that were numbered, which Moses and Aaron numbered, and the princes of Israel, being twelve men: each one was for the house of his fathers.

45 So were all those that were numbered of the children of Israel, by the house of their fathers, from twenty years old and upward, all that were able to go forth to war in Israel;

46 Even all they that were numbered were six hundred thousand and three thousand and five hundred and fifty.

47 But the Levites after the tribe of their fathers were not numbered among them.

48 For the LORD had spoken unto Moses, saying,

49 Only thou shalt not number the tribe of Levi, neither take the sum of them among the children of Israel:

50 But thou shalt appoint the Levites over the tabernacle of testimony, and over all the vessels thereof, and over all things that belong to it: they shall bear the tabernacle, and all the vessels thereof; and they shall minister unto it, and shall encamp round about the tabernacle.

51 And when the tabernacle setteth forward, the Levites shall take it down: and when the tabernacle is to be pitched, the Levites shall set it up: and the stranger that cometh nigh shall be put to death.

52 And the children of Israel shall pitch their tents, every man by his own camp, and every man by his own standard, throughout their hosts.

53 But the Levites shall pitch round about the tabernacle of testimony, that there be no wrath upon the congregation of the children of Israel: and the Levites shall keep the charge of the tabernacle of testimony.

54 And the children of Israel did according to all that the LORD commanded Moses, so did they.

CHAPTER 2

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1 And the LORD spake unto Moses and unto Aaron, saying,

2 Every man of the children of Israel shall pitch by his own standard, with the ensign of their father's house: far off about the tabernacle of the congregation shall they pitch.

3 And on the east side toward the rising of the sun shall they of the standard of the camp of Judah pitch throughout their armies: and Nahshon the son of Amminadab shall be captain of the children of Judah.

4 And his host, and those that were numbered of them, were threescore and fourteen thousand and six hundred.

5 And those that do pitch next unto him shall be the tribe of Issachar: and Nethaneel the son of Zuar shall be captain of the children of Issachar.

6 And his host, and those that were numbered thereof, were fifty and four thousand and four hundred.

7 Then the tribe of Zebulun: and Eliab the son of Helon shall be captain of the children of Zebulun.

8 And his host, and those that were numbered thereof, were fifty and seven thousand and four hundred.

9 All that were numbered in the camp of Judah were an hundred thousand and fourscore thousand and six thousand and four hundred, throughout their armies. These shall first set forth.

10 On the south side shall be the standard of the camp of Reuben according to their armies: and the captain of the children of Reuben shall be Elizur the son of Shedeur.

11 And his host, and those that were numbered thereof, were forty and six thousand and five hundred.

12 And those which pitch by him shall be the tribe of Simeon: and the captain of the children of Simeon shall be Shelumiel the son of Zurishaddai.

13 And his host, and those that were numbered of them, were fifty and nine thousand and three hundred.

14 Then the tribe of Gad: and the captain of the sons of Gad shall be Eliasaph the son of Reuel.

15 And his host, and those that were numbered of them, were forty and five thousand and six hundred and fifty.

16 All that were numbered in the camp of Reuben were an hundred thousand and fifty and one thousand and four hundred and fifty, throughout their armies. And they shall set forth in the second rank.

17 Then the tabernacle of the congregation shall set forward with the camp of the Levites in the midst of the camp: as they encamp, so shall they set forward, every man in his place by their standards.

18 On the west side shall be the standard of the camp of Ephraim according to their armies: and the captain of the sons of Ephraim shall be Elishama the son of Ammihud.

19 And his host, and those that were numbered of them, were forty thousand and five hundred.

20 And by him shall be the tribe of Manasseh: and the captain of the children of Manasseh shall be Gamaliel the son of Pedahzur.

21 And his host, and those that were numbered of them, were thirty and two thousand and two hundred.

22 Then the tribe of Benjamin: and the captain of the sons of Benjamin shall be Abidan the son of Gideoni.

23 And his host, and those that were numbered of them, were thirty and five thousand and four hundred.

24 All that were numbered of the camp of Ephraim were an hundred thousand and eight thousand and an hundred, throughout their armies. And they shall go forward in the third rank.

25 The standard of the camp of Dan shall be on the north side by their armies: and the captain of the children of Dan shall be Ahiezer the son of Ammishaddai.

26 And his host, and those that were numbered of them, were threescore and two thousand and seven hundred.

27 And those that encamp by him shall be the tribe of Asher: and the captain of the children of Asher shall be Pagiel the son of Ocran.

28 And his host, and those that were numbered of them, were forty and one thousand and five hundred.

29 Then the tribe of Naphtali: and the captain of the children of Naphtali shall be Ahira the son of Enan.

30 And his host, and those that were numbered of them, were fifty and three thousand and four hundred.

31 All they that were numbered in the camp of Dan were an hundred thousand and fifty and seven thousand and six hundred. They shall go hindmost with their standards.

32 These are those which were numbered of the children of Israel by the house of their fathers: all those that were numbered of the camps throughout their hosts were six hundred thousand and three thousand and five hundred and fifty.

33 But the Levites were not numbered among the children of Israel; as the LORD commanded Moses.

34 And the children of Israel did according to all that the LORD commanded Moses: so they pitched by their standards, and so they set forward, every one after their families, according to the house of their fathers.

CHAPTER 3

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1 These also are the generations of Aaron and Moses in the day that the LORD spake with Moses in mount Sinai.

2 And these are the names of the sons of Aaron; Nadab the firstborn, and Abihu, Eleazar, and Ithamar.

3 These are the names of the sons of Aaron, the priests which were anointed, whom he consecrated to minister in the priest's office.

4 And Nadab and Abihu died before the LORD, when they offered strange fire before the LORD, in the wilderness of Sinai, and they had no children: and Eleazar and Ithamar ministered in the priest's office in the sight of Aaron their father.

5 And the LORD spake unto Moses, saying,

6 Bring the tribe of Levi near, and present them before Aaron the priest, that they may minister unto him.

7 And they shall keep his charge, and the charge of the whole congregation before the tabernacle of the congregation, to do the service of the tabernacle.

8 And they shall keep all the instruments of the tabernacle of the congregation, and the charge of the children of Israel, to do the service of the tabernacle.

9 And thou shalt give the Levites unto Aaron and to his sons: they are wholly given unto him out of the children of Israel.

10 And thou shalt appoint Aaron and his sons, and they shall wait on their priest's office: and the stranger that cometh nigh shall be put to death.

11 And the LORD spake unto Moses, saying,

12 And I, behold, I have taken the Levites from among the children of Israel instead of all the firstborn that openeth the matrix among the children of Israel: therefore the Levites shall be mine;

13 Because all the firstborn are mine; for on the day that I smote all the firstborn in the land of Egypt I hallowed unto me all the firstborn in Israel, both man and beast: mine shall they be: I am the LORD.

14 And the LORD spake unto Moses in the wilderness of Sinai, saying,

15 Number the children of Levi after the house of their fathers, by their families: every male from a month old and upward shalt thou number them.

16 And Moses numbered them according to the word of the LORD, as he was commanded.

17 And these were the sons of Levi by their names; Gershon, and Kohath, and Merari.

18 And these are the names of the sons of Gershon by their families; Libni, and Shimei.

19 And the sons of Kohath by their families; Amram, and Izehar, Hebron, and Uzziel.

20 And the sons of Merari by their families; Mahli, and Mushi. These are the families of the Levites according to the house of their fathers.

21 Of Gershon was the family of the Libnites, and the family of the Shimites: these are the families of the Gershonites.

22 Those that were numbered of them, according to the number of all the males, from a month old and upward, even those that were numbered of them were seven thousand and five hundred.

23 The families of the Gershonites shall pitch behind the tabernacle westward.

24 And the chief of the house of the father of the Gershonites shall be Eliasaph the son of Lael.

25 And the charge of the sons of Gershon in the tabernacle of the congregation shall be the tabernacle, and the tent, the covering thereof, and the hanging for the door of the tabernacle of the congregation,

26 And the hangings of the court, and the curtain for the door of the court, which is by the tabernacle, and by the altar round about, and the cords of it for all the service thereof.

27 And of Kohath was the family of the Amramites, and the family of the Izeharites, and the family of the Hebronites, and the family of the Uzzielites: these are the families of the Kohathites.

28 In the number of all the males, from a month old and upward, were eight thousand and six hundred, keeping the charge of the sanctuary.

29 The families of the sons of Kohath shall pitch on the side of the tabernacle southward.

30 And the chief of the house of the father of the families of the Kohathites shall be Elizaphan the son of Uzziel.

31 And their charge shall be the ark, and the table, and the candlestick, and the altars, and the vessels of the sanctuary wherewith they minister, and the hanging, and all the service thereof.

32 And Eleazar the son of Aaron the priest shall be chief over the chief of the Levites, and have the oversight of them that keep the charge of the sanctuary.

33 Of Merari was the family of the Mahlites, and the family of the Mushites: these are the families of Merari.

34 And those that were numbered of them, according to the number of all the males, from a month old and upward, were six thousand and two hundred.

35 And the chief of the house of the father of the families of Merari was Zuriel the son of Abihail: these shall pitch on the side of the tabernacle northward.

36 And under the custody and charge of the sons of Merari shall be the boards of the tabernacle, and the bars thereof, and the pillars thereof, and the sockets thereof, and all the vessels thereof, and all that serveth thereto,

37 And the pillars of the court round about, and their sockets, and their pins, and their cords.

38 But those that encamp before the tabernacle toward the east, even before the tabernacle of the congregation eastward, shall be Moses, and Aaron and his sons, keeping the charge of the sanctuary for the charge of the children of Israel; and the stranger that cometh nigh shall be put to death.

39 All that were numbered of the Levites, which Moses and Aaron numbered at the commandment of the LORD, throughout their families, all the males from a month old and upward, were twenty and two thousand.

40 And the LORD said unto Moses, Number all the firstborn of the males of the children of Israel from a month old and upward, and take the number of their names.

41 And thou shalt take the Levites for me (I am the LORD) instead of all the firstborn among the children of Israel; and the cattle of the Levites instead of all the firstlings among the cattle of the children of Israel.

42 And Moses numbered, as the LORD commanded him, all the firstborn among the children of Israel.

43 And all the firstborn males by the number of names, from a month old and upward, of those that were numbered of them, were twenty and two thousand two hundred and threescore and thirteen.

44 And the LORD spake unto Moses, saying,

45 Take the Levites instead of all the firstborn among the children of Israel, and the cattle of the Levites instead of their cattle; and the Levites shall be mine: I am the LORD.

46 And for those that are to be redeemed of the two hundred and threescore and thirteen of the firstborn of the children of Israel, which are more than the Levites;

47 Thou shalt even take five shekels apiece by the poll, after the shekel of the sanctuary shalt thou take them: (the shekel is twenty gerahs:)

48 And thou shalt give the money, wherewith the odd number of them is to be redeemed, unto Aaron and to his sons.

49 And Moses took the redemption money of them that were over and above them that were redeemed by the Levites:

50 Of the firstborn of the children of Israel took he the money; a thousand three hundred and threescore and five shekels, after the shekel of the sanctuary:

51 And Moses gave the money of them that were redeemed unto Aaron and to his sons, according to the word of the LORD, as the LORD commanded Moses.

CHAPTER 4

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1 And the LORD spake unto Moses and unto Aaron, saying,

2 Take the sum of the sons of Kohath from among the sons of Levi, after their families, by the house of their fathers,

3 From thirty years old and upward even until fifty years old, all that enter into the host, to do the work in the tabernacle of the congregation.

4 This shall be the service of the sons of Kohath in the tabernacle of the congregation, about the most holy things:

5 And when the camp setteth forward, Aaron shall come, and his sons, and they shall take down the covering vail, and cover the ark of testimony with it:

6 And shall put thereon the covering of badgers' skins, and shall spread over it a cloth wholly of blue, and shall put in the staves thereof.

7 And upon the table of shewbread they shall spread a cloth of blue, and put thereon the dishes, and the spoons, and the bowls, and covers to cover withal: and the continual bread shall be thereon:

8 And they shall spread upon them a cloth of scarlet, and cover the same with a covering of badgers' skins, and shall put in the staves thereof.

9 And they shall take a cloth of blue, and cover the candlestick of the light, and his lamps, and his tongs, and his snuffdishes, and all the oil vessels thereof, wherewith they minister unto it:

10 And they shall put it and all the vessels thereof within a covering of badgers' skins, and shall put it upon a bar.

11 And upon the golden altar they shall spread a cloth of blue, and cover it with a covering of badgers' skins, and shall put to the staves thereof:

12 And they shall take all the instruments of ministry, wherewith they minister in the sanctuary, and put them in a cloth of blue, and cover them with a covering of badgers' skins, and shall put them on a bar:

13 And they shall take away the ashes from the altar, and spread a purple cloth thereon:

14 And they shall put upon it all the vessels thereof, wherewith they minister about it, even the censers, the fleshhooks, and the shovels, and the basons, all the vessels of the altar; and they shall spread upon it a covering of badgers' skins, and put to the staves of it.

15 And when Aaron and his sons have made an end of covering the sanctuary, and all the vessels of the sanctuary, as the camp is to set forward; after that, the sons of Kohath shall come to bear it: but they shall not touch any holy thing, lest they die. These things are the burden of the sons of Kohath in the tabernacle of the congregation.

16 And to the office of Eleazar the son of Aaron the priest pertaineth the oil for the light, and the sweet incense, and the daily meat offering, and the anointing oil, and the oversight of all the tabernacle, and of all that therein is, in the sanctuary, and in the vessels thereof.

17 And the LORD spake unto Moses and unto Aaron, saying,

18 Cut ye not off the tribe of the families of the Kohathites from among the Levites:

19 But thus do unto them, that they may live, and not die, when they approach unto the most holy things: Aaron and his sons shall go in, and appoint them every one to his service and to his burden:

20 But they shall not go in to see when the holy things are covered, lest they die.

21 And the LORD spake unto Moses, saying,

22 Take also the sum of the sons of Gershon, throughout the houses of their fathers, by their families;

23 From thirty years old and upward until fifty years old shalt thou number them; all that enter in to perform the service, to do the work in the tabernacle of the congregation.

24 This is the service of the families of the Gershonites, to serve, and for burdens:

25 And they shall bear the curtains of the tabernacle, and the tabernacle of the congregation, his covering, and the covering of the badgers' skins that is above upon it, and the hanging for the door of the tabernacle of the congregation,

26 And the hangings of the court, and the hanging for the door of the gate of the court, which is by the tabernacle and by the altar round about, and their cords, and all the instruments of their service, and all that is made for them: so shall they serve.

27 At the appointment of Aaron and his sons shall be all the service of the sons of the Gershonites, in all their burdens, and in all their service: and ye shall appoint unto them in charge all their burdens.

28 This is the service of the families of the sons of Gershon in the tabernacle of the congregation: and their charge shall be under the hand of Ithamar the son of Aaron the priest.

29 As for the sons of Merari, thou shalt number them after their families, by the house of their fathers;

30 From thirty years old and upward even unto fifty years old shalt thou number them, every one that entereth into the service, to do the work of the tabernacle of the congregation.

31 And this is the charge of their burden, according to all their service in the tabernacle of the congregation; the boards of the tabernacle, and the bars thereof, and the pillars thereof, and sockets thereof,

32 And the pillars of the court round about, and their sockets, and their pins, and their cords, with all their instruments, and with all their service: and by name ye shall reckon the instruments of the charge of their burden.

33 This is the service of the families of the sons of Merari, according to all their service, in the tabernacle of the congregation, under the hand of Ithamar the son of Aaron the priest.

34 And Moses and Aaron and the chief of the congregation numbered the sons of the Kohathites after their families, and after the house of their fathers,

35 From thirty years old and upward even unto fifty years old, every one that entereth into the service, for the work in the tabernacle of the congregation:

36 And those that were numbered of them by their families were two thousand seven hundred and fifty.

37 These were they that were numbered of the families of the Kohathites, all that might do service in the tabernacle of the congregation, which Moses and Aaron did number according to the commandment of the LORD by the hand of Moses.

38 And those that were numbered of the sons of Gershon, throughout their families, and by the house of their fathers,

39 From thirty years old and upward even unto fifty years old, every one that entereth into the service, for the work in the tabernacle of the congregation,

40 Even those that were numbered of them, throughout their families, by the house of their fathers, were two thousand and six hundred and thirty.

41 These are they that were numbered of the families of the sons of Gershon, of all that might do service in the tabernacle of the congregation, whom Moses and Aaron did number according to the commandment of the LORD.

42 And those that were numbered of the families of the sons of Merari, throughout their families, by the house of their fathers,

43 From thirty years old and upward even unto fifty years old, every one that entereth into the service, for the work in the tabernacle of the congregation,

44 Even those that were numbered of them after their families, were three thousand and two hundred.

45 These be those that were numbered of the families of the sons of Merari, whom Moses and Aaron numbered according to the word of the LORD by the hand of Moses.

46 All those that were numbered of the Levites, whom Moses and Aaron and the chief of Israel numbered, after their families, and after the house of their fathers,

47 From thirty years old and upward even unto fifty years old, every one that came to do the service of the ministry, and the service of the burden in the tabernacle of the congregation,

48 Even those that were numbered of them, were eight thousand and five hundred and fourscore.

49 According to the commandment of the LORD they were numbered by the hand of Moses, every one according to his service, and according to his burden: thus were they numbered of him, as the LORD commanded Moses.

CHAPTER 5

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1 And the LORD spake unto Moses, saying,

2 Command the children of Israel, that they put out of the camp every leper, and every one that hath an issue, and whosoever is defiled by the dead:

3 Both male and female shall ye put out, without the camp shall ye put them; that they defile not their camps, in the midst whereof I dwell.

4 And the children of Israel did so, and put them out without the camp: as the LORD spake unto Moses, so did the children of Israel.

5 And the LORD spake unto Moses, saying,

6 Speak unto the children of Israel, When a man or woman shall commit any sin that men commit, to do a trespass against the LORD, and that person be guilty;

7 Then they shall confess their sin which they have done: and he shall recompense his trespass with the principal thereof, and add unto it the fifth part thereof, and give it unto him against whom he hath trespassed.

8 But if the man have no kinsman to recompense the trespass unto, let the trespass be recompensed unto the LORD, even to the priest; beside the ram of the atonement, whereby an atonement shall be made for him.

9 And every offering of all the holy things of the children of Israel, which they bring unto the priest, shall be his.

10 And every man's hallowed things shall be his: whatsoever any man giveth the priest, it shall be his.

11 And the LORD spake unto Moses, saying,

12 Speak unto the children of Israel, and say unto them, If any man's wife go aside, and commit a trespass against him,

13 And a man lie with her carnally, and it be hid from the eyes of her husband, and be kept close, and she be defiled, and there be no witness against her, neither she be taken with the manner;

14 And the spirit of jealousy come upon him, and he be jealous of his wife, and she be defiled: or if the spirit of jealousy come upon him, and he be jealous of his wife, and she be not defiled:

15 Then shall the man bring his wife unto the priest, and he shall bring her offering for her, the tenth part of an ephah of barley meal; he shall pour no oil upon it, nor put frankincense thereon; for it is an offering of jealousy, an offering of memorial, bringing iniquity to remembrance.

16 And the priest shall bring her near, and set her before the LORD:

17 And the priest shall take holy water in an earthen vessel; and of the dust that is in the floor of the tabernacle the priest shall take, and put it into the water:

18 And the priest shall set the woman before the LORD, and uncover the woman's head, and put the offering of memorial in her hands, which is the jealousy offering: and the priest shall have in his hand the bitter water that causeth the curse:

19 And the priest shall charge her by an oath, and say unto the woman, If no man have lain with thee, and if thou hast not gone aside to uncleanness with another instead of thy husband, be thou free from this bitter water that causeth the curse:

20 But if thou hast gone aside to another instead of thy husband, and if thou be defiled, and some man have lain with thee beside thine husband:

21 Then the priest shall charge the woman with an oath of cursing, and the priest shall say unto the woman, The LORD make thee a curse and an oath among thy people, when the LORD doth make thy thigh to rot, and thy belly to swell;

22 And this water that causeth the curse shall go into thy bowels, to make thy belly to swell, and thy thigh to rot: And the woman shall say, Amen, amen.

23 And the priest shall write these curses in a book, and he shall blot them out with the bitter water:

24 And he shall cause the woman to drink the bitter water that causeth the curse: and the water that causeth the curse shall enter into her, and become bitter.

25 Then the priest shall take the jealousy offering out of the woman's hand, and shall wave the offering before the LORD, and offer it upon the altar:

26 And the priest shall take an handful of the offering, even the memorial thereof, and burn it upon the altar, and afterward shall cause the woman to drink the water.

27 And when he hath made her to drink the water, then it shall come to pass, that, if she be defiled, and have done trespass against her husband, that the water that causeth the curse shall enter into her, and become bitter, and her belly shall swell, and her thigh shall rot: and the woman shall be a curse among her people.

28 And if the woman be not defiled, but be clean; then she shall be free, and shall conceive seed.

29 This is the law of jealousies, when a wife goeth aside to another instead of her husband, and is defiled;

30 Or when the spirit of jealousy cometh upon him, and he be jealous over his wife, and shall set the woman before the LORD, and the priest shall execute upon her all this law.

31 Then shall the man be guiltless from iniquity, and this woman shall bear her iniquity.

CHAPTER 6

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1 And the LORD spake unto Moses, saying,

2 Speak unto the children of Israel, and say unto them, When either man or woman shall separate themselves to vow a vow of a Nazarite, to separate themselves unto the LORD:

3 He shall separate himself from wine and strong drink, and shall drink no vinegar of wine, or vinegar of strong drink, neither shall he drink any liquor of grapes, nor eat moist grapes, or dried.

4 All the days of his separation shall he eat nothing that is made of the vine tree, from the kernels even to the husk.

5 All the days of the vow of his separation there shall no razor come upon his head: until the days be fulfilled, in the which he separateth himself unto the LORD, he shall be holy, and shall let the locks of the hair of his head grow.

6 All the days that he separateth himself unto the LORD he shall come at no dead body.

7 He shall not make himself unclean for his father, or for his mother, for his brother, or for his sister, when they die: because the consecration of his God is upon his head.

8 All the days of his separation he is holy unto the LORD.

9 And if any man die very suddenly by him, and he hath defiled the head of his consecration; then he shall shave his head in the day of his cleansing, on the seventh day shall he shave it.

10 And on the eighth day he shall bring two turtles, or two young pigeons, to the priest, to the door of the tabernacle of the congregation:

11 And the priest shall offer the one for a sin offering, and the other for a burnt offering, and make an atonement for him, for that he sinned by the dead, and shall hallow his head that same day.

12 And he shall consecrate unto the LORD the days of his separation, and shall bring a lamb of the first year for a trespass offering: but the days that were before shall be lost, because his separation was defiled.

13 And this is the law of the Nazarite, when the days of his separation are fulfilled: he shall be brought unto the door of the tabernacle of the congregation:

14 And he shall offer his offering unto the LORD, one he lamb of the first year without blemish for a burnt offering, and one ewe lamb of the first year without blemish for a sin offering, and one ram without blemish for peace offerings,

15 And a basket of unleavened bread, cakes of fine flour mingled with oil, and wafers of unleavened bread anointed with oil, and their meat offering, and their drink offerings.

16 And the priest shall bring them before the LORD, and shall offer his sin offering, and his burnt offering:

17 And he shall offer the ram for a sacrifice of peace offerings unto the LORD, with the basket of unleavened bread: the priest shall offer also his meat offering, and his drink offering.

18 And the Nazarite shall shave the head of his separation at the door of the tabernacle of the congregation, and shall take the hair of the head of his separation, and put it in the fire which is under the sacrifice of the peace offerings.

19 And the priest shall take the sodden shoulder of the ram, and one unleavened cake out of the basket, and one unleavened wafer, and shall put them upon the hands of the Nazarite, after the hair of his separation is shaven:

20 And the priest shall wave them for a wave offering before the LORD: this is holy for the priest, with the wave breast and heave shoulder: and after that the Nazarite may drink wine.

21 This is the law of the Nazarite who hath vowed, and of his offering unto the LORD for his separation, beside that that his hand shall get: according to the vow which he vowed, so he must do after the law of his separation.

22 And the LORD spake unto Moses, saying,

23 Speak unto Aaron and unto his sons, saying, On this wise ye shall bless the children of Israel, saying unto them,

24 The LORD bless thee, and keep thee:

25 The LORD make his face shine upon thee, and be gracious unto thee:

26 The LORD lift up his countenance upon thee, and give thee peace.

27 And they shall put my name upon the children of Israel; and I will bless them.

CHAPTER 7

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1 And it came to pass on the day that Moses had fully set up the tabernacle, and had anointed it, and sanctified it, and all the instruments thereof, both the altar and all the vessels thereof, and had anointed them, and sanctified them;

2 That the princes of Israel, heads of the house of their fathers, who were the princes of the tribes, and were over them that were numbered, offered:

3 And they brought their offering before the LORD, six covered wagons, and twelve oxen; a wagon for two of the princes, and for each one an ox: and they brought them before the tabernacle.

4 And the LORD spake unto Moses, saying,

5 Take it of them, that they may be to do the service of the tabernacle of the congregation; and thou shalt give them unto the Levites, to every man according to his service.

6 And Moses took the wagons and the oxen, and gave them unto the Levites.

7 Two wagons and four oxen he gave unto the sons of Gershon, according to their service:

8 And four wagons and eight oxen he gave unto the sons of Merari, according unto their service, under the hand of Ithamar the son of Aaron the priest.

9 But unto the sons of Kohath he gave none: because the service of the sanctuary belonging unto them was that they should bear upon their shoulders.

10 And the princes offered for dedicating of the altar in the day that it was anointed, even the princes offered their offering before the altar.

11 And the LORD said unto Moses, They shall offer their offering, each prince on his day, for the dedicating of the altar.

12 And he that offered his offering the first day was Nahshon the son of Amminadab, of the tribe of Judah:

13 And his offering was one silver charger, the weight thereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them were full of fine flour mingled with oil for a meat offering:

14 One spoon of ten shekels of gold, full of incense:

15 One young bullock, one ram, one lamb of the first year, for a burnt offering:

16 One kid of the goats for a sin offering:

17 And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Nahshon the son of Amminadab.

18 On the second day Nethaneel the son of Zuar, prince of Issachar, did offer:

19 He offered for his offering one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering:

20 One spoon of gold of ten shekels, full of incense:

21 One young bullock, one ram, one lamb of the first year, for a burnt offering:

22 One kid of the goats for a sin offering:

23 And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Nethaneel the son of Zuar.

24 On the third day Eliab the son of Helon, prince of the children of Zebulun, did offer:

25 His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering:

26 One golden spoon of ten shekels, full of incense:

27 One young bullock, one ram, one lamb of the first year, for a burnt offering:

28 One kid of the goats for a sin offering:

29 And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Eliab the son of Helon.

30 On the fourth day Elizur the son of Shedeur, prince of the children of Reuben, did offer:

31 His offering was one silver charger of the weight of an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering:

32 One golden spoon of ten shekels, full of incense:

33 One young bullock, one ram, one lamb of the first year, for a burnt offering:

34 One kid of the goats for a sin offering:

35 And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Elizur the son of Shedeur.

36 On the fifth day Shelumiel the son of Zurishaddai, prince of the children of Simeon, did offer:

37 His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering:

38 One golden spoon of ten shekels, full of incense:

39 One young bullock, one ram, one lamb of the first year, for a burnt offering:

40 One kid of the goats for a sin offering:

41 And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Shelumiel the son of Zurishaddai.

42 On the sixth day Eliasaph the son of Deuel, prince of the children of Gad, offered:

43 His offering was one silver charger of the weight of an hundred and thirty shekels, a silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering:

44 One golden spoon of ten shekels, full of incense:

45 One young bullock, one ram, one lamb of the first year, for a burnt offering:

46 One kid of the goats for a sin offering:

47 And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Eliasaph the son of Deuel.

48 On the seventh day Elishama the son of Ammihud, prince of the children of Ephraim, offered:

49 His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering:

50 One golden spoon of ten shekels, full of incense:

51 One young bullock, one ram, one lamb of the first year, for a burnt offering:

52 One kid of the goats for a sin offering:

53 And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Elishama the son of Ammihud.

54 On the eighth day offered Gamaliel the son of Pedahzur, prince of the children of Manasseh:

55 His offering was one silver charger of the weight of an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering:

56 One golden spoon of ten shekels, full of incense:

57 One young bullock, one ram, one lamb of the first year, for a burnt offering:

58 One kid of the goats for a sin offering:

59 And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Gamaliel the son of Pedahzur.

60 On the ninth day Abidan the son of Gideoni, prince of the children of Benjamin, offered:

61 His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering:

62 One golden spoon of ten shekels, full of incense:

63 One young bullock, one ram, one lamb of the first year, for a burnt offering:

64 One kid of the goats for a sin offering:

65 And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Abidan the son of Gideoni.

66 On the tenth day Ahiezer the son of Ammishaddai, prince of the children of Dan, offered:

67 His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering:

68 One golden spoon of ten shekels, full of incense:

69 One young bullock, one ram, one lamb of the first year, for a burnt offering:

70 One kid of the goats for a sin offering:

71 And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Ahiezer the son of Ammishaddai.

72 On the eleventh day Pagiel the son of Ocran, prince of the children of Asher, offered:

73 His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering:

74 One golden spoon of ten shekels, full of incense:

75 One young bullock, one ram, one lamb of the first year, for a burnt offering:

76 One kid of the goats for a sin offering:

77 And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Pagiel the son of Ocran.

78 On the twelfth day Ahira the son of Enan, prince of the children of Naphtali, offered:

79 His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering:

80 One golden spoon of ten shekels, full of incense:

81 One young bullock, one ram, one lamb of the first year, for a burnt offering:

82 One kid of the goats for a sin offering:

83 And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Ahira the son of Enan.

84 This was the dedication of the altar, in the day when it was anointed, by the princes of Israel: twelve chargers of silver, twelve silver bowls, twelve spoons of gold:

85 Each charger of silver weighing an hundred and thirty shekels, each bowl seventy: all the silver vessels weighed two thousand and four hundred shekels, after the shekel of the sanctuary:

86 The golden spoons were twelve, full of incense, weighing ten shekels apiece, after the shekel of the sanctuary: all the gold of the spoons was an hundred and twenty shekels.

87 All the oxen for the burnt offering were twelve bullocks, the rams twelve, the lambs of the first year twelve, with their meat offering: and the kids of the goats for sin offering twelve.

88 And all the oxen for the sacrifice of the peace offerings were twenty and four bullocks, the rams sixty, the he goats sixty, the lambs of the first year sixty. This was the dedication of the altar, after that it was anointed.

89 And when Moses was gone into the tabernacle of the congregation to speak with him, then he heard the voice of one speaking unto him from off the mercy seat that was upon the ark of testimony, from between the two cherubims: and he spake unto him.

CHAPTER 8

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1 And the LORD spake unto Moses, saying,

2 Speak unto Aaron, and say unto him, When thou lightest the lamps, the seven lamps shall give light over against the candlestick.

3 And Aaron did so; he lighted the lamps thereof over against the candlestick, as the LORD commanded Moses.

4 And this work of the candlestick was of beaten gold, unto the shaft thereof, unto the flowers thereof, was beaten work: according unto the pattern which the LORD had shewed Moses, so he made the candlestick.

5 And the LORD spake unto Moses, saying,

6 Take the Levites from among the children of Israel, and cleanse them.

7 And thus shalt thou do unto them, to cleanse them: Sprinkle water of purifying upon them, and let them shave all their flesh, and let them wash their clothes, and so make themselves clean.

8 Then let them take a young bullock with his meat offering, even fine flour mingled with oil, and another young bullock shalt thou take for a sin offering.

9 And thou shalt bring the Levites before the tabernacle of the congregation: and thou shalt gather the whole assembly of the children of Israel together:

10 And thou shalt bring the Levites before the LORD: and the children of Israel shall put their hands upon the Levites:

11 And Aaron shall offer the Levites before the LORD for an offering of the children of Israel, that they may execute the service of the LORD.

12 And the Levites shall lay their hands upon the heads of the bullocks: and thou shalt offer the one for a sin offering, and the other for a burnt offering, unto the LORD, to make an atonement for the Levites.

13 And thou shalt set the Levites before Aaron, and before his sons, and offer them for an offering unto the LORD.

14 Thus shalt thou separate the Levites from among the children of Israel: and the Levites shall be mine.

15 And after that shall the Levites go in to do the service of the tabernacle of the congregation: and thou shalt cleanse them, and offer them for an offering.

16 For they are wholly given unto me from among the children of Israel; instead of such as open every womb, even instead of the firstborn of all the children of Israel, have I taken them unto me.

17 For all the firstborn of the children of Israel are mine, both man and beast: on the day that I smote every firstborn in the land of Egypt I sanctified them for myself.

18 And I have taken the Levites for all the firstborn of the children of Israel.

19 And I have given the Levites as a gift to Aaron and to his sons from among the children of Israel, to do the service of the children of Israel in the tabernacle of the congregation, and to make an atonement for the children of Israel: that there be no plague among the children of Israel, when the children of Israel come nigh unto the sanctuary.

20 And Moses, and Aaron, and all the congregation of the children of Israel, did to the Levites according unto all that the LORD commanded Moses concerning the Levites, so did the children of Israel unto them.

21 And the Levites were purified, and they washed their clothes; and Aaron offered them as an offering before the LORD; and Aaron made an atonement for them to cleanse them.

22 And after that went the Levites in to do their service in the tabernacle of the congregation before Aaron, and before his sons: as the LORD had commanded Moses concerning the Levites, so did they unto them.

23 And the LORD spake unto Moses, saying,

24 This is it that belongeth unto the Levites: from twenty and five years old and upward they shall go in to wait upon the service of the tabernacle of the congregation:

25 And from the age of fifty years they shall cease waiting upon the service thereof, and shall serve no more:

26 But shall minister with their brethren in the tabernacle of the congregation, to keep the charge, and shall do no service. Thus shalt thou do unto the Levites touching their charge.

CHAPTER 9

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1 And the LORD spake unto Moses in the wilderness of Sinai, in the first month of the second year after they were come out of the land of Egypt, saying,

2 Let the children of Israel also keep the passover at his appointed season.

3 In the fourteenth day of this month, at even, ye shall keep it in his appointed season: according to all the rites of it, and according to all the ceremonies thereof, shall ye keep it.

4 And Moses spake unto the children of Israel, that they should keep the passover.

5 And they kept the passover on the fourteenth day of the first month at even in the wilderness of Sinai: according to all that the LORD commanded Moses, so did the children of Israel.

6 And there were certain men, who were defiled by the dead body of a man, that they could not keep the passover on that day: and they came before Moses and before Aaron on that day:

7 And those men said unto him, We are defiled by the dead body of a man: wherefore are we kept back, that we may not offer an offering of the LORD in his appointed season among the children of Israel?

8 And Moses said unto them, Stand still, and I will hear what the LORD will command concerning you.

9 And the LORD spake unto Moses, saying,

10 Speak unto the children of Israel, saying, If any man of you or of your posterity shall be unclean by reason of a dead body, or be in a journey afar off, yet he shall keep the passover unto the LORD.

11 The fourteenth day of the second month at even they shall keep it, and eat it with unleavened bread and bitter herbs.

12 They shall leave none of it unto the morning, nor break any bone of it: according to all the ordinances of the passover they shall keep it.

13 But the man that is clean, and is not in a journey, and forbeareth to keep the passover, even the same soul shall be cut off from among his people: because he brought not the offering of the LORD in his appointed season, that man shall bear his sin.

14 And if a stranger shall sojourn among you, and will keep the passover unto the LORD; according to the ordinance of the passover, and according to the manner thereof, so shall he do: ye shall have one ordinance, both for the stranger, and for him that was born in the land.

15 And on the day that the tabernacle was reared up the cloud covered the tabernacle, namely, the tent of the testimony: and at even there was upon the tabernacle as it were the appearance of fire, until the morning.

16 So it was alway: the cloud covered it by day, and the appearance of fire by night.

17 And when the cloud was taken up from the tabernacle, then after that the children of Israel journeyed: and in the place where the cloud abode, there the children of Israel pitched their tents.

18 At the commandment of the LORD the children of Israel journeyed, and at the commandment of the LORD they pitched: as long as the cloud abode upon the tabernacle they rested in their tents.

19 And when the cloud tarried long upon the tabernacle many days, then the children of Israel kept the charge of the LORD, and journeyed not.

20 And so it was, when the cloud was a few days upon the tabernacle; according to the commandment of the LORD they abode in their tents, and according to the commandment of the LORD they journeyed.

21 And so it was, when the cloud abode from even unto the morning, and that the cloud was taken up in the morning, then they journeyed: whether it was by day or by night that the cloud was taken up, they journeyed.

22 Or whether it were two days, or a month, or a year, that the cloud tarried upon the tabernacle, remaining thereon, the children of Israel abode in their tents, and journeyed not: but when it was taken up, they journeyed.

23 At the commandment of the LORD they rested in the tents, and at the commandment of the LORD they journeyed: they kept the charge of the LORD, at the commandment of the LORD by the hand of Moses.

CHAPTER 10

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1 And the LORD spake unto Moses, saying,

2 Make thee two trumpets of silver; of a whole piece shalt thou make them: that thou mayest use them for the calling of the assembly, and for the journeying of the camps.

3 And when they shall blow with them, all the assembly shall assemble themselves to thee at the door of the tabernacle of the congregation.

4 And if they blow but with one trumpet, then the princes, which are heads of the thousands of Israel, shall gather themselves unto thee.

5 When ye blow an alarm, then the camps that lie on the east parts shall go forward.

6 When ye blow an alarm the second time, then the camps that lie on the south side shall take their journey: they shall blow an alarm for their journeys.

7 But when the congregation is to be gathered together, ye shall blow, but ye shall not sound an alarm.

8 And the sons of Aaron, the priests, shall blow with the trumpets; and they shall be to you for an ordinance for ever throughout your generations.

9 And if ye go to war in your land against the enemy that oppresseth you, then ye shall blow an alarm with the trumpets; and ye shall be remembered before the LORD your God, and ye shall be saved from your enemies.

10 Also in the day of your gladness, and in your solemn days, and in the beginnings of your months, ye shall blow with the trumpets over your burnt offerings, and over the sacrifices of your peace offerings; that they may be to you for a memorial before your God: I am the LORD your God.

11 And it came to pass on the twentieth day of the second month, in the second year, that the cloud was taken up from off the tabernacle of the testimony.

12 And the children of Israel took their journeys out of the wilderness of Sinai; and the cloud rested in the wilderness of Paran.

13 And they first took their journey according to the commandment of the LORD by the hand of Moses.

14 In the first place went the standard of the camp of the children of Judah according to their armies: and over his host was Nahshon the son of Amminadab.

15 And over the host of the tribe of the children of Issachar was Nethaneel the son of Zuar.

16 And over the host of the tribe of the children of Zebulun was Eliab the son of Helon.

17 And the tabernacle was taken down; and the sons of Gershon and the sons of Merari set forward, bearing the tabernacle.

18 And the standard of the camp of Reuben set forward according to their armies: and over his host was Elizur the son of Shedeur.

19 And over the host of the tribe of the children of Simeon was Shelumiel the son of Zurishaddai.

20 And over the host of the tribe of the children of Gad was Eliasaph the son of Deuel.

21 And the Kohathites set forward, bearing the sanctuary: and the other did set up the tabernacle against they came.

22 And the standard of the camp of the children of Ephraim set forward according to their armies: and over his host was Elishama the son of Ammihud.

23 And over the host of the tribe of the children of Manasseh was Gamaliel the son of Pedahzur.

24 And over the host of the tribe of the children of Benjamin was Abidan the son of Gideoni.

25 And the standard of the camp of the children of Dan set forward, which was the rereward of all the camps throughout their hosts: and over his host was Ahiezer the son of Ammishaddai.

26 And over the host of the tribe of the children of Asher was Pagiel the son of Ocran.

27 And over the host of the tribe of the children of Naphtali was Ahira the son of Enan.

28 Thus were the journeyings of the children of Israel according to their armies, when they set forward.

29 And Moses said unto Hobab, the son of Raguel the Midianite, Moses' father in law, We are journeying unto the place of which the LORD said, I will give it you: come thou with us, and we will do thee good: for the LORD hath spoken good concerning Israel.

30 And he said unto him, I will not go; but I will depart to mine own land, and to my kindred.

31 And he said, Leave us not, I pray thee; forasmuch as thou knowest how we are to encamp in the wilderness, and thou mayest be to us instead of eyes.

32 And it shall be, if thou go with us, yea, it shall be, that what goodness the LORD shall do unto us, the same will we do unto thee.

33 And they departed from the mount of the LORD three days' journey: and the ark of the covenant of the LORD went before them in the three days' journey, to search out a resting place for them.

34 And the cloud of the LORD was upon them by day, when they went out of the camp.

35 And it came to pass, when the ark set forward, that Moses said, Rise up, LORD, and let thine enemies be scattered; and let them that hate thee flee before thee.

36 And when it rested, he said, Return, O LORD, unto the many thousands of Israel.

CHAPTER 11

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1 And when the people complained, it displeased the LORD: and the LORD heard it; and his anger was kindled; and the fire of the LORD burnt among them, and consumed them that were in the uttermost parts of the camp.

2 And the people cried unto Moses; and when Moses prayed unto the LORD, the fire was quenched.

3 And he called the name of the place Taberah: because the fire of the LORD burnt among them.

4 And the mixt multitude that was among them fell a lusting: and the children of Israel also wept again, and said, Who shall give us flesh to eat?

5 We remember the fish, which we did eat in Egypt freely; the cucumbers, and the melons, and the leeks, and the onions, and the garlick:

6 But now our soul is dried away: there is nothing at all, beside this manna, before our eyes.

7 And the manna was as coriander seed, and the colour thereof as the colour of bdellium.

8 And the people went about, and gathered it, and ground it in mills, or beat it in a mortar, and baked it in pans, and made cakes of it: and the taste of it was as the taste of fresh oil.

9 And when the dew fell upon the camp in the night, the manna fell upon it.

10 Then Moses heard the people weep throughout their families, every man in the door of his tent: and the anger of the LORD was kindled greatly; Moses also was displeased.

11 And Moses said unto the LORD, Wherefore hast thou afflicted thy servant? and wherefore have I not found favour in thy sight, that thou layest the burden of all this people upon me?

12 Have I conceived all this people? have I begotten them, that thou shouldest say unto me, Carry them in thy bosom, as a nursing father beareth the sucking child, unto the land which thou swarest unto their fathers?

13 Whence should I have flesh to give unto all this people? for they weep unto me, saying, Give us flesh, that we may eat.

14 I am not able to bear all this people alone, because it is too heavy for me.

15 And if thou deal thus with me, kill me, I pray thee, out of hand, if I have found favour in thy sight; and let me not see my wretchedness.

16 And the LORD said unto Moses, Gather unto me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tabernacle of the congregation, that they may stand there with thee.

17 And I will come down and talk with thee there: and I will take of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone.

18 And say thou unto the people, Sanctify yourselves against to morrow, and ye shall eat flesh: for ye have wept in the ears of the LORD, saying, Who shall give us flesh to eat? for it was well with us in Egypt: therefore the LORD will give you flesh, and ye shall eat.

19 Ye shall not eat one day, nor two days, nor five days, neither ten days, nor twenty days;

20 But even a whole month, until it come out at your nostrils, and it be loathsome unto you: because that ye have despised the LORD which is among you, and have wept before him, saying, Why came we forth out of Egypt?

21 And Moses said, The people, among whom I am, are six hundred thousand footmen; and thou hast said, I will give them flesh, that they may eat a whole month.

22 Shall the flocks and the herds be slain for them, to suffice them? or shall all the fish of the sea be gathered together for them, to suffice them?

23 And the LORD said unto Moses, Is the LORD'S hand waxed short? thou shalt see now whether my word shall come to pass unto thee or not.

24 And Moses went out, and told the people the words of the LORD, and gathered the seventy men of the elders of the people, and set them round about the tabernacle.

25 And the LORD came down in a cloud, and spake unto him, and took of the spirit that was upon him, and gave it unto the seventy elders: and it came to pass, that, when the spirit rested upon them, they prophesied, and did not cease.

26 But there remained two of the men in the camp, the name of the one was Eldad, and the name of the other Medad: and the spirit rested upon them; and they were of them that were written, but went not out unto the tabernacle: and they prophesied in the camp.

27 And there ran a young man, and told Moses, and said, Eldad and Medad do prophesy in the camp.

28 And Joshua the son of Nun, the servant of Moses, one of his young men, answered and said, My lord Moses, forbid them.

29 And Moses said unto him, Enviest thou for my sake? would God that all the LORD'S people were prophets, and that the LORD would put his spirit upon them!

30 And Moses gat him into the camp, he and the elders of Israel.

31 And there went forth a wind from the LORD, and brought quails from the sea, and let them fall by the camp, as it were a day's journey on this side, and as it were a day's journey on the other side, round about the camp, and as it were two cubits high upon the face of the earth.

32 And the people stood up all that day, and all that night, and all the next day, and they gathered the quails: he that gathered least gathered ten homers: and they spread them all abroad for themselves round about the camp.

33 And while the flesh was yet between their teeth, ere it was chewed, the wrath of the LORD was kindled against the people, and the LORD smote the people with a very great plague.

34 And he called the name of that place Kibrothhattaavah: because there they buried the people that lusted.

35 And the people journeyed from Kibrothhattaavah unto Hazeroth; and abode at Hazeroth.

CHAPTER 12

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1 And Miriam and Aaron spake against Moses because of the Ethiopian woman whom he had married: for he had married an Ethiopian woman.

2 And they said, Hath the LORD indeed spoken only by Moses? hath he not spoken also by us? And the LORD heard it.

3 (Now the man Moses was very meek, above all the men which were upon the face of the earth.)

4 And the LORD spake suddenly unto Moses, and unto Aaron, and unto Miriam, Come out ye three unto the tabernacle of the congregation. And they three came out.

5 And the LORD came down in the pillar of the cloud, and stood in the door of the tabernacle, and called Aaron and Miriam: and they both came forth.

6 And he said, Hear now my words: If there be a prophet among you, I the LORD will make myself known unto him in a vision, and will speak unto him in a dream.

7 My servant Moses is not so, who is faithful in all mine house.

8 With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the LORD shall he behold: wherefore then were ye not afraid to speak against my servant Moses?

9 And the anger of the LORD was kindled against them; and he departed.

10 And the cloud departed from off the tabernacle; and, behold, Miriam became leprous, white as snow: and Aaron looked upon Miriam, and, behold, she was leprous.

11 And Aaron said unto Moses, Alas, my lord, I beseech thee, lay not the sin upon us, wherein we have done foolishly, and wherein we have sinned.

12 Let her not be as one dead, of whom the flesh is half consumed when he cometh out of his mother's womb.

13 And Moses cried unto the LORD, saying, Heal her now, O God, I beseech thee.

14 And the LORD said unto Moses, If her father had but spit in her face, should she not be ashamed seven days? let her be shut out from the camp seven days, and after that let her be received in again.

15 And Miriam was shut out from the camp seven days: and the people journeyed not till Miriam was brought in again.

16 And afterward the people removed from Hazeroth, and pitched in the wilderness of Paran.

CHAPTER 13

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1 And the LORD spake unto Moses, saying,

2 Send thou men, that they may search the land of Canaan, which I give unto the children of Israel: of every tribe of their fathers shall ye send a man, every one a ruler among them.

3 And Moses by the commandment of the LORD sent them from the wilderness of Paran: all those men were heads of the children of Israel.

4 And these were their names: of the tribe of Reuben, Shammua the son of Zaccur.

5 Of the tribe of Simeon, Shaphat the son of Hori.

6 Of the tribe of Judah, Caleb the son of Jephunneh.

7 Of the tribe of Issachar, Igal the son of Joseph.

8 Of the tribe of Ephraim, Oshea the son of Nun.

9 Of the tribe of Benjamin, Palti the son of Raphu.

10 Of the tribe of Zebulun, Gaddiel the son of Sodi.

11 Of the tribe of Joseph, namely, of the tribe of Manasseh, Gaddi the son of Susi.

12 Of the tribe of Dan, Ammiel the son of Gemalli.

13 Of the tribe of Asher, Sethur the son of Michael.

14 Of the tribe of Naphtali, Nahbi the son of Vophsi.

15 Of the tribe of Gad, Geuel the son of Machi.

16 These are the names of the men which Moses sent to spy out the land. And Moses called Oshea the son of Nun Jehoshua.

17 And Moses sent them to spy out the land of Canaan, and said unto them, Get you up this way southward, and go up into the mountain:

18 And see the land, what it is; and the people that dwelleth therein, whether they be strong or weak, few or many;

19 And what the land is that they dwell in, whether it be good or bad; and what cities they be that they dwell in, whether in tents, or in strong holds;

20 And what the land is, whether it be fat or lean, whether there be wood therein, or not. And be ye of good courage, and bring of the fruit of the land. Now the time was the time of the firstripe grapes.

21 So they went up, and searched the land from the wilderness of Zin unto Rehob, as men come to Hamath.

22 And they ascended by the south, and came unto Hebron; where Ahiman, Sheshai, and Talmai, the children of Anak, were. (Now Hebron was built seven years before Zoan in Egypt.)

23 And they came unto the brook of Eshcol, and cut down from thence a branch with one cluster of grapes, and they bare it between two upon a staff; and they brought of the pomegranates, and of the figs.

24 The place was called the brook Eshcol, because of the cluster of grapes which the children of Israel cut down from thence.

25 And they returned from searching of the land after forty days.

26 And they went and came to Moses, and to Aaron, and to all the congregation of the children of Israel, unto the wilderness of Paran, to Kadesh; and brought back word unto them, and unto all the congregation, and shewed them the fruit of the land.

27 And they told him, and said, We came unto the land whither thou sentest us, and surely it floweth with milk and honey; and this is the fruit of it.

28 Nevertheless the people be strong that dwell in the land, and the cities are walled, and very great: and moreover we saw the children of Anak there.

29 The Amalekites dwell in the land of the south: and the Hittites, and the Jebusites, and the Amorites, dwell in the mountains: and the Canaanites dwell by the sea, and by the coast of Jordan.

30 And Caleb stilled the people before Moses, and said, Let us go up at once, and possess it; for we are well able to overcome it.

31 But the men that went up with him said, We be not able to go up against the people; for they are stronger than we.

32 And they brought up an evil report of the land which they had searched unto the children of Israel, saying, The land, through which we have gone to search it, is a land that eateth up the inhabitants thereof; and all the people that we saw in it are men of a great stature.

33 And there we saw the giants, the sons of Anak, which come of the giants: and we were in our own sight as grasshoppers, and so we were in their sight.

CHAPTER 14

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1 And all the congregation lifted up their voice, and cried; and the people wept that night.

2 And all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would God that we had died in the land of Egypt! or would God we had died in this wilderness!

3 And wherefore hath the LORD brought us unto this land, to fall by the sword, that our wives and our children should be a prey? were it not better for us to return into Egypt?

4 And they said one to another, Let us make a captain, and let us return into Egypt.

5 Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel.

6 And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes:

7 And they spake unto all the company of the children of Israel, saying, The land, which we passed through to search it, is an exceeding good land.

8 If the LORD delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey.

9 Only rebel not ye against the LORD, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the LORD is with us: fear them not.

10 But all the congregation bade stone them with stones. And the glory of the LORD appeared in the tabernacle of the congregation before all the children of Israel.

11 And the LORD said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them?

12 I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they.

13 And Moses said unto the LORD, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them;)

14 And they will tell it to the inhabitants of this land: for they have heard that thou LORD art among this people, that thou LORD art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night.

15 Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying,

16 Because the LORD was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness.

17 And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying,

18 The LORD is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation.

19 Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now.

20 And the LORD said, I have pardoned according to thy word:

21 But as truly as I live, all the earth shall be filled with the glory of the LORD.

22 Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice;

23 Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it:

24 But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it.

25 (Now the Amalekites and the Canaanites dwelt in the valley.) To morrow turn you, and get you into the wilderness by the way of the Red sea.

26 And the LORD spake unto Moses and unto Aaron, saying,

27 How long shall I bear with this evil congregation, which murmur against me? I have heard the murmurings of the children of Israel, which they murmur against me.

28 Say unto them, As truly as I live, saith the LORD, as ye have spoken in mine ears, so will I do to you:

29 Your carcases shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me,

30 Doubtless ye shall not come into the land, concerning which I sware to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun.

31 But your little ones, which ye said should be a prey, them will I bring in, and they shall know the land which ye have despised.

32 But as for you, your carcases, they shall fall in this wilderness.

33 And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcases be wasted in the wilderness.

34 After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise.

35 I the LORD have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die.

36 And the men, which Moses sent to search the land, who returned, and made all the congregation to murmur against him, by bringing up a slander upon the land,

37 Even those men that did bring up the evil report upon the land, died by the plague before the LORD.

38 But Joshua the son of Nun, and Caleb the son of Jephunneh, which were of the men that went to search the land, lived still.

39 And Moses told these sayings unto all the children of Israel: and the people mourned greatly.

40 And they rose up early in the morning, and gat them up into the top of the mountain, saying, Lo, we be here, and will go up unto the place which the LORD hath promised: for we have sinned.

41 And Moses said, Wherefore now do ye transgress the commandment of the LORD? but it shall not prosper.

42 Go not up, for the LORD is not among you; that ye be not smitten before your enemies.

43 For the Amalekites and the Canaanites are there before you, and ye shall fall by the sword: because ye are turned away from the LORD, therefore the LORD will not be with you.

44 But they presumed to go up unto the hill top: nevertheless the ark of the covenant of the LORD, and Moses, departed not out of the camp.

45 Then the Amalekites came down, and the Canaanites which dwelt in that hill, and smote them, and discomfited them, even unto Hormah.

CHAPTER 15

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1 And the LORD spake unto Moses, saying,

2 Speak unto the children of Israel, and say unto them, When ye be come into the land of your habitations, which I give unto you,

3 And will make an offering by fire unto the LORD, a burnt offering, or a sacrifice in performing a vow, or in a freewill offering, or in your solemn feasts, to make a sweet savour unto the LORD, of the herd, or of the flock:

4 Then shall he that offereth his offering unto the LORD bring a meat offering of a tenth deal of flour mingled with the fourth part of an hin of oil.

5 And the fourth part of an hin of wine for a drink offering shalt thou prepare with the burnt offering or sacrifice, for one lamb.

6 Or for a ram, thou shalt prepare for a meat offering two tenth deals of flour mingled with the third part of an hin of oil.

7 And for a drink offering thou shalt offer the third part of an hin of wine, for a sweet savour unto the LORD.

8 And when thou preparest a bullock for a burnt offering, or for a sacrifice in performing a vow, or peace offerings unto the LORD:

9 Then shall he bring with a bullock a meat offering of three tenth deals of flour mingled with half an hin of oil.

10 And thou shalt bring for a drink offering half an hin of wine, for an offering made by fire, of a sweet savour unto the LORD.

11 Thus shall it be done for one bullock, or for one ram, or for a lamb, or a kid.

12 According to the number that ye shall prepare, so shall ye do to every one according to their number.

13 All that are born of the country shall do these things after this manner, in offering an offering made by fire, of a sweet savour unto the LORD.

14 And if a stranger sojourn with you, or whosoever be among you in your generations, and will offer an offering made by fire, of a sweet savour unto the LORD; as ye do, so he shall do.

15 One ordinance shall be both for you of the congregation, and also for the stranger that sojourneth with you, an ordinance for ever in your generations: as ye are, so shall the stranger be before the LORD.

16 One law and one manner shall be for you, and for the stranger that sojourneth with you.

17 And the LORD spake unto Moses, saying,

18 Speak unto the children of Israel, and say unto them, When ye come into the land whither I bring you,

19 Then it shall be, that, when ye eat of the bread of the land, ye shall offer up an heave offering unto the LORD.

20 Ye shall offer up a cake of the first of your dough for an heave offering: as ye do the heave offering of the threshingfloor, so shall ye heave it.

21 Of the first of your dough ye shall give unto the LORD an heave offering in your generations.

22 And if ye have erred, and not observed all these commandments, which the LORD hath spoken unto Moses,

23 Even all that the LORD hath commanded you by the hand of Moses, from the day that the LORD commanded Moses, and henceforward among your generations;

24 Then it shall be, if ought be committed by ignorance without the knowledge of the congregation, that all the congregation shall offer one young bullock for a burnt offering, for a sweet savour unto the LORD, with his meat offering, and his drink offering, according to the manner, and one kid of the goats for a sin offering.

25 And the priest shall make an atonement for all the congregation of the children of Israel, and it shall be forgiven them; for it is ignorance: and they shall bring their offering, a sacrifice made by fire unto the LORD, and their sin offering before the LORD, for their ignorance:

26 And it shall be forgiven all the congregation of the children of Israel, and the stranger that sojourneth among them; seeing all the people were in ignorance.

27 And if any soul sin through ignorance, then he shall bring a she goat of the first year for a sin offering.

28 And the priest shall make an atonement for the soul that sinneth ignorantly, when he sinneth by ignorance before the LORD, to make an atonement for him; and it shall be forgiven him.

29 Ye shall have one law for him that sinneth through ignorance, both for him that is born among the children of Israel, and for the stranger that sojourneth among them.

30 But the soul that doeth ought presumptuously, whether he be born in the land, or a stranger, the same reproacheth the LORD; and that soul shall be cut off from among his people.

31 Because he hath despised the word of the LORD, and hath broken his commandment, that soul shall utterly be cut off; his iniquity shall be upon him.

32 And while the children of Israel were in the wilderness, they found a man that gathered sticks upon the sabbath day.

33 And they that found him gathering sticks brought him unto Moses and Aaron, and unto all the congregation.

34 And they put him in ward, because it was not declared what should be done to him.

35 And the LORD said unto Moses, The man shall be surely put to death: all the congregation shall stone him with stones without the camp.

36 And all the congregation brought him without the camp, and stoned him with stones, and he died; as the LORD commanded Moses.

37 And the LORD spake unto Moses, saying,

38 Speak unto the children of Israel, and bid them that they make them fringes in the borders of their garments throughout their generations, and that they put upon the fringe of the borders a ribband of blue:

39 And it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the LORD, and do them; and that ye seek not after your own heart and your own eyes, after which ye use to go a whoring:

40 That ye may remember, and do all my commandments, and be holy unto your God.

41 I am the LORD your God, which brought you out of the land of Egypt, to be your God: I am the LORD your God.

CHAPTER 16

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1 Now Korah, the son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men:

2 And they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown:

3 And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the LORD is among them: wherefore then lift ye up yourselves above the congregation of the LORD?

4 And when Moses heard it, he fell upon his face:

5 And he spake unto Korah and unto all his company, saying, Even to morrow the LORD will shew who are his, and who is holy; and will cause him to come near unto him: even him whom he hath chosen will he cause to come near unto him.

6 This do; Take you censers, Korah, and all his company;

7 And put fire therein, and put incense in them before the LORD to morrow: and it shall be that the man whom the LORD doth choose, he shall be holy: ye take too much upon you, ye sons of Levi.

8 And Moses said unto Korah, Hear, I pray you, ye sons of Levi:

9 Seemeth it but a small thing unto you, that the God of Israel hath separated you from the congregation of Israel, to bring you near to himself to do the service of the tabernacle of the LORD, and to stand before the congregation to minister unto them?

10 And he hath brought thee near to him, and all thy brethren the sons of Levi with thee: and seek ye the priesthood also?

11 For which cause both thou and all thy company are gathered together against the LORD: and what is Aaron, that ye murmur against him?

12 And Moses sent to call Dathan and Abiram, the sons of Eliab: which said, We will not come up:

13 Is it a small thing that thou hast brought us up out of a land that floweth with milk and honey, to kill us in the wilderness, except thou make thyself altogether a prince over us?

14 Moreover thou hast not brought us into a land that floweth with milk and honey, or given us inheritance of fields and vineyards: wilt thou put out the eyes of these men? we will not come up.

15 And Moses was very wroth, and said unto the LORD, Respect not thou their offering: I have not taken one ass from them, neither have I hurt one of them.

16 And Moses said unto Korah, Be thou and all thy company before the LORD, thou, and they, and Aaron, to morrow:

17 And take every man his censer, and put incense in them, and bring ye before the LORD every man his censer, two hundred and fifty censers; thou also, and Aaron, each of you his censer.

18 And they took every man his censer, and put fire in them, and laid incense thereon, and stood in the door of the tabernacle of the congregation with Moses and Aaron.

19 And Korah gathered all the congregation against them unto the door of the tabernacle of the congregation: and the glory of the LORD appeared unto all the congregation.

20 And the LORD spake unto Moses and unto Aaron, saying,

21 Separate yourselves from among this congregation, that I may consume them in a moment.

22 And they fell upon their faces, and said, O God, the God of the spirits of all flesh, shall one man sin, and wilt thou be wroth with all the congregation?

23 And the LORD spake unto Moses, saying,

24 Speak unto the congregation, saying, Get you up from about the tabernacle of Korah, Dathan, and Abiram.

25 And Moses rose up and went unto Dathan and Abiram; and the elders of Israel followed him.

26 And he spake unto the congregation, saying, Depart, I pray you, from the tents of these wicked men, and touch nothing of theirs, lest ye be consumed in all their sins.

27 So they gat up from the tabernacle of Korah, Dathan, and Abiram, on every side: and Dathan and Abiram came out, and stood in the door of their tents, and their wives, and their sons, and their little children.

28 And Moses said, Hereby ye shall know that the LORD hath sent me to do all these works; for I have not done them of mine own mind.

29 If these men die the common death of all men, or if they be visited after the visitation of all men; then the LORD hath not sent me.

30 But if the LORD make a new thing, and the earth open her mouth, and swallow them up, with all that appertain unto them, and they go down quick into the pit; then ye shall understand that these men have provoked the LORD.

31 And it came to pass, as he had made an end of speaking all these words, that the ground clave asunder that was under them:

32 And the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods.

33 They, and all that appertained to them, went down alive into the pit, and the earth closed upon them: and they perished from among the congregation.

34 And all Israel that were round about them fled at the cry of them: for they said, Lest the earth swallow us up also.

35 And there came out a fire from the LORD, and consumed the two hundred and fifty men that offered incense.

36 And the LORD spake unto Moses, saying,

37 Speak unto Eleazar the son of Aaron the priest, that he take up the censers out of the burning, and scatter thou the fire yonder; for they are hallowed.

38 The censers of these sinners against their own souls, let them make them broad plates for a covering of the altar: for they offered them before the LORD, therefore they are hallowed: and they shall be a sign unto the children of Israel.

39 And Eleazar the priest took the brasen censers, wherewith they that were burnt had offered; and they were made broad plates for a covering of the altar:

40 To be a memorial unto the children of Israel, that no stranger, which is not of the seed of Aaron, come near to offer incense before the LORD; that he be not as Korah, and as his company: as the LORD said to him by the hand of Moses.

41 But on the morrow all the congregation of the children of Israel murmured against Moses and against Aaron, saying, Ye have killed the people of the LORD.

42 And it came to pass, when the congregation was gathered against Moses and against Aaron, that they looked toward the tabernacle of the congregation: and, behold, the cloud covered it, and the glory of the LORD appeared.

43 And Moses and Aaron came before the tabernacle of the congregation.

44 And the LORD spake unto Moses, saying,

45 Get you up from among this congregation, that I may consume them as in a moment. And they fell upon their faces.

46 And Moses said unto Aaron, Take a censer, and put fire therein from off the altar, and put on incense, and go quickly unto the congregation, and make an atonement for them: for there is wrath gone out from the LORD; the plague is begun.

47 And Aaron took as Moses commanded, and ran into the midst of the congregation; and, behold, the plague was begun among the people: and he put on incense, and made an atonement for the people.

48 And he stood between the dead and the living; and the plague was stayed.

49 Now they that died in the plague were fourteen thousand and seven hundred, beside them that died about the matter of Korah.

50 And Aaron returned unto Moses unto the door of the tabernacle of the congregation: and the plague was stayed.

CHAPTER 17

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1 And the LORD spake unto Moses, saying,

2 Speak unto the children of Israel, and take of every one of them a rod according to the house of their fathers, of all their princes according to the house of their fathers twelve rods: write thou every man's name upon his rod.

3 And thou shalt write Aaron's name upon the rod of Levi: for one rod shall be for the head of the house of their fathers.

4 And thou shalt lay them up in the tabernacle of the congregation before the testimony, where I will meet with you.

5 And it shall come to pass, that the man's rod, whom I shall choose, shall blossom: and I will make to cease from me the murmurings of the children of Israel, whereby they murmur against you.

6 And Moses spake unto the children of Israel, and every one of their princes gave him a rod apiece, for each prince one, according to their fathers' houses, even twelve rods: and the rod of Aaron was among their rods.

7 And Moses laid up the rods before the LORD in the tabernacle of witness.

8 And it came to pass, that on the morrow Moses went into the tabernacle of witness; and, behold, the rod of Aaron for the house of Levi was budded, and brought forth buds, and bloomed blossoms, and yielded almonds.

9 And Moses brought out all the rods from before the LORD unto all the children of Israel: and they looked, and took every man his rod.

10 And the LORD said unto Moses, Bring Aaron's rod again before the testimony, to be kept for a token against the rebels; and thou shalt quite take away their murmurings from me, that they die not.

11 And Moses did so: as the LORD commanded him, so did he.

12 And the children of Israel spake unto Moses, saying, Behold, we die, we perish, we all perish.

13 Whosoever cometh any thing near unto the tabernacle of the LORD shall die: shall we be consumed with dying?

CHAPTER 18

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1 And the LORD said unto Aaron, Thou and thy sons and thy father's house with thee shall bear the iniquity of the sanctuary: and thou and thy sons with thee shall bear the iniquity of your priesthood.

2 And thy brethren also of the tribe of Levi, the tribe of thy father, bring thou with thee, that they may be joined unto thee, and minister unto thee: but thou and thy sons with thee shall minister before the tabernacle of witness.

3 And they shall keep thy charge, and the charge of all the tabernacle: only they shall not come nigh the vessels of the sanctuary and the altar, that neither they, nor ye also, die.

4 And they shall be joined unto thee, and keep the charge of the tabernacle of the congregation, for all the service of the tabernacle: and a stranger shall not come nigh unto you.

5 And ye shall keep the charge of the sanctuary, and the charge of the altar: that there be no wrath any more upon the children of Israel.

6 And I, behold, I have taken your brethren the Levites from among the children of Israel: to you they are given as a gift for the LORD, to do the service of the tabernacle of the congregation.

7 Therefore thou and thy sons with thee shall keep your priest's office for every thing of the altar, and within the vail; and ye shall serve: I have given your priest's office unto you as a service of gift: and the stranger that cometh nigh shall be put to death.

8 And the LORD spake unto Aaron, Behold, I also have given thee the charge of mine heave offerings of all the hallowed things of the children of Israel; unto thee have I given them by reason of the anointing, and to thy sons, by an ordinance for ever.

9 This shall be thine of the most holy things, reserved from the fire: every oblation of theirs, every meat offering of theirs, and every sin offering of theirs, and every trespass offering of theirs, which they shall render unto me, shall be most holy for thee and for thy sons.

10 In the most holy place shalt thou eat it; every male shall eat it: it shall be holy unto thee.

11 And this is thine; the heave offering of their gift, with all the wave offerings of the children of Israel: I have given them unto thee, and to thy sons and to thy daughters with thee, by a statute for ever: every one that is clean in thy house shall eat of it.

12 All the best of the oil, and all the best of the wine, and of the wheat, the firstfruits of them which they shall offer unto the LORD, them have I given thee.

13 And whatsoever is first ripe in the land, which they shall bring unto the LORD, shall be thine; every one that is clean in thine house shall eat of it.

14 Every thing devoted in Israel shall be thine.

15 Every thing that openeth the matrix in all flesh, which they bring unto the LORD, whether it be of men or beasts, shall be thine: nevertheless the firstborn of man shalt thou surely redeem, and the firstling of unclean beasts shalt thou redeem.

16 And those that are to be redeemed from a month old shalt thou redeem, according to thine estimation, for the money of five shekels, after the shekel of the sanctuary, which is twenty gerahs.

17 But the firstling of a cow, or the firstling of a sheep, or the firstling of a goat, thou shalt not redeem; they are holy: thou shalt sprinkle their blood upon the altar, and shalt burn their fat for an offering made by fire, for a sweet savour unto the LORD.

18 And the flesh of them shall be thine, as the wave breast and as the right shoulder are thine.

19 All the heave offerings of the holy things, which the children of Israel offer unto the LORD, have I given thee, and thy sons and thy daughters with thee, by a statute for ever: it is a covenant of salt for ever before the LORD unto thee and to thy seed with thee.

20 And the LORD spake unto Aaron, Thou shalt have no inheritance in their land, neither shalt thou have any part among them: I am thy part and thine inheritance among the children of Israel.

21 And, behold, I have given the children of Levi all the tenth in Israel for an inheritance, for their service which they serve, even the service of the tabernacle of the congregation.

22 Neither must the children of Israel henceforth come nigh the tabernacle of the congregation, lest they bear sin, and die.

23 But the Levites shall do the service of the tabernacle of the congregation, and they shall bear their iniquity: it shall be a statute for ever throughout your generations, that among the children of Israel they have no inheritance.

24 But the tithes of the children of Israel, which they offer as an heave offering unto the LORD, I have given to the Levites to inherit: therefore I have said unto them, Among the children of Israel they shall have no inheritance.

25 And the LORD spake unto Moses, saying,

26 Thus speak unto the Levites, and say unto them, When ye take of the children of Israel the tithes which I have given you from them for your inheritance, then ye shall offer up an heave offering of it for the LORD, even a tenth part of the tithe.

27 And this your heave offering shall be reckoned unto you, as though it were the corn of the threshingfloor, and as the fulness of the winepress.

28 Thus ye also shall offer an heave offering unto the LORD of all your tithes, which ye receive of the children of Israel; and ye shall give thereof the LORD'S heave offering to Aaron the priest.

29 Out of all your gifts ye shall offer every heave offering of the LORD, of all the best thereof, even the hallowed part thereof out of it.

30 Therefore thou shalt say unto them, When ye have heaved the best thereof from it, then it shall be counted unto the Levites as the increase of the threshingfloor, and as the increase of the winepress.

31 And ye shall eat it in every place, ye and your households: for it is your reward for your service in the tabernacle of the congregation.

32 And ye shall bear no sin by reason of it, when ye have heaved from it the best of it: neither shall ye pollute the holy things of the children of Israel, lest ye die.

CHAPTER 19

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1 And the LORD spake unto Moses and unto Aaron, saying,

2 This is the ordinance of the law which the LORD hath commanded, saying, Speak unto the children of Israel, that they bring thee a red heifer without spot, wherein is no blemish, and upon which never came yoke:

3 And ye shall give her unto Eleazar the priest, that he may bring her forth without the camp, and one shall slay her before his face:

4 And Eleazar the priest shall take of her blood with his finger, and sprinkle of her blood directly before the tabernacle of the congregation seven times:

5 And one shall burn the heifer in his sight; her skin, and her flesh, and her blood, with her dung, shall he burn:

6 And the priest shall take cedar wood, and hyssop, and scarlet, and cast it into the midst of the burning of the heifer.

7 Then the priest shall wash his clothes, and he shall bathe his flesh in water, and afterward he shall come into the camp, and the priest shall be unclean until the even.

8 And he that burneth her shall wash his clothes in water, and bathe his flesh in water, and shall be unclean until the even.

9 And a man that is clean shall gather up the ashes of the heifer, and lay them up without the camp in a clean place, and it shall be kept for the congregation of the children of Israel for a water of separation: it is a purification for sin.

10 And he that gathereth the ashes of the heifer shall wash his clothes, and be unclean until the even: and it shall be unto the children of Israel, and unto the stranger that sojourneth among them, for a statute for ever.

11 He that toucheth the dead body of any man shall be unclean seven days.

12 He shall purify himself with it on the third day, and on the seventh day he shall be clean: but if he purify not himself the third day, then the seventh day he shall not be clean.

13 Whosoever toucheth the dead body of any man that is dead, and purifieth not himself, defileth the tabernacle of the LORD; and that soul shall be cut off from Israel: because the water of separation was not sprinkled upon him, he shall be unclean; his uncleanness is yet upon him.

14 This is the law, when a man dieth in a tent: all that come into the tent, and all that is in the tent, shall be unclean seven days.

15 And every open vessel, which hath no covering bound upon it, is unclean.

16 And whosoever toucheth one that is slain with a sword in the open fields, or a dead body, or a bone of a man, or a grave, shall be unclean seven days.

17 And for an unclean person they shall take of the ashes of the burnt heifer of purification for sin, and running water shall be put thereto in a vessel:

18 And a clean person shall take hyssop, and dip it in the water, and sprinkle it upon the tent, and upon all the vessels, and upon the persons that were there, and upon him that touched a bone, or one slain, or one dead, or a grave:

19 And the clean person shall sprinkle upon the unclean on the third day, and on the seventh day: and on the seventh day he shall purify himself, and wash his clothes, and bathe himself in water, and shall be clean at even.

20 But the man that shall be unclean, and shall not purify himself, that soul shall be cut off from among the congregation, because he hath defiled the sanctuary of the LORD: the water of separation hath not been sprinkled upon him; he is unclean.

21 And it shall be a perpetual statute unto them, that he that sprinkleth the water of separation shall wash his clothes; and he that toucheth the water of separation shall be unclean until even.

22 And whatsoever the unclean person toucheth shall be unclean; and the soul that toucheth it shall be unclean until even.

CHAPTER 20

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1 Then came the children of Israel, even the whole congregation, into the desert of Zin in the first month: and the people abode in Kadesh; and Miriam died there, and was buried there.

2 And there was no water for the congregation: and they gathered themselves together against Moses and against Aaron.

3 And the people chode with Moses, and spake, saying, Would God that we had died when our brethren died before the LORD!

4 And why have ye brought up the congregation of the LORD into this wilderness, that we and our cattle should die there?

5 And wherefore have ye made us to come up out of Egypt, to bring us in unto this evil place? it is no place of seed, or of figs, or of vines, or of pomegranates; neither is there any water to drink.

6 And Moses and Aaron went from the presence of the assembly unto the door of the tabernacle of the congregation, and they fell upon their faces: and the glory of the LORD appeared unto them.

7 And the LORD spake unto Moses, saying,

8 Take the rod, and gather thou the assembly together, thou, and Aaron thy brother, and speak ye unto the rock before their eyes; and it shall give forth his water, and thou shalt bring forth to them water out of the rock: so thou shalt give the congregation and their beasts drink.

9 And Moses took the rod from before the LORD, as he commanded him.

10 And Moses and Aaron gathered the congregation together before the rock, and he said unto them, Hear now, ye rebels; must we fetch you water out of this rock?

11 And Moses lifted up his hand, and with his rod he smote the rock twice: and the water came out abundantly, and the congregation drank, and their beasts also.

12 And the LORD spake unto Moses and Aaron, Because ye believed me not, to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them.

13 This is the water of Meribah; because the children of Israel strove with the LORD, and he was sanctified in them.

14 And Moses sent messengers from Kadesh unto the king of Edom, Thus saith thy brother Israel, Thou knowest all the travail that hath befallen us:

15 How our fathers went down into Egypt, and we have dwelt in Egypt a long time; and the Egyptians vexed us, and our fathers:

16 And when we cried unto the LORD, he heard our voice, and sent an angel, and hath brought us forth out of Egypt: and, behold, we are in Kadesh, a city in the uttermost of thy border:

17 Let us pass, I pray thee, through thy country: we will not pass through the fields, or through the vineyards, neither will we drink of the water of the wells: we will go by the king's high way, we will not turn to the right hand nor to the left, until we have passed thy borders.

18 And Edom said unto him, Thou shalt not pass by me, lest I come out against thee with the sword.

19 And the children of Israel said unto him, We will go by the high way: and if I and my cattle drink of thy water, then I will pay for it: I will only, without doing any thing else, go through on my feet.

20 And he said, Thou shalt not go through. And Edom came out against him with much people, and with a strong hand.

21 Thus Edom refused to give Israel passage through his border: wherefore Israel turned away from him.

22 And the children of Israel, even the whole congregation, journeyed from Kadesh, and came unto mount Hor.

23 And the LORD spake unto Moses and Aaron in mount Hor, by the coast of the land of Edom, saying,

24 Aaron shall be gathered unto his people: for he shall not enter into the land which I have given unto the children of Israel, because ye rebelled against my word at the water of Meribah.

25 Take Aaron and Eleazar his son, and bring them up unto mount Hor:

26 And strip Aaron of his garments, and put them upon Eleazar his son: and Aaron shall be gathered unto his people, and shall die there.

27 And Moses did as the LORD commanded: and they went up into mount Hor in the sight of all the congregation.

28 And Moses stripped Aaron of his garments, and put them upon Eleazar his son; and Aaron died there in the top of the mount: and Moses and Eleazar came down from the mount.

29 And when all the congregation saw that Aaron was dead, they mourned for Aaron thirty days, even all the house of Israel.

CHAPTER 21

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1 And when king Arad the Canaanite, which dwelt in the south, heard tell that Israel came by the way of the spies; then he fought against Israel, and took some of them prisoners.

2 And Israel vowed a vow unto the LORD, and said, If thou wilt indeed deliver this people into my hand, then I will utterly destroy their cities.

3 And the LORD hearkened to the voice of Israel, and delivered up the Canaanites; and they utterly destroyed them and their cities: and he called the name of the place Hormah.

4 And they journeyed from mount Hor by the way of the Red sea, to compass the land of Edom: and the soul of the people was much discouraged because of the way.

5 And the people spake against God, and against Moses, Wherefore have ye brought us up out of Egypt to die in the wilderness? for there is no bread, neither is there any water; and our soul loatheth this light bread.

6 And the LORD sent fiery serpents among the people, and they bit the people; and much people of Israel died.

7 Therefore the people came to Moses, and said, We have sinned, for we have spoken against the LORD, and against thee; pray unto the LORD, that he take away the serpents from us. And Moses prayed for the people.

8 And the LORD said unto Moses, Make thee a fiery serpent, and set it upon a pole: and it shall come to pass, that every one that is bitten, when he looketh upon it, shall live.

9 And Moses made a serpent of brass, and put it upon a pole, and it came to pass, that if a serpent had bitten any man, when he beheld the serpent of brass, he lived.

10 And the children of Israel set forward, and pitched in Oboth.

11 And they journeyed from Oboth, and pitched at Ijeabarim, in the wilderness which is before Moab, toward the sunrising.

12 From thence they removed, and pitched in the valley of Zared.

13 From thence they removed, and pitched on the other side of Arnon, which is in the wilderness that cometh out of the coasts of the Amorites: for Arnon is the border of Moab, between Moab and the Amorites.

14 Wherefore it is said in the book of the wars of the LORD, What he did in the Red sea, and in the brooks of Arnon,

15 And at the stream of the brooks that goeth down to the dwelling of Ar, and lieth upon the border of Moab.

16 And from thence they went to Beer: that is the well whereof the LORD spake unto Moses, Gather the people together, and I will give them water.

17 Then Israel sang this song, Spring up, O well; sing ye unto it:

18 The princes digged the well, the nobles of the people digged it, by the direction of the lawgiver, with their staves. And from the wilderness they went to Mattanah:

19 And from Mattanah to Nahaliel: and from Nahaliel to Bamoth:

20 And from Bamoth in the valley, that is in the country of Moab, to the top of Pisgah, which looketh toward Jeshimon.

21 And Israel sent messengers unto Sihon king of the Amorites, saying,

22 Let me pass through thy land: we will not turn into the fields, or into the vineyards; we will not drink of the waters of the well: but we will go along by the king's high way, until we be past thy borders.

23 And Sihon would not suffer Israel to pass through his border: but Sihon gathered all his people together, and went out against Israel into the wilderness: and he came to Jahaz, and fought against Israel.

24 And Israel smote him with the edge of the sword, and possessed his land from Arnon unto Jabbok, even unto the children of Ammon: for the border of the children of Ammon was strong.

25 And Israel took all these cities: and Israel dwelt in all the cities of the Amorites, in Heshbon, and in all the villages thereof.

26 For Heshbon was the city of Sihon the king of the Amorites, who had fought against the former king of Moab, and taken all his land out of his hand, even unto Arnon.

27 Wherefore they that speak in proverbs say, Come into Heshbon, let the city of Sihon be built and prepared:

28 For there is a fire gone out of Heshbon, a flame from the city of Sihon: it hath consumed Ar of Moab, and the lords of the high places of Arnon.

29 Woe to thee, Moab! thou art undone, O people of Chemosh: he hath given his sons that escaped, and his daughters, into captivity unto Sihon king of the Amorites.

30 We have shot at them; Heshbon is perished even unto Dibon, and we have laid them waste even unto Nophah, which reacheth unto Medeba.

31 Thus Israel dwelt in the land of the Amorites.

32 And Moses sent to spy out Jaazer, and they took the villages thereof, and drove out the Amorites that were there.

33 And they turned and went up by the way of Bashan: and Og the king of Bashan went out against them, he, and all his people, to the battle at Edrei.

34 And the LORD said unto Moses, Fear him not: for I have delivered him into thy hand, and all his people, and his land; and thou shalt do to him as thou didst unto Sihon king of the Amorites, which dwelt at Heshbon.

35 So they smote him, and his sons, and all his people, until there was none left him alive: and they possessed his land.

CHAPTER 22

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1 And the children of Israel set forward, and pitched in the plains of Moab on this side Jordan by Jericho.

2 And Balak the son of Zippor saw all that Israel had done to the Amorites.

3 And Moab was sore afraid of the people, because they were many: and Moab was distressed because of the children of Israel.

4 And Moab said unto the elders of Midian, Now shall this company lick up all that are round about us, as the ox licketh up the grass of the field. And Balak the son of Zippor was king of the Moabites at that time.

5 He sent messengers therefore unto Balaam the son of Beor to Pethor, which is by the river of the land of the children of his people, to call him, saying, Behold, there is a people come out from Egypt: behold, they cover the face of the earth, and they abide over against me:

6 Come now therefore, I pray thee, curse me this people; for they are too mighty for me: peradventure I shall prevail, that we may smite them, and that I may drive them out of the land: for I wot that he whom thou blessest is blessed, and he whom thou cursest is cursed.

7 And the elders of Moab and the elders of Midian departed with the rewards of divination in their hand; and they came unto Balaam, and spake unto him the words of Balak.

8 And he said unto them, Lodge here this night, and I will bring you word again, as the LORD shall speak unto me: and the princes of Moab abode with Balaam.

9 And God came unto Balaam, and said, What men are these with thee?

10 And Balaam said unto God, Balak the son of Zippor, king of Moab, hath sent unto me, saying,

11 Behold, there is a people come out of Egypt, which covereth the face of the earth: come now, curse me them; peradventure I shall be able to overcome them, and drive them out.

12 And God said unto Balaam, Thou shalt not go with them; thou shalt not curse the people: for they are blessed.

13 And Balaam rose up in the morning, and said unto the princes of Balak, Get you into your land: for the LORD refuseth to give me leave to go with you.

14 And the princes of Moab rose up, and they went unto Balak, and said, Balaam refuseth to come with us.

15 And Balak sent yet again princes, more, and more honourable than they.

16 And they came to Balaam, and said to him, Thus saith Balak the son of Zippor, Let nothing, I pray thee, hinder thee from coming unto me:

17 For I will promote thee unto very great honour, and I will do whatsoever thou sayest unto me: come therefore, I pray thee, curse me this people.

18 And Balaam answered and said unto the servants of Balak, If Balak would give me his house full of silver and gold, I cannot go beyond the word of the LORD my God, to do less or more.

19 Now therefore, I pray you, tarry ye also here this night, that I may know what the LORD will say unto me more.

20 And God came unto Balaam at night, and said unto him, If the men come to call thee, rise up, and go with them; but yet the word which I shall say unto thee, that shalt thou do.

21 And Balaam rose up in the morning, and saddled his ass, and went with the princes of Moab.

22 And God's anger was kindled because he went: and the angel of the LORD stood in the way for an adversary against him. Now he was riding upon his ass, and his two servants were with him.

23 And the ass saw the angel of the LORD standing in the way, and his sword drawn in his hand: and the ass turned aside out of the way, and went into the field: and Balaam smote the ass, to turn her into the way.

24 But the angel of the LORD stood in a path of the vineyards, a wall being on this side, and a wall on that side.

25 And when the ass saw the angel of the LORD, she thrust herself unto the wall, and crushed Balaam's foot against the wall: and he smote her again.

26 And the angel of the LORD went further, and stood in a narrow place, where was no way to turn either to the right hand or to the left.

27 And when the ass saw the angel of the LORD, she fell down under Balaam: and Balaam's anger was kindled, and he smote the ass with a staff.

28 And the LORD opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times?

29 And Balaam said unto the ass, Because thou hast mocked me: I would there were a sword in mine hand, for now would I kill thee.

30 And the ass said unto Balaam, Am not I thine ass, upon which thou hast ridden ever since I was thine unto this day? was I ever wont to do so unto thee? And he said, Nay.

31 Then the LORD opened the eyes of Balaam, and he saw the angel of the LORD standing in the way, and his sword drawn in his hand: and he bowed down his head, and fell flat on his face.

32 And the angel of the LORD said unto him, Wherefore hast thou smitten thine ass these three times? behold, I went out to withstand thee, because thy way is perverse before me:

33 And the ass saw me, and turned from me these three times: unless she had turned from me, surely now also I had slain thee, and saved her alive.

34 And Balaam said unto the angel of the LORD, I have sinned; for I knew not that thou stoodest in the way against me: now therefore, if it displease thee, I will get me back again.

35 And the angel of the LORD said unto Balaam, Go with the men: but only the word that I shall speak unto thee, that thou shalt speak. So Balaam went with the princes of Balak.

36 And when Balak heard that Balaam was come, he went out to meet him unto a city of Moab, which is in the border of Arnon, which is in the utmost coast.

37 And Balak said unto Balaam, Did I not earnestly send unto thee to call thee? wherefore camest thou not unto me? am I not able indeed to promote thee to honour?

38 And Balaam said unto Balak, Lo, I am come unto thee: have I now any power at all to say any thing? the word that God putteth in my mouth, that shall I speak.

39 And Balaam went with Balak, and they came unto Kirjathhuzoth.

40 And Balak offered oxen and sheep, and sent to Balaam, and to the princes that were with him.

41 And it came to pass on the morrow, that Balak took Balaam, and brought him up into the high places of Baal, that thence he might see the utmost part of the people.

CHAPTER 23

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1 And Balaam said unto Balak, Build me here seven altars, and prepare me here seven oxen and seven rams.

2 And Balak did as Balaam had spoken; and Balak and Balaam offered on every altar a bullock and a ram.

3 And Balaam said unto Balak, Stand by thy burnt offering, and I will go: peradventure the LORD will come to meet me: and whatsoever he sheweth me I will tell thee. And he went to an high place.

4 And God met Balaam: and he said unto him, I have prepared seven altars, and I have offered upon every altar a bullock and a ram.

5 And the LORD put a word in Balaam's mouth, and said, Return unto Balak, and thus thou shalt speak.

6 And he returned unto him, and, lo, he stood by his burnt sacrifice, he, and all the princes of Moab.

7 And he took up his parable, and said, Balak the king of Moab hath brought me from Aram, out of the mountains of the east, saying, Come, curse me Jacob, and come, defy Israel.

8 How shall I curse, whom God hath not cursed? or how shall I defy, whom the LORD hath not defied?

9 For from the top of the rocks I see him, and from the hills I behold him: lo, the people shall dwell alone, and shall not be reckoned among the nations.

10 Who can count the dust of Jacob, and the number of the fourth part of Israel? Let me die the death of the righteous, and let my last end be like his!

11 And Balak said unto Balaam, What hast thou done unto me? I took thee to curse mine enemies, and, behold, thou hast blessed them altogether.

12 And he answered and said, Must I not take heed to speak that which the LORD hath put in my mouth?

13 And Balak said unto him, Come, I pray thee, with me unto another place, from whence thou mayest see them: thou shalt see but the utmost part of them, and shalt not see them all: and curse me them from thence.

14 And he brought him into the field of Zophim, to the top of Pisgah, and built seven altars, and offered a bullock and a ram on every altar.

15 And he said unto Balak, Stand here by thy burnt offering, while I meet the LORD yonder.

16 And the LORD met Balaam, and put a word in his mouth, and said, Go again unto Balak, and say thus.

17 And when he came to him, behold, he stood by his burnt offering, and the princes of Moab with him. And Balak said unto him, What hath the LORD spoken?

18 And he took up his parable, and said, Rise up, Balak, and hear; hearken unto me, thou son of Zippor:

19 God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good?

20 Behold, I have received commandment to bless: and he hath blessed; and I cannot reverse it.

21 He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel: the LORD his God is with him, and the shout of a king is among them.

22 God brought them out of Egypt; he hath as it were the strength of an unicorn.

23 Surely there is no enchantment against Jacob, neither is there any divination against Israel: according to this time it shall be said of Jacob and of Israel, What hath God wrought!

24 Behold, the people shall rise up as a great lion, and lift up himself as a young lion: he shall not lie down until he eat of the prey, and drink the blood of the slain.

25 And Balak said unto Balaam, Neither curse them at all, nor bless them at all.

26 But Balaam answered and said unto Balak, Told not I thee, saying, All that the LORD speaketh, that I must do?

27 And Balak said unto Balaam, Come, I pray thee, I will bring thee unto another place; peradventure it will please God that thou mayest curse me them from thence.

28 And Balak brought Balaam unto the top of Peor, that looketh toward Jeshimon.

29 And Balaam said unto Balak, Build me here seven altars, and prepare me here seven bullocks and seven rams.

30 And Balak did as Balaam had said, and offered a bullock and a ram on every altar.

CHAPTER 24

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1 And when Balaam saw that it pleased the LORD to bless Israel, he went not, as at other times, to seek for enchantments, but he set his face toward the wilderness.

2 And Balaam lifted up his eyes, and he saw Israel abiding in his tents according to their tribes; and the spirit of God came upon him.

3 And he took up his parable, and said, Balaam the son of Beor hath said, and the man whose eyes are open hath said:

4 He hath said, which heard the words of God, which saw the vision of the Almighty, falling into a trance, but having his eyes open:

5 How goodly are thy tents, O Jacob, and thy tabernacles, O Israel!

6 As the valleys are they spread forth, as gardens by the river's side, as the trees of lign aloes which the LORD hath planted, and as cedar trees beside the waters.

7 He shall pour the water out of his buckets, and his seed shall be in many waters, and his king shall be higher than Agag, and his kingdom shall be exalted.

8 God brought him forth out of Egypt; he hath as it were the strength of an unicorn: he shall eat up the nations his enemies, and shall break their bones, and pierce them through with his arrows.

9 He couched, he lay down as a lion, and as a great lion: who shall stir him up? Blessed is he that blesseth thee, and cursed is he that curseth thee.

10 And Balak's anger was kindled against Balaam, and he smote his hands together: and Balak said unto Balaam, I called thee to curse mine enemies, and, behold, thou hast altogether blessed them these three times.

11 Therefore now flee thou to thy place: I thought to promote thee unto great honour; but, lo, the LORD hath kept thee back from honour.

12 And Balaam said unto Balak, Spake I not also to thy messengers which thou sentest unto me, saying,

13 If Balak would give me his house full of silver and gold, I cannot go beyond the commandment of the LORD, to do either good or bad of mine own mind; but what the LORD saith, that will I speak?

14 And now, behold, I go unto my people: come therefore, and I will advertise thee what this people shall do to thy people in the latter days.

15 And he took up his parable, and said, Balaam the son of Beor hath said, and the man whose eyes are open hath said:

16 He hath said, which heard the words of God, and knew the knowledge of the most High, which saw the vision of the Almighty, falling into a trance, but having his eyes open:

17 I shall see him, but not now: I shall behold him, but not nigh: there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel, and shall smite the corners of Moab, and destroy all the children of Sheth.

18 And Edom shall be a possession, Seir also shall be a possession for his enemies; and Israel shall do valiantly.

19 Out of Jacob shall come he that shall have dominion, and shall destroy him that remaineth of the city.

20 And when he looked on Amalek, he took up his parable, and said, Amalek was the first of the nations; but his latter end shall be that he perish for ever.

21 And he looked on the Kenites, and took up his parable, and said, Strong is thy dwellingplace, and thou puttest thy nest in a rock.

22 Nevertheless the Kenite shall be wasted, until Asshur shall carry thee away captive.

23 And he took up his parable, and said, Alas, who shall live when God doeth this!

24 And ships shall come from the coast of Chittim, and shall afflict Asshur, and shall afflict Eber, and he also shall perish for ever.

25 And Balaam rose up, and went and returned to his place: and Balak also went his way.

CHAPTER 25

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1 And Israel abode in Shittim, and the people began to commit whoredom with the daughters of Moab.

2 And they called the people unto the sacrifices of their gods: and the people did eat, and bowed down to their gods.

3 And Israel joined himself unto Baalpeor: and the anger of the LORD was kindled against Israel.

4 And the LORD said unto Moses, Take all the heads of the people, and hang them up before the LORD against the sun, that the fierce anger of the LORD may be turned away from Israel.

5 And Moses said unto the judges of Israel, Slay ye every one his men that were joined unto Baalpeor.

6 And, behold, one of the children of Israel came and brought unto his brethren a Midianitish woman in the sight of Moses, and in the sight of all the congregation of the children of Israel, who were weeping before the door of the tabernacle of the congregation.

7 And when Phinehas, the son of Eleazar, the son of Aaron the priest, saw it, he rose up from among the congregation, and took a javelin in his hand;

8 And he went after the man of Israel into the tent, and thrust both of them through, the man of Israel, and the woman through her belly. So the plague was stayed from the children of Israel.

9 And those that died in the plague were twenty and four thousand.

10 And the LORD spake unto Moses, saying,

11 Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned my wrath away from the children of Israel, while he was zealous for my sake among them, that I consumed not the children of Israel in my jealousy.

12 Wherefore say, Behold, I give unto him my covenant of peace:

13 And he shall have it, and his seed after him, even the covenant of an everlasting priesthood; because he was zealous for his God, and made an atonement for the children of Israel.

14 Now the name of the Israelite that was slain, even that was slain with the Midianitish woman, was Zimri, the son of Salu, a prince of a chief house among the Simeonites.

15 And the name of the Midianitish woman that was slain was Cozbi, the daughter of Zur; he was head over a people, and of a chief house in Midian.

16 And the LORD spake unto Moses, saying,

17 Vex the Midianites, and smite them:

18 For they vex you with their wiles, wherewith they have beguiled you in the matter of Peor, and in the matter of Cozbi, the daughter of a prince of Midian, their sister, which was slain in the day of the plague for Peor's sake.

CHAPTER 26

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1 And it came to pass after the plague, that the LORD spake unto Moses and unto Eleazar the son of Aaron the priest, saying,

2 Take the sum of all the congregation of the children of Israel, from twenty years old and upward, throughout their fathers' house, all that are able to go to war in Israel.

3 And Moses and Eleazar the priest spake with them in the plains of Moab by Jordan near Jericho, saying,

4 Take the sum of the people, from twenty years old and upward; as the LORD commanded Moses and the children of Israel, which went forth out of the land of Egypt.

5 Reuben, the eldest son of Israel: the children of Reuben; Hanoch, of whom cometh the family of the Hanochites: of Pallu, the family of the Palluites:

6 Of Hezron, the family of the Hezronites: of Carmi, the family of the Carmites.

7 These are the families of the Reubenites: and they that were numbered of them were forty and three thousand and seven hundred and thirty.

8 And the sons of Pallu; Eliab.

9 And the sons of Eliab; Nemuel, and Dathan, and Abiram. This is that Dathan and Abiram, which were famous in the congregation, who strove against Moses and against Aaron in the company of Korah, when they strove against the LORD:

10 And the earth opened her mouth, and swallowed them up together with Korah, when that company died, what time the fire devoured two hundred and fifty men: and they became a sign.

11 Notwithstanding the children of Korah died not.

12 The sons of Simeon after their families: of Nemuel, the family of the Nemuelites: of Jamin, the family of the Jaminites: of Jachin, the family of the Jachinites:

13 Of Zerah, the family of the Zarhites: of Shaul, the family of the Shaulites.

14 These are the families of the Simeonites, twenty and two thousand and two hundred.

15 The children of Gad after their families: of Zephon, the family of the Zephonites: of Haggi, the family of the Haggites: of Shuni, the family of the Shunites:

16 Of Ozni, the family of the Oznites: of Eri, the family of the Erites:

17 Of Arod, the family of the Arodites: of Areli, the family of the Arelites.

18 These are the families of the children of Gad according to those that were numbered of them, forty thousand and five hundred.

19 The sons of Judah were Er and Onan: and Er and Onan died in the land of Canaan.

20 And the sons of Judah after their families were; of Shelah, the family of the Shelanites: of Pharez, the family of the Pharzites: of Zerah, the family of the Zarhites.

21 And the sons of Pharez were; of Hezron, the family of the Hezronites: of Hamul, the family of the Hamulites.

22 These are the families of Judah according to those that were numbered of them, threescore and sixteen thousand and five hundred.

23 Of the sons of Issachar after their families: of Tola, the family of the Tolaites: of Pua, the family of the Punites:

24 Of Jashub, the family of the Jashubites: of Shimron, the family of the Shimronites.

25 These are the families of Issachar according to those that were numbered of them, threescore and four thousand and three hundred.

26 Of the sons of Zebulun after their families: of Sered, the family of the Sardites: of Elon, the family of the Elonites: of Jahleel, the family of the Jahleelites.

27 These are the families of the Zebulunites according to those that were numbered of them, threescore thousand and five hundred.

28 The sons of Joseph after their families were Manasseh and Ephraim.

29 Of the sons of Manasseh: of Machir, the family of the Machirites: and Machir begat Gilead: of Gilead come the family of the Gileadites.

30 These are the sons of Gilead: of Jeezer, the family of the Jeezerites: of Helek, the family of the Helekites:

31 And of Asriel, the family of the Asrielites: and of Shechem, the family of the Shechemites:

32 And of Shemida, the family of the Shemidaites: and of Hepher, the family of the Hepherites.

33 And Zelophehad the son of Hepher had no sons, but daughters: and the names of the daughters of Zelophehad were Mahlah, and Noah, Hoglah, Milcah, and Tirzah.

34 These are the families of Manasseh, and those that were numbered of them, fifty and two thousand and seven hundred.

35 These are the sons of Ephraim after their families: of Shuthelah, the family of the Shuthalhites: of Becher, the family of the Bachrites: of Tahan, the family of the Tahanites.

36 And these are the sons of Shuthelah: of Eran, the family of the Eranites.

37 These are the families of the sons of Ephraim according to those that were numbered of them, thirty and two thousand and five hundred. These are the sons of Joseph after their families.

38 The sons of Benjamin after their families: of Bela, the family of the Belaites: of Ashbel, the family of the Ashbelites: of Ahiram, the family of the Ahiramites:

39 Of Shupham, the family of the Shuphamites: of Hupham, the family of the Huphamites.

40 And the sons of Bela were Ard and Naaman: of Ard, the family of the Ardites: and of Naaman, the family of the Naamites.

41 These are the sons of Benjamin after their families: and they that were numbered of them were forty and five thousand and six hundred.

42 These are the sons of Dan after their families: of Shuham, the family of the Shuhamites. These are the families of Dan after their families.

43 All the families of the Shuhamites, according to those that were numbered of them, were threescore and four thousand and four hundred.

44 Of the children of Asher after their families: of Jimna, the family of the Jimnites: of Jesui, the family of the Jesuites: of Beriah, the family of the Beriites.

45 Of the sons of Beriah: of Heber, the family of the Heberites: of Malchiel, the family of the Malchielites.

46 And the name of the daughter of Asher was Sarah.

47 These are the families of the sons of Asher according to those that were numbered of them; who were fifty and three thousand and four hundred.

48 Of the sons of Naphtali after their families: of Jahzeel, the family of the Jahzeelites: of Guni, the family of the Gunites:

49 Of Jezer, the family of the Jezerites: of Shillem, the family of the Shillemites.

50 These are the families of Naphtali according to their families: and they that were numbered of them were forty and five thousand and four hundred.

51 These were the numbered of the children of Israel, six hundred thousand and a thousand seven hundred and thirty.

52 And the LORD spake unto Moses, saying,

53 Unto these the land shall be divided for an inheritance according to the number of names.

54 To many thou shalt give the more inheritance, and to few thou shalt give the less inheritance: to every one shall his inheritance be given according to those that were numbered of him.

55 Notwithstanding the land shall be divided by lot: according to the names of the tribes of their fathers they shall inherit.

56 According to the lot shall the possession thereof be divided between many and few.

57 And these are they that were numbered of the Levites after their families: of Gershon, the family of the Gershonites: of Kohath, the family of the Kohathites: of Merari, the family of the Merarites.

58 These are the families of the Levites: the family of the Libnites, the family of the Hebronites, the family of the Mahlites, the family of the Mushites, the family of the Korathites. And Kohath begat Amram.

59 And the name of Amram's wife was Jochebed, the daughter of Levi, whom her mother bare to Levi in Egypt: and she bare unto Amram Aaron and Moses, and Miriam their sister.

60 And unto Aaron was born Nadab, and Abihu, Eleazar, and Ithamar.

61 And Nadab and Abihu died, when they offered strange fire before the LORD.

62 And those that were numbered of them were twenty and three thousand, all males from a month old and upward: for they were not numbered among the children of Israel, because there was no inheritance given them among the children of Israel.

63 These are they that were numbered by Moses and Eleazar the priest, who numbered the children of Israel in the plains of Moab by Jordan near Jericho.

64 But among these there was not a man of them whom Moses and Aaron the priest numbered, when they numbered the children of Israel in the wilderness of Sinai.

65 For the LORD had said of them, They shall surely die in the wilderness. And there was not left a man of them, save Caleb the son of Jephunneh, and Joshua the son of Nun.

CHAPTER 27

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1 Then came the daughters of Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, of the families of Manasseh the son of Joseph: and these are the names of his daughters; Mahlah, Noah, and Hoglah, and Milcah, and Tirzah.

2 And they stood before Moses, and before Eleazar the priest, and before the princes and all the congregation, by the door of the tabernacle of the congregation, saying,

3 Our father died in the wilderness, and he was not in the company of them that gathered themselves together against the LORD in the company of Korah; but died in his own sin, and had no sons.

4 Why should the name of our father be done away from among his family, because he hath no son? Give unto us therefore a possession among the brethren of our father.

5 And Moses brought their cause before the LORD.

6 And the LORD spake unto Moses, saying,

7 The daughters of Zelophehad speak right: thou shalt surely give them a possession of an inheritance among their father's brethren; and thou shalt cause the inheritance of their father to pass unto them.

8 And thou shalt speak unto the children of Israel, saying, If a man die, and have no son, then ye shall cause his inheritance to pass unto his daughter.

9 And if he have no daughter, then ye shall give his inheritance unto his brethren.

10 And if he have no brethren, then ye shall give his inheritance unto his father's brethren.

11 And if his father have no brethren, then ye shall give his inheritance unto his kinsman that is next to him of his family, and he shall possess it: and it shall be unto the children of Israel a statute of judgment, as the LORD commanded Moses.

12 And the LORD said unto Moses, Get thee up into this mount Abarim, and see the land which I have given unto the children of Israel.

13 And when thou hast seen it, thou also shalt be gathered unto thy people, as Aaron thy brother was gathered.

14 For ye rebelled against my commandment in the desert of Zin, in the strife of the congregation, to sanctify me at the water before their eyes: that is the water of Meribah in Kadesh in the wilderness of Zin.

15 And Moses spake unto the LORD, saying,

16 Let the LORD, the God of the spirits of all flesh, set a man over the congregation,

17 Which may go out before them, and which may go in before them, and which may lead them out, and which may bring them in; that the congregation of the LORD be not as sheep which have no shepherd.

18 And the LORD said unto Moses, Take thee Joshua the son of Nun, a man in whom is the spirit, and lay thine hand upon him;

19 And set him before Eleazar the priest, and before all the congregation; and give him a charge in their sight.

20 And thou shalt put some of thine honour upon him, that all the congregation of the children of Israel may be obedient.

21 And he shall stand before Eleazar the priest, who shall ask counsel for him after the judgment of Urim before the LORD: at his word shall they go out, and at his word they shall come in, both he, and all the children of Israel with him, even all the congregation.

22 And Moses did as the LORD commanded him: and he took Joshua, and set him before Eleazar the priest, and before all the congregation:

23 And he laid his hands upon him, and gave him a charge, as the LORD commanded by the hand of Moses.

CHAPTER 28

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1 And the LORD spake unto Moses, saying,

2 Command the children of Israel, and say unto them, My offering, and my bread for my sacrifices made by fire, for a sweet savour unto me, shall ye observe to offer unto me in their due season.

3 And thou shalt say unto them, This is the offering made by fire which ye shall offer unto the LORD; two lambs of the first year without spot day by day, for a continual burnt offering.

4 The one lamb shalt thou offer in the morning, and the other lamb shalt thou offer at even;

5 And a tenth part of an ephah of flour for a meat offering, mingled with the fourth part of an hin of beaten oil.

6 It is a continual burnt offering, which was ordained in mount Sinai for a sweet savour, a sacrifice made by fire unto the LORD.

7 And the drink offering thereof shall be the fourth part of an hin for the one lamb: in the holy place shalt thou cause the strong wine to be poured unto the LORD for a drink offering.

8 And the other lamb shalt thou offer at even: as the meat offering of the morning, and as the drink offering thereof, thou shalt offer it, a sacrifice made by fire, of a sweet savour unto the LORD.

9 And on the sabbath day two lambs of the first year without spot, and two tenth deals of flour for a meat offering, mingled with oil, and the drink offering thereof:

10 This is the burnt offering of every sabbath, beside the continual burnt offering, and his drink offering.

11 And in the beginnings of your months ye shall offer a burnt offering unto the LORD; two young bullocks, and one ram, seven lambs of the first year without spot;

12 And three tenth deals of flour for a meat offering, mingled with oil, for one bullock; and two tenth deals of flour for a meat offering, mingled with oil, for one ram;

13 And a several tenth deal of flour mingled with oil for a meat offering unto one lamb; for a burnt offering of a sweet savour, a sacrifice made by fire unto the LORD.

14 And their drink offerings shall be half an hin of wine unto a bullock, and the third part of an hin unto a ram, and a fourth part of an hin unto a lamb: this is the burnt offering of every month throughout the months of the year.

15 And one kid of the goats for a sin offering unto the LORD shall be offered, beside the continual burnt offering, and his drink offering.

16 And in the fourteenth day of the first month is the passover of the LORD.

17 And in the fifteenth day of this month is the feast: seven days shall unleavened bread be eaten.

18 In the first day shall be an holy convocation; ye shall do no manner of servile work therein:

19 But ye shall offer a sacrifice made by fire for a burnt offering unto the LORD; two young bullocks, and one ram, and seven lambs of the first year: they shall be unto you without blemish:

20 And their meat offering shall be of flour mingled with oil: three tenth deals shall ye offer for a bullock, and two tenth deals for a ram;

21 A several tenth deal shalt thou offer for every lamb, throughout the seven lambs:

22 And one goat for a sin offering, to make an atonement for you.

23 Ye shall offer these beside the burnt offering in the morning, which is for a continual burnt offering.

24 After this manner ye shall offer daily, throughout the seven days, the meat of the sacrifice made by fire, of a sweet savour unto the LORD: it shall be offered beside the continual burnt offering, and his drink offering.

25 And on the seventh day ye shall have an holy convocation; ye shall do no servile work.

26 Also in the day of the firstfruits, when ye bring a new meat offering unto the LORD, after your weeks be out, ye shall have an holy convocation; ye shall do no servile work:

27 But ye shall offer the burnt offering for a sweet savour unto the LORD; two young bullocks, one ram, seven lambs of the first year;

28 And their meat offering of flour mingled with oil, three tenth deals unto one bullock, two tenth deals unto one ram,

29 A several tenth deal unto one lamb, throughout the seven lambs;

30 And one kid of the goats, to make an atonement for you.

31 Ye shall offer them beside the continual burnt offering, and his meat offering, (they shall be unto you without blemish) and their drink offerings.

CHAPTER 29

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1 And in the seventh month, on the first day of the month, ye shall have an holy convocation; ye shall do no servile work: it is a day of blowing the trumpets unto you.

2 And ye shall offer a burnt offering for a sweet savour unto the LORD; one young bullock, one ram, and seven lambs of the first year without blemish:

3 And their meat offering shall be of flour mingled with oil, three tenth deals for a bullock, and two tenth deals for a ram,

4 And one tenth deal for one lamb, throughout the seven lambs:

5 And one kid of the goats for a sin offering, to make an atonement for you:

6 Beside the burnt offering of the month, and his meat offering, and the daily burnt offering, and his meat offering, and their drink offerings, according unto their manner, for a sweet savour, a sacrifice made by fire unto the LORD.

7 And ye shall have on the tenth day of this seventh month an holy convocation; and ye shall afflict your souls: ye shall not do any work therein:

8 But ye shall offer a burnt offering unto the LORD for a sweet savour; one young bullock, one ram, and seven lambs of the first year; they shall be unto you without blemish:

9 And their meat offering shall be of flour mingled with oil, three tenth deals to a bullock, and two tenth deals to one ram,

10 A several tenth deal for one lamb, throughout the seven lambs:

11 One kid of the goats for a sin offering; beside the sin offering of atonement, and the continual burnt offering, and the meat offering of it, and their drink offerings.

12 And on the fifteenth day of the seventh month ye shall have an holy convocation; ye shall do no servile work, and ye shall keep a feast unto the LORD seven days:

13 And ye shall offer a burnt offering, a sacrifice made by fire, of a sweet savour unto the LORD; thirteen young bullocks, two rams, and fourteen lambs of the first year; they shall be without blemish:

14 And their meat offering shall be of flour mingled with oil, three tenth deals unto every bullock of the thirteen bullocks, two tenth deals to each ram of the two rams,

15 And a several tenth deal to each lamb of the fourteen lambs:

16 And one kid of the goats for a sin offering; beside the continual burnt offering, his meat offering, and his drink offering.

17 And on the second day ye shall offer twelve young bullocks, two rams, fourteen lambs of the first year without spot:

18 And their meat offering and their drink offerings for the bullocks, for the rams, and for the lambs, shall be according to their number, after the manner:

19 And one kid of the goats for a sin offering; beside the continual burnt offering, and the meat offering thereof, and their drink offerings.

20 And on the third day eleven bullocks, two rams, fourteen lambs of the first year without blemish;

21 And their meat offering and their drink offerings for the bullocks, for the rams, and for the lambs, shall be according to their number, after the manner:

22 And one goat for a sin offering; beside the continual burnt offering, and his meat offering, and his drink offering.

23 And on the fourth day ten bullocks, two rams, and fourteen lambs of the first year without blemish:

24 Their meat offering and their drink offerings for the bullocks, for the rams, and for the lambs, shall be according to their number, after the manner:

25 And one kid of the goats for a sin offering; beside the continual burnt offering, his meat offering, and his drink offering.

26 And on the fifth day nine bullocks, two rams, and fourteen lambs of the first year without spot:

27 And their meat offering and their drink offerings for the bullocks, for the rams, and for the lambs, shall be according to their number, after the manner:

28 And one goat for a sin offering; beside the continual burnt offering, and his meat offering, and his drink offering.

29 And on the sixth day eight bullocks, two rams, and fourteen lambs of the first year without blemish:

30 And their meat offering and their drink offerings for the bullocks, for the rams, and for the lambs, shall be according to their number, after the manner:

31 And one goat for a sin offering; beside the continual burnt offering, his meat offering, and his drink offering.

32 And on the seventh day seven bullocks, two rams, and fourteen lambs of the first year without blemish:

33 And their meat offering and their drink offerings for the bullocks, for the rams, and for the lambs, shall be according to their number, after the manner:

34 And one goat for a sin offering; beside the continual burnt offering, his meat offering, and his drink offering.

35 On the eighth day ye shall have a solemn assembly: ye shall do no servile work therein:

36 But ye shall offer a burnt offering, a sacrifice made by fire, of a sweet savour unto the LORD: one bullock, one ram, seven lambs of the first year without blemish:

37 Their meat offering and their drink offerings for the bullock, for the ram, and for the lambs, shall be according to their number, after the manner:

38 And one goat for a sin offering; beside the continual burnt offering, and his meat offering, and his drink offering.

39 These things ye shall do unto the LORD in your set feasts, beside your vows, and your freewill offerings, for your burnt offerings, and for your meat offerings, and for your drink offerings, and for your peace offerings.

40 And Moses told the children of Israel according to all that the LORD commanded Moses.

CHAPTER 30

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1 And Moses spake unto the heads of the tribes concerning the children of Israel, saying, This is the thing which the LORD hath commanded.

2 If a man vow a vow unto the LORD, or swear an oath to bind his soul with a bond; he shall not break his word, he shall do according to all that proceedeth out of his mouth.

3 If a woman also vow a vow unto the LORD, and bind herself by a bond, being in her father's house in her youth;

4 And her father hear her vow, and her bond wherewith she hath bound her soul, and her father shall hold his peace at her: then all her vows shall stand, and every bond wherewith she hath bound her soul shall stand.

5 But if her father disallow her in the day that he heareth; not any of her vows, or of her bonds wherewith she hath bound her soul, shall stand: and the LORD shall forgive her, because her father disallowed her.

6 And if she had at all an husband, when she vowed, or uttered ought out of her lips, wherewith she bound her soul;

7 And her husband heard it, and held his peace at her in the day that he heard it: then her vows shall stand, and her bonds wherewith she bound her soul shall stand.

8 But if her husband disallowed her on the day that he heard it; then he shall make her vow which she vowed, and that which she uttered with her lips, wherewith she bound her soul, of none effect: and the LORD shall forgive her.

9 But every vow of a widow, and of her that is divorced, wherewith they have bound their souls, shall stand against her.

10 And if she vowed in her husband's house, or bound her soul by a bond with an oath;

11 And her husband heard it, and held his peace at her, and disallowed her not: then all her vows shall stand, and every bond wherewith she bound her soul shall stand.

12 But if her husband hath utterly made them void on the day he heard them; then whatsoever proceeded out of her lips concerning her vows, or concerning the bond of her soul, shall not stand: her husband hath made them void; and the LORD shall forgive her.

13 Every vow, and every binding oath to afflict the soul, her husband may establish it, or her husband may make it void.

14 But if her husband altogether hold his peace at her from day to day; then he establisheth all her vows, or all her bonds, which are upon her: he confirmeth them, because he held his peace at her in the day that he heard them.

15 But if he shall any ways make them void after that he hath heard them; then he shall bear her iniquity.

16 These are the statutes, which the LORD commanded Moses, between a man and his wife, between the father and his daughter, being yet in her youth in her father's house.

CHAPTER 31

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1 And the LORD spake unto Moses, saying,

2 Avenge the children of Israel of the Midianites: afterward shalt thou be gathered unto thy people.

3 And Moses spake unto the people, saying, Arm some of yourselves unto the war, and let them go against the Midianites, and avenge the LORD of Midian.

4 Of every tribe a thousand, throughout all the tribes of Israel, shall ye send to the war.

5 So there were delivered out of the thousands of Israel, a thousand of every tribe, twelve thousand armed for war.

6 And Moses sent them to the war, a thousand of every tribe, them and Phinehas the son of Eleazar the priest, to the war, with the holy instruments, and the trumpets to blow in his hand.

7 And they warred against the Midianites, as the LORD commanded Moses; and they slew all the males.

8 And they slew the kings of Midian, beside the rest of them that were slain; namely, Evi, and Rekem, and Zur, and Hur, and Reba, five kings of Midian: Balaam also the son of Beor they slew with the sword.

9 And the children of Israel took all the women of Midian captives, and their little ones, and took the spoil of all their cattle, and all their flocks, and all their goods.

10 And they burnt all their cities wherein they dwelt, and all their goodly castles, with fire.

11 And they took all the spoil, and all the prey, both of men and of beasts.

12 And they brought the captives, and the prey, and the spoil, unto Moses, and Eleazar the priest, and unto the congregation of the children of Israel, unto the camp at the plains of Moab, which are by Jordan near Jericho.

13 And Moses, and Eleazar the priest, and all the princes of the congregation, went forth to meet them without the camp.

14 And Moses was wroth with the officers of the host, with the captains over thousands, and captains over hundreds, which came from the battle.

15 And Moses said unto them, Have ye saved all the women alive?

16 Behold, these caused the children of Israel, through the counsel of Balaam, to commit trespass against the LORD in the matter of Peor, and there was a plague among the congregation of the LORD.

17 Now therefore kill every male among the little ones, and kill every woman that hath known man by lying with him.

18 But all the women children, that have not known a man by lying with him, keep alive for yourselves.

19 And do ye abide without the camp seven days: whosoever hath killed any person, and whosoever hath touched any slain, purify both yourselves and your captives on the third day, and on the seventh day.

20 And purify all your raiment, and all that is made of skins, and all work of goats' hair, and all things made of wood.

21 And Eleazar the priest said unto the men of war which went to the battle, This is the ordinance of the law which the LORD commanded Moses;

22 Only the gold, and the silver, the brass, the iron, the tin, and the lead,

23 Every thing that may abide the fire, ye shall make it go through the fire, and it shall be clean: nevertheless it shall be purified with the water of separation: and all that abideth not the fire ye shall make go through the water.

24 And ye shall wash your clothes on the seventh day, and ye shall be clean, and afterward ye shall come into the camp.

25 And the LORD spake unto Moses, saying,

26 Take the sum of the prey that was taken, both of man and of beast, thou, and Eleazar the priest, and the chief fathers of the congregation:

27 And divide the prey into two parts; between them that took the war upon them, who went out to battle, and between all the congregation:

28 And levy a tribute unto the LORD of the men of war which went out to battle: one soul of five hundred, both of the persons, and of the beeves, and of the asses, and of the sheep:

29 Take it of their half, and give it unto Eleazar the priest, for an heave offering of the LORD.

30 And of the children of Israel's half, thou shalt take one portion of fifty, of the persons, of the beeves, of the asses, and of the flocks, of all manner of beasts, and give them unto the Levites, which keep the charge of the tabernacle of the LORD.

31 And Moses and Eleazar the priest did as the LORD commanded Moses.

32 And the booty, being the rest of the prey which the men of war had caught, was six hundred thousand and seventy thousand and five thousand sheep,

33 And threescore and twelve thousand beeves,

34 And threescore and one thousand asses,

35 And thirty and two thousand persons in all, of women that had not known man by lying with him.

36 And the half, which was the portion of them that went out to war, was in number three hundred thousand and seven and thirty thousand and five hundred sheep:

37 And the LORD'S tribute of the sheep was six hundred and threescore and fifteen.

38 And the beeves were thirty and six thousand; of which the LORD'S tribute was threescore and twelve.

39 And the asses were thirty thousand and five hundred; of which the LORD'S tribute was threescore and one.

40 And the persons were sixteen thousand; of which the LORD'S tribute was thirty and two persons.

41 And Moses gave the tribute, which was the LORD'S heave offering, unto Eleazar the priest, as the LORD commanded Moses.

42 And of the children of Israel's half, which Moses divided from the men that warred,

43 (Now the half that pertained unto the congregation was three hundred thousand and thirty thousand and seven thousand and five hundred sheep,

44 And thirty and six thousand beeves,

45 And thirty thousand asses and five hundred,

46 And sixteen thousand persons;)

47 Even of the children of Israel's half, Moses took one portion of fifty, both of man and of beast, and gave them unto the Levites, which kept the charge of the tabernacle of the LORD; as the LORD commanded Moses.

48 And the officers which were over thousands of the host, the captains of thousands, and captains of hundreds, came near unto Moses:

49 And they said unto Moses, Thy servants have taken the sum of the men of war which are under our charge, and there lacketh not one man of us.

50 We have therefore brought an oblation for the LORD, what every man hath gotten, of jewels of gold, chains, and bracelets, rings, earrings, and tablets, to make an atonement for our souls before the LORD.

51 And Moses and Eleazar the priest took the gold of them, even all wrought jewels.

52 And all the gold of the offering that they offered up to the LORD, of the captains of thousands, and of the captains of hundreds, was sixteen thousand seven hundred and fifty shekels.

53 (For the men of war had taken spoil, every man for himself.)

54 And Moses and Eleazar the priest took the gold of the captains of thousands and of hundreds, and brought it into the tabernacle of the congregation, for a memorial for the children of Israel before the LORD.

CHAPTER 32

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1 Now the children of Reuben and the children of Gad had a very great multitude of cattle: and when they saw the land of Jazer, and the land of Gilead, that, behold, the place was a place for cattle;

2 The children of Gad and the children of Reuben came and spake unto Moses, and to Eleazar the priest, and unto the princes of the congregation, saying,

3 Ataroth, and Dibon, and Jazer, and Nimrah, and Heshbon, and Elealeh, and Shebam, and Nebo, and Beon,

4 Even the country which the LORD smote before the congregation of Israel, is a land for cattle, and thy servants have cattle:

5 Wherefore, said they, if we have found grace in thy sight, let this land be given unto thy servants for a possession, and bring us not over Jordan.

6 And Moses said unto the children of Gad and to the children of Reuben, Shall your brethren go to war, and shall ye sit here?

7 And wherefore discourage ye the heart of the children of Israel from going over into the land which the LORD hath given them?

8 Thus did your fathers, when I sent them from Kadeshbarnea to see the land.

9 For when they went up unto the valley of Eshcol, and saw the land, they discouraged the heart of the children of Israel, that they should not go into the land which the LORD had given them.

10 And the LORD'S anger was kindled the same time, and he sware, saying,

11 Surely none of the men that came up out of Egypt, from twenty years old and upward, shall see the land which I sware unto Abraham, unto Isaac, and unto Jacob; because they have not wholly followed me:

12 Save Caleb the son of Jephunneh the Kenezite, and Joshua the son of Nun: for they have wholly followed the LORD.

13 And the LORD'S anger was kindled against Israel, and he made them wander in the wilderness forty years, until all the generation, that had done evil in the sight of the LORD, was consumed.

14 And, behold, ye are risen up in your fathers' stead, an increase of sinful men, to augment yet the fierce anger of the LORD toward Israel.

15 For if ye turn away from after him, he will yet again leave them in the wilderness; and ye shall destroy all this people.

16 And they came near unto him, and said, We will build sheepfolds here for our cattle, and cities for our little ones:

17 But we ourselves will go ready armed before the children of Israel, until we have brought them unto their place: and our little ones shall dwell in the fenced cities because of the inhabitants of the land.

18 We will not return unto our houses, until the children of Israel have inherited every man his inheritance.

19 For we will not inherit with them on yonder side Jordan, or forward; because our inheritance is fallen to us on this side Jordan eastward.

20 And Moses said unto them, If ye will do this thing, if ye will go armed before the LORD to war,

21 And will go all of you armed over Jordan before the LORD, until he hath driven out his enemies from before him,

22 And the land be subdued before the LORD: then afterward ye shall return, and be guiltless before the LORD, and before Israel; and this land shall be your possession before the LORD.

23 But if ye will not do so, behold, ye have sinned against the LORD: and be sure your sin will find you out.

24 Build you cities for your little ones, and folds for your sheep; and do that which hath proceeded out of your mouth.

25 And the children of Gad and the children of Reuben spake unto Moses, saying, Thy servants will do as my lord commandeth.

26 Our little ones, our wives, our flocks, and all our cattle, shall be there in the cities of Gilead:

27 But thy servants will pass over, every man armed for war, before the LORD to battle, as my lord saith.

28 So concerning them Moses commanded Eleazar the priest, and Joshua the son of Nun, and the chief fathers of the tribes of the children of Israel:

29 And Moses said unto them, If the children of Gad and the children of Reuben will pass with you over Jordan, every man armed to battle, before the LORD, and the land shall be subdued before you; then ye shall give them the land of Gilead for a possession:

30 But if they will not pass over with you armed, they shall have possessions among you in the land of Canaan.

31 And the children of Gad and the children of Reuben answered, saying, As the LORD hath said unto thy servants, so will we do.

32 We will pass over armed before the LORD into the land of Canaan, that the possession of our inheritance on this side Jordan may be ours.

33 And Moses gave unto them, even to the children of Gad, and to the children of Reuben, and unto half the tribe of Manasseh the son of Joseph, the kingdom of Sihon king of the Amorites, and the kingdom of Og king of Bashan, the land, with the cities thereof in the coasts, even the cities of the country round about.

34 And the children of Gad built Dibon, and Ataroth, and Aroer,

35 And Atroth, Shophan, and Jaazer, and Jogbehah,

36 And Bethnimrah, and Bethharan, fenced cities: and folds for sheep.

37 And the children of Reuben built Heshbon, and Elealeh, and Kirjathaim,

38 And Nebo, and Baalmeon, (their names being changed,) and Shibmah: and gave other names unto the cities which they builded.

39 And the children of Machir the son of Manasseh went to Gilead, and took it, and dispossessed the Amorite which was in it.

40 And Moses gave Gilead unto Machir the son of Manasseh; and he dwelt therein.

41 And Jair the son of Manasseh went and took the small towns thereof, and called them Havothjair.

42 And Nobah went and took Kenath, and the villages thereof, and called it Nobah, after his own name.

CHAPTER 33

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1 These are the journeys of the children of Israel, which went forth out of the land of Egypt with their armies under the hand of Moses and Aaron.

2 And Moses wrote their goings out according to their journeys by the commandment of the LORD: and these are their journeys according to their goings out.

3 And they departed from Rameses in the first month, on the fifteenth day of the first month; on the morrow after the passover the children of Israel went out with an high hand in the sight of all the Egyptians.

4 For the Egyptians buried all their firstborn, which the LORD had smitten among them: upon their gods also the LORD executed judgments.

5 And the children of Israel removed from Rameses, and pitched in Succoth.

6 And they departed from Succoth, and pitched in Etham, which is in the edge of the wilderness.

7 And they removed from Etham, and turned again unto Pihahiroth, which is before Baalzephon: and they pitched before Migdol.

8 And they departed from before Pihahiroth, and passed through the midst of the sea into the wilderness, and went three days' journey in the wilderness of Etham, and pitched in Marah.

9 And they removed from Marah, and came unto Elim: and in Elim were twelve fountains of water, and threescore and ten palm trees; and they pitched there.

10 And they removed from Elim, and encamped by the Red sea.

11 And they removed from the Red sea, and encamped in the wilderness of Sin.

12 And they took their journey out of the wilderness of Sin, and encamped in Dophkah.

13 And they departed from Dophkah, and encamped in Alush.

14 And they removed from Alush, and encamped at Rephidim, where was no water for the people to drink.

15 And they departed from Rephidim, and pitched in the wilderness of Sinai.

16 And they removed from the desert of Sinai, and pitched at Kibrothhattaavah.

17 And they departed from Kibrothhattaavah, and encamped at Hazeroth.

18 And they departed from Hazeroth, and pitched in Rithmah.

19 And they departed from Rithmah, and pitched at Rimmonparez.

20 And they departed from Rimmonparez, and pitched in Libnah.

21 And they removed from Libnah, and pitched at Rissah.

22 And they journeyed from Rissah, and pitched in Kehelathah.

23 And they went from Kehelathah, and pitched in mount Shapher.

24 And they removed from mount Shapher, and encamped in Haradah.

25 And they removed from Haradah, and pitched in Makheloth.

26 And they removed from Makheloth, and encamped at Tahath.

27 And they departed from Tahath, and pitched at Tarah.

28 And they removed from Tarah, and pitched in Mithcah.

29 And they went from Mithcah, and pitched in Hashmonah.

30 And they departed from Hashmonah, and encamped at Moseroth.

31 And they departed from Moseroth, and pitched in Benejaakan.

32 And they removed from Benejaakan, and encamped at Horhagidgad.

33 And they went from Horhagidgad, and pitched in Jotbathah.

34 And they removed from Jotbathah, and encamped at Ebronah.

35 And they departed from Ebronah, and encamped at Eziongaber.

36 And they removed from Eziongaber, and pitched in the wilderness of Zin, which is Kadesh.

37 And they removed from Kadesh, and pitched in mount Hor, in the edge of the land of Edom.

38 And Aaron the priest went up into mount Hor at the commandment of the LORD, and died there, in the fortieth year after the children of Israel were come out of the land of Egypt, in the first day of the fifth month.

39 And Aaron was an hundred and twenty and three years old when he died in mount Hor.

40 And king Arad the Canaanite, which dwelt in the south in the land of Canaan, heard of the coming of the children of Israel.

41 And they departed from mount Hor, and pitched in Zalmonah.

42 And they departed from Zalmonah, and pitched in Punon.

43 And they departed from Punon, and pitched in Oboth.

44 And they departed from Oboth, and pitched in Ijeabarim, in the border of Moab.

45 And they departed from Iim, and pitched in Dibongad.

46 And they removed from Dibongad, and encamped in Almondiblathaim.

47 And they removed from Almondiblathaim, and pitched in the mountains of Abarim, before Nebo.

48 And they departed from the mountains of Abarim, and pitched in the plains of Moab by Jordan near Jericho.

49 And they pitched by Jordan, from Bethjesimoth even unto Abelshittim in the plains of Moab.

50 And the LORD spake unto Moses in the plains of Moab by Jordan near Jericho, saying,

51 Speak unto the children of Israel, and say unto them, When ye are passed over Jordan into the land of Canaan;

52 Then ye shall drive out all the inhabitants of the land from before you, and destroy all their pictures, and destroy all their molten images, and quite pluck down all their high places:

53 And ye shall dispossess the inhabitants of the land, and dwell therein: for I have given you the land to possess it.

54 And ye shall divide the land by lot for an inheritance among your families: and to the more ye shall give the more inheritance, and to the fewer ye shall give the less inheritance: every man's inheritance shall be in the place where his lot falleth; according to the tribes of your fathers ye shall inherit.

55 But if ye will not drive out the inhabitants of the land from before you; then it shall come to pass, that those which ye let remain of them shall be pricks in your eyes, and thorns in your sides, and shall vex you in the land wherein ye dwell.

56 Moreover it shall come to pass, that I shall do unto you, as I thought to do unto them.

CHAPTER 34

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1 And the LORD spake unto Moses, saying,

2 Command the children of Israel, and say unto them, When ye come into the land of Canaan; (this is the land that shall fall unto you for an inheritance, even the land of Canaan with the coasts thereof:)

3 Then your south quarter shall be from the wilderness of Zin along by the coast of Edom, and your south border shall be the outmost coast of the salt sea eastward:

4 And your border shall turn from the south to the ascent of Akrabbim, and pass on to Zin: and the going forth thereof shall be from the south to Kadeshbarnea, and shall go on to Hazaraddar, and pass on to Azmon:

5 And the border shall fetch a compass from Azmon unto the river of Egypt, and the goings out of it shall be at the sea.

6 And as for the western border, ye shall even have the great sea for a border: this shall be your west border.

7 And this shall be your north border: from the great sea ye shall point out for you mount Hor:

8 From mount Hor ye shall point out your border unto the entrance of Hamath; and the goings forth of the border shall be to Zedad:

9 And the border shall go on to Ziphron, and the goings out of it shall be at Hazarenan: this shall be your north border.

10 And ye shall point out your east border from Hazarenan to Shepham:

11 And the coast shall go down from Shepham to Riblah, on the east side of Ain; and the border shall descend, and shall reach unto the side of the sea of Chinnereth eastward:

12 And the border shall go down to Jordan, and the goings out of it shall be at the salt sea: this shall be your land with the coasts thereof round about.

13 And Moses commanded the children of Israel, saying, This is the land which ye shall inherit by lot, which the LORD commanded to give unto the nine tribes, and to the half tribe:

14 For the tribe of the children of Reuben according to the house of their fathers, and the tribe of the children of Gad according to the house of their fathers, have received their inheritance; and half the tribe of Manasseh have received their inheritance:

15 The two tribes and the half tribe have received their inheritance on this side Jordan near Jericho eastward, toward the sunrising.

16 And the LORD spake unto Moses, saying,

17 These are the names of the men which shall divide the land unto you: Eleazar the priest, and Joshua the son of Nun.

18 And ye shall take one prince of every tribe, to divide the land by inheritance.

19 And the names of the men are these: Of the tribe of Judah, Caleb the son of Jephunneh.

20 And of the tribe of the children of Simeon, Shemuel the son of Ammihud.

21 Of the tribe of Benjamin, Elidad the son of Chislon.

22 And the prince of the tribe of the children of Dan, Bukki the son of Jogli.

23 The prince of the children of Joseph, for the tribe of the children of Manasseh, Hanniel the son of Ephod.

24 And the prince of the tribe of the children of Ephraim, Kemuel the son of Shiphtan.

25 And the prince of the tribe of the children of Zebulun, Elizaphan the son of Parnach.

26 And the prince of the tribe of the children of Issachar, Paltiel the son of Azzan.

27 And the prince of the tribe of the children of Asher, Ahihud the son of Shelomi.

28 And the prince of the tribe of the children of Naphtali, Pedahel the son of Ammihud.

29 These are they whom the LORD commanded to divide the inheritance unto the children of Israel in the land of Canaan.

CHAPTER 35

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1 And the LORD spake unto Moses in the plains of Moab by Jordan near Jericho, saying,

2 Command the children of Israel, that they give unto the Levites of the inheritance of their possession cities to dwell in; and ye shall give also unto the Levites suburbs for the cities round about them.

3 And the cities shall they have to dwell in; and the suburbs of them shall be for their cattle, and for their goods, and for all their beasts.

4 And the suburbs of the cities, which ye shall give unto the Levites, shall reach from the wall of the city and outward a thousand cubits round about.

5 And ye shall measure from without the city on the east side two thousand cubits, and on the south side two thousand cubits, and on the west side two thousand cubits, and on the north side two thousand cubits; and the city shall be in the midst: this shall be to them the suburbs of the cities.

6 And among the cities which ye shall give unto the Levites there shall be six cities for refuge, which ye shall appoint for the manslayer, that he may flee thither: and to them ye shall add forty and two cities.

7 So all the cities which ye shall give to the Levites shall be forty and eight cities: them shall ye give with their suburbs.

8 And the cities which ye shall give shall be of the possession of the children of Israel: from them that have many ye shall give many; but from them that have few ye shall give few: every one shall give of his cities unto the Levites according to his inheritance which he inheriteth.

9 And the LORD spake unto Moses, saying,

10 Speak unto the children of Israel, and say unto them, When ye be come over Jordan into the land of Canaan;

11 Then ye shall appoint you cities to be cities of refuge for you; that the slayer may flee thither, which killeth any person at unawares.

12 And they shall be unto you cities for refuge from the avenger; that the manslayer die not, until he stand before the congregation in judgment.

13 And of these cities which ye shall give six cities shall ye have for refuge.

14 Ye shall give three cities on this side Jordan, and three cities shall ye give in the land of Canaan, which shall be cities of refuge.

15 These six cities shall be a refuge, both for the children of Israel, and for the stranger, and for the sojourner among them: that every one that killeth any person unawares may flee thither.

16 And if he smite him with an instrument of iron, so that he die, he is a murderer: the murderer shall surely be put to death.

17 And if he smite him with throwing a stone, wherewith he may die, and he die, he is a murderer: the murderer shall surely be put to death.

18 Or if he smite him with an hand weapon of wood, wherewith he may die, and he die, he is a murderer: the murderer shall surely be put to death.

19 The revenger of blood himself shall slay the murderer: when he meeteth him, he shall slay him.

20 But if he thrust him of hatred, or hurl at him by laying of wait, that he die;

21 Or in enmity smite him with his hand, that he die: he that smote him shall surely be put to death; for he is a murderer: the revenger of blood shall slay the murderer, when he meeteth him.

22 But if he thrust him suddenly without enmity, or have cast upon him any thing without laying of wait,

23 Or with any stone, wherewith a man may die, seeing him not, and cast it upon him, that he die, and was not his enemy, neither sought his harm:

24 Then the congregation shall judge between the slayer and the revenger of blood according to these judgments:

25 And the congregation shall deliver the slayer out of the hand of the revenger of blood, and the congregation shall restore him to the city of his refuge, whither he was fled: and he shall abide in it unto the death of the high priest, which was anointed with the holy oil.

26 But if the slayer shall at any time come without the border of the city of his refuge, whither he was fled;

27 And the revenger of blood find him without the borders of the city of his refuge, and the revenger of blood kill the slayer; he shall not be guilty of blood:

28 Because he should have remained in the city of his refuge until the death of the high priest: but after the death of the high priest the slayer shall return into the land of his possession.

29 So these things shall be for a statute of judgment unto you throughout your generations in all your dwellings.

30 Whoso killeth any person, the murderer shall be put to death by the mouth of witnesses: but one witness shall not testify against any person to cause him to die.

31 Moreover ye shall take no satisfaction for the life of a murderer, which is guilty of death: but he shall be surely put to death.

32 And ye shall take no satisfaction for him that is fled to the city of his refuge, that he should come again to dwell in the land, until the death of the priest.

33 So ye shall not pollute the land wherein ye are: for blood it defileth the land: and the land cannot be cleansed of the blood that is shed therein, but by the blood of him that shed it.

34 Defile not therefore the land which ye shall inhabit, wherein I dwell: for I the LORD dwell among the children of Israel.

CHAPTER 36

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1 And the chief fathers of the families of the children of Gilead, the son of Machir, the son of Manasseh, of the families of the sons of Joseph, came near, and spake before Moses, and before the princes, the chief fathers of the children of Israel:

2 And they said, The LORD commanded my lord to give the land for an inheritance by lot to the children of Israel: and my lord was commanded by the LORD to give the inheritance of Zelophehad our brother unto his daughters.

3 And if they be married to any of the sons of the other tribes of the children of Israel, then shall their inheritance be taken from the inheritance of our fathers, and shall be put to the inheritance of the tribe whereunto they are received: so shall it be taken from the lot of our inheritance.

4 And when the jubile of the children of Israel shall be, then shall their inheritance be put unto the inheritance of the tribe whereunto they are received: so shall their inheritance be taken away from the inheritance of the tribe of our fathers.

5 And Moses commanded the children of Israel according to the word of the LORD, saying, The tribe of the sons of Joseph hath said well.

6 This is the thing which the LORD doth command concerning the daughters of Zelophehad, saying, Let them marry to whom they think best; only to the family of the tribe of their father shall they marry.

7 So shall not the inheritance of the children of Israel remove from tribe to tribe: for every one of the children of Israel shall keep himself to the inheritance of the tribe of his fathers.

8 And every daughter, that possesseth an inheritance in any tribe of the children of Israel, shall be wife unto one of the family of the tribe of her father, that the children of Israel may enjoy every man the inheritance of his fathers.

9 Neither shall the inheritance remove from one tribe to another tribe; but every one of the tribes of the children of Israel shall keep himself to his own inheritance.

10 Even as the LORD commanded Moses, so did the daughters of Zelophehad:

11 For Mahlah, Tirzah, and Hoglah, and Milcah, and Noah, the daughters of Zelophehad, were married unto their father's brothers' sons:

12 And they were married into the families of the sons of Manasseh the son of Joseph, and their inheritance remained in the tribe of the family of their father.

13 These are the commandments and the judgments, which the LORD commanded by the hand of Moses unto the children of Israel in the plains of Moab by Jordan near Jericho.

Deuteronomy

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CHAPTER 1

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1 These be the words which Moses spake unto all Israel on this side Jordan in the wilderness, in the plain over against the Red sea, between Paran, and Tophel, and Laban, and Hazeroth, and Dizahab.

2 (There are eleven days' journey from Horeb by the way of mount Seir unto Kadeshbarnea.)

3 And it came to pass in the fortieth year, in the eleventh month, on the first day of the month, that Moses spake unto the children of Israel, according unto all that the LORD had given him in commandment unto them;

4 After he had slain Sihon the king of the Amorites, which dwelt in Heshbon, and Og the king of Bashan, which dwelt at Astaroth in Edrei:

5 On this side Jordan, in the land of Moab, began Moses to declare this law, saying,

6 The LORD our God spake unto us in Horeb, saying, Ye have dwelt long enough in this mount:

7 Turn you, and take your journey, and go to the mount of the Amorites, and unto all the places nigh thereunto, in the plain, in the hills, and in the vale, and in the south, and by the sea side, to the land of the Canaanites, and unto Lebanon, unto the great river, the river Euphrates.

8 Behold, I have set the land before you: go in and possess the land which the LORD sware unto your fathers, Abraham, Isaac, and Jacob, to give unto them and to their seed after them.

9 And I spake unto you at that time, saying, I am not able to bear you myself alone:

10 The LORD your God hath multiplied you, and, behold, ye are this day as the stars of heaven for multitude.

11 (The LORD God of your fathers make you a thousand times so many more as ye are, and bless you, as he hath promised you!)

12 How can I myself alone bear your cumbrance, and your burden, and your strife?

13 Take you wise men, and understanding, and known among your tribes, and I will make them rulers over you.

14 And ye answered me, and said, The thing which thou hast spoken is good for us to do.

15 So I took the chief of your tribes, wise men, and known, and made them heads over you, captains over thousands, and captains over hundreds, and captains over fifties, and captains over tens, and officers among your tribes.

16 And I charged your judges at that time, saying, Hear the causes between your brethren, and judge righteously between every man and his brother, and the stranger that is with him.

17 Ye shall not respect persons in judgment; but ye shall hear the small as well as the great; ye shall not be afraid of the face of man; for the judgment is God's: and the cause that is too hard for you, bring it unto me, and I will hear it.

18 And I commanded you at that time all the things which ye should do.

19 And when we departed from Horeb, we went through all that great and terrible wilderness, which ye saw by the way of the mountain of the Amorites, as the LORD our God commanded us; and we came to Kadeshbarnea.

20 And I said unto you, Ye are come unto the mountain of the Amorites, which the LORD our God doth give unto us.

21 Behold, the LORD thy God hath set the land before thee: go up and possess it, as the LORD God of thy fathers hath said unto thee; fear not, neither be discouraged.

22 And ye came near unto me every one of you, and said, We will send men before us, and they shall search us out the land, and bring us word again by what way we must go up, and into what cities we shall come.

23 And the saying pleased me well: and I took twelve men of you, one of a tribe:

24 And they turned and went up into the mountain, and came unto the valley of Eshcol, and searched it out.

25 And they took of the fruit of the land in their hands, and brought it down unto us, and brought us word again, and said, It is a good land which the LORD our God doth give us.

26 Notwithstanding ye would not go up, but rebelled against the commandment of the LORD your God:

27 And ye murmured in your tents, and said, Because the LORD hated us, he hath brought us forth out of the land of Egypt, to deliver us into the hand of the Amorites, to destroy us.

28 Whither shall we go up? our brethren have discouraged our heart, saying, The people is greater and taller than we; the cities are great and walled up to heaven; and moreover we have seen the sons of the Anakims there.

29 Then I said unto you, Dread not, neither be afraid of them.

30 The LORD your God which goeth before you, he shall fight for you, according to all that he did for you in Egypt before your eyes;

31 And in the wilderness, where thou hast seen how that the LORD thy God bare thee, as a man doth bear his son, in all the way that ye went, until ye came into this place.

32 Yet in this thing ye did not believe the LORD your God,

33 Who went in the way before you, to search you out a place to pitch your tents in, in fire by night, to shew you by what way ye should go, and in a cloud by day.

34 And the LORD heard the voice of your words, and was wroth, and sware, saying,

35 Surely there shall not one of these men of this evil generation see that good land, which I sware to give unto your fathers,

36 Save Caleb the son of Jephunneh; he shall see it, and to him will I give the land that he hath trodden upon, and to his children, because he hath wholly followed the LORD.

37 Also the LORD was angry with me for your sakes, saying, Thou also shalt not go in thither.

38 But Joshua the son of Nun, which standeth before thee, he shall go in thither: encourage him: for he shall cause Israel to inherit it.

39 Moreover your little ones, which ye said should be a prey, and your children, which in that day had no knowledge between good and evil, they shall go in thither, and unto them will I give it, and they shall possess it.

40 But as for you, turn you, and take your journey into the wilderness by the way of the Red sea.

41 Then ye answered and said unto me, We have sinned against the LORD, we will go up and fight, according to all that the LORD our God commanded us. And when ye had girded on every man his weapons of war, ye were ready to go up into the hill.

42 And the LORD said unto me, Say unto them, Go not up, neither fight; for I am not among you; lest ye be smitten before your enemies.

43 So I spake unto you; and ye would not hear, but rebelled against the commandment of the LORD, and went presumptuously up into the hill.

44 And the Amorites, which dwelt in that mountain, came out against you, and chased you, as bees do, and destroyed you in Seir, even unto Hormah.

45 And ye returned and wept before the LORD; but the LORD would not hearken to your voice, nor give ear unto you.

46 So ye abode in Kadesh many days, according unto the days that ye abode there.

CHAPTER 2

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1 Then we turned, and took our journey into the wilderness by the way of the Red sea, as the LORD spake unto me: and we compassed mount Seir many days.

2 And the LORD spake unto me, saying,

3 Ye have compassed this mountain long enough: turn you northward.

4 And command thou the people, saying, Ye are to pass through the coast of your brethren the children of Esau, which dwell in Seir; and they shall be afraid of you: take ye good heed unto yourselves therefore:

5 Meddle not with them; for I will not give you of their land, no, not so much as a foot breadth; because I have given mount Seir unto Esau for a possession.

6 Ye shall buy meat of them for money, that ye may eat; and ye shall also buy water of them for money, that ye may drink.

7 For the LORD thy God hath blessed thee in all the works of thy hand: he knoweth thy walking through this great wilderness: these forty years the LORD thy God hath been with thee; thou hast lacked nothing.

8 And when we passed by from our brethren the children of Esau, which dwelt in Seir, through the way of the plain from Elath, and from Eziongaber, we turned and passed by the way of the wilderness of Moab.

9 And the LORD said unto me, Distress not the Moabites, neither contend with them in battle: for I will not give thee of their land for a possession; because I have given Ar unto the children of Lot for a possession.

10 The Emims dwelt therein in times past, a people great, and many, and tall, as the Anakims;

11 Which also were accounted giants, as the Anakims; but the Moabites call them Emims.

12 The Horims also dwelt in Seir beforetime; but the children of Esau succeeded them, when they had destroyed them from before them, and dwelt in their stead; as Israel did unto the land of his possession, which the LORD gave unto them.

13 Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered.

14 And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the LORD sware unto them.

15 For indeed the hand of the LORD was against them, to destroy them from among the host, until they were consumed.

16 So it came to pass, when all the men of war were consumed and dead from among the people,

17 That the LORD spake unto me, saying,

18 Thou art to pass over through Ar, the coast of Moab, this day:

19 And when thou comest nigh over against the children of Ammon, distress them not, nor meddle with them: for I will not give thee of the land of the children of Ammon any possession; because I have given it unto the children of Lot for a possession.

20 (That also was accounted a land of giants: giants dwelt therein in old time; and the Ammonites call them Zamzummims;

21 A people great, and many, and tall, as the Anakims; but the LORD destroyed them before them; and they succeeded them, and dwelt in their stead:

22 As he did to the children of Esau, which dwelt in Seir, when he destroyed the Horims from before them; and they succeeded them, and dwelt in their stead even unto this day:

23 And the Avims which dwelt in Hazerim, even unto Azzah, the Caphtorims, which came forth out of Caphtor, destroyed them, and dwelt in their stead.)

24 Rise ye up, take your journey, and pass over the river Arnon: behold, I have given into thine hand Sihon the Amorite, king of Heshbon, and his land: begin to possess it, and contend with him in battle.

25 This day will I begin to put the dread of thee and the fear of thee upon the nations that are under the whole heaven, who shall hear report of thee, and shall tremble, and be in anguish because of thee.

26 And I sent messengers out of the wilderness of Kedemoth unto Sihon king of Heshbon with words of peace, saying,

27 Let me pass through thy land: I will go along by the high way, I will neither turn unto the right hand nor to the left.

28 Thou shalt sell me meat for money, that I may eat; and give me water for money, that I may drink: only I will pass through on my feet;

29 (As the children of Esau which dwell in Seir, and the Moabites which dwell in Ar, did unto me;) until I shall pass over Jordan into the land which the LORD our God giveth us.

30 But Sihon king of Heshbon would not let us pass by him: for the LORD thy God hardened his spirit, and made his heart obstinate, that he might deliver him into thy hand, as appeareth this day.

31 And the LORD said unto me, Behold, I have begun to give Sihon and his land before thee: begin to possess, that thou mayest inherit his land.

32 Then Sihon came out against us, he and all his people, to fight at Jahaz.

33 And the LORD our God delivered him before us; and we smote him, and his sons, and all his people.

34 And we took all his cities at that time, and utterly destroyed the men, and the women, and the little ones, of every city, we left none to remain:

35 Only the cattle we took for a prey unto ourselves, and the spoil of the cities which we took.

36 From Aroer, which is by the brink of the river of Arnon, and from the city that is by the river, even unto Gilead, there was not one city too strong for us: the LORD our God delivered all unto us:

37 Only unto the land of the children of Ammon thou camest not, nor unto any place of the river Jabbok, nor unto the cities in the mountains, nor unto whatsoever the LORD our God forbad us.

CHAPTER 3

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1 Then we turned, and went up the way to Bashan: and Og the king of Bashan came out against us, he and all his people, to battle at Edrei.

2 And the LORD said unto me, Fear him not: for I will deliver him, and all his people, and his land, into thy hand; and thou shalt do unto him as thou didst unto Sihon king of the Amorites, which dwelt at Heshbon.

3 So the LORD our God delivered into our hands Og also, the king of Bashan, and all his people: and we smote him until none was left to him remaining.

4 And we took all his cities at that time, there was not a city which we took not from them, threescore cities, all the region of Argob, the kingdom of Og in Bashan.

5 All these cities were fenced with high walls, gates, and bars; beside unwalled towns a great many.

6 And we utterly destroyed them, as we did unto Sihon king of Heshbon, utterly destroying the men, women, and children, of every city.

7 But all the cattle, and the spoil of the cities, we took for a prey to ourselves.

8 And we took at that time out of the hand of the two kings of the Amorites the land that was on this side Jordan, from the river of Arnon unto mount Hermon;

9 (Which Hermon the Sidonians call Sirion; and the Amorites call it Shenir;)

10 All the cities of the plain, and all Gilead, and all Bashan, unto Salchah and Edrei, cities of the kingdom of Og in Bashan.

11 For only Og king of Bashan remained of the remnant of giants; behold, his bedstead was a bedstead of iron; is it not in Rabbath of the children of Ammon? nine cubits was the length thereof, and four cubits the breadth of it, after the cubit of a man.

12 And this land, which we possessed at that time, from Aroer, which is by the river Arnon, and half mount Gilead, and the cities thereof, gave I unto the Reubenites and to the Gadites.

13 And the rest of Gilead, and all Bashan, being the kingdom of Og, gave I unto the half tribe of Manasseh; all the region of Argob, with all Bashan, which was called the land of giants.

14 Jair the son of Manasseh took all the country of Argob unto the coasts of Geshuri and Maachathi; and called them after his own name, Bashanhavothjair, unto this day.

15 And I gave Gilead unto Machir.

16 And unto the Reubenites and unto the Gadites I gave from Gilead even unto the river Arnon half the valley, and the border even unto the river Jabbok, which is the border of the children of Ammon;

17 The plain also, and Jordan, and the coast thereof, from Chinnereth even unto the sea of the plain, even the salt sea, under Ashdothpisgah eastward.

18 And I commanded you at that time, saying, The LORD your God hath given you this land to possess it: ye shall pass over armed before your brethren the children of Israel, all that are meet for the war.

19 But your wives, and your little ones, and your cattle, (for I know that ye have much cattle,) shall abide in your cities which I have given you;

20 Until the LORD have given rest unto your brethren, as well as unto you, and until they also possess the land which the LORD your God hath given them beyond Jordan: and then shall ye return every man unto his possession, which I have given you.

21 And I commanded Joshua at that time, saying, Thine eyes have seen all that the LORD your God hath done unto these two kings: so shall the LORD do unto all the kingdoms whither thou passest.

22 Ye shall not fear them: for the LORD your God he shall fight for you.

23 And I besought the LORD at that time, saying,

24 O Lord GOD, thou hast begun to shew thy servant thy greatness, and thy mighty hand: for what God is there in heaven or in earth, that can do according to thy works, and according to thy might?

25 I pray thee, let me go over, and see the good land that is beyond Jordan, that goodly mountain, and Lebanon.

26 But the LORD was wroth with me for your sakes, and would not hear me: and the LORD said unto me, Let it suffice thee; speak no more unto me of this matter.

27 Get thee up into the top of Pisgah, and lift up thine eyes westward, and northward, and southward, and eastward, and behold it with thine eyes: for thou shalt not go over this Jordan.

28 But charge Joshua, and encourage him, and strengthen him: for he shall go over before this people, and he shall cause them to inherit the land which thou shalt see.

29 So we abode in the valley over against Bethpeor.

CHAPTER 4

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1 Now therefore hearken, O Israel, unto the statutes and unto the judgments, which I teach you, for to do them, that ye may live, and go in and possess the land which the LORD God of your fathers giveth you.

2 Ye shall not add unto the word which I command you, neither shall ye diminish ought from it, that ye may keep the commandments of the LORD your God which I command you.

3 Your eyes have seen what the LORD did because of Baalpeor: for all the men that followed Baalpeor, the LORD thy God hath destroyed them from among you.

4 But ye that did cleave unto the LORD your God are alive every one of you this day.

5 Behold, I have taught you statutes and judgments, even as the LORD my God commanded me, that ye should do so in the land whither ye go to possess it.

6 Keep therefore and do them; for this is your wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say, Surely this great nation is a wise and understanding people.

7 For what nation is there so great, who hath God so nigh unto them, as the LORD our God is in all things that we call upon him for?

8 And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day?

9 Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy life: but teach them thy sons, and thy sons' sons;

10 Specially the day that thou stoodest before the LORD thy God in Horeb, when the LORD said unto me, Gather me the people together, and I will make them hear my words, that they may learn to fear me all the days that they shall live upon the earth, and that they may teach their children.

11 And ye came near and stood under the mountain; and the mountain burned with fire unto the midst of heaven, with darkness, clouds, and thick darkness.

12 And the LORD spake unto you out of the midst of the fire: ye heard the voice of the words, but saw no similitude; only ye heard a voice.

13 And he declared unto you his covenant, which he commanded you to perform, even ten commandments; and he wrote them upon two tables of stone.

14 And the LORD commanded me at that time to teach you statutes and judgments, that ye might do them in the land whither ye go over to possess it.

15 Take ye therefore good heed unto yourselves; for ye saw no manner of similitude on the day that the LORD spake unto you in Horeb out of the midst of the fire:

16 Lest ye corrupt yourselves, and make you a graven image, the similitude of any figure, the likeness of male or female,

17 The likeness of any beast that is on the earth, the likeness of any winged fowl that flieth in the air,

18 The likeness of any thing that creepeth on the ground, the likeness of any fish that is in the waters beneath the earth:

19 And lest thou lift up thine eyes unto heaven, and when thou seest the sun, and the moon, and the stars, even all the host of heaven, shouldest be driven to worship them, and serve them, which the LORD thy God hath divided unto all nations under the whole heaven.

20 But the LORD hath taken you, and brought you forth out of the iron furnace, even out of Egypt, to be unto him a people of inheritance, as ye are this day.

21 Furthermore the LORD was angry with me for your sakes, and sware that I should not go over Jordan, and that I should not go in unto that good land, which the LORD thy God giveth thee for an inheritance:

22 But I must die in this land, I must not go over Jordan: but ye shall go over, and possess that good land.

23 Take heed unto yourselves, lest ye forget the covenant of the LORD your God, which he made with you, and make you a graven image, or the likeness of any thing, which the LORD thy God hath forbidden thee.

24 For the LORD thy God is a consuming fire, even a jealous God.

25 When thou shalt beget children, and children's children, and ye shall have remained long in the land, and shall corrupt yourselves, and make a graven image, or the likeness of any thing, and shall do evil in the sight of the LORD thy God, to provoke him to anger:

26 I call heaven and earth to witness against you this day, that ye shall soon utterly perish from off the land whereunto ye go over Jordan to possess it; ye shall not prolong your days upon it, but shall utterly be destroyed.

27 And the LORD shall scatter you among the nations, and ye shall be left few in number among the heathen, whither the LORD shall lead you.

28 And there ye shall serve gods, the work of men's hands, wood and stone, which neither see, nor hear, nor eat, nor smell.

29 But if from thence thou shalt seek the LORD thy God, thou shalt find him, if thou seek him with all thy heart and with all thy soul.

30 When thou art in tribulation, and all these things are come upon thee, even in the latter days, if thou turn to the LORD thy God, and shalt be obedient unto his voice;

31 (For the LORD thy God is a merciful God;) he will not forsake thee, neither destroy thee, nor forget the covenant of thy fathers which he sware unto them.

32 For ask now of the days that are past, which were before thee, since the day that God created man upon the earth, and ask from the one side of heaven unto the other, whether there hath been any such thing as this great thing is, or hath been heard like it?

33 Did ever people hear the voice of God speaking out of the midst of the fire, as thou hast heard, and live?

34 Or hath God assayed to go and take him a nation from the midst of another nation, by temptations, by signs, and by wonders, and by war, and by a mighty hand, and by a stretched out arm, and by great terrors, according to all that the LORD your God did for you in Egypt before your eyes?

35 Unto thee it was shewed, that thou mightest know that the LORD he is God; there is none else beside him.

36 Out of heaven he made thee to hear his voice, that he might instruct thee: and upon earth he shewed thee his great fire; and thou heardest his words out of the midst of the fire.

37 And because he loved thy fathers, therefore he chose their seed after them, and brought thee out in his sight with his mighty power out of Egypt;

38 To drive out nations from before thee greater and mightier than thou art, to bring thee in, to give thee their land for an inheritance, as it is this day.

39 Know therefore this day, and consider it in thine heart, that the LORD he is God in heaven above, and upon the earth beneath: there is none else.

40 Thou shalt keep therefore his statutes, and his commandments, which I command thee this day, that it may go well with thee, and with thy children after thee, and that thou mayest prolong thy days upon the earth, which the LORD thy God giveth thee, for ever.

41 Then Moses severed three cities on this side Jordan toward the sunrising;

42 That the slayer might flee thither, which should kill his neighbour unawares, and hated him not in times past; and that fleeing unto one of these cities he might live:

43 Namely, Bezer in the wilderness, in the plain country, of the Reubenites; and Ramoth in Gilead, of the Gadites; and Golan in Bashan, of the Manassites.

44 And this is the law which Moses set before the children of Israel:

45 These are the testimonies, and the statutes, and the judgments, which Moses spake unto the children of Israel, after they came forth out of Egypt,

46 On this side Jordan, in the valley over against Bethpeor, in the land of Sihon king of the Amorites, who dwelt at Heshbon, whom Moses and the children of Israel smote, after they were come forth out of Egypt:

47 And they possessed his land, and the land of Og king of Bashan, two kings of the Amorites, which were on this side Jordan toward the sunrising;

48 From Aroer, which is by the bank of the river Arnon, even unto mount Sion, which is Hermon,

49 And all the plain on this side Jordan eastward, even unto the sea of the plain, under the springs of Pisgah.

CHAPTER 5

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1 And Moses called all Israel, and said unto them, Hear, O Israel, the statutes and judgments which I speak in your ears this day, that ye may learn them, and keep, and do them.

2 The LORD our God made a covenant with us in Horeb.

3 The LORD made not this covenant with our fathers, but with us, even us, who are all of us here alive this day.

4 The LORD talked with you face to face in the mount out of the midst of the fire,

5 (I stood between the LORD and you at that time, to shew you the word of the LORD: for ye were afraid by reason of the fire, and went not up into the mount;) saying,

6 I am the LORD thy God, which brought thee out of the land of Egypt, from the house of bondage.

7 Thou shalt have none other gods before me.

8 Thou shalt not make thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the waters beneath the earth:

9 Thou shalt not bow down thyself unto them, nor serve them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me,

10 And shewing mercy unto thousands of them that love me and keep my commandments.

11 Thou shalt not take the name of the LORD thy God in vain: for the LORD will not hold him guiltless that taketh his name in vain.

12 Keep the sabbath day to sanctify it, as the LORD thy God hath commanded thee.

13 Six days thou shalt labour, and do all thy work:

14 But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, nor thy manservant, nor thy maidservant, nor thine ox, nor thine ass, nor any of thy cattle, nor thy stranger that is within thy gates; that thy manservant and thy maidservant may rest as well as thou.

15 And remember that thou wast a servant in the land of Egypt, and that the LORD thy God brought thee out thence through a mighty hand and by a stretched out arm: therefore the LORD thy God commanded thee to keep the sabbath day.

16 Honour thy father and thy mother, as the LORD thy God hath commanded thee; that thy days may be prolonged, and that it may go well with thee, in the land which the LORD thy God giveth thee.

17 Thou shalt not kill.

18 Neither shalt thou commit adultery.

19 Neither shalt thou steal.

20 Neither shalt thou bear false witness against thy neighbour.

21 Neither shalt thou desire thy neighbour's wife, neither shalt thou covet thy neighbour's house, his field, or his manservant, or his maidservant, his ox, or his ass, or any thing that is thy neighbour's.

22 These words the LORD spake unto all your assembly in the mount out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice: and he added no more. And he wrote them in two tables of stone, and delivered them unto me.

23 And it came to pass, when ye heard the voice out of the midst of the darkness, (for the mountain did burn with fire,) that ye came near unto me, even all the heads of your tribes, and your elders;

24 And ye said, Behold, the LORD our God hath shewed us his glory and his greatness, and we have heard his voice out of the midst of the fire: we have seen this day that God doth talk with man, and he liveth.

25 Now therefore why should we die? for this great fire will consume us: if we hear the voice of the LORD our God any more, then we shall die.

26 For who is there of all flesh, that hath heard the voice of the living God speaking out of the midst of the fire, as we have, and lived?

27 Go thou near, and hear all that the LORD our God shall say: and speak thou unto us all that the LORD our God shall speak unto thee; and we will hear it, and do it.

28 And the LORD heard the voice of your words, when ye spake unto me; and the LORD said unto me, I have heard the voice of the words of this people, which they have spoken unto thee: they have well said all that they have spoken.

29 O that there were such an heart in them, that they would fear me, and keep all my commandments always, that it might be well with them, and with their children for ever!

30 Go say to them, Get you into your tents again.

31 But as for thee, stand thou here by me, and I will speak unto thee all the commandments, and the statutes, and the judgments, which thou shalt teach them, that they may do them in the land which I give them to possess it.

32 Ye shall observe to do therefore as the LORD your God hath commanded you: ye shall not turn aside to the right hand or to the left.

33 Ye shall walk in all the ways which the LORD your God hath commanded you, that ye may live, and that it may be well with you, and that ye may prolong your days in the land which ye shall possess.

CHAPTER 6

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1 Now these are the commandments, the statutes, and the judgments, which the LORD your God commanded to teach you, that ye might do them in the land whither ye go to possess it:

2 That thou mightest fear the LORD thy God, to keep all his statutes and his commandments, which I command thee, thou, and thy son, and thy son's son, all the days of thy life; and that thy days may be prolonged.

3 Hear therefore, O Israel, and observe to do it; that it may be well with thee, and that ye may increase mightily, as the LORD God of thy fathers hath promised thee, in the land that floweth with milk and honey.

4 Hear, O Israel: The LORD our God is one LORD:

5 And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might.

6 And these words, which I command thee this day, shall be in thine heart:

7 And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up.

8 And thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes.

9 And thou shalt write them upon the posts of thy house, and on thy gates.

10 And it shall be, when the LORD thy God shall have brought thee into the land which he sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give thee great and goodly cities, which thou buildedst not,

11 And houses full of all good things, which thou filledst not, and wells digged, which thou diggedst not, vineyards and olive trees, which thou plantedst not; when thou shalt have eaten and be full;

12 Then beware lest thou forget the LORD, which brought thee forth out of the land of Egypt, from the house of bondage.

13 Thou shalt fear the LORD thy God, and serve him, and shalt swear by his name.

14 Ye shall not go after other gods, of the gods of the people which are round about you;

15 (For the LORD thy God is a jealous God among you) lest the anger of the LORD thy God be kindled against thee, and destroy thee from off the face of the earth.

16 Ye shall not tempt the LORD your God, as ye tempted him in Massah.

17 Ye shall diligently keep the commandments of the LORD your God, and his testimonies, and his statutes, which he hath commanded thee.

18 And thou shalt do that which is right and good in the sight of the LORD: that it may be well with thee, and that thou mayest go in and possess the good land which the LORD sware unto thy fathers,

19 To cast out all thine enemies from before thee, as the LORD hath spoken.

20 And when thy son asketh thee in time to come, saying, What mean the testimonies, and the statutes, and the judgments, which the LORD our God hath commanded you?

21 Then thou shalt say unto thy son, We were Pharaoh's bondmen in Egypt; and the LORD brought us out of Egypt with a mighty hand:

22 And the LORD shewed signs and wonders, great and sore, upon Egypt, upon Pharaoh, and upon all his household, before our eyes:

23 And he brought us out from thence, that he might bring us in, to give us the land which he sware unto our fathers.

24 And the LORD commanded us to do all these statutes, to fear the LORD our God, for our good always, that he might preserve us alive, as it is at this day.

25 And it shall be our righteousness, if we observe to do all these commandments before the LORD our God, as he hath commanded us.

CHAPTER 7

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1 When the LORD thy God shall bring thee into the land whither thou goest to possess it, and hath cast out many nations before thee, the Hittites, and the Girgashites, and the Amorites, and the Canaanites, and the Perizzites, and the Hivites, and the Jebusites, seven nations greater and mightier than thou;

2 And when the LORD thy God shall deliver them before thee; thou shalt smite them, and utterly destroy them; thou shalt make no covenant with them, nor shew mercy unto them:

3 Neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son.

4 For they will turn away thy son from following me, that they may serve other gods: so will the anger of the LORD be kindled against you, and destroy thee suddenly.

5 But thus shall ye deal with them; ye shall destroy their altars, and break down their images, and cut down their groves, and burn their graven images with fire.

6 For thou art an holy people unto the LORD thy God: the LORD thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth.

7 The LORD did not set his love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people:

8 But because the LORD loved you, and because he would keep the oath which he had sworn unto your fathers, hath the LORD brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh king of Egypt.

9 Know therefore that the LORD thy God, he is God, the faithful God, which keepeth covenant and mercy with them that love him and keep his commandments to a thousand generations;

10 And repayeth them that hate him to their face, to destroy them: he will not be slack to him that hateth him, he will repay him to his face.

11 Thou shalt therefore keep the commandments, and the statutes, and the judgments, which I command thee this day, to do them.

12 Wherefore it shall come to pass, if ye hearken to these judgments, and keep, and do them, that the LORD thy God shall keep unto thee the covenant and the mercy which he sware unto thy fathers:

13 And he will love thee, and bless thee, and multiply thee: he will also bless the fruit of thy womb, and the fruit of thy land, thy corn, and thy wine, and thine oil, the increase of thy kine, and the flocks of thy sheep, in the land which he sware unto thy fathers to give thee.

14 Thou shalt be blessed above all people: there shall not be male or female barren among you, or among your cattle.

15 And the LORD will take away from thee all sickness, and will put none of the evil diseases of Egypt, which thou knowest, upon thee; but will lay them upon all them that hate thee.

16 And thou shalt consume all the people which the LORD thy God shall deliver thee; thine eye shall have no pity upon them: neither shalt thou serve their gods; for that will be a snare unto thee.

17 If thou shalt say in thine heart, These nations are more than I; how can I dispossess them?

18 Thou shalt not be afraid of them: but shalt well remember what the LORD thy God did unto Pharaoh, and unto all Egypt;

19 The great temptations which thine eyes saw, and the signs, and the wonders, and the mighty hand, and the stretched out arm, whereby the LORD thy God brought thee out: so shall the LORD thy God do unto all the people of whom thou art afraid.

20 Moreover the LORD thy God will send the hornet among them, until they that are left, and hide themselves from thee, be destroyed.

21 Thou shalt not be affrighted at them: for the LORD thy God is among you, a mighty God and terrible.

22 And the LORD thy God will put out those nations before thee by little and little: thou mayest not consume them at once, lest the beasts of the field increase upon thee.

23 But the LORD thy God shall deliver them unto thee, and shall destroy them with a mighty destruction, until they be destroyed.

24 And he shall deliver their kings into thine hand, and thou shalt destroy their name from under heaven: there shall no man be able to stand before thee, until thou have destroyed them.

25 The graven images of their gods shall ye burn with fire: thou shalt not desire the silver or gold that is on them, nor take it unto thee, lest thou be snared therein: for it is an abomination to the LORD thy God.

26 Neither shalt thou bring an abomination into thine house, lest thou be a cursed thing like it: but thou shalt utterly detest it, and thou shalt utterly abhor it; for it is a cursed thing.

CHAPTER 8

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1 All the commandments which I command thee this day shall ye observe to do, that ye may live, and multiply, and go in and possess the land which the LORD sware unto your fathers.

2 And thou shalt remember all the way which the LORD thy God led thee these forty years in the wilderness, to humble thee, and to prove thee, to know what was in thine heart, whether thou wouldest keep his commandments, or no.

3 And he humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that he might make thee know that man doth not live by bread only, but by every word that proceedeth out of the mouth of the LORD doth man live.

4 Thy raiment waxed not old upon thee, neither did thy foot swell, these forty years.

5 Thou shalt also consider in thine heart, that, as a man chasteneth his son, so the LORD thy God chasteneth thee.

6 Therefore thou shalt keep the commandments of the LORD thy God, to walk in his ways, and to fear him.

7 For the LORD thy God bringeth thee into a good land, a land of brooks of water, of fountains and depths that spring out of valleys and hills;

8 A land of wheat, and barley, and vines, and fig trees, and pomegranates; a land of oil olive, and honey;

9 A land wherein thou shalt eat bread without scarceness, thou shalt not lack any thing in it; a land whose stones are iron, and out of whose hills thou mayest dig brass.

10 When thou hast eaten and art full, then thou shalt bless the LORD thy God for the good land which he hath given thee.

11 Beware that thou forget not the LORD thy God, in not keeping his commandments, and his judgments, and his statutes, which I command thee this day:

12 Lest when thou hast eaten and art full, and hast built goodly houses, and dwelt therein;

13 And when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied;

14 Then thine heart be lifted up, and thou forget the LORD thy God, which brought thee forth out of the land of Egypt, from the house of bondage;

15 Who led thee through that great and terrible wilderness, wherein were fiery serpents, and scorpions, and drought, where there was no water; who brought thee forth water out of the rock of flint;

16 Who fed thee in the wilderness with manna, which thy fathers knew not, that he might humble thee, and that he might prove thee, to do thee good at thy latter end;

17 And thou say in thine heart, My power and the might of mine hand hath gotten me this wealth.

18 But thou shalt remember the LORD thy God: for it is he that giveth thee power to get wealth, that he may establish his covenant which he sware unto thy fathers, as it is this day.

19 And it shall be, if thou do at all forget the LORD thy God, and walk after other gods, and serve them, and worship them, I testify against you this day that ye shall surely perish.

20 As the nations which the LORD destroyeth before your face, so shall ye perish; because ye would not be obedient unto the voice of the LORD your God.

CHAPTER 9

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1 Hear, O Israel: Thou art to pass over Jordan this day, to go in to possess nations greater and mightier than thyself, cities great and fenced up to heaven,

2 A people great and tall, the children of the Anakims, whom thou knowest, and of whom thou hast heard say, Who can stand before the children of Anak!

3 Understand therefore this day, that the LORD thy God is he which goeth over before thee; as a consuming fire he shall destroy them, and he shall bring them down before thy face: so shalt thou drive them out, and destroy them quickly, as the LORD hath said unto thee.

4 Speak not thou in thine heart, after that the LORD thy God hath cast them out from before thee, saying, For my righteousness the LORD hath brought me in to possess this land: but for the wickedness of these nations the LORD doth drive them out from before thee.

5 Not for thy righteousness, or for the uprightness of thine heart, dost thou go to possess their land: but for the wickedness of these nations the LORD thy God doth drive them out from before thee, and that he may perform the word which the LORD sware unto thy fathers, Abraham, Isaac, and Jacob.

6 Understand therefore, that the LORD thy God giveth thee not this good land to possess it for thy righteousness; for thou art a stiffnecked people.

7 Remember, and forget not, how thou provokedst the LORD thy God to wrath in the wilderness: from the day that thou didst depart out of the land of Egypt, until ye came unto this place, ye have been rebellious against the LORD.

8 Also in Horeb ye provoked the LORD to wrath, so that the LORD was angry with you to have destroyed you.

9 When I was gone up into the mount to receive the tables of stone, even the tables of the covenant which the LORD made with you, then I abode in the mount forty days and forty nights, I neither did eat bread nor drink water:

10 And the LORD delivered unto me two tables of stone written with the finger of God; and on them was written according to all the words, which the LORD spake with you in the mount out of the midst of the fire in the day of the assembly.

11 And it came to pass at the end of forty days and forty nights, that the LORD gave me the two tables of stone, even the tables of the covenant.

12 And the LORD said unto me, Arise, get thee down quickly from hence; for thy people which thou hast brought forth out of Egypt have corrupted themselves; they are quickly turned aside out of the way which I commanded them; they have made them a molten image.

13 Furthermore the LORD spake unto me, saying, I have seen this people, and, behold, it is a stiffnecked people:

14 Let me alone, that I may destroy them, and blot out their name from under heaven: and I will make of thee a nation mightier and greater than they.

15 So I turned and came down from the mount, and the mount burned with fire: and the two tables of the covenant were in my two hands.

16 And I looked, and, behold, ye had sinned against the LORD your God, and had made you a molten calf: ye had turned aside quickly out of the way which the LORD had commanded you.

17 And I took the two tables, and cast them out of my two hands, and brake them before your eyes.

18 And I fell down before the LORD, as at the first, forty days and forty nights: I did neither eat bread, nor drink water, because of all your sins which ye sinned, in doing wickedly in the sight of the LORD, to provoke him to anger.

19 For I was afraid of the anger and hot displeasure, wherewith the LORD was wroth against you to destroy you. But the LORD hearkened unto me at that time also.

20 And the LORD was very angry with Aaron to have destroyed him: and I prayed for Aaron also the same time.

21 And I took your sin, the calf which ye had made, and burnt it with fire, and stamped it, and ground it very small, even until it was as small as dust: and I cast the dust thereof into the brook that descended out of the mount.

22 And at Taberah, and at Massah, and at Kibrothhattaavah, ye provoked the LORD to wrath.

23 Likewise when the LORD sent you from Kadeshbarnea, saying, Go up and possess the land which I have given you; then ye rebelled against the commandment of the LORD your God, and ye believed him not, nor hearkened to his voice.

24 Ye have been rebellious against the LORD from the day that I knew you.

25 Thus I fell down before the LORD forty days and forty nights, as I fell down at the first; because the LORD had said he would destroy you.

26 I prayed therefore unto the LORD, and said, O Lord GOD, destroy not thy people and thine inheritance, which thou hast redeemed through thy greatness, which thou hast brought forth out of Egypt with a mighty hand.

27 Remember thy servants, Abraham, Isaac, and Jacob; look not unto the stubbornness of this people, nor to their wickedness, nor to their sin:

28 Lest the land whence thou broughtest us out say, Because the LORD was not able to bring them into the land which he promised them, and because he hated them, he hath brought them out to slay them in the wilderness.

29 Yet they are thy people and thine inheritance, which thou broughtest out by thy mighty power and by thy stretched out arm.

CHAPTER 10

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1 At that time the LORD said unto me, Hew thee two tables of stone like unto the first, and come up unto me into the mount, and make thee an ark of wood.

2 And I will write on the tables the words that were in the first tables which thou brakest, and thou shalt put them in the ark.

3 And I made an ark of shittim wood, and hewed two tables of stone like unto the first, and went up into the mount, having the two tables in mine hand.

4 And he wrote on the tables, according to the first writing, the ten commandments, which the LORD spake unto you in the mount out of the midst of the fire in the day of the assembly: and the LORD gave them unto me.

5 And I turned myself and came down from the mount, and put the tables in the ark which I had made; and there they be, as the LORD commanded me.

6 And the children of Israel took their journey from Beeroth of the children of Jaakan to Mosera: there Aaron died, and there he was buried; and Eleazar his son ministered in the priest's office in his stead.

7 From thence they journeyed unto Gudgodah; and from Gudgodah to Jotbath, a land of rivers of waters.

8 At that time the LORD separated the tribe of Levi, to bear the ark of the covenant of the LORD, to stand before the LORD to minister unto him, and to bless in his name, unto this day.

9 Wherefore Levi hath no part nor inheritance with his brethren; the LORD is his inheritance, according as the LORD thy God promised him.

10 And I stayed in the mount, according to the first time, forty days and forty nights; and the LORD hearkened unto me at that time also, and the LORD would not destroy thee.

11 And the LORD said unto me, Arise, take thy journey before the people, that they may go in and possess the land, which I sware unto their fathers to give unto them.

12 And now, Israel, what doth the LORD thy God require of thee, but to fear the LORD thy God, to walk in all his ways, and to love him, and to serve the LORD thy God with all thy heart and with all thy soul,

13 To keep the commandments of the LORD, and his statutes, which I command thee this day for thy good?

14 Behold, the heaven and the heaven of heavens is the LORD'S thy God, the earth also, with all that therein is.

15 Only the LORD had a delight in thy fathers to love them, and he chose their seed after them, even you above all people, as it is this day.

16 Circumcise therefore the foreskin of your heart, and be no more stiffnecked.

17 For the LORD your God is God of gods, and Lord of lords, a great God, a mighty, and a terrible, which regardeth not persons, nor taketh reward:

18 He doth execute the judgment of the fatherless and widow, and loveth the stranger, in giving him food and raiment.

19 Love ye therefore the stranger: for ye were strangers in the land of Egypt.

20 Thou shalt fear the LORD thy God; him shalt thou serve, and to him shalt thou cleave, and swear by his name.

21 He is thy praise, and he is thy God, that hath done for thee these great and terrible things, which thine eyes have seen.

22 Thy fathers went down into Egypt with threescore and ten persons; and now the LORD thy God hath made thee as the stars of heaven for multitude.

CHAPTER 11

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1 Therefore thou shalt love the LORD thy God, and keep his charge, and his statutes, and his judgments, and his commandments, alway.

2 And know ye this day: for I speak not with your children which have not known, and which have not seen the chastisement of the LORD your God, his greatness, his mighty hand, and his stretched out arm,

3 And his miracles, and his acts, which he did in the midst of Egypt unto Pharaoh the king of Egypt, and unto all his land;

4 And what he did unto the army of Egypt, unto their horses, and to their chariots; how he made the water of the Red sea to overflow them as they pursued after you, and how the LORD hath destroyed them unto this day;

5 And what he did unto you in the wilderness, until ye came into this place;

6 And what he did unto Dathan and Abiram, the sons of Eliab, the son of Reuben: how the earth opened her mouth, and swallowed them up, and their households, and their tents, and all the substance that was in their possession, in the midst of all Israel:

7 But your eyes have seen all the great acts of the LORD which he did.

8 Therefore shall ye keep all the commandments which I command you this day, that ye may be strong, and go in and possess the land, whither ye go to possess it;

9 And that ye may prolong your days in the land, which the LORD sware unto your fathers to give unto them and to their seed, a land that floweth with milk and honey.

10 For the land, whither thou goest in to possess it, is not as the land of Egypt, from whence ye came out, where thou sowedst thy seed, and wateredst it with thy foot, as a garden of herbs:

11 But the land, whither ye go to possess it, is a land of hills and valleys, and drinketh water of the rain of heaven:

12 A land which the LORD thy God careth for: the eyes of the LORD thy God are always upon it, from the beginning of the year even unto the end of the year.

13 And it shall come to pass, if ye shall hearken diligently unto my commandments which I command you this day, to love the LORD your God, and to serve him with all your heart and with all your soul,

14 That I will give you the rain of your land in his due season, the first rain and the latter rain, that thou mayest gather in thy corn, and thy wine, and thine oil.

15 And I will send grass in thy fields for thy cattle, that thou mayest eat and be full.

16 Take heed to yourselves, that your heart be not deceived, and ye turn aside, and serve other gods, and worship them;

17 And then the LORD'S wrath be kindled against you, and he shut up the heaven, that there be no rain, and that the land yield not her fruit; and lest ye perish quickly from off the good land which the LORD giveth you.

18 Therefore shall ye lay up these my words in your heart and in your soul, and bind them for a sign upon your hand, that they may be as frontlets between your eyes.

19 And ye shall teach them your children, speaking of them when thou sittest in thine house, and when thou walkest by the way, when thou liest down, and when thou risest up.

20 And thou shalt write them upon the door posts of thine house, and upon thy gates:

21 That your days may be multiplied, and the days of your children, in the land which the LORD sware unto your fathers to give them, as the days of heaven upon the earth.

22 For if ye shall diligently keep all these commandments which I command you, to do them, to love the LORD your God, to walk in all his ways, and to cleave unto him;

23 Then will the LORD drive out all these nations from before you, and ye shall possess greater nations and mightier than yourselves.

24 Every place whereon the soles of your feet shall tread shall be yours: from the wilderness and Lebanon, from the river, the river Euphrates, even unto the uttermost sea shall your coast be.

25 There shall no man be able to stand before you: for the LORD your God shall lay the fear of you and the dread of you upon all the land that ye shall tread upon, as he hath said unto you.

26 Behold, I set before you this day a blessing and a curse;

27 A blessing, if ye obey the commandments of the LORD your God, which I command you this day:

28 And a curse, if ye will not obey the commandments of the LORD your God, but turn aside out of the way which I command you this day, to go after other gods, which ye have not known.

29 And it shall come to pass, when the LORD thy God hath brought thee in unto the land whither thou goest to possess it, that thou shalt put the blessing upon mount Gerizim, and the curse upon mount Ebal.

30 Are they not on the other side Jordan, by the way where the sun goeth down, in the land of the Canaanites, which dwell in the champaign over against Gilgal, beside the plains of Moreh?

31 For ye shall pass over Jordan to go in to possess the land which the LORD your God giveth you, and ye shall possess it, and dwell therein.

32 And ye shall observe to do all the statutes and judgments which I set before you this day.

CHAPTER 12

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1 These are the statutes and judgments, which ye shall observe to do in the land, which the LORD God of thy fathers giveth thee to possess it, all the days that ye live upon the earth.

2 Ye shall utterly destroy all the places, wherein the nations which ye shall possess served their gods, upon the high mountains, and upon the hills, and under every green tree:

3 And ye shall overthrow their altars, and break their pillars, and burn their groves with fire; and ye shall hew down the graven images of their gods, and destroy the names of them out of that place.

4 Ye shall not do so unto the LORD your God.

5 But unto the place which the LORD your God shall choose out of all your tribes to put his name there, even unto his habitation shall ye seek, and thither thou shalt come:

6 And thither ye shall bring your burnt offerings, and your sacrifices, and your tithes, and heave offerings of your hand, and your vows, and your freewill offerings, and the firstlings of your herds and of your flocks:

7 And there ye shall eat before the LORD your God, and ye shall rejoice in all that ye put your hand unto, ye and your households, wherein the LORD thy God hath blessed thee.

8 Ye shall not do after all the things that we do here this day, every man whatsoever is right in his own eyes.

9 For ye are not as yet come to the rest and to the inheritance, which the LORD your God giveth you.

10 But when ye go over Jordan, and dwell in the land which the LORD your God giveth you to inherit, and when he giveth you rest from all your enemies round about, so that ye dwell in safety;

11 Then there shall be a place which the LORD your God shall choose to cause his name to dwell there; thither shall ye bring all that I command you; your burnt offerings, and your sacrifices, your tithes, and the heave offering of your hand, and all your choice vows which ye vow unto the LORD:

12 And ye shall rejoice before the LORD your God, ye, and your sons, and your daughters, and your menservants, and your maidservants, and the Levite that is within your gates; forasmuch as he hath no part nor inheritance with you.

13 Take heed to thyself that thou offer not thy burnt offerings in every place that thou seest:

14 But in the place which the LORD shall choose in one of thy tribes, there thou shalt offer thy burnt offerings, and there thou shalt do all that I command thee.

15 Notwithstanding thou mayest kill and eat flesh in all thy gates, whatsoever thy soul lusteth after, according to the blessing of the LORD thy God which he hath given thee: the unclean and the clean may eat thereof, as of the roebuck, and as of the hart.

16 Only ye shall not eat the blood; ye shall pour it upon the earth as water.

17 Thou mayest not eat within thy gates the tithe of thy corn, or of thy wine, or of thy oil, or the firstlings of thy herds or of thy flock, nor any of thy vows which thou vowest, nor thy freewill offerings, or heave offering of thine hand:

18 But thou must eat them before the LORD thy God in the place which the LORD thy God shall choose, thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite that is within thy gates: and thou shalt rejoice before the LORD thy God in all that thou puttest thine hands unto.

19 Take heed to thyself that thou forsake not the Levite as long as thou livest upon the earth.

20 When the LORD thy God shall enlarge thy border, as he hath promised thee, and thou shalt say, I will eat flesh, because thy soul longeth to eat flesh; thou mayest eat flesh, whatsoever thy soul lusteth after.

21 If the place which the LORD thy God hath chosen to put his name there be too far from thee, then thou shalt kill of thy herd and of thy flock, which the LORD hath given thee, as I have commanded thee, and thou shalt eat in thy gates whatsoever thy soul lusteth after.

22 Even as the roebuck and the hart is eaten, so thou shalt eat them: the unclean and the clean shall eat of them alike.

23 Only be sure that thou eat not the blood: for the blood is the life; and thou mayest not eat the life with the flesh.

24 Thou shalt not eat it; thou shalt pour it upon the earth as water.

25 Thou shalt not eat it; that it may go well with thee, and with thy children after thee, when thou shalt do that which is right in the sight of the LORD.

26 Only thy holy things which thou hast, and thy vows, thou shalt take, and go unto the place which the LORD shall choose:

27 And thou shalt offer thy burnt offerings, the flesh and the blood, upon the altar of the LORD thy God: and the blood of thy sacrifices shall be poured out upon the altar of the LORD thy God, and thou shalt eat the flesh.

28 Observe and hear all these words which I command thee, that it may go well with thee, and with thy children after thee for ever, when thou doest that which is good and right in the sight of the LORD thy God.

29 When the LORD thy God shall cut off the nations from before thee, whither thou goest to possess them, and thou succeedest them, and dwellest in their land;

30 Take heed to thyself that thou be not snared by following them, after that they be destroyed from before thee; and that thou enquire not after their gods, saying, How did these nations serve their gods? even so will I do likewise.

31 Thou shalt not do so unto the LORD thy God: for every abomination to the LORD, which he hateth, have they done unto their gods; for even their sons and their daughters they have burnt in the fire to their gods.

32 What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it.

CHAPTER 13

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1 If there arise among you a prophet, or a dreamer of dreams, and giveth thee a sign or a wonder,

2 And the sign or the wonder come to pass, whereof he spake unto thee, saying, Let us go after other gods, which thou hast not known, and let us serve them;

3 Thou shalt not hearken unto the words of that prophet, or that dreamer of dreams: for the LORD your God proveth you, to know whether ye love the LORD your God with all your heart and with all your soul.

4 Ye shall walk after the LORD your God, and fear him, and keep his commandments, and obey his voice, and ye shall serve him, and cleave unto him.

5 And that prophet, or that dreamer of dreams, shall be put to death; because he hath spoken to turn you away from the LORD your God, which brought you out of the land of Egypt, and redeemed you out of the house of bondage, to thrust thee out of the way which the LORD thy God commanded thee to walk in. So shalt thou put the evil away from the midst of thee.

6 If thy brother, the son of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend, which is as thine own soul, entice thee secretly, saying, Let us go and serve other gods, which thou hast not known, thou, nor thy fathers;

7 Namely, of the gods of the people which are round about you, nigh unto thee, or far off from thee, from the one end of the earth even unto the other end of the earth;

8 Thou shalt not consent unto him, nor hearken unto him; neither shall thine eye pity him, neither shalt thou spare, neither shalt thou conceal him:

9 But thou shalt surely kill him; thine hand shall be first upon him to put him to death, and afterwards the hand of all the people.

10 And thou shalt stone him with stones, that he die; because he hath sought to thrust thee away from the LORD thy God, which brought thee out of the land of Egypt, from the house of bondage.

11 And all Israel shall hear, and fear, and shall do no more any such wickedness as this is among you.

12 If thou shalt hear say in one of thy cities, which the LORD thy God hath given thee to dwell there, saying,

13 Certain men, the children of Belial, are gone out from among you, and have withdrawn the inhabitants of their city, saying, Let us go and serve other gods, which ye have not known;

14 Then shalt thou enquire, and make search, and ask diligently; and, behold, if it be truth, and the thing certain, that such abomination is wrought among you;

15 Thou shalt surely smite the inhabitants of that city with the edge of the sword, destroying it utterly, and all that is therein, and the cattle thereof, with the edge of the sword.

16 And thou shalt gather all the spoil of it into the midst of the street thereof, and shalt burn with fire the city, and all the spoil thereof every whit, for the LORD thy God: and it shall be an heap for ever; it shall not be built again.

17 And there shall cleave nought of the cursed thing to thine hand: that the LORD may turn from the fierceness of his anger, and shew thee mercy, and have compassion upon thee, and multiply thee, as he hath sworn unto thy fathers;

18 When thou shalt hearken to the voice of the LORD thy God, to keep all his commandments which I command thee this day, to do that which is right in the eyes of the LORD thy God.

CHAPTER 14

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1 Ye are the children of the LORD your God: ye shall not cut yourselves, nor make any baldness between your eyes for the dead.

2 For thou art an holy people unto the LORD thy God, and the LORD hath chosen thee to be a peculiar people unto himself, above all the nations that are upon the earth.

3 Thou shalt not eat any abominable thing.

4 These are the beasts which ye shall eat: the ox, the sheep, and the goat,

5 The hart, and the roebuck, and the fallow deer, and the wild goat, and the pygarg, and the wild ox, and the chamois.

6 And every beast that parteth the hoof, and cleaveth the cleft into two claws, and cheweth the cud among the beasts, that ye shall eat.

7 Nevertheless these ye shall not eat of them that chew the cud, or of them that divide the cloven hoof; as the camel, and the hare, and the coney: for they chew the cud, but divide not the hoof; therefore they are unclean unto you.

8 And the swine, because it divideth the hoof, yet cheweth not the cud, it is unclean unto you: ye shall not eat of their flesh, nor touch their dead carcase.

9 These ye shall eat of all that are in the waters: all that have fins and scales shall ye eat:

10 And whatsoever hath not fins and scales ye may not eat; it is unclean unto you.

11 Of all clean birds ye shall eat.

12 But these are they of which ye shall not eat: the eagle, and the ossifrage, and the ospray,

13 And the glede, and the kite, and the vulture after his kind,

14 And every raven after his kind,

15 And the owl, and the night hawk, and the cuckow, and the hawk after his kind,

16 The little owl, and the great owl, and the swan,

17 And the pelican, and the gier eagle, and the cormorant,

18 And the stork, and the heron after her kind, and the lapwing, and the bat.

19 And every creeping thing that flieth is unclean unto you: they shall not be eaten.

20 But of all clean fowls ye may eat.

21 Ye shall not eat of any thing that dieth of itself: thou shalt give it unto the stranger that is in thy gates, that he may eat it; or thou mayest sell it unto an alien: for thou art an holy people unto the LORD thy God. Thou shalt not seethe a kid in his mother's milk.

22 Thou shalt truly tithe all the increase of thy seed, that the field bringeth forth year by year.

23 And thou shalt eat before the LORD thy God, in the place which he shall choose to place his name there, the tithe of thy corn, of thy wine, and of thine oil, and the firstlings of thy herds and of thy flocks; that thou mayest learn to fear the LORD thy God always.

24 And if the way be too long for thee, so that thou art not able to carry it; or if the place be too far from thee, which the LORD thy God shall choose to set his name there, when the LORD thy God hath blessed thee:

25 Then shalt thou turn it into money, and bind up the money in thine hand, and shalt go unto the place which the LORD thy God shall choose:

26 And thou shalt bestow that money for whatsoever thy soul lusteth after, for oxen, or for sheep, or for wine, or for strong drink, or for whatsoever thy soul desireth: and thou shalt eat there before the LORD thy God, and thou shalt rejoice, thou, and thine household,

27 And the Levite that is within thy gates; thou shalt not forsake him; for he hath no part nor inheritance with thee.

28 At the end of three years thou shalt bring forth all the tithe of thine increase the same year, and shalt lay it up within thy gates:

29 And the Levite, (because he hath no part nor inheritance with thee,) and the stranger, and the fatherless, and the widow, which are within thy gates, shall come, and shall eat and be satisfied; that the LORD thy God may bless thee in all the work of thine hand which thou doest.

CHAPTER 15

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1 At the end of every seven years thou shalt make a release.

2 And this is the manner of the release: Every creditor that lendeth ought unto his neighbour shall release it; he shall not exact it of his neighbour, or of his brother; because it is called the LORD'S release.

3 Of a foreigner thou mayest exact it again: but that which is thine with thy brother thine hand shall release;

4 Save when there shall be no poor among you; for the LORD shall greatly bless thee in the land which the LORD thy God giveth thee for an inheritance to possess it:

5 Only if thou carefully hearken unto the voice of the LORD thy God, to observe to do all these commandments which I command thee this day.

6 For the LORD thy God blesseth thee, as he promised thee: and thou shalt lend unto many nations, but thou shalt not borrow; and thou shalt reign over many nations, but they shall not reign over thee.

7 If there be among you a poor man of one of thy brethren within any of thy gates in thy land which the LORD thy God giveth thee, thou shalt not harden thine heart, nor shut thine hand from thy poor brother:

8 But thou shalt open thine hand wide unto him, and shalt surely lend him sufficient for his need, in that which he wanteth.

9 Beware that there be not a thought in thy wicked heart, saying, The seventh year, the year of release, is at hand; and thine eye be evil against thy poor brother, and thou givest him nought; and he cry unto the LORD against thee, and it be sin unto thee.

10 Thou shalt surely give him, and thine heart shall not be grieved when thou givest unto him: because that for this thing the LORD thy God shall bless thee in all thy works, and in all that thou puttest thine hand unto.

11 For the poor shall never cease out of the land: therefore I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land.

12 And if thy brother, an Hebrew man, or an Hebrew woman, be sold unto thee, and serve thee six years; then in the seventh year thou shalt let him go free from thee.

13 And when thou sendest him out free from thee, thou shalt not let him go away empty:

14 Thou shalt furnish him liberally out of thy flock, and out of thy floor, and out of thy winepress: of that wherewith the LORD thy God hath blessed thee thou shalt give unto him.

15 And thou shalt remember that thou wast a bondman in the land of Egypt, and the LORD thy God redeemed thee: therefore I command thee this thing to day.

16 And it shall be, if he say unto thee, I will not go away from thee; because he loveth thee and thine house, because he is well with thee;

17 Then thou shalt take an aul, and thrust it through his ear unto the door, and he shall be thy servant for ever. And also unto thy maidservant thou shalt do likewise.

18 It shall not seem hard unto thee, when thou sendest him away free from thee; for he hath been worth a double hired servant to thee, in serving thee six years: and the LORD thy God shall bless thee in all that thou doest.

19 All the firstling males that come of thy herd and of thy flock thou shalt sanctify unto the LORD thy God: thou shalt do no work with the firstling of thy bullock, nor shear the firstling of thy sheep.

20 Thou shalt eat it before the LORD thy God year by year in the place which the LORD shall choose, thou and thy household.

21 And if there be any blemish therein, as if it be lame, or blind, or have any ill blemish, thou shalt not sacrifice it unto the LORD thy God.

22 Thou shalt eat it within thy gates: the unclean and the clean person shall eat it alike, as the roebuck, and as the hart.

23 Only thou shalt not eat the blood thereof; thou shalt pour it upon the ground as water.

CHAPTER 16

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1 Observe the month of Abib, and keep the passover unto the LORD thy God: for in the month of Abib the LORD thy God brought thee forth out of Egypt by night.

2 Thou shalt therefore sacrifice the passover unto the LORD thy God, of the flock and the herd, in the place which the LORD shall choose to place his name there.

3 Thou shalt eat no leavened bread with it; seven days shalt thou eat unleavened bread therewith, even the bread of affliction; for thou camest forth out of the land of Egypt in haste: that thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life.

4 And there shall be no leavened bread seen with thee in all thy coast seven days; neither shall there any thing of the flesh, which thou sacrificedst the first day at even, remain all night until the morning.

5 Thou mayest not sacrifice the passover within any of thy gates, which the LORD thy God giveth thee:

6 But at the place which the LORD thy God shall choose to place his name in, there thou shalt sacrifice the passover at even, at the going down of the sun, at the season that thou camest forth out of Egypt.

7 And thou shalt roast and eat it in the place which the LORD thy God shall choose: and thou shalt turn in the morning, and go unto thy tents.

8 Six days thou shalt eat unleavened bread: and on the seventh day shall be a solemn assembly to the LORD thy God: thou shalt do no work therein.

9 Seven weeks shalt thou number unto thee: begin to number the seven weeks from such time as thou beginnest to put the sickle to the corn.

10 And thou shalt keep the feast of weeks unto the LORD thy God with a tribute of a freewill offering of thine hand, which thou shalt give unto the LORD thy God, according as the LORD thy God hath blessed thee:

11 And thou shalt rejoice before the LORD thy God, thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite that is within thy gates, and the stranger, and the fatherless, and the widow, that are among you, in the place which the LORD thy God hath chosen to place his name there.

12 And thou shalt remember that thou wast a bondman in Egypt: and thou shalt observe and do these statutes.

13 Thou shalt observe the feast of tabernacles seven days, after that thou hast gathered in thy corn and thy wine:

14 And thou shalt rejoice in thy feast, thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite, the stranger, and the fatherless, and the widow, that are within thy gates.

15 Seven days shalt thou keep a solemn feast unto the LORD thy God in the place which the LORD shall choose: because the LORD thy God shall bless thee in all thine increase, and in all the works of thine hands, therefore thou shalt surely rejoice.

16 Three times in a year shall all thy males appear before the LORD thy God in the place which he shall choose; in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles: and they shall not appear before the LORD empty:

17 Every man shall give as he is able, according to the blessing of the LORD thy God which he hath given thee.

18 Judges and officers shalt thou make thee in all thy gates, which the LORD thy God giveth thee, throughout thy tribes: and they shall judge the people with just judgment.

19 Thou shalt not wrest judgment; thou shalt not respect persons, neither take a gift: for a gift doth blind the eyes of the wise, and pervert the words of the righteous.

20 That which is altogether just shalt thou follow, that thou mayest live, and inherit the land which the LORD thy God giveth thee.

21 Thou shalt not plant thee a grove of any trees near unto the altar of the LORD thy God, which thou shalt make thee.

22 Neither shalt thou set thee up any image; which the LORD thy God hateth.

CHAPTER 17

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1 Thou shalt not sacrifice unto the LORD thy God any bullock, or sheep, wherein is blemish, or any evilfavouredness: for that is an abomination unto the LORD thy God.

2 If there be found among you, within any of thy gates which the LORD thy God giveth thee, man or woman, that hath wrought wickedness in the sight of the LORD thy God, in transgressing his covenant,

3 And hath gone and served other gods, and worshipped them, either the sun, or moon, or any of the host of heaven, which I have not commanded;

4 And it be told thee, and thou hast heard of it, and enquired diligently, and, behold, it be true, and the thing certain, that such abomination is wrought in Israel:

5 Then shalt thou bring forth that man or that woman, which have committed that wicked thing, unto thy gates, even that man or that woman, and shalt stone them with stones, till they die.

6 At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death.

7 The hands of the witnesses shall be first upon him to put him to death, and afterward the hands of all the people. So thou shalt put the evil away from among you.

8 If there arise a matter too hard for thee in judgment, between blood and blood, between plea and plea, and between stroke and stroke, being matters of controversy within thy gates: then shalt thou arise, and get thee up into the place which the LORD thy God shall choose;

9 And thou shalt come unto the priests the Levites, and unto the judge that shall be in those days, and enquire; and they shall shew thee the sentence of judgment:

10 And thou shalt do according to the sentence, which they of that place which the LORD shall choose shall shew thee; and thou shalt observe to do according to all that they inform thee:

11 According to the sentence of the law which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do: thou shalt not decline from the sentence which they shall shew thee, to the right hand, nor to the left.

12 And the man that will do presumptuously, and will not hearken unto the priest that standeth to minister there before the LORD thy God, or unto the judge, even that man shall die: and thou shalt put away the evil from Israel.

13 And all the people shall hear, and fear, and do no more presumptuously.

14 When thou art come unto the land which the LORD thy God giveth thee, and shalt possess it, and shalt dwell therein, and shalt say, I will set a king over me, like as all the nations that are about me;

15 Thou shalt in any wise set him king over thee, whom the LORD thy God shall choose: one from among thy brethren shalt thou set king over thee: thou mayest not set a stranger over thee, which is not thy brother.

16 But he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses: forasmuch as the LORD hath said unto you, Ye shall henceforth return no more that way.

17 Neither shall he multiply wives to himself, that his heart turn not away: neither shall he greatly multiply to himself silver and gold.

18 And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book out of that which is before the priests the Levites:

19 And it shall be with him, and he shall read therein all the days of his life: that he may learn to fear the LORD his God, to keep all the words of this law and these statutes, to do them:

20 That his heart be not lifted up above his brethren, and that he turn not aside from the commandment, to the right hand, or to the left: to the end that he may prolong his days in his kingdom, he, and his children, in the midst of Israel.

CHAPTER 18

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1 The priests the Levites, and all the tribe of Levi, shall have no part nor inheritance with Israel: they shall eat the offerings of the LORD made by fire, and his inheritance.

2 Therefore shall they have no inheritance among their brethren: the LORD is their inheritance, as he hath said unto them.

3 And this shall be the priest's due from the people, from them that offer a sacrifice, whether it be ox or sheep; and they shall give unto the priest the shoulder, and the two cheeks, and the maw.

4 The firstfruit also of thy corn, of thy wine, and of thine oil, and the first of the fleece of thy sheep, shalt thou give him.

5 For the LORD thy God hath chosen him out of all thy tribes, to stand to minister in the name of the LORD, him and his sons for ever.

6 And if a Levite come from any of thy gates out of all Israel, where he sojourned, and come with all the desire of his mind unto the place which the LORD shall choose;

7 Then he shall minister in the name of the LORD his God, as all his brethren the Levites do, which stand there before the LORD.

8 They shall have like portions to eat, beside that which cometh of the sale of his patrimony.

9 When thou art come into the land which the LORD thy God giveth thee, thou shalt not learn to do after the abominations of those nations.

10 There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch,

11 Or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer.

12 For all that do these things are an abomination unto the LORD: and because of these abominations the LORD thy God doth drive them out from before thee.

13 Thou shalt be perfect with the LORD thy God.

14 For these nations, which thou shalt possess, hearkened unto observers of times, and unto diviners: but as for thee, the LORD thy God hath not suffered thee so to do.

15 The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;

16 According to all that thou desiredst of the LORD thy God in Horeb in the day of the assembly, saying, Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not.

17 And the LORD said unto me, They have well spoken that which they have spoken.

18 I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him.

19 And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him.

20 But the prophet, which shall presume to speak a word in my name, which I have not commanded him to speak, or that shall speak in the name of other gods, even that prophet shall die.

21 And if thou say in thine heart, How shall we know the word which the LORD hath not spoken?

22 When a prophet speaketh in the name of the LORD, if the thing follow not, nor come to pass, that is the thing which the LORD hath not spoken, but the prophet hath spoken it presumptuously: thou shalt not be afraid of him.

CHAPTER 19

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1 When the LORD thy God hath cut off the nations, whose land the LORD thy God giveth thee, and thou succeedest them, and dwellest in their cities, and in their houses;

2 Thou shalt separate three cities for thee in the midst of thy land, which the LORD thy God giveth thee to possess it.

3 Thou shalt prepare thee a way, and divide the coasts of thy land, which the LORD thy God giveth thee to inherit, into three parts, that every slayer may flee thither.

4 And this is the case of the slayer, which shall flee thither, that he may live: Whoso killeth his neighbour ignorantly, whom he hated not in time past;

5 As when a man goeth into the wood with his neighbour to hew wood, and his hand fetcheth a stroke with the axe to cut down the tree, and the head slippeth from the helve, and lighteth upon his neighbour, that he die; he shall flee unto one of those cities, and live:

6 Lest the avenger of the blood pursue the slayer, while his heart is hot, and overtake him, because the way is long, and slay him; whereas he was not worthy of death, inasmuch as he hated him not in time past.

7 Wherefore I command thee, saying, Thou shalt separate three cities for thee.

8 And if the LORD thy God enlarge thy coast, as he hath sworn unto thy fathers, and give thee all the land which he promised to give unto thy fathers;

9 If thou shalt keep all these commandments to do them, which I command thee this day, to love the LORD thy God, and to walk ever in his ways; then shalt thou add three cities more for thee, beside these three:

10 That innocent blood be not shed in thy land, which the LORD thy God giveth thee for an inheritance, and so blood be upon thee.

11 But if any man hate his neighbour, and lie in wait for him, and rise up against him, and smite him mortally that he die, and fleeth into one of these cities:

12 Then the elders of his city shall send and fetch him thence, and deliver him into the hand of the avenger of blood, that he may die.

13 Thine eye shall not pity him, but thou shalt put away the guilt of innocent blood from Israel, that it may go well with thee.

14 Thou shalt not remove thy neighbour's landmark, which they of old time have set in thine inheritance, which thou shalt inherit in the land that the LORD thy God giveth thee to possess it.

15 One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established.

16 If a false witness rise up against any man to testify against him that which is wrong;

17 Then both the men, between whom the controversy is, shall stand before the LORD, before the priests and the judges, which shall be in those days;

18 And the judges shall make diligent inquisition: and, behold, if the witness be a false witness, and hath testified falsely against his brother;

19 Then shall ye do unto him, as he had thought to have done unto his brother: so shalt thou put the evil away from among you.

20 And those which remain shall hear, and fear, and shall henceforth commit no more any such evil among you.

21 And thine eye shall not pity; but life shall go for life, eye for eye, tooth for tooth, hand for hand, foot for foot.

CHAPTER 20

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1 When thou goest out to battle against thine enemies, and seest horses, and chariots, and a people more than thou, be not afraid of them: for the LORD thy God is with thee, which brought thee up out of the land of Egypt.

2 And it shall be, when ye are come nigh unto the battle, that the priest shall approach and speak unto the people,

3 And shall say unto them, Hear, O Israel, ye approach this day unto battle against your enemies: let not your hearts faint, fear not, and do not tremble, neither be ye terrified because of them;

4 For the LORD your God is he that goeth with you, to fight for you against your enemies, to save you.

5 And the officers shall speak unto the people, saying, What man is there that hath built a new house, and hath not dedicated it? let him go and return to his house, lest he die in the battle, and another man dedicate it.

6 And what man is he that hath planted a vineyard, and hath not yet eaten of it? let him also go and return unto his house, lest he die in the battle, and another man eat of it.

7 And what man is there that hath betrothed a wife, and hath not taken her? let him go and return unto his house, lest he die in the battle, and another man take her.

8 And the officers shall speak further unto the people, and they shall say, What man is there that is fearful and fainthearted? let him go and return unto his house, lest his brethren's heart faint as well as his heart.

9 And it shall be, when the officers have made an end of speaking unto the people, that they shall make captains of the armies to lead the people.

10 When thou comest nigh unto a city to fight against it, then proclaim peace unto it.

11 And it shall be, if it make thee answer of peace, and open unto thee, then it shall be, that all the people that is found therein shall be tributaries unto thee, and they shall serve thee.

12 And if it will make no peace with thee, but will make war against thee, then thou shalt besiege it:

13 And when the LORD thy God hath delivered it into thine hands, thou shalt smite every male thereof with the edge of the sword:

14 But the women, and the little ones, and the cattle, and all that is in the city, even all the spoil thereof, shalt thou take unto thyself; and thou shalt eat the spoil of thine enemies, which the LORD thy God hath given thee.

15 Thus shalt thou do unto all the cities which are very far off from thee, which are not of the cities of these nations.

16 But of the cities of these people, which the LORD thy God doth give thee for an inheritance, thou shalt save alive nothing that breatheth:

17 But thou shalt utterly destroy them; namely, the Hittites, and the Amorites, the Canaanites, and the Perizzites, the Hivites, and the Jebusites; as the LORD thy God hath commanded thee:

18 That they teach you not to do after all their abominations, which they have done unto their gods; so should ye sin against the LORD your God.

19 When thou shalt besiege a city a long time, in making war against it to take it, thou shalt not destroy the trees thereof by forcing an axe against them: for thou mayest eat of them, and thou shalt not cut them down (for the tree of the field is man's life) to employ them in the siege:

20 Only the trees which thou knowest that they be not trees for meat, thou shalt destroy and cut them down; and thou shalt build bulwarks against the city that maketh war with thee, until it be subdued.

CHAPTER 21

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1 If one be found slain in the land which the LORD thy God giveth thee to possess it, lying in the field, and it be not known who hath slain him:

2 Then thy elders and thy judges shall come forth, and they shall measure unto the cities which are round about him that is slain:

3 And it shall be, that the city which is next unto the slain man, even the elders of that city shall take an heifer, which hath not been wrought with, and which hath not drawn in the yoke;

4 And the elders of that city shall bring down the heifer unto a rough valley, which is neither eared nor sown, and shall strike off the heifer's neck there in the valley:

5 And the priests the sons of Levi shall come near; for them the LORD thy God hath chosen to minister unto him, and to bless in the name of the LORD; and by their word shall every controversy and every stroke be tried:

6 And all the elders of that city, that are next unto the slain man, shall wash their hands over the heifer that is beheaded in the valley:

7 And they shall answer and say, Our hands have not shed this blood, neither have our eyes seen it.

8 Be merciful, O LORD, unto thy people Israel, whom thou hast redeemed, and lay not innocent blood unto thy people of Israel's charge. And the blood shall be forgiven them.

9 So shalt thou put away the guilt of innocent blood from among you, when thou shalt do that which is right in the sight of the LORD.

10 When thou goest forth to war against thine enemies, and the LORD thy God hath delivered them into thine hands, and thou hast taken them captive,

11 And seest among the captives a beautiful woman, and hast a desire unto her, that thou wouldest have her to thy wife;

12 Then thou shalt bring her home to thine house; and she shall shave her head, and pare her nails;

13 And she shall put the raiment of her captivity from off her, and shall remain in thine house, and bewail her father and her mother a full month: and after that thou shalt go in unto her, and be her husband, and she shall be thy wife.

14 And it shall be, if thou have no delight in her, then thou shalt let her go whither she will; but thou shalt not sell her at all for money, thou shalt not make merchandise of her, because thou hast humbled her.

15 If a man have two wives, one beloved, and another hated, and they have born him children, both the beloved and the hated; and if the firstborn son be hers that was hated:

16 Then it shall be, when he maketh his sons to inherit that which he hath, that he may not make the son of the beloved firstborn before the son of the hated, which is indeed the firstborn:

17 But he shall acknowledge the son of the hated for the firstborn, by giving him a double portion of all that he hath: for he is the beginning of his strength; the right of the firstborn is his.

18 If a man have a stubborn and rebellious son, which will not obey the voice of his father, or the voice of his mother, and that, when they have chastened him, will not hearken unto them:

19 Then shall his father and his mother lay hold on him, and bring him out unto the elders of his city, and unto the gate of his place;

20 And they shall say unto the elders of his city, This our son is stubborn and rebellious, he will not obey our voice; he is a glutton, and a drunkard.

21 And all the men of his city shall stone him with stones, that he die: so shalt thou put evil away from among you; and all Israel shall hear, and fear.

22 And if a man have committed a sin worthy of death, and he be to be put to death, and thou hang him on a tree:

23 His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged is accursed of God;) that thy land be not defiled, which the LORD thy God giveth thee for an inheritance.

CHAPTER 22

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1 Thou shalt not see thy brother's ox or his sheep go astray, and hide thyself from them: thou shalt in any case bring them again unto thy brother.

2 And if thy brother be not nigh unto thee, or if thou know him not, then thou shalt bring it unto thine own house, and it shall be with thee until thy brother seek after it, and thou shalt restore it to him again.

3 In like manner shalt thou do with his ass; and so shalt thou do with his raiment; and with all lost thing of thy brother's, which he hath lost, and thou hast found, shalt thou do likewise: thou mayest not hide thyself.

4 Thou shalt not see thy brother's ass or his ox fall down by the way, and hide thyself from them: thou shalt surely help him to lift them up again.

5 The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman's garment: for all that do so are abomination unto the LORD thy God.

6 If a bird's nest chance to be before thee in the way in any tree, or on the ground, whether they be young ones, or eggs, and the dam sitting upon the young, or upon the eggs, thou shalt not take the dam with the young:

7 But thou shalt in any wise let the dam go, and take the young to thee; that it may be well with thee, and that thou mayest prolong thy days.

8 When thou buildest a new house, then thou shalt make a battlement for thy roof, that thou bring not blood upon thine house, if any man fall from thence.

9 Thou shalt not sow thy vineyard with divers seeds: lest the fruit of thy seed which thou hast sown, and the fruit of thy vineyard, be defiled.

10 Thou shalt not plow with an ox and an ass together.

11 Thou shalt not wear a garment of divers sorts, as of woollen and linen together.

12 Thou shalt make thee fringes upon the four quarters of thy vesture, wherewith thou coverest thyself.

13 If any man take a wife, and go in unto her, and hate her,

14 And give occasions of speech against her, and bring up an evil name upon her, and say, I took this woman, and when I came to her, I found her not a maid:

15 Then shall the father of the damsel, and her mother, take and bring forth the tokens of the damsel's virginity unto the elders of the city in the gate:

16 And the damsel's father shall say unto the elders, I gave my daughter unto this man to wife, and he hateth her;

17 And, lo, he hath given occasions of speech against her, saying, I found not thy daughter a maid; and yet these are the tokens of my daughter's virginity. And they shall spread the cloth before the elders of the city.

18 And the elders of that city shall take that man and chastise him;

19 And they shall amerce him in an hundred shekels of silver, and give them unto the father of the damsel, because he hath brought up an evil name upon a virgin of Israel: and she shall be his wife; he may not put her away all his days.

20 But if this thing be true, and the tokens of virginity be not found for the damsel:

21 Then they shall bring out the damsel to the door of her father's house, and the men of her city shall stone her with stones that she die: because she hath wrought folly in Israel, to play the whore in her father's house: so shalt thou put evil away from among you.

22 If a man be found lying with a woman married to an husband, then they shall both of them die, both the man that lay with the woman, and the woman: so shalt thou put away evil from Israel.

23 If a damsel that is a virgin be betrothed unto an husband, and a man find her in the city, and lie with her;

24 Then ye shall bring them both out unto the gate of that city, and ye shall stone them with stones that they die; the damsel, because she cried not, being in the city; and the man, because he hath humbled his neighbour's wife: so thou shalt put away evil from among you.

25 But if a man find a betrothed damsel in the field, and the man force her, and lie with her: then the man only that lay with her shall die:

26 But unto the damsel thou shalt do nothing; there is in the damsel no sin worthy of death: for as when a man riseth against his neighbour, and slayeth him, even so is this matter:

27 For he found her in the field, and the betrothed damsel cried, and there was none to save her.

28 If a man find a damsel that is a virgin, which is not betrothed, and lay hold on her, and lie with her, and they be found;

29 Then the man that lay with her shall give unto the damsel's father fifty shekels of silver, and she shall be his wife; because he hath humbled her, he may not put her away all his days.

30 A man shall not take his father's wife, nor discover his father's skirt.

CHAPTER 23

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1 He that is wounded in the stones, or hath his privy member cut off, shall not enter into the congregation of the LORD.

2 A bastard shall not enter into the congregation of the LORD; even to his tenth generation shall he not enter into the congregation of the LORD.

3 An Ammonite or Moabite shall not enter into the congregation of the LORD; even to their tenth generation shall they not enter into the congregation of the LORD for ever:

4 Because they met you not with bread and with water in the way, when ye came forth out of Egypt; and because they hired against thee Balaam the son of Beor of Pethor of Mesopotamia, to curse thee.

5 Nevertheless the LORD thy God would not hearken unto Balaam; but the LORD thy God turned the curse into a blessing unto thee, because the LORD thy God loved thee.

6 Thou shalt not seek their peace nor their prosperity all thy days for ever.

7 Thou shalt not abhor an Edomite; for he is thy brother: thou shalt not abhor an Egyptian; because thou wast a stranger in his land.

8 The children that are begotten of them shall enter into the congregation of the LORD in their third generation.

9 When the host goeth forth against thine enemies, then keep thee from every wicked thing.

10 If there be among you any man, that is not clean by reason of uncleanness that chanceth him by night, then shall he go abroad out of the camp, he shall not come within the camp:

11 But it shall be, when evening cometh on, he shall wash himself with water: and when the sun is down, he shall come into the camp again.

12 Thou shalt have a place also without the camp, whither thou shalt go forth abroad:

13 And thou shalt have a paddle upon thy weapon; and it shall be, when thou wilt ease thyself abroad, thou shalt dig therewith, and shalt turn back and cover that which cometh from thee:

14 For the LORD thy God walketh in the midst of thy camp, to deliver thee, and to give up thine enemies before thee; therefore shall thy camp be holy: that he see no unclean thing in thee, and turn away from thee.

15 Thou shalt not deliver unto his master the servant which is escaped from his master unto thee:

16 He shall dwell with thee, even among you, in that place which he shall choose in one of thy gates, where it liketh him best: thou shalt not oppress him.

17 There shall be no whore of the daughters of Israel, nor a sodomite of the sons of Israel.

18 Thou shalt not bring the hire of a whore, or the price of a dog, into the house of the LORD thy God for any vow: for even both these are abomination unto the LORD thy God.

19 Thou shalt not lend upon usury to thy brother; usury of money, usury of victuals, usury of any thing that is lent upon usury:

20 Unto a stranger thou mayest lend upon usury; but unto thy brother thou shalt not lend upon usury: that the LORD thy God may bless thee in all that thou settest thine hand to in the land whither thou goest to possess it.

21 When thou shalt vow a vow unto the LORD thy God, thou shalt not slack to pay it: for the LORD thy God will surely require it of thee; and it would be sin in thee.

22 But if thou shalt forbear to vow, it shall be no sin in thee.

23 That which is gone out of thy lips thou shalt keep and perform; even a freewill offering, according as thou hast vowed unto the LORD thy God, which thou hast promised with thy mouth.

24 When thou comest into thy neighbour's vineyard, then thou mayest eat grapes thy fill at thine own pleasure; but thou shalt not put any in thy vessel.

25 When thou comest into the standing corn of thy neighbour, then thou mayest pluck the ears with thine hand; but thou shalt not move a sickle unto thy neighbour's standing corn.

CHAPTER 24

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1 When a man hath taken a wife, and married her, and it come to pass that she find no favour in his eyes, because he hath found some uncleanness in her: then let him write her a bill of divorcement, and give it in her hand, and send her out of his house.

2 And when she is departed out of his house, she may go and be another man's wife.

3 And if the latter husband hate her, and write her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house; or if the latter husband die, which took her to be his wife;

4 Her former husband, which sent her away, may not take her again to be his wife, after that she is defiled; for that is abomination before the LORD: and thou shalt not cause the land to sin, which the LORD thy God giveth thee for an inheritance.

5 When a man hath taken a new wife, he shall not go out to war, neither shall he be charged with any business: but he shall be free at home one year, and shall cheer up his wife which he hath taken.

6 No man shall take the nether or the upper millstone to pledge: for he taketh a man's life to pledge.

7 If a man be found stealing any of his brethren of the children of Israel, and maketh merchandise of him, or selleth him; then that thief shall die; and thou shalt put evil away from among you.

8 Take heed in the plague of leprosy, that thou observe diligently, and do according to all that the priests the Levites shall teach you: as I commanded them, so ye shall observe to do.

9 Remember what the LORD thy God did unto Miriam by the way, after that ye were come forth out of Egypt.

10 When thou dost lend thy brother any thing, thou shalt not go into his house to fetch his pledge.

11 Thou shalt stand abroad, and the man to whom thou dost lend shall bring out the pledge abroad unto thee.

12 And if the man be poor, thou shalt not sleep with his pledge:

13 In any case thou shalt deliver him the pledge again when the sun goeth down, that he may sleep in his own raiment, and bless thee: and it shall be righteousness unto thee before the LORD thy God.

14 Thou shalt not oppress an hired servant that is poor and needy, whether he be of thy brethren, or of thy strangers that are in thy land within thy gates:

15 At his day thou shalt give him his hire, neither shall the sun go down upon it; for he is poor, and setteth his heart upon it: lest he cry against thee unto the LORD, and it be sin unto thee.

16 The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers: every man shall be put to death for his own sin.

17 Thou shalt not pervert the judgment of the stranger, nor of the fatherless; nor take a widow's raiment to pledge:

18 But thou shalt remember that thou wast a bondman in Egypt, and the LORD thy God redeemed thee thence: therefore I command thee to do this thing.

19 When thou cuttest down thine harvest in thy field, and hast forgot a sheaf in the field, thou shalt not go again to fetch it: it shall be for the stranger, for the fatherless, and for the widow: that the LORD thy God may bless thee in all the work of thine hands.

20 When thou beatest thine olive tree, thou shalt not go over the boughs again: it shall be for the stranger, for the fatherless, and for the widow.

21 When thou gatherest the grapes of thy vineyard, thou shalt not glean it afterward: it shall be for the stranger, for the fatherless, and for the widow.

22 And thou shalt remember that thou wast a bondman in the land of Egypt: therefore I command thee to do this thing.

CHAPTER 25

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1 If there be a controversy between men, and they come unto judgment, that the judges may judge them; then they shall justify the righteous, and condemn the wicked.

2 And it shall be, if the wicked man be worthy to be beaten, that the judge shall cause him to lie down, and to be beaten before his face, according to his fault, by a certain number.

3 Forty stripes he may give him, and not exceed: lest, if he should exceed, and beat him above these with many stripes, then thy brother should seem vile unto thee.

4 Thou shalt not muzzle the ox when he treadeth out the corn.

5 If brethren dwell together, and one of them die, and have no child, the wife of the dead shall not marry without unto a stranger: her husband's brother shall go in unto her, and take her to him to wife, and perform the duty of an husband's brother unto her.

6 And it shall be, that the firstborn which she beareth shall succeed in the name of his brother which is dead, that his name be not put out of Israel.

7 And if the man like not to take his brother's wife, then let his brother's wife go up to the gate unto the elders, and say, My husband's brother refuseth to raise up unto his brother a name in Israel, he will not perform the duty of my husband's brother.

8 Then the elders of his city shall call him, and speak unto him: and if he stand to it, and say, I like not to take her;

9 Then shall his brother's wife come unto him in the presence of the elders, and loose his shoe from off his foot, and spit in his face, and shall answer and say, So shall it be done unto that man that will not build up his brother's house.

10 And his name shall be called in Israel, The house of him that hath his shoe loosed.

11 When men strive together one with another, and the wife of the one draweth near for to deliver her husband out of the hand of him that smiteth him, and putteth forth her hand, and taketh him by the secrets:

12 Then thou shalt cut off her hand, thine eye shall not pity her.

13 Thou shalt not have in thy bag divers weights, a great and a small.

14 Thou shalt not have in thine house divers measures, a great and a small.

15 But thou shalt have a perfect and just weight, a perfect and just measure shalt thou have: that thy days may be lengthened in the land which the LORD thy God giveth thee.

16 For all that do such things, and all that do unrighteously, are an abomination unto the LORD thy God.

17 Remember what Amalek did unto thee by the way, when ye were come forth out of Egypt;

18 How he met thee by the way, and smote the hindmost of thee, even all that were feeble behind thee, when thou wast faint and weary; and he feared not God.

19 Therefore it shall be, when the LORD thy God hath given thee rest from all thine enemies round about, in the land which the LORD thy God giveth thee for an inheritance to possess it, that thou shalt blot out the remembrance of Amalek from under heaven; thou shalt not forget it.

CHAPTER 26

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1 And it shall be, when thou art come in unto the land which the LORD thy God giveth thee for an inheritance, and possessest it, and dwellest therein;

2 That thou shalt take of the first of all the fruit of the earth, which thou shalt bring of thy land that the LORD thy God giveth thee, and shalt put it in a basket, and shalt go unto the place which the LORD thy God shall choose to place his name there.

3 And thou shalt go unto the priest that shall be in those days, and say unto him, I profess this day unto the LORD thy God, that I am come unto the country which the LORD sware unto our fathers for to give us.

4 And the priest shall take the basket out of thine hand, and set it down before the altar of the LORD thy God.

5 And thou shalt speak and say before the LORD thy God, A Syrian ready to perish was my father, and he went down into Egypt, and sojourned there with a few, and became there a nation, great, mighty, and populous:

6 And the Egyptians evil entreated us, and afflicted us, and laid upon us hard bondage:

7 And when we cried unto the LORD God of our fathers, the LORD heard our voice, and looked on our affliction, and our labour, and our oppression:

8 And the LORD brought us forth out of Egypt with a mighty hand, and with an outstretched arm, and with great terribleness, and with signs, and with wonders:

9 And he hath brought us into this place, and hath given us this land, even a land that floweth with milk and honey.

10 And now, behold, I have brought the firstfruits of the land, which thou, O LORD, hast given me. And thou shalt set it before the LORD thy God, and worship before the LORD thy God:

11 And thou shalt rejoice in every good thing which the LORD thy God hath given unto thee, and unto thine house, thou, and the Levite, and the stranger that is among you.

12 When thou hast made an end of tithing all the tithes of thine increase the third year, which is the year of tithing, and hast given it unto the Levite, the stranger, the fatherless, and the widow, that they may eat within thy gates, and be filled;

13 Then thou shalt say before the LORD thy God, I have brought away the hallowed things out of mine house, and also have given them unto the Levite, and unto the stranger, to the fatherless, and to the widow, according to all thy commandments which thou hast commanded me: I have not transgressed thy commandments, neither have I forgotten them:

14 I have not eaten thereof in my mourning, neither have I taken away ought thereof for any unclean use, nor given ought thereof for the dead: but I have hearkened to the voice of the LORD my God, and have done according to all that thou hast commanded me.

15 Look down from thy holy habitation, from heaven, and bless thy people Israel, and the land which thou hast given us, as thou swarest unto our fathers, a land that floweth with milk and honey.

16 This day the LORD thy God hath commanded thee to do these statutes and judgments: thou shalt therefore keep and do them with all thine heart, and with all thy soul.

17 Thou hast avouched the LORD this day to be thy God, and to walk in his ways, and to keep his statutes, and his commandments, and his judgments, and to hearken unto his voice:

18 And the LORD hath avouched thee this day to be his peculiar people, as he hath promised thee, and that thou shouldest keep all his commandments;

19 And to make thee high above all nations which he hath made, in praise, and in name, and in honour; and that thou mayest be an holy people unto the LORD thy God, as he hath spoken.

CHAPTER 27

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1 And Moses with the elders of Israel commanded the people, saying, Keep all the commandments which I command you this day.

2 And it shall be on the day when ye shall pass over Jordan unto the land which the LORD thy God giveth thee, that thou shalt set thee up great stones, and plaister them with plaister:

3 And thou shalt write upon them all the words of this law, when thou art passed over, that thou mayest go in unto the land which the LORD thy God giveth thee, a land that floweth with milk and honey; as the LORD God of thy fathers hath promised thee.

4 Therefore it shall be when ye be gone over Jordan, that ye shall set up these stones, which I command you this day, in mount Ebal, and thou shalt plaister them with plaister.

5 And there shalt thou build an altar unto the LORD thy God, an altar of stones: thou shalt not lift up any iron tool upon them.

6 Thou shalt build the altar of the LORD thy God of whole stones: and thou shalt offer burnt offerings thereon unto the LORD thy God:

7 And thou shalt offer peace offerings, and shalt eat there, and rejoice before the LORD thy God.

8 And thou shalt write upon the stones all the words of this law very plainly.

9 And Moses and the priests the Levites spake unto all Israel, saying, Take heed, and hearken, O Israel; this day thou art become the people of the LORD thy God.

10 Thou shalt therefore obey the voice of the LORD thy God, and do his commandments and his statutes, which I command thee this day.

11 And Moses charged the people the same day, saying,

12 These shall stand upon mount Gerizim to bless the people, when ye are come over Jordan; Simeon, and Levi, and Judah, and Issachar, and Joseph, and Benjamin:

13 And these shall stand upon mount Ebal to curse; Reuben, Gad, and Asher, and Zebulun, Dan, and Naphtali.

14 And the Levites shall speak, and say unto all the men of Israel with a loud voice,

15 Cursed be the man that maketh any graven or molten image, an abomination unto the LORD, the work of the hands of the craftsman, and putteth it in a secret place. And all the people shall answer and say, Amen.

16 Cursed be he that setteth light by his father or his mother. And all the people shall say, Amen.

17 Cursed be he that removeth his neighbour's landmark. And all the people shall say, Amen.

18 Cursed be he that maketh the blind to wander out of the way. And all the people shall say, Amen.

19 Cursed be he that perverteth the judgment of the stranger, fatherless, and widow. And all the people shall say, Amen.

20 Cursed be he that lieth with his father's wife; because he uncovereth his father's skirt. And all the people shall say, Amen.

21 Cursed be he that lieth with any manner of beast. And all the people shall say, Amen.

22 Cursed be he that lieth with his sister, the daughter of his father, or the daughter of his mother. And all the people shall say, Amen.

23 Cursed be he that lieth with his mother in law. And all the people shall say, Amen.

24 Cursed be he that smiteth his neighbour secretly. And all the people shall say, Amen.

25 Cursed be he that taketh reward to slay an innocent person. And all the people shall say, Amen.

26 Cursed be he that confirmeth not all the words of this law to do them. And all the people shall say, Amen.

CHAPTER 28

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1 And it shall come to pass, if thou shalt hearken diligently unto the voice of the LORD thy God, to observe and to do all his commandments which I command thee this day, that the LORD thy God will set thee on high above all nations of the earth:

2 And all these blessings shall come on thee, and overtake thee, if thou shalt hearken unto the voice of the LORD thy God.

3 Blessed shalt thou be in the city, and blessed shalt thou be in the field.

4 Blessed shall be the fruit of thy body, and the fruit of thy ground, and the fruit of thy cattle, the increase of thy kine, and the flocks of thy sheep.

5 Blessed shall be thy basket and thy store.

6 Blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out.

7 The LORD shall cause thine enemies that rise up against thee to be smitten before thy face: they shall come out against thee one way, and flee before thee seven ways.

8 The LORD shall command the blessing upon thee in thy storehouses, and in all that thou settest thine hand unto; and he shall bless thee in the land which the LORD thy God giveth thee.

9 The LORD shall establish thee an holy people unto himself, as he hath sworn unto thee, if thou shalt keep the commandments of the LORD thy God, and walk in his ways.

10 And all people of the earth shall see that thou art called by the name of the LORD; and they shall be afraid of thee.

11 And the LORD shall make thee plenteous in goods, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy ground, in the land which the LORD sware unto thy fathers to give thee.

12 The LORD shall open unto thee his good treasure, the heaven to give the rain unto thy land in his season, and to bless all the work of thine hand: and thou shalt lend unto many nations, and thou shalt not borrow.

13 And the LORD shall make thee the head, and not the tail; and thou shalt be above only, and thou shalt not be beneath; if that thou hearken unto the commandments of the LORD thy God, which I command thee this day, to observe and to do them:

14 And thou shalt not go aside from any of the words which I command thee this day, to the right hand, or to the left, to go after other gods to serve them.

15 But it shall come to pass, if thou wilt not hearken unto the voice of the LORD thy God, to observe to do all his commandments and his statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee:

16 Cursed shalt thou be in the city, and cursed shalt thou be in the field.

17 Cursed shall be thy basket and thy store.

18 Cursed shall be the fruit of thy body, and the fruit of thy land, the increase of thy kine, and the flocks of thy sheep.

19 Cursed shalt thou be when thou comest in, and cursed shalt thou be when thou goest out.

20 The LORD shall send upon thee cursing, vexation, and rebuke, in all that thou settest thine hand unto for to do, until thou be destroyed, and until thou perish quickly; because of the wickedness of thy doings, whereby thou hast forsaken me.

21 The LORD shall make the pestilence cleave unto thee, until he have consumed thee from off the land, whither thou goest to possess it.

22 The LORD shall smite thee with a consumption, and with a fever, and with an inflammation, and with an extreme burning, and with the sword, and with blasting, and with mildew; and they shall pursue thee until thou perish.

23 And thy heaven that is over thy head shall be brass, and the earth that is under thee shall be iron.

24 The LORD shall make the rain of thy land powder and dust: from heaven shall it come down upon thee, until thou be destroyed.

25 The LORD shall cause thee to be smitten before thine enemies: thou shalt go out one way against them, and flee seven ways before them: and shalt be removed into all the kingdoms of the earth.

26 And thy carcase shall be meat unto all fowls of the air, and unto the beasts of the earth, and no man shall fray them away.

27 The LORD will smite thee with the botch of Egypt, and with the emerods, and with the scab, and with the itch, whereof thou canst not be healed.

28 The LORD shall smite thee with madness, and blindness, and astonishment of heart:

29 And thou shalt grope at noonday, as the blind gropeth in darkness, and thou shalt not prosper in thy ways: and thou shalt be only oppressed and spoiled evermore, and no man shall save thee.

30 Thou shalt betroth a wife, and another man shall lie with her: thou shalt build an house, and thou shalt not dwell therein: thou shalt plant a vineyard, and shalt not gather the grapes thereof.

31 Thine ox shall be slain before thine eyes, and thou shalt not eat thereof: thine ass shall be violently taken away from before thy face, and shall not be restored to thee: thy sheep shall be given unto thine enemies, and thou shalt have none to rescue them.

32 Thy sons and thy daughters shall be given unto another people, and thine eyes shall look, and fail with longing for them all the day long: and there shall be no might in thine hand.

33 The fruit of thy land, and all thy labours, shall a nation which thou knowest not eat up; and thou shalt be only oppressed and crushed alway:

34 So that thou shalt be mad for the sight of thine eyes which thou shalt see.

35 The LORD shall smite thee in the knees, and in the legs, with a sore botch that cannot be healed, from the sole of thy foot unto the top of thy head.

36 The LORD shall bring thee, and thy king which thou shalt set over thee, unto a nation which neither thou nor thy fathers have known; and there shalt thou serve other gods, wood and stone.

37 And thou shalt become an astonishment, a proverb, and a byword, among all nations whither the LORD shall lead thee.

38 Thou shalt carry much seed out into the field, and shalt gather but little in; for the locust shall consume it.

39 Thou shalt plant vineyards, and dress them, but shalt neither drink of the wine, nor gather the grapes; for the worms shall eat them.

40 Thou shalt have olive trees throughout all thy coasts, but thou shalt not anoint thyself with the oil; for thine olive shall cast his fruit.

41 Thou shalt beget sons and daughters, but thou shalt not enjoy them; for they shall go into captivity.

42 All thy trees and fruit of thy land shall the locust consume.

43 The stranger that is within thee shall get up above thee very high; and thou shalt come down very low.

44 He shall lend to thee, and thou shalt not lend to him: he shall be the head, and thou shalt be the tail.

45 Moreover all these curses shall come upon thee, and shall pursue thee, and overtake thee, till thou be destroyed; because thou hearkenedst not unto the voice of the LORD thy God, to keep his commandments and his statutes which he commanded thee:

46 And they shall be upon thee for a sign and for a wonder, and upon thy seed for ever.

47 Because thou servedst not the LORD thy God with joyfulness, and with gladness of heart, for the abundance of all things;

48 Therefore shalt thou serve thine enemies which the LORD shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things: and he shall put a yoke of iron upon thy neck, until he have destroyed thee.

49 The LORD shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand;

50 A nation of fierce countenance, which shall not regard the person of the old, nor shew favour to the young:

51 And he shall eat the fruit of thy cattle, and the fruit of thy land, until thou be destroyed: which also shall not leave thee either corn, wine, or oil, or the increase of thy kine, or flocks of thy sheep, until he have destroyed thee.

52 And he shall besiege thee in all thy gates, until thy high and fenced walls come down, wherein thou trustedst, throughout all thy land: and he shall besiege thee in all thy gates throughout all thy land, which the LORD thy God hath given thee.

53 And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters, which the LORD thy God hath given thee, in the siege, and in the straitness, wherewith thine enemies shall distress thee:

54 So that the man that is tender among you, and very delicate, his eye shall be evil toward his brother, and toward the wife of his bosom, and toward the remnant of his children which he shall leave:

55 So that he will not give to any of them of the flesh of his children whom he shall eat: because he hath nothing left him in the siege, and in the straitness, wherewith thine enemies shall distress thee in all thy gates.

56 The tender and delicate woman among you, which would not adventure to set the sole of her foot upon the ground for delicateness and tenderness, her eye shall be evil toward the husband of her bosom, and toward her son, and toward her daughter,

57 And toward her young one that cometh out from between her feet, and toward her children which she shall bear: for she shall eat them for want of all things secretly in the siege and straitness, wherewith thine enemy shall distress thee in thy gates.

58 If thou wilt not observe to do all the words of this law that are written in this book, that thou mayest fear this glorious and fearful name, THE LORD THY GOD;

59 Then the LORD will make thy plagues wonderful, and the plagues of thy seed, even great plagues, and of long continuance, and sore sicknesses, and of long continuance.

60 Moreover he will bring upon thee all the diseases of Egypt, which thou wast afraid of; and they shall cleave unto thee.

61 Also every sickness, and every plague, which is not written in the book of this law, them will the LORD bring upon thee, until thou be destroyed.

62 And ye shall be left few in number, whereas ye were as the stars of heaven for multitude; because thou wouldest not obey the voice of the LORD thy God.

63 And it shall come to pass, that as the LORD rejoiced over you to do you good, and to multiply you; so the LORD will rejoice over you to destroy you, and to bring you to nought; and ye shall be plucked from off the land whither thou goest to possess it.

64 And the LORD shall scatter thee among all people, from the one end of the earth even unto the other; and there thou shalt serve other gods, which neither thou nor thy fathers have known, even wood and stone.

65 And among these nations shalt thou find no ease, neither shall the sole of thy foot have rest: but the LORD shall give thee there a trembling heart, and failing of eyes, and sorrow of mind:

66 And thy life shall hang in doubt before thee; and thou shalt fear day and night, and shalt have none assurance of thy life:

67 In the morning thou shalt say, Would God it were even! and at even thou shalt say, Would God it were morning! for the fear of thine heart wherewith thou shalt fear, and for the sight of thine eyes which thou shalt see.

68 And the LORD shall bring thee into Egypt again with ships, by the way whereof I spake unto thee, Thou shalt see it no more again: and there ye shall be sold unto your enemies for bondmen and bondwomen, and no man shall buy you.

CHAPTER 29

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1 These are the words of the covenant, which the LORD commanded Moses to make with the children of Israel in the land of Moab, beside the covenant which he made with them in Horeb.

2 And Moses called unto all Israel, and said unto them, Ye have seen all that the LORD did before your eyes in the land of Egypt unto Pharaoh, and unto all his servants, and unto all his land;

3 The great temptations which thine eyes have seen, the signs, and those great miracles:

4 Yet the LORD hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day.

5 And I have led you forty years in the wilderness: your clothes are not waxen old upon you, and thy shoe is not waxen old upon thy foot.

6 Ye have not eaten bread, neither have ye drunk wine or strong drink: that ye might know that I am the LORD your God.

7 And when ye came unto this place, Sihon the king of Heshbon, and Og the king of Bashan, came out against us unto battle, and we smote them:

8 And we took their land, and gave it for an inheritance unto the Reubenites, and to the Gadites, and to the half tribe of Manasseh.

9 Keep therefore the words of this covenant, and do them, that ye may prosper in all that ye do.

10 Ye stand this day all of you before the LORD your God; your captains of your tribes, your elders, and your officers, with all the men of Israel,

11 Your little ones, your wives, and thy stranger that is in thy camp, from the hewer of thy wood unto the drawer of thy water:

12 That thou shouldest enter into covenant with the LORD thy God, and into his oath, which the LORD thy God maketh with thee this day:

13 That he may establish thee to day for a people unto himself, and that he may be unto thee a God, as he hath said unto thee, and as he hath sworn unto thy fathers, to Abraham, to Isaac, and to Jacob.

14 Neither with you only do I make this covenant and this oath;

15 But with him that standeth here with us this day before the LORD our God, and also with him that is not here with us this day:

16 (For ye know how we have dwelt in the land of Egypt; and how we came through the nations which ye passed by;

17 And ye have seen their abominations, and their idols, wood and stone, silver and gold, which were among them:)

18 Lest there should be among you man, or woman, or family, or tribe, whose heart turneth away this day from the LORD our God, to go and serve the gods of these nations; lest there should be among you a root that beareth gall and wormwood;

19 And it come to pass, when he heareth the words of this curse, that he bless himself in his heart, saying, I shall have peace, though I walk in the imagination of mine heart, to add drunkenness to thirst:

20 The LORD will not spare him, but then the anger of the LORD and his jealousy shall smoke against that man, and all the curses that are written in this book shall lie upon him, and the LORD shall blot out his name from under heaven.

21 And the LORD shall separate him unto evil out of all the tribes of Israel, according to all the curses of the covenant that are written in this book of the law:

22 So that the generation to come of your children that shall rise up after you, and the stranger that shall come from a far land, shall say, when they see the plagues of that land, and the sicknesses which the LORD hath laid upon it;

23 And that the whole land thereof is brimstone, and salt, and burning, that it is not sown, nor beareth, nor any grass groweth therein, like the overthrow of Sodom, and Gomorrah, Admah, and Zeboim, which the LORD overthrew in his anger, and in his wrath:

24 Even all nations shall say, Wherefore hath the LORD done thus unto this land? what meaneth the heat of this great anger?

25 Then men shall say, Because they have forsaken the covenant of the LORD God of their fathers, which he made with them when he brought them forth out of the land of Egypt:

26 For they went and served other gods, and worshipped them, gods whom they knew not, and whom he had not given unto them:

27 And the anger of the LORD was kindled against this land, to bring upon it all the curses that are written in this book:

28 And the LORD rooted them out of their land in anger, and in wrath, and in great indignation, and cast them into another land, as it is this day.

29 The secret things belong unto the LORD our God: but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law.

CHAPTER 30

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1 And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt call them to mind among all the nations, whither the LORD thy God hath driven thee,

2 And shalt return unto the LORD thy God, and shalt obey his voice according to all that I command thee this day, thou and thy children, with all thine heart, and with all thy soul;

3 That then the LORD thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the nations, whither the LORD thy God hath scattered thee.

4 If any of thine be driven out unto the outmost parts of heaven, from thence will the LORD thy God gather thee, and from thence will he fetch thee:

5 And the LORD thy God will bring thee into the land which thy fathers possessed, and thou shalt possess it; and he will do thee good, and multiply thee above thy fathers.

6 And the LORD thy God will circumcise thine heart, and the heart of thy seed, to love the LORD thy God with all thine heart, and with all thy soul, that thou mayest live.

7 And the LORD thy God will put all these curses upon thine enemies, and on them that hate thee, which persecuted thee.

8 And thou shalt return and obey the voice of the LORD, and do all his commandments which I command thee this day.

9 And the LORD thy God will make thee plenteous in every work of thine hand, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy land, for good: for the LORD will again rejoice over thee for good, as he rejoiced over thy fathers:

10 If thou shalt hearken unto the voice of the LORD thy God, to keep his commandments and his statutes which are written in this book of the law, and if thou turn unto the LORD thy God with all thine heart, and with all thy soul.

11 For this commandment which I command thee this day, it is not hidden from thee, neither is it far off.

12 It is not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it?

13 Neither is it beyond the sea, that thou shouldest say, Who shall go over the sea for us, and bring it unto us, that we may hear it, and do it?

14 But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it.

15 See, I have set before thee this day life and good, and death and evil;

16 In that I command thee this day to love the LORD thy God, to walk in his ways, and to keep his commandments and his statutes and his judgments, that thou mayest live and multiply: and the LORD thy God shall bless thee in the land whither thou goest to possess it.

17 But if thine heart turn away, so that thou wilt not hear, but shalt be drawn away, and worship other gods, and serve them;

18 I denounce unto you this day, that ye shall surely perish, and that ye shall not prolong your days upon the land, whither thou passest over Jordan to go to possess it.

19 I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live:

20 That thou mayest love the LORD thy God, and that thou mayest obey his voice, and that thou mayest cleave unto him: for he is thy life, and the length of thy days: that thou mayest dwell in the land which the LORD sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them.

CHAPTER 31

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1 And Moses went and spake these words unto all Israel.

2 And he said unto them, I am an hundred and twenty years old this day; I can no more go out and come in: also the LORD hath said unto me, Thou shalt not go over this Jordan.

3 The LORD thy God, he will go over before thee, and he will destroy these nations from before thee, and thou shalt possess them: and Joshua, he shall go over before thee, as the LORD hath said.

4 And the LORD shall do unto them as he did to Sihon and to Og, kings of the Amorites, and unto the land of them, whom he destroyed.

5 And the LORD shall give them up before your face, that ye may do unto them according unto all the commandments which I have commanded you.

6 Be strong and of a good courage, fear not, nor be afraid of them: for the LORD thy God, he it is that doth go with thee; he will not fail thee, nor forsake thee.

7 And Moses called unto Joshua, and said unto him in the sight of all Israel, Be strong and of a good courage: for thou must go with this people unto the land which the LORD hath sworn unto their fathers to give them; and thou shalt cause them to inherit it.

8 And the LORD, he it is that doth go before thee; he will be with thee, he will not fail thee, neither forsake thee: fear not, neither be dismayed.

9 And Moses wrote this law, and delivered it unto the priests the sons of Levi, which bare the ark of the covenant of the LORD, and unto all the elders of Israel.

10 And Moses commanded them, saying, At the end of every seven years, in the solemnity of the year of release, in the feast of tabernacles,

11 When all Israel is come to appear before the LORD thy God in the place which he shall choose, thou shalt read this law before all Israel in their hearing.

12 Gather the people together, men, and women, and children, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear the LORD your God, and observe to do all the words of this law:

13 And that their children, which have not known any thing, may hear, and learn to fear the LORD your God, as long as ye live in the land whither ye go over Jordan to possess it.

14 And the LORD said unto Moses, Behold, thy days approach that thou must die: call Joshua, and present yourselves in the tabernacle of the congregation, that I may give him a charge. And Moses and Joshua went, and presented themselves in the tabernacle of the congregation.

15 And the LORD appeared in the tabernacle in a pillar of a cloud: and the pillar of the cloud stood over the door of the tabernacle.

16 And the LORD said unto Moses, Behold, thou shalt sleep with thy fathers; and this people will rise up, and go a whoring after the gods of the strangers of the land, whither they go to be among them, and will forsake me, and break my covenant which I have made with them.

17 Then my anger shall be kindled against them in that day, and I will forsake them, and I will hide my face from them, and they shall be devoured, and many evils and troubles shall befall them; so that they will say in that day, Are not these evils come upon us, because our God is not among us?

18 And I will surely hide my face in that day for all the evils which they shall have wrought, in that they are turned unto other gods.

19 Now therefore write ye this song for you, and teach it the children of Israel: put it in their mouths, that this song may be a witness for me against the children of Israel.

20 For when I shall have brought them into the land which I sware unto their fathers, that floweth with milk and honey; and they shall have eaten and filled themselves, and waxen fat; then will they turn unto other gods, and serve them, and provoke me, and break my covenant.

21 And it shall come to pass, when many evils and troubles are befallen them, that this song shall testify against them as a witness; for it shall not be forgotten out of the mouths of their seed: for I know their imagination which they go about, even now, before I have brought them into the land which I sware.

22 Moses therefore wrote this song the same day, and taught it the children of Israel.

23 And he gave Joshua the son of Nun a charge, and said, Be strong and of a good courage: for thou shalt bring the children of Israel into the land which I sware unto them: and I will be with thee.

24 And it came to pass, when Moses had made an end of writing the words of this law in a book, until they were finished,

25 That Moses commanded the Levites, which bare the ark of the covenant of the LORD, saying,

26 Take this book of the law, and put it in the side of the ark of the covenant of the LORD your God, that it may be there for a witness against thee.

27 For I know thy rebellion, and thy stiff neck: behold, while I am yet alive with you this day, ye have been rebellious against the LORD; and how much more after my death?

28 Gather unto me all the elders of your tribes, and your officers, that I may speak these words in their ears, and call heaven and earth to record against them.

29 For I know that after my death ye will utterly corrupt yourselves, and turn aside from the way which I have commanded you; and evil will befall you in the latter days; because ye will do evil in the sight of the LORD, to provoke him to anger through the work of your hands.

30 And Moses spake in the ears of all the congregation of Israel the words of this song, until they were ended.

CHAPTER 32

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1 Give ear, O ye heavens, and I will speak; and hear, O earth, the words of my mouth.

2 My doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass:

3 Because I will publish the name of the LORD: ascribe ye greatness unto our God.

4 He is the Rock, his work is perfect: for all his ways are judgment: a God of truth and without iniquity, just and right is he.

5 They have corrupted themselves, their spot is not the spot of his children: they are a perverse and crooked generation.

6 Do ye thus requite the LORD, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee?

7 Remember the days of old, consider the years of many generations: ask thy father, and he will shew thee; thy elders, and they will tell thee.

8 When the most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel.

9 For the LORD'S portion is his people; Jacob is the lot of his inheritance.

10 He found him in a desert land, and in the waste howling wilderness; he led him about, he instructed him, he kept him as the apple of his eye.

11 As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings:

12 So the LORD alone did lead him, and there was no strange god with him.

13 He made him ride on the high places of the earth, that he might eat the increase of the fields; and he made him to suck honey out of the rock, and oil out of the flinty rock;

14 Butter of kine, and milk of sheep, with fat of lambs, and rams of the breed of Bashan, and goats, with the fat of kidneys of wheat; and thou didst drink the pure blood of the grape.

15 But Jeshurun waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered with fatness; then he forsook God which made him, and lightly esteemed the Rock of his salvation.

16 They provoked him to jealousy with strange gods, with abominations provoked they him to anger.

17 They sacrificed unto devils, not to God; to gods whom they knew not, to new gods that came newly up, whom your fathers feared not.

18 Of the Rock that begat thee thou art unmindful, and hast forgotten God that formed thee.

19 And when the LORD saw it, he abhorred them, because of the provoking of his sons, and of his daughters.

20 And he said, I will hide my face from them, I will see what their end shall be: for they are a very froward generation, children in whom is no faith.

21 They have moved me to jealousy with that which is not God; they have provoked me to anger with their vanities: and I will move them to jealousy with those which are not a people; I will provoke them to anger with a foolish nation.

22 For a fire is kindled in mine anger, and shall burn unto the lowest hell, and shall consume the earth with her increase, and set on fire the foundations of the mountains.

23 I will heap mischiefs upon them; I will spend mine arrows upon them.

24 They shall be burnt with hunger, and devoured with burning heat, and with bitter destruction: I will also send the teeth of beasts upon them, with the poison of serpents of the dust.

25 The sword without, and terror within, shall destroy both the young man and the virgin, the suckling also with the man of gray hairs.

26 I said, I would scatter them into corners, I would make the remembrance of them to cease from among men:

27 Were it not that I feared the wrath of the enemy, lest their adversaries should behave themselves strangely, and lest they should say, Our hand is high, and the LORD hath not done all this.

28 For they are a nation void of counsel, neither is there any understanding in them.

29 O that they were wise, that they understood this, that they would consider their latter end!

30 How should one chase a thousand, and two put ten thousand to flight, except their Rock had sold them, and the LORD had shut them up?

31 For their rock is not as our Rock, even our enemies themselves being judges.

32 For their vine is of the vine of Sodom, and of the fields of Gomorrah: their grapes are grapes of gall, their clusters are bitter:

33 Their wine is the poison of dragons, and the cruel venom of asps.

34 Is not this laid up in store with me, and sealed up among my treasures?

35 To me belongeth vengeance, and recompence; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste.

36 For the LORD shall judge his people, and repent himself for his servants, when he seeth that their power is gone, and there is none shut up, or left.

37 And he shall say, Where are their gods, their rock in whom they trusted,

38 Which did eat the fat of their sacrifices, and drank the wine of their drink offerings? let them rise up and help you, and be your protection.

39 See now that I, even I, am he, and there is no god with me: I kill, and I make alive; I wound, and I heal: neither is there any that can deliver out of my hand.

40 For I lift up my hand to heaven, and say, I live for ever.

41 If I whet my glittering sword, and mine hand take hold on judgment; I will render vengeance to mine enemies, and will reward them that hate me.

42 I will make mine arrows drunk with blood, and my sword shall devour flesh; and that with the blood of the slain and of the captives, from the beginning of revenges upon the enemy.

43 Rejoice, O ye nations, with his people: for he will avenge the blood of his servants, and will render vengeance to his adversaries, and will be merciful unto his land, and to his people.

44 And Moses came and spake all the words of this song in the ears of the people, he, and Hoshea the son of Nun.

45 And Moses made an end of speaking all these words to all Israel:

46 And he said unto them, Set your hearts unto all the words which I testify among you this day, which ye shall command your children to observe to do, all the words of this law.

47 For it is not a vain thing for you; because it is your life: and through this thing ye shall prolong your days in the land, whither ye go over Jordan to possess it.

48 And the LORD spake unto Moses that selfsame day, saying,

49 Get thee up into this mountain Abarim, unto mount Nebo, which is in the land of Moab, that is over against Jericho; and behold the land of Canaan, which I give unto the children of Israel for a possession:

50 And die in the mount whither thou goest up, and be gathered unto thy people; as Aaron thy brother died in mount Hor, and was gathered unto his people:

51 Because ye trespassed against me among the children of Israel at the waters of Meribah-Kadesh, in the wilderness of Zin; because ye sanctified me not in the midst of the children of Israel.

52 Yet thou shalt see the land before thee; but thou shalt not go thither unto the land which I give the children of Israel.

CHAPTER 33

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1 And this is the blessing, wherewith Moses the man of God blessed the children of Israel before his death.

2 And he said, The LORD came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran, and he came with ten thousands of saints: from his right hand went a fiery law for them.

3 Yea, he loved the people; all his saints are in thy hand: and they sat down at thy feet; every one shall receive of thy words.

4 Moses commanded us a law, even the inheritance of the congregation of Jacob.

5 And he was king in Jeshurun, when the heads of the people and the tribes of Israel were gathered together.

6 Let Reuben live, and not die; and let not his men be few.

7 And this is the blessing of Judah: and he said, Hear, LORD, the voice of Judah, and bring him unto his people: let his hands be sufficient for him; and be thou an help to him from his enemies.

8 And of Levi he said, Let thy Thummim and thy Urim be with thy holy one, whom thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah;

9 Who said unto his father and to his mother, I have not seen him; neither did he acknowledge his brethren, nor knew his own children: for they have observed thy word, and kept thy covenant.

10 They shall teach Jacob thy judgments, and Israel thy law: they shall put incense before thee, and whole burnt sacrifice upon thine altar.

11 Bless, LORD, his substance, and accept the work of his hands: smite through the loins of them that rise against him, and of them that hate him, that they rise not again.

12 And of Benjamin he said, The beloved of the LORD shall dwell in safety by him; and the LORD shall cover him all the day long, and he shall dwell between his shoulders.

13 And of Joseph he said, Blessed of the LORD be his land, for the precious things of heaven, for the dew, and for the deep that coucheth beneath,

14 And for the precious fruits brought forth by the sun, and for the precious things put forth by the moon,

15 And for the chief things of the ancient mountains, and for the precious things of the lasting hills,

16 And for the precious things of the earth and fulness thereof, and for the good will of him that dwelt in the bush: let the blessing come upon the head of Joseph, and upon the top of the head of him that was separated from his brethren.

17 His glory is like the firstling of his bullock, and his horns are like the horns of unicorns: with them he shall push the people together to the ends of the earth: and they are the ten thousands of Ephraim, and they are the thousands of Manasseh.

18 And of Zebulun he said, Rejoice, Zebulun, in thy going out; and, Issachar, in thy tents.

19 They shall call the people unto the mountain; there they shall offer sacrifices of righteousness: for they shall suck of the abundance of the seas, and of treasures hid in the sand.

20 And of Gad he said, Blessed be he that enlargeth Gad: he dwelleth as a lion, and teareth the arm with the crown of the head.

21 And he provided the first part for himself, because there, in a portion of the lawgiver, was he seated; and he came with the heads of the people, he executed the justice of the LORD, and his judgments with Israel.

22 And of Dan he said, Dan is a lion's whelp: he shall leap from Bashan.

23 And of Naphtali he said, O Naphtali, satisfied with favour, and full with the blessing of the LORD: possess thou the west and the south.

24 And of Asher he said, Let Asher be blessed with children; let him be acceptable to his brethren, and let him dip his foot in oil.

25 Thy shoes shall be iron and brass; and as thy days, so shall thy strength be.

26 There is none like unto the God of Jeshurun, who rideth upon the heaven in thy help, and in his excellency on the sky.

27 The eternal God is thy refuge, and underneath are the everlasting arms: and he shall thrust out the enemy from before thee; and shall say, Destroy them.

28 Israel then shall dwell in safety alone: the fountain of Jacob shall be upon a land of corn and wine; also his heavens shall drop down dew.

29 Happy art thou, O Israel: who is like unto thee, O people saved by the LORD, the shield of thy help, and who is the sword of thy excellency! and thine enemies shall be found liars unto thee; and thou shalt tread upon their high places.

CHAPTER 34

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1 And Moses went up from the plains of Moab unto the mountain of Nebo, to the top of Pisgah, that is over against Jericho. And the LORD shewed him all the land of Gilead, unto Dan,

2 And all Naphtali, and the land of Ephraim, and Manasseh, and all the land of Judah, unto the utmost sea,

3 And the south, and the plain of the valley of Jericho, the city of palm trees, unto Zoar.

4 And the LORD said unto him, This is the land which I sware unto Abraham, unto Isaac, and unto Jacob, saying, I will give it unto thy seed: I have caused thee to see it with thine eyes, but thou shalt not go over thither.

5 So Moses the servant of the LORD died there in the land of Moab, according to the word of the LORD.

6 And he buried him in a valley in the land of Moab, over against Bethpeor: but no man knoweth of his sepulchre unto this day.

7 And Moses was an hundred and twenty years old when he died: his eye was not dim, nor his natural force abated.

8 And the children of Israel wept for Moses in the plains of Moab thirty days: so the days of weeping and mourning for Moses were ended.

9 And Joshua the son of Nun was full of the spirit of wisdom; for Moses had laid his hands upon him: and the children of Israel hearkened unto him, and did as the LORD commanded Moses.

10 And there arose not a prophet since in Israel like unto Moses, whom the LORD knew face to face,

11 In all the signs and the wonders, which the LORD sent him to do in the land of Egypt to Pharaoh, and to all his servants, and to all his land,

12 And in all that mighty hand, and in all the great terror which Moses shewed in the sight of all Israel.

Joshua

Select a Chapter

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CHAPTER 1

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1 Now after the death of Moses the servant of the LORD it came to pass, that the LORD spake unto Joshua the son of Nun, Moses' minister, saying,

2 Moses my servant is dead; now therefore arise, go over this Jordan, thou, and all this people, unto the land which I do give to them, even to the children of Israel.

3 Every place that the sole of your foot shall tread upon, that have I given unto you, as I said unto Moses.

4 From the wilderness and this Lebanon even unto the great river, the river Euphrates, all the land of the Hittites, and unto the great sea toward the going down of the sun, shall be your coast.

5 There shall not any man be able to stand before thee all the days of thy life: as I was with Moses, so I will be with thee: I will not fail thee, nor forsake thee.

6 Be strong and of a good courage: for unto this people shalt thou divide for an inheritance the land, which I sware unto their fathers to give them.

7 Only be thou strong and very courageous, that thou mayest observe to do according to all the law, which Moses my servant commanded thee: turn not from it to the right hand or to the left, that thou mayest prosper whithersoever thou goest.

8 This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success.

9 Have not I commanded thee? Be strong and of a good courage; be not afraid, neither be thou dismayed: for the LORD thy God is with thee whithersoever thou goest.

10 Then Joshua commanded the officers of the people, saying,

11 Pass through the host, and command the people, saying, Prepare you victuals; for within three days ye shall pass over this Jordan, to go in to possess the land, which the LORD your God giveth you to possess it.

12 And to the Reubenites, and to the Gadites, and to half the tribe of Manasseh, spake Joshua, saying,

13 Remember the word which Moses the servant of the LORD commanded you, saying, The LORD your God hath given you rest, and hath given you this land.

14 Your wives, your little ones, and your cattle, shall remain in the land which Moses gave you on this side Jordan; but ye shall pass before your brethren armed, all the mighty men of valour, and help them;

15 Until the LORD have given your brethren rest, as he hath given you, and they also have possessed the land which the LORD your God giveth them: then ye shall return unto the land of your possession, and enjoy it, which Moses the LORD'S servant gave you on this side Jordan toward the sunrising.

16 And they answered Joshua, saying, All that thou commandest us we will do, and whithersoever thou sendest us, we will go.

17 According as we hearkened unto Moses in all things, 060117 will we hearken unto thee: only the LORD thy God be with thee, as he was with Moses.

18 Whosoever he be that doth rebel against thy commandment, and will not hearken unto thy words in all that thou commandest him, he shall be put to death: only be strong and of a good courage.

CHAPTER 2

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1 And Joshua the son of Nun sent out of Shittim two men to spy secretly, saying, Go view the land, even Jericho. And they went, and came into an harlot's house, named Rahab, and lodged there.

2 And it was told the king of Jericho, saying, Behold, there came men in hither to night of the children of Israel to search out the country.

3 And the king of Jericho sent unto Rahab, saying, Bring forth the men that are come to thee, which are entered into thine house: for they be come to search out all the country.

4 And the woman took the two men, and hid them, and said thus, There came men unto me, but I wist not whence they were:

5 And it came to pass about the time of shutting of the gate, when it was dark, that the men went out: whither the men went I wot not: pursue after them quickly; for ye shall overtake them.

6 But she had brought them up to the roof of the house, and hid them with the stalks of flax, which she had laid in order upon the roof.

7 And the men pursued after them the way to Jordan unto the fords: and as soon as they which pursued after them were gone out, they shut the gate.

8 And before they were laid down, she came up unto them upon the roof;

9 And she said unto the men, I know that the LORD hath given you the land, and that your terror is fallen upon us, and that all the inhabitants of the land faint because of you.

10 For we have heard how the LORD dried up the water of the Red sea for you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites, that were on the other side Jordan, Sihon and Og, whom ye utterly destroyed.

11 And as soon as we had heard these things, our hearts did melt, neither did there remain any more courage in any man, because of you: for the LORD your God, he is God in heaven above, and in earth beneath.

12 Now therefore, I pray you, swear unto me by the LORD, since I have shewed you kindness, that ye will also shew kindness unto my father's house, and give me a true token:

13 And that ye will save alive my father, and my mother, and my brethren, and my sisters, and all that they have, and deliver our lives from death.

14 And the men answered her, Our life for yours, if ye utter not this our business. And it shall be, when the LORD hath given us the land, that we will deal kindly and truly with thee.

15 Then she let them down by a cord through the window: for her house was upon the town wall, and she dwelt upon the wall.

16 And she said unto them, Get you to the mountain, lest the pursuers meet you; and hide yourselves there three days, until the pursuers be returned: and afterward may ye go your way.

17 And the men said unto her, We will be blameless of this thine oath which thou hast made us swear.

18 Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father's household, home unto thee.

19 And it shall be, that whosoever shall go out of the doors of thy house into the street, his blood shall be upon his head, and we will be guiltless: and whosoever shall be with thee in the house, his blood shall be on our head, if any hand be upon him.

20 And if thou utter this our business, then we will be quit of thine oath which thou hast made us to swear.

21 And she said, According unto your words, so be it. And she sent them away, and they departed: and she bound the scarlet line in the window.

22 And they went, and came unto the mountain, and abode there three days, until the pursuers were returned: and the pursuers sought them throughout all the way, but found them not.

23 So the two men returned, and descended from the mountain, and passed over, and came to Joshua the son of Nun, and told him all things that befell them:

24 And they said unto Joshua, Truly the LORD hath delivered into our hands all the land; for even all the inhabitants of the country do faint because of us.

CHAPTER 3

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1 And Joshua rose early in the morning; and they removed from Shittim, and came to Jordan, he and all the children of Israel, and lodged there before they passed over.

2 And it came to pass after three days, that the officers went through the host;

3 And they commanded the people, saying, When ye see the ark of the covenant of the LORD your God, and the priests the Levites bearing it, then ye shall remove from your place, and go after it.

4 Yet there shall be a space between you and it, about two thousand cubits by measure: come not near unto it, that ye may know the way by which ye must go: for ye have not passed this way heretofore.

5 And Joshua said unto the people, Sanctify yourselves: for to morrow the LORD will do wonders among you.

6 And Joshua spake unto the priests, saying, Take up the ark of the covenant, and pass over before the people. And they took up the ark of the covenant, and went before the people.

7 And the LORD said unto Joshua, This day will I begin to magnify thee in the sight of all Israel, that they may know that, as I was with Moses, so I will be with thee.

8 And thou shalt command the priests that bear the ark of the covenant, saying, When ye are come to the brink of the water of Jordan, ye shall stand still in Jordan.

9 And Joshua said unto the children of Israel, Come hither, and hear the words of the LORD your God.

10 And Joshua said, Hereby ye shall know that the living God is among you, and that he will without fail drive out from before you the Canaanites, and the Hittites, and the Hivites, and the Perizzites, and the Girgashites, and the Amorites, and the Jebusites.

11 Behold, the ark of the covenant of the Lord of all the earth passeth over before you into Jordan.

12 Now therefore take you twelve men out of the tribes of Israel, out of every tribe a man.

13 And it shall come to pass, as soon as the soles of the feet of the priests that bear the ark of the LORD, the Lord of all the earth, shall rest in the waters of Jordan, that the waters of Jordan shall be cut off from the waters that come down from above; and they shall stand upon an heap.

14 And it came to pass, when the people removed from their tents, to pass over Jordan, and the priests bearing the ark of the covenant before the people;

15 And as they that bare the ark were come unto Jordan, and the feet of the priests that bare the ark were dipped in the brim of the water, (for Jordan overfloweth all his banks all the time of harvest,)

16 That the waters which came down from above stood and rose up upon an heap very far from the city Adam, that is beside Zaretan: and those that came down toward the sea of the plain, even the salt sea, failed, and were cut off: and the people passed over right against Jericho.

17 And the priests that bare the ark of the covenant of the LORD stood firm on dry ground in the midst of Jordan, and all the Israelites passed over on dry ground, until all the people were passed clean over Jordan.

CHAPTER 4

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1 And it came to pass, when all the people were clean passed over Jordan, that the LORD spake unto Joshua, saying,

2 Take you twelve men out of the people, out of every tribe a man,

3 And command ye them, saying, Take you hence out of the midst of Jordan, out of the place where the priests' feet stood firm, twelve stones, and ye shall carry them over with you, and leave them in the lodging place, where ye shall lodge this night.

4 Then Joshua called the twelve men, whom he had prepared of the children of Israel, out of every tribe a man:

5 And Joshua said unto them, Pass over before the ark of the LORD your God into the midst of Jordan, and take ye up every man of you a stone upon his shoulder, according unto the number of the tribes of the children of Israel:

6 That this may be a sign among you, that when your children ask their fathers in time to come, saying, What mean ye by these stones?

7 Then ye shall answer them, That the waters of Jordan were cut off before the ark of the covenant of the LORD; when it passed over Jordan, the waters of Jordan were cut off: and these stones shall be for a memorial unto the children of Israel for ever.

8 And the children of Israel did so as Joshua commanded, and took up twelve stones out of the midst of Jordan, as the LORD spake unto Joshua, according to the number of the tribes of the children of Israel, and carried them over with them unto the place where they lodged, and laid them down there.

9 And Joshua set up twelve stones in the midst of Jordan, in the place where the feet of the priests which bare the ark of the covenant stood: and they are there unto this day.

10 For the priests which bare the ark stood in the midst of Jordan, until every thing was finished that the LORD commanded Joshua to speak unto the people, according to all that Moses commanded Joshua: and the people hasted and passed over.

11 And it came to pass, when all the people were clean passed over, that the ark of the LORD passed over, and the priests, in the presence of the people.

12 And the children of Reuben, and the children of Gad, and half the tribe of Manasseh, passed over armed before the children of Israel, as Moses spake unto them:

13 About forty thousand prepared for war passed over before the LORD unto battle, to the plains of Jericho.

14 On that day the LORD magnified Joshua in the sight of all Israel; and they feared him, as they feared Moses, all the days of his life.

15 And the LORD spake unto Joshua, saying,

16 Command the priests that bear the ark of the testimony, that they come up out of Jordan.

17 Joshua therefore commanded the priests, saying, Come ye up out of Jordan.

18 And it came to pass, when the priests that bare the ark of the covenant of the LORD were come up out of the midst of Jordan, and the soles of the priests' feet were lifted up unto the dry land, that the waters of Jordan returned unto their place, and flowed over all his banks, as they did before.

19 And the people came up out of Jordan on the tenth day of the first month, and encamped in Gilgal, in the east border of Jericho.

20 And those twelve stones, which they took out of Jordan, did Joshua pitch in Gilgal.

21 And he spake unto the children of Israel, saying, When your children shall ask their fathers in time to come, saying, What mean these stones?

22 Then ye shall let your children know, saying, Israel came over this Jordan on dry land.

23 For the LORD your God dried up the waters of Jordan from before you, until ye were passed over, as the LORD your God did to the Red sea, which he dried up from before us, until we were gone over:

24 That all the people of the earth might know the hand of the LORD, that it is mighty: that ye might fear the LORD your God for ever.

CHAPTER 5

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1 And it came to pass, when all the kings of the Amorites, which were on the side of Jordan westward, and all the kings of the Canaanites, which were by the sea, heard that the LORD had dried up the waters of Jordan from before the children of Israel, until we were passed over, that their heart melted, neither was there spirit in them any more, because of the children of Israel.

2 At that time the LORD said unto Joshua, Make thee sharp knives, and circumcise again the children of Israel the second time.

3 And Joshua made him sharp knives, and circumcised the children of Israel at the hill of the foreskins.

4 And this is the cause why Joshua did circumcise: All the people that came out of Egypt, that were males, even all the men of war, died in the wilderness by the way, after they came out of Egypt.

5 Now all the people that came out were circumcised: but all the people that were born in the wilderness by the way as they came forth out of Egypt, them they had not circumcised.

6 For the children of Israel walked forty years in the wilderness, till all the people that were men of war, which came out of Egypt, were consumed, because they obeyed not the voice of the LORD: unto whom the LORD sware that he would not shew them the land, which the LORD sware unto their fathers that he would give us, a land that floweth with milk and honey.

7 And their children, whom he raised up in their stead, them Joshua circumcised: for they were uncircumcised, because they had not circumcised them by the way.

8 And it came to pass, when they had done circumcising all the people, that they abode in their places in the camp, till they were whole.

9 And the LORD said unto Joshua, This day have I rolled away the reproach of Egypt from off you. Wherefore the name of the place is called Gilgal unto this day.

10 And the children of Israel encamped in Gilgal, and kept the passover on the fourteenth day of the month at even in the plains of Jericho.

11 And they did eat of the old corn of the land on the morrow after the passover, unleavened cakes, and parched corn in the selfsame day.

12 And the manna ceased on the morrow after they had eaten of the old corn of the land; neither had the children of Israel manna any more; but they did eat of the fruit of the land of Canaan that year.

13 And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and, behold, there stood a man over against him with his sword drawn in his hand: and Joshua went unto him, and said unto him, Art thou for us, or for our adversaries?

14 And he said, Nay; but as captain of the host of the LORD am I now come. And Joshua fell on his face to the earth, and did worship, and said unto him, What saith my lord unto his servant?

15 And the captain of the LORD'S host said unto Joshua, Loose thy shoe from off thy foot; for the place whereon thou standest is holy. And Joshua did so.

CHAPTER 6

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1 Now Jericho was straitly shut up because of the children of Israel: none went out, and none came in.

2 And the LORD said unto Joshua, See, I have given into thine hand Jericho, and the king thereof, and the mighty men of valour.

3 And ye shall compass the city, all ye men of war, and go round about the city once. Thus shalt thou do six days.

4 And seven priests shall bear before the ark seven trumpets of rams' horns: and the seventh day ye shall compass the city seven times, and the priests shall blow with the trumpets.

5 And it shall come to pass, that when they make a long blast with the ram's horn, and when ye hear the sound of the trumpet, all the people shall shout with a great shout; and the wall of the city shall fall down flat, and the people shall ascend up every man straight before him.

6 And Joshua the son of Nun called the priests, and said unto them, Take up the ark of the covenant, and let seven priests bear seven trumpets of rams' horns before the ark of the LORD.

7 And he said unto the people, Pass on, and compass the city, and let him that is armed pass on before the ark of the LORD.

8 And it came to pass, when Joshua had spoken unto the people, that the seven priests bearing the seven trumpets of rams' horns passed on before the LORD, and blew with the trumpets: and the ark of the covenant of the LORD followed them.

9 And the armed men went before the priests that blew with the trumpets, and the rereward came after the ark, the priests going on, and blowing with the trumpets.

10 And Joshua had commanded the people, saying, Ye shall not shout, nor make any noise with your voice, neither shall any word proceed out of your mouth, until the day I bid you shout; then shall ye shout.

11 So the ark of the LORD compassed the city, going about it once: and they came into the camp, and lodged in the camp.

12 And Joshua rose early in the morning, and the priests took up the ark of the LORD.

13 And seven priests bearing seven trumpets of rams' horns before the ark of the LORD went on continually, and blew with the trumpets: and the armed men went before them; but the rereward came after the ark of the LORD, the priests going on, and blowing with the trumpets.

14 And the second day they compassed the city once, and returned into the camp: so they did six days.

15 And it came to pass on the seventh day, that they rose early about the dawning of the day, and compassed the city after the same manner seven times: only on that day they compassed the city seven times.

16 And it came to pass at the seventh time, when the priests blew with the trumpets, Joshua said unto the people, Shout; for the LORD hath given you the city.

17 And the city shall be accursed, even it, and all that are therein, to the LORD: only Rahab the harlot shall live, she and all that are with her in the house, because she hid the messengers that we sent.

18 And ye, in any wise keep yourselves from the accursed thing, lest ye make yourselves accursed, when ye take of the accursed thing, and make the camp of Israel a curse, and trouble it.

19 But all the silver, and gold, and vessels of brass and iron, are consecrated unto the LORD: they shall come into the treasury of the LORD.

20 So the people shouted when the priests blew with the trumpets: and it came to pass, when the people heard the sound of the trumpet, and the people shouted with a great shout, that the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city.

21 And they utterly destroyed all that was in the city, both man and woman, young and old, and ox, and sheep, and ass, with the edge of the sword.

22 But Joshua had said unto the two men that had spied out the country, Go into the harlot's house, and bring out thence the woman, and all that she hath, as ye sware unto her.

23 And the young men that were spies went in, and brought out Rahab, and her father, and her mother, and her brethren, and all that she had; and they brought out all her kindred, and left them without the camp of Israel.

24 And they burnt the city with fire, and all that was therein: only the silver, and the gold, and the vessels of brass and of iron, they put into the treasury of the house of the LORD.

25 And Joshua saved Rahab the harlot alive, and her father's household, and all that she had; and she dwelleth in Israel even unto this day; because she hid the messengers, which Joshua sent to spy out Jericho.

26 And Joshua adjured them at that time, saying, Cursed be the man before the LORD, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it.

27 So the LORD was with Joshua; and his fame was noised throughout all the country.

CHAPTER 7

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1 But the children of Israel committed a trespass in the accursed thing: for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took of the accursed thing: and the anger of the LORD was kindled against the children of Israel.

2 And Joshua sent men from Jericho to Ai, which is beside Bethaven, on the east side of Bethel, and spake unto them, saying, Go up and view the country. And the men went up and viewed Ai.

3 And they returned to Joshua, and said unto him, Let not all the people go up; but let about two or three thousand men go up and smite Ai; and make not all the people to labour thither; for they are but few.

4 So there went up thither of the people about three thousand men: and they fled before the men of Ai.

5 And the men of Ai smote of them about thirty and six men: for they chased them from before the gate even unto Shebarim, and smote them in the going down: wherefore the hearts of the people melted, and became as water.

6 And Joshua rent his clothes, and fell to the earth upon his face before the ark of the LORD until the eventide, he and the elders of Israel, and put dust upon their heads.

7 And Joshua said, Alas, O Lord GOD, wherefore hast thou at all brought this people over Jordan, to deliver us into the hand of the Amorites, to destroy us? would to God we had been content, and dwelt on the other side Jordan!

8 O Lord, what shall I say, when Israel turneth their backs before their enemies!

9 For the Canaanites and all the inhabitants of the land shall hear of it, and shall environ us round, and cut off our name from the earth: and what wilt thou do unto thy great name?

10 And the LORD said unto Joshua, Get thee up; wherefore liest thou thus upon thy face?

11 Israel hath sinned, and they have also transgressed my covenant which I commanded them: for they have even taken of the accursed thing, and have also stolen, and dissembled also, and they have put it even among their own stuff.

12 Therefore the children of Israel could not stand before their enemies, but turned their backs before their enemies, because they were accursed: neither will I be with you any more, except ye destroy the accursed from among you.

13 Up, sanctify the people, and say, Sanctify yourselves against to morrow: for thus saith the LORD God of Israel, There is an accursed thing in the midst of thee, O Israel: thou canst not stand before thine enemies, until ye take away the accursed thing from among you.

14 In the morning therefore ye shall be brought according to your tribes: and it shall be, that the tribe which the LORD taketh shall come according to the families thereof; and the family which the LORD shall take shall come by households; and the household which the LORD shall take shall come man by man.

15 And it shall be, that he that is taken with the accursed thing shall be burnt with fire, he and all that he hath: because he hath transgressed the covenant of the LORD, and because he hath wrought folly in Israel.

16 So Joshua rose up early in the morning, and brought Israel by their tribes; and the tribe of Judah was taken:

17 And he brought the family of Judah; and he took the family of the Zarhites: and he brought the family of the Zarhites man by man; and Zabdi was taken:

18 And he brought his household man by man; and Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, was taken.

19 And Joshua said unto Achan, My son, give, I pray thee, glory to the LORD God of Israel, and make confession unto him; and tell me now what thou hast done; hide it not from me.

20 And Achan answered Joshua, and said, Indeed I have sinned against the LORD God of Israel, and thus and thus have I done:

21 When I saw among the spoils a goodly Babylonish garment, and two hundred shekels of silver, and a wedge of gold of fifty shekels weight, then I coveted them, and took them; and, behold, they are hid in the earth in the midst of my tent, and the silver under it.

22 So Joshua sent messengers, and they ran unto the tent; and, behold, it was hid in his tent, and the silver under it.

23 And they took them out of the midst of the tent, and brought them unto Joshua, and unto all the children of Israel, and laid them out before the LORD.

24 And Joshua, and all Israel with him, took Achan the son of Zerah, and the silver, and the garment, and the wedge of gold, and his sons, and his daughters, and his oxen, and his asses, and his sheep, and his tent, and all that he had: and they brought them unto the valley of Achor.

25 And Joshua said, Why hast thou troubled us? the LORD shall trouble thee this day. And all Israel stoned him with stones, and burned them with fire, after they had stoned them with stones.

26 And they raised over him a great heap of stones unto this day. So the LORD turned from the fierceness of his anger. Wherefore the name of that place was called, The valley of Achor, unto this day.

CHAPTER 8

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1 And the LORD said unto Joshua, Fear not, neither be thou dismayed: take all the people of war with thee, and arise, go up to Ai: see, I have given into thy hand the king of Ai, and his people, and his city, and his land:

2 And thou shalt do to Ai and her king as thou didst unto Jericho and her king: only the spoil thereof, and the cattle thereof, shall ye take for a prey unto yourselves: lay thee an ambush for the city behind it.

3 So Joshua arose, and all the people of war, to go up against Ai: and Joshua chose out thirty thousand mighty men of valour, and sent them away by night.

4 And he commanded them, saying, Behold, ye shall lie in wait against the city, even behind the city: go not very far from the city, but be ye all ready:

5 And I, and all the people that are with me, will approach unto the city: and it shall come to pass, when they come out against us, as at the first, that we will flee before them,

6 (For they will come out after us) till we have drawn them from the city; for they will say, They flee before us, as at the first: therefore we will flee before them.

7 Then ye shall rise up from the ambush, and seize upon the city: for the LORD your God will deliver it into your hand.

8 And it shall be, when ye have taken the city, that ye shall set the city on fire: according to the commandment of the LORD shall ye do. See, I have commanded you.

9 Joshua therefore sent them forth: and they went to lie in ambush, and abode between Bethel and Ai, on the west side of Ai: but Joshua lodged that night among the people.

10 And Joshua rose up early in the morning, and numbered the people, and went up, he and the elders of Israel, before the people to Ai.

11 And all the people, even the people of war that were with him, went up, and drew nigh, and came before the city, and pitched on the north side of Ai: now there was a valley between them and Ai.

12 And he took about five thousand men, and set them to lie in ambush between Bethel and Ai, on the west side of the city.

13 And when they had set the people, even all the host that was on the north of the city, and their liers in wait on the west of the city, Joshua went that night into the midst of the valley.

14 And it came to pass, when the king of Ai saw it, that they hasted and rose up early, and the men of the city went out against Israel to battle, he and all his people, at a time appointed, before the plain; but he wist not that there were liers in ambush against him behind the city.

15 And Joshua and all Israel made as if they were beaten before them, and fled by the way of the wilderness.

16 And all the people that were in Ai were called together to pursue after them: and they pursued after Joshua, and were drawn away from the city.

17 And there was not a man left in Ai or Bethel, that went not out after Israel: and they left the city open, and pursued after Israel.

18 And the LORD said unto Joshua, Stretch out the spear that is in thy hand toward Ai; for I will give it into thine hand. And Joshua stretched out the spear that he had in his hand toward the city.

19 And the ambush arose quickly out of their place, and they ran as soon as he had stretched out his hand: and they entered into the city, and took it, and hasted and set the city on fire.

20 And when the men of Ai looked behind them, they saw, and, behold, the smoke of the city ascended up to heaven, and they had no power to flee this way or that way: and the people that fled to the wilderness turned back upon the pursuers.

21 And when Joshua and all Israel saw that the ambush had taken the city, and that the smoke of the city ascended, then they turned again, and slew the men of Ai.

22 And the other issued out of the city against them; so they were in the midst of Israel, some on this side, and some on that side: and they smote them, so that they let none of them remain or escape.

23 And the king of Ai they took alive, and brought him to Joshua.

24 And it came to pass, when Israel had made an end of slaying all the inhabitants of Ai in the field, in the wilderness wherein they chased them, and when they were all fallen on the edge of the sword, until they were consumed, that all the Israelites returned unto Ai, and smote it with the edge of the sword.

25 And so it was, that all that fell that day, both of men and women, were twelve thousand, even all the men of Ai.

26 For Joshua drew not his hand back, wherewith he stretched out the spear, until he had utterly destroyed all the inhabitants of Ai.

27 Only the cattle and the spoil of that city Israel took for a prey unto themselves, according unto the word of the LORD which he commanded Joshua.

28 And Joshua burnt Ai, and made it an heap for ever, even a desolation unto this day.

29 And the king of Ai he hanged on a tree until eventide: and as soon as the sun was down, Joshua commanded that they should take his carcase down from the tree, and cast it at the entering of the gate of the city, and raise thereon a great heap of stones, that remaineth unto this day.

30 Then Joshua built an altar unto the LORD God of Israel in mount Ebal,

31 As Moses the servant of the LORD commanded the children of Israel, as it is written in the book of the law of Moses, an altar of whole stones, over which no man hath lift up any iron: and they offered thereon burnt offerings unto the LORD, and sacrificed peace offerings.

32 And he wrote there upon the stones a copy of the law of Moses, which he wrote in the presence of the children of Israel.

33 And all Israel, and their elders, and officers, and their judges, stood on this side the ark and on that side before the priests the Levites, which bare the ark of the covenant of the LORD, as well the stranger, as he that was born among them; half of them over against mount Gerizim, and half of them over against mount Ebal; as Moses the servant of the LORD had commanded before, that they should bless the people of Israel.

34 And afterward he read all the words of the law, the blessings and cursings, according to all that is written in the book of the law.

35 There was not a word of all that Moses commanded, which Joshua read not before all the congregation of Israel, with the women, and the little ones, and the strangers that were conversant among them.

CHAPTER 9

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1 And it came to pass, when all the kings which were on this side Jordan, in the hills, and in the valleys, and in all the coasts of the great sea over against Lebanon, the Hittite, and the Amorite, the Canaanite, the Perizzite, the Hivite, and the Jebusite, heard thereof;

2 That they gathered themselves together, to fight with Joshua and with Israel, with one accord.

3 And when the inhabitants of Gibeon heard what Joshua had done unto Jericho and to Ai,

4 They did work wilily, and went and made as if they had been ambassadors, and took old sacks upon their asses, and wine bottles, old, and rent, and bound up;

5 And old shoes and clouted upon their feet, and old garments upon them; and all the bread of their provision was dry and mouldy.

6 And they went to Joshua unto the camp at Gilgal, and said unto him, and to the men of Israel, We be come from a far country: now therefore make ye a league with us.

7 And the men of Israel said unto the Hivites, Peradventure ye dwell among us; and how shall we make a league with you?

8 And they said unto Joshua, We are thy servants. And Joshua said unto them, Who are ye? and from whence come ye?

9 And they said unto him, From a very far country thy servants are come because of the name of the LORD thy God: for we have heard the fame of him, and all that he did in Egypt,

10 And all that he did to the two kings of the Amorites, that were beyond Jordan, to Sihon king of Heshbon, and to Og king of Bashan, which was at Ashtaroth.

11 Wherefore our elders and all the inhabitants of our country spake to us, saying, Take victuals with you for the journey, and go to meet them, and say unto them, We are your servants: therefore now make ye a league with us.

12 This our bread we took hot for our provision out of our houses on the day we came forth to go unto you; but now, behold, it is dry, and it is mouldy:

13 And these bottles of wine, which we filled, were new; and, behold, they be rent: and these our garments and our shoes are become old by reason of the very long journey.

14 And the men took of their victuals, and asked not counsel at the mouth of the LORD.

15 And Joshua made peace with them, and made a league with them, to let them live: and the princes of the congregation sware unto them.

16 And it came to pass at the end of three days after they had made a league with them, that they heard that they were their neighbours, and that they dwelt among them.

17 And the children of Israel journeyed, and came unto their cities on the third day. Now their cities were Gibeon, and Chephirah, and Beeroth, and Kirjathjearim.

18 And the children of Israel smote them not, because the princes of the congregation had sworn unto them by the LORD God of Israel. And all the congregation murmured against the princes.

19 But all the princes said unto all the congregation, We have sworn unto them by the LORD God of Israel: now therefore we may not touch them.

20 This we will do to them; we will even let them live, lest wrath be upon us, because of the oath which we sware unto them.

21 And the princes said unto them, Let them live; but let them be hewers of wood and drawers of water unto all the congregation; as the princes had promised them.

22 And Joshua called for them, and he spake unto them, saying, Wherefore have ye beguiled us, saying, We are very far from you; when ye dwell among us?

23 Now therefore ye are cursed, and there shall none of you be freed from being bondmen, and hewers of wood and drawers of water for the house of my God.

24 And they answered Joshua, and said, Because it was certainly told thy servants, how that the LORD thy God commanded his servant Moses to give you all the land, and to destroy all the inhabitants of the land from before you, therefore we were sore afraid of our lives because of you, and have done this thing.

25 And now, behold, we are in thine hand: as it seemeth good and right unto thee to do unto us, do.

26 And so did he unto them, and delivered them out of the hand of the children of Israel, that they slew them not.

27 And Joshua made them that day hewers of wood and drawers of water for the congregation, and for the altar of the LORD, even unto this day, in the place which he should choose.

CHAPTER 10

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1 Now it came to pass, when Adonizedek king of Jerusalem had heard how Joshua had taken Ai, and had utterly destroyed it; as he had done to Jericho and her king, so he had done to Ai and her king; and how the inhabitants of Gibeon had made peace with Israel, and were among them;

2 That they feared greatly, because Gibeon was a great city, as one of the royal cities, and because it was greater than Ai, and all the men thereof were mighty.

3 Wherefore Adonizedek king of Jerusalem sent unto Hoham king of Hebron, and unto Piram king of Jarmuth, and unto Japhia king of Lachish, and unto Debir king of Eglon, saying,

4 Come up unto me, and help me, that we may smite Gibeon: for it hath made peace with Joshua and with the children of Israel.

5 Therefore the five kings of the Amorites, the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, the king of Eglon, gathered themselves together, and went up, they and all their hosts, and encamped before Gibeon, and made war against it.

6 And the men of Gibeon sent unto Joshua to the camp to Gilgal, saying, Slack not thy hand from thy servants; come up to us quickly, and save us, and help us: for all the kings of the Amorites that dwell in the mountains are gathered together against us.

7 So Joshua ascended from Gilgal, he, and all the people of war with him, and all the mighty men of valour.

8 And the LORD said unto Joshua, Fear them not: for I have delivered them into thine hand; there shall not a man of them stand before thee.

9 Joshua therefore came unto them suddenly, and went up from Gilgal all night.

10 And the LORD discomfited them before Israel, and slew them with a great slaughter at Gibeon, and chased them along the way that goeth up to Bethhoron, and smote them to Azekah, and unto Makkedah.

11 And it came to pass, as they fled from before Israel, and were in the going down to Bethhoron, that the LORD cast down great stones from heaven upon them unto Azekah, and they died: they were more which died with hailstones than they whom the children of Israel slew with the sword.

12 Then spake Joshua to the LORD in the day when the LORD delivered up the Amorites before the children of Israel, and he said in the sight of Israel, Sun, stand thou still upon Gibeon; and thou, Moon, in the valley of Ajalon.

13 And the sun stood still, and the moon stayed, until the people had avenged themselves upon their enemies. Is not this written in the book of Jasher? So the sun stood still in the midst of heaven, and hasted not to go down about a whole day.

14 And there was no day like that before it or after it, that the LORD hearkened unto the voice of a man: for the LORD fought for Israel.

15 And Joshua returned, and all Israel with him, unto the camp to Gilgal.

16 But these five kings fled, and hid themselves in a cave at Makkedah.

17 And it was told Joshua, saying, The five kings are found hid in a cave at Makkedah.

18 And Joshua said, Roll great stones upon the mouth of the cave, and set men by it for to keep them:

19 And stay ye not, but pursue after your enemies, and smite the hindmost of them; suffer them not to enter into their cities: for the LORD your God hath delivered them into your hand.

20 And it came to pass, when Joshua and the children of Israel had made an end of slaying them with a very great slaughter, till they were consumed, that the rest which remained of them entered into fenced cities.

21 And all the people returned to the camp to Joshua at Makkedah in peace: none moved his tongue against any of the children of Israel.

22 Then said Joshua, Open the mouth of the cave, and bring out those five kings unto me out of the cave.

23 And they did so, and brought forth those five kings unto him out of the cave, the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, and the king of Eglon.

24 And it came to pass, when they brought out those kings unto Joshua, that Joshua called for all the men of Israel, and said unto the captains of the men of war which went with him, Come near, put your feet upon the necks of these kings. And they came near, and put their feet upon the necks of them.

25 And Joshua said unto them, Fear not, nor be dismayed, be strong and of good courage: for thus shall the LORD do to all your enemies against whom ye fight.

26 And afterward Joshua smote them, and slew them, and hanged them on five trees: and they were hanging upon the trees until the evening.

27 And it came to pass at the time of the going down of the sun, that Joshua commanded, and they took them down off the trees, and cast them into the cave wherein they had been hid, and laid great stones in the cave's mouth, which remain until this very day.

28 And that day Joshua took Makkedah, and smote it with the edge of the sword, and the king thereof he utterly destroyed, them, and all the souls that were therein; he let none remain: and he did to the king of Makkedah as he did unto the king of Jericho.

29 Then Joshua passed from Makkedah, and all Israel with him, unto Libnah, and fought against Libnah:

30 And the LORD delivered it also, and the king thereof, into the hand of Israel; and he smote it with the edge of the sword, and all the souls that were therein; he let none remain in it; but did unto the king thereof as he did unto the king of Jericho.

31 And Joshua passed from Libnah, and all Israel with him, unto Lachish, and encamped against it, and fought against it:

32 And the LORD delivered Lachish into the hand of Israel, which took it on the second day, and smote it with the edge of the sword, and all the souls that were therein, according to all that he had done to Libnah.

33 Then Horam king of Gezer came up to help Lachish; and Joshua smote him and his people, until he had left him none remaining.

34 And from Lachish Joshua passed unto Eglon, and all Israel with him; and they encamped against it, and fought against it:

35 And they took it on that day, and smote it with the edge of the sword, and all the souls that were therein he utterly destroyed that day, according to all that he had done to Lachish.

36 And Joshua went up from Eglon, and all Israel with him, unto Hebron; and they fought against it:

37 And they took it, and smote it with the edge of the sword, and the king thereof, and all the cities thereof, and all the souls that were therein; he left none remaining, according to all that he had done to Eglon; but destroyed it utterly, and all the souls that were therein.

38 And Joshua returned, and all Israel with him, to Debir; and fought against it:

39 And he took it, and the king thereof, and all the cities thereof; and they smote them with the edge of the sword, and utterly destroyed all the souls that were therein; he left none remaining: as he had done to Hebron, so he did to Debir, and to the king thereof; as he had done also to Libnah, and to her king.

40 So Joshua smote all the country of the hills, and of the south, and of the vale, and of the springs, and all their kings: he left none remaining, but utterly destroyed all that breathed, as the LORD God of Israel commanded.

41 And Joshua smote them from Kadeshbarnea even unto Gaza, and all the country of Goshen, even unto Gibeon.

42 And all these kings and their land did Joshua take at one time, because the LORD God of Israel fought for Israel.

43 And Joshua returned, and all Israel with him, unto the camp to Gilgal.

CHAPTER 11

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1 And it came to pass, when Jabin king of Hazor had heard those things, that he sent to Jobab king of Madon, and to the king of Shimron, and to the king of Achshaph,

2 And to the kings that were on the north of the mountains, and of the plains south of Chinneroth, and in the valley, and in the borders of Dor on the west,

3 And to the Canaanite on the east and on the west, and to the Amorite, and the Hittite, and the Perizzite, and the Jebusite in the mountains, and to the Hivite under Hermon in the land of Mizpeh.

4 And they went out, they and all their hosts with them, much people, even as the sand that is upon the sea shore in multitude, with horses and chariots very many.

5 And when all these kings were met together, they came and pitched together at the waters of Merom, to fight against Israel.

6 And the LORD said unto Joshua, Be not afraid because of them: for to morrow about this time will I deliver them up all slain before Israel: thou shalt hough their horses, and burn their chariots with fire.

7 So Joshua came, and all the people of war with him, against them by the waters of Merom suddenly; and they fell upon them.

8 And the LORD delivered them into the hand of Israel, who smote them, and chased them unto great Zidon, and unto Misrephothmaim, and unto the valley of Mizpeh eastward; and they smote them, until they left them none remaining.

9 And Joshua did unto them as the LORD bade him: he houghed their horses, and burnt their chariots with fire.

10 And Joshua at that time turned back, and took Hazor, and smote the king thereof with the sword: for Hazor beforetime was the head of all those kingdoms.

11 And they smote all the souls that were therein with the edge of the sword, utterly destroying them: there was not any left to breathe: and he burnt Hazor with fire.

12 And all the cities of those kings, and all the kings of them, did Joshua take, and smote them with the edge of the sword, and he utterly destroyed them, as Moses the servant of the LORD commanded.

13 But as for the cities that stood still in their strength, Israel burned none of them, save Hazor only; that did Joshua burn.

14 And all the spoil of these cities, and the cattle, the children of Israel took for a prey unto themselves; but every man they smote with the edge of the sword, until they had destroyed them, neither left they any to breathe.

15 As the LORD commanded Moses his servant, so did Moses command Joshua, and so did Joshua; he left nothing undone of all that the LORD commanded Moses.

16 So Joshua took all that land, the hills, and all the south country, and all the land of Goshen, and the valley, and the plain, and the mountain of Israel, and the valley of the same;

17 Even from the mount Halak, that goeth up to Seir, even unto Baalgad in the valley of Lebanon under mount Hermon: and all their kings he took, and smote them, and slew them.

18 Joshua made war a long time with all those kings.

19 There was not a city that made peace with the children of Israel, save the Hivites the inhabitants of Gibeon: all other they took in battle.

20 For it was of the LORD to harden their hearts, that they should come against Israel in battle, that he might destroy them utterly, and that they might have no favour, but that he might destroy them, as the LORD commanded Moses.

21 And at that time came Joshua, and cut off the Anakims from the mountains, from Hebron, from Debir, from Anab, and from all the mountains of Judah, and from all the mountains of Israel: Joshua destroyed them utterly with their cities.

22 There was none of the Anakims left in the land of the children of Israel: only in Gaza, in Gath, and in Ashdod, there remained.

23 So Joshua took the whole land, according to all that the LORD said unto Moses; and Joshua gave it for an inheritance unto Israel according to their divisions by their tribes. And the land rested from war.

CHAPTER 12

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1 Now these are the kings of the land, which the children of Israel smote, and possessed their land on the other side Jordan toward the rising of the sun, from the river Arnon unto mount Hermon, and all the plain on the east:

2 Sihon king of the Amorites, who dwelt in Heshbon, and ruled from Aroer, which is upon the bank of the river Arnon, and from the middle of the river, and from half Gilead, even unto the river Jabbok, which is the border of the children of Ammon;

3 And from the plain to the sea of Chinneroth on the east, and unto the sea of the plain, even the salt sea on the east, the way to Bethjeshimoth; and from the south, under Ashdothpisgah:

4 And the coast of Og king of Bashan, which was of the remnant of the giants, that dwelt at Ashtaroth and at Edrei,

5 And reigned in mount Hermon, and in Salcah, and in all Bashan, unto the border of the Geshurites and the Maachathites, and half Gilead, the border of Sihon king of Heshbon.

6 Them did Moses the servant of the LORD and the children of Israel smite: and Moses the servant of the LORD gave it for a possession unto the Reubenites, and the Gadites, and the half tribe of Manasseh.

7 And these are the kings of the country which Joshua and the children of Israel smote on this side Jordan on the west, from Baalgad in the valley of Lebanon even unto the mount Halak, that goeth up to Seir; which Joshua gave unto the tribes of Israel for a possession according to their divisions;

8 In the mountains, and in the valleys, and in the plains, and in the springs, and in the wilderness, and in the south country; the Hittites, the Amorites, and the Canaanites, the Perizzites, the Hivites, and the Jebusites:

9 The king of Jericho, one; the king of Ai, which is beside Bethel, one;

10 The king of Jerusalem, one; the king of Hebron, one;

11 The king of Jarmuth, one; the king of Lachish, one;

12 The king of Eglon, one; the king of Gezer, one;

13 The king of Debir, one; the king of Geder, one;

14 The king of Hormah, one; the king of Arad, one;

15 The king of Libnah, one; the king of Adullam, one;

16 The king of Makkedah, one; the king of Bethel, one;

17 The king of Tappuah, one; the king of Hepher, one;

18 The king of Aphek, one; the king of Lasharon, one;

19 The king of Madon, one; the king of Hazor, one;

20 The king of Shimronmeron, one; the king of Achshaph, one;

21 The king of Taanach, one; the king of Megiddo, one;

22 The king of Kedesh, one; the king of Jokneam of Carmel, one;

23 The king of Dor in the coast of Dor, one; the king of the nations of Gilgal, one;

24 The king of Tirzah, one: all the kings thirty and one.

CHAPTER 13

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24 - 25 - 26 - 27 - 28 - 29 - 30 - 31 - 32 - 33

1 Now Joshua was old and stricken in years; and the LORD said unto him, Thou art old and stricken in years, and there remaineth yet very much land to be possessed.

2 This is the land that yet remaineth: all the borders of the Philistines, and all Geshuri,

3 From Sihor, which is before Egypt, even unto the borders of Ekron northward, which is counted to the Canaanite: five lords of the Philistines; the Gazathites, and the Ashdothites, the Eshkalonites, the Gittites, and the Ekronites; also the Avites:

4 From the south, all the land of the Canaanites, and Mearah that is beside the Sidonians, unto Aphek, to the borders of the Amorites:

5 And the land of the Giblites, and all Lebanon, toward the sunrising, from Baalgad under mount Hermon unto the entering into Hamath.

6 All the inhabitants of the hill country from Lebanon unto Misrephothmaim, and all the Sidonians, them will I drive out from before the children of Israel: only divide thou it by lot unto the Israelites for an inheritance, as I have commanded thee.

7 Now therefore divide this land for an inheritance unto the nine tribes, and the half tribe of Manasseh,

8 With whom the Reubenites and the Gadites have received their inheritance, which Moses gave them, beyond Jordan eastward, even as Moses the servant of the LORD gave them;

9 From Aroer, that is upon the bank of the river Arnon, and the city that is in the midst of the river, and all the plain of Medeba unto Dibon;

10 And all the cities of Sihon king of the Amorites, which reigned in Heshbon, unto the border of the children of Ammon;

11 And Gilead, and the border of the Geshurites and Maachathites, and all mount Hermon, and all Bashan unto Salcah;

12 All the kingdom of Og in Bashan, which reigned in Ashtaroth and in Edrei, who remained of the remnant of the giants: for these did Moses smite, and cast them out.

13 Nevertheless the children of Israel expelled not the Geshurites, nor the Maachathites: but the Geshurites and the Maachathites dwell among the Israelites until this day.

14 Only unto the tribe of Levi he gave none inheritance; the sacrifices of the LORD God of Israel made by fire are their inheritance, as he said unto them.

15 And Moses gave unto the tribe of the children of Reuben inheritance according to their families.

16 And their coast was from Aroer, that is on the bank of the river Arnon, and the city that is in the midst of the river, and all the plain by Medeba;

17 Heshbon, and all her cities that are in the plain; Dibon, and Bamothbaal, and Bethbaalmeon,

18 And Jahazah, and Kedemoth, and Mephaath,

19 And Kirjathaim, and Sibmah, and Zarethshahar in the mount of the valley,

20 And Bethpeor, and Ashdothpisgah, and Bethjeshimoth,

21 And all the cities of the plain, and all the kingdom of Sihon king of the Amorites, which reigned in Heshbon, whom Moses smote with the princes of Midian, Evi, and Rekem, and Zur, and Hur, and Reba, which were dukes of Sihon, dwelling in the country.

22 Balaam also the son of Beor, the soothsayer, did the children of Israel slay with the sword among them that were slain by them.

23 And the border of the children of Reuben was Jordan, and the border thereof. This was the inheritance of the children of Reuben after their families, the cities and the villages thereof.

24 And Moses gave inheritance unto the tribe of Gad, even unto the children of Gad according to their families.

25 And their coast was Jazer, and all the cities of Gilead, and half the land of the children of Ammon, unto Aroer that is before Rabbah;

26 And from Heshbon unto Ramathmizpeh, and Betonim; and from Mahanaim unto the border of Debir;

27 And in the valley, Betharam, and Bethnimrah, and Succoth, and Zaphon, the rest of the kingdom of Sihon king of Heshbon, Jordan and his border, even unto the edge of the sea of Chinnereth on the other side Jordan eastward.

28 This is the inheritance of the children of Gad after their families, the cities, and their villages.

29 And Moses gave inheritance unto the half tribe of Manasseh: and this was the possession of the half tribe of the children of Manasseh by their families.

30 And their coast was from Mahanaim, all Bashan, all the kingdom of Og king of Bashan, and all the towns of Jair, which are in Bashan, threescore cities:

31 And half Gilead, and Ashtaroth, and Edrei, cities of the kingdom of Og in Bashan, were pertaining unto the children of Machir the son of Manasseh, even to the one half of the children of Machir by their families.

32 These are the countries which Moses did distribute for inheritance in the plains of Moab, on the other side Jordan, by Jericho, eastward.

33 But unto the tribe of Levi Moses gave not any inheritance: the LORD God of Israel was their inheritance, as he said unto them.

CHAPTER 14

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1 And these are the countries which the children of Israel inherited in the land of Canaan, which Eleazar the priest, and Joshua the son of Nun, and the heads of the fathers of the tribes of the children of Israel, distributed for inheritance to them.

2 By lot was their inheritance, as the LORD commanded by the hand of Moses, for the nine tribes, and for the half tribe.

3 For Moses had given the inheritance of two tribes and an half tribe on the other side Jordan: but unto the Levites he gave none inheritance among them.

4 For the children of Joseph were two tribes, Manasseh and Ephraim: therefore they gave no part unto the Levites in the land, save cities to dwell in, with their suburbs for their cattle and for their substance.

5 As the LORD commanded Moses, so the children of Israel did, and they divided the land.

6 Then the children of Judah came unto Joshua in Gilgal: and Caleb the son of Jephunneh the Kenezite said unto him, Thou knowest the thing that the LORD said unto Moses the man of God concerning me and thee in Kadeshbarnea.

7 Forty years old was I when Moses the servant of the LORD sent me from Kadeshbarnea to espy out the land; and I brought him word again as it was in mine heart.

8 Nevertheless my brethren that went up with me made the heart of the people melt: but I wholly followed the LORD my God.

9 And Moses sware on that day, saying, Surely the land whereon thy feet have trodden shall be thine inheritance, and thy children's for ever, because thou hast wholly followed the LORD my God.

10 And now, behold, the LORD hath kept me alive, as he said, these forty and five years, even since the LORD spake this word unto Moses, while the children of Israel wandered in the wilderness: and now, lo, I am this day fourscore and five years old.

11 As yet I am as strong this day as I was in the day that Moses sent me: as my strength was then, even so is my strength now, for war, both to go out, and to come in.

12 Now therefore give me this mountain, whereof the LORD spake in that day; for thou heardest in that day how the Anakims were there, and that the cities were great and fenced: if so be the LORD will be with me, then I shall be able to drive them out, as the LORD said.

13 And Joshua blessed him, and gave unto Caleb the son of Jephunneh Hebron for an inheritance.

14 Hebron therefore became the inheritance of Caleb the son of Jephunneh the Kenezite unto this day, because that he wholly followed the LORD God of Israel.

15 And the name of Hebron before was Kirjatharba; which Arba was a great man among the Anakims. And the land had rest from war.

CHAPTER 15

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1 This then was the lot of the tribe of the children of Judah by their families; even to the border of Edom the wilderness of Zin southward was the uttermost part of the south coast.

2 And their south border was from the shore of the salt sea, from the bay that looketh southward:

3 And it went out to the south side to Maalehacrabbim, and passed along to Zin, and ascended up on the south side unto Kadeshbarnea, and passed along to Hezron, and went up to Adar, and fetched a compass to Karkaa:

4 From thence it passed toward Azmon, and went out unto the river of Egypt; and the goings out of that coast were at the sea: this shall be your south coast.

5 And the east border was the salt sea, even unto the end of Jordan. And their border in the north quarter was from the bay of the sea at the uttermost part of Jordan:

6 And the border went up to Bethhogla, and passed along by the north of Betharabah; and the border went up to the stone of Bohan the son of Reuben:

7 And the border went up toward Debir from the valley of Achor, and so northward, looking toward Gilgal, that is before the going up to Adummim, which is on the south side of the river: and the border passed toward the waters of Enshemesh, and the goings out thereof were at Enrogel:

8 And the border went up by the valley of the son of Hinnom unto the south side of the Jebusite; the same is Jerusalem: and the border went up to the top of the mountain that lieth before the valley of Hinnom westward, which is at the end of the valley of the giants northward:

9 And the border was drawn from the top of the hill unto the fountain of the water of Nephtoah, and went out to the cities of mount Ephron; and the border was drawn to Baalah, which is Kirjathjearim:

10 And the border compassed from Baalah westward unto mount Seir, and passed along unto the side of mount Jearim, which is Chesalon, on the north side, and went down to Bethshemesh, and passed on to Timnah:

11 And the border went out unto the side of Ekron northward: and the border was drawn to Shicron, and passed along to mount Baalah, and went out unto Jabneel; and the goings out of the border were at the sea.

12 And the west border was to the great sea, and the coast thereof. This is the coast of the children of Judah round about according to their families.

13 And unto Caleb the son of Jephunneh he gave a part among the children of Judah, according to the commandment of the LORD to Joshua, even the city of Arba the father of Anak, which city is Hebron.

14 And Caleb drove thence the three sons of Anak, Sheshai, and Ahiman, and Talmai, the children of Anak.

15 And he went up thence to the inhabitants of Debir: and the name of Debir before was Kirjathsepher.

16 And Caleb said, He that smiteth Kirjathsepher, and taketh it, to him will I give Achsah my daughter to wife.

17 And Othniel the son of Kenaz, the brother of Caleb, took it: and he gave him Achsah his daughter to wife.

18 And it came to pass, as she came unto him, that she moved him to ask of her father a field: and she lighted off her ass; and Caleb said unto her, What wouldest thou?

19 Who answered, Give me a blessing; for thou hast given me a south land; give me also springs of water. And he gave her the upper springs, and the nether springs.

20 This is the inheritance of the tribe of the children of Judah according to their families.

21 And the uttermost cities of the tribe of the children of Judah toward the coast of Edom southward were Kabzeel, and Eder, and Jagur,

22 And Kinah, and Dimonah, and Adadah,

23 And Kedesh, and Hazor, and Ithnan,

24 Ziph, and Telem, and Bealoth,

25 And Hazor, Hadattah, and Kerioth, and Hezron, which is Hazor,

26 Amam, and Shema, and Moladah,

27 And Hazargaddah, and Heshmon, and Bethpalet,

28 And Hazarshual, and Beersheba, and Bizjothjah,

29 Baalah, and Iim, and Azem,

30 And Eltolad, and Chesil, and Hormah,

31 And Ziklag, and Madmannah, and Sansannah,

32 And Lebaoth, and Shilhim, and Ain, and Rimmon: all the cities are twenty and nine, with their villages:

33 And in the valley, Eshtaol, and Zoreah, and Ashnah,

34 And Zanoah, and Engannim, Tappuah, and Enam,

35 Jarmuth, and Adullam, Socoh, and Azekah,

36 And Sharaim, and Adithaim, and Gederah, and Gederothaim; fourteen cities with their villages:

37 Zenan, and Hadashah, and Migdalgad,

38 And Dilean, and Mizpeh, and Joktheel,

39 Lachish, and Bozkath, and Eglon,

40 And Cabbon, and Lahmam, and Kithlish,

41 And Gederoth, Bethdagon, and Naamah, and Makkedah; sixteen cities with their villages:

42 Libnah, and Ether, and Ashan,

43 And Jiphtah, and Ashnah, and Nezib,

44 And Keilah, and Achzib, and Mareshah; nine cities with their villages:

45 Ekron, with her towns and her villages:

46 From Ekron even unto the sea, all that lay near Ashdod, with their villages:

47 Ashdod with her towns and her villages, Gaza with her towns and her villages, unto the river of Egypt, and the great sea, and the border thereof:

48 And in the mountains, Shamir, and Jattir, and Socoh,

49 And Dannah, and Kirjathsannah, which is Debir,

50 And Anab, and Eshtemoh, and Anim,

51 And Goshen, and Holon, and Giloh; eleven cities with their villages:

52 Arab, and Dumah, and Eshean,

53 And Janum, and Bethtappuah, and Aphekah,

54 And Humtah, and Kirjatharba, which is Hebron, and Zior; nine cities with their villages:

55 Maon, Carmel, and Ziph, and Juttah,

56 And Jezreel, and Jokdeam, and Zanoah,

57 Cain, Gibeah, and Timnah; ten cities with their villages:

58 Halhul, Bethzur, and Gedor,

59 And Maarath, and Bethanoth, and Eltekon; six cities with their villages:

60 Kirjathbaal, which is Kirjathjearim, and Rabbah; two cities with their villages:

61 In the wilderness, Betharabah, Middin, and Secacah,

62 And Nibshan, and the city of Salt, and Engedi; six cities with their villages.

63 As for the Jebusites the inhabitants of Jerusalem, the children of Judah could not drive them out: but the Jebusites dwell with the children of Judah at Jerusalem unto this day.

CHAPTER 16

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1 And the lot of the children of Joseph fell from Jordan by Jericho, unto the water of Jericho on the east, to the wilderness that goeth up from Jericho throughout mount Bethel,

2 And goeth out from Bethel to Luz, and passeth along unto the borders of Archi to Ataroth,

3 And goeth down westward to the coast of Japhleti, unto the coast of Bethhoron the nether, and to Gezer: and the goings out thereof are at the sea.

4 So the children of Joseph, Manasseh and Ephraim, took their inheritance.

5 And the border of the children of Ephraim according to their families was thus: even the border of their inheritance on the east side was Atarothaddar, unto Bethhoron the upper;

6 And the border went out toward the sea to Michmethah on the north side; and the border went about eastward unto Taanathshiloh, and passed by it on the east to Janohah;

7 And it went down from Janohah to Ataroth, and to Naarath, and came to Jericho, and went out at Jordan.

8 The border went out from Tappuah westward unto the river Kanah; and the goings out thereof were at the sea. This is the inheritance of the tribe of the children of Ephraim by their families.

9 And the separate cities for the children of Ephraim were among the inheritance of the children of Manasseh, all the cities with their villages.

10 And they drave not out the Canaanites that dwelt in Gezer: but the Canaanites dwell among the Ephraimites unto this day, and serve under tribute.

CHAPTER 17

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1 There was also a lot for the tribe of Manasseh; for he was the firstborn of Joseph; to wit, for Machir the firstborn of Manasseh, the father of Gilead: because he was a man of war, therefore he had Gilead and Bashan.

2 There was also a lot for the rest of the children of Manasseh by their families; for the children of Abiezer, and for the children of Helek, and for the children of Asriel, and for the children of Shechem, and for the children of Hepher, and for the children of Shemida: these were the male children of Manasseh the son of Joseph by their families.

3 But Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, had no sons, but daughters: and these are the names of his daughters, Mahlah, and Noah, Hoglah, Milcah, and Tirzah.

4 And they came near before Eleazar the priest, and before Joshua the son of Nun, and before the princes, saying, The LORD commanded Moses to give us an inheritance among our brethren. Therefore according to the commandment of the LORD he gave them an inheritance among the brethren of their father.

5 And there fell ten portions to Manasseh, beside the land of Gilead and Bashan, which were on the other side Jordan;

6 Because the daughters of Manasseh had an inheritance among his sons: and the rest of Manasseh's sons had the land of Gilead.

7 And the coast of Manasseh was from Asher to Michmethah, that lieth before Shechem; and the border went along on the right hand unto the inhabitants of Entappuah.

8 Now Manasseh had the land of Tappuah: but Tappuah on the border of Manasseh belonged to the children of Ephraim;

9 And the coast descended unto the river Kanah, southward of the river: these cities of Ephraim are among the cities of Manasseh: the coast of Manasseh also was on the north side of the river, and the outgoings of it were at the sea:

10 Southward it was Ephraim's, and northward it was Manasseh's, and the sea is his border; and they met together in Asher on the north, and in Issachar on the east.

11 And Manasseh had in Issachar and in Asher Bethshean and her towns, and Ibleam and her towns, and the inhabitants of Dor and her towns, and the inhabitants of Endor and her towns, and the inhabitants of Taanach and her towns, and the inhabitants of Megiddo and her towns, even three countries.

12 Yet the children of Manasseh could not drive out the inhabitants of those cities; but the Canaanites would dwell in that land.

13 Yet it came to pass, when the children of Israel were waxen strong, that they put the Canaanites to tribute; but did not utterly drive them out.

14 And the children of Joseph spake unto Joshua, saying, Why hast thou given me but one lot and one portion to inherit, seeing I am a great people, forasmuch as the LORD hath blessed me hitherto?

15 And Joshua answered them, If thou be a great people, then get thee up to the wood country, and cut down for thyself there in the land of the Perizzites and of the giants, if mount Ephraim be too narrow for thee.

16 And the children of Joseph said, The hill is not enough for us: and all the Canaanites that dwell in the land of the valley have chariots of iron, both they who are of Bethshean and her towns, and they who are of the valley of Jezreel.

17 And Joshua spake unto the house of Joseph, even to Ephraim and to Manasseh, saying, Thou art a great people, and hast great power: thou shalt not have one lot only:

18 But the mountain shall be thine; for it is a wood, and thou shalt cut it down: and the outgoings of it shall be thine: for thou shalt drive out the Canaanites, though they have iron chariots, and though they be strong.

CHAPTER 18

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1 And the whole congregation of the children of Israel assembled together at Shiloh, and set up the tabernacle of the congregation there. And the land was subdued before them.

2 And there remained among the children of Israel seven tribes, which had not yet received their inheritance.

3 And Joshua said unto the children of Israel, How long are ye slack to go to possess the land, which the LORD God of your fathers hath given you?

4 Give out from among you three men for each tribe: and I will send them, and they shall rise, and go through the land, and describe it according to the inheritance of them; and they shall come again to me.

5 And they shall divide it into seven parts: Judah shall abide in their coast on the south, and the house of Joseph shall abide in their coasts on the north.

6 Ye shall therefore describe the land into seven parts, and bring the description hither to me, that I may cast lots for you here before the LORD our God.

7 But the Levites have no part among you; for the priesthood of the LORD is their inheritance: and Gad, and Reuben, and half the tribe of Manasseh, have received their inheritance beyond Jordan on the east, which Moses the servant of the LORD gave them.

8 And the men arose, and went away: and Joshua charged them that went to describe the land, saying, Go and walk through the land, and describe it, and come again to me, that I may here cast lots for you before the LORD in Shiloh.

9 And the men went and passed through the land, and described it by cities into seven parts in a book, and came again to Joshua to the host at Shiloh.

10 And Joshua cast lots for them in Shiloh before the LORD: and there Joshua divided the land unto the children of Israel according to their divisions.

11 And the lot of the tribe of the children of Benjamin came up according to their families: and the coast of their lot came forth between the children of Judah and the children of Joseph.

12 And their border on the north side was from Jordan; and the border went up to the side of Jericho on the north side, and went up through the mountains westward; and the goings out thereof were at the wilderness of Bethaven.

13 And the border went over from thence toward Luz, to the side of Luz, which is Bethel, southward; and the border descended to Atarothadar, near the hill that lieth on the south side of the nether Bethhoron.

14 And the border was drawn thence, and compassed the corner of the sea southward, from the hill that lieth before Bethhoron southward; and the goings out thereof were at Kirjathbaal, which is Kirjathjearim, a city of the children of Judah: this was the west quarter.

15 And the south quarter was from the end of Kirjathjearim, and the border went out on the west, and went out to the well of waters of Nephtoah:

16 And the border came down to the end of the mountain that lieth before the valley of the son of Hinnom, and which is in the valley of the giants on the north, and descended to the valley of Hinnom, to the side of Jebusi on the south, and descended to Enrogel,

17 And was drawn from the north, and went forth to Enshemesh, and went forth toward Geliloth, which is over against the going up of Adummim, and descended to the stone of Bohan the son of Reuben,

18 And passed along toward the side over against Arabah northward, and went down unto Arabah:

19 And the border passed along to the side of Bethhoglah northward: and the outgoings of the border were at the north bay of the salt sea at the south end of Jordan: this was the south coast.

20 And Jordan was the border of it on the east side. This was the inheritance of the children of Benjamin, by the coasts thereof round about, according to their families.

21 Now the cities of the tribe of the children of Benjamin according to their families were Jericho, and Bethhoglah, and the valley of Keziz,

22 And Betharabah, and Zemaraim, and Bethel,

23 And Avim, and Parah, and Ophrah,

24 And Chepharhaammonai, and Ophni, and Gaba; twelve cities with their villages:

25 Gibeon, and Ramah, and Beeroth,

26 And Mizpeh, and Chephirah, and Mozah,

27 And Rekem, and Irpeel, and Taralah,

28 And Zelah, Eleph, and Jebusi, which is Jerusalem, Gibeath, and Kirjath; fourteen cities with their villages. This is the inheritance of the children of Benjamin according to their families.

CHAPTER 19

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1 And the second lot came forth to Simeon, even for the tribe of the children of Simeon according to their families: and their inheritance was within the inheritance of the children of Judah.

2 And they had in their inheritance Beersheba, or Sheba, and Moladah,

3 And Hazarshual, and Balah, and Azem,

4 And Eltolad, and Bethul, and Hormah,

5 And Ziklag, and Bethmarcaboth, and Hazarsusah,

6 And Bethlebaoth, and Sharuhen; thirteen cities and their villages:

7 Ain, Remmon, and Ether, and Ashan; four cities and their villages:

8 And all the villages that were round about these cities to Baalathbeer, Ramath of the south. This is the inheritance of the tribe of the children of Simeon according to their families.

9 Out of the portion of the children of Judah was the inheritance of the children of Simeon: for the part of the children of Judah was too much for them: therefore the children of Simeon had their inheritance within the inheritance of them.

10 And the third lot came up for the children of Zebulun according to their families: and the border of their inheritance was unto Sarid:

11 And their border went up toward the sea, and Maralah, and reached to Dabbasheth, and reached to the river that is before Jokneam;

12 And turned from Sarid eastward toward the sunrising unto the border of Chislothtabor, and then goeth out to Daberath, and goeth up to Japhia,

13 And from thence passeth on along on the east to Gittahhepher, to Ittahkazin, and goeth out to Remmonmethoar to Neah;

14 And the border compasseth it on the north side to Hannathon: and the outgoings thereof are in the valley of Jiphthahel:

15 And Kattath, and Nahallal, and Shimron, and Idalah, and Bethlehem: twelve cities with their villages.

16 This is the inheritance of the children of Zebulun according to their families, these cities with their villages.

17 And the fourth lot came out to Issachar, for the children of Issachar according to their families.

18 And their border was toward Jezreel, and Chesulloth, and Shunem,

19 And Hapharaim, and Shion, and Anaharath,

20 And Rabbith, and Kishion, and Abez,

21 And Remeth, and Engannim, and Enhaddah, and Bethpazzez;

22 And the coast reacheth to Tabor, and Shahazimah, and Bethshemesh; and the outgoings of their border were at Jordan: sixteen cities with their villages.

23 This is the inheritance of the tribe of the children of Issachar according to their families, the cities and their villages.

24 And the fifth lot came out for the tribe of the children of Asher according to their families.

25 And their border was Helkath, and Hali, and Beten, and Achshaph,

26 And Alammelech, and Amad, and Misheal; and reacheth to Carmel westward, and to Shihorlibnath;

27 And turneth toward the sunrising to Bethdagon, and reacheth to Zebulun, and to the valley of Jiphthahel toward the north side of Bethemek, and Neiel, and goeth out to Cabul on the left hand,

28 And Hebron, and Rehob, and Hammon, and Kanah, even unto great Zidon;

29 And then the coast turneth to Ramah, and to the strong city Tyre; and the coast turneth to Hosah; and the outgoings thereof are at the sea from the coast to Achzib:

30 Ummah also, and Aphek, and Rehob: twenty and two cities with their villages.

31 This is the inheritance of the tribe of the children of Asher according to their families, these cities with their villages.

32 The sixth lot came out to the children of Naphtali, even for the children of Naphtali according to their families.

33 And their coast was from Heleph, from Allon to Zaanannim, and Adami, Nekeb, and Jabneel, unto Lakum; and the outgoings thereof were at Jordan:

34 And then the coast turneth westward to Aznothtabor, and goeth out from thence to Hukkok, and reacheth to Zebulun on the south side, and reacheth to Asher on the west side, and to Judah upon Jordan toward the sunrising.

35 And the fenced cities are Ziddim, Zer, and Hammath, Rakkath, and Chinnereth,

36 And Adamah, and Ramah, and Hazor,

37 And Kedesh, and Edrei, and Enhazor,

38 And Iron, and Migdalel, Horem, and Bethanath, and Bethshemesh; nineteen cities with their villages.

39 This is the inheritance of the tribe of the children of Naphtali according to their families, the cities and their villages.

40 And the seventh lot came out for the tribe of the children of Dan according to their families.

41 And the coast of their inheritance was Zorah, and Eshtaol, and Irshemesh,

42 And Shaalabbin, and Ajalon, and Jethlah,

43 And Elon, and Thimnathah, and Ekron,

44 And Eltekeh, and Gibbethon, and Baalath,

45 And Jehud, and Beneberak, and Gathrimmon,

46 And Mejarkon, and Rakkon, with the border before Japho.

47 And the coast of the children of Dan went out too little for them: therefore the children of Dan went up to fight against Leshem, and took it, and smote it with the edge of the sword, and possessed it, and dwelt therein, and called Leshem, Dan, after the name of Dan their father.

48 This is the inheritance of the tribe of the children of Dan according to their families, these cities with their villages.

49 When they had made an end of dividing the land for inheritance by their coasts, the children of Israel gave an inheritance to Joshua the son of Nun among them:

50 According to the word of the LORD they gave him the city which he asked, even Timnathserah in mount Ephraim: and he built the city, and dwelt therein.

51 These are the inheritances, which Eleazar the priest, and Joshua the son of Nun, and the heads of the fathers of the tribes of the children of Israel, divided for an inheritance by lot in Shiloh before the LORD, at the door of the tabernacle of the congregation. So they made an end of dividing the country.

CHAPTER 20

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1 The LORD also spake unto Joshua, saying,

2 Speak to the children of Israel, saying, Appoint out for you cities of refuge, whereof I spake unto you by the hand of Moses:

3 That the slayer that killeth any person unawares and unwittingly may flee thither: and they shall be your refuge from the avenger of blood.

4 And when he that doth flee unto one of those cities shall stand at the entering of the gate of the city, and shall declare his cause in the ears of the elders of that city, they shall take him into the city unto them, and give him a place, that he may dwell among them.

5 And if the avenger of blood pursue after him, then they shall not deliver the slayer up into his hand; because he smote his neighbour unwittingly, and hated him not beforetime.

6 And he shall dwell in that city, until he stand before the congregation for judgment, and until the death of the high priest that shall be in those days: then shall the slayer return, and come unto his own city, and unto his own house, unto the city from whence he fled.

7 And they appointed Kedesh in Galilee in mount Naphtali, and Shechem in mount Ephraim, and Kirjatharba, which is Hebron, in the mountain of Judah.

8 And on the other side Jordan by Jericho eastward, they assigned Bezer in the wilderness upon the plain out of the tribe of Reuben, and Ramoth in Gilead out of the tribe of Gad, and Golan in Bashan out of the tribe of Manasseh.

9 These were the cities appointed for all the children of Israel, and for the stranger that sojourneth among them, that whosoever killeth any person at unawares might flee thither, and not die by the hand of the avenger of blood, until he stood before the congregation.

CHAPTER 21

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1 Then came near the heads of the fathers of the Levites unto Eleazar the priest, and unto Joshua the son of Nun, and unto the heads of the fathers of the tribes of the children of Israel;

2Canaan And they spake unto them at Shiloh in the land of Canaan, saying, The LORD commanded by the hand of Moses to give us cities to dwell in, with the suburbs thereof for our cattle.

3 And the children of Israel gave unto the Levites out of their inheritance, at the commandment of the LORD, these cities and their suburbs.

4 And the lot came out for the families of the Kohathites: and the children of Aaron the priest, which were of the Levites, had by lot out of the tribe of Judah, and out of the tribe of Simeon, and out of the tribe of Benjamin, thirteen cities.

5 And the rest of the children of Kohath had by lot out of the families of the tribe of Ephraim, and out of the tribe of Dan, and out of the half tribe of Manasseh, ten cities.

6 And the children of Gershon had by lot out of the families of the tribe of Issachar, and out of the tribe of Asher, and out of the tribe of Naphtali, and out of the half tribe of Manasseh in Bashan, thirteen cities.

7 The children of Merari by their families had out of the tribe of Reuben, and out of the tribe of Gad, and out of the tribe of Zebulun, twelve cities.

8 And the children of Israel gave by lot unto the Levites these cities with their suburbs, as the LORD commanded by the hand of Moses.

9 And they gave out of the tribe of the children of Judah, and out of the tribe of the children of Simeon, these cities which are here mentioned by name,

10 Which the children of Aaron, being of the families of the Kohathites, who were of the children of Levi, had: for theirs was the first lot.

11 And they gave them the city of Arba the father of Anak, which city is Hebron, in the hill country of Judah, with the suburbs thereof round about it.

12 But the fields of the city, and the villages thereof, gave they to Caleb the son of Jephunneh for his possession.

13 Thus they gave to the children of Aaron the priest Hebron with her suburbs, to be a city of refuge for the slayer; and Libnah with her suburbs,

14 And Jattir with her suburbs, and Eshtemoa with her suburbs,

15 And Holon with her suburbs, and Debir with her suburbs,

16 And Ain with her suburbs, and Juttah with her suburbs, and Bethshemesh with her suburbs; nine cities out of those two tribes.

17 And out of the tribe of Benjamin, Gibeon with her suburbs, Geba with her suburbs,

18 Anathoth with her suburbs, and Almon with her suburbs; four cities.

19 All the cities of the children of Aaron, the priests, were thirteen cities with their suburbs.

20 And the families of the children of Kohath, the Levites which remained of the children of Kohath, even they had the cities of their lot out of the tribe of Ephraim.

21 For they gave them Shechem with her suburbs in mount Ephraim, to be a city of refuge for the slayer; and Gezer with her suburbs,

22 And Kibzaim with her suburbs, and Bethhoron with her suburbs; four cities.

23 And out of the tribe of Dan, Eltekeh with her suburbs, Gibbethon with her suburbs,

24 Aijalon with her suburbs, Gathrimmon with her suburbs; four cities.

25 And out of the half tribe of Manasseh, Tanach with her suburbs, and Gathrimmon with her suburbs; two cities.

26 All the cities were ten with their suburbs for the families of the children of Kohath that remained.

27 And unto the children of Gershon, of the families of the Levites, out of the other half tribe of Manasseh they gave Golan in Bashan with her suburbs, to be a city of refuge for the slayer; and Beeshterah with her suburbs; two cities.

28 And out of the tribe of Issachar, Kishon with her suburbs, Dabareh with her suburbs,

29 Jarmuth with her suburbs, Engannim with her suburbs; four cities.

30 And out of the tribe of Asher, Mishal with her suburbs, Abdon with her suburbs,

31 Helkath with her suburbs, and Rehob with her suburbs; four cities.

32 And out of the tribe of Naphtali, Kedesh in Galilee with her suburbs, to be a city of refuge for the slayer; and Hammothdor with her suburbs, and Kartan with her suburbs; three cities.

33 All the cities of the Gershonites according to their families were thirteen cities with their suburbs.

34 And unto the families of the children of Merari, the rest of the Levites, out of the tribe of Zebulun, Jokneam with her suburbs, and Kartah with her suburbs,

35 Dimnah with her suburbs, Nahalal with her suburbs; four cities.

36 And out of the tribe of Reuben, Bezer with her suburbs, and Jahazah with her suburbs,

37 Kedemoth with her suburbs, and Mephaath with her suburbs; four cities.

38 And out of the tribe of Gad, Ramoth in Gilead with her suburbs, to be a city of refuge for the slayer; and Mahanaim with her suburbs,

39 Heshbon with her suburbs, Jazer with her suburbs; four cities in all.

40 So all the cities for the children of Merari by their families, which were remaining of the families of the Levites, were by their lot twelve cities.

41 All the cities of the Levites within the possession of the children of Israel were forty and eight cities with their suburbs.

42 These cities were every one with their suburbs round about them: thus were all these cities.

43 And the LORD gave unto Israel all the land which he sware to give unto their fathers; and they possessed it, and dwelt therein.

44 And the LORD gave them rest round about, according to all that he sware unto their fathers: and there stood not a man of all their enemies before them; the LORD delivered all their enemies into their hand.

45 There failed not ought of any good thing which the LORD had spoken unto the house of Israel; all came to pass.

CHAPTER 22

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1 Then Joshua called the Reubenites, and the Gadites, and the half tribe of Manasseh,

2 And said unto them, Ye have kept all that Moses the servant of the LORD commanded you, and have obeyed my voice in all that I commanded you:

3 Ye have not left your brethren these many days unto this day, but have kept the charge of the commandment of the LORD your God.

4 And now the LORD your God hath given rest unto your brethren, as he promised them: therefore now return ye, and get you unto your tents, and unto the land of your possession, which Moses the servant of the LORD gave you on the other side Jordan.

5 But take diligent heed to do the commandment and the law, which Moses the servant of the LORD charged you, to love the LORD your God, and to walk in all his ways, and to keep his commandments, and to cleave unto him, and to serve him with all your heart and with all your soul.

6 So Joshua blessed them, and sent them away: and they went unto their tents.

7 Now to the one half of the tribe of Manasseh Moses had given possession in Bashan: but unto the other half thereof gave Joshua among their brethren on this side Jordan westward. And when Joshua sent them away also unto their tents, then he blessed them,

8 And he spake unto them, saying, Return with much riches unto your tents, and with very much cattle, with silver, and with gold, and with brass, and with iron, and with very much raiment: divide the spoil of your enemies with your brethren.

9 And the children of Reuben and the children of Gad and the half tribe of Manasseh returned, and departed from the children of Israel out of Shiloh, which is in the land of Canaan, to go unto the country of Gilead, to the land of their possession, whereof they were possessed, according to the word of the LORD by the hand of Moses.

10 And when they came unto the borders of Jordan, that are in the land of Canaan, the children of Reuben and the children of Gad and the half tribe of Manasseh built there an altar by Jordan, a great altar to see to.

11 And the children of Israel heard say, Behold, the children of Reuben and the children of Gad and the half tribe of Manasseh have built an altar over against the land of Canaan, in the borders of Jordan, at the passage of the children of Israel.

12 And when the children of Israel heard of it, the whole congregation of the children of Israel gathered themselves together at Shiloh, to go up to war against them.

13 And the children of Israel sent unto the children of Reuben, and to the children of Gad, and to the half tribe of Manasseh, into the land of Gilead, Phinehas the son of Eleazar the priest,

14 And with him ten princes, of each chief house a prince throughout all the tribes of Israel; and each one was an head of the house of their fathers among the thousands of Israel.

15 And they came unto the children of Reuben, and to the children of Gad, and to the half tribe of Manasseh, unto the land of Gilead, and they spake with them, saying,

16 Thus saith the whole congregation of the LORD, What trespass is this that ye have committed against the God of Israel, to turn away this day from following the LORD, in that ye have builded you an altar, that ye might rebel this day against the LORD?

17 Is the iniquity of Peor too little for us, from which we are not cleansed until this day, although there was a plague in the congregation of the LORD,

18 But that ye must turn away this day from following the LORD? and it will be, seeing ye rebel to day against the LORD, that to morrow he will be wroth with the whole congregation of Israel.

19 Notwithstanding, if the land of your possession be unclean, then pass ye over unto the land of the possession of the LORD, wherein the LORD'S tabernacle dwelleth, and take possession among us: but rebel not against the LORD, nor rebel against us, in building you an altar beside the altar of the LORD our God.

20 Did not Achan the son of Zerah commit a trespass in the accursed thing, and wrath fell on all the congregation of Israel? and that man perished not alone in his iniquity.

21 Then the children of Reuben and the children of Gad and the half tribe of Manasseh answered, and said unto the heads of the thousands of Israel,

22 The LORD God of gods, the LORD God of gods, he knoweth, and Israel he shall know; if it be in rebellion, or if in transgression against the LORD, (save us not this day,)

23 That we have built us an altar to turn from following the LORD, or if to offer thereon burnt offering or meat offering, or if to offer peace offerings thereon, let the LORD himself require it;

24 And if we have not rather done it for fear of this thing, saying, In time to come your children might speak unto our children, saying, What have ye to do with the LORD God of Israel?

25 For the LORD hath made Jordan a border between us and you, ye children of Reuben and children of Gad; ye have no part in the LORD: so shall your children make our children cease from fearing the LORD.

26 Therefore we said, Let us now prepare to build us an altar, not for burnt offering, nor for sacrifice:

27 But that it may be a witness between us, and you, and our generations after us, that we might do the service of the LORD before him with our burnt offerings, and with our sacrifices, and with our peace offerings; that your children may not say to our children in time to come, Ye have no part in the LORD.

28 Therefore said we, that it shall be, when they should so say to us or to our generations in time to come, that we may say again, Behold the pattern of the altar of the LORD, which our fathers made, not for burnt offerings, nor for sacrifices; but it is a witness between us and you.

29 God forbid that we should rebel against the LORD, and turn this day from following the LORD, to build an altar for burnt offerings, for meat offerings, or for sacrifices, beside the altar of the LORD our God that is before his tabernacle.

30 And when Phinehas the priest, and the princes of the congregation and heads of the thousands of Israel which were with him, heard the words that the children of Reuben and the children of Gad and the children of Manasseh spake, it pleased them.

31 And Phinehas the son of Eleazar the priest said unto the children of Reuben, and to the children of Gad, and to the children of Manasseh, This day we perceive that the LORD is among us, because ye have not committed this trespass against the LORD: now ye have delivered the children of Israel out of the hand of the LORD.

32 And Phinehas the son of Eleazar the priest, and the princes, returned from the children of Reuben, and from the children of Gad, out of the land of Gilead, unto the land of Canaan, to the children of Israel, and brought them word again.

33 And the thing pleased the children of Israel; and the children of Israel blessed God, and did not intend to go up against them in battle, to destroy the land wherein the children of Reuben and Gad dwelt.

34 And the children of Reuben and the children of Gad called the altar Ed: for it shall be a witness between us that the LORD is God.

CHAPTER 23

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1 And it came to pass a long time after that the LORD had given rest unto Israel from all their enemies round about, that Joshua waxed old and stricken in age.

2 And Joshua called for all Israel, and for their elders, and for their heads, and for their judges, and for their officers, and said unto them, I am old and stricken in age:

3 And ye have seen all that the LORD your God hath done unto all these nations because of you; for the LORD your God is he that hath fought for you.

4 Behold, I have divided unto you by lot these nations that remain, to be an inheritance for your tribes, from Jordan, with all the nations that I have cut off, even unto the great sea westward.

5 And the LORD your God, he shall expel them from before you, and drive them from out of your sight; and ye shall possess their land, as the LORD your God hath promised unto you.

6 Be ye therefore very courageous to keep and to do all that is written in the book of the law of Moses, that ye turn not aside therefrom to the right hand or to the left;

7 That ye come not among these nations, these that remain among you; neither make mention of the name of their gods, nor cause to swear by them, neither serve them, nor bow yourselves unto them:

8 But cleave unto the LORD your God, as ye have done unto this day.

9 For the LORD hath driven out from before you great nations and strong: but as for you, no man hath been able to stand before you unto this day.

10 One man of you shall chase a thousand: for the LORD your God, he it is that fighteth for you, as he hath promised you.

11 Take good heed therefore unto yourselves, that ye love the LORD your God.

12 Else if ye do in any wise go back, and cleave unto the remnant of these nations, even these that remain among you, and shall make marriages with them, and go in unto them, and they to you:

13 Know for a certainty that the LORD your God will no more drive out any of these nations from before you; but they shall be snares and traps unto you, and scourges in your sides, and thorns in your eyes, until ye perish from off this good land which the LORD your God hath given you.

14 And, behold, this day I am going the way of all the earth: and ye know in all your hearts and in all your souls, that not one thing hath failed of all the good things which the LORD your God spake concerning you; all are come to pass unto you, and not one thing hath failed thereof.

15 Therefore it shall come to pass, that as all good things are come upon you, which the LORD your God promised you; so shall the LORD bring upon you all evil things, until he have destroyed you from off this good land which the LORD your God hath given you.

16 When ye have transgressed the covenant of the LORD your God, which he commanded you, and have gone and served other gods, and bowed yourselves to them; then shall the anger of the LORD be kindled against you, and ye shall perish quickly from off the good land which he hath given unto you.

CHAPTER 24

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1 And Joshua gathered all the tribes of Israel to Shechem, and called for the elders of Israel, and for their heads, and for their judges, and for their officers; and they presented themselves before God.

2 And Joshua said unto all the people, Thus saith the LORD God of Israel, Your fathers dwelt on the other side of the flood in old time, even Terah, the father of Abraham, and the father of Nachor: and they served other gods.

3 And I took your father Abraham from the other side of the flood, and led him throughout all the land of Canaan, and multiplied his seed, and gave him Isaac.

4 And I gave unto Isaac Jacob and Esau: and I gave unto Esau mount Seir, to possess it; but Jacob and his children went down into Egypt.

5 I sent Moses also and Aaron, and I plagued Egypt, according to that which I did among them: and afterward I brought you out.

6 And I brought your fathers out of Egypt: and ye came unto the sea; and the Egyptians pursued after your fathers with chariots and horsemen unto the Red sea.

7 And when they cried unto the LORD, he put darkness between you and the Egyptians, and brought the sea upon them, and covered them; and your eyes have seen what I have done in Egypt: and ye dwelt in the wilderness a long season.

8 And I brought you into the land of the Amorites, which dwelt on the other side Jordan; and they fought with you: and I gave them into your hand, that ye might possess their land; and I destroyed them from before you.

9 Then Balak the son of Zippor, king of Moab, arose and warred against Israel, and sent and called Balaam the son of Beor to curse you:

10 But I would not hearken unto Balaam; therefore he blessed you still: so I delivered you out of his hand.

11 And ye went over Jordan, and came unto Jericho: and the men of Jericho fought against you, the Amorites, and the Perizzites, and the Canaanites, and the Hittites, and the Girgashites, the Hivites, and the Jebusites; and I delivered them into your hand.

12 And I sent the hornet before you, which drave them out from before you, even the two kings of the Amorites; but not with thy sword, nor with thy bow.

13 And I have given you a land for which ye did not labour, and cities which ye built not, and ye dwell in them; of the vineyards and oliveyards which ye planted not do ye eat.

14 Now therefore fear the LORD, and serve him in sincerity and in truth: and put away the gods which your fathers served on the other side of the flood, and in Egypt; and serve ye the LORD.

15 And if it seem evil unto you to serve the LORD, choose you this day whom ye will serve; whether the gods which your fathers served that were on the other side of the flood, or the gods of the Amorites, in whose land ye dwell: but as for me and my house, we will serve the LORD.

16 And the people answered and said, God forbid that we should forsake the LORD, to serve other gods;

17 For the LORD our God, he it is that brought us up and our fathers out of the land of Egypt, from the house of bondage, and which did those great signs in our sight, and preserved us in all the way wherein we went, and among all the people through whom we passed:

18 And the LORD drave out from before us all the people, even the Amorites which dwelt in the land: therefore will we also serve the LORD; for he is our God.

19 And Joshua said unto the people, Ye cannot serve the LORD: for he is an holy God; he is a jealous God; he will not forgive your transgressions nor your sins.

20 If ye forsake the LORD, and serve strange gods, then he will turn and do you hurt, and consume you, after that he hath done you good.

21 And the people said unto Joshua, Nay; but we will serve the LORD.

22 And Joshua said unto the people, Ye are witnesses against yourselves that ye have chosen you the LORD, to serve him. And they said, We are witnesses.

23 Now therefore put away, said he, the strange gods which are among you, and incline your heart unto the LORD God of Israel.

24 And the people said unto Joshua, The LORD our God will we serve, and his voice will we obey.

25 So Joshua made a covenant with the people that day, and set them a statute and an ordinance in Shechem.

26 And Joshua wrote these words in the book of the law of God, and took a great stone, and set it up there under an oak, that was by the sanctuary of the LORD.

27 And Joshua said unto all the people, Behold, this stone shall be a witness unto us; for it hath heard all the words of the LORD which he spake unto us: it shall be therefore a witness unto you, lest ye deny your God.

28 So Joshua let the people depart, every man unto his inheritance.

29 And it came to pass after these things, that Joshua the son of Nun, the servant of the LORD, died, being an hundred and ten years old.

30 And they buried him in the border of his inheritance in Timnathserah, which is in mount Ephraim, on the north side of the hill of Gaash.

31 And Israel served the LORD all the days of Joshua, and all the days of the elders that overlived Joshua, and which had known all the works of the LORD, that he had done for Israel.

32 And the bones of Joseph, which the children of Israel brought up out of Egypt, buried they in Shechem, in a parcel of ground which Jacob bought of the sons of Hamor the father of Shechem for an hundred pieces of silver: and it became the inheritance of the children of Joseph.

33 And Eleazar the son of Aaron died; and they buried him in a hill that pertained to Phinehas his son, which was given him in mount Ephraim.

Judges

Select a Chapter

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CHAPTER 1

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24 - 25 - 26 - 27 - 28 - 29 - 30 - 31 - 32 - 33 - 34 - 35 - 36

1 Now after the death of Joshua it came to pass, that the children of Israel asked the LORD, saying, Who shall go up for us against the Canaanites first, to fight against them?

2 And the LORD said, Judah shall go up: behold, I have delivered the land into his hand.

3 And Judah said unto Simeon his brother, Come up with me into my lot, that we may fight against the Canaanites; and I likewise will go with thee into thy lot. So Simeon went with him.

4 And Judah went up; and the LORD delivered the Canaanites and the Perizzites into their hand: and they slew of them in Bezek ten thousand men.

5 And they found Adonibezek in Bezek: and they fought against him, and they slew the Canaanites and the Perizzites.

6 But Adonibezek fled; and they pursued after him, and caught him, and cut off his thumbs and his great toes.

7 And Adonibezek said, Threescore and ten kings, having their thumbs and their great toes cut off, gathered their meat under my table: as I have done, so God hath requited me. And they brought him to Jerusalem, and there he died.

8 Now the children of Judah had fought against Jerusalem, and had taken it, and smitten it with the edge of the sword, and set the city on fire.

9 And afterward the children of Judah went down to fight against the Canaanites, that dwelt in the mountain, and in the south, and in the valley.

10 And Judah went against the Canaanites that dwelt in Hebron: (now the name of Hebron before was Kirjatharba:) and they slew Sheshai, and Ahiman, and Talmai.

11 And from thence he went against the inhabitants of Debir: and the name of Debir before was Kirjathsepher:

12 And Caleb said, He that smiteth Kirjathsepher, and taketh it, to him will I give Achsah my daughter to wife.

13 And Othniel the son of Kenaz, Caleb's younger brother, took it: and he gave him Achsah his daughter to wife.

14 And it came to pass, when she came to him, that she moved him to ask of her father a field: and she lighted from off her ass; and Caleb said unto her, What wilt thou?

15 And she said unto him, Give me a blessing: for thou hast given me a south land; give me also springs of water. And Caleb gave her the upper springs and the nether springs.

16 And the children of the Kenite, Moses' father in law, went up out of the city of palm trees with the children of Judah into the wilderness of Judah, which lieth in the south of Arad; and they went and dwelt among the people.

17 And Judah went with Simeon his brother, and they slew the Canaanites that inhabited Zephath, and utterly destroyed it. And the name of the city was called Hormah.

18 Also Judah took Gaza with the coast thereof, and Askelon with the coast thereof, and Ekron with the coast thereof.

19 And the LORD was with Judah; and he drave out the inhabitants of the mountain; but could not drive out the inhabitants of the valley, because they had chariots of iron.

20 And they gave Hebron unto Caleb, as Moses said: and he expelled thence the three sons of Anak.

21 And the children of Benjamin did not drive out the Jebusites that inhabited Jerusalem; but the Jebusites dwell with the children of Benjamin in Jerusalem unto this day.

22 And the house of Joseph, they also went up against Bethel: and the LORD was with them.

23 And the house of Joseph sent to descry Bethel. (Now the name of the city before was Luz.)

24 And the spies saw a man come forth out of the city, and they said unto him, Shew us, we pray thee, the entrance into the city, and we will shew thee mercy.

25 And when he shewed them the entrance into the city, they smote the city with the edge of the sword; but they let go the man and all his family.

26 And the man went into the land of the Hittites, and built a city, and called the name thereof Luz: which is the name thereof unto this day.

27 Neither did Manasseh drive out the inhabitants of Bethshean and her towns, nor Taanach and her towns, nor the inhabitants of Dor and her towns, nor the inhabitants of Ibleam and her towns, nor the inhabitants of Megiddo and her towns: but the Canaanites would dwell in that land.

28 And it came to pass, when Israel was strong, that they put the Canaanites to tribute, and did not utterly drive them out.

29 Neither did Ephraim drive out the Canaanites that dwelt in Gezer; but the Canaanites dwelt in Gezer among them.

30 Neither did Zebulun drive out the inhabitants of Kitron, nor the inhabitants of Nahalol; but the Canaanites dwelt among them, and became tributaries.

31 Neither did Asher drive out the inhabitants of Accho, nor the inhabitants of Zidon, nor of Ahlab, nor of Achzib, nor of Helbah, nor of Aphik, nor of Rehob:

32 But the Asherites dwelt among the Canaanites, the inhabitants of the land: for they did not drive them out.

33 Neither did Naphtali drive out the inhabitants of Bethshemesh, nor the inhabitants of Bethanath; but he dwelt among the Canaanites, the inhabitants of the land: nevertheless the inhabitants of Bethshemesh and of Bethanath became tributaries unto them.

34 And the Amorites forced the children of Dan into the mountain: for they would not suffer them to come down to the valley:

35 But the Amorites would dwell in mount Heres in Aijalon, and in Shaalbim: yet the hand of the house of Joseph prevailed, so that they became tributaries.

36 And the coast of the Amorites was from the going up to Akrabbim, from the rock, and upward.

CHAPTER 2

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1 And an angel of the LORD came up from Gilgal to Bochim, and said, I made you to go up out of Egypt, and have brought you unto the land which I sware unto your fathers; and I said, I will never break my covenant with you.

2 And ye shall make no league with the inhabitants of this land; ye shall throw down their altars: but ye have not obeyed my voice: why have ye done this?

3 Wherefore I also said, I will not drive them out from before you; but they shall be as thorns in your sides, and their gods shall be a snare unto you.

4 And it came to pass, when the angel of the LORD spake these words unto all the children of Israel, that the people lifted up their voice, and wept.

5 And they called the name of that place Bochim: and they sacrificed there unto the LORD.

6 And when Joshua had let the people go, the children of Israel went every man unto his inheritance to possess the land.

7 And the people served the LORD all the days of Joshua, and all the days of the elders that outlived Joshua, who had seen all the great works of the LORD, that he did for Israel.

8 And Joshua the son of Nun, the servant of the LORD, died, being an hundred and ten years old.

9 And they buried him in the border of his inheritance in Timnathheres, in the mount of Ephraim, on the north side of the hill Gaash.

10 And also all that generation were gathered unto their fathers: and there arose another generation after them, which knew not the LORD, nor yet the works which he had done for Israel.

11 And the children of Israel did evil in the sight of the LORD, and served Baalim:

12 And they forsook the LORD God of their fathers, which brought them out of the land of Egypt, and followed other gods, of the gods of the people that were round about them, and bowed themselves unto them, and provoked the LORD to anger.

13 And they forsook the LORD, and served Baal and Ashtaroth.

14 And the anger of the LORD was hot against Israel, and he delivered them into the hands of spoilers that spoiled them, and he sold them into the hands of their enemies round about, so that they could not any longer stand before their enemies.

15 Whithersoever they went out, the hand of the LORD was against them for evil, as the LORD had said, and as the LORD had sworn unto them: and they were greatly distressed.

16 Nevertheless the LORD raised up judges, which delivered them out of the hand of those that spoiled them.

17 And yet they would not hearken unto their judges, but they went a whoring after other gods, and bowed themselves unto them: they turned quickly out of the way which their fathers walked in, obeying the commandments of the LORD; but they did not so.

18 And when the LORD raised them up judges, then the LORD was with the judge, and delivered them out of the hand of their enemies all the days of the judge: for it repented the LORD because of their groanings by reason of them that oppressed them and vexed them.

19 And it came to pass, when the judge was dead, that they returned, and corrupted themselves more than their fathers, in following other gods to serve them, and to bow down unto them; they ceased not from their own doings, nor from their stubborn way.

20 And the anger of the LORD was hot against Israel; and he said, Because that this people hath transgressed my covenant which I commanded their fathers, and have not hearkened unto my voice;

21 I also will not henceforth drive out any from before them of the nations which Joshua left when he died:

22 That through them I may prove Israel, whether they will keep the way of the LORD to walk therein, as their fathers did keep it, or not.

23 Therefore the LORD left those nations, without driving them out hastily; neither delivered he them into the hand of Joshua.

CHAPTER 3

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1 Now these are the nations which the LORD left, to prove Israel by them, even as many of Israel as had not known all the wars of Canaan;

2 Only that the generations of the children of Israel might know, to teach them war, at the least such as before knew nothing thereof;

3 Namely, five lords of the Philistines, and all the Canaanites, and the Sidonians, and the Hivites that dwelt in mount Lebanon, from mount Baalhermon unto the entering in of Hamath.

4 And they were to prove Israel by them, to know whether they would hearken unto the commandments of the LORD, which he commanded their fathers by the hand of Moses.

5 And the children of Israel dwelt among the Canaanites, Hittites, and Amorites, and Perizzites, and Hivites, and Jebusites:

6 And they took their daughters to be their wives, and gave their daughters to their sons, and served their gods.

7 And the children of Israel did evil in the sight of the LORD, and forgat the LORD their God, and served Baalim and the groves.

8 Therefore the anger of the LORD was hot against Israel, and he sold them into the hand of Chushanrishathaim king of Mesopotamia: and the children of Israel served Chushanrishathaim eight years.

9 And when the children of Israel cried unto the LORD, the LORD raised up a deliverer to the children of Israel, who delivered them, even Othniel the son of Kenaz, Caleb's younger brother.

10 And the Spirit of the LORD came upon him, and he judged Israel, and went out to war: and the LORD delivered Chushanrishathaim king of Mesopotamia into his hand; and his hand prevailed against Chushanrishathaim.

11 And the land had rest forty years. And Othniel the son of Kenaz died.

12 And the children of Israel did evil again in the sight of the LORD: and the LORD strengthened Eglon the king of Moab against Israel, because they had done evil in the sight of the LORD.

13 And he gathered unto him the children of Ammon and Amalek, and went and smote Israel, and possessed the city of palm trees.

14 So the children of Israel served Eglon the king of Moab eighteen years.

15 But when the children of Israel cried unto the LORD, the LORD raised them up a deliverer, Ehud the son of Gera, a Benjamite, a man lefthanded: and by him the children of Israel sent a present unto Eglon the king of Moab.

16 But Ehud made him a dagger which had two edges, of a cubit length; and he did gird it under his raiment upon his right thigh.

17 And he brought the present unto Eglon king of Moab: and Eglon was a very fat man.

18 And when he had made an end to offer the present, he sent away the people that bare the present.

19 But he himself turned again from the quarries that were by Gilgal, and said, I have a secret errand unto thee, O king: who said, Keep silence. And all that stood by him went out from him.

20 And Ehud came unto him; and he was sitting in a summer parlour, which he had for himself alone. And Ehud said, I have a message from God unto thee. And he arose out of his seat.

21 And Ehud put forth his left hand, and took the dagger from his right thigh, and thrust it into his belly:

22 And the haft also went in after the blade; and the fat closed upon the blade, so that he could not draw the dagger out of his belly; and the dirt came out.

23 Then Ehud went forth through the porch, and shut the doors of the parlour upon him, and locked them.

24 When he was gone out, his servants came; and when they saw that, behold, the doors of the parlour were locked, they said, Surely he covereth his feet in his summer chamber.

25 And they tarried till they were ashamed: and, behold, he opened not the doors of the parlour; therefore they took a key, and opened them: and, behold, their lord was fallen down dead on the earth.

26 And Ehud escaped while they tarried, and passed beyond the quarries, and escaped unto Seirath.

27 And it came to pass, when he was come, that he blew a trumpet in the mountain of Ephraim, and the children of Israel went down with him from the mount, and he before them.

28 And he said unto them, Follow after me: for the LORD hath delivered your enemies the Moabites into your hand. And they went down after him, and took the fords of Jordan toward Moab, and suffered not a man to pass over.

29 And they slew of Moab at that time about ten thousand men, all lusty, and all men of valour; and there escaped not a man.

30 So Moab was subdued that day under the hand of Israel. And the land had rest fourscore years.

31 And after him was Shamgar the son of Anath, which slew of the Philistines six hundred men with an ox goad: and he also delivered Israel.

CHAPTER 4

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1 And the children of Israel again did evil in the sight of the LORD, when Ehud was dead.

2 And the LORD sold them into the hand of Jabin king of Canaan, that reigned in Hazor; the captain of whose host was Sisera, which dwelt in Harosheth of the Gentiles.

3 And the children of Israel cried unto the LORD: for he had nine hundred chariots of iron; and twenty years he mightily oppressed the children of Israel.

4 And Deborah, a prophetess, the wife of Lapidoth, she judged Israel at that time.

5 And she dwelt under the palm tree of Deborah between Ramah and Bethel in mount Ephraim: and the children of Israel came up to her for judgment.

6 And she sent and called Barak the son of Abinoam out of Kedeshnaphtali, and said unto him, Hath not the LORD God of Israel commanded, saying, Go and draw toward mount Tabor, and take with thee ten thousand men of the children of Naphtali and of the children of Zebulun?

7 And I will draw unto thee to the river Kishon Sisera, the captain of Jabin's army, with his chariots and his multitude; and I will deliver him into thine hand.

8 And Barak said unto her, If thou wilt go with me, then I will go: but if thou wilt not go with me, then I will not go.

9 And she said, I will surely go with thee: notwithstanding the journey that thou takest shall not be for thine honour; for the LORD shall sell Sisera into the hand of a woman. And Deborah arose, and went with Barak to Kedesh.

10 And Barak called Zebulun and Naphtali to Kedesh; and he went up with ten thousand men at his feet: and Deborah went up with him.

11 Now Heber the Kenite, which was of the children of Hobab the father in law of Moses, had severed himself from the Kenites, and pitched his tent unto the plain of Zaanaim, which is by Kedesh.

12 And they shewed Sisera that Barak the son of Abinoam was gone up to mount Tabor.

13 And Sisera gathered together all his chariots, even nine hundred chariots of iron, and all the people that were with him, from Harosheth of the Gentiles unto the river of Kishon.

14 And Deborah said unto Barak, Up; for this is the day in which the LORD hath delivered Sisera into thine hand: is not the LORD gone out before thee? So Barak went down from mount Tabor, and ten thousand men after him.

15 And the LORD discomfited Sisera, and all his chariots, and all his host, with the edge of the sword before Barak; so that Sisera lighted down off his chariot, and fled away on his feet.

16 But Barak pursued after the chariots, and after the host, unto Harosheth of the Gentiles: and all the host of Sisera fell upon the edge of the sword; and there was not a man left.

17 Howbeit Sisera fled away on his feet to the tent of Jael the wife of Heber the Kenite: for there was peace between Jabin the king of Hazor and the house of Heber the Kenite.

18 And Jael went out to meet Sisera, and said unto him, Turn in, my lord, turn in to me; fear not. And when he had turned in unto her into the tent, she covered him with a mantle.

19 And he said unto her, Give me, I pray thee, a little water to drink; for I am thirsty. And she opened a bottle of milk, and gave him drink, and covered him.

20 Again he said unto her, Stand in the door of the tent, and it shall be, when any man doth come and enquire of thee, and say, Is there any man here? that thou shalt say, No.

21 Then Jael Heber's wife took a nail of the tent, and took an hammer in her hand, and went softly unto him, and smote the nail into his temples, and fastened it into the ground: for he was fast asleep and weary. So he died.

22 And, behold, as Barak pursued Sisera, Jael came out to meet him, and said unto him, Come, and I will shew thee the man whom thou seekest. And when he came into her tent, behold, Sisera lay dead, and the nail was in his temples.

23 So God subdued on that day Jabin the king of Canaan before the children of Israel.

24 And the hand of the children of Israel prospered, and prevailed against Jabin the king of Canaan, until they had destroyed Jabin king of Canaan.

CHAPTER 5

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1 Then sang Deborah and Barak the son of Abinoam on that day, saying,

2 Praise ye the LORD for the avenging of Israel, when the people willingly offered themselves.

3 Hear, O ye kings; give ear, O ye princes; I, even I, will sing unto the LORD; I will sing praise to the LORD God of Israel.

4 LORD, when thou wentest out of Seir, when thou marchedst out of the field of Edom, the earth trembled, and the heavens dropped, the clouds also dropped water.

5 The mountains melted from before the LORD, even that Sinai from before the LORD God of Israel.

6 In the days of Shamgar the son of Anath, in the days of Jael, the highways were unoccupied, and the travellers walked through byways.

7 The inhabitants of the villages ceased, they ceased in Israel, until that I Deborah arose, that I arose a mother in Israel.

8 They chose new gods; then was war in the gates: was there a shield or spear seen among forty thousand in Israel?

9 My heart is toward the governors of Israel, that offered themselves willingly among the people. Bless ye the LORD.

10 Speak, ye that ride on white asses, ye that sit in judgment, and walk by the way.

11 They that are delivered from the noise of archers in the places of drawing water, there shall they rehearse the righteous acts of the LORD, even the righteous acts toward the inhabitants of his villages in Israel: then shall the people of the LORD go down to the gates.

12 Awake, awake, Deborah: awake, awake, utter a song: arise, Barak, and lead thy captivity captive, thou son of Abinoam.

13 Then he made him that remaineth have dominion over the nobles among the people: the LORD made me have dominion over the mighty.

14 Out of Ephraim was there a root of them against Amalek; after thee, Benjamin, among thy people; out of Machir came down governors, and out of Zebulun they that handle the pen of the writer.

15 And the princes of Issachar were with Deborah; even Issachar, and also Barak: he was sent on foot into the valley. For the divisions of Reuben there were great thoughts of heart.

16 Why abodest thou among the sheepfolds, to hear the bleatings of the flocks? For the divisions of Reuben there were great searchings of heart.

17 Gilead abode beyond Jordan: and why did Dan remain in ships? Asher continued on the sea shore, and abode in his breaches.

18 Zebulun and Naphtali were a people that jeoparded their lives unto the death in the high places of the field.

19 The kings came and fought, then fought the kings of Canaan in Taanach by the waters of Megiddo; they took no gain of money.

20 They fought from heaven; the stars in their courses fought against Sisera.

21 The river of Kishon swept them away, that ancient river, the river Kishon. O my soul, thou hast trodden down strength.

22 Then were the horsehoofs broken by the means of the pransings, the pransings of their mighty ones.

23 Curse ye Meroz, said the angel of the LORD, curse ye bitterly the inhabitants thereof; because they came not to the help of the LORD, to the help of the LORD against the mighty.

24 Blessed above women shall Jael the wife of Heber the Kenite be, blessed shall she be above women in the tent.

25 He asked water, and she gave him milk; she brought forth butter in a lordly dish.

26 She put her hand to the nail, and her right hand to the workmen's hammer; and with the hammer she smote Sisera, she smote off his head, when she had pierced and stricken through his temples.

27 At her feet he bowed, he fell, he lay down: at her feet he bowed, he fell: where he bowed, there he fell down dead.

28 The mother of Sisera looked out at a window, and cried through the lattice, Why is his chariot so long in coming? why tarry the wheels of his chariots?

29 Her wise ladies answered her, yea, she returned answer to herself,

30 Have they not sped? have they not divided the prey; to every man a damsel or two; to Sisera a prey of divers colours, a prey of divers colours of needlework, of divers colours of needlework on both sides, meet for the necks of them that take the spoil?

31 So let all thine enemies perish, O LORD: but let them that love him be as the sun when he goeth forth in his might. And the land had rest forty years.

CHAPTER 6

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1 And the children of Israel did evil in the sight of the LORD: and the LORD delivered them into the hand of Midian seven years.

2 And the hand of Midian prevailed against Israel: and because of the Midianites the children of Israel made them the dens which are in the mountains, and caves, and strong holds.

3 And so it was, when Israel had sown, that the Midianites came up, and the Amalekites, and the children of the east, even they came up against them;

4 And they encamped against them, and destroyed the increase of the earth, till thou come unto Gaza, and left no sustenance for Israel, neither sheep, nor ox, nor ass.

5 For they came up with their cattle and their tents, and they came as grasshoppers for multitude; for both they and their camels were without number: and they entered into the land to destroy it.

6 And Israel was greatly impoverished because of the Midianites; and the children of Israel cried unto the LORD.

7 And it came to pass, when the children of Israel cried unto the LORD because of the Midianites,

8 That the LORD sent a prophet unto the children of Israel, which said unto them, Thus saith the LORD God of Israel, I brought you up from Egypt, and brought you forth out of the house of bondage;

9 And I delivered you out of the hand of the Egyptians, and out of the hand of all that oppressed you, and drave them out from before you, and gave you their land;

10 And I said unto you, I am the LORD your God; fear not the gods of the Amorites, in whose land ye dwell: but ye have not obeyed my voice.

11 And there came an angel of the LORD, and sat under an oak which was in Ophrah, that pertained unto Joash the Abiezrite: and his son Gideon threshed wheat by the winepress, to hide it from the Midianites.

12 And the angel of the LORD appeared unto him, and said unto him, The LORD is with thee, thou mighty man of valour.

13 And Gideon said unto him, Oh my Lord, if the LORD be with us, why then is all this befallen us? and where be all his miracles which our fathers told us of, saying, Did not the LORD bring us up from Egypt? but now the LORD hath forsaken us, and delivered us into the hands of the Midianites.

14 And the LORD looked upon him, and said, Go in this thy might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee?

15 And he said unto him, Oh my Lord, wherewith shall I save Israel? behold, my family is poor in Manasseh, and I am the least in my father's house.

16 And the LORD said unto him, Surely I will be with thee, and thou shalt smite the Midianites as one man.

17 And he said unto him, If now I have found grace in thy sight, then shew me a sign that thou talkest with me.

18 Depart not hence, I pray thee, until I come unto thee, and bring forth my present, and set it before thee. And he said, I will tarry until thou come again.

19 And Gideon went in, and made ready a kid, and unleavened cakes of an ephah of flour: the flesh he put in a basket, and he put the broth in a pot, and brought it out unto him under the oak, and presented it.

20 And the angel of God said unto him, Take the flesh and the unleavened cakes, and lay them upon this rock, and pour out the broth. And he did so.

21 Then the angel of the LORD put forth the end of the staff that was in his hand, and touched the flesh and the unleavened cakes; and there rose up fire out of the rock, and consumed the flesh and the unleavened cakes. Then the angel of the LORD departed out of his sight.

22 And when Gideon perceived that he was an angel of the LORD, Gideon said, Alas, O Lord GOD! for because I have seen an angel of the LORD face to face.

23 And the LORD said unto him, Peace be unto thee; fear not: thou shalt not die.

24 Then Gideon built an altar there unto the LORD, and called it Jehovahshalom: unto this day it is yet in Ophrah of the Abiezrites.

25 And it came to pass the same night, that the LORD said unto him, Take thy father's young bullock, even the second bullock of seven years old, and throw down the altar of Baal that thy father hath, and cut down the grove that is by it:

26 And build an altar unto the LORD thy God upon the top of this rock, in the ordered place, and take the second bullock, and offer a burnt sacrifice with the wood of the grove which thou shalt cut down.

27 Then Gideon took ten men of his servants, and did as the LORD had said unto him: and so it was, because he feared his father's household, and the men of the city, that he could not do it by day, that he did it by night.

28 And when the men of the city arose early in the morning, behold, the altar of Baal was cast down, and the grove was cut down that was by it, and the second bullock was offered upon the altar that was built.

29 And they said one to another, Who hath done this thing? And when they enquired and asked, they said, Gideon the son of Joash hath done this thing.

30 Then the men of the city said unto Joash, Bring out thy son, that he may die: because he hath cast down the altar of Baal, and because he hath cut down the grove that was by it.

31 And Joash said unto all that stood against him, Will ye plead for Baal? will ye save him? he that will plead for him, let him be put to death whilst it is yet morning: if he be a god, let him plead for himself, because one hath cast down his altar.

32 Therefore on that day he called him Jerubbaal, saying, Let Baal plead against him, because he hath thrown down his altar.

33 Then all the Midianites and the Amalekites and the children of the east were gathered together, and went over, and pitched in the valley of Jezreel.

34 But the Spirit of the LORD came upon Gideon, and he blew a trumpet; and Abiezer was gathered after him.

35 And he sent messengers throughout all Manasseh; who also was gathered after him: and he sent messengers unto Asher, and unto Zebulun, and unto Naphtali; and they came up to meet them.

36 And Gideon said unto God, If thou wilt save Israel by mine hand, as thou hast said,

37 Behold, I will put a fleece of wool in the floor; and if the dew be on the fleece only, and it be dry upon all the earth beside, then shall I know that thou wilt save Israel by mine hand, as thou hast said.

38 And it was so: for he rose up early on the morrow, and thrust the fleece together, and wringed the dew out of the fleece, a bowl full of water.

39 And Gideon said unto God, Let not thine anger be hot against me, and I will speak but this once: let me prove, I pray thee, but this once with the fleece; let it now be dry only upon the fleece, and upon all the ground let there be dew.

40 And God did so that night: for it was dry upon the fleece only, and there was dew on all the ground.

CHAPTER 7

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1 Then Jerubbaal, who is Gideon, and all the people that were with him, rose up early, and pitched beside the well of Harod: so that the host of the Midianites were on the north side of them, by the hill of Moreh, in the valley.

2 And the LORD said unto Gideon, The people that are with thee are too many for me to give the Midianites into their hands, lest Israel vaunt themselves against me, saying, Mine own hand hath saved me.

3 Now therefore go to, proclaim in the ears of the people, saying, Whosoever is fearful and afraid, let him return and depart early from mount Gilead. And there returned of the people twenty and two thousand; and there remained ten thousand.

4 And the LORD said unto Gideon, The people are yet too many; bring them down unto the water, and I will try them for thee there: and it shall be, that of whom I say unto thee, This shall go with thee, the same shall go with thee; and of whomsoever I say unto thee, This shall not go with thee, the same shall not go.

5 So he brought down the people unto the water: and the LORD said unto Gideon, Every one that lappeth of the water with his tongue, as a dog lappeth, him shalt thou set by himself; likewise every one that boweth down upon his knees to drink.

6 And the number of them that lapped, putting their hand to their mouth, were three hundred men: but all the rest of the people bowed down upon their knees to drink water.

7 And the LORD said unto Gideon, By the three hundred men that lapped will I save you, and deliver the Midianites into thine hand: and let all the other people go every man unto his place.

8 So the people took victuals in their hand, and their trumpets: and he sent all the rest of Israel every man unto his tent, and retained those three hundred men: and the host of Midian was beneath him in the valley.

9 And it came to pass the same night, that the LORD said unto him, Arise, get thee down unto the host; for I have delivered it into thine hand.

10 But if thou fear to go down, go thou with Phurah thy servant down to the host:

11 And thou shalt hear what they say; and afterward shall thine hands be strengthened to go down unto the host. Then went he down with Phurah his servant unto the outside of the armed men that were in the host.

12 And the Midianites and the Amalekites and all the children of the east lay along in the valley like grasshoppers for multitude; and their camels were without number, as the sand by the sea side for multitude.

13 And when Gideon was come, behold, there was a man that told a dream unto his fellow, and said, Behold, I dreamed a dream, and, lo, a cake of barley bread tumbled into the host of Midian, and came unto a tent, and smote it that it fell, and overturned it, that the tent lay along.

14 And his fellow answered and said, This is nothing else save the sword of Gideon the son of Joash, a man of Israel: for into his hand hath God delivered Midian, and all the host.

15 And it was so, when Gideon heard the telling of the dream, and the interpretation thereof, that he worshipped, and returned into the host of Israel, and said, Arise; for the LORD hath delivered into your hand the host of Midian.

16 And he divided the three hundred men into three companies, and he put a trumpet in every man's hand, with empty pitchers, and lamps within the pitchers.

17 And he said unto them, Look on me, and do likewise: and, behold, when I come to the outside of the camp, it shall be that, as I do, so shall ye do.

18 When I blow with a trumpet, I and all that are with me, then blow ye the trumpets also on every side of all the camp, and say, The sword of the LORD, and of Gideon.

19 So Gideon, and the hundred men that were with him, came unto the outside of the camp in the beginning of the middle watch; and they had but newly set the watch: and they blew the trumpets, and brake the pitchers that were in their hands.

20 And the three companies blew the trumpets, and brake the pitchers, and held the lamps in their left hands, and the trumpets in their right hands to blow withal: and they cried, The sword of the LORD, and of Gideon.

21 And they stood every man in his place round about the camp: and all the host ran, and cried, and fled.

22 And the three hundred blew the trumpets, and the LORD set every man's sword against his fellow, even throughout all the host: and the host fled to Bethshittah in Zererath, and to the border of Abelmeholah, unto Tabbath.

23 And the men of Israel gathered themselves together out of Naphtali, and out of Asher, and out of all Manasseh, and pursued after the Midianites.

24 And Gideon sent messengers throughout all mount Ephraim, saying, Come down against the Midianites, and take before them the waters unto Bethbarah and Jordan. Then all the men of Ephraim gathered themselves together, and took the waters unto Bethbarah and Jordan.

25 And they took two princes of the Midianites, Oreb and Zeeb; and they slew Oreb upon the rock Oreb, and Zeeb they slew at the winepress of Zeeb, and pursued Midian, and brought the heads of Oreb and Zeeb to Gideon on the other side Jordan.

CHAPTER 8

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1 And the men of Ephraim said unto him, Why hast thou served us thus, that thou calledst us not, when thou wentest to fight with the Midianites? And they did chide with him sharply.

2 And he said unto them, What have I done now in comparison of you? Is not the gleaning of the grapes of Ephraim better than the vintage of Abiezer?

3 God hath delivered into your hands the princes of Midian, Oreb and Zeeb: and what was I able to do in comparison of you? Then their anger was abated toward him, when he had said that.

4 And Gideon came to Jordan, and passed over, he, and the three hundred men that were with him, faint, yet pursuing them.

5 And he said unto the men of Succoth, Give, I pray you, loaves of bread unto the people that follow me; for they be faint, and I am pursuing after Zebah and Zalmunna, kings of Midian.

6 And the princes of Succoth said, Are the hands of Zebah and Zalmunna now in thine hand, that we should give bread unto thine army?

7 And Gideon said, Therefore when the LORD hath delivered Zebah and Zalmunna into mine hand, then I will tear your flesh with the thorns of the wilderness and with briers.

8 And he went up thence to Penuel, and spake unto them likewise: and the men of Penuel answered him as the men of Succoth had answered him.

9 And he spake also unto the men of Penuel, saying, When I come again in peace, I will break down this tower.

10 Now Zebah and Zalmunna were in Karkor, and their hosts with them, about fifteen thousand men, all that were left of all the hosts of the children of the east: for there fell an hundred and twenty thousand men that drew sword.

11 And Gideon went up by the way of them that dwelt in tents on the east of Nobah and Jogbehah, and smote the host: for the host was secure.

12 And when Zebah and Zalmunna fled, he pursued after them, and took the two kings of Midian, Zebah and Zalmunna, and discomfited all the host.

13 And Gideon the son of Joash returned from battle before the sun was up,

14 And caught a young man of the men of Succoth, and enquired of him: and he described unto him the princes of Succoth, and the elders thereof, even threescore and seventeen men.

15 And he came unto the men of Succoth, and said, Behold Zebah and Zalmunna, with whom ye did upbraid me, saying, Are the hands of Zebah and Zalmunna now in thine hand, that we should give bread unto thy men that are weary?

16 And he took the elders of the city, and thorns of the wilderness and briers, and with them he taught the men of Succoth.

17 And he beat down the tower of Penuel, and slew the men of the city.

18 Then said he unto Zebah and Zalmunna, What manner of men were they whom ye slew at Tabor? And they answered, As thou art, so were they; each one resembled the children of a king.

19 And he said, They were my brethren, even the sons of my mother: as the LORD liveth, if ye had saved them alive, I would not slay you.

20 And he said unto Jether his firstborn, Up, and slay them. But the youth drew not his sword: for he feared, because he was yet a youth.

21 Then Zebah and Zalmunna said, Rise thou, and fall upon us: for as the man is, so is his strength. And Gideon arose, and slew Zebah and Zalmunna, and took away the ornaments that were on their camels' necks.

22 Then the men of Israel said unto Gideon, Rule thou over us, both thou, and thy son, and thy son's son also: for thou hast delivered us from the hand of Midian.

23 And Gideon said unto them, I will not rule over you, neither shall my son rule over you: the LORD shall rule over you.

24 And Gideon said unto them, I would desire a request of you, that ye would give me every man the earrings of his prey. (For they had golden earrings, because they were Ishmaelites.)

25 And they answered, We will willingly give them. And they spread a garment, and did cast therein every man the earrings of his prey.

26 And the weight of the golden earrings that he requested was a thousand and seven hundred shekels of gold; beside ornaments, and collars, and purple raiment that was on the kings of Midian, and beside the chains that were about their camels' necks.

27 And Gideon made an ephod thereof, and put it in his city, even in Ophrah: and all Israel went thither a whoring after it: which thing became a snare unto Gideon, and to his house.

28 Thus was Midian subdued before the children of Israel, so that they lifted up their heads no more. And the country was in quietness forty years in the days of Gideon.

29 And Jerubbaal the son of Joash went and dwelt in his own house.

30 And Gideon had threescore and ten sons of his body begotten: for he had many wives.

31 And his concubine that was in Shechem, she also bare him a son, whose name he called Abimelech.

32 And Gideon the son of Joash died in a good old age, and was buried in the sepulchre of Joash his father, in Ophrah of the Abiezrites.

33 And it came to pass, as soon as Gideon was dead, that the children of Israel turned again, and went a whoring after Baalim, and made Baalberith their god.

34 And the children of Israel remembered not the LORD their God, who had delivered them out of the hands of all their enemies on every side:

35 Neither shewed they kindness to the house of Jerubbaal, namely, Gideon, according to all the goodness which he had shewed unto Israel.

CHAPTER 9

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1 And Abimelech the son of Jerubbaal went to Shechem unto his mother's brethren, and communed with them, and with all the family of the house of his mother's father, saying,

2 Speak, I pray you, in the ears of all the men of Shechem, Whether is better for you, either that all the sons of Jerubbaal, which are threescore and ten persons, reign over you, or that one reign over you? remember also that I am your bone and your flesh.

3 And his mother's brethren spake of him in the ears of all the men of Shechem all these words: and their hearts inclined to follow Abimelech; for they said, He is our brother.

4 And they gave him threescore and ten pieces of silver out of the house of Baalberith, wherewith Abimelech hired vain and light persons, which followed him.

5 And he went unto his father's house at Ophrah, and slew his brethren the sons of Jerubbaal, being threescore and ten persons, upon one stone: notwithstanding yet Jotham the youngest son of Jerubbaal was left; for he hid himself.

6 And all the men of Shechem gathered together, and all the house of Millo, and went, and made Abimelech king, by the plain of the pillar that was in Shechem.

7 And when they told it to Jotham, he went and stood in the top of mount Gerizim, and lifted up his voice, and cried, and said unto them, Hearken unto me, ye men of Shechem, that God may hearken unto you.

8 The trees went forth on a time to anoint a king over them; and they said unto the olive tree, Reign thou over us.

9 But the olive tree said unto them, Should I leave my fatness, wherewith by me they honour God and man, and go to be promoted over the trees?

10 And the trees said to the fig tree, Come thou, and reign over us.

11 But the fig tree said unto them, Should I forsake my sweetness, and my good fruit, and go to be promoted over the trees?

12 Then said the trees unto the vine, Come thou, and reign over us.

13 And the vine said unto them, Should I leave my wine, which cheereth God and man, and go to be promoted over the trees?

14 Then said all the trees unto the bramble, Come thou, and reign over us.

15 And the bramble said unto the trees, If in truth ye anoint me king over you, then come and put your trust in my shadow: and if not, let fire come out of the bramble, and devour the cedars of Lebanon.

16 Now therefore, if ye have done truly and sincerely, in that ye have made Abimelech king, and if ye have dealt well with Jerubbaal and his house, and have done unto him according to the deserving of his hands;

17 (For my father fought for you, and adventured his life far, and delivered you out of the hand of Midian:

18 And ye are risen up against my father's house this day, and have slain his sons, threescore and ten persons, upon one stone, and have made Abimelech, the son of his maidservant, king over the men of Shechem, because he is your brother;)

19 If ye then have dealt truly and sincerely with Jerubbaal and with his house this day, then rejoice ye in Abimelech, and let him also rejoice in you:

20 But if not, let fire come out from Abimelech, and devour the men of Shechem, and the house of Millo; and let fire come out from the men of Shechem, and from the house of Millo, and devour Abimelech.

21 And Jotham ran away, and fled, and went to Beer, and dwelt there, for fear of Abimelech his brother.

22 When Abimelech had reigned three years over Israel,

23 Then God sent an evil spirit between Abimelech and the men of Shechem; and the men of Shechem dealt treacherously with Abimelech:

24 That the cruelty done to the threescore and ten sons of Jerubbaal might come, and their blood be laid upon Abimelech their brother, which slew them; and upon the men of Shechem, which aided him in the killing of his brethren.

25 And the men of Shechem set liers in wait for him in the top of the mountains, and they robbed all that came along that way by them: and it was told Abimelech.

26 And Gaal the son of Ebed came with his brethren, and went over to Shechem: and the men of Shechem put their confidence in him.

27 And they went out into the fields, and gathered their vineyards, and trode the grapes, and made merry, and went into the house of their god, and did eat and drink, and cursed Abimelech.

28 And Gaal the son of Ebed said, Who is Abimelech, and who is Shechem, that we should serve him? is not he the son of Jerubbaal? and Zebul his officer? serve the men of Hamor the father of Shechem: for why should we serve him?

29 And would to God this people were under my hand! then would I remove Abimelech. And he said to Abimelech, Increase thine army, and come out.

30 And when Zebul the ruler of the city heard the words of Gaal the son of Ebed, his anger was kindled.

31 And he sent messengers unto Abimelech privily, saying, Behold, Gaal the son of Ebed and his brethren be come to Shechem; and, behold, they fortify the city against thee.

32 Now therefore up by night, thou and the people that is with thee, and lie in wait in the field:

33 And it shall be, that in the morning, as soon as the sun is up, thou shalt rise early, and set upon the city: and, behold, when he and the people that is with him come out against thee, then mayest thou do to them as thou shalt find occasion.

34 And Abimelech rose up, and all the people that were with him, by night, and they laid wait against Shechem in four companies.

35 And Gaal the son of Ebed went out, and stood in the entering of the gate of the city: and Abimelech rose up, and the people that were with him, from lying in wait.

36 And when Gaal saw the people, he said to Zebul, Behold, there come people down from the top of the mountains. And Zebul said unto him, Thou seest the shadow of the mountains as if they were men.

37 And Gaal spake again and said, See there come people down by the middle of the land, and another company come along by the plain of Meonenim.

38 Then said Zebul unto him, Where is now thy mouth, wherewith thou saidst, Who is Abimelech, that we should serve him? is not this the people that thou hast despised? go out, I pray now, and fight with them.

39 And Gaal went out before the men of Shechem, and fought with Abimelech.

40 And Abimelech chased him, and he fled before him, and many were overthrown and wounded, even unto the entering of the gate.

41 And Abimelech dwelt at Arumah: and Zebul thrust out Gaal and his brethren, that they should not dwell in Shechem.

42 And it came to pass on the morrow, that the people went out into the field; and they told Abimelech.

43 And he took the people, and divided them into three companies, and laid wait in the field, and looked, and, behold, the people were come forth out of the city; and he rose up against them, and smote them.

44 And Abimelech, and the company that was with him, rushed forward, and stood in the entering of the gate of the city: and the two other companies ran upon all the people that were in the fields, and slew them.

45 And Abimelech fought against the city all that day; and he took the city, and slew the people that was therein, and beat down the city, and sowed it with salt.

46 And when all the men of the tower of Shechem heard that, they entered into an hold of the house of the god Berith.

47 And it was told Abimelech, that all the men of the tower of Shechem were gathered together.

48 And Abimelech gat him up to mount Zalmon, he and all the people that were with him; and Abimelech took an axe in his hand, and cut down a bough from the trees, and took it, and laid it on his shoulder, and said unto the people that were with him, What ye have seen me do, make haste, and do as I have done.

49 And all the people likewise cut down every man his bough, and followed Abimelech, and put them to the hold, and set the hold on fire upon them; so that all the men of the tower of Shechem died also, about a thousand men and women.

50 Then went Abimelech to Thebez, and encamped against Thebez, and took it.

51 But there was a strong tower within the city, and thither fled all the men and women, and all they of the city, and shut it to them, and gat them up to the top of the tower.

52 And Abimelech came unto the tower, and fought against it, and went hard unto the door of the tower to burn it with fire.

53 And a certain woman cast a piece of a millstone upon Abimelech's head, and all to brake his skull.

54 Then he called hastily unto the young man his armourbearer, and said unto him, Draw thy sword, and slay me, that men say not of me, A woman slew him. And his young man thrust him through, and he died.

55 And when the men of Israel saw that Abimelech was dead, they departed every man unto his place.

56 Thus God rendered the wickedness of Abimelech, which he did unto his father, in slaying his seventy brethren:

57 And all the evil of the men of Shechem did God render upon their heads: and upon them came the curse of Jotham the son of Jerubbaal.

CHAPTER 10

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1 And after Abimelech there arose to defend Israel Tola the son of Puah, the son of Dodo, a man of Issachar; and he dwelt in Shamir in mount Ephraim.

2 And he judged Israel twenty and three years, and died, and was buried in Shamir.

3 And after him arose Jair, a Gileadite, and judged Israel twenty and two years.

4 And he had thirty sons that rode on thirty ass colts, and they had thirty cities, which are called Havothjair unto this day, which are in the land of Gilead.

5 And Jair died, and was buried in Camon.

6 And the children of Israel did evil again in the sight of the LORD, and served Baalim, and Ashtaroth, and the gods of Syria, and the gods of Zidon, and the gods of Moab, and the gods of the children of Ammon, and the gods of the Philistines, and forsook the LORD, and served not him.

7 And the anger of the LORD was hot against Israel, and he sold them into the hands of the Philistines, and into the hands of the children of Ammon.

8 And that year they vexed and oppressed the children of Israel: eighteen years, all the children of Israel that were on the other side Jordan in the land of the Amorites, which is in Gilead.

9 Moreover the children of Ammon passed over Jordan to fight also against Judah, and against Benjamin, and against the house of Ephraim; so that Israel was sore distressed.

10 And the children of Israel cried unto the LORD, saying, We have sinned against thee, both because we have forsaken our God, and also served Baalim.

11 And the LORD said unto the children of Israel, Did not I deliver you from the Egyptians, and from the Amorites, from the children of Ammon, and from the Philistines?

12 The Zidonians also, and the Amalekites, and the Maonites, did oppress you; and ye cried to me, and I delivered you out of their hand.

13 Yet ye have forsaken me, and served other gods: wherefore I will deliver you no more.

14 Go and cry unto the gods which ye have chosen; let them deliver you in the time of your tribulation.

15 And the children of Israel said unto the LORD, We have sinned: do thou unto us whatsoever seemeth good unto thee; deliver us only, we pray thee, this day.

16 And they put away the strange gods from among them, and served the LORD: and his soul was grieved for the misery of Israel.

17 Then the children of Ammon were gathered together, and encamped in Gilead. And the children of Israel assembled themselves together, and encamped in Mizpeh.

18 And the people and princes of Gilead said one to another, What man is he that will begin to fight against the children of Ammon? he shall be head over all the inhabitants of Gilead.

CHAPTER 11

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1 Now Jephthah the Gileadite was a mighty man of valour, and he was the son of an harlot: and Gilead begat Jephthah.

2 And Gilead's wife bare him sons; and his wife's sons grew up, and they thrust out Jephthah, and said unto him, Thou shalt not inherit in our father's house; for thou art the son of a strange woman.

3 Then Jephthah fled from his brethren, and dwelt in the land of Tob: and there were gathered vain men to Jephthah, and went out with him.

4 And it came to pass in process of time, that the children of Ammon made war against Israel.

5 And it was so, that when the children of Ammon made war against Israel, the elders of Gilead went to fetch Jephthah out of the land of Tob:

6 And they said unto Jephthah, Come, and be our captain, that we may fight with the children of Ammon.

7 And Jephthah said unto the elders of Gilead, Did not ye hate me, and expel me out of my father's house? and why are ye come unto me now when ye are in distress?

8 And the elders of Gilead said unto Jephthah, Therefore we turn again to thee now, that thou mayest go with us, and fight against the children of Ammon, and be our head over all the inhabitants of Gilead.

9 And Jephthah said unto the elders of Gilead, If ye bring me home again to fight against the children of Ammon, and the LORD deliver them before me, shall I be your head?

10 And the elders of Gilead said unto Jephthah, The LORD be witness between us, if we do not so according to thy words.

11 Then Jephthah went with the elders of Gilead, and the people made him head and captain over them: and Jephthah uttered all his words before the LORD in Mizpeh.

12 And Jephthah sent messengers unto the king of the children of Ammon, saying, What hast thou to do with me, that thou art come against me to fight in my land?

13 And the king of the children of Ammon answered unto the messengers of Jephthah, Because Israel took away my land, when they came up out of Egypt, from Arnon even unto Jabbok, and unto Jordan: now therefore restore those lands again peaceably.

14 And Jephthah sent messengers again unto the king of the children of Ammon:

15 And said unto him, Thus saith Jephthah, Israel took not away the land of Moab, nor the land of the children of Ammon:

16 But when Israel came up from Egypt, and walked through the wilderness unto the Red sea, and came to Kadesh;

17 Then Israel sent messengers unto the king of Edom, saying, Let me, I pray thee, pass through thy land: but the king of Edom would not hearken thereto. And in like manner they sent unto the king of Moab: but he would not consent: and Israel abode in Kadesh.

18 Then they went along through the wilderness, and compassed the land of Edom, and the land of Moab, and came by the east side of the land of Moab, and pitched on the other side of Arnon, but came not within the border of Moab: for Arnon was the border of Moab.

19 And Israel sent messengers unto Sihon king of the Amorites, the king of Heshbon; and Israel said unto him, Let us pass, we pray thee, through thy land into my place.

20 But Sihon trusted not Israel to pass through his coast: but Sihon gathered all his people together, and pitched in Jahaz, and fought against Israel.

21 And the LORD God of Israel delivered Sihon and all his people into the hand of Israel, and they smote them: so Israel possessed all the land of the Amorites, the inhabitants of that country.

22 And they possessed all the coasts of the Amorites, from Arnon even unto Jabbok, and from the wilderness even unto Jordan.

23 So now the LORD God of Israel hath dispossessed the Amorites from before his people Israel, and shouldest thou possess it?

24 Wilt not thou possess that which Chemosh thy god giveth thee to possess? So whomsoever the LORD our God shall drive out from before us, them will we possess.

25 And now art thou any thing better than Balak the son of Zippor, king of Moab? did he ever strive against Israel, or did he ever fight against them,

26 While Israel dwelt in Heshbon and her towns, and in Aroer and her towns, and in all the cities that be along by the coasts of Arnon, three hundred years? why therefore did ye not recover them within that time?

27 Wherefore I have not sinned against thee, but thou doest me wrong to war against me: the LORD the Judge be judge this day between the children of Israel and the children of Ammon.

28 Howbeit the king of the children of Ammon hearkened not unto the words of Jephthah which he sent him.

29 Then the Spirit of the LORD came upon Jephthah, and he passed over Gilead, and Manasseh, and passed over Mizpeh of Gilead, and from Mizpeh of Gilead he passed over unto the children of Ammon.

30 And Jephthah vowed a vow unto the LORD, and said, If thou shalt without fail deliver the children of Ammon into mine hands,

31 Then it shall be, that whatsoever cometh forth of the doors of my house to meet me, when I return in peace from the children of Ammon, shall surely be the LORD'S, and I will offer it up for a burnt offering.

32 So Jephthah passed over unto the children of Ammon to fight against them; and the LORD delivered them into his hands.

33 And he smote them from Aroer, even till thou come to Minnith, even twenty cities, and unto the plain of the vineyards, with a very great slaughter. Thus the children of Ammon were subdued before the children of Israel.

34 And Jephthah came to Mizpeh unto his house, and, behold, his daughter came out to meet him with timbrels and with dances: and she was his only child; beside her he had neither son nor daughter.

35 And it came to pass, when he saw her, that he rent his clothes, and said, Alas, my daughter! thou hast brought me very low, and thou art one of them that trouble me: for I have opened my mouth unto the LORD, and I cannot go back.

36 And she said unto him, My father, if thou hast opened thy mouth unto the LORD, do to me according to that which hath proceeded out of thy mouth; forasmuch as the LORD hath taken vengeance for thee of thine enemies, even of the children of Ammon.

37 And she said unto her father, Let this thing be done for me: let me alone two months, that I may go up and down upon the mountains, and bewail my virginity, I and my fellows.

38 And he said, Go. And he sent her away for two months: and she went with her companions, and bewailed her virginity upon the mountains.

39 And it came to pass at the end of two months, that she returned unto her father, who did with her according to his vow which he had vowed: and she knew no man. And it was a custom in Israel,

40 That the daughters of Israel went yearly to lament the daughter of Jephthah the Gileadite four days in a year.

CHAPTER 12

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1 And the men of Ephraim gathered themselves together, and went northward, and said unto Jephthah, Wherefore passedst thou over to fight against the children of Ammon, and didst not call us to go with thee? we will burn thine house upon thee with fire.

2 And Jephthah said unto them, I and my people were at great strife with the children of Ammon; and when I called you, ye delivered me not out of their hands.

3 And when I saw that ye delivered me not, I put my life in my hands, and passed over against the children of Ammon, and the LORD delivered them into my hand: wherefore then are ye come up unto me this day, to fight against me?

4 Then Jephthah gathered together all the men of Gilead, and fought with Ephraim: and the men of Gilead smote Ephraim, because they said, Ye Gileadites are fugitives of Ephraim among the Ephraimites, and among the Manassites.

5 And the Gileadites took the passages of Jordan before the Ephraimites: and it was so, that when those Ephraimites which were escaped said, Let me go over; that the men of Gilead said unto him, Art thou an Ephraimite? If he said, Nay;

6 Then said they unto him, Say now Shibboleth: and he said Sibboleth: for he could not frame to pronounce it right. Then they took him, and slew him at the passages of Jordan: and there fell at that time of the Ephraimites forty and two thousand.

7 And Jephthah judged Israel six years. Then died Jephthah the Gileadite, and was buried in one of the cities of Gilead.

8 And after him Ibzan of Bethlehem judged Israel.

9 And he had thirty sons, and thirty daughters, whom he sent abroad, and took in thirty daughters from abroad for his sons. And he judged Israel seven years.

10 Then died Ibzan, and was buried at Bethlehem.

11 And after him Elon, a Zebulonite, judged Israel; and he judged Israel ten years.

12 And Elon the Zebulonite died, and was buried in Aijalon in the country of Zebulun.

13 And after him Abdon the son of Hillel, a Pirathonite, judged Israel.

14 And he had forty sons and thirty nephews, that rode on threescore and ten ass colts: and he judged Israel eight years.

15 And Abdon the son of Hillel the Pirathonite died, and was buried in Pirathon in the land of Ephraim, in the mount of the Amalekites.

CHAPTER 13

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1 And the children of Israel did evil again in the sight of the LORD; and the LORD delivered them into the hand of the Philistines forty years.

2 And there was a certain man of Zorah, of the family of the Danites, whose name was Manoah; and his wife was barren, and bare not.

3 And the angel of the LORD appeared unto the woman, and said unto her, Behold now, thou art barren, and bearest not: but thou shalt conceive, and bear a son.

4 Now therefore beware, I pray thee, and drink not wine nor strong drink, and eat not any unclean thing:

5 For, lo, thou shalt conceive, and bear a son; and no razor shall come on his head: for the child shall be a Nazarite unto God from the womb: and he shall begin to deliver Israel out of the hand of the Philistines.

6 Then the woman came and told her husband, saying, A man of God came unto me, and his countenance was like the countenance of an angel of God, very terrible: but I asked him not whence he was, neither told he me his name:

7 But he said unto me, Behold, thou shalt conceive, and bear a son; and now drink no wine nor strong drink, neither eat any unclean thing: for the child shall be a Nazarite to God from the womb to the day of his death.

8 Then Manoah intreated the LORD, and said, O my Lord, let the man of God which thou didst send come again unto us, and teach us what we shall do unto the child that shall be born.

9 And God hearkened to the voice of Manoah; and the angel of God came again unto the woman as she sat in the field: but Manoah her husband was not with her.

10 And the woman made haste, and ran, and shewed her husband, and said unto him, Behold, the man hath appeared unto me, that came unto me the other day.

11 And Manoah arose, and went after his wife, and came to the man, and said unto him, Art thou the man that spakest unto the woman? And he said, I am.

12 And Manoah said, Now let thy words come to pass. How shall we order the child, and how shall we do unto him?

13 And the angel of the LORD said unto Manoah, Of all that I said unto the woman let her beware.

14 She may not eat of any thing that cometh of the vine, neither let her drink wine or strong drink, nor eat any unclean thing: all that I commanded her let her observe.

15 And Manoah said unto the angel of the LORD, I pray thee, let us detain thee, until we shall have made ready a kid for thee.

16 And the angel of the LORD said unto Manoah, Though thou detain me, I will not eat of thy bread: and if thou wilt offer a burnt offering, thou must offer it unto the LORD. For Manoah knew not that he was an angel of the LORD.

17 And Manoah said unto the angel of the LORD, What is thy name, that when thy sayings come to pass we may do thee honour?

18 And the angel of the LORD said unto him, Why askest thou thus after my name, seeing it is secret?

19 So Manoah took a kid with a meat offering, and offered it upon a rock unto the LORD: and the angel did wondrously; and Manoah and his wife looked on.

20 For it came to pass, when the flame went up toward heaven from off the altar, that the angel of the LORD ascended in the flame of the altar. And Manoah and his wife looked on it, and fell on their faces to the ground.

21 But the angel of the LORD did no more appear to Manoah and to his wife. Then Manoah knew that he was an angel of the LORD.

22 And Manoah said unto his wife, We shall surely die, because we have seen God.

23 But his wife said unto him, If the LORD were pleased to kill us, he would not have received a burnt offering and a meat offering at our hands, neither would he have shewed us all these things, nor would as at this time have told us such things as these.

24 And the woman bare a son, and called his name Samson: and the child grew, and the LORD blessed him.

25 And the Spirit of the LORD began to move him at times in the camp of Dan between Zorah and Eshtaol.

CHAPTER 14

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1 And Samson went down to Timnath, and saw a woman in Timnath of the daughters of the Philistines.

2 And he came up, and told his father and his mother, and said, I have seen a woman in Timnath of the daughters of the Philistines: now therefore get her for me to wife.

3 Then his father and his mother said unto him, Is there never a woman among the daughters of thy brethren, or among all my people, that thou goest to take a wife of the uncircumcised Philistines? And Samson said unto his father, Get her for me; for she pleaseth me well.

4 But his father and his mother knew not that it was of the LORD, that he sought an occasion against the Philistines: for at that time the Philistines had dominion over Israel.

5 Then went Samson down, and his father and his mother, to Timnath, and came to the vineyards of Timnath: and, behold, a young lion roared against him.

6 And the Spirit of the LORD came mightily upon him, and he rent him as he would have rent a kid, and he had nothing in his hand: but he told not his father or his mother what he had done.

7 And he went down, and talked with the woman; and she pleased Samson well.

8 And after a time he returned to take her, and he turned aside to see the carcase of the lion: and, behold, there was a swarm of bees and honey in the carcase of the lion.

9 And he took thereof in his hands, and went on eating, and came to his father and mother, and he gave them, and they did eat: but he told not them that he had taken the honey out of the carcase of the lion.

10 So his father went down unto the woman: and Samson made there a feast; for so used the young men to do.

11 And it came to pass, when they saw him, that they brought thirty companions to be with him.

12 And Samson said unto them, I will now put forth a riddle unto you: if ye can certainly declare it me within the seven days of the feast, and find it out, then I will give you thirty sheets and thirty change of garments:

13 But if ye cannot declare it me, then shall ye give me thirty sheets and thirty change of garments. And they said unto him, Put forth thy riddle, that we may hear it.

14 And he said unto them, Out of the eater came forth meat, and out of the strong came forth sweetness. And they could not in three days expound the riddle.

15 And it came to pass on the seventh day, that they said unto Samson's wife, Entice thy husband, that he may declare unto us the riddle, lest we burn thee and thy father's house with fire: have ye called us to take that we have? is it not so?

16 And Samson's wife wept before him, and said, Thou dost but hate me, and lovest me not: thou hast put forth a riddle unto the children of my people, and hast not told it me. And he said unto her, Behold, I have not told it my father nor my mother, and shall I tell it thee?

17 And she wept before him the seven days, while their feast lasted: and it came to pass on the seventh day, that he told her, because she lay sore upon him: and she told the riddle to the children of her people.

18 And the men of the city said unto him on the seventh day before the sun went down, What is sweeter than honey? and what is stronger than a lion? And he said unto them, If ye had not plowed with my heifer, ye had not found out my riddle.

19 And the Spirit of the LORD came upon him, and he went down to Ashkelon, and slew thirty men of them, and took their spoil, and gave change of garments unto them which expounded the riddle. And his anger was kindled, and he went up to his father's house.

20 But Samson's wife was given to his companion, whom he had used as his friend.

CHAPTER 15

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1 But it came to pass within a while after, in the time of wheat harvest, that Samson visited his wife with a kid; and he said, I will go in to my wife into the chamber. But her father would not suffer him to go in.

2 And her father said, I verily thought that thou hadst utterly hated her; therefore I gave her to thy companion: is not her younger sister fairer than she? take her, I pray thee, instead of her.

3 And Samson said concerning them, Now shall I be more blameless than the Philistines, though I do them a displeasure.

4 And Samson went and caught three hundred foxes, and took firebrands, and turned tail to tail, and put a firebrand in the midst between two tails.

5 And when he had set the brands on fire, he let them go into the standing corn of the Philistines, and burnt up both the shocks, and also the standing corn, with the vineyards and olives.

6 Then the Philistines said, Who hath done this? And they answered, Samson, the son in law of the Timnite, because he had taken his wife, and given her to his companion. And the Philistines came up, and burnt her and her father with fire.

7 And Samson said unto them, Though ye have done this, yet will I be avenged of you, and after that I will cease.

8 And he smote them hip and thigh with a great slaughter: and he went down and dwelt in the top of the rock Etam.

9 Then the Philistines went up, and pitched in Judah, and spread themselves in Lehi.

10 And the men of Judah said, Why are ye come up against us? And they answered, To bind Samson are we come up, to do to him as he hath done to us.

11 Then three thousand men of Judah went to the top of the rock Etam, and said to Samson, Knowest thou not that the Philistines are rulers over us? what is this that thou hast done unto us? And he said unto them, As they did unto me, so have I done unto them.

12 And they said unto him, We are come down to bind thee, that we may deliver thee into the hand of the Philistines. And Samson said unto them, Swear unto me, that ye will not fall upon me yourselves.

13 And they spake unto him, saying, No; but we will bind thee fast, and deliver thee into their hand: but surely we will not kill thee. And they bound him with two new cords, and brought him up from the rock.

14 And when he came unto Lehi, the Philistines shouted against him: and the Spirit of the LORD came mightily upon him, and the cords that were upon his arms became as flax that was burnt with fire, and his bands loosed from off his hands.

15 And he found a new jawbone of an ass, and put forth his hand, and took it, and slew a thousand men therewith.

16 And Samson said, With the jawbone of an ass, heaps upon heaps, with the jaw of an ass have I slain a thousand men.

17 And it came to pass, when he had made an end of speaking, that he cast away the jawbone out of his hand, and called that place Ramathlehi.

18 And he was sore athirst, and called on the LORD, and said, Thou hast given this great deliverance into the hand of thy servant: and now shall I die for thirst, and fall into the hand of the uncircumcised?

19 But God clave an hollow place that was in the jaw, and there came water thereout; and when he had drunk, his spirit came again, and he revived: wherefore he called the name thereof Enhakkore, which is in Lehi unto this day.

20 And he judged Israel in the days of the Philistines twenty years.

CHAPTER 16

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1 Then went Samson to Gaza, and saw there an harlot, and went in unto her.

2 And it was told the Gazites, saying, Samson is come hither. And they compassed him in, and laid wait for him all night in the gate of the city, and were quiet all the night, saying, In the morning, when it is day, we shall kill him.

3 And Samson lay till midnight, and arose at midnight, and took the doors of the gate of the city, and the two posts, and went away with them, bar and all, and put them upon his shoulders, and carried them up to the top of an hill that is before Hebron.

4 And it came to pass afterward, that he loved a woman in the valley of Sorek, whose name was Delilah.

5 And the lords of the Philistines came up unto her, and said unto her, Entice him, and see wherein his great strength lieth, and by what means we may prevail against him, that we may bind him to afflict him: and we will give thee every one of us eleven hundred pieces of silver.

6 And Delilah said to Samson, Tell me, I pray thee, wherein thy great strength lieth, and wherewith thou mightest be bound to afflict thee.

7 And Samson said unto her, If they bind me with seven green withs that were never dried, then shall I be weak, and be as another man.

8 Then the lords of the Philistines brought up to her seven green withs which had not been dried, and she bound him with them.

9 Now there were men lying in wait, abiding with her in the chamber. And she said unto him, The Philistines be upon thee, Samson. And he brake the withs, as a thread of tow is broken when it toucheth the fire. So his strength was not known.

10 And Delilah said unto Samson, Behold, thou hast mocked me, and told me lies: now tell me, I pray thee, wherewith thou mightest be bound.

11 And he said unto her, If they bind me fast with new ropes that never were occupied, then shall I be weak, and be as another man.

12 Delilah therefore took new ropes, and bound him therewith, and said unto him, The Philistines be upon thee, Samson. And there were liers in wait abiding in the chamber. And he brake them from off his arms like a thread.

13 And Delilah said unto Samson, Hitherto thou hast mocked me, and told me lies: tell me wherewith thou mightest be bound. And he said unto her, If thou weavest the seven locks of my head with the web.

14 And she fastened it with the pin, and said unto him, The Philistines be upon thee, Samson. And he awaked out of his sleep, and went away with the pin of the beam, and with the web.

15 And she said unto him, How canst thou say, I love thee, when thine heart is not with me? thou hast mocked me these three times, and hast not told me wherein thy great strength lieth.

16 And it came to pass, when she pressed him daily with her words, and urged him, so that his soul was vexed unto death;

17 That he told her all his heart, and said unto her, There hath not come a razor upon mine head; for I have been a Nazarite unto God from my mother's womb: if I be shaven, then my strength will go from me, and I shall become weak, and be like any other man.

18 And when Delilah saw that he had told her all his heart, she sent and called for the lords of the Philistines, saying, Come up this once, for he hath shewed me all his heart. Then the lords of the Philistines came up unto her, and brought money in their hand.

19 And she made him sleep upon her knees; and she called for a man, and she caused him to shave off the seven locks of his head; and she began to afflict him, and his strength went from him.

20 And she said, The Philistines be upon thee, Samson. And he awoke out of his sleep, and said, I will go out as at other times before, and shake myself. And he wist not that the LORD was departed from him.

21 But the Philistines took him, and put out his eyes, and brought him down to Gaza, and bound him with fetters of brass; and he did grind in the prison house.

22 Howbeit the hair of his head began to grow again after he was shaven.

23 Then the lords of the Philistines gathered them together for to offer a great sacrifice unto Dagon their god, and to rejoice: for they said, Our god hath delivered Samson our enemy into our hand.

24 And when the people saw him, they praised their god: for they said, Our god hath delivered into our hands our enemy, and the destroyer of our country, which slew many of us.

25 And it came to pass, when their hearts were merry, that they said, Call for Samson, that he may make us sport. And they called for Samson out of the prison house; and he made them sport: and they set him between the pillars.

26 And Samson said unto the lad that held him by the hand, Suffer me that I may feel the pillars whereupon the house standeth, that I may lean upon them.

27 Now the house was full of men and women; and all the lords of the Philistines were there; and there were upon the roof about three thousand men and women, that beheld while Samson made sport.

28 And Samson called unto the LORD, and said, O Lord GOD, remember me, I pray thee, and strengthen me, I pray thee, only this once, O God, that I may be at once avenged of the Philistines for my two eyes.

29 And Samson took hold of the two middle pillars upon which the house stood, and on which it was borne up, of the one with his right hand, and of the other with his left.

30 And Samson said, Let me die with the Philistines. And he bowed himself with all his might; and the house fell upon the lords, and upon all the people that were therein. So the dead which he slew at his death were more than they which he slew in his life.

31 Then his brethren and all the house of his father came down, and took him, and brought him up, and buried him between Zorah and Eshtaol in the buryingplace of Manoah his father. And he judged Israel twenty years.

CHAPTER 17

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1 And there was a man of mount Ephraim, whose name was Micah.

2 And he said unto his mother, The eleven hundred shekels of silver that were taken from thee, about which thou cursedst, and spakest of also in mine ears, behold, the silver is with me; I took it. And his mother said, Blessed be thou of the LORD, my son.

3 And when he had restored the eleven hundred shekels of silver to his mother, his mother said, I had wholly dedicated the silver unto the LORD from my hand for my son, to make a graven image and a molten image: now therefore I will restore it unto thee.

4 Yet he restored the money unto his mother; and his mother took two hundred shekels of silver, and gave them to the founder, who made thereof a graven image and a molten image: and they were in the house of Micah.

5 And the man Micah had an house of gods, and made an ephod, and teraphim, and consecrated one of his sons, who became his priest.

6 In those days there was no king in Israel, but every man did that which was right in his own eyes.

7 And there was a young man out of Bethlehemjudah of the family of Judah, who was a Levite, and he sojourned there.

8 And the man departed out of the city from Bethlehemjudah to sojourn where he could find a place: and he came to mount Ephraim to the house of Micah, as he journeyed.

9 And Micah said unto him, Whence comest thou? And he said unto him, I am a Levite of Bethlehemjudah, and I go to sojourn where I may find a place.

10 And Micah said unto him, Dwell with me, and be unto me a father and a priest, and I will give thee ten shekels of silver by the year, and a suit of apparel, and thy victuals. So the Levite went in.

11 And the Levite was content to dwell with the man; and the young man was unto him as one of his sons.

12 And Micah consecrated the Levite; and the young man became his priest, and was in the house of Micah.

13 Then said Micah, Now know I that the LORD will do me good, seeing I have a Levite to my priest.

CHAPTER 18

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1 In those days there was no king in Israel: and in those days the tribe of the Danites sought them an inheritance to dwell in; for unto that day all their inheritance had not fallen unto them among the tribes of Israel.

2 And the children of Dan sent of their family five men from their coasts, men of valour, from Zorah, and from Eshtaol, to spy out the land, and to search it; and they said unto them, Go, search the land: who when they came to mount Ephraim, to the house of Micah, they lodged there.

3 When they were by the house of Micah, they knew the voice of the young man the Levite: and they turned in thither, and said unto him, Who brought thee hither? and what makest thou in this place? and what hast thou here?

4 And he said unto them, Thus and thus dealeth Micah with me, and hath hired me, and I am his priest.

5 And they said unto him, Ask counsel, we pray thee, of God, that we may know whether our way which we go shall be prosperous.

6 And the priest said unto them, Go in peace: before the LORD is your way wherein ye go.

7 Then the five men departed, and came to Laish, and saw the people that were therein, how they dwelt careless, after the manner of the Zidonians, quiet and secure; and there was no magistrate in the land, that might put them to shame in any thing; and they were far from the Zidonians, and had no business with any man.

8 And they came unto their brethren to Zorah and Eshtaol: and their brethren said unto them, What say ye?

9 And they said, Arise, that we may go up against them: for we have seen the land, and, behold, it is very good: and are ye still? be not slothful to go, and to enter to possess the land.

10 When ye go, ye shall come unto a people secure, and to a large land: for God hath given it into your hands; a place where there is no want of any thing that is in the earth.

11 And there went from thence of the family of the Danites, out of Zorah and out of Eshtaol, six hundred men appointed with weapons of war.

12 And they went up, and pitched in Kirjathjearim, in Judah: wherefore they called that place Mahanehdan unto this day: behold, it is behind Kirjathjearim.

13 And they passed thence unto mount Ephraim, and came unto the house of Micah.

14 Then answered the five men that went to spy out the country of Laish, and said unto their brethren, Do ye know that there is in these houses an ephod, and teraphim, and a graven image, and a molten image? now therefore consider what ye have to do.

15 And they turned thitherward, and came to the house of the young man the Levite, even unto the house of Micah, and saluted him.

16 And the six hundred men appointed with their weapons of war, which were of the children of Dan, stood by the entering of the gate.

17 And the five men that went to spy out the land went up, and came in thither, and took the graven image, and the ephod, and the teraphim, and the molten image: and the priest stood in the entering of the gate with the six hundred men that were appointed with weapons of war.

18 And these went into Micah's house, and fetched the carved image, the ephod, and the teraphim, and the molten image. Then said the priest unto them, What do ye?

19 And they said unto him, Hold thy peace, lay thine hand upon thy mouth, and go with us, and be to us a father and a priest: is it better for thee to be a priest unto the house of one man, or that thou be a priest unto a tribe and a family in Israel?

20 And the priest's heart was glad, and he took the ephod, and the teraphim, and the graven image, and went in the midst of the people.

21 So they turned and departed, and put the little ones and the cattle and the carriage before them.

22 And when they were a good way from the house of Micah, the men that were in the houses near to Micah's house were gathered together, and overtook the children of Dan.

23 And they cried unto the children of Dan. And they turned their faces, and said unto Micah, What aileth thee, that thou comest with such a company?

24 And he said, Ye have taken away my gods which I made, and the priest, and ye are gone away: and what have I more? and what is this that ye say unto me, What aileth thee?

25 And the children of Dan said unto him, Let not thy voice be heard among us, lest angry fellows run upon thee, and thou lose thy life, with the lives of thy household.

26 And the children of Dan went their way: and when Micah saw that they were too strong for him, he turned and went back unto his house.

27 And they took the things which Micah had made, and the priest which he had, and came unto Laish, unto a people that were at quiet and secure: and they smote them with the edge of the sword, and burnt the city with fire.

28 And there was no deliverer, because it was far from Zidon, and they had no business with any man; and it was in the valley that lieth by Bethrehob. And they built a city, and dwelt therein.

29 And they called the name of the city Dan, after the name of Dan their father, who was born unto Israel: howbeit the name of the city was Laish at the first.

30 And the children of Dan set up the graven image: and Jonathan, the son of Gershom, the son of Manasseh, he and his sons were priests to the tribe of Dan until the day of the captivity of the land.

31 And they set them up Micah's graven image, which he made, all the time that the house of God was in Shiloh.

CHAPTER 19

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1 And it came to pass in those days, when there was no king in Israel, that there was a certain Levite sojourning on the side of mount Ephraim, who took to him a concubine out of Bethlehemjudah.

2 And his concubine played the whore against him, and went away from him unto her father's house to Bethlehemjudah, and was there four whole months.

3 And her husband arose, and went after her, to speak friendly unto her, and to bring her again, having his servant with him, and a couple of asses: and she brought him into her father's house: and when the father of the damsel saw him, he rejoiced to meet him.

4 And his father in law, the damsel's father, retained him; and he abode with him three days: so they did eat and drink, and lodged there.

5 And it came to pass on the fourth day, when they arose early in the morning, that he rose up to depart: and the damsel's father said unto his son in law, Comfort thine heart with a morsel of bread, and afterward go your way.

6 And they sat down, and did eat and drink both of them together: for the damsel's father had said unto the man, Be content, I pray thee, and tarry all night, and let thine heart be merry.

7 And when the man rose up to depart, his father in law urged him: therefore he lodged there again.

8 And he arose early in the morning on the fifth day to depart: and the damsel's father said, Comfort thine heart, I pray thee. And they tarried until afternoon, and they did eat both of them.

9 And when the man rose up to depart, he, and his concubine, and his servant, his father in law, the damsel's father, said unto him, Behold, now the day draweth toward evening, I pray you tarry all night: behold, the day groweth to an end, lodge here, that thine heart may be merry; and to morrow get you early on your way, that thou mayest go home.

10 But the man would not tarry that night, but he rose up and departed, and came over against Jebus, which is Jerusalem; and there were with him two asses saddled, his concubine also was with him.

11 And when they were by Jebus, the day was far spent; and the servant said unto his master, Come, I pray thee, and let us turn in into this city of the Jebusites, and lodge in it.

12 And his master said unto him, We will not turn aside hither into the city of a stranger, that is not of the children of Israel; we will pass over to Gibeah.

13 And he said unto his servant, Come, and let us draw near to one of these places to lodge all night, in Gibeah, or in Ramah.

14 And they passed on and went their way; and the sun went down upon them when they were by Gibeah, which belongeth to Benjamin.

15 And they turned aside thither, to go in and to lodge in Gibeah: and when he went in, he sat him down in a street of the city: for there was no man that took them into his house to lodging.

16 And, behold, there came an old man from his work out of the field at even, which was also of mount Ephraim; and he sojourned in Gibeah: but the men of the place were Benjamites.

17 And when he had lifted up his eyes, he saw a wayfaring man in the street of the city: and the old man said, Whither goest thou? and whence comest thou?

18 And he said unto him, We are passing from Bethlehemjudah toward the side of mount Ephraim; from thence am I: and I went to Bethlehemjudah, but I am now going to the house of the LORD; and there is no man that receiveth me to house.

19 Yet there is both straw and provender for our asses; and there is bread and wine also for me, and for thy handmaid, and for the young man which is with thy servants: there is no want of any thing.

20 And the old man said, Peace be with thee; howsoever let all thy wants lie upon me; only lodge not in the street.

21 So he brought him into his house, and gave provender unto the asses: and they washed their feet, and did eat and drink.

22 Now as they were making their hearts merry, behold, the men of the city, certain sons of Belial, beset the house round about, and beat at the door, and spake to the master of the house, the old man, saying, Bring forth the man that came into thine house, that we may know him.

23 And the man, the master of the house, went out unto them, and said unto them, Nay, my brethren, nay, I pray you, do not so wickedly; seeing that this man is come into mine house, do not this folly.

24 Behold, here is my daughter a maiden, and his concubine; them I will bring out now, and humble ye them, and do with them what seemeth good unto you: but unto this man do not so vile a thing.

25 But the men would not hearken to him: so the man took his concubine, and brought her forth unto them; and they knew her, and abused her all the night until the morning: and when the day began to spring, they let her go.

26 Then came the woman in the dawning of the day, and fell down at the door of the man's house where her lord was, till it was light.

27 And her lord rose up in the morning, and opened the doors of the house, and went out to go his way: and, behold, the woman his concubine was fallen down at the door of the house, and her hands were upon the threshold.

28 And he said unto her, Up, and let us be going. But none answered. Then the man took her up upon an ass, and the man rose up, and gat him unto his place.

29 And when he was come into his house, he took a knife, and laid hold on his concubine, and divided her, together with her bones, into twelve pieces, and sent her into all the coasts of Israel.

30 And it was so, that all that saw it said, There was no such deed done nor seen from the day that the children of Israel came up out of the land of Egypt unto this day: consider of it, take advice, and speak your minds.

CHAPTER 20

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1 Then all the children of Israel went out, and the congregation was gathered together as one man, from Dan even to Beersheba, with the land of Gilead, unto the LORD in Mizpeh.

2 And the chief of all the people, even of all the tribes of Israel, presented themselves in the assembly of the people of God, four hundred thousand footmen that drew sword.

3 (Now the children of Benjamin heard that the children of Israel were gone up to Mizpeh.) Then said the children of Israel, Tell us, how was this wickedness?

4 And the Levite, the husband of the woman that was slain, answered and said, I came into Gibeah that belongeth to Benjamin, I and my concubine, to lodge.

5 And the men of Gibeah rose against me, and beset the house round about upon me by night, and thought to have slain me: and my concubine have they forced, that she is dead.

6 And I took my concubine, and cut her in pieces, and sent her throughout all the country of the inheritance of Israel: for they have committed lewdness and folly in Israel.

7 Behold, ye are all children of Israel; give here your advice and counsel.

8 And all the people arose as one man, saying, We will not any of us go to his tent, neither will we any of us turn into his house.

9 But now this shall be the thing which we will do to Gibeah; we will go up by lot against it;

10 And we will take ten men of an hundred throughout all the tribes of Israel, and an hundred of a thousand, and a thousand out of ten thousand, to fetch victual for the people, that they may do, when they come to Gibeah of Benjamin, according to all the folly that they have wrought in Israel.

11 So all the men of Israel were gathered against the city, knit together as one man.

12 And the tribes of Israel sent men through all the tribe of Benjamin, saying, What wickedness is this that is done among you?

13 Now therefore deliver us the men, the children of Belial, which are in Gibeah, that we may put them to death, and put away evil from Israel. But the children of Benjamin would not hearken to the voice of their brethren the children of Israel:

14 But the children of Benjamin gathered themselves together out of the cities unto Gibeah, to go out to battle against the children of Israel.

15 And the children of Benjamin were numbered at that time out of the cities twenty and six thousand men that drew sword, beside the inhabitants of Gibeah, which were numbered seven hundred chosen men.

16 Among all this people there were seven hundred chosen men lefthanded; every one could sling stones at an hair breadth, and not miss.

17 And the men of Israel, beside Benjamin, were numbered four hundred thousand men that drew sword: all these were men of war.

18 And the children of Israel arose, and went up to the house of God, and asked counsel of God, and said, Which of us shall go up first to the battle against the children of Benjamin? And the LORD said, Judah shall go up first.

19 And the children of Israel rose up in the morning, and encamped against Gibeah.

20 And the men of Israel went out to battle against Benjamin; and the men of Israel put themselves in array to fight against them at Gibeah.

21 And the children of Benjamin came forth out of Gibeah, and destroyed down to the ground of the Israelites that day twenty and two thousand men.

22 And the people the men of Israel encouraged themselves, and set their battle again in array in the place where they put themselves in array the first day.

23 (And the children of Israel went up and wept before the LORD until even, and asked counsel of the LORD, saying, Shall I go up again to battle against the children of Benjamin my brother? And the LORD said, Go up against him.)

24 And the children of Israel came near against the children of Benjamin the second day.

25 And Benjamin went forth against them out of Gibeah the second day, and destroyed down to the ground of the children of Israel again eighteen thousand men; all these drew the sword.

26 Then all the children of Israel, and all the people, went up, and came unto the house of God, and wept, and sat there before the LORD, and fasted that day until even, and offered burnt offerings and peace offerings before the LORD.

27 And the children of Israel enquired of the LORD, (for the ark of the covenant of God was there in those days,

28 And Phinehas, the son of Eleazar, the son of Aaron, stood before it in those days,) saying, Shall I yet again go out to battle against the children of Benjamin my brother, or shall I cease? And the LORD said, Go up; for to morrow I will deliver them into thine hand.

29 And Israel set liers in wait round about Gibeah.

30 And the children of Israel went up against the children of Benjamin on the third day, and put themselves in array against Gibeah, as at other times.

31 And the children of Benjamin went out against the people, and were drawn away from the city; and they began to smite of the people, and kill, as at other times, in the highways, of which one goeth up to the house of God, and the other to Gibeah in the field, about thirty men of Israel.

32 And the children of Benjamin said, They are smitten down before us, as at the first. But the children of Israel said, Let us flee, and draw them from the city unto the highways.

33 And all the men of Israel rose up out of their place, and put themselves in array at Baaltamar: and the liers in wait of Israel came forth out of their places, even out of the meadows of Gibeah.

34 And there came against Gibeah ten thousand chosen men out of all Israel, and the battle was sore: but they knew not that evil was near them.

35 And the LORD smote Benjamin before Israel: and the children of Israel destroyed of the Benjamites that day twenty and five thousand and an hundred men: all these drew the sword.

36 So the children of Benjamin saw that they were smitten: for the men of Israel gave place to the Benjamites, because they trusted unto the liers in wait which they had set beside Gibeah.

37 And the liers in wait hasted, and rushed upon Gibeah; and the liers in wait drew themselves along, and smote all the city with the edge of the sword.

38 Now there was an appointed sign between the men of Israel and the liers in wait, that they should make a great flame with smoke rise up out of the city.

39 And when the men of Israel retired in the battle, Benjamin began to smite and kill of the men of Israel about thirty persons: for they said, Surely they are smitten down before us, as in the first battle.

40 But when the flame began to arise up out of the city with a pillar of smoke, the Benjamites looked behind them, and, behold, the flame of the city ascended up to heaven.

41 And when the men of Israel turned again, the men of Benjamin were amazed: for they saw that evil was come upon them.

42 Therefore they turned their backs before the men of Israel unto the way of the wilderness; but the battle overtook them; and them which came out of the cities they destroyed in the midst of them.

43 Thus they inclosed the Benjamites round about, and chased them, and trode them down with ease over against Gibeah toward the sunrising.

44 And there fell of Benjamin eighteen thousand men; all these were men of valour.

45 And they turned and fled toward the wilderness unto the rock of Rimmon: and they gleaned of them in the highways five thousand men; and pursued hard after them unto Gidom, and slew two thousand men of them.

46 So that all which fell that day of Benjamin were twenty and five thousand men that drew the sword; all these were men of valour.

47 But six hundred men turned and fled to the wilderness unto the rock Rimmon, and abode in the rock Rimmon four months.

48 And the men of Israel turned again upon the children of Benjamin, and smote them with the edge of the sword, as well the men of every city, as the beast, and all that came to hand: also they set on fire all the cities that they came to.

CHAPTER 21

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1 Now the men of Israel had sworn in Mizpeh, saying, There shall not any of us give his daughter unto Benjamin to wife.

2 And the people came to the house of God, and abode there till even before God, and lifted up their voices, and wept sore;

3 And said, O LORD God of Israel, why is this come to pass in Israel, that there should be to day one tribe lacking in Israel?

4 And it came to pass on the morrow, that the people rose early, and built there an altar, and offered burnt offerings and peace offerings.

5 And the children of Israel said, Who is there among all the tribes of Israel that came not up with the congregation unto the LORD? For they had made a great oath concerning him that came not up to the LORD to Mizpeh, saying, He shall surely be put to death.

6 And the children of Israel repented them for Benjamin their brother, and said, There is one tribe cut off from Israel this day.

7 How shall we do for wives for them that remain, seeing we have sworn by the LORD that we will not give them of our daughters to wives?

8 And they said, What one is there of the tribes of Israel that came not up to Mizpeh to the LORD? And, behold, there came none to the camp from Jabeshgilead to the assembly.

9 For the people were numbered, and, behold, there were none of the inhabitants of Jabeshgilead there.

10 And the congregation sent thither twelve thousand men of the valiantest, and commanded them, saying, Go and smite the inhabitants of Jabeshgilead with the edge of the sword, with the women and the children.

11 And this is the thing that ye shall do, Ye shall utterly destroy every male, and every woman that hath lain by man.

12 And they found among the inhabitants of Jabeshgilead four hundred young virgins, that had known no man by lying with any male: and they brought them unto the camp to Shiloh, which is in the land of Canaan.

13 And the whole congregation sent some to speak to the children of Benjamin that were in the rock Rimmon, and to call peaceably unto them.

14 And Benjamin came again at that time; and they gave them wives which they had saved alive of the women of Jabeshgilead: and yet so they sufficed them not.

15 And the people repented them for Benjamin, because that the LORD had made a breach in the tribes of Israel.

16 Then the elders of the congregation said, How shall we do for wives for them that remain, seeing the women are destroyed out of Benjamin?

17 And they said, There must be an inheritance for them that be escaped of Benjamin, that a tribe be not destroyed out of Israel.

18 Howbeit we may not give them wives of our daughters: for the children of Israel have sworn, saying, Cursed be he that giveth a wife to Benjamin.

19 Then they said, Behold, there is a feast of the LORD in Shiloh yearly in a place which is on the north side of Bethel, on the east side of the highway that goeth up from Bethel to Shechem, and on the south of Lebonah.

20 Therefore they commanded the children of Benjamin, saying, Go and lie in wait in the vineyards;

21 And see, and, behold, if the daughters of Shiloh come out to dance in dances, then come ye out of the vineyards, and catch you every man his wife of the daughters of Shiloh, and go to the land of Benjamin.

22 And it shall be, when their fathers or their brethren come unto us to complain, that we will say unto them, Be favourable unto them for our sakes: because we reserved not to each man his wife in the war: for ye did not give unto them at this time, that ye should be guilty.

23 And the children of Benjamin did so, and took them wives, according to their number, of them that danced, whom they caught: and they went and returned unto their inheritance, and repaired the cities, and dwelt in them.

24 And the children of Israel departed thence at that time, every man to his tribe and to his family, and they went out from thence every man to his inheritance.

25 In those days there was no king in Israel: every man did that which was right in his own eyes.

Ruth

Select a Chapter

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CHAPTER 1

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1 Now it came to pass in the days when the judges ruled, that there was a famine in the land. And a certain man of Bethlehemjudah went to sojourn in the country of Moab, he, and his wife, and his two sons.

2 And the name of the man was Elimelech, and the name of his wife Naomi, and the name of his two sons Mahlon and Chilion, Ephrathites of Bethlehemjudah. And they came into the country of Moab, and continued there.

3 And Elimelech Naomi's husband died; and she was left, and her two sons.

4 And they took them wives of the women of Moab; the name of the one was Orpah, and the name of the other Ruth: and they dwelled there about ten years.

5 And Mahlon and Chilion died also both of them; and the woman was left of her two sons and her husband.

6 Then she arose with her daughters in law, that she might return from the country of Moab: for she had heard in the country of Moab how that the LORD had visited his people in giving them bread.

7 Wherefore she went forth out of the place where she was, and her two daughters in law with her; and they went on the way to return unto the land of Judah.

8 And Naomi said unto her two daughters in law, Go, return each to her mother's house: the LORD deal kindly with you, as ye have dealt with the dead, and with me.

9 The LORD grant you that ye may find rest, each of you in the house of her husband. Then she kissed them; and they lifted up their voice, and wept.

10 And they said unto her, Surely we will return with thee unto thy people.

11 And Naomi said, Turn again, my daughters: why will ye go with me? are there yet any more sons in my womb, that they may be your husbands?

12 Turn again, my daughters, go your way; for I am too old to have an husband. If I should say, I have hope, if I should have an husband also to night, and should also bear sons;

13 Would ye tarry for them till they were grown? would ye stay for them from having husbands? nay, my daughters; for it grieveth me much for your sakes that the hand of the LORD is gone out against me.

14 And they lifted up their voice, and wept again: and Orpah kissed her mother in law; but Ruth clave unto her.

15 And she said, Behold, thy sister in law is gone back unto her people, and unto her gods: return thou after thy sister in law.

16 And Ruth said, Intreat me not to leave thee, or to return from following after thee: for whither thou goest, I will go; and where thou lodgest, I will lodge: thy people shall be my people, and thy God my God:

17 Where thou diest, will I die, and there will I be buried: the LORD do so to me, and more also, if ought but death part thee and me.

18 When she saw that she was stedfastly minded to go with her, then she left speaking unto her.

19 So they two went until they came to Bethlehem. And it came to pass, when they were come to Bethlehem, that all the city was moved about them, and they said, Is this Naomi?

20 And she said unto them, Call me not Naomi, call me Mara: for the Almighty hath dealt very bitterly with me.

21 I went out full, and the LORD hath brought me home again empty: why then call ye me Naomi, seeing the LORD hath testified against me, and the Almighty hath afflicted me?

22 So Naomi returned, and Ruth the Moabitess, her daughter in law, with her, which returned out of the country of Moab: and they came to Bethlehem in the beginning of barley harvest.

CHAPTER 2

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1 And Naomi had a kinsman of her husband's, a mighty man of wealth, of the family of Elimelech; and his name was Boaz.

2 And Ruth the Moabitess said unto Naomi, Let me now go to the field, and glean ears of corn after him in whose sight I shall find grace. And she said unto her, Go, my daughter.

3 And she went, and came, and gleaned in the field after the reapers: and her hap was to light on a part of the field belonging unto Boaz, who was of the kindred of Elimelech.

4 And, behold, Boaz came from Bethlehem, and said unto the reapers, The LORD be with you. And they answered him, The LORD bless thee.

5 Then said Boaz unto his servant that was set over the reapers, Whose damsel is this?

6 And the servant that was set over the reapers answered and said, It is the Moabitish damsel that came back with Naomi out of the country of Moab:

7 And she said, I pray you, let me glean and gather after the reapers among the sheaves: so she came, and hath continued even from the morning until now, that she tarried a little in the house.

8 Then said Boaz unto Ruth, Hearest thou not, my daughter? Go not to glean in another field, neither go from hence, but abide here fast by my maidens:

9 Let thine eyes be on the field that they do reap, and go thou after them: have I not charged the young men that they shall not touch thee? and when thou art athirst, go unto the vessels, and drink of that which the young men have drawn.

10 Then she fell on her face, and bowed herself to the ground, and said unto him, Why have I found grace in thine eyes, that thou shouldest take knowledge of me, seeing I am a stranger?

11 And Boaz answered and said unto her, It hath fully been shewed me, all that thou hast done unto thy mother in law since the death of thine husband: and how thou hast left thy father and thy mother, and the land of thy nativity, and art come unto a people which thou knewest not heretofore.

12 The LORD recompense thy work, and a full reward be given thee of the LORD God of Israel, under whose wings thou art come to trust.

13 Then she said, Let me find favour in thy sight, my lord; for that thou hast comforted me, and for that thou hast spoken friendly unto thine handmaid, though I be not like unto one of thine handmaidens.

14 And Boaz said unto her, At mealtime come thou hither, and eat of the bread, and dip thy morsel in the vinegar. And she sat beside the reapers: and he reached her parched corn, and she did eat, and was sufficed, and left.

15 And when she was risen up to glean, Boaz commanded his young men, saying, Let her glean even among the sheaves, and reproach her not:

16 And let fall also some of the handfuls of purpose for her, and leave them, that she may glean them, and rebuke her not.

17 So she gleaned in the field until even, and beat out that she had gleaned: and it was about an ephah of barley.

18 And she took it up, and went into the city: and her mother in law saw what she had gleaned: and she brought forth, and gave to her that she had reserved after she was sufficed.

19 And her mother in law said unto her, Where hast thou gleaned to day? and where wroughtest thou? blessed be he that did take knowledge of thee. And she shewed her mother in law with whom she had wrought, and said, The man's name with whom I wrought to day is Boaz.

20 And Naomi said unto her daughter in law, Blessed be he of the LORD, who hath not left off his kindness to the living and to the dead. And Naomi said unto her, The man is near of kin unto us, one of our next kinsmen.

21 And Ruth the Moabitess said, He said unto me also, Thou shalt keep fast by my young men, until they have ended all my harvest.

22 And Naomi said unto Ruth her daughter in law, It is good, my daughter, that thou go out with his maidens, that they meet thee not in any other field.

23 So she kept fast by the maidens of Boaz to glean unto the end of barley harvest and of wheat harvest; and dwelt with her mother in law.

CHAPTER 3

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1 Then Naomi her mother in law said unto her, My daughter, shall I not seek rest for thee, that it may be well with thee?

2 And now is not Boaz of our kindred, with whose maidens thou wast? Behold, he winnoweth barley to night in the threshingfloor.

3 Wash thyself therefore, and anoint thee, and put thy raiment upon thee, and get thee down to the floor: but make not thyself known unto the man, until he shall have done eating and drinking.

4 And it shall be, when he lieth down, that thou shalt mark the place where he shall lie, and thou shalt go in, and uncover his feet, and lay thee down; and he will tell thee what thou shalt do.

5 And she said unto her, All that thou sayest unto me I will do.

6 And she went down unto the floor, and did according to all that her mother in law bade her.

7 And when Boaz had eaten and drunk, and his heart was merry, he went to lie down at the end of the heap of corn: and she came softly, and uncovered his feet, and laid her down.

8 And it came to pass at midnight, that the man was afraid, and turned himself: and, behold, a woman lay at his feet.

9 And he said, Who art thou? And she answered, I am Ruth thine handmaid: spread therefore thy skirt over thine handmaid; for thou art a near kinsman.

10 And he said, Blessed be thou of the LORD, my daughter: for thou hast shewed more kindness in the latter end than at the beginning, inasmuch as thou followedst not young men, whether poor or rich.

11 And now, my daughter, fear not; I will do to thee all that thou requirest: for all the city of my people doth know that thou art a virtuous woman.

12 And now it is true that I am thy near kinsman: howbeit there is a kinsman nearer than I.

13 Tarry this night, and it shall be in the morning, that if he will perform unto thee the part of a kinsman, well; let him do the kinsman's part: but if he will not do the part of a kinsman to thee, then will I do the part of a kinsman to thee, as the LORD liveth: lie down until the morning.

14 And she lay at his feet until the morning: and she rose up before one could know another. And he said, Let it not be known that a woman came into the floor.

15 Also he said, Bring the vail that thou hast upon thee, and hold it. And when she held it, he measured six measures of barley, and laid it on her: and she went into the city.

16 And when she came to her mother in law, she said, Who art thou, my daughter? And she told her all that the man had done to her.

17 And she said, These six measures of barley gave he me; for he said to me, Go not empty unto thy mother in law.

18 Then said she, Sit still, my daughter, until thou know how the matter will fall: for the man will not be in rest, until he have finished the thing this day.

CHAPTER 4

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1 Then went Boaz up to the gate, and sat him down there: and, behold, the kinsman of whom Boaz spake came by; unto whom he said, Ho, such a one! turn aside, sit down here. And he turned aside, and sat down.

2 And he took ten men of the elders of the city, and said, Sit ye down here. And they sat down.

3 And he said unto the kinsman, Naomi, that is come again out of the country of Moab, selleth a parcel of land, which was our brother Elimelech's:

4 And I thought to advertise thee, saying, Buy it before the inhabitants, and before the elders of my people. If thou wilt redeem it, redeem it: but if thou wilt not redeem it, then tell me, that I may know: for there is none to redeem it beside thee; and I am after thee. And he said, I will redeem it.

5 Then said Boaz, What day thou buyest the field of the hand of Naomi, thou must buy it also of Ruth the Moabitess, the wife of the dead, to raise up the name of the dead upon his inheritance.

6 And the kinsman said, I cannot redeem it for myself, lest I mar mine own inheritance: redeem thou my right to thyself; for I cannot redeem it.

7 Now this was the manner in former time in Israel concerning redeeming and concerning changing, for to confirm all things; a man plucked off his shoe, and gave it to his neighbour: and this was a testimony in Israel.

8 Therefore the kinsman said unto Boaz, Buy it for thee. So he drew off his shoe.

9 And Boaz said unto the elders, and unto all the people, Ye are witnesses this day, that I have bought all that was Elimelech's, and all that was Chilion's and Mahlon's, of the hand of Naomi.

10 Moreover Ruth the Moabitess, the wife of Mahlon, have I purchased to be my wife, to raise up the name of the dead upon his inheritance, that the name of the dead be not cut off from among his brethren, and from the gate of his place: ye are witnesses this day.

11 And all the people that were in the gate, and the elders, said, We are witnesses. The LORD make the woman that is come into thine house like Rachel and like Leah, which two did build the house of Israel: and do thou worthily in Ephratah, and be famous in Bethlehem:

12 And let thy house be like the house of Pharez, whom Tamar bare unto Judah, of the seed which the LORD shall give thee of this young woman.

13 So Boaz took Ruth, and she was his wife: and when he went in unto her, the LORD gave her conception, and she bare a son.

14 And the women said unto Naomi, Blessed be the LORD, which hath not left thee this day without a kinsman, that his name may be famous in Israel.

15 And he shall be unto thee a restorer of thy life, and a nourisher of thine old age: for thy daughter in law, which loveth thee, which is better to thee than seven sons, hath born him.

16 And Naomi took the child, and laid it in her bosom, and became nurse unto it.

17 And the women her neighbours gave it a name, saying, There is a son born to Naomi; and they called his name Obed: he is the father of Jesse, the father of David.

18 Now these are the generations of Pharez: Pharez begat Hezron,

19 And Hezron begat Ram, and Ram begat Amminadab,

20 And Amminadab begat Nahshon, and Nahshon begat Salmon,

21 And Salmon begat Boaz, and Boaz begat Obed,

22 And Obed begat Jesse, and Jesse begat David.

1 Samuel

Select a Chapter

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CHAPTER 1

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1 Now there was a certain man of Ramathaimzophim, of mount Ephraim, and his name was Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephrathite:

2 And he had two wives; the name of the one was Hannah, and the name of the other Peninnah: and Peninnah had children, but Hannah had no children.

3 And this man went up out of his city yearly to worship and to sacrifice unto the LORD of hosts in Shiloh. And the two sons of Eli, Hophni and Phinehas, the priests of the LORD, were there.

4 And when the time was that Elkanah offered, he gave to Peninnah his wife, and to all her sons and her daughters, portions:

5 But unto Hannah he gave a worthy portion; for he loved Hannah: but the LORD had shut up her womb.

6 And her adversary also provoked her sore, for to make her fret, because the LORD had shut up her womb.

7 And as he did so year by year, when she went up to the house of the LORD, so she provoked her; therefore she wept, and did not eat.

8 Then said Elkanah her husband to her, Hannah, why weepest thou? and why eatest thou not? and why is thy heart grieved? am not I better to thee than ten sons?

9 So Hannah rose up after they had eaten in Shiloh, and after they had drunk. Now Eli the priest sat upon a seat by a post of the temple of the LORD.

10 And she was in bitterness of soul, and prayed unto the LORD, and wept sore.

11 And she vowed a vow, and said, O LORD of hosts, if thou wilt indeed look on the affliction of thine handmaid, and remember me, and not forget thine handmaid, but wilt give unto thine handmaid a man child, then I will give him unto the LORD all the days of his life, and there shall no razor come upon his head.

12 And it came to pass, as she continued praying before the LORD, that Eli marked her mouth.

13 Now Hannah, she spake in her heart; only her lips moved, but her voice was not heard: therefore Eli thought she had been drunken.

14 And Eli said unto her, How long wilt thou be drunken? put away thy wine from thee.

15 And Hannah answered and said, No, my lord, I am a woman of a sorrowful spirit: I have drunk neither wine nor strong drink, but have poured out my soul before the LORD.

16 Count not thine handmaid for a daughter of Belial: for out of the abundance of my complaint and grief have I spoken hitherto.

17 Then Eli answered and said, Go in peace: and the God of Israel grant thee thy petition that thou hast asked of him.

18 And she said, Let thine handmaid find grace in thy sight. So the woman went her way, and did eat, and her countenance was no more sad.

19 And they rose up in the morning early, and worshipped before the LORD, and returned, and came to their house to Ramah: and Elkanah knew Hannah his wife; and the LORD remembered her.

20 Wherefore it came to pass, when the time was come about after Hannah had conceived, that she bare a son, and called his name Samuel, saying, Because I have asked him of the LORD.

21 And the man Elkanah, and all his house, went up to offer unto the LORD the yearly sacrifice, and his vow.

22 But Hannah went not up; for she said unto her husband, I will not go up until the child be weaned, and then I will bring him, that he may appear before the LORD, and there abide for ever.

23 And Elkanah her husband said unto her, Do what seemeth thee good; tarry until thou have weaned him; only the LORD establish his word. So the woman abode, and gave her son suck until she weaned him.

24 And when she had weaned him, she took him up with her, with three bullocks, and one ephah of flour, and a bottle of wine, and brought him unto the house of the LORD in Shiloh: and the child was young.

25 And they slew a bullock, and brought the child to Eli.

26 And she said, Oh my lord, as thy soul liveth, my lord, I am the woman that stood by thee here, praying unto the LORD.

27 For this child I prayed; and the LORD hath given me my petition which I asked of him:

28 Therefore also I have lent him to the LORD; as long as he liveth he shall be lent to the LORD. And he worshipped the LORD there.

CHAPTER 2

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1 And Hannah prayed, and said, My heart rejoiceth in the LORD, mine horn is exalted in the LORD: my mouth is enlarged over mine enemies; because I rejoice in thy salvation.

2 There is none holy as the LORD: for there is none beside thee: neither is there any rock like our God.

3 Talk no more so exceeding proudly; let not arrogancy come out of your mouth: for the LORD is a God of knowledge, and by him actions are weighed.

4 The bows of the mighty men are broken, and they that stumbled are girded with strength.

5 They that were full have hired out themselves for bread; and they that were hungry ceased: so that the barren hath born seven; and she that hath many children is waxed feeble.

6 The LORD killeth, and maketh alive: he bringeth down to the grave, and bringeth up.

7 The LORD maketh poor, and maketh rich: he bringeth low, and lifteth up.

8 He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory: for the pillars of the earth are the LORD'S, and he hath set the world upon them.

9 He will keep the feet of his saints, and the wicked shall be silent in darkness; for by strength shall no man prevail.

10 The adversaries of the LORD shall be broken to pieces; out of heaven shall he thunder upon them: the LORD shall judge the ends of the earth; and he shall give strength unto his king, and exalt the horn of his anointed.

11 And Elkanah went to Ramah to his house. And the child did minister unto the LORD before Eli the priest.

12 Now the sons of Eli were sons of Belial; they knew not the LORD.

13 And the priests' custom with the people was, that, when any man offered sacrifice, the priest's servant came, while the flesh was in seething, with a fleshhook of three teeth in his hand;

14 And he struck it into the pan, or kettle, or caldron, or pot; all that the fleshhook brought up the priest took for himself. So they did in Shiloh unto all the Israelites that came thither.

15 Also before they burnt the fat, the priest's servant came, and said to the man that sacrificed, Give flesh to roast for the priest; for he will not have sodden flesh of thee, but raw.

16 And if any man said unto him, Let them not fail to burn the fat presently, and then take as much as thy soul desireth; then he would answer him, Nay; but thou shalt give it me now: and if not, I will take it by force.

17 Wherefore the sin of the young men was very great before the LORD: for men abhorred the offering of the LORD.

18 But Samuel ministered before the LORD, being a child, girded with a linen ephod.

19 Moreover his mother made him a little coat, and brought it to him from year to year, when she came up with her husband to offer the yearly sacrifice.

20 And Eli blessed Elkanah and his wife, and said, The LORD give thee seed of this woman for the loan which is lent to the LORD. And they went unto their own home.

21 And the LORD visited Hannah, so that she conceived, and bare three sons and two daughters. And the child Samuel grew before the LORD.

22 Now Eli was very old, and heard all that his sons did unto all Israel; and how they lay with the women that assembled at the door of the tabernacle of the congregation.

23 And he said unto them, Why do ye such things? for I hear of your evil dealings by all this people.

24 Nay, my sons; for it is no good report that I hear: ye make the LORD'S people to transgress.

25 If one man sin against another, the judge shall judge him: but if a man sin against the LORD, who shall intreat for him? Notwithstanding they hearkened not unto the voice of their father, because the LORD would slay them.

26 And the child Samuel grew on, and was in favour both with the LORD, and also with men.

27 And there came a man of God unto Eli, and said unto him, Thus saith the LORD, Did I plainly appear unto the house of thy father, when they were in Egypt in Pharaoh's house?

28 And did I choose him out of all the tribes of Israel to be my priest, to offer upon mine altar, to burn incense, to wear an ephod before me? and did I give unto the house of thy father all the offerings made by fire of the children of Israel?

29 Wherefore kick ye at my sacrifice and at mine offering, which I have commanded in my habitation; and honourest thy sons above me, to make yourselves fat with the chiefest of all the offerings of Israel my people?

30 Wherefore the LORD God of Israel saith, I said indeed that thy house, and the house of thy father, should walk before me for ever: but now the LORD saith, Be it far from me; for them that honour me I will honour, and they that despise me shall be lightly esteemed.

31 Behold, the days come, that I will cut off thine arm, and the arm of thy father's house, that there shall not be an old man in thine house.

32 And thou shalt see an enemy in my habitation, in all the wealth which God shall give Israel: and there shall not be an old man in thine house for ever.

33 And the man of thine, whom I shall not cut off from mine altar, shall be to consume thine eyes, and to grieve thine heart: and all the increase of thine house shall die in the flower of their age.

34 And this shall be a sign unto thee, that shall come upon thy two sons, on Hophni and Phinehas; in one day they shall die both of them.

35 And I will raise me up a faithful priest, that shall do according to that which is in mine heart and in my mind: and I will build him a sure house; and he shall walk before mine anointed for ever.

36 And it shall come to pass, that every one that is left in thine house shall come and crouch to him for a piece of silver and a morsel of bread, and shall say, Put me, I pray thee, into one of the priests' offices, that I may eat a piece of bread.

CHAPTER 3

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1 And the child Samuel ministered unto the LORD before Eli. And the word of the LORD was precious in those days; there was no open vision.

2 And it came to pass at that time, when Eli was laid down in his place, and his eyes began to wax dim, that he could not see;

3 And ere the lamp of God went out in the temple of the LORD, where the ark of God was, and Samuel was laid down to sleep;

4 That the LORD called Samuel: and he answered, Here am I.

5 And he ran unto Eli, and said, Here am I; for thou calledst me. And he said, I called not; lie down again. And he went and lay down.

6 And the LORD called yet again, Samuel. And Samuel arose and went to Eli, and said, Here am I; for thou didst call me. And he answered, I called not, my son; lie down again.

7 Now Samuel did not yet know the LORD, neither was the word of the LORD yet revealed unto him.

8 And the LORD called Samuel again the third time. And he arose and went to Eli, and said, Here am I; for thou didst call me. And Eli perceived that the LORD had called the child.

9 Therefore Eli said unto Samuel, Go, lie down: and it shall be, if he call thee, that thou shalt say, Speak, LORD; for thy servant heareth. So Samuel went and lay down in his place.

10 And the LORD came, and stood, and called as at other times, Samuel, Samuel. Then Samuel answered, Speak; for thy servant heareth.

11 And the LORD said to Samuel, Behold, I will do a thing in Israel, at which both the ears of every one that heareth it shall tingle.

12 In that day I will perform against Eli all things which I have spoken concerning his house: when I begin, I will also make an end.

13 For I have told him that I will judge his house for ever for the iniquity which he knoweth; because his sons made themselves vile, and he restrained them not.

14 And therefore I have sworn unto the house of Eli, that the iniquity of Eli's house shall not be purged with sacrifice nor offering for ever.

15 And Samuel lay until the morning, and opened the doors of the house of the LORD. And Samuel feared to shew Eli the vision.

16 Then Eli called Samuel, and said, Samuel, my son. And he answered, Here am I.

17 And he said, What is the thing that the LORD hath said unto thee? I pray thee hide it not from me: God do so to thee, and more also, if thou hide any thing from me of all the things that he said unto thee.

18 And Samuel told him every whit, and hid nothing from him. And he said, It is the LORD: let him do what seemeth him good.

19 And Samuel grew, and the LORD was with him, and did let none of his words fall to the ground.

20 And all Israel from Dan even to Beersheba knew that Samuel was established to be a prophet of the LORD.

21 And the LORD appeared again in Shiloh: for the LORD revealed himself to Samuel in Shiloh by the word of the LORD.

CHAPTER 4

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1 And the word of Samuel came to all Israel. Now Israel went out against the Philistines to battle, and pitched beside Ebenezer: and the Philistines pitched in Aphek.

2 And the Philistines put themselves in array against Israel: and when they joined battle, Israel was smitten before the Philistines: and they slew of the army in the field about four thousand men.

3 And when the people were come into the camp, the elders of Israel said, Wherefore hath the LORD smitten us to day before the Philistines? Let us fetch the ark of the covenant of the LORD out of Shiloh unto us, that, when it cometh among us, it may save us out of the hand of our enemies.

4 So the people sent to Shiloh, that they might bring from thence the ark of the covenant of the LORD of hosts, which dwelleth between the cherubims: and the two sons of Eli, Hophni and Phinehas, were there with the ark of the covenant of God.

5 And when the ark of the covenant of the LORD came into the camp, all Israel shouted with a great shout, so that the earth rang again.

6 And when the Philistines heard the noise of the shout, they said, What meaneth the noise of this great shout in the camp of the Hebrews? And they understood that the ark of the LORD was come into the camp.

7 And the Philistines were afraid, for they said, God is come into the camp. And they said, Woe unto us! for there hath not been such a thing heretofore.

8 Woe unto us! who shall deliver us out of the hand of these mighty Gods? these are the Gods that smote the Egyptians with all the plagues in the wilderness.

9 Be strong, and quit yourselves like men, O ye Philistines, that ye be not servants unto the Hebrews, as they have been to you: quit yourselves like men, and fight.

10 And the Philistines fought, and Israel was smitten, and they fled every man into his tent: and there was a very great slaughter; for there fell of Israel thirty thousand footmen.

11 And the ark of God was taken; and the two sons of Eli, Hophni and Phinehas, were slain.

12 And there ran a man of Benjamin out of the army, and came to Shiloh the same day with his clothes rent, and with earth upon his head.

13 And when he came, lo, Eli sat upon a seat by the wayside watching: for his heart trembled for the ark of God. And when the man came into the city, and told it, all the city cried out.

14 And when Eli heard the noise of the crying, he said, What meaneth the noise of this tumult? And the man came in hastily, and told Eli.

15 Now Eli was ninety and eight years old; and his eyes were dim, that he could not see.

16 And the man said unto Eli, I am he that came out of the army, and I fled to day out of the army. And he said, What is there done, my son?

17 And the messenger answered and said, Israel is fled before the Philistines, and there hath been also a great slaughter among the people, and thy two sons also, Hophni and Phinehas, are dead, and the ark of God is taken.

18 And it came to pass, when he made mention of the ark of God, that he fell from off the seat backward by the side of the gate, and his neck brake, and he died: for he was an old man, and heavy. And he had judged Israel forty years.

19 And his daughter in law, Phinehas' wife, was with child, near to be delivered: and when she heard the tidings that the ark of God was taken, and that her father in law and her husband were dead, she bowed herself and travailed; for her pains came upon her.

20 And about the time of her death the women that stood by her said unto her, Fear not; for thou hast born a son. But she answered not, neither did she regard it.

21 And she named the child Ichabod, saying, The glory is departed from Israel: because the ark of God was taken, and because of her father in law and her husband.

22 And she said, The glory is departed from Israel: for the ark of God is taken.

CHAPTER 5

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1 And the Philistines took the ark of God, and brought it from Ebenezer unto Ashdod.

2 When the Philistines took the ark of God, they brought it into the house of Dagon, and set it by Dagon.

3 And when they of Ashdod arose early on the morrow, behold, Dagon was fallen upon his face to the earth before the ark of the LORD. And they took Dagon, and set him in his place again.

4 And when they arose early on the morrow morning, behold, Dagon was fallen upon his face to the ground before the ark of the LORD; and the head of Dagon and both the palms of his hands were cut off upon the threshold; only the stump of Dagon was left to him.

5 Therefore neither the priests of Dagon, nor any that come into Dagon's house, tread on the threshold of Dagon in Ashdod unto this day.

6 But the hand of the LORD was heavy upon them of Ashdod, and he destroyed them, and smote them with emerods, even Ashdod and the coasts thereof.

7 And when the men of Ashdod saw that it was so, they said, The ark of the God of Israel shall not abide with us: for his hand is sore upon us, and upon Dagon our god.

8 They sent therefore and gathered all the lords of the Philistines unto them, and said, What shall we do with the ark of the God of Israel? And they answered, Let the ark of the God of Israel be carried about unto Gath. And they carried the ark of the God of Israel about thither.

9 And it was so, that, after they had carried it about, the hand of the LORD was against the city with a very great destruction: and he smote the men of the city, both small and great, and they had emerods in their secret parts.

10 Therefore they sent the ark of God to Ekron. And it came to pass, as the ark of God came to Ekron, that the Ekronites cried out, saying, They have brought about the ark of the God of Israel to us, to slay us and our people.

11 So they sent and gathered together all the lords of the Philistines, and said, Send away the ark of the God of Israel, and let it go again to his own place, that it slay us not, and our people: for there was a deadly destruction throughout all the city; the hand of God was very heavy there.

12 And the men that died not were smitten with the emerods: and the cry of the city went up to heaven.

CHAPTER 6

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1 And the ark of the LORD was in the country of the Philistines seven months.

2 And the Philistines called for the priests and the diviners, saying, What shall we do to the ark of the LORD? tell us wherewith we shall send it to his place.

3 And they said, If ye send away the ark of the God of Israel, send it not empty; but in any wise return him a trespass offering: then ye shall be healed, and it shall be known to you why his hand is not removed from you.

4 Then said they, What shall be the trespass offering which we shall return to him? They answered, Five golden emerods, and five golden mice, according to the number of the lords of the Philistines: for one plague was on you all, and on your lords.

5 Wherefore ye shall make images of your emerods, and images of your mice that mar the land; and ye shall give glory unto the God of Israel: peradventure he will lighten his hand from off you, and from off your gods, and from off your land.

6 Wherefore then do ye harden your hearts, as the Egyptians and Pharaoh hardened their hearts? when he had wrought wonderfully among them, did they not let the people go, and they departed?

7 Now therefore make a new cart, and take two milch kine, on which there hath come no yoke, and tie the kine to the cart, and bring their calves home from them:

8 And take the ark of the LORD, and lay it upon the cart; and put the jewels of gold, which ye return him for a trespass offering, in a coffer by the side thereof; and send it away, that it may go.

9 And see, if it goeth up by the way of his own coast to Bethshemesh, then he hath done us this great evil: but if not, then we shall know that it is not his hand that smote us: it was a chance that happened to us.

10 And the men did so; and took two milch kine, and tied them to the cart, and shut up their calves at home:

11 And they laid the ark of the LORD upon the cart, and the coffer with the mice of gold and the images of their emerods.

12 And the kine took the straight way to the way of Bethshemesh, and went along the highway, lowing as they went, and turned not aside to the right hand or to the left; and the lords of the Philistines went after them unto the border of Bethshemesh.

13 And they of Bethshemesh were reaping their wheat harvest in the valley: and they lifted up their eyes, and saw the ark, and rejoiced to see it.

14 And the cart came into the field of Joshua, a Bethshemite, and stood there, where there was a great stone: and they clave the wood of the cart, and offered the kine a burnt offering unto the LORD.

15 And the Levites took down the ark of the LORD, and the coffer that was with it, wherein the jewels of gold were, and put them on the great stone: and the men of Bethshemesh offered burnt offerings and sacrificed sacrifices the same day unto the LORD.

16 And when the five lords of the Philistines had seen it, they returned to Ekron the same day.

17 And these are the golden emerods which the Philistines returned for a trespass offering unto the LORD; for Ashdod one, for Gaza one, for Askelon one, for Gath one, for Ekron one;

18 And the golden mice, according to the number of all the cities of the Philistines belonging to the five lords, both of fenced cities, and of country villages, even unto the great stone of Abel, whereon they set down the ark of the LORD: which stone remaineth unto this day in the field of Joshua, the Bethshemite.

19 And he smote the men of Bethshemesh, because they had looked into the ark of the LORD, even he smote of the people fifty thousand and threescore and ten men: and the people lamented, because the LORD had smitten many of the people with a great slaughter.

20 And the men of Bethshemesh said, Who is able to stand before this holy LORD God? and to whom shall he go up from us?

21 And they sent messengers to the inhabitants of Kirjathjearim, saying, The Philistines have brought again the ark of the LORD; come ye down, and fetch it up to you.

CHAPTER 7

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1 And the men of Kirjathjearim came, and fetched up the ark of the LORD, and brought it into the house of Abinadab in the hill, and sanctified Eleazar his son to keep the ark of the LORD.

2 And it came to pass, while the ark abode in Kirjathjearim, that the time was long; for it was twenty years: and all the house of Israel lamented after the LORD.

3 And Samuel spake unto all the house of Israel, saying, If ye do return unto the LORD with all your hearts, then put away the strange gods and Ashtaroth from among you, and prepare your hearts unto the LORD, and serve him only: and he will deliver you out of the hand of the Philistines.

4 Then the children of Israel did put away Baalim and Ashtaroth, and served the LORD only.

5 And Samuel said, Gather all Israel to Mizpeh, and I will pray for you unto the LORD.

6 And they gathered together to Mizpeh, and drew water, and poured it out before the LORD, and fasted on that day, and said there, We have sinned against the LORD. And Samuel judged the children of Israel in Mizpeh.

7 And when the Philistines heard that the children of Israel were gathered together to Mizpeh, the lords of the Philistines went up against Israel. And when the children of Israel heard it, they were afraid of the Philistines.

8 And the children of Israel said to Samuel, Cease not to cry unto the LORD our God for us, that he will save us out of the hand of the Philistines.

9 And Samuel took a sucking lamb, and offered it for a burnt offering wholly unto the LORD: and Samuel cried unto the LORD for Israel; and the LORD heard him.

10 And as Samuel was offering up the burnt offering, the Philistines drew near to battle against Israel: but the LORD thundered with a great thunder on that day upon the Philistines, and discomfited them; and they were smitten before Israel.

11 And the men of Israel went out of Mizpeh, and pursued the Philistines, and smote them, until they came under Bethcar.

12 Then Samuel took a stone, and set it between Mizpeh and Shen, and called the name of it Ebenezer, saying, Hitherto hath the LORD helped us.

13 So the Philistines were subdued, and they came no more into the coast of Israel: and the hand of the LORD was against the Philistines all the days of Samuel.

14 And the cities which the Philistines had taken from Israel were restored to Israel, from Ekron even unto Gath; and the coasts thereof did Israel deliver out of the hands of the Philistines. And there was peace between Israel and the Amorites.

15 And Samuel judged Israel all the days of his life.

16 And he went from year to year in circuit to Bethel, and Gilgal, and Mizpeh, and judged Israel in all those places.

17 And his return was to Ramah; for there was his house; and there he judged Israel; and there he built an altar unto the LORD.

CHAPTER 8

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1 And it came to pass, when Samuel was old, that he made his sons judges over Israel.

2 Now the name of his firstborn was Joel; and the name of his second, Abiah: they were judges in Beersheba.

3 And his sons walked not in his ways, but turned aside after lucre, and took bribes, and perverted judgment.

4 Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah,

5 And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations.

6 But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the LORD.

7 And the LORD said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them.

8 According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee.

9 Now therefore hearken unto their voice: howbeit yet protest solemnly unto them, and shew them the manner of the king that shall reign over them.

10 And Samuel told all the words of the LORD unto the people that asked of him a king.

11 And he said, This will be the manner of the king that shall reign over you: He will take your sons, and appoint them for himself, for his chariots, and to be his horsemen; and some shall run before his chariots.

12 And he will appoint him captains over thousands, and captains over fifties; and will set them to ear his ground, and to reap his harvest, and to make his instruments of war, and instruments of his chariots.

13 And he will take your daughters to be confectionaries, and to be cooks, and to be bakers.

14 And he will take your fields, and your vineyards, and your oliveyards, even the best of them, and give them to his servants.

15 And he will take the tenth of your seed, and of your vineyards, and give to his officers, and to his servants.

16 And he will take your menservants, and your maidservants, and your goodliest young men, and your asses, and put them to his work.

17 He will take the tenth of your sheep: and ye shall be his servants.

18 And ye shall cry out in that day because of your king which ye shall have chosen you; and the LORD will not hear you in that day.

19 Nevertheless the people refused to obey the voice of Samuel; and they said, Nay; but we will have a king over us;

20 That we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles.

21 And Samuel heard all the words of the people, and he rehearsed them in the ears of the LORD.

22 And the LORD said to Samuel, Hearken unto their voice, and make them a king. And Samuel said unto the men of Israel, Go ye every man unto his city.

CHAPTER 9

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1 Now there was a man of Benjamin, whose name was Kish, the son of Abiel, the son of Zeror, the son of Bechorath, the son of Aphiah, a Benjamite, a mighty man of power.

2 And he had a son, whose name was Saul, a choice young man, and a goodly: and there was not among the children of Israel a goodlier person than he: from his shoulders and upward he was higher than any of the people.

3 And the asses of Kish Saul's father were lost. And Kish said to Saul his son, Take now one of the servants with thee, and arise, go seek the asses.

4 And he passed through mount Ephraim, and passed through the land of Shalisha, but they found them not: then they passed through the land of Shalim, and there they were not: and he passed through the land of the Benjamites, but they found them not.

5 And when they were come to the land of Zuph, Saul said to his servant that was with him, Come, and let us return; lest my father leave caring for the asses, and take thought for us.

6 And he said unto him, Behold now, there is in this city a man of God, and he is an honourable man; all that he saith cometh surely to pass: now let us go thither; peradventure he can shew us our way that we should go.

7 Then said Saul to his servant, But, behold, if we go, what shall we bring the man? for the bread is spent in our vessels, and there is not a present to bring to the man of God: what have we?

8 And the servant answered Saul again, and said, Behold, I have here at hand the fourth part of a shekel of silver: that will I give to the man of God, to tell us our way.

9 (Beforetime in Israel, when a man went to enquire of God, thus he spake, Come, and let us go to the seer: for he that is now called a Prophet was beforetime called a Seer.)

10 Then said Saul to his servant, Well said; come, let us go. So they went unto the city where the man of God was.

11 And as they went up the hill to the city, they found young maidens going out to draw water, and said unto them, Is the seer here?

12 And they answered them, and said, He is; behold, he is before you: make haste now, for he came to day to the city; for there is a sacrifice of the people to day in the high place:

13 As soon as ye be come into the city, ye shall straightway find him, before he go up to the high place to eat: for the people will not eat until he come, because he doth bless the sacrifice; and afterwards they eat that be bidden. Now therefore get you up; for about this time ye shall find him.

14 And they went up into the city: and when they were come into the city, behold, Samuel came out against them, for to go up to the high place.

15 Now the LORD had told Samuel in his ear a day before Saul came, saying,

16 To morrow about this time I will send thee a man out of the land of Benjamin, and thou shalt anoint him to be captain over my people Israel, that he may save my people out of the hand of the Philistines: for I have looked upon my people, because their cry is come unto me.

17 And when Samuel saw Saul, the LORD said unto him, Behold the man whom I spake to thee of! this same shall reign over my people.

18 Then Saul drew near to Samuel in the gate, and said, Tell me, I pray thee, where the seer's house is.

19 And Samuel answered Saul, and said, I am the seer: go up before me unto the high place; for ye shall eat with me to day, and to morrow I will let thee go, and will tell thee all that is in thine heart.

20 And as for thine asses that were lost three days ago, set not thy mind on them; for they are found. And on whom is all the desire of Israel? Is it not on thee, and on all thy father's house?

21 And Saul answered and said, Am not I a Benjamite, of the smallest of the tribes of Israel? and my family the least of all the families of the tribe of Benjamin? wherefore then speakest thou so to me?

22 And Samuel took Saul and his servant, and brought them into the parlour, and made them sit in the chiefest place among them that were bidden, which were about thirty persons.

23 And Samuel said unto the cook, Bring the portion which I gave thee, of which I said unto thee, Set it by thee.

24 And the cook took up the shoulder, and that which was upon it, and set it before Saul. And Samuel said, Behold that which is left! set it before thee, and eat: for unto this time hath it been kept for thee since I said, I have invited the people. So Saul did eat with Samuel that day.

25 And when they were come down from the high place into the city, Samuel communed with Saul upon the top of the house.

26 And they arose early: and it came to pass about the spring of the day, that Samuel called Saul to the top of the house, saying, Up, that I may send thee away. And Saul arose, and they went out both of them, he and Samuel, abroad.

27 And as they were going down to the end of the city, Samuel said to Saul, Bid the servant pass on before us, (and he passed on,) but stand thou still a while, that I may shew thee the word of God.

CHAPTER 10

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1 Then Samuel took a vial of oil, and poured it upon his head, and kissed him, and said, Is it not because the LORD hath anointed thee to be captain over his inheritance?

2 When thou art departed from me to day, then thou shalt find two men by Rachel's sepulchre in the border of Benjamin at Zelzah; and they will say unto thee, The asses which thou wentest to seek are found: and, lo, thy father hath left the care of the asses, and sorroweth for you, saying, What shall I do for my son?

3 Then shalt thou go on forward from thence, and thou shalt come to the plain of Tabor, and there shall meet thee three men going up to God to Bethel, one carrying three kids, and another carrying three loaves of bread, and another carrying a bottle of wine:

4 And they will salute thee, and give thee two loaves of bread; which thou shalt receive of their hands.

5 After that thou shalt come to the hill of God, where is the garrison of the Philistines: and it shall come to pass, when thou art come thither to the city, that thou shalt meet a company of prophets coming down from the high place with a psaltery, and a tabret, and a pipe, and a harp, before them; and they shall prophesy:

6 And the Spirit of the LORD will come upon thee, and thou shalt prophesy with them, and shalt be turned into another man.

7 And let it be, when these signs are come unto thee, that thou do as occasion serve thee; for God is with thee.

8 And thou shalt go down before me to Gilgal; and, behold, I will come down unto thee, to offer burnt offerings, and to sacrifice sacrifices of peace offerings: seven days shalt thou tarry, till I come to thee, and shew thee what thou shalt do.

9 And it was so, that when he had turned his back to go from Samuel, God gave him another heart: and all those signs came to pass that day.

10 And when they came thither to the hill, behold, a company of prophets met him; and the Spirit of God came upon him, and he prophesied among them.

11 And it came to pass, when all that knew him beforetime saw that, behold, he prophesied among the prophets, then the people said one to another, What is this that is come unto the son of Kish? Is Saul also among the prophets?

12 And one of the same place answered and said, But who is their father? Therefore it became a proverb, Is Saul also among the prophets?

13 And when he had made an end of prophesying, he came to the high place.

14 And Saul's uncle said unto him and to his servant, Whither went ye? And he said, To seek the asses: and when we saw that they were no where, we came to Samuel.

15 And Saul's uncle said, Tell me, I pray thee, what Samuel said unto you.

16 And Saul said unto his uncle, He told us plainly that the asses were found. But of the matter of the kingdom, whereof Samuel spake, he told him not.

17 And Samuel called the people together unto the LORD to Mizpeh;

18 And said unto the children of Israel, Thus saith the LORD God of Israel, I brought up Israel out of Egypt, and delivered you out of the hand of the Egyptians, and out of the hand of all kingdoms, and of them that oppressed you:

19 And ye have this day rejected your God, who himself saved you out of all your adversities and your tribulations; and ye have said unto him, Nay, but set a king over us. Now therefore present yourselves before the LORD by your tribes, and by your thousands.

20 And when Samuel had caused all the tribes of Israel to come near, the tribe of Benjamin was taken.

21 When he had caused the tribe of Benjamin to come near by their families, the family of Matri was taken, and Saul the son of Kish was taken: and when they sought him, he could not be found.

22 Therefore they enquired of the LORD further, if the man should yet come thither. And the LORD answered, Behold, he hath hid himself among the stuff.

23 And they ran and fetched him thence: and when he stood among the people, he was higher than any of the people from his shoulders and upward.

24 And Samuel said to all the people, See ye him whom the LORD hath chosen, that there is none like him among all the people? And all the people shouted, and said, God save the king.

25 Then Samuel told the people the manner of the kingdom, and wrote it in a book, and laid it up before the LORD. And Samuel sent all the people away, every man to his house.

26 And Saul also went home to Gibeah; and there went with him a band of men, whose hearts God had touched.

27 But the children of Belial said, How shall this man save us? And they despised him, and brought him no presents. But he held his peace.

CHAPTER 11

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1 Then Nahash the Ammonite came up, and encamped against Jabeshgilead: and all the men of Jabesh said unto Nahash, Make a covenant with us, and we will serve thee.

2 And Nahash the Ammonite answered them, On this condition will I make a covenant with you, that I may thrust out all your right eyes, and lay it for a reproach upon all Israel.

3 And the elders of Jabesh said unto him, Give us seven days' respite, that we may send messengers unto all the coasts of Israel: and then, if there be no man to save us, we will come out to thee.

4 Then came the messengers to Gibeah of Saul, and told the tidings in the ears of the people: and all the people lifted up their voices, and wept.

5 And, behold, Saul came after the herd out of the field; and Saul said, What aileth the people that they weep? And they told him the tidings of the men of Jabesh.

6 And the Spirit of God came upon Saul when he heard those tidings, and his anger was kindled greatly.

7 And he took a yoke of oxen, and hewed them in pieces, and sent them throughout all the coasts of Israel by the hands of messengers, saying, Whosoever cometh not forth after Saul and after Samuel, so shall it be done unto his oxen. And the fear of the LORD fell on the people, and they came out with one consent.

8 And when he numbered them in Bezek, the children of Israel were three hundred thousand, and the men of Judah thirty thousand.

9 And they said unto the messengers that came, Thus shall ye say unto the men of Jabeshgilead, To morrow, by that time the sun be hot, ye shall have help. And the messengers came and shewed it to the men of Jabesh; and they were glad.

10 Therefore the men of Jabesh said, To morrow we will come out unto you, and ye shall do with us all that seemeth good unto you.

11 And it was so on the morrow, that Saul put the people in three companies; and they came into the midst of the host in the morning watch, and slew the Ammonites until the heat of the day: and it came to pass, that they which remained were scattered, so that two of them were not left together.

12 And the people said unto Samuel, Who is he that said, Shall Saul reign over us? bring the men, that we may put them to death.

13 And Saul said, There shall not a man be put to death this day: for to day the LORD hath wrought salvation in Israel.

14 Then said Samuel to the people, Come, and let us go to Gilgal, and renew the kingdom there.

15 And all the people went to Gilgal; and there they made Saul king before the LORD in Gilgal; and there they sacrificed sacrifices of peace offerings before the LORD; and there Saul and all the men of Israel rejoiced greatly.

CHAPTER 12

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1 And Samuel said unto all Israel, Behold, I have hearkened unto your voice in all that ye said unto me, and have made a king over you.

2 And now, behold, the king walketh before you: and I am old and grayheaded; and, behold, my sons are with you: and I have walked before you from my childhood unto this day.

3 Behold, here I am: witness against me before the LORD, and before his anointed: whose ox have I taken? or whose ass have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I received any bribe to blind mine eyes therewith? and I will restore it you.

4 And they said, Thou hast not defrauded us, nor oppressed us, neither hast thou taken ought of any man's hand.

5 And he said unto them, The LORD is witness against you, and his anointed is witness this day, that ye have not found ought in my hand. And they answered, He is witness.

6 And Samuel said unto the people, It is the LORD that advanced Moses and Aaron, and that brought your fathers up out of the land of Egypt.

7 Now therefore stand still, that I may reason with you before the LORD of all the righteous acts of the LORD, which he did to you and to your fathers.

8 When Jacob was come into Egypt, and your fathers cried unto the LORD, then the LORD sent Moses and Aaron, which brought forth your fathers out of Egypt, and made them dwell in this place.

9 And when they forgat the LORD their God, he sold them into the hand of Sisera, captain of the host of Hazor, and into the hand of the Philistines, and into the hand of the king of Moab, and they fought against them.

10 And they cried unto the LORD, and said, We have sinned, because we have forsaken the LORD, and have served Baalim and Ashtaroth: but now deliver us out of the hand of our enemies, and we will serve thee.

11 And the LORD sent Jerubbaal, and Bedan, and Jephthah, and Samuel, and delivered you out of the hand of your enemies on every side, and ye dwelled safe.

12 And when ye saw that Nahash the king of the children of Ammon came against you, ye said unto me, Nay; but a king shall reign over us: when the LORD your God was your king.

13 Now therefore behold the king whom ye have chosen, and whom ye have desired! and, behold, the LORD hath set a king over you.

14 If ye will fear the LORD, and serve him, and obey his voice, and not rebel against the commandment of the LORD, then shall both ye and also the king that reigneth over you continue following the LORD your God:

15 But if ye will not obey the voice of the LORD, but rebel against the commandment of the LORD, then shall the hand of the LORD be against you, as it was against your fathers.

16 Now therefore stand and see this great thing, which the LORD will do before your eyes.

17 Is it not wheat harvest to day? I will call unto the LORD, and he shall send thunder and rain; that ye may perceive and see that your wickedness is great, which ye have done in the sight of the LORD, in asking you a king.

18 So Samuel called unto the LORD; and the LORD sent thunder and rain that day: and all the people greatly feared the LORD and Samuel.

19 And all the people said unto Samuel, Pray for thy servants unto the LORD thy God, that we die not: for we have added unto all our sins this evil, to ask us a king.

20 And Samuel said unto the people, Fear not: ye have done all this wickedness: yet turn not aside from following the LORD, but serve the LORD with all your heart;

21 And turn ye not aside: for then should ye go after vain things, which cannot profit nor deliver; for they are vain.

22 For the LORD will not forsake his people for his great name's sake: because it hath pleased the LORD to make you his people.

23 Moreover as for me, God forbid that I should sin against the LORD in ceasing to pray for you: but I will teach you the good and the right way:

24 Only fear the LORD, and serve him in truth with all your heart: for consider how great things he hath done for you.

25 But if ye shall still do wickedly, ye shall be consumed, both ye and your king.

CHAPTER 13

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1 Saul reigned one year; and when he had reigned two years over Israel,

2 Saul chose him three thousand men of Israel; whereof two thousand were with Saul in Michmash and in mount Bethel, and a thousand were with Jonathan in Gibeah of Benjamin: and the rest of the people he sent every man to his tent.

3 And Jonathan smote the garrison of the Philistines that was in Geba, and the Philistines heard of it. And Saul blew the trumpet throughout all the land, saying, Let the Hebrews hear.

4 And all Israel heard say that Saul had smitten a garrison of the Philistines, and that Israel also was had in abomination with the Philistines. And the people were called together after Saul to Gilgal.

5 And the Philistines gathered themselves together to fight with Israel, thirty thousand chariots, and six thousand horsemen, and people as the sand which is on the sea shore in multitude: and they came up, and pitched in Michmash, eastward from Bethaven.

6 When the men of Israel saw that they were in a strait, (for the people were distressed,) then the people did hide themselves in caves, and in thickets, and in rocks, and in high places, and in pits.

7 And some of the Hebrews went over Jordan to the land of Gad and Gilead. As for Saul, he was yet in Gilgal, and all the people followed him trembling.

8 And he tarried seven days, according to the set time that Samuel had appointed: but Samuel came not to Gilgal; and the people were scattered from him.

9 And Saul said, Bring hither a burnt offering to me, and peace offerings. And he offered the burnt offering.

10 And it came to pass, that as soon as he had made an end of offering the burnt offering, behold, Samuel came; and Saul went out to meet him, that he might salute him.

11 And Samuel said, What hast thou done? And Saul said, Because I saw that the people were scattered from me, and that thou camest not within the days appointed, and that the Philistines gathered themselves together at Michmash;

12 Therefore said I, The Philistines will come down now upon me to Gilgal, and I have not made supplication unto the LORD: I forced myself therefore, and offered a burnt offering.

13 And Samuel said to Saul, Thou hast done foolishly: thou hast not kept the commandment of the LORD thy God, which he commanded thee: for now would the LORD have established thy kingdom upon Israel for ever.

14 But now thy kingdom shall not continue: the LORD hath sought him a man after his own heart, and the LORD hath commanded him to be captain over his people, because thou hast not kept that which the LORD commanded thee.

15 And Samuel arose, and gat him up from Gilgal unto Gibeah of Benjamin. And Saul numbered the people that were present with him, about six hundred men.

16 And Saul, and Jonathan his son, and the people that were present with them, abode in Gibeah of Benjamin: but the Philistines encamped in Michmash.

17 And the spoilers came out of the camp of the Philistines in three companies: one company turned unto the way that leadeth to Ophrah, unto the land of Shual:

18 And another company turned the way to Bethhoron: and another company turned to the way of the border that looketh to the valley of Zeboim toward the wilderness.

19 Now there was no smith found throughout all the land of Israel: for the Philistines said, Lest the Hebrews make them swords or spears:

20 But all the Israelites went down to the Philistines, to sharpen every man his share, and his coulter, and his axe, and his mattock.

21 Yet they had a file for the mattocks, and for the coulters, and for the forks, and for the axes, and to sharpen the goads.

22 So it came to pass in the day of battle, that there was neither sword nor spear found in the hand of any of the people that were with Saul and Jonathan: but with Saul and with Jonathan his son was there found.

23 And the garrison of the Philistines went out to the passage of Michmash.

CHAPTER 14

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1 Now it came to pass upon a day, that Jonathan the son of Saul said unto the young man that bare his armour, Come, and let us go over to the Philistines' garrison, that is on the other side. But he told not his father.

2 And Saul tarried in the uttermost part of Gibeah under a pomegranate tree which is in Migron: and the people that were with him were about six hundred men;

3 And Ahiah, the son of Ahitub, Ichabod's brother, the son of Phinehas, the son of Eli, the LORD'S priest in Shiloh, wearing an ephod. And the people knew not that Jonathan was gone.

4 And between the passages, by which Jonathan sought to go over unto the Philistines' garrison, there was a sharp rock on the one side, and a sharp rock on the other side: and the name of the one was Bozez, and the name of the other Seneh.

5 The forefront of the one was situate northward over against Michmash, and the other southward over against Gibeah.

6 And Jonathan said to the young man that bare his armour, Come, and let us go over unto the garrison of these uncircumcised: it may be that the LORD will work for us: for there is no restraint to the LORD to save by many or by few.

7 And his armourbearer said unto him, Do all that is in thine heart: turn thee; behold, I am with thee according to thy heart.

8 Then said Jonathan, Behold, we will pass over unto these men, and we will discover ourselves unto them.

9 If they say thus unto us, Tarry until we come to you; then we will stand still in our place, and will not go up unto them.

10 But if they say thus, Come up unto us; then we will go up: for the LORD hath delivered them into our hand: and this shall be a sign unto us.

11 And both of them discovered themselves unto the garrison of the Philistines: and the Philistines said, Behold, the Hebrews come forth out of the holes where they had hid themselves.

12 And the men of the garrison answered Jonathan and his armourbearer, and said, Come up to us, and we will shew you a thing. And Jonathan said unto his armourbearer, Come up after me: for the LORD hath delivered them into the hand of Israel.

13 And Jonathan climbed up upon his hands and upon his feet, and his armourbearer after him: and they fell before Jonathan; and his armourbearer slew after him.

14 And that first slaughter, which Jonathan and his armourbearer made, was about twenty men, within as it were an half acre of land, which a yoke of oxen might plow.

15 And there was trembling in the host, in the field, and among all the people: the garrison, and the spoilers, they also trembled, and the earth quaked: so it was a very great trembling.

16 And the watchmen of Saul in Gibeah of Benjamin looked; and, behold, the multitude melted away, and they went on beating down one another.

17 Then said Saul unto the people that were with him, Number now, and see who is gone from us. And when they had numbered, behold, Jonathan and his armourbearer were not there.

18 And Saul said unto Ahiah, Bring hither the ark of God. For the ark of God was at that time with the children of Israel.

19 And it came to pass, while Saul talked unto the priest, that the noise that was in the host of the Philistines went on and increased: and Saul said unto the priest, Withdraw thine hand.

20 And Saul and all the people that were with him assembled themselves, and they came to the battle: and, behold, every man's sword was against his fellow, and there was a very great discomfiture.

21 Moreover the Hebrews that were with the Philistines before that time, which went up with them into the camp from the country round about, even they also turned to be with the Israelites that were with Saul and Jonathan.

22 Likewise all the men of Israel which had hid themselves in mount Ephraim, when they heard that the Philistines fled, even they also followed hard after them in the battle.

23 So the LORD saved Israel that day: and the battle passed over unto Bethaven.

24 And the men of Israel were distressed that day: for Saul had adjured the people, saying, Cursed be the man that eateth any food until evening, that I may be avenged on mine enemies. So none of the people tasted any food.

25 And all they of the land came to a wood; and there was honey upon the ground.

26 And when the people were come into the wood, behold, the honey dropped; but no man put his hand to his mouth: for the people feared the oath.

27 But Jonathan heard not when his father charged the people with the oath: wherefore he put forth the end of the rod that was in his hand, and dipped it in an honeycomb, and put his hand to his mouth; and his eyes were enlightened.

28 Then answered one of the people, and said, Thy father straitly charged the people with an oath, saying, Cursed be the man that eateth any food this day. And the people were faint.

29 Then said Jonathan, My father hath troubled the land: see, I pray you, how mine eyes have been enlightened, because I tasted a little of this honey.

30 How much more, if haply the people had eaten freely to day of the spoil of their enemies which they found? for had there not been now a much greater slaughter among the Philistines?

31 And they smote the Philistines that day from Michmash to Aijalon: and the people were very faint.

32 And the people flew upon the spoil, and took sheep, and oxen, and calves, and slew them on the ground: and the people did eat them with the blood.

33 Then they told Saul, saying, Behold, the people sin against the LORD, in that they eat with the blood. And he said, Ye have transgressed: roll a great stone unto me this day.

34 And Saul said, Disperse yourselves among the people, and say unto them, Bring me hither every man his ox, and every man his sheep, and slay them here, and eat; and sin not against the LORD in eating with the blood. And all the people brought every man his ox with him that night, and slew them there.

35 And Saul built an altar unto the LORD: the same was the first altar that he built unto the LORD.

36 And Saul said, Let us go down after the Philistines by night, and spoil them until the morning light, and let us not leave a man of them. And they said, Do whatsoever seemeth good unto thee. Then said the priest, Let us draw near hither unto God.

37 And Saul asked counsel of God, Shall I go down after the Philistines? wilt thou deliver them into the hand of Israel? But he answered him not that day.

38 And Saul said, Draw ye near hither, all the chief of the people: and know and see wherein this sin hath been this day.

39 For, as the LORD liveth, which saveth Israel, though it be in Jonathan my son, he shall surely die. But there was not a man among all the people that answered him.

40 Then said he unto all Israel, Be ye on one side, and I and Jonathan my son will be on the other side. And the people said unto Saul, Do what seemeth good unto thee.

41 Therefore Saul said unto the LORD God of Israel, Give a perfect lot. And Saul and Jonathan were taken: but the people escaped.

42 And Saul said, Cast lots between me and Jonathan my son. And Jonathan was taken.

43 Then Saul said to Jonathan, Tell me what thou hast done. And Jonathan told him, and said, I did but taste a little honey with the end of the rod that was in mine hand, and, lo, I must die.

44 And Saul answered, God do so and more also: for thou shalt surely die, Jonathan.

45 And the people said unto Saul, Shall Jonathan die, who hath wrought this great salvation in Israel? God forbid: as the LORD liveth, there shall not one hair of his head fall to the ground; for he hath wrought with God this day. So the people rescued Jonathan, that he died not.

46 Then Saul went up from following the Philistines: and the Philistines went to their own place.

47 So Saul took the kingdom over Israel, and fought against all his enemies on every side, against Moab, and against the children of Ammon, and against Edom, and against the kings of Zobah, and against the Philistines: and whithersoever he turned himself, he vexed them.

48 And he gathered an host, and smote the Amalekites, and delivered Israel out of the hands of them that spoiled them.

49 Now the sons of Saul were Jonathan, and Ishui, and Melchishua: and the names of his two daughters were these; the name of the firstborn Merab, and the name of the younger Michal:

50 And the name of Saul's wife was Ahinoam, the daughter of Ahimaaz: and the name of the captain of his host was Abner, the son of Ner, Saul's uncle.

51 And Kish was the father of Saul; and Ner the father of Abner was the son of Abiel.

52 And there was sore war against the Philistines all the days of Saul: and when Saul saw any strong man, or any valiant man, he took him unto him.

CHAPTER 15

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1 Samuel also said unto Saul, The LORD sent me to anoint thee to be king over his people, over Israel: now therefore hearken thou unto the voice of the words of the LORD.

2 Thus saith the LORD of hosts, I remember that which Amalek did to Israel, how he laid wait for him in the way, when he came up from Egypt.

3 Now go and smite Amalek, and utterly destroy all that they have, and spare them not; but slay both man and woman, infant and suckling, ox and sheep, camel and ass.

4 And Saul gathered the people together, and numbered them in Telaim, two hundred thousand footmen, and ten thousand men of Judah.

5 And Saul came to a city of Amalek, and laid wait in the valley.

6 And Saul said unto the Kenites, Go, depart, get you down from among the Amalekites, lest I destroy you with them: for ye shewed kindness to all the children of Israel, when they came up out of Egypt. So the Kenites departed from among the Amalekites.

7 And Saul smote the Amalekites from Havilah until thou comest to Shur, that is over against Egypt.

8 And he took Agag the king of the Amalekites alive, and utterly destroyed all the people with the edge of the sword.

9 But Saul and the people spared Agag, and the best of the sheep, and of the oxen, and of the fatlings, and the lambs, and all that was good, and would not utterly destroy them: but every thing that was vile and refuse, that they destroyed utterly.

10 Then came the word of the LORD unto Samuel, saying,

11 It repenteth me that I have set up Saul to be king: for he is turned back from following me, and hath not performed my commandments. And it grieved Samuel; and he cried unto the LORD all night.

12 And when Samuel rose early to meet Saul in the morning, it was told Samuel, saying, Saul came to Carmel, and, behold, he set him up a place, and is gone about, and passed on, and gone down to Gilgal.

13 And Samuel came to Saul: and Saul said unto him, Blessed be thou of the LORD: I have performed the commandment of the LORD.

14 And Samuel said, What meaneth then this bleating of the sheep in mine ears, and the lowing of the oxen which I hear?

15 And Saul said, They have brought them from the Amalekites: for the people spared the best of the sheep and of the oxen, to sacrifice unto the LORD thy God; and the rest we have utterly destroyed.

16 Then Samuel said unto Saul, Stay, and I will tell thee what the LORD hath said to me this night. And he said unto him, Say on.

17 And Samuel said, When thou wast little in thine own sight, wast thou not made the head of the tribes of Israel, and the LORD anointed thee king over Israel?

18 And the LORD sent thee on a journey, and said, Go and utterly destroy the sinners the Amalekites, and fight against them until they be consumed.

19 Wherefore then didst thou not obey the voice of the LORD, but didst fly upon the spoil, and didst evil in the sight of the LORD?

20 And Saul said unto Samuel, Yea, I have obeyed the voice of the LORD, and have gone the way which the LORD sent me, and have brought Agag the king of Amalek, and have utterly destroyed the Amalekites.

21 But the people took of the spoil, sheep and oxen, the chief of the things which should have been utterly destroyed, to sacrifice unto the LORD thy God in Gilgal.

22 And Samuel said, Hath the LORD as great delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey is better than sacrifice, and to hearken than the fat of rams.

23 For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry. Because thou hast rejected the word of the LORD, he hath also rejected thee from being king.

24 And Saul said unto Samuel, I have sinned: for I have transgressed the commandment of the LORD, and thy words: because I feared the people, and obeyed their voice.

25 Now therefore, I pray thee, pardon my sin, and turn again with me, that I may worship the LORD.

26 And Samuel said unto Saul, I will not return with thee: for thou hast rejected the word of the LORD, and the LORD hath rejected thee from being king over Israel.

27 And as Samuel turned about to go away, he laid hold upon the skirt of his mantle, and it rent.

28 And Samuel said unto him, The LORD hath rent the kingdom of Israel from thee this day, and hath given it to a neighbour of thine, that is better than thou.

29 And also the Strength of Israel will not lie nor repent: for he is not a man, that he should repent.

30 Then he said, I have sinned: yet honour me now, I pray thee, before the elders of my people, and before Israel, and turn again with me, that I may worship the LORD thy God.

31 So Samuel turned again after Saul; and Saul worshipped the LORD.

32 Then said Samuel, Bring ye hither to me Agag the king of the Amalekites. And Agag came unto him delicately. And Agag said, Surely the bitterness of death is past.

33 And Samuel said, As thy sword hath made women childless, so shall thy mother be childless among women. And Samuel hewed Agag in pieces before the LORD in Gilgal.

34 Then Samuel went to Ramah; and Saul went up to his house to Gibeah of Saul.

35 And Samuel came no more to see Saul until the day of his death: nevertheless Samuel mourned for Saul: and the LORD repented that he had made Saul king over Israel.

CHAPTER 16

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1 And the LORD said unto Samuel, How long wilt thou mourn for Saul, seeing I have rejected him from reigning over Israel? fill thine horn with oil, and go, I will send thee to Jesse the Bethlehemite: for I have provided me a king among his sons.

2 And Samuel said, How can I go? if Saul hear it, he will kill me. And the LORD said, Take an heifer with thee, and say, I am come to sacrifice to the LORD.

3 And call Jesse to the sacrifice, and I will shew thee what thou shalt do: and thou shalt anoint unto me him whom I name unto thee.

4 And Samuel did that which the LORD spake, and came to Bethlehem. And the elders of the town trembled at his coming, and said, Comest thou peaceably?

5 And he said, Peaceably: I am come to sacrifice unto the LORD: sanctify yourselves, and come with me to the sacrifice. And he sanctified Jesse and his sons, and called them to the sacrifice.

6 And it came to pass, when they were come, that he looked on Eliab, and said, Surely the LORD'S anointed is before him.

7 But the LORD said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for the LORD seeth not as man seeth; for man looketh on the outward appearance, but the LORD looketh on the heart.

8 Then Jesse called Abinadab, and made him pass before Samuel. And he said, Neither hath the LORD chosen this.

9 Then Jesse made Shammah to pass by. And he said, Neither hath the LORD chosen this.

10 Again, Jesse made seven of his sons to pass before Samuel. And Samuel said unto Jesse, The LORD hath not chosen these.

11 And Samuel said unto Jesse, Are here all thy children? And he said, There remaineth yet the youngest, and, behold, he keepeth the sheep. And Samuel said unto Jesse, Send and fetch him: for we will not sit down till he come hither.

12 And he sent, and brought him in. Now he was ruddy, and withal of a beautiful countenance, and goodly to look to. And the LORD said, Arise, anoint him: for this is he.

13 Then Samuel took the horn of oil, and anointed him in the midst of his brethren: and the Spirit of the LORD came upon David from that day forward. So Samuel rose up, and went to Ramah.

14 But the Spirit of the LORD departed from Saul, and an evil spirit from the LORD troubled him.

15 And Saul's servants said unto him, Behold now, an evil spirit from God troubleth thee.

16 Let our lord now command thy servants, which are before thee, to seek out a man, who is a cunning player on an harp: and it shall come to pass, when the evil spirit from God is upon thee, that he shall play with his hand, and thou shalt be well.

17 And Saul said unto his servants, Provide me now a man that can play well, and bring him to me.

18 Then answered one of the servants, and said, Behold, I have seen a son of Jesse the Bethlehemite, that is cunning in playing, and a mighty valiant man, and a man of war, and prudent in matters, and a comely person, and the LORD is with him.

19 Wherefore Saul sent messengers unto Jesse, and said, Send me David thy son, which is with the sheep.

20 And Jesse took an ass laden with bread, and a bottle of wine, and a kid, and sent them by David his son unto Saul.

21 And David came to Saul, and stood before him: and he loved him greatly; and he became his armourbearer.

22 And Saul sent to Jesse, saying, Let David, I pray thee, stand before me; for he hath found favour in my sight.

23 And it came to pass, when the evil spirit from God was upon Saul, that David took an harp, and played with his hand: so Saul was refreshed, and was well, and the evil spirit departed from him.

CHAPTER 17

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1 Now the Philistines gathered together their armies to battle, and were gathered together at Shochoh, which belongeth to Judah, and pitched between Shochoh and Azekah, in Ephesdammim.

2 And Saul and the men of Israel were gathered together, and pitched by the valley of Elah, and set the battle in array against the Philistines.

3 And the Philistines stood on a mountain on the one side, and Israel stood on a mountain on the other side: and there was a valley between them.

4 And there went out a champion out of the camp of the Philistines, named Goliath, of Gath, whose height was six cubits and a span.

5 And he had an helmet of brass upon his head, and he was armed with a coat of mail; and the weight of the coat was five thousand shekels of brass.

6 And he had greaves of brass upon his legs, and a target of brass between his shoulders.

7 And the staff of his spear was like a weaver's beam; and his spear's head weighed six hundred shekels of iron: and one bearing a shield went before him.

8 And he stood and cried unto the armies of Israel, and said unto them, Why are ye come out to set your battle in array? am not I a Philistine, and ye servants to Saul? choose you a man for you, and let him come down to me.

9 If he be able to fight with me, and to kill me, then will we be your servants: but if I prevail against him, and kill him, then shall ye be our servants, and serve us.

10 And the Philistine said, I defy the armies of Israel this day; give me a man, that we may fight together.

11 When Saul and all Israel heard those words of the Philistine, they were dismayed, and greatly afraid.

12 Now David was the son of that Ephrathite of Bethlehemjudah, whose name was Jesse; and he had eight sons: and the man went among men for an old man in the days of Saul.

13 And the three eldest sons of Jesse went and followed Saul to the battle: and the names of his three sons that went to the battle were Eliab the firstborn, and next unto him Abinadab, and the third Shammah.

14 And David was the youngest: and the three eldest followed Saul.

15 But David went and returned from Saul to feed his father's sheep at Bethlehem.

16 And the Philistine drew near morning and evening, and presented himself forty days.

17 And Jesse said unto David his son, Take now for thy brethren an ephah of this parched corn, and these ten loaves, and run to the camp to thy brethren;

18 And carry these ten cheeses unto the captain of their thousand, and look how thy brethren fare, and take their pledge.

19 Now Saul, and they, and all the men of Israel, were in the valley of Elah, fighting with the Philistines.

20 And David rose up early in the morning, and left the sheep with a keeper, and took, and went, as Jesse had commanded him; and he came to the trench, as the host was going forth to the fight, and shouted for the battle.

21 For Israel and the Philistines had put the battle in array, army against army.

22 And David left his carriage in the hand of the keeper of the carriage, and ran into the army, and came and saluted his brethren.

23 And as he talked with them, behold, there came up the champion, the Philistine of Gath, Goliath by name, out of the armies of the Philistines, and spake according to the same words: and David heard them.

24 And all the men of Israel, when they saw the man, fled from him, and were sore afraid.

25 And the men of Israel said, Have ye seen this man that is come up? surely to defy Israel is he come up: and it shall be, that the man who killeth him, the king will enrich him with great riches, and will give him his daughter, and make his father's house free in Israel.

26 And David spake to the men that stood by him, saying, What shall be done to the man that killeth this Philistine, and taketh away the reproach from Israel? for who is this uncircumcised Philistine, that he should defy the armies of the living God?

27 And the people answered him after this manner, saying, So shall it be done to the man that killeth him.

28 And Eliab his eldest brother heard when he spake unto the men; and Eliab's anger was kindled against David, and he said, Why camest thou down hither? and with whom hast thou left those few sheep in the wilderness? I know thy pride, and the naughtiness of thine heart; for thou art come down that thou mightest see the battle.

29 And David said, What have I now done? Is there not a cause?

30 And he turned from him toward another, and spake after the same manner: and the people answered him again after the former manner.

31 And when the words were heard which David spake, they rehearsed them before Saul: and he sent for him.

32 And David said to Saul, Let no man's heart fail because of him; thy servant will go and fight with this Philistine.

33 And Saul said to David, Thou art not able to go against this Philistine to fight with him: for thou art but a youth, and he a man of war from his youth.

34 And David said unto Saul, Thy servant kept his father's sheep, and there came a lion, and a bear, and took a lamb out of the flock:

35 And I went out after him, and smote him, and delivered it out of his mouth: and when he arose against me, I caught him by his beard, and smote him, and slew him.

36 Thy servant slew both the lion and the bear: and this uncircumcised Philistine shall be as one of them, seeing he hath defied the armies of the living God.

37 David said moreover, The LORD that delivered me out of the paw of the lion, and out of the paw of the bear, he will deliver me out of the hand of this Philistine. And Saul said unto David, Go, and the LORD be with thee.

38 And Saul armed David with his armour, and he put an helmet of brass upon his head; also he armed him with a coat of mail.

39 And David girded his sword upon his armour, and he assayed to go; for he had not proved it. And David said unto Saul, I cannot go with these; for I have not proved them. And David put them off him.

40 And he took his staff in his hand, and chose him five smooth stones out of the brook, and put them in a shepherd's bag which he had, even in a scrip; and his sling was in his hand: and he drew near to the Philistine.

41 And the Philistine came on and drew near unto David; and the man that bare the shield went before him.

42 And when the Philistine looked about, and saw David, he disdained him: for he was but a youth, and ruddy, and of a fair countenance.

43 And the Philistine said unto David, Am I a dog, that thou comest to me with staves? And the Philistine cursed David by his gods.

44 And the Philistine said to David, Come to me, and I will give thy flesh unto the fowls of the air, and to the beasts of the field.

45 Then said David to the Philistine, Thou comest to me with a sword, and with a spear, and with a shield: but I come to thee in the name of the LORD of hosts, the God of the armies of Israel, whom thou hast defied.

46 This day will the LORD deliver thee into mine hand; and I will smite thee, and take thine head from thee; and I will give the carcases of the host of the Philistines this day unto the fowls of the air, and to the wild beasts of the earth; that all the earth may know that there is a God in Israel.

47 And all this assembly shall know that the LORD saveth not with sword and spear: for the battle is the LORD'S, and he will give you into our hands.

48 And it came to pass, when the Philistine arose, and came and drew nigh to meet David, that David hasted, and ran toward the army to meet the Philistine.

49 And David put his hand in his bag, and took thence a stone, and slang it, and smote the Philistine in his forehead, that the stone sunk into his forehead; and he fell upon his face to the earth.

50 So David prevailed over the Philistine with a sling and with a stone, and smote the Philistine, and slew him; but there was no sword in the hand of David.

51 Therefore David ran, and stood upon the Philistine, and took his sword, and drew it out of the sheath thereof, and slew him, and cut off his head therewith. And when the Philistines saw their champion was dead, they fled.

52 And the men of Israel and of Judah arose, and shouted, and pursued the Philistines, until thou come to the valley, and to the gates of Ekron. And the wounded of the Philistines fell down by the way to Shaaraim, even unto Gath, and unto Ekron.

53 And the children of Israel returned from chasing after the Philistines, and they spoiled their tents.

54 And David took the head of the Philistine, and brought it to Jerusalem; but he put his armour in his tent.

55 And when Saul saw David go forth against the Philistine, he said unto Abner, the captain of the host, Abner, whose son is this youth? And Abner said, As thy soul liveth, O king, I cannot tell.

56 And the king said, Enquire thou whose son the stripling is.

57 And as David returned from the slaughter of the Philistine, Abner took him, and brought him before Saul with the head of the Philistine in his hand.

58 And Saul said to him, Whose son art thou, thou young man? And David answered, I am the son of thy servant Jesse the Bethlehemite.

CHAPTER 18

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1 And it came to pass, when he had made an end of speaking unto Saul, that the soul of Jonathan was knit with the soul of David, and Jonathan loved him as his own soul.

2 And Saul took him that day, and would let him go no more home to his father's house.

3 Then Jonathan and David made a covenant, because he loved him as his own soul.

4 And Jonathan stripped himself of the robe that was upon him, and gave it to David, and his garments, even to his sword, and to his bow, and to his girdle.

5 And David went out whithersoever Saul sent him, and behaved himself wisely: and Saul set him over the men of war, and he was accepted in the sight of all the people, and also in the sight of Saul's servants.

6 And it came to pass as they came, when David was returned from the slaughter of the Philistine, that the women came out of all cities of Israel, singing and dancing, to meet king Saul, with tabrets, with joy, and with instruments of musick.

7 And the women answered one another as they played, and said, Saul hath slain his thousands, and David his ten thousands.

8 And Saul was very wroth, and the saying displeased him; and he said, They have ascribed unto David ten thousands, and to me they have ascribed but thousands: and what can he have more but the kingdom?

9 And Saul eyed David from that day and forward.

10 And it came to pass on the morrow, that the evil spirit from God came upon Saul, and he prophesied in the midst of the house: and David played with his hand, as at other times: and there was a javelin in Saul's hand.

11 And Saul cast the javelin; for he said, I will smite David even to the wall with it. And David avoided out of his presence twice.

12 And Saul was afraid of David, because the LORD was with him, and was departed from Saul.

13 Therefore Saul removed him from him, and made him his captain over a thousand; and he went out and came in before the people.

14 And David behaved himself wisely in all his ways; and the LORD was with him.

15 Wherefore when Saul saw that he behaved himself very wisely, he was afraid of him.

16 But all Israel and Judah loved David, because he went out and came in before them.

17 And Saul said to David, Behold my elder daughter Merab, her will I give thee to wife: only be thou valiant for me, and fight the LORD'S battles. For Saul said, Let not mine hand be upon him, but let the hand of the Philistines be upon him.

18 And David said unto Saul, Who am I? and what is my life, or my father's family in Israel, that I should be son in law to the king?

19 But it came to pass at the time when Merab Saul's daughter should have been given to David, that she was given unto Adriel the Meholathite to wife.

20 And Michal Saul's daughter loved David: and they told Saul, and the thing pleased him.

21 And Saul said, I will give him her, that she may be a snare to him, and that the hand of the Philistines may be against him. Wherefore Saul said to David, Thou shalt this day be my son in law in the one of the twain.

22 And Saul commanded his servants, saying, Commune with David secretly, and say, Behold, the king hath delight in thee, and all his servants love thee: now therefore be the king's son in law.

23 And Saul's servants spake those words in the ears of David. And David said, Seemeth it to you a light thing to be a king's son in law, seeing that I am a poor man, and lightly esteemed?

24 And the servants of Saul told him, saying, On this manner spake David.

25 And Saul said, Thus shall ye say to David, The king desireth not any dowry, but an hundred foreskins of the Philistines, to be avenged of the king's enemies. But Saul thought to make David fall by the hand of the Philistines.

26 And when his servants told David these words, it pleased David well to be the king's son in law: and the days were not expired.

27 Wherefore David arose and went, he and his men, and slew of the Philistines two hundred men; and David brought their foreskins, and they gave them in full tale to the king, that he might be the king's son in law. And Saul gave him Michal his daughter to wife.

28 And Saul saw and knew that the LORD was with David, and that Michal Saul's daughter loved him.

29 And Saul was yet the more afraid of David; and Saul became David's enemy continually.

30 Then the princes of the Philistines went forth: and it came to pass, after they went forth, that David behaved himself more wisely than all the servants of Saul; so that his name was much set by.

CHAPTER 19

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1 And Saul spake to Jonathan his son, and to all his servants, that they should kill David.

2 But Jonathan Saul's son delighted much in David: and Jonathan told David, saying, Saul my father seeketh to kill thee: now therefore, I pray thee, take heed to thyself until the morning, and abide in a secret place, and hide thyself:

3 And I will go out and stand beside my father in the field where thou art, and I will commune with my father of thee; and what I see, that I will tell thee.

4 And Jonathan spake good of David unto Saul his father, and said unto him, Let not the king sin against his servant, against David; because he hath not sinned against thee, and because his works have been to thee-ward very good:

5 For he did put his life in his hand, and slew the Philistine, and the LORD wrought a great salvation for all Israel: thou sawest it, and didst rejoice: wherefore then wilt thou sin against innocent blood, to slay David without a cause?

6 And Saul hearkened unto the voice of Jonathan: and Saul sware, As the LORD liveth, he shall not be slain.

7 And Jonathan called David, and Jonathan shewed him all those things. And Jonathan brought David to Saul, and he was in his presence, as in times past.

8 And there was war again: and David went out, and fought with the Philistines, and slew them with a great slaughter; and they fled from him.

9 And the evil spirit from the LORD was upon Saul, as he sat in his house with his javelin in his hand: and David played with his hand.

10 And Saul sought to smite David even to the wall with the javelin; but he slipped away out of Saul's presence, and he smote the javelin into the wall: and David fled, and escaped that night.

11 Saul also sent messengers unto David's house, to watch him, and to slay him in the morning: and Michal David's wife told him, saying, If thou save not thy life to night, to morrow thou shalt be slain.

12 So Michal let David down through a window: and he went, and fled, and escaped.

13 And Michal took an image, and laid it in the bed, and put a pillow of goats' hair for his bolster, and covered it with a cloth.

14 And when Saul sent messengers to take David, she said, He is sick.

15 And Saul sent the messengers again to see David, saying, Bring him up to me in the bed, that I may slay him.

16 And when the messengers were come in, behold, there was an image in the bed, with a pillow of goats' hair for his bolster.

17 And Saul said unto Michal, Why hast thou deceived me so, and sent away mine enemy, that he is escaped? And Michal answered Saul, He said unto me, Let me go; why should I kill thee?

18 So David fled, and escaped, and came to Samuel to Ramah, and told him all that Saul had done to him. And he and Samuel went and dwelt in Naioth.

19 And it was told Saul, saying, Behold, David is at Naioth in Ramah.

20 And Saul sent messengers to take David: and when they saw the company of the prophets prophesying, and Samuel standing as appointed over them, the Spirit of God was upon the messengers of Saul, and they also prophesied.

21 And when it was told Saul, he sent other messengers, and they prophesied likewise. And Saul sent messengers again the third time, and they prophesied also.

22 Then went he also to Ramah, and came to a great well that is in Sechu: and he asked and said, Where are Samuel and David? And one said, Behold, they be at Naioth in Ramah.

23 And he went thither to Naioth in Ramah: and the Spirit of God was upon him also, and he went on, and prophesied, until he came to Naioth in Ramah.

24 And he stripped off his clothes also, and prophesied before Samuel in like manner, and lay down naked all that day and all that night. Wherefore they say, Is Saul also among the prophets?

CHAPTER 20

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1 And David fled from Naioth in Ramah, and came and said before Jonathan, What have I done? what is mine iniquity? and what is my sin before thy father, that he seeketh my life?

2 And he said unto him, God forbid; thou shalt not die: behold, my father will do nothing either great or small, but that he will shew it me: and why should my father hide this thing from me? it is not so.

3 And David sware moreover, and said, Thy father certainly knoweth that I have found grace in thine eyes; and he saith, Let not Jonathan know this, lest he be grieved: but truly as the LORD liveth, and as thy soul liveth, there is but a step between me and death.

4 Then said Jonathan unto David, Whatsoever thy soul desireth, I will even do it for thee.

5 And David said unto Jonathan, Behold, to morrow is the new moon, and I should not fail to sit with the king at meat: but let me go, that I may hide myself in the field unto the third day at even.

6 If thy father at all miss me, then say, David earnestly asked leave of me that he might run to Bethlehem his city: for there is a yearly sacrifice there for all the family.

7 If he say thus, It is well; thy servant shall have peace: but if he be very wroth, then be sure that evil is determined by him.

8 Therefore thou shalt deal kindly with thy servant; for thou hast brought thy servant into a covenant of the LORD with thee: notwithstanding, if there be in me iniquity, slay me thyself; for why shouldest thou bring me to thy father?

9 And Jonathan said, Far be it from thee: for if I knew certainly that evil were determined by my father to come upon thee, then would not I tell it thee?

10 Then said David to Jonathan, Who shall tell me? or what if thy father answer thee roughly?

11 And Jonathan said unto David, Come, and let us go out into the field. And they went out both of them into the field.

12 And Jonathan said unto David, O LORD God of Israel, when I have sounded my father about to morrow any time, or the third day, and, behold, if there be good toward David, and I then send not unto thee, and shew it thee;

13 The LORD do so and much more to Jonathan: but if it please my father to do thee evil, then I will shew it thee, and send thee away, that thou mayest go in peace: and the LORD be with thee, as he hath been with my father.

14 And thou shalt not only while yet I live shew me the kindness of the LORD, that I die not:

15 But also thou shalt not cut off thy kindness from my house for ever: no, not when the LORD hath cut off the enemies of David every one from the face of the earth.

16 So Jonathan made a covenant with the house of David, saying, Let the LORD even require it at the hand of David's enemies.

17 And Jonathan caused David to swear again, because he loved him: for he loved him as he loved his own soul.

18 Then Jonathan said to David, To morrow is the new moon: and thou shalt be missed, because thy seat will be empty.

19 And when thou hast stayed three days, then thou shalt go down quickly, and come to the place where thou didst hide thyself when the business was in hand, and shalt remain by the stone Ezel.

20 And I will shoot three arrows on the side thereof, as though I shot at a mark.

21 And, behold, I will send a lad, saying, Go, find out the arrows. If I expressly say unto the lad, Behold, the arrows are on this side of thee, take them; then come thou: for there is peace to thee, and no hurt; as the LORD liveth.

22 But if I say thus unto the young man, Behold, the arrows are beyond thee; go thy way: for the LORD hath sent thee away.

23 And as touching the matter which thou and I have spoken of, behold, the LORD be between thee and me for ever.

24 So David hid himself in the field: and when the new moon was come, the king sat him down to eat meat.

25 And the king sat upon his seat, as at other times, even upon a seat by the wall: and Jonathan arose, and Abner sat by Saul's side, and David's place was empty.

26 Nevertheless Saul spake not any thing that day: for he thought, Something hath befallen him, he is not clean; surely he is not clean.

27 And it came to pass on the morrow, which was the second day of the month, that David's place was empty: and Saul said unto Jonathan his son, Wherefore cometh not the son of Jesse to meat, neither yesterday, nor to day?

28 And Jonathan answered Saul, David earnestly asked leave of me to go to Bethlehem:

29 And he said, Let me go, I pray thee; for our family hath a sacrifice in the city; and my brother, he hath commanded me to be there: and now, if I have found favour in thine eyes, let me get away, I pray thee, and see my brethren. Therefore he cometh not unto the king's table.

30 Then Saul's anger was kindled against Jonathan, and he said unto him, Thou son of the perverse rebellious woman, do not I know that thou hast chosen the son of Jesse to thine own confusion, and unto the confusion of thy mother's nakedness?

31 For as long as the son of Jesse liveth upon the ground, thou shalt not be established, nor thy kingdom. Wherefore now send and fetch him unto me, for he shall surely die.

32 And Jonathan answered Saul his father, and said unto him, Wherefore shall he be slain? what hath he done?

33 And Saul cast a javelin at him to smite him: whereby Jonathan knew that it was determined of his father to slay David.

34 So Jonathan arose from the table in fierce anger, and did eat no meat the second day of the month: for he was grieved for David, because his father had done him shame.

35 And it came to pass in the morning, that Jonathan went out into the field at the time appointed with David, and a little lad with him.

36 And he said unto his lad, Run, find out now the arrows which I shoot. And as the lad ran, he shot an arrow beyond him.

37 And when the lad was come to the place of the arrow which Jonathan had shot, Jonathan cried after the lad, and said, Is not the arrow beyond thee?

38 And Jonathan cried after the lad, Make speed, haste, stay not. And Jonathan's lad gathered up the arrows, and came to his master.

39 But the lad knew not any thing: only Jonathan and David knew the matter.

40 And Jonathan gave his artillery unto his lad, and said unto him, Go, carry them to the city.

41 And as soon as the lad was gone, David arose out of a place toward the south, and fell on his face to the ground, and bowed himself three times: and they kissed one another, and wept one with another, until David exceeded.

42 And Jonathan said to David, Go in peace, forasmuch as we have sworn both of us in the name of the LORD, saying, The LORD be between me and thee, and between my seed and thy seed for ever. And he arose and departed: and Jonathan went into the city.

CHAPTER 21

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1 Then came David to Nob to Ahimelech the priest: and Ahimelech was afraid at the meeting of David, and said unto him, Why art thou alone, and no man with thee?

2 And David said unto Ahimelech the priest, The king hath commanded me a business, and hath said unto me, Let no man know any thing of the business whereabout I send thee, and what I have commanded thee: and I have appointed my servants to such and such a place.

3 Now therefore what is under thine hand? give me five loaves of bread in mine hand, or what there is present.

4 And the priest answered David, and said, There is no common bread under mine hand, but there is hallowed bread; if the young men have kept themselves at least from women.

5 And David answered the priest, and said unto him, Of a truth women have been kept from us about these three days, since I came out, and the vessels of the young men are holy, and the bread is in a manner common, yea, though it were sanctified this day in the vessel.

6 So the priest gave him hallowed bread: for there was no bread there but the shewbread, that was taken from before the LORD, to put hot bread in the day when it was taken away.

7 Now a certain man of the servants of Saul was there that day, detained before the LORD; and his name was Doeg, an Edomite, the chiefest of the herdmen that belonged to Saul.

8 And David said unto Ahimelech, And is there not here under thine hand spear or sword? for I have neither brought my sword nor my weapons with me, because the king's business required haste.

9 And the priest said, The sword of Goliath the Philistine, whom thou slewest in the valley of Elah, behold, it is here wrapped in a cloth behind the ephod: if thou wilt take that, take it: for there is no other save that here. And David said, There is none like that; give it me.

10 And David arose, and fled that day for fear of Saul, and went to Achish the king of Gath.

11 And the servants of Achish said unto him, Is not this David the king of the land? did they not sing one to another of him in dances, saying, Saul hath slain his thousands, and David his ten thousands?

12 And David laid up these words in his heart, and was sore afraid of Achish the king of Gath.

13 And he changed his behaviour before them, and feigned himself mad in their hands, and scrabbled on the doors of the gate, and let his spittle fall down upon his beard.

14 Then said Achish unto his servants, Lo, ye see the man is mad: wherefore then have ye brought him to me?

15 Have I need of mad men, that ye have brought this fellow to play the mad man in my presence? shall this fellow come into my house?

CHAPTER 22

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1 David therefore departed thence, and escaped to the cave Adullam: and when his brethren and all his father's house heard it, they went down thither to him.

2 And every one that was in distress, and every one that was in debt, and every one that was discontented, gathered themselves unto him; and he became a captain over them: and there were with him about four hundred men.

3 And David went thence to Mizpeh of Moab: and he said unto the king of Moab, Let my father and my mother, I pray thee, come forth, and be with you, till I know what God will do for me.

4 And he brought them before the king of Moab: and they dwelt with him all the while that David was in the hold.

5 And the prophet Gad said unto David, Abide not in the hold; depart, and get thee into the land of Judah. Then David departed, and came into the forest of Hareth.

6 When Saul heard that David was discovered, and the men that were with him, (now Saul abode in Gibeah under a tree in Ramah, having his spear in his hand, and all his servants were standing about him;)

7 Then Saul said unto his servants that stood about him, Hear now, ye Benjamites; will the son of Jesse give every one of you fields and vineyards, and make you all captains of thousands, and captains of hundreds;

8 That all of you have conspired against me, and there is none that sheweth me that my son hath made a league with the son of Jesse, and there is none of you that is sorry for me, or sheweth unto me that my son hath stirred up my servant against me, to lie in wait, as at this day?

9 Then answered Doeg the Edomite, which was set over the servants of Saul, and said, I saw the son of Jesse coming to Nob, to Ahimelech the son of Ahitub.

10 And he enquired of the LORD for him, and gave him victuals, and gave him the sword of Goliath the Philistine.

11 Then the king sent to call Ahimelech the priest, the son of Ahitub, and all his father's house, the priests that were in Nob: and they came all of them to the king.

12 And Saul said, Hear now, thou son of Ahitub. And he answered, Here I am, my lord.

13 And Saul said unto him, Why have ye conspired against me, thou and the son of Jesse, in that thou hast given him bread, and a sword, and hast enquired of God for him, that he should rise against me, to lie in wait, as at this day?

14 Then Ahimelech answered the king, and said, And who is so faithful among all thy servants as David, which is the king's son in law, and goeth at thy bidding, and is honourable in thine house?

15 Did I then begin to enquire of God for him? be it far from me: let not the king impute any thing unto his servant, nor to all the house of my father: for thy servant knew nothing of all this, less or more.

16 And the king said, Thou shalt surely die, Ahimelech, thou, and all thy father's house.

17 And the king said unto the footmen that stood about him, Turn, and slay the priests of the LORD; because their hand also is with David, and because they knew when he fled, and did not shew it to me. But the servants of the king would not put forth their hand to fall upon the priests of the LORD.

18 And the king said to Doeg, Turn thou, and fall upon the priests. And Doeg the Edomite turned, and he fell upon the priests, and slew on that day fourscore and five persons that did wear a linen ephod.

19 And Nob, the city of the priests, smote he with the edge of the sword, both men and women, children and sucklings, and oxen, and asses, and sheep, with the edge of the sword.

20 And one of the sons of Ahimelech the son of Ahitub, named Abiathar, escaped, and fled after David.

21 And Abiathar shewed David that Saul had slain the LORD'S priests.

22 And David said unto Abiathar, I knew it that day, when Doeg the Edomite was there, that he would surely tell Saul: I have occasioned the death of all the persons of thy father's house.

23 Abide thou with me, fear not: for he that seeketh my life seeketh thy life: but with me thou shalt be in safeguard.

CHAPTER 23

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1 Then they told David, saying, Behold, the Philistines fight against Keilah, and they rob the threshingfloors.

2 Therefore David enquired of the LORD, saying, Shall I go and smite these Philistines? And the LORD said unto David, Go, and smite the Philistines, and save Keilah.

3 And David's men said unto him, Behold, we be afraid here in Judah: how much more then if we come to Keilah against the armies of the Philistines?

4 Then David enquired of the LORD yet again. And the LORD answered him and said, Arise, go down to Keilah; for I will deliver the Philistines into thine hand.

5 So David and his men went to Keilah, and fought with the Philistines, and brought away their cattle, and smote them with a great slaughter. So David saved the inhabitants of Keilah.

6 And it came to pass, when Abiathar the son of Ahimelech fled to David to Keilah, that he came down with an ephod in his hand.

7 And it was told Saul that David was come to Keilah. And Saul said, God hath delivered him into mine hand; for he is shut in, by entering into a town that hath gates and bars.

8 And Saul called all the people together to war, to go down to Keilah, to besiege David and his men.

9 And David knew that Saul secretly practised mischief against him; and he said to Abiathar the priest, Bring hither the ephod.

10 Then said David, O LORD God of Israel, thy servant hath certainly heard that Saul seeketh to come to Keilah, to destroy the city for my sake.

11 Will the men of Keilah deliver me up into his hand? will Saul come down, as thy servant hath heard? O LORD God of Israel, I beseech thee, tell thy servant. And the LORD said, He will come down.

12 Then said David, Will the men of Keilah deliver me and my men into the hand of Saul? And the LORD said, They will deliver thee up.

13 Then David and his men, which were about six hundred, arose and departed out of Keilah, and went whithersoever they could go. And it was told Saul that David was escaped from Keilah; and he forbare to go forth.

14 And David abode in the wilderness in strong holds, and remained in a mountain in the wilderness of Ziph. And Saul sought him every day, but God delivered him not into his hand.

15 And David saw that Saul was come out to seek his life: and David was in the wilderness of Ziph in a wood.

16 And Jonathan Saul's son arose, and went to David into the wood, and strengthened his hand in God.

17 And he said unto him, Fear not: for the hand of Saul my father shall not find thee; and thou shalt be king over Israel, and I shall be next unto thee; and that also Saul my father knoweth.

18 And they two made a covenant before the LORD: and David abode in the wood, and Jonathan went to his house.

19 Then came up the Ziphites to Saul to Gibeah, saying, Doth not David hide himself with us in strong holds in the wood, in the hill of Hachilah, which is on the south of Jeshimon?

20 Now therefore, O king, come down according to all the desire of thy soul to come down; and our part shall be to deliver him into the king's hand.

21 And Saul said, Blessed be ye of the LORD; for ye have compassion on me.

22 Go, I pray you, prepare yet, and know and see his place where his haunt is, and who hath seen him there: for it is told me that he dealeth very subtilly.

23 See therefore, and take knowledge of all the lurking places where he hideth himself, and come ye again to me with the certainty, and I will go with you: and it shall come to pass, if he be in the land, that I will search him out throughout all the thousands of Judah.

24 And they arose, and went to Ziph before Saul: but David and his men were in the wilderness of Maon, in the plain on the south of Jeshimon.

25 Saul also and his men went to seek him. And they told David: wherefore he came down into a rock, and abode in the wilderness of Maon. And when Saul heard that, he pursued after David in the wilderness of Maon.

26 And Saul went on this side of the mountain, and David and his men on that side of the mountain: and David made haste to get away for fear of Saul; for Saul and his men compassed David and his men round about to take them.

27 But there came a messenger unto Saul, saying, Haste thee, and come; for the Philistines have invaded the land.

28 Wherefore Saul returned from pursuing after David, and went against the Philistines: therefore they called that place Selahammahlekoth.

29 And David went up from thence, and dwelt in strong holds at Engedi.

CHAPTER 24

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1 And it came to pass, when Saul was returned from following the Philistines, that it was told him, saying, Behold, David is in the wilderness of Engedi.

2 Then Saul took three thousand chosen men out of all Israel, and went to seek David and his men upon the rocks of the wild goats.

3 And he came to the sheepcotes by the way, where was a cave; and Saul went in to cover his feet: and David and his men remained in the sides of the cave.

4 And the men of David said unto him, Behold the day of which the LORD said unto thee, Behold, I will deliver thine enemy into thine hand, that thou mayest do to him as it shall seem good unto thee. Then David arose, and cut off the skirt of Saul's robe privily.

5 And it came to pass afterward, that David's heart smote him, because he had cut off Saul's skirt.

6 And he said unto his men, The LORD forbid that I should do this thing unto my master, the LORD'S anointed, to stretch forth mine hand against him, seeing he is the anointed of the LORD.

7 So David stayed his servants with these words, and suffered them not to rise against Saul. But Saul rose up out of the cave, and went on his way.

8 David also arose afterward, and went out of the cave, and cried after Saul, saying, My lord the king. And when Saul looked behind him, David stooped with his face to the earth, and bowed himself.

9 And David said to Saul, Wherefore hearest thou men's words, saying, Behold, David seeketh thy hurt?

10 Behold, this day thine eyes have seen how that the LORD had delivered thee to day into mine hand in the cave: and some bade me kill thee: but mine eye spared thee; and I said, I will not put forth mine hand against my lord; for he is the LORD'S anointed.

11 Moreover, my father, see, yea, see the skirt of thy robe in my hand: for in that I cut off the skirt of thy robe, and killed thee not, know thou and see that there is neither evil nor transgression in mine hand, and I have not sinned against thee; yet thou huntest my soul to take it.

12 The LORD judge between me and thee, and the LORD avenge me of thee: but mine hand shall not be upon thee.

13 As saith the proverb of the ancients, Wickedness proceedeth from the wicked: but mine hand shall not be upon thee.

14 After whom is the king of Israel come out? after whom dost thou pursue? after a dead dog, after a flea.

15 The LORD therefore be judge, and judge between me and thee, and see, and plead my cause, and deliver me out of thine hand.

16 And it came to pass, when David had made an end of speaking these words unto Saul, that Saul said, Is this thy voice, my son David? And Saul lifted up his voice, and wept.

17 And he said to David, Thou art more righteous than I: for thou hast rewarded me good, whereas I have rewarded thee evil.

18 And thou hast shewed this day how that thou hast dealt well with me: forasmuch as when the LORD had delivered me into thine hand, thou killedst me not.

19 For if a man find his enemy, will he let him go well away? wherefore the LORD reward thee good for that thou hast done unto me this day.

20 And now, behold, I know well that thou shalt surely be king, and that the kingdom of Israel shall be established in thine hand.

21 Swear now therefore unto me by the LORD, that thou wilt not cut off my seed after me, and that thou wilt not destroy my name out of my father's house.

22 And David sware unto Saul. And Saul went home; but David and his men gat them up unto the hold.

CHAPTER 25

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1 And Samuel died; and all the Israelites were gathered together, and lamented him, and buried him in his house at Ramah. And David arose, and went down to the wilderness of Paran.

2 And there was a man in Maon, whose possessions were in Carmel; and the man was very great, and he had three thousand sheep, and a thousand goats: and he was shearing his sheep in Carmel.

3 Now the name of the man was Nabal; and the name of his wife Abigail: and she was a woman of good understanding, and of a beautiful countenance: but the man was churlish and evil in his doings; and he was of the house of Caleb.

4 And David heard in the wilderness that Nabal did shear his sheep.

5 And David sent out ten young men, and David said unto the young men, Get you up to Carmel, and go to Nabal, and greet him in my name:

6 And thus shall ye say to him that liveth in prosperity, Peace be both to thee, and peace be to thine house, and peace be unto all that thou hast.

7 And now I have heard that thou hast shearers: now thy shepherds which were with us, we hurt them not, neither was there ought missing unto them, all the while they were in Carmel.

8 Ask thy young men, and they will shew thee. Wherefore let the young men find favour in thine eyes: for we come in a good day: give, I pray thee, whatsoever cometh to thine hand unto thy servants, and to thy son David.

9 And when David's young men came, they spake to Nabal according to all those words in the name of David, and ceased.

10 And Nabal answered David's servants, and said, Who is David? and who is the son of Jesse? there be many servants now a days that break away every man from his master.

11 Shall I then take my bread, and my water, and my flesh that I have killed for my shearers, and give it unto men, whom I know not whence they be?

12 So David's young men turned their way, and went again, and came and told him all those sayings.

13 And David said unto his men, Gird ye on every man his sword. And they girded on every man his sword; and David also girded on his sword: and there went up after David about four hundred men; and two hundred abode by the stuff.

14 But one of the young men told Abigail, Nabal's wife, saying, Behold, David sent messengers out of the wilderness to salute our master; and he railed on them.

15 But the men were very good unto us, and we were not hurt, neither missed we any thing, as long as we were conversant with them, when we were in the fields:

16 They were a wall unto us both by night and day, all the while we were with them keeping the sheep.

17 Now therefore know and consider what thou wilt do; for evil is determined against our master, and against all his household: for he is such a son of Belial, that a man cannot speak to him.

18 Then Abigail made haste, and took two hundred loaves, and two bottles of wine, and five sheep ready dressed, and five measures of parched corn, and an hundred clusters of raisins, and two hundred cakes of figs, and laid them on asses.

19 And she said unto her servants, Go on before me; behold, I come after you. But she told not her husband Nabal.

20 And it was so, as she rode on the ass, that she came down by the covert of the hill, and, behold, David and his men came down against her; and she met them.

21 Now David had said, Surely in vain have I kept all that this fellow hath in the wilderness, so that nothing was missed of all that pertained unto him: and he hath requited me evil for good.

22 So and more also do God unto the enemies of David, if I leave of all that pertain to him by the morning light any that pisseth against the wall.

23 And when Abigail saw David, she hasted, and lighted off the ass, and fell before David on her face, and bowed herself to the ground,

24 And fell at his feet, and said, Upon me, my lord, upon me let this iniquity be: and let thine handmaid, I pray thee, speak in thine audience, and hear the words of thine handmaid.

25 Let not my lord, I pray thee, regard this man of Belial, even Nabal: for as his name is, so is he; Nabal is his name, and folly is with him: but I thine handmaid saw not the young men of my lord, whom thou didst send.

26 Now therefore, my lord, as the LORD liveth, and as thy soul liveth, seeing the LORD hath withholden thee from coming to shed blood, and from avenging thyself with thine own hand, now let thine enemies, and they that seek evil to my lord, be as Nabal.

27 And now this blessing which thine handmaid hath brought unto my lord, let it even be given unto the young men that follow my lord.

28 I pray thee, forgive the trespass of thine handmaid: for the LORD will certainly make my lord a sure house; because my lord fighteth the battles of the LORD, and evil hath not been found in thee all thy days.

29 Yet a man is risen to pursue thee, and to seek thy soul: but the soul of my lord shall be bound in the bundle of life with the LORD thy God; and the souls of thine enemies, them shall he sling out, as out of the middle of a sling.

30 And it shall come to pass, when the LORD shall have done to my lord according to all the good that he hath spoken concerning thee, and shall have appointed thee ruler over Israel;

31 That this shall be no grief unto thee, nor offence of heart unto my lord, either that thou hast shed blood causeless, or that my lord hath avenged himself: but when the LORD shall have dealt well with my lord, then remember thine handmaid.

32 And David said to Abigail, Blessed be the LORD God of Israel, which sent thee this day to meet me:

33 And blessed be thy advice, and blessed be thou, which hast kept me this day from coming to shed blood, and from avenging myself with mine own hand.

34 For in very deed, as the LORD God of Israel liveth, which hath kept me back from hurting thee, except thou hadst hasted and come to meet me, surely there had not been left unto Nabal by the morning light any that pisseth against the wall.

35 So David received of her hand that which she had brought him, and said unto her, Go up in peace to thine house; see, I have hearkened to thy voice, and have accepted thy person.

36 And Abigail came to Nabal; and, behold, he held a feast in his house, like the feast of a king; and Nabal's heart was merry within him, for he was very drunken: wherefore she told him nothing, less or more, until the morning light.

37 But it came to pass in the morning, when the wine was gone out of Nabal, and his wife had told him these things, that his heart died within him, and he became as a stone.

38 And it came to pass about ten days after, that the LORD smote Nabal, that he died.

39 And when David heard that Nabal was dead, he said, Blessed be the LORD, that hath pleaded the cause of my reproach from the hand of Nabal, and hath kept his servant from evil: for the LORD hath returned the wickedness of Nabal upon his own head. And David sent and communed with Abigail, to take her to him to wife.

40 And when the servants of David were come to Abigail to Carmel, they spake unto her, saying, David sent us unto thee, to take thee to him to wife.

41 And she arose, and bowed herself on her face to the earth, and said, Behold, let thine handmaid be a servant to wash the feet of the servants of my lord.

42 And Abigail hasted, and arose, and rode upon an ass, with five damsels of hers that went after her; and she went after the messengers of David, and became his wife.

43 David also took Ahinoam of Jezreel; and they were also both of them his wives.

44 But Saul had given Michal his daughter, David's wife, to Phalti the son of Laish, which was of Gallim.

CHAPTER 26

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1 And the Ziphites came unto Saul to Gibeah, saying, Doth not David hide himself in the hill of Hachilah, which is before Jeshimon?

2 Then Saul arose, and went down to the wilderness of Ziph, having three thousand chosen men of Israel with him, to seek David in the wilderness of Ziph.

3 And Saul pitched in the hill of Hachilah, which is before Jeshimon, by the way. But David abode in the wilderness, and he saw that Saul came after him into the wilderness.

4 David therefore sent out spies, and understood that Saul was come in very deed.

5 And David arose, and came to the place where Saul had pitched: and David beheld the place where Saul lay, and Abner the son of Ner, the captain of his host: and Saul lay in the trench, and the people pitched round about him.

6 Then answered David and said to Ahimelech the Hittite, and to Abishai the son of Zeruiah, brother to Joab, saying, Who will go down with me to Saul to the camp? And Abishai said, I will go down with thee.

7 So David and Abishai came to the people by night: and, behold, Saul lay sleeping within the trench, and his spear stuck in the ground at his bolster: but Abner and the people lay round about him.

8 Then said Abishai to David, God hath delivered thine enemy into thine hand this day: now therefore let me smite him, I pray thee, with the spear even to the earth at once, and I will not smite him the second time.

9 And David said to Abishai, Destroy him not: for who can stretch forth his hand against the LORD'S anointed, and be guiltless?

10 David said furthermore, As the LORD liveth, the LORD shall smite him; or his day shall come to die; or he shall descend into battle, and perish.

11 The LORD forbid that I should stretch forth mine hand against the LORD'S anointed: but, I pray thee, take thou now the spear that is at his bolster, and the cruse of water, and let us go.

12 So David took the spear and the cruse of water from Saul's bolster; and they gat them away, and no man saw it, nor knew it, neither awaked: for they were all asleep; because a deep sleep from the LORD was fallen upon them.

13 Then David went over to the other side, and stood on the top of an hill afar off; a great space being between them:

14 And David cried to the people, and to Abner the son of Ner, saying, Answerest thou not, Abner? Then Abner answered and said, Who art thou that criest to the king?

15 And David said to Abner, Art not thou a valiant man? and who is like to thee in Israel? wherefore then hast thou not kept thy lord the king? for there came one of the people in to destroy the king thy lord.

16 This thing is not good that thou hast done. As the LORD liveth, ye are worthy to die, because ye have not kept your master, the LORD'S anointed. And now see where the king's spear is, and the cruse of water that was at his bolster.

17 And Saul knew David's voice, and said, Is this thy voice, my son David? And David said, It is my voice, my lord, O king.

18 And he said, Wherefore doth my lord thus pursue after his servant? for what have I done? or what evil is in mine hand?

19 Now therefore, I pray thee, let my lord the king hear the words of his servant. If the LORD have stirred thee up against me, let him accept an offering: but if they be the children of men, cursed be they before the LORD; for they have driven me out this day from abiding in the inheritance of the LORD, saying, Go, serve other gods.

20 Now therefore, let not my blood fall to the earth before the face of the LORD: for the king of Israel is come out to seek a flea, as when one doth hunt a partridge in the mountains.

21 Then said Saul, I have sinned: return, my son David: for I will no more do thee harm, because my soul was precious in thine eyes this day: behold, I have played the fool, and have erred exceedingly.

22 And David answered and said, Behold the king's spear! and let one of the young men come over and fetch it.

23 The LORD render to every man his righteousness and his faithfulness: for the LORD delivered thee into my hand to day, but I would not stretch forth mine hand against the LORD'S anointed.

24 And, behold, as thy life was much set by this day in mine eyes, so let my life be much set by in the eyes of the LORD, and let him deliver me out of all tribulation.

25 Then Saul said to David, Blessed be thou, my son David: thou shalt both do great things, and also shalt still prevail. So David went on his way, and Saul returned to his place.

CHAPTER 27

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1 And David said in his heart, I shall now perish one day by the hand of Saul: there is nothing better for me than that I should speedily escape into the land of the Philistines; and Saul shall despair of me, to seek me any more in any coast of Israel: so shall I escape out of his hand.

2 And David arose, and he passed over with the six hundred men that were with him unto Achish, the son of Maoch, king of Gath.

3 And David dwelt with Achish at Gath, he and his men, every man with his household, even David with his two wives, Ahinoam the Jezreelitess, and Abigail the Carmelitess, Nabal's wife.

4 And it was told Saul that David was fled to Gath: and he sought no more again for him.

5 And David said unto Achish, If I have now found grace in thine eyes, let them give me a place in some town in the country, that I may dwell there: for why should thy servant dwell in the royal city with thee?

6 Then Achish gave him Ziklag that day: wherefore Ziklag pertaineth unto the kings of Judah unto this day.

7 And the time that David dwelt in the country of the Philistines was a full year and four months.

8 And David and his men went up, and invaded the Geshurites, and the Gezrites, and the Amalekites: for those nations were of old the inhabitants of the land, as thou goest to Shur, even unto the land of Egypt.

9 And David smote the land, and left neither man nor woman alive, and took away the sheep, and the oxen, and the asses, and the camels, and the apparel, and returned, and came to Achish.

10 And Achish said, Whither have ye made a road to day? And David said, Against the south of Judah, and against the south of the Jerahmeelites, and against the south of the Kenites.

11 And David saved neither man nor woman alive, to bring tidings to Gath, saying, Lest they should tell on us, saying, So did David, and so will be his manner all the while he dwelleth in the country of the Philistines.

12 And Achish believed David, saying, He hath made his people Israel utterly to abhor him; therefore he shall be my servant for ever.

CHAPTER 28

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1 And it came to pass in those days, that the Philistines gathered their armies together for warfare, to fight with Israel. And Achish said unto David, Know thou assuredly, that thou shalt go out with me to battle, thou and thy men.

2 And David said to Achish, Surely thou shalt know what thy servant can do. And Achish said to David, Therefore will I make thee keeper of mine head for ever.

3 Now Samuel was dead, and all Israel had lamented him, and buried him in Ramah, even in his own city. And Saul had put away those that had familiar spirits, and the wizards, out of the land.

4 And the Philistines gathered themselves together, and came and pitched in Shunem: and Saul gathered all Israel together, and they pitched in Gilboa.

5 And when Saul saw the host of the Philistines, he was afraid, and his heart greatly trembled.

6 And when Saul enquired of the LORD, the LORD answered him not, neither by dreams, nor by Urim, nor by prophets.

7 Then said Saul unto his servants, Seek me a woman that hath a familiar spirit, that I may go to her, and enquire of her. And his servants said to him, Behold, there is a woman that hath a familiar spirit at Endor.

8 And Saul disguised himself, and put on other raiment, and he went, and two men with him, and they came to the woman by night: and he said, I pray thee, divine unto me by the familiar spirit, and bring me him up, whom I shall name unto thee.

9 And the woman said unto him, Behold, thou knowest what Saul hath done, how he hath cut off those that have familiar spirits, and the wizards, out of the land: wherefore then layest thou a snare for my life, to cause me to die?

10 And Saul sware to her by the LORD, saying, As the LORD liveth, there shall no punishment happen to thee for this thing.

11 Then said the woman, Whom shall I bring up unto thee? And he said, Bring me up Samuel.

12 And when the woman saw Samuel, she cried with a loud voice: and the woman spake to Saul, saying, Why hast thou deceived me? for thou art Saul.

13 And the king said unto her, Be not afraid: for what sawest thou? And the woman said unto Saul, I saw gods ascending out of the earth.

14 And he said unto her, What form is he of? And she said, An old man cometh up; and he is covered with a mantle. And Saul perceived that it was Samuel, and he stooped with his face to the ground, and bowed himself.

15 And Samuel said to Saul, Why hast thou disquieted me, to bring me up? And Saul answered, I am sore distressed; for the Philistines make war against me, and God is departed from me, and answereth me no more, neither by prophets, nor by dreams: therefore I have called thee, that thou mayest make known unto me what I shall do.

16 Then said Samuel, Wherefore then dost thou ask of me, seeing the LORD is departed from thee, and is become thine enemy?

17 And the LORD hath done to him, as he spake by me: for the LORD hath rent the kingdom out of thine hand, and given it to thy neighbour, even to David:

18 Because thou obeyedst not the voice of the LORD, nor executedst his fierce wrath upon Amalek, therefore hath the LORD done this thing unto thee this day.

19 Moreover the LORD will also deliver Israel with thee into the hand of the Philistines: and to morrow shalt thou and thy sons be with me: the LORD also shall deliver the host of Israel into the hand of the Philistines.

20 Then Saul fell straightway all along on the earth, and was sore afraid, because of the words of Samuel: and there was no strength in him; for he had eaten no bread all the day, nor all the night.

21 And the woman came unto Saul, and saw that he was sore troubled, and said unto him, Behold, thine handmaid hath obeyed thy voice, and I have put my life in my hand, and have hearkened unto thy words which thou spakest unto me.

22 Now therefore, I pray thee, hearken thou also unto the voice of thine handmaid, and let me set a morsel of bread before thee; and eat, that thou mayest have strength, when thou goest on thy way.

23 But he refused, and said, I will not eat. But his servants, together with the woman, compelled him; and he hearkened unto their voice. So he arose from the earth, and sat upon the bed.

24 And the woman had a fat calf in the house; and she hasted, and killed it, and took flour, and kneaded it, and did bake unleavened bread thereof:

25 And she brought it before Saul, and before his servants; and they did eat. Then they rose up, and went away that night.

CHAPTER 29

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1 Now the Philistines gathered together all their armies to Aphek: and the Israelites pitched by a fountain which is in Jezreel.

2 And the lords of the Philistines passed on by hundreds, and by thousands: but David and his men passed on in the rereward with Achish.

3 Then said the princes of the Philistines, What do these Hebrews here? And Achish said unto the princes of the Philistines, Is not this David, the servant of Saul the king of Israel, which hath been with me these days, or these years, and I have found no fault in him since he fell unto me unto this day?

4 And the princes of the Philistines were wroth with him; and the princes of the Philistines said unto him, Make this fellow return, that he may go again to his place which thou hast appointed him, and let him not go down with us to battle, lest in the battle he be an adversary to us: for wherewith should he reconcile himself unto his master? should it not be with the heads of these men?

5 Is not this David, of whom they sang one to another in dances, saying, Saul slew his thousands, and David his ten thousands?

6 Then Achish called David, and said unto him, Surely, as the LORD liveth, thou hast been upright, and thy going out and thy coming in with me in the host is good in my sight: for I have not found evil in thee since the day of thy coming unto me unto this day: nevertheless the lords favour thee not.

7 Wherefore now return, and go in peace, that thou displease not the lords of the Philistines.

8 And David said unto Achish, But what have I done? and what hast thou found in thy servant so long as I have been with thee unto this day, that I may not go fight against the enemies of my lord the king?

9 And Achish answered and said to David, I know that thou art good in my sight, as an angel of God: notwithstanding the princes of the Philistines have said, He shall not go up with us to the battle.

10 Wherefore now rise up early in the morning with thy master's servants that are come with thee: and as soon as ye be up early in the morning, and have light, depart.

11 So David and his men rose up early to depart in the morning, to return into the land of the Philistines. And the Philistines went up to Jezreel.

CHAPTER 30

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1 And it came to pass, when David and his men were come to Ziklag on the third day, that the Amalekites had invaded the south, and Ziklag, and smitten Ziklag, and burned it with fire;

2 And had taken the women captives, that were therein: they slew not any, either great or small, but carried them away, and went on their way.

3 So David and his men came to the city, and, behold, it was burned with fire; and their wives, and their sons, and their daughters, were taken captives.

4 Then David and the people that were with him lifted up their voice and wept, until they had no more power to weep.

5 And David's two wives were taken captives, Ahinoam the Jezreelitess, and Abigail the wife of Nabal the Carmelite.

6 And David was greatly distressed; for the people spake of stoning him, because the soul of all the people was grieved, every man for his sons and for his daughters: but David encouraged himself in the LORD his God.

7 And David said to Abiathar the priest, Ahimelech's son, I pray thee, bring me hither the ephod. And Abiathar brought thither the ephod to David.

8 And David enquired at the LORD, saying, Shall I pursue after this troop? shall I overtake them? And he answered him, Pursue: for thou shalt surely overtake them, and without fail recover all.

9 So David went, he and the six hundred men that were with him, and came to the brook Besor, where those that were left behind stayed.

10 But David pursued, he and four hundred men: for two hundred abode behind, which were so faint that they could not go over the brook Besor.

11 And they found an Egyptian in the field, and brought him to David, and gave him bread, and he did eat; and they made him drink water;

12 And they gave him a piece of a cake of figs, and two clusters of raisins: and when he had eaten, his spirit came again to him: for he had eaten no bread, nor drunk any water, three days and three nights.

13 And David said unto him, To whom belongest thou? and whence art thou? And he said, I am a young man of Egypt, servant to an Amalekite; and my master left me, because three days agone I fell sick.

14 We made an invasion upon the south of the Cherethites, and upon the coast which belongeth to Judah, and upon the south of Caleb; and we burned Ziklag with fire.

15 And David said to him, Canst thou bring me down to this company? And he said, Swear unto me by God, that thou wilt neither kill me, nor deliver me into the hands of my master, and I will bring thee down to this company.

16 And when he had brought him down, behold, they were spread abroad upon all the earth, eating and drinking, and dancing, because of all the great spoil that they had taken out of the land of the Philistines, and out of the land of Judah.

17 And David smote them from the twilight even unto the evening of the next day: and there escaped not a man of them, save four hundred young men, which rode upon camels, and fled.

18 And David recovered all that the Amalekites had carried away: and David rescued his two wives.

19 And there was nothing lacking to them, neither small nor great, neither sons nor daughters, neither spoil, nor any thing that they had taken to them: David recovered all.

20 And David took all the flocks and the herds, which they drave before those other cattle, and said, This is David's spoil.

21 And David came to the two hundred men, which were so faint that they could not follow David, whom they had made also to abide at the brook Besor: and they went forth to meet David, and to meet the people that were with him: and when David came near to the people, he saluted them.

22 Then answered all the wicked men and men of Belial, of those that went with David, and said, Because they went not with us, we will not give them ought of the spoil that we have recovered, save to every man his wife and his children, that they may lead them away, and depart.

23 Then said David, Ye shall not do so, my brethren, with that which the LORD hath given us, who hath preserved us, and delivered the company that came against us into our hand.

24 For who will hearken unto you in this matter? but as his part is that goeth down to the battle, so shall his part be that tarrieth by the stuff: they shall part alike.

25 And it was so from that day forward, that he made it a statute and an ordinance for Israel unto this day.

26 And when David came to Ziklag, he sent of the spoil unto the elders of Judah, even to his friends, saying, Behold a present for you of the spoil of the enemies of the LORD;

27 To them which were in Bethel, and to them which were in south Ramoth, and to them which were in Jattir,

28 And to them which were in Aroer, and to them which were in Siphmoth, and to them which were in Eshtemoa,

29 And to them which were in Rachal, and to them which were in the cities of the Jerahmeelites, and to them which were in the cities of the Kenites,

30 And to them which were in Hormah, and to them which were in Chorashan, and to them which were in Athach,

31 And to them which were in Hebron, and to all the places where David himself and his men were wont to haunt.

CHAPTER 31

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1 Now the Philistines fought against Israel: and the men of Israel fled from before the Philistines, and fell down slain in mount Gilboa.

2 And the Philistines followed hard upon Saul and upon his sons; and the Philistines slew Jonathan, and Abinadab, and Malchishua, Saul's sons.

3 And the battle went sore against Saul, and the archers hit him; and he was sore wounded of the archers.

4 Then said Saul unto his armourbearer, Draw thy sword, and thrust me through therewith; lest these uncircumcised come and thrust me through, and abuse me. But his armourbearer would not; for he was sore afraid. Therefore Saul took a sword, and fell upon it.

5 And when his armourbearer saw that Saul was dead, he fell likewise upon his sword, and died with him.

6 So Saul died, and his three sons, and his armourbearer, and all his men, that same day together.

7 And when the men of Israel that were on the other side of the valley, and they that were on the other side Jordan, saw that the men of Israel fled, and that Saul and his sons were dead, they forsook the cities, and fled; and the Philistines came and dwelt in them.

8 And it came to pass on the morrow, when the Philistines came to strip the slain, that they found Saul and his three sons fallen in mount Gilboa.

9 And they cut off his head, and stripped off his armour, and sent into the land of the Philistines round about, to publish it in the house of their idols, and among the people.

10 And they put his armour in the house of Ashtaroth: and they fastened his body to the wall of Bethshan.

11 And when the inhabitants of Jabeshgilead heard of that which the Philistines had done to Saul;

12 All the valiant men arose, and went all night, and took the body of Saul and the bodies of his sons from the wall of Bethshan, and came to Jabesh, and burnt them there.

13 And they took their bones, and buried them under a tree at Jabesh, and fasted seven days.

2 Samuel

Select a Chapter

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CHAPTER 1

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1 Now it came to pass after the death of Saul, when David was returned from the slaughter of the Amalekites, and David had abode two days in Ziklag;

2 It came even to pass on the third day, that, behold, a man came out of the camp from Saul with his clothes rent, and earth upon his head: and so it was, when he came to David, that he fell to the earth, and did obeisance.

3 And David said unto him, From whence comest thou? And he said unto him, Out of the camp of Israel am I escaped.

4 And David said unto him, How went the matter? I pray thee, tell me. And he answered, That the people are fled from the battle, and many of the people also are fallen and dead; and Saul and Jonathan his son are dead also.

5 And David said unto the young man that told him, How knowest thou that Saul and Jonathan his son be dead?

6 And the young man that told him said, As I happened by chance upon mount Gilboa, behold, Saul leaned upon his spear; and, lo, the chariots and horsemen followed hard after him.

7 And when he looked behind him, he saw me, and called unto me. And I answered, Here am I.

8 And he said unto me, Who art thou? And I answered him, I am an Amalekite.

9 He said unto me again, Stand, I pray thee, upon me, and slay me: for anguish is come upon me, because my life is yet whole in me.

10 So I stood upon him, and slew him, because I was sure that he could not live after that he was fallen: and I took the crown that was upon his head, and the bracelet that was on his arm, and have brought them hither unto my lord.

11 Then David took hold on his clothes, and rent them; and likewise all the men that were with him:

12 And they mourned, and wept, and fasted until even, for Saul, and for Jonathan his son, and for the people of the LORD, and for the house of Israel; because they were fallen by the sword.

13 And David said unto the young man that told him, Whence art thou? And he answered, I am the son of a stranger, an Amalekite.

14 And David said unto him, How wast thou not afraid to stretch forth thine hand to destroy the LORD'S anointed?

15 And David called one of the young men, and said, Go near, and fall upon him. And he smote him that he died.

16 And David said unto him, Thy blood be upon thy head; for thy mouth hath testified against thee, saying, I have slain the LORD'S anointed.

17 And David lamented with this lamentation over Saul and over Jonathan his son:

18 (Also he bade them teach the children of Judah the use of the bow: behold, it is written in the book of Jasher.)

19 The beauty of Israel is slain upon thy high places: how are the mighty fallen!

20 Tell it not in Gath, publish it not in the streets of Askelon; lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph.

21 Ye mountains of Gilboa, let there be no dew, neither let there be rain, upon you, nor fields of offerings: for there the shield of the mighty is vilely cast away, the shield of Saul, as though he had not been anointed with oil.

22 From the blood of the slain, from the fat of the mighty, the bow of Jonathan turned not back, and the sword of Saul returned not empty.

23 Saul and Jonathan were lovely and pleasant in their lives, and in their death they were not divided: they were swifter than eagles, they were stronger than lions.

24 Ye daughters of Israel, weep over Saul, who clothed you in scarlet, with other delights, who put on ornaments of gold upon your apparel.

25 How are the mighty fallen in the midst of the battle! O Jonathan, thou wast slain in thine high places.

26 I am distressed for thee, my brother Jonathan: very pleasant hast thou been unto me: thy love to me was wonderful, passing the love of women.

27 How are the mighty fallen, and the weapons of war perished!

CHAPTER 2

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1 And it came to pass after this, that David enquired of the LORD, saying, Shall I go up into any of the cities of Judah? And the LORD said unto him, Go up. And David said, Whither shall I go up? And he said, Unto Hebron.

2 So David went up thither, and his two wives also, Ahinoam the Jezreelitess, and Abigail Nabal's wife the Carmelite.

3 And his men that were with him did David bring up, every man with his household: and they dwelt in the cities of Hebron.

4 And the men of Judah came, and there they anointed David king over the house of Judah. And they told David, saying, That the men of Jabeshgilead were they that buried Saul.

5 And David sent messengers unto the men of Jabeshgilead, and said unto them, Blessed be ye of the LORD, that ye have shewed this kindness unto your lord, even unto Saul, and have buried him.

6 And now the LORD shew kindness and truth unto you: and I also will requite you this kindness, because ye have done this thing.

7 Therefore now let your hands be strengthened, and be ye valiant: for your master Saul is dead, and also the house of Judah have anointed me king over them.

8 But Abner the son of Ner, captain of Saul's host, took Ishbosheth the son of Saul, and brought him over to Mahanaim;

9 And made him king over Gilead, and over the Ashurites, and over Jezreel, and over Ephraim, and over Benjamin, and over all Israel.

10 Ishbosheth Saul's son was forty years old when he began to reign over Israel, and reigned two years. But the house of Judah followed David.

11 And the time that David was king in Hebron over the house of Judah was seven years and six months.

12 And Abner the son of Ner, and the servants of Ishbosheth the son of Saul, went out from Mahanaim to Gibeon.

13 And Joab the son of Zeruiah, and the servants of David, went out, and met together by the pool of Gibeon: and they sat down, the one on the one side of the pool, and the other on the other side of the pool.

14 And Abner said to Joab, Let the young men now arise, and play before us. And Joab said, Let them arise.

15 Then there arose and went over by number twelve of Benjamin, which pertained to Ishbosheth the son of Saul, and twelve of the servants of David.

16 And they caught every one his fellow by the head, and thrust his sword in his fellow's side; so they fell down together: wherefore that place was called Helkathhazzurim, which is in Gibeon.

17 And there was a very sore battle that day; and Abner was beaten, and the men of Israel, before the servants of David.

18 And there were three sons of Zeruiah there, Joab, and Abishai, and Asahel: and Asahel was as light of foot as a wild roe.

19 And Asahel pursued after Abner; and in going he turned not to the right hand nor to the left from following Abner.

20 Then Abner looked behind him, and said, Art thou Asahel? And he answered, I am.

21 And Abner said to him, Turn thee aside to thy right hand or to thy left, and lay thee hold on one of the young men, and take thee his armour. But Asahel would not turn aside from following of him.

22 And Abner said again to Asahel, Turn thee aside from following me: wherefore should I smite thee to the ground? how then should I hold up my face to Joab thy brother?

23 Howbeit he refused to turn aside: wherefore Abner with the hinder end of the spear smote him under the fifth rib, that the spear came out behind him; and he fell down there, and died in the same place: and it came to pass, that as many as came to the place where Asahel fell down and died stood still.

24 Joab also and Abishai pursued after Abner: and the sun went down when they were come to the hill of Ammah, that lieth before Giah by the way of the wilderness of Gibeon.

25 And the children of Benjamin gathered themselves together after Abner, and became one troop, and stood on the top of an hill.

26 Then Abner called to Joab, and said, Shall the sword devour for ever? knowest thou not that it will be bitterness in the latter end? how long shall it be then, ere thou bid the people return from following their brethren?

27 And Joab said, As God liveth, unless thou hadst spoken, surely then in the morning the people had gone up every one from following his brother.

28 So Joab blew a trumpet, and all the people stood still, and pursued after Israel no more, neither fought they any more.

29 And Abner and his men walked all that night through the plain, and passed over Jordan, and went through all Bithron, and they came to Mahanaim.

30 And Joab returned from following Abner: and when he had gathered all the people together, there lacked of David's servants nineteen men and Asahel.

31 But the servants of David had smitten of Benjamin, and of Abner's men, so that three hundred and threescore men died.

32 And they took up Asahel, and buried him in the sepulchre of his father, which was in Bethlehem. And Joab and his men went all night, and they came to Hebron at break of day.

CHAPTER 3

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1 Now there was long war between the house of Saul and the house of David: but David waxed stronger and stronger, and the house of Saul waxed weaker and weaker.

2 And unto David were sons born in Hebron: and his firstborn was Amnon, of Ahinoam the Jezreelitess;

3 And his second, Chileab, of Abigail the wife of Nabal the Carmelite; and the third, Absalom the son of Maacah the daughter of Talmai king of Geshur;

4 And the fourth, Adonijah the son of Haggith; and the fifth, Shephatiah the son of Abital;

5 And the sixth, Ithream, by Eglah David's wife. These were born to David in Hebron.

6 And it came to pass, while there was war between the house of Saul and the house of David, that Abner made himself strong for the house of Saul.

7 And Saul had a concubine, whose name was Rizpah, the daughter of Aiah: and Ishbosheth said to Abner, Wherefore hast thou gone in unto my father's concubine?

8 Then was Abner very wroth for the words of Ishbosheth, and said, Am I a dog's head, which against Judah do shew kindness this day unto the house of Saul thy father, to his brethren, and to his friends, and have not delivered thee into the hand of David, that thou chargest me to day with a fault concerning this woman?

9 So do God to Abner, and more also, except, as the LORD hath sworn to David, even so I do to him;

10 To translate the kingdom from the house of Saul, and to set up the throne of David over Israel and over Judah, from Dan even to Beersheba.

11 And he could not answer Abner a word again, because he feared him.

12 And Abner sent messengers to David on his behalf, saying, Whose is the land? saying also, Make thy league with me, and, behold, my hand shall be with thee, to bring about all Israel unto thee.

13 And he said, Well; I will make a league with thee: but one thing I require of thee, that is, Thou shalt not see my face, except thou first bring Michal Saul's daughter, when thou comest to see my face.

14 And David sent messengers to Ishbosheth Saul's son, saying, Deliver me my wife Michal, which I espoused to me for an hundred foreskins of the Philistines.

15 And Ishbosheth sent, and took her from her husband, even from Phaltiel the son of Laish.

16 And her husband went with her along weeping behind her to Bahurim. Then said Abner unto him, Go, return. And he returned.

17 And Abner had communication with the elders of Israel, saying, Ye sought for David in times past to be king over you:

18 Now then do it: for the LORD hath spoken of David, saying, By the hand of my servant David I will save my people Israel out of the hand of the Philistines, and out of the hand of all their enemies.

19 And Abner also spake in the ears of Benjamin: and Abner went also to speak in the ears of David in Hebron all that seemed good to Israel, and that seemed good to the whole house of Benjamin.

20 So Abner came to David to Hebron, and twenty men with him. And David made Abner and the men that were with him a feast.

21 And Abner said unto David, I will arise and go, and will gather all Israel unto my lord the king, that they may make a league with thee, and that thou mayest reign over all that thine heart desireth. And David sent Abner away; and he went in peace.

22 And, behold, the servants of David and Joab came from pursuing a troop, and brought in a great spoil with them: but Abner was not with David in Hebron; for he had sent him away, and he was gone in peace.

23 When Joab and all the host that was with him were come, they told Joab, saying, Abner the son of Ner came to the king, and he hath sent him away, and he is gone in peace.

24 Then Joab came to the king, and said, What hast thou done? behold, Abner came unto thee; why is it that thou hast sent him away, and he is quite gone?

25 Thou knowest Abner the son of Ner, that he came to deceive thee, and to know thy going out and thy coming in, and to know all that thou doest.

26 And when Joab was come out from David, he sent messengers after Abner, which brought him again from the well of Sirah: but David knew it not.

27 And when Abner was returned to Hebron, Joab took him aside in the gate to speak with him quietly, and smote him there under the fifth rib, that he died, for the blood of Asahel his brother.

28 And afterward when David heard it, he said, I and my kingdom are guiltless before the LORD for ever from the blood of Abner the son of Ner:

29 Let it rest on the head of Joab, and on all his father's house; and let there not fail from the house of Joab one that hath an issue, or that is a leper, or that leaneth on a staff, or that falleth on the sword, or that lacketh bread.

30 So Joab and Abishai his brother slew Abner, because he had slain their brother Asahel at Gibeon in the battle.

31 And David said to Joab, and to all the people that were with him, Rend your clothes, and gird you with sackcloth, and mourn before Abner. And king David himself followed the bier.

32 And they buried Abner in Hebron: and the king lifted up his voice, and wept at the grave of Abner; and all the people wept.

33 And the king lamented over Abner, and said, Died Abner as a fool dieth?

34 Thy hands were not bound, nor thy feet put into fetters: as a man falleth before wicked men, so fellest thou. And all the people wept again over him.

35 And when all the people came to cause David to eat meat while it was yet day, David sware, saying, So do God to me, and more also, if I taste bread, or ought else, till the sun be down.

36 And all the people took notice of it, and it pleased them: as whatsoever the king did pleased all the people.

37 For all the people and all Israel understood that day that it was not of the king to slay Abner the son of Ner.

38 And the king said unto his servants, Know ye not that there is a prince and a great man fallen this day in Israel?

39 And I am this day weak, though anointed king; and these men the sons of Zeruiah be too hard for me: the LORD shall reward the doer of evil according to his wickedness.

CHAPTER 4

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1 And when Saul's son heard that Abner was dead in Hebron, his hands were feeble, and all the Israelites were troubled.

2 And Saul's son had two men that were captains of bands: the name of the one was Baanah, and the name of the other Rechab, the sons of Rimmon a Beerothite, of the children of Benjamin: (for Beeroth also was reckoned to Benjamin:

3 And the Beerothites fled to Gittaim, and were sojourners there until this day.)

4 And Jonathan, Saul's son, had a son that was lame of his feet. He was five years old when the tidings came of Saul and Jonathan out of Jezreel, and his nurse took him up, and fled: and it came to pass, as she made haste to flee, that he fell, and became lame. And his name was Mephibosheth.

5 And the sons of Rimmon the Beerothite, Rechab and Baanah, went, and came about the heat of the day to the house of Ishbosheth, who lay on a bed at noon.

6 And they came thither into the midst of the house, as though they would have fetched wheat; and they smote him under the fifth rib: and Rechab and Baanah his brother escaped.

7 For when they came into the house, he lay on his bed in his bedchamber, and they smote him, and slew him, and beheaded him, and took his head, and gat them away through the plain all night.

8 And they brought the head of Ishbosheth unto David to Hebron, and said to the king, Behold the head of Ishbosheth the son of Saul thine enemy, which sought thy life; and the LORD hath avenged my lord the king this day of Saul, and of his seed.

9 And David answered Rechab and Baanah his brother, the sons of Rimmon the Beerothite, and said unto them, As the LORD liveth, who hath redeemed my soul out of all adversity,

10 When one told me, saying, Behold, Saul is dead, thinking to have brought good tidings, I took hold of him, and slew him in Ziklag, who thought that I would have given him a reward for his tidings:

11 How much more, when wicked men have slain a righteous person in his own house upon his bed? shall I not therefore now require his blood of your hand, and take you away from the earth?

12 And David commanded his young men, and they slew them, and cut off their hands and their feet, and hanged them up over the pool in Hebron. But they took the head of Ishbosheth, and buried it in the sepulchre of Abner in Hebron.

CHAPTER 5

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1 Then came all the tribes of Israel to David unto Hebron, and spake, saying, Behold, we are thy bone and thy flesh.

2 Also in time past, when Saul was king over us, thou wast he that leddest out and broughtest in Israel: and the LORD said to thee, Thou shalt feed my people Israel, and thou shalt be a captain over Israel.

3 So all the elders of Israel came to the king to Hebron; and king David made a league with them in Hebron before the LORD: and they anointed David king over Israel.

4 David was thirty years old when he began to reign, and he reigned forty years.

5 In Hebron he reigned over Judah seven years and six months: and in Jerusalem he reigned thirty and three years over all Israel and Judah.

6 And the king and his men went to Jerusalem unto the Jebusites, the inhabitants of the land: which spake unto David, saying, Except thou take away the blind and the lame, thou shalt not come in hither: thinking, David cannot come in hither.

7 Nevertheless David took the strong hold of Zion: the same is the city of David.

8 And David said on that day, Whosoever getteth up to the gutter, and smiteth the Jebusites, and the lame and the blind, that are hated of David's soul, he shall be chief and captain. Wherefore they said, The blind and the lame shall not come into the house.

9 So David dwelt in the fort, and called it the city of David. And David built round about from Millo and inward.

10 And David went on, and grew great, and the LORD God of hosts was with him.

11 And Hiram king of Tyre sent messengers to David, and cedar trees, and carpenters, and masons: and they built David an house.

12 And David perceived that the LORD had established him king over Israel, and that he had exalted his kingdom for his people Israel's sake.

13 And David took him more concubines and wives out of Jerusalem, after he was come from Hebron: and there were yet sons and daughters born to David.

14 And these be the names of those that were born unto him in Jerusalem; Shammua, and Shobab, and Nathan, and Solomon,

15 Ibhar also, and Elishua, and Nepheg, and Japhia,

16 And Elishama, and Eliada, and Eliphalet.

17 But when the Philistines heard that they had anointed David king over Israel, all the Philistines came up to seek David; and David heard of it, and went down to the hold.

18 The Philistines also came and spread themselves in the valley of Rephaim.

19 And David enquired of the LORD, saying, Shall I go up to the Philistines? wilt thou deliver them into mine hand? And the LORD said unto David, Go up: for I will doubtless deliver the Philistines into thine hand.

20 And David came to Baalperazim, and David smote them there, and said, The LORD hath broken forth upon mine enemies before me, as the breach of waters. Therefore he called the name of that place Baalperazim.

21 And there they left their images, and David and his men burned them.

22 And the Philistines came up yet again, and spread themselves in the valley of Rephaim.

23 And when David enquired of the LORD, he said, Thou shalt not go up; but fetch a compass behind them, and come upon them over against the mulberry trees.

24 And let it be, when thou hearest the sound of a going in the tops of the mulberry trees, that then thou shalt bestir thyself: for then shall the LORD go out before thee, to smite the host of the Philistines.

25 And David did so, as the LORD had commanded him; and smote the Philistines from Geba until thou come to Gazer.

CHAPTER 6

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1 Again, David gathered together all the chosen men of Israel, thirty thousand.

2 And David arose, and went with all the people that were with him from Baale of Judah, to bring up from thence the ark of God, whose name is called by the name of the LORD of hosts that dwelleth between the cherubims.

3 And they set the ark of God upon a new cart, and brought it out of the house of Abinadab that was in Gibeah: and Uzzah and Ahio, the sons of Abinadab, drave the new cart.

4 And they brought it out of the house of Abinadab which was at Gibeah, accompanying the ark of God: and Ahio went before the ark.

5 And David and all the house of Israel played before the LORD on all manner of instruments made of fir wood, even on harps, and on psalteries, and on timbrels, and on cornets, and on cymbals.

6 And when they came to Nachon's threshingfloor, Uzzah put forth his hand to the ark of God, and took hold of it; for the oxen shook it.

7 And the anger of the LORD was kindled against Uzzah; and God smote him there for his error; and there he died by the ark of God.

8 And David was displeased, because the LORD had made a breach upon Uzzah: and he called the name of the place Perezuzzah to this day.

9 And David was afraid of the LORD that day, and said, How shall the ark of the LORD come to me?

10 So David would not remove the ark of the LORD unto him into the city of David: but David carried it aside into the house of Obededom the Gittite.

11 And the ark of the LORD continued in the house of Obededom the Gittite three months: and the LORD blessed Obededom, and all his household.

12 And it was told king David, saying, The LORD hath blessed the house of Obededom, and all that pertaineth unto him, because of the ark of God. So David went and brought up the ark of God from the house of Obededom into the city of David with gladness.

13 And it was so, that when they that bare the ark of the LORD had gone six paces, he sacrificed oxen and fatlings.

14 And David danced before the LORD with all his might; and David was girded with a linen ephod.

15 So David and all the house of Israel brought up the ark of the LORD with shouting, and with the sound of the trumpet.

16 And as the ark of the LORD came into the city of David, Michal Saul's daughter looked through a window, and saw king David leaping and dancing before the LORD; and she despised him in her heart.

17 And they brought in the ark of the LORD, and set it in his place, in the midst of the tabernacle that David had pitched for it: and David offered burnt offerings and peace offerings before the LORD.

18 And as soon as David had made an end of offering burnt offerings and peace offerings, he blessed the people in the name of the LORD of hosts.

19 And he dealt among all the people, even among the whole multitude of Israel, as well to the women as men, to every one a cake of bread, and a good piece of flesh, and a flagon of wine. So all the people departed every one to his house.

20 Then David returned to bless his household. And Michal the daughter of Saul came out to meet David, and said, How glorious was the king of Israel to day, who uncovered himself to day in the eyes of the handmaids of his servants, as one of the vain fellows shamelessly uncovereth himself!

21 And David said unto Michal, It was before the LORD, which chose me before thy father, and before all his house, to appoint me ruler over the people of the LORD, over Israel: therefore will I play before the LORD.

22 And I will yet be more vile than thus, and will be base in mine own sight: and of the maidservants which thou hast spoken of, of them shall I be had in honour.

23 Therefore Michal the daughter of Saul had no child unto the day of her death.

CHAPTER 7

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1 And it came to pass, when the king sat in his house, and the LORD had given him rest round about from all his enemies;

2 That the king said unto Nathan the prophet, See now, I dwell in an house of cedar, but the ark of God dwelleth within curtains.

3 And Nathan said to the king, Go, do all that is in thine heart; for the LORD is with thee.

4 And it came to pass that night, that the word of the LORD came unto Nathan, saying,

5 Go and tell my servant David, Thus saith the LORD, Shalt thou build me an house for me to dwell in?

6 Whereas I have not dwelt in any house since the time that I brought up the children of Israel out of Egypt, even to this day, but have walked in a tent and in a tabernacle.

7 In all the places wherein I have walked with all the children of Israel spake I a word with any of the tribes of Israel, whom I commanded to feed my people Israel, saying, Why build ye not me an house of cedar?

8 Now therefore so shalt thou say unto my servant David, Thus saith the LORD of hosts, I took thee from the sheepcote, from following the sheep, to be ruler over my people, over Israel:

9 And I was with thee whithersoever thou wentest, and have cut off all thine enemies out of thy sight, and have made thee a great name, like unto the name of the great men that are in the earth.

10 Moreover I will appoint a place for my people Israel, and will plant them, that they may dwell in a place of their own, and move no more; neither shall the children of wickedness afflict them any more, as beforetime,

11 And as since the time that I commanded judges to be over my people Israel, and have caused thee to rest from all thine enemies. Also the LORD telleth thee that he will make thee an house.

12 And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom.

13 He shall build an house for my name, and I will stablish the throne of his kingdom for ever.

14 I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men:

15 But my mercy shall not depart away from him, as I took it from Saul, whom I put away before thee.

16 And thine house and thy kingdom shall be established for ever before thee: thy throne shall be established for ever.

17 According to all these words, and according to all this vision, so did Nathan speak unto David.

18 Then went king David in, and sat before the LORD, and he said, Who am I, O Lord GOD? and what is my house, that thou hast brought me hitherto?

19 And this was yet a small thing in thy sight, O Lord GOD; but thou hast spoken also of thy servant's house for a great while to come. And is this the manner of man, O Lord GOD?

20 And what can David say more unto thee? for thou, Lord GOD, knowest thy servant.

21 For thy word's sake, and according to thine own heart, hast thou done all these great things, to make thy servant know them.

22 Wherefore thou art great, O LORD God: for there is none like thee, neither is there any God beside thee, according to all that we have heard with our ears.

23 And what one nation in the earth is like thy people, even like Israel, whom God went to redeem for a people to himself, and to make him a name, and to do for you great things and terrible, for thy land, before thy people, which thou redeemedst to thee from Egypt, from the nations and their gods?

24 For thou hast confirmed to thyself thy people Israel to be a people unto thee for ever: and thou, LORD, art become their God.

25 And now, O LORD God, the word that thou hast spoken concerning thy servant, and concerning his house, establish it for ever, and do as thou hast said.

26 And let thy name be magnified for ever, saying, The LORD of hosts is the God over Israel: and let the house of thy servant David be established before thee.

27 For thou, O LORD of hosts, God of Israel, hast revealed to thy servant, saying, I will build thee an house: therefore hath thy servant found in his heart to pray this prayer unto thee.

28 And now, O Lord GOD, thou art that God, and thy words be true, and thou hast promised this goodness unto thy servant:

29 Therefore now let it please thee to bless the house of thy servant, that it may continue for ever before thee: for thou, O Lord GOD, hast spoken it: and with thy blessing let the house of thy servant be blessed for ever.

CHAPTER 8

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1 And after this it came to pass, that David smote the Philistines, and subdued them: and David took Methegammah out of the hand of the Philistines.

2 And he smote Moab, and measured them with a line, casting them down to the ground; even with two lines measured he to put to death, and with one full line to keep alive. And so the Moabites became David's servants, and brought gifts.

3 David smote also Hadadezer, the son of Rehob, king of Zobah, as he went to recover his border at the river Euphrates.

4 And David took from him a thousand chariots, and seven hundred horsemen, and twenty thousand footmen: and David houghed all the chariot horses, but reserved of them for an hundred chariots.

5 And when the Syrians of Damascus came to succour Hadadezer king of Zobah, David slew of the Syrians two and twenty thousand men.

6 Then David put garrisons in Syria of Damascus: and the Syrians became servants to David, and brought gifts. And the LORD preserved David whithersoever he went.

7 And David took the shields of gold that were on the servants of Hadadezer, and brought them to Jerusalem.

8 And from Betah, and from Berothai, cities of Hadadezer, king David took exceeding much brass.

9 When Toi king of Hamath heard that David had smitten all the host of Hadadezer,

10 Then Toi sent Joram his son unto king David, to salute him, and to bless him, because he had fought against Hadadezer, and smitten him: for Hadadezer had wars with Toi. And Joram brought with him vessels of silver, and vessels of gold, and vessels of brass:

11 Which also king David did dedicate unto the LORD, with the silver and gold that he had dedicated of all nations which he subdued;

12 Of Syria, and of Moab, and of the children of Ammon, and of the Philistines, and of Amalek, and of the spoil of Hadadezer, son of Rehob, king of Zobah.

13 And David gat him a name when he returned from smiting of the Syrians in the valley of salt, being eighteen thousand men.

14 And he put garrisons in Edom; throughout all Edom put he garrisons, and all they of Edom became David's servants. And the LORD preserved David whithersoever he went.

15 And David reigned over all Israel; and David executed judgment and justice unto all his people.

16 And Joab the son of Zeruiah was over the host; and Jehoshaphat the son of Ahilud was recorder;

17 And Zadok the son of Ahitub, and Ahimelech the son of Abiathar, were the priests; and Seraiah was the scribe;

18 And Benaiah the son of Jehoiada was over both the Cherethites and the Pelethites; and David's sons were chief rulers.

CHAPTER 9

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1 And David said, Is there yet any that is left of the house of Saul, that I may shew him kindness for Jonathan's sake?

2 And there was of the house of Saul a servant whose name was Ziba. And when they had called him unto David, the king said unto him, Art thou Ziba? And he said, Thy servant is he.

3 And the king said, Is there not yet any of the house of Saul, that I may shew the kindness of God unto him? And Ziba said unto the king, Jonathan hath yet a son, which is lame on his feet.

4 And the king said unto him, Where is he? And Ziba said unto the king, Behold, he is in the house of Machir, the son of Ammiel, in Lodebar.

5 Then king David sent, and fetched him out of the house of Machir, the son of Ammiel, from Lodebar.

6 Now when Mephibosheth, the son of Jonathan, the son of Saul, was come unto David, he fell on his face, and did reverence. And David said, Mephibosheth. And he answered, Behold thy servant!

7 And David said unto him, Fear not: for I will surely shew thee kindness for Jonathan thy father's sake, and will restore thee all the land of Saul thy father; and thou shalt eat bread at my table continually.

8 And he bowed himself, and said, What is thy servant, that thou shouldest look upon such a dead dog as I am?

9 Then the king called to Ziba, Saul's servant, and said unto him, I have given unto thy master's son all that pertained to Saul and to all his house.

10 Thou therefore, and thy sons, and thy servants, shall till the land for him, and thou shalt bring in the fruits, that thy master's son may have food to eat: but Mephibosheth thy master's son shall eat bread alway at my table. Now Ziba had fifteen sons and twenty servants.

11 Then said Ziba unto the king, According to all that my lord the king hath commanded his servant, so shall thy servant do. As for Mephibosheth, said the king, he shall eat at my table, as one of the king's sons.

12 And Mephibosheth had a young son, whose name was Micha. And all that dwelt in the house of Ziba were servants unto Mephibosheth.

13 So Mephibosheth dwelt in Jerusalem: for he did eat continually at the king's table; and was lame on both his feet.

CHAPTER 10

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1 And it came to pass after this, that the king of the children of Ammon died, and Hanun his son reigned in his stead.

2 Then said David, I will shew kindness unto Hanun the son of Nahash, as his father shewed kindness unto me. And David sent to comfort him by the hand of his servants for his father. And David's servants came into the land of the children of Ammon.

3 And the princes of the children of Ammon said unto Hanun their lord, Thinkest thou that David doth honour thy father, that he hath sent comforters unto thee? hath not David rather sent his servants unto thee, to search the city, and to spy it out, and to overthrow it?

4 Wherefore Hanun took David's servants, and shaved off the one half of their beards, and cut off their garments in the middle, even to their buttocks, and sent them away.

5 When they told it unto David, he sent to meet them, because the men were greatly ashamed: and the king said, Tarry at Jericho until your beards be grown, and then return.

6 And when the children of Ammon saw that they stank before David, the children of Ammon sent and hired the Syrians of Bethrehob, and the Syrians of Zoba, twenty thousand footmen, and of king Maacah a thousand men, and of Ishtob twelve thousand men.

7 And when David heard of it, he sent Joab, and all the host of the mighty men.

8 And the children of Ammon came out, and put the battle in array at the entering in of the gate: and the Syrians of Zoba, and of Rehob, and Ishtob, and Maacah, were by themselves in the field.

9 When Joab saw that the front of the battle was against him before and behind, he chose of all the choice men of Israel, and put them in array against the Syrians:

10 And the rest of the people he delivered into the hand of Abishai his brother, that he might put them in array against the children of Ammon.

11 And he said, If the Syrians be too strong for me, then thou shalt help me: but if the children of Ammon be too strong for thee, then I will come and help thee.

12 Be of good courage, and let us play the men for our people, and for the cities of our God: and the LORD do that which seemeth him good.

13 And Joab drew nigh, and the people that were with him, unto the battle against the Syrians: and they fled before him.

14 And when the children of Ammon saw that the Syrians were fled, then fled they also before Abishai, and entered into the city. So Joab returned from the children of Ammon, and came to Jerusalem.

15 And when the Syrians saw that they were smitten before Israel, they gathered themselves together.

16 And Hadarezer sent, and brought out the Syrians that were beyond the river: and they came to Helam; and Shobach the captain of the host of Hadarezer went before them.

17 And when it was told David, he gathered all Israel together, and passed over Jordan, and came to Helam. And the Syrians set themselves in array against David, and fought with him.

18 And the Syrians fled before Israel; and David slew the men of seven hundred chariots of the Syrians, and forty thousand horsemen, and smote Shobach the captain of their host, who died there.

19 And when all the kings that were servants to Hadarezer saw that they were smitten before Israel, they made peace with Israel, and served them. So the Syrians feared to help the children of Ammon any more.

CHAPTER 11

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1 And it came to pass, after the year was expired, at the time when kings go forth to battle, that David sent Joab, and his servants with him, and all Israel; and they destroyed the children of Ammon, and besieged Rabbah. But David tarried still at Jerusalem.

2 And it came to pass in an eveningtide, that David arose from off his bed, and walked upon the roof of the king's house: and from the roof he saw a woman washing herself; and the woman was very beautiful to look upon.

3 And David sent and enquired after the woman. And one said, Is not this Bathsheba, the daughter of Eliam, the wife of Uriah the Hittite?

4 And David sent messengers, and took her; and she came in unto him, and he lay with her; for she was purified from her uncleanness: and she returned unto her house.

5 And the woman conceived, and sent and told David, and said, I am with child.

6 And David sent to Joab, saying, Send me Uriah the Hittite. And Joab sent Uriah to David.

7 And when Uriah was come unto him, David demanded of him how Joab did, and how the people did, and how the war prospered.

8 And David said to Uriah, Go down to thy house, and wash thy feet. And Uriah departed out of the king's house, and there followed him a mess of meat from the king.

9 But Uriah slept at the door of the king's house with all the servants of his lord, and went not down to his house.

10 And when they had told David, saying, Uriah went not down unto his house, David said unto Uriah, Camest thou not from thy journey? why then didst thou not go down unto thine house?

11 And Uriah said unto David, The ark, and Israel, and Judah, abide in tents; and my lord Joab, and the servants of my lord, are encamped in the open fields; shall I then go into mine house, to eat and to drink, and to lie with my wife? as thou livest, and as thy soul liveth, I will not do this thing.

12 And David said to Uriah, Tarry here to day also, and to morrow I will let thee depart. So Uriah abode in Jerusalem that day, and the morrow.

13 And when David had called him, he did eat and drink before him; and he made him drunk: and at even he went out to lie on his bed with the servants of his lord, but went not down to his house.

14 And it came to pass in the morning, that David wrote a letter to Joab, and sent it by the hand of Uriah.

15 And he wrote in the letter, saying, Set ye Uriah in the forefront of the hottest battle, and retire ye from him, that he may be smitten, and die.

16 And it came to pass, when Joab observed the city, that he assigned Uriah unto a place where he knew that valiant men were.

17 And the men of the city went out, and fought with Joab: and there fell some of the people of the servants of David; and Uriah the Hittite died also.

18 Then Joab sent and told David all the things concerning the war;

19 And charged the messenger, saying, When thou hast made an end of telling the matters of the war unto the king,

20 And if so be that the king's wrath arise, and he say unto thee, Wherefore approached ye so nigh unto the city when ye did fight? knew ye not that they would shoot from the wall?

21 Who smote Abimelech the son of Jerubbesheth? did not a woman cast a piece of a millstone upon him from the wall, that he died in Thebez? why went ye nigh the wall? then say thou, Thy servant Uriah the Hittite is dead also.

22 So the messenger went, and came and shewed David all that Joab had sent him for.

23 And the messenger said unto David, Surely the men prevailed against us, and came out unto us into the field, and we were upon them even unto the entering of the gate.

24 And the shooters shot from off the wall upon thy servants; and some of the king's servants be dead, and thy servant Uriah the Hittite is dead also.

25 Then David said unto the messenger, Thus shalt thou say unto Joab, Let not this thing displease thee, for the sword devoureth one as well as another: make thy battle more strong against the city, and overthrow it: and encourage thou him.

26 And when the wife of Uriah heard that Uriah her husband was dead, she mourned for her husband.

27 And when the mourning was past, David sent and fetched her to his house, and she became his wife, and bare him a son. But the thing that David had done displeased the LORD.

CHAPTER 12

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1 And the LORD sent Nathan unto David. And he came unto him, and said unto him, There were two men in one city; the one rich, and the other poor.

2 The rich man had exceeding many flocks and herds:

3 But the poor man had nothing, save one little ewe lamb, which he had bought and nourished up: and it grew up together with him, and with his children; it did eat of his own meat, and drank of his own cup, and lay in his bosom, and was unto him as a daughter.

4 And there came a traveller unto the rich man, and he spared to take of his own flock and of his own herd, to dress for the wayfaring man that was come unto him; but took the poor man's lamb, and dressed it for the man that was come to him.

5 And David's anger was greatly kindled against the man; and he said to Nathan, As the LORD liveth, the man that hath done this thing shall surely die:

6 And he shall restore the lamb fourfold, because he did this thing, and because he had no pity.

7 And Nathan said to David, Thou art the man. Thus saith the LORD God of Israel, I anointed thee king over Israel, and I delivered thee out of the hand of Saul;

8 And I gave thee thy master's house, and thy master's wives into thy bosom, and gave thee the house of Israel and of Judah; and if that had been too little, I would moreover have given unto thee such and such things.

9 Wherefore hast thou despised the commandment of the LORD, to do evil in his sight? thou hast killed Uriah the Hittite with the sword, and hast taken his wife to be thy wife, and hast slain him with the sword of the children of Ammon.

10 Now therefore the sword shall never depart from thine house; because thou hast despised me, and hast taken the wife of Uriah the Hittite to be thy wife.

11 Thus saith the LORD, Behold, I will raise up evil against thee out of thine own house, and I will take thy wives before thine eyes, and give them unto thy neighbour, and he shall lie with thy wives in the sight of this sun.

12 For thou didst it secretly: but I will do this thing before all Israel, and before the sun.

13 And David said unto Nathan, I have sinned against the LORD. And Nathan said unto David, The LORD also hath put away thy sin; thou shalt not die.

14 Howbeit, because by this deed thou hast given great occasion to the enemies of the LORD to blaspheme, the child also that is born unto thee shall surely die.

15 And Nathan departed unto his house. And the LORD struck the child that Uriah's wife bare unto David, and it was very sick.

16 David therefore besought God for the child; and David fasted, and went in, and lay all night upon the earth.

17 And the elders of his house arose, and went to him, to raise him up from the earth: but he would not, neither did he eat bread with them.

18 And it came to pass on the seventh day, that the child died. And the servants of David feared to tell him that the child was dead: for they said, Behold, while the child was yet alive, we spake unto him, and he would not hearken unto our voice: how will he then vex himself, if we tell him that the child is dead?

19 But when David saw that his servants whispered, David perceived that the child was dead: therefore David said unto his servants, Is the child dead? And they said, He is dead.

20 Then David arose from the earth, and washed, and anointed himself, and changed his apparel, and came into the house of the LORD, and worshipped: then he came to his own house; and when he required, they set bread before him, and he did eat.

21 Then said his servants unto him, What thing is this that thou hast done? thou didst fast and weep for the child, while it was alive; but when the child was dead, thou didst rise and eat bread.

22 And he said, While the child was yet alive, I fasted and wept: for I said, Who can tell whether GOD will be gracious to me, that the child may live?

23 But now he is dead, wherefore should I fast? can I bring him back again? I shall go to him, but he shall not return to me.

24 And David comforted Bathsheba his wife, and went in unto her, and lay with her: and she bare a son, and he called his name Solomon: and the LORD loved him.

25 And he sent by the hand of Nathan the prophet; and he called his name Jedidiah, because of the LORD.

26 And Joab fought against Rabbah of the children of Ammon, and took the royal city.

27 And Joab sent messengers to David, and said, I have fought against Rabbah, and have taken the city of waters.

28 Now therefore gather the rest of the people together, and encamp against the city, and take it: lest I take the city, and it be called after my name.

29 And David gathered all the people together, and went to Rabbah, and fought against it, and took it.

30 And he took their king's crown from off his head, the weight whereof was a talent of gold with the precious stones: and it was set on David's head. And he brought forth the spoil of the city in great abundance.

31 And he brought forth the people that were therein, and put them under saws, and under harrows of iron, and under axes of iron, and made them pass through the brickkiln: and thus did he unto all the cities of the children of Ammon. So David and all the people returned unto Jerusalem.

CHAPTER 13

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1 And it came to pass after this, that Absalom the son of David had a fair sister, whose name was Tamar; and Amnon the son of David loved her.

2 And Amnon was so vexed, that he fell sick for his sister Tamar; for she was a virgin; and Amnon thought it hard for him to do any thing to her.

3 But Amnon had a friend, whose name was Jonadab, the son of Shimeah David's brother: and Jonadab was a very subtil man.

4 And he said unto him, Why art thou, being the king's son, lean from day to day? wilt thou not tell me? And Amnon said unto him, I love Tamar, my brother Absalom's sister.

5 And Jonadab said unto him, Lay thee down on thy bed, and make thyself sick: and when thy father cometh to see thee, say unto him, I pray thee, let my sister Tamar come, and give me meat, and dress the meat in my sight, that I may see it, and eat it at her hand.

6 So Amnon lay down, and made himself sick: and when the king was come to see him, Amnon said unto the king, I pray thee, let Tamar my sister come, and make me a couple of cakes in my sight, that I may eat at her hand.

7 Then David sent home to Tamar, saying, Go now to thy brother Amnon's house, and dress him meat.

8 So Tamar went to her brother Amnon's house; and he was laid down. And she took flour, and kneaded it, and made cakes in his sight, and did bake the cakes.

9 And she took a pan, and poured them out before him; but he refused to eat. And Amnon said, Have out all men from me. And they went out every man from him.

10 And Amnon said unto Tamar, Bring the meat into the chamber, that I may eat of thine hand. And Tamar took the cakes which she had made, and brought them into the chamber to Amnon her brother.

11 And when she had brought them unto him to eat, he took hold of her, and said unto her, Come lie with me, my sister.

12 And she answered him, Nay, my brother, do not force me; for no such thing ought to be done in Israel: do not thou this folly.

13 And I, whither shall I cause my shame to go? and as for thee, thou shalt be as one of the fools in Israel. Now therefore, I pray thee, speak unto the king; for he will not withhold me from thee.

14 Howbeit he would not hearken unto her voice: but, being stronger than she, forced her, and lay with her.

15 Then Amnon hated her exceedingly; so that the hatred wherewith he hated her was greater than the love wherewith he had loved her. And Amnon said unto her, Arise, be gone.

16 And she said unto him, There is no cause: this evil in sending me away is greater than the other that thou didst unto me. But he would not hearken unto her.

17 Then he called his servant that ministered unto him, and said, Put now this woman out from me, and bolt the door after her.

18 And she had a garment of divers colours upon her: for with such robes were the king's daughters that were virgins apparelled. Then his servant brought her out, and bolted the door after her.

19 And Tamar put ashes on her head, and rent her garment of divers colours that was on her, and laid her hand on her head, and went on crying.

20 And Absalom her brother said unto her, Hath Amnon thy brother been with thee? but hold now thy peace, my sister: he is thy brother; regard not this thing. So Tamar remained desolate in her brother Absalom's house.

21 But when king David heard of all these things, he was very wroth.

22 And Absalom spake unto his brother Amnon neither good nor bad: for Absalom hated Amnon, because he had forced his sister Tamar.

23 And it came to pass after two full years, that Absalom had sheepshearers in Baalhazor, which is beside Ephraim: and Absalom invited all the king's sons.

24 And Absalom came to the king, and said, Behold now, thy servant hath sheepshearers; let the king, I beseech thee, and his servants go with thy servant.

25 And the king said to Absalom, Nay, my son, let us not all now go, lest we be chargeable unto thee. And he pressed him: howbeit he would not go, but blessed him.

26 Then said Absalom, If not, I pray thee, let my brother Amnon go with us. And the king said unto him, Why should he go with thee?

27 But Absalom pressed him, that he let Amnon and all the king's sons go with him.

28 Now Absalom had commanded his servants, saying, Mark ye now when Amnon's heart is merry with wine, and when I say unto you, Smite Amnon; then kill him, fear not: have not I commanded you? be courageous, and be valiant.

29 And the servants of Absalom did unto Amnon as Absalom had commanded. Then all the king's sons arose, and every man gat him up upon his mule, and fled.

30 And it came to pass, while they were in the way, that tidings came to David, saying, Absalom hath slain all the king's sons, and there is not one of them left.

31 Then the king arose, and tare his garments, and lay on the earth; and all his servants stood by with their clothes rent.

32 And Jonadab, the son of Shimeah David's brother, answered and said, Let not my lord suppose that they have slain all the young men the king's sons; for Amnon only is dead: for by the appointment of Absalom this hath been determined from the day that he forced his sister Tamar.

33 Now therefore let not my lord the king take the thing to his heart, to think that all the king's sons are dead: for Amnon only is dead.

34 But Absalom fled. And the young man that kept the watch lifted up his eyes, and looked, and, behold, there came much people by the way of the hill side behind him.

35 And Jonadab said unto the king, Behold, the king's sons come: as thy servant said, so it is.

36 And it came to pass, as soon as he had made an end of speaking, that, behold, the king's sons came, and lifted up their voice and wept: and the king also and all his servants wept very sore.

37 But Absalom fled, and went to Talmai, the son of Ammihud, king of Geshur. And David mourned for his son every day.

38 So Absalom fled, and went to Geshur, and was there three years.

39 And the soul of king David longed to go forth unto Absalom: for he was comforted concerning Amnon, seeing he was dead.

CHAPTER 14

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1 Now Joab the son of Zeruiah perceived that the king's heart was toward Absalom.

2 And Joab sent to Tekoah, and fetched thence a wise woman, and said unto her, I pray thee, feign thyself to be a mourner, and put on now mourning apparel, and anoint not thyself with oil, but be as a woman that had a long time mourned for the dead:

3 And come to the king, and speak on this manner unto him. So Joab put the words in her mouth.

4 And when the woman of Tekoah spake to the king, she fell on her face to the ground, and did obeisance, and said, Help, O king.

5 And the king said unto her, What aileth thee? And she answered, I am indeed a widow woman, and mine husband is dead.

6 And thy handmaid had two sons, and they two strove together in the field, and there was none to part them, but the one smote the other, and slew him.

7 And, behold, the whole family is risen against thine handmaid, and they said, Deliver him that smote his brother, that we may kill him, for the life of his brother whom he slew; and we will destroy the heir also: and so they shall quench my coal which is left, and shall not leave to my husband neither name nor remainder upon the earth.

8 And the king said unto the woman, Go to thine house, and I will give charge concerning thee.

9 And the woman of Tekoah said unto the king, My lord, O king, the iniquity be on me, and on my father's house: and the king and his throne be guiltless.

10 And the king said, Whosoever saith ought unto thee, bring him to me, and he shall not touch thee any more.

11 Then said she, I pray thee, let the king remember the LORD thy God, that thou wouldest not suffer the revengers of blood to destroy any more, lest they destroy my son. And he said, As the LORD liveth, there shall not one hair of thy son fall to the earth.

12 Then the woman said, Let thine handmaid, I pray thee, speak one word unto my lord the king. And he said, Say on.

13 And the woman said, Wherefore then hast thou thought such a thing against the people of God? for the king doth speak this thing as one which is faulty, in that the king doth not fetch home again his banished.

14 For we must needs die, and are as water spilt on the ground, which cannot be gathered up again; neither doth God respect any person: yet doth he devise means, that his banished be not expelled from him.

15 Now therefore that I am come to speak of this thing unto my lord the king, it is because the people have made me afraid: and thy handmaid said, I will now speak unto the king; it may be that the king will perform the request of his handmaid.

16 For the king will hear, to deliver his handmaid out of the hand of the man that would destroy me and my son together out of the inheritance of God.

17 Then thine handmaid said, The word of my lord the king shall now be comfortable: for as an angel of God, so is my lord the king to discern good and bad: therefore the LORD thy God will be with thee.

18 Then the king answered and said unto the woman, Hide not from me, I pray thee, the thing that I shall ask thee. And the woman said, Let my lord the king now speak.

19 And the king said, Is not the hand of Joab with thee in all this? And the woman answered and said, As thy soul liveth, my lord the king, none can turn to the right hand or to the left from ought that my lord the king hath spoken: for thy servant Joab, he bade me, and he put all these words in the mouth of thine handmaid:

20 To fetch about this form of speech hath thy servant Joab done this thing: and my lord is wise, according to the wisdom of an angel of God, to know all things that are in the earth.

21 And the king said unto Joab, Behold now, I have done this thing: go therefore, bring the young man Absalom again.

22 And Joab fell to the ground on his face, and bowed himself, and thanked the king: and Joab said, To day thy servant knoweth that I have found grace in thy sight, my lord, O king, in that the king hath fulfilled the request of his servant.

23 So Joab arose and went to Geshur, and brought Absalom to Jerusalem.

24 And the king said, Let him turn to his own house, and let him not see my face. So Absalom returned to his own house, and saw not the king's face.

25 But in all Israel there was none to be so much praised as Absalom for his beauty: from the sole of his foot even to the crown of his head there was no blemish in him.

26 And when he polled his head, (for it was at every year's end that he polled it: because the hair was heavy on him, therefore he polled it:) he weighed the hair of his head at two hundred shekels after the king's weight.

27 And unto Absalom there were born three sons, and one daughter, whose name was Tamar: she was a woman of a fair countenance.

28 So Absalom dwelt two full years in Jerusalem, and saw not the king's face.

29 Therefore Absalom sent for Joab, to have sent him to the king; but he would not come to him: and when he sent again the second time, he would not come.

30 Therefore he said unto his servants, See, Joab's field is near mine, and he hath barley there; go and set it on fire. And Absalom's servants set the field on fire.

31 Then Joab arose, and came to Absalom unto his house, and said unto him, Wherefore have thy servants set my field on fire?

32 And Absalom answered Joab, Behold, I sent unto thee, saying, Come hither, that I may send thee to the king, to say, Wherefore am I come from Geshur? it had been good for me to have been there still: now therefore let me see the king's face; and if there be any iniquity in me, let him kill me.

33 So Joab came to the king, and told him: and when he had called for Absalom, he came to the king, and bowed himself on his face to the ground before the king: and the king kissed Absalom.

CHAPTER 15

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1 And it came to pass after this, that Absalom prepared him chariots and horses, and fifty men to run before him.

2 And Absalom rose up early, and stood beside the way of the gate: and it was so, that when any man that had a controversy came to the king for judgment, then Absalom called unto him, and said, Of what city art thou? And he said, Thy servant is of one of the tribes of Israel.

3 And Absalom said unto him, See, thy matters are good and right; but there is no man deputed of the king to hear thee.

4 Absalom said moreover, Oh that I were made judge in the land, that every man which hath any suit or cause might come unto me, and I would do him justice!

5 And it was so, that when any man came nigh to him to do him obeisance, he put forth his hand, and took him, and kissed him.

6 And on this manner did Absalom to all Israel that came to the king for judgment: so Absalom stole the hearts of the men of Israel.

7 And it came to pass after forty years, that Absalom said unto the king, I pray thee, let me go and pay my vow, which I have vowed unto the LORD, in Hebron.

8 For thy servant vowed a vow while I abode at Geshur in Syria, saying, If the LORD shall bring me again indeed to Jerusalem, then I will serve the LORD.

9 And the king said unto him, Go in peace. So he arose, and went to Hebron.

10 But Absalom sent spies throughout all the tribes of Israel, saying, As soon as ye hear the sound of the trumpet, then ye shall say, Absalom reigneth in Hebron.

11 And with Absalom went two hundred men out of Jerusalem, that were called; and they went in their simplicity, and they knew not any thing.

12 And Absalom sent for Ahithophel the Gilonite, David's counsellor, from his city, even from Giloh, while he offered sacrifices. And the conspiracy was strong; for the people increased continually with Absalom.

13 And there came a messenger to David, saying, The hearts of the men of Israel are after Absalom.

14 And David said unto all his servants that were with him at Jerusalem, Arise, and let us flee; for we shall not else escape from Absalom: make speed to depart, lest he overtake us suddenly, and bring evil upon us, and smite the city with the edge of the sword.

15 And the king's servants said unto the king, Behold, thy servants are ready to do whatsoever my lord the king shall appoint.

16 And the king went forth, and all his household after him. And the king left ten women, which were concubines, to keep the house.

17 And the king went forth, and all the people after him, and tarried in a place that was far off.

18 And all his servants passed on beside him; and all the Cherethites, and all the Pelethites, and all the Gittites, six hundred men which came after him from Gath, passed on before the king.

19 Then said the king to Ittai the Gittite, Wherefore goest thou also with us? return to thy place, and abide with the king: for thou art a stranger, and also an exile.

20 Whereas thou camest but yesterday, should I this day make thee go up and down with us? seeing I go whither I may, return thou, and take back thy brethren: mercy and truth be with thee.

21 And Ittai answered the king, and said, As the LORD liveth, and as my lord the king liveth, surely in what place my lord the king shall be, whether in death or life, even there also will thy servant be.

22 And David said to Ittai, Go and pass over. And Ittai the Gittite passed over, and all his men, and all the little ones that were with him.

23 And all the country wept with a loud voice, and all the people passed over: the king also himself passed over the brook Kidron, and all the people passed over, toward the way of the wilderness.

24 And lo Zadok also, and all the Levites were with him, bearing the ark of the covenant of God: and they set down the ark of God; and Abiathar went up, until all the people had done passing out of the city.

25 And the king said unto Zadok, Carry back the ark of God into the city: if I shall find favour in the eyes of the LORD, he will bring me again, and shew me both it, and his habitation:

26 But if he thus say, I have no delight in thee; behold, here am I, let him do to me as seemeth good unto him.

27 The king said also unto Zadok the priest, Art not thou a seer? return into the city in peace, and your two sons with you, Ahimaaz thy son, and Jonathan the son of Abiathar.

28 See, I will tarry in the plain of the wilderness, until there come word from you to certify me.

29 Zadok therefore and Abiathar carried the ark of God again to Jerusalem: and they tarried there.

30 And David went up by the ascent of mount Olivet, and wept as he went up, and had his head covered, and he went barefoot: and all the people that was with him covered every man his head, and they went up, weeping as they went up.

31 And one told David, saying, Ahithophel is among the conspirators with Absalom. And David said, O LORD, I pray thee, turn the counsel of Ahithophel into foolishness.

32 And it came to pass, that when David was come to the top of the mount, where he worshipped God, behold, Hushai the Archite came to meet him with his coat rent, and earth upon his head:

33 Unto whom David said, If thou passest on with me, then thou shalt be a burden unto me:

34 But if thou return to the city, and say unto Absalom, I will be thy servant, O king; as I have been thy father's servant hitherto, so will I now also be thy servant: then mayest thou for me defeat the counsel of Ahithophel.

35 And hast thou not there with thee Zadok and Abiathar the priests? therefore it shall be, that what thing soever thou shalt hear out of the king's house, thou shalt tell it to Zadok and Abiathar the priests.

36 Behold, they have there with them their two sons, Ahimaaz Zadok's son, and Jonathan Abiathar's son; and by them ye shall send unto me every thing that ye can hear.

37 So Hushai David's friend came into the city, and Absalom came into Jerusalem.

CHAPTER 16

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1 And when David was a little past the top of the hill, behold, Ziba the servant of Mephibosheth met him, with a couple of asses saddled, and upon them two hundred loaves of bread, and an hundred bunches of raisins, and an hundred of summer fruits, and a bottle of wine.

2 And the king said unto Ziba, What meanest thou by these? And Ziba said, The asses be for the king's household to ride on; and the bread and summer fruit for the young men to eat; and the wine, that such as be faint in the wilderness may drink.

3 And the king said, And where is thy master's son? And Ziba said unto the king, Behold, he abideth at Jerusalem: for he said, To day shall the house of Israel restore me the kingdom of my father.

4 Then said the king to Ziba, Behold, thine are all that pertained unto Mephibosheth. And Ziba said, I humbly beseech thee that I may find grace in thy sight, my lord, O king.

5 And when king David came to Bahurim, behold, thence came out a man of the family of the house of Saul, whose name was Shimei, the son of Gera: he came forth, and cursed still as he came.

6 And he cast stones at David, and at all the servants of king David: and all the people and all the mighty men were on his right hand and on his left.

7 And thus said Shimei when he cursed, Come out, come out, thou bloody man, and thou man of Belial:

8 The LORD hath returned upon thee all the blood of the house of Saul, in whose stead thou hast reigned; and the LORD hath delivered the kingdom into the hand of Absalom thy son: and, behold, thou art taken in thy mischief, because thou art a bloody man.

9 Then said Abishai the son of Zeruiah unto the king, Why should this dead dog curse my lord the king? let me go over, I pray thee, and take off his head.

10 And the king said, What have I to do with you, ye sons of Zeruiah? so let him curse, because the LORD hath said unto him, Curse David. Who shall then say, Wherefore hast thou done so?

11 And David said to Abishai, and to all his servants, Behold, my son, which came forth of my bowels, seeketh my life: how much more now may this Benjamite do it? let him alone, and let him curse; for the LORD hath bidden him.

12 It may be that the LORD will look on mine affliction, and that the LORD will requite me good for his cursing this day.

13 And as David and his men went by the way, Shimei went along on the hill's side over against him, and cursed as he went, and threw stones at him, and cast dust.

14 And the king, and all the people that were with him, came weary, and refreshed themselves there.

15 And Absalom, and all the people the men of Israel, came to Jerusalem, and Ahithophel with him.

16 And it came to pass, when Hushai the Archite, David's friend, was come unto Absalom, that Hushai said unto Absalom, God save the king, God save the king.

17 And Absalom said to Hushai, Is this thy kindness to thy friend? why wentest thou not with thy friend?

18 And Hushai said unto Absalom, Nay; but whom the LORD, and this people, and all the men of Israel, choose, his will I be, and with him will I abide.

19 And again, whom should I serve? should I not serve in the presence of his son? as I have served in thy father's presence, so will I be in thy presence.

20 Then said Absalom to Ahithophel, Give counsel among you what we shall do.

21 And Ahithophel said unto Absalom, Go in unto thy father's concubines, which he hath left to keep the house; and all Israel shall hear that thou art abhorred of thy father: then shall the hands of all that are with thee be strong.

22 So they spread Absalom a tent upon the top of the house; and Absalom went in unto his father's concubines in the sight of all Israel.

23 And the counsel of Ahithophel, which he counselled in those days, was as if a man had enquired at the oracle of God: so was all the counsel of Ahithophel both with David and with Absalom.

CHAPTER 17

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1 Moreover Ahithophel said unto Absalom, Let me now choose out twelve thousand men, and I will arise and pursue after David this night:

2 And I will come upon him while he is weary and weak handed, and will make him afraid: and all the people that are with him shall flee; and I will smite the king only:

3 And I will bring back all the people unto thee: the man whom thou seekest is as if all returned: so all the people shall be in peace.

4 And the saying pleased Absalom well, and all the elders of Israel.

5 Then said Absalom, Call now Hushai the Archite also, and let us hear likewise what he saith.

6 And when Hushai was come to Absalom, Absalom spake unto him, saying, Ahithophel hath spoken after this manner: shall we do after his saying? if not; speak thou.

7 And Hushai said unto Absalom, The counsel that Ahithophel hath given is not good at this time.

8 For, said Hushai, thou knowest thy father and his men, that they be mighty men, and they be chafed in their minds, as a bear robbed of her whelps in the field: and thy father is a man of war, and will not lodge with the people.

9 Behold, he is hid now in some pit, or in some other place: and it will come to pass, when some of them be overthrown at the first, that whosoever heareth it will say, There is a slaughter among the people that follow Absalom.

10 And he also that is valiant, whose heart is as the heart of a lion, shall utterly melt: for all Israel knoweth that thy father is a mighty man, and they which be with him are valiant men.

11 Therefore I counsel that all Israel be generally gathered unto thee, from Dan even to Beersheba, as the sand that is by the sea for multitude; and that thou go to battle in thine own person.

12 So shall we come upon him in some place where he shall be found, and we will light upon him as the dew falleth on the ground: and of him and of all the men that are with him there shall not be left so much as one.

13 Moreover, if he be gotten into a city, then shall all Israel bring ropes to that city, and we will draw it into the river, until there be not one small stone found there.

14 And Absalom and all the men of Israel said, The counsel of Hushai the Archite is better than the counsel of Ahithophel. For the LORD had appointed to defeat the good counsel of Ahithophel, to the intent that the LORD might bring evil upon Absalom.

15 Then said Hushai unto Zadok and to Abiathar the priests, Thus and thus did Ahithophel counsel Absalom and the elders of Israel; and thus and thus have I counselled.

16 Now therefore send quickly, and tell David, saying, Lodge not this night in the plains of the wilderness, but speedily pass over; lest the king be swallowed up, and all the people that are with him.

17 Now Jonathan and Ahimaaz stayed by Enrogel; for they might not be seen to come into the city: and a wench went and told them; and they went and told king David.

18 Nevertheless a lad saw them, and told Absalom: but they went both of them away quickly, and came to a man's house in Bahurim, which had a well in his court; whither they went down.

19 And the woman took and spread a covering over the well's mouth, and spread ground corn thereon; and the thing was not known.

20 And when Absalom's servants came to the woman to the house, they said, Where is Ahimaaz and Jonathan? And the woman said unto them, They be gone over the brook of water. And when they had sought and could not find them, they returned to Jerusalem.

21 And it came to pass, after they were departed, that they came up out of the well, and went and told king David, and said unto David, Arise, and pass quickly over the water: for thus hath Ahithophel counselled against you.

22 Then David arose, and all the people that were with him, and they passed over Jordan: by the morning light there lacked not one of them that was not gone over Jordan.

23 And when Ahithophel saw that his counsel was not followed, he saddled his ass, and arose, and gat him home to his house, to his city, and put his household in order, and hanged himself, and died, and was buried in the sepulchre of his father.

24 Then David came to Mahanaim. And Absalom passed over Jordan, he and all the men of Israel with him.

25 And Absalom made Amasa captain of the host instead of Joab: which Amasa was a man's son, whose name was Ithra an Israelite, that went in to Abigail the daughter of Nahash, sister to Zeruiah Joab's mother.

26 So Israel and Absalom pitched in the land of Gilead.

27 And it came to pass, when David was come to Mahanaim, that Shobi the son of Nahash of Rabbah of the children of Ammon, and Machir the son of Ammiel of Lodebar, and Barzillai the Gileadite of Rogelim,

28 Brought beds, and basons, and earthen vessels, and wheat, and barley, and flour, and parched corn, and beans, and lentiles, and parched pulse,

29 And honey, and butter, and sheep, and cheese of kine, for David, and for the people that were with him, to eat: for they said, The people is hungry, and weary, and thirsty, in the wilderness.

CHAPTER 18

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1 And David numbered the people that were with him, and set captains of thousands and captains of hundreds over them.

2 And David sent forth a third part of the people under the hand of Joab, and a third part under the hand of Abishai the son of Zeruiah, Joab's brother, and a third part under the hand of Ittai the Gittite. And the king said unto the people, I will surely go forth with you myself also.

3 But the people answered, Thou shalt not go forth: for if we flee away, they will not care for us; neither if half of us die, will they care for us: but now thou art worth ten thousand of us: therefore now it is better that thou succour us out of the city.

4 And the king said unto them, What seemeth you best I will do. And the king stood by the gate side, and all the people came out by hundreds and by thousands.

5 And the king commanded Joab and Abishai and Ittai, saying, Deal gently for my sake with the young man, even with Absalom. And all the people heard when the king gave all the captains charge concerning Absalom.

6 So the people went out into the field against Israel: and the battle was in the wood of Ephraim;

7 Where the people of Israel were slain before the servants of David, and there was there a great slaughter that day of twenty thousand men.

8 For the battle was there scattered over the face of all the country: and the wood devoured more people that day than the sword devoured.

9 And Absalom met the servants of David. And Absalom rode upon a mule, and the mule went under the thick boughs of a great oak, and his head caught hold of the oak, and he was taken up between the heaven and the earth; and the mule that was under him went away.

10 And a certain man saw it, and told Joab, and said, Behold, I saw Absalom hanged in an oak.

11 And Joab said unto the man that told him, And, behold, thou sawest him, and why didst thou not smite him there to the ground? and I would have given thee ten shekels of silver, and a girdle.

12 And the man said unto Joab, Though I should receive a thousand shekels of silver in mine hand, yet would I not put forth mine hand against the king's son: for in our hearing the king charged thee and Abishai and Ittai, saying, Beware that none touch the young man Absalom.

13 Otherwise I should have wrought falsehood against mine own life: for there is no matter hid from the king, and thou thyself wouldest have set thyself against me.

14 Then said Joab, I may not tarry thus with thee. And he took three darts in his hand, and thrust them through the heart of Absalom, while he was yet alive in the midst of the oak.

15 And ten young men that bare Joab's armour compassed about and smote Absalom, and slew him.

16 And Joab blew the trumpet, and the people returned from pursuing after Israel: for Joab held back the people.

17 And they took Absalom, and cast him into a great pit in the wood, and laid a very great heap of stones upon him: and all Israel fled every one to his tent.

18 Now Absalom in his lifetime had taken and reared up for himself a pillar, which is in the king's dale: for he said, I have no son to keep my name in remembrance: and he called the pillar after his own name: and it is called unto this day, Absalom's place.

19 Then said Ahimaaz the son of Zadok, Let me now run, and bear the king tidings, how that the LORD hath avenged him of his enemies.

20 And Joab said unto him, Thou shalt not bear tidings this day, but thou shalt bear tidings another day: but this day thou shalt bear no tidings, because the king's son is dead.

21 Then said Joab to Cushi, Go tell the king what thou hast seen. And Cushi bowed himself unto Joab, and ran.

22 Then said Ahimaaz the son of Zadok yet again to Joab, But howsoever, let me, I pray thee, also run after Cushi. And Joab said, Wherefore wilt thou run, my son, seeing that thou hast no tidings ready?

23 But howsoever, said he, let me run. And he said unto him, Run. Then Ahimaaz ran by the way of the plain, and overran Cushi.

24 And David sat between the two gates: and the watchman went up to the roof over the gate unto the wall, and lifted up his eyes, and looked, and behold a man running alone.

25 And the watchman cried, and told the king. And the king said, If he be alone, there is tidings in his mouth. And he came apace, and drew near.

26 And the watchman saw another man running: and the watchman called unto the porter, and said, Behold another man running alone. And the king said, He also bringeth tidings.

27 And the watchman said, Me thinketh the running of the foremost is like the running of Ahimaaz the son of Zadok. And the king said, He is a good man, and cometh with good tidings.

28 And Ahimaaz called, and said unto the king, All is well. And he fell down to the earth upon his face before the king, and said, Blessed be the LORD thy God, which hath delivered up the men that lifted up their hand against my lord the king.

29 And the king said, Is the young man Absalom safe? And Ahimaaz answered, When Joab sent the king's servant, and me thy servant, I saw a great tumult, but I knew not what it was.

30 And the king said unto him, Turn aside, and stand here. And he turned aside, and stood still.

31 And, behold, Cushi came; and Cushi said, Tidings, my lord the king: for the LORD hath avenged thee this day of all them that rose up against thee.

32 And the king said unto Cushi, Is the young man Absalom safe? And Cushi answered, The enemies of my lord the king, and all that rise against thee to do thee hurt, be as that young man is.

33 And the king was much moved, and went up to the chamber over the gate, and wept: and as he went, thus he said, O my son Absalom, my son, my son Absalom! would God I had died for thee, O Absalom, my son, my son!

CHAPTER 19

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1 And it was told Joab, Behold, the king weepeth and mourneth for Absalom.

2 And the victory that day was turned into mourning unto all the people: for the people heard say that day how the king was grieved for his son.

3 And the people gat them by stealth that day into the city, as people being ashamed steal away when they flee in battle.

4 But the king covered his face, and the king cried with a loud voice, O my son Absalom, O Absalom, my son, my son!

5 And Joab came into the house to the king, and said, Thou hast shamed this day the faces of all thy servants, which this day have saved thy life, and the lives of thy sons and of thy daughters, and the lives of thy wives, and the lives of thy concubines;

6 In that thou lovest thine enemies, and hatest thy friends. For thou hast declared this day, that thou regardest neither princes nor servants: for this day I perceive, that if Absalom had lived, and all we had died this day, then it had pleased thee well.

7 Now therefore arise, go forth, and speak comfortably unto thy servants: for I swear by the LORD, if thou go not forth, there will not tarry one with thee this night: and that will be worse unto thee than all the evil that befell thee from thy youth until now.

8 Then the king arose, and sat in the gate. And they told unto all the people, saying, Behold, the king doth sit in the gate. And all the people came before the king: for Israel had fled every man to his tent.

9 And all the people were at strife throughout all the tribes of Israel, saying, The king saved us out of the hand of our enemies, and he delivered us out of the hand of the Philistines; and now he is fled out of the land for Absalom.

10 And Absalom, whom we anointed over us, is dead in battle. Now therefore why speak ye not a word of bringing the king back?

11 And king David sent to Zadok and to Abiathar the priests, saying, Speak unto the elders of Judah, saying, Why are ye the last to bring the king back to his house? seeing the speech of all Israel is come to the king, even to his house.

12 Ye are my brethren, ye are my bones and my flesh: wherefore then are ye the last to bring back the king?

13 And say ye to Amasa, Art thou not of my bone, and of my flesh? God do so to me, and more also, if thou be not captain of the host before me continually in the room of Joab.

14 And he bowed the heart of all the men of Judah, even as the heart of one man; so that they sent this word unto the king, Return thou, and all thy servants.

15 So the king returned, and came to Jordan. And Judah came to Gilgal, to go to meet the king, to conduct the king over Jordan.

16 And Shimei the son of Gera, a Benjamite, which was of Bahurim, hasted and came down with the men of Judah to meet king David.

17 And there were a thousand men of Benjamin with him, and Ziba the servant of the house of Saul, and his fifteen sons and his twenty servants with him; and they went over Jordan before the king.

18 And there went over a ferry boat to carry over the king's household, and to do what he thought good. And Shimei the son of Gera fell down before the king, as he was come over Jordan;

19 And said unto the king, Let not my lord impute iniquity unto me, neither do thou remember that which thy servant did perversely the day that my lord the king went out of Jerusalem, that the king should take it to his heart.

20 For thy servant doth know that I have sinned: therefore, behold, I am come the first this day of all the house of Joseph to go down to meet my lord the king.

21 But Abishai the son of Zeruiah answered and said, Shall not Shimei be put to death for this, because he cursed the LORD'S anointed?

22 And David said, What have I to do with you, ye sons of Zeruiah, that ye should this day be adversaries unto me? shall there any man be put to death this day in Israel? for do not I know that I am this day king over Israel?

23 Therefore the king said unto Shimei, Thou shalt not die. And the king sware unto him.

24 And Mephibosheth the son of Saul came down to meet the king, and had neither dressed his feet, nor trimmed his beard, nor washed his clothes, from the day the king departed until the day he came again in peace.

25 And it came to pass, when he was come to Jerusalem to meet the king, that the king said unto him, Wherefore wentest not thou with me, Mephibosheth?

26 And he answered, My lord, O king, my servant deceived me: for thy servant said, I will saddle me an ass, that I may ride thereon, and go to the king; because thy servant is lame.

27 And he hath slandered thy servant unto my lord the king; but my lord the king is as an angel of God: do therefore what is good in thine eyes.

28 For all of my father's house were but dead men before my lord the king: yet didst thou set thy servant among them that did eat at thine own table. What right therefore have I yet to cry any more unto the king?

29 And the king said unto him, Why speakest thou any more of thy matters? I have said, Thou and Ziba divide the land.

30 And Mephibosheth said unto the king, Yea, let him take all, forasmuch as my lord the king is come again in peace unto his own house.

31 And Barzillai the Gileadite came down from Rogelim, and went over Jordan with the king, to conduct him over Jordan.

32 Now Barzillai was a very aged man, even fourscore years old: and he had provided the king of sustenance while he lay at Mahanaim; for he was a very great man.

33 And the king said unto Barzillai, Come thou over with me, and I will feed thee with me in Jerusalem.

34 And Barzillai said unto the king, How long have I to live, that I should go up with the king unto Jerusalem?

35 I am this day fourscore years old: and can I discern between good and evil? can thy servant taste what I eat or what I drink? can I hear any more the voice of singing men and singing women? wherefore then should thy servant be yet a burden unto my lord the king?

36 Thy servant will go a little way over Jordan with the king: and why should the king recompense it me with such a reward?

37 Let thy servant, I pray thee, turn back again, that I may die in mine own city, and be buried by the grave of my father and of my mother. But behold thy servant Chimham; let him go over with my lord the king; and do to him what shall seem good unto thee.

38 And the king answered, Chimham shall go over with me, and I will do to him that which shall seem good unto thee: and whatsoever thou shalt require of me, that will I do for thee.

39 And all the people went over Jordan. And when the king was come over, the king kissed Barzillai, and blessed him; and he returned unto his own place.

40 Then the king went on to Gilgal, and Chimham went on with him: and all the people of Judah conducted the king, and also half the people of Israel.

41 And, behold, all the men of Israel came to the king, and said unto the king, Why have our brethren the men of Judah stolen thee away, and have brought the king, and his household, and all David's men with him, over Jordan?

42 And all the men of Judah answered the men of Israel, Because the king is near of kin to us: wherefore then be ye angry for this matter? have we eaten at all of the king's cost? or hath he given us any gift?

43 And the men of Israel answered the men of Judah, and said, We have ten parts in the king, and we have also more right in David than ye: why then did ye despise us, that our advice should not be first had in bringing back our king? And the words of the men of Judah were fiercer than the words of the men of Israel.

CHAPTER 20

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1 And there happened to be there a man of Belial, whose name was Sheba, the son of Bichri, a Benjamite: and he blew a trumpet, and said, We have no part in David, neither have we inheritance in the son of Jesse: every man to his tents, O Israel.

2 So every man of Israel went up from after David, and followed Sheba the son of Bichri: but the men of Judah clave unto their king, from Jordan even to Jerusalem.

3 And David came to his house at Jerusalem; and the king took the ten women his concubines, whom he had left to keep the house, and put them in ward, and fed them, but went not in unto them. So they were shut up unto the day of their death, living in widowhood.

4 Then said the king to Amasa, Assemble me the men of Judah within three days, and be thou here present.

5 So Amasa went to assemble the men of Judah: but he tarried longer than the set time which he had appointed him.

6 And David said to Abishai, Now shall Sheba the son of Bichri do us more harm than did Absalom: take thou thy lord's servants, and pursue after him, lest he get him fenced cities, and escape us.

7 And there went out after him Joab's men, and the Cherethites, and the Pelethites, and all the mighty men: and they went out of Jerusalem, to pursue after Sheba the son of Bichri.

8 When they were at the great stone which is in Gibeon, Amasa went before them. And Joab's garment that he had put on was girded unto him, and upon it a girdle with a sword fastened upon his loins in the sheath thereof; and as he went forth it fell out.

9 And Joab said to Amasa, Art thou in health, my brother? And Joab took Amasa by the beard with the right hand to kiss him.

10 But Amasa took no heed to the sword that was in Joab's hand: so he smote him therewith in the fifth rib, and shed out his bowels to the ground, and struck him not again; and he died. So Joab and Abishai his brother pursued after Sheba the son of Bichri.

11 And one of Joab's men stood by him, and said, He that favoureth Joab, and he that is for David, let him go after Joab.

12 And Amasa wallowed in blood in the midst of the highway. And when the man saw that all the people stood still, he removed Amasa out of the highway into the field, and cast a cloth upon him, when he saw that every one that came by him stood still.

13 When he was removed out of the highway, all the people went on after Joab, to pursue after Sheba the son of Bichri.

14 And he went through all the tribes of Israel unto Abel, and to Bethmaachah, and all the Berites: and they were gathered together, and went also after him.

15 And they came and besieged him in Abel of Bethmaachah, and they cast up a bank against the city, and it stood in the trench: and all the people that were with Joab battered the wall, to throw it down.

16 Then cried a wise woman out of the city, Hear, hear; say, I pray you, unto Joab, Come near hither, that I may speak with thee.

17 And when he was come near unto her, the woman said, Art thou Joab? And he answered, I am he. Then she said unto him, Hear the words of thine handmaid. And he answered, I do hear.

18 Then she spake, saying, They were wont to speak in old time, saying, They shall surely ask counsel at Abel: and so they ended the matter.

19 I am one of them that are peaceable and faithful in Israel: thou seekest to destroy a city and a mother in Israel: why wilt thou swallow up the inheritance of the LORD?

20 And Joab answered and said, Far be it, far be it from me, that I should swallow up or destroy.

21 The matter is not so: but a man of mount Ephraim, Sheba the son of Bichri by name, hath lifted up his hand against the king, even against David: deliver him only, and I will depart from the city. And the woman said unto Joab, Behold, his head shall be thrown to thee over the wall.

22 Then the woman went unto all the people in her wisdom. And they cut off the head of Sheba the son of Bichri, and cast it out to Joab. And he blew a trumpet, and they retired from the city, every man to his tent. And Joab returned to Jerusalem unto the king.

23 Now Joab was over all the host of Israel: and Benaiah the son of Jehoiada was over the Cherethites and over the Pelethites:

24 And Adoram was over the tribute: and Jehoshaphat the son of Ahilud was recorder:

25 And Sheva was scribe: and Zadok and Abiathar were the priests:

26 And Ira also the Jairite was a chief ruler about David.

CHAPTER 21

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1 Then there was a famine in the days of David three years, year after year; and David enquired of the LORD. And the LORD answered, It is for Saul, and for his bloody house, because he slew the Gibeonites.

2 And the king called the Gibeonites, and said unto them; (now the Gibeonites were not of the children of Israel, but of the remnant of the Amorites; and the children of Israel had sworn unto them: and Saul sought to slay them in his zeal to the children of Israel and Judah.)

3 Wherefore David said unto the Gibeonites, What shall I do for you? and wherewith shall I make the atonement, that ye may bless the inheritance of the LORD?

4 And the Gibeonites said unto him, We will have no silver nor gold of Saul, nor of his house; neither for us shalt thou kill any man in Israel. And he said, What ye shall say, that will I do for you.

5 And they answered the king, The man that consumed us, and that devised against us that we should be destroyed from remaining in any of the coasts of Israel,

6 Let seven men of his sons be delivered unto us, and we will hang them up unto the LORD in Gibeah of Saul, whom the LORD did choose. And the king said, I will give them.

7 But the king spared Mephibosheth, the son of Jonathan the son of Saul, because of the LORD'S oath that was between them, between David and Jonathan the son of Saul.

8 But the king took the two sons of Rizpah the daughter of Aiah, whom she bare unto Saul, Armoni and Mephibosheth; and the five sons of Michal the daughter of Saul, whom she brought up for Adriel the son of Barzillai the Meholathite:

9 And he delivered them into the hands of the Gibeonites, and they hanged them in the hill before the LORD: and they fell all seven together, and were put to death in the days of harvest, in the first days, in the beginning of barley harvest.

10 And Rizpah the daughter of Aiah took sackcloth, and spread it for her upon the rock, from the beginning of harvest until water dropped upon them out of heaven, and suffered neither the birds of the air to rest on them by day, nor the beasts of the field by night.

11 And it was told David what Rizpah the daughter of Aiah, the concubine of Saul, had done.

12 And David went and took the bones of Saul and the bones of Jonathan his son from the men of Jabeshgilead, which had stolen them from the street of Bethshan, where the Philistines had hanged them, when the Philistines had slain Saul in Gilboa:

13 And he brought up from thence the bones of Saul and the bones of Jonathan his son; and they gathered the bones of them that were hanged.

14 And the bones of Saul and Jonathan his son buried they in the country of Benjamin in Zelah, in the sepulchre of Kish his father: and they performed all that the king commanded. And after that God was intreated for the land.

15 Moreover the Philistines had yet war again with Israel; and David went down, and his servants with him, and fought against the Philistines: and David waxed faint.

16 And Ishbibenob, which was of the sons of the giant, the weight of whose spear weighed three hundred shekels of brass in weight, he being girded with a new sword, thought to have slain David.

17 But Abishai the son of Zeruiah succoured him, and smote the Philistine, and killed him. Then the men of David sware unto him, saying, Thou shalt go no more out with us to battle, that thou quench not the light of Israel.

18 And it came to pass after this, that there was again a battle with the Philistines at Gob: then Sibbechai the Hushathite slew Saph, which was of the sons of the giant.

19 And there was again a battle in Gob with the Philistines, where Elhanan the son of Jaareoregim, a Bethlehemite, slew the brother of Goliath the Gittite, the staff of whose spear was like a weaver's beam.

20 And there was yet a battle in Gath, where was a man of great stature, that had on every hand six fingers, and on every foot six toes, four and twenty in number; and he also was born to the giant.

21 And when he defied Israel, Jonathan the son of Shimea the brother of David slew him.

22 These four were born to the giant in Gath, and fell by the hand of David, and by the hand of his servants.

CHAPTER 22

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1 And David spake unto the LORD the words of this song in the day that the LORD had delivered him out of the hand of all his enemies, and out of the hand of Saul:

2 And he said, The LORD is my rock, and my fortress, and my deliverer;

3 The God of my rock; in him will I trust: he is my shield, and the horn of my salvation, my high tower, and my refuge, my saviour; thou savest me from violence.

4 I will call on the LORD, who is worthy to be praised: so shall I be saved from mine enemies.

5 When the waves of death compassed me, the floods of ungodly men made me afraid;

6 The sorrows of hell compassed me about; the snares of death prevented me;

7 In my distress I called upon the LORD, and cried to my God: and he did hear my voice out of his temple, and my cry did enter into his ears.

8 Then the earth shook and trembled; the foundations of heaven moved and shook, because he was wroth.

9 There went up a smoke out of his nostrils, and fire out of his mouth devoured: coals were kindled by it.

10 He bowed the heavens also, and came down; and darkness was under his feet.

11 And he rode upon a cherub, and did fly: and he was seen upon the wings of the wind.

12 And he made darkness pavilions round about him, dark waters, and thick clouds of the skies.

13 Through the brightness before him were coals of fire kindled.

14 The LORD thundered from heaven, and the most High uttered his voice.

15 And he sent out arrows, and scattered them; lightning, and discomfited them.

16 And the channels of the sea appeared, the foundations of the world were discovered, at the rebuking of the LORD, at the blast of the breath of his nostrils.

17 He sent from above, he took me; he drew me out of many waters;

18 He delivered me from my strong enemy, and from them that hated me: for they were too strong for me.

19 They prevented me in the day of my calamity: but the LORD was my stay.

20 He brought me forth also into a large place: he delivered me, because he delighted in me.

21 The LORD rewarded me according to my righteousness: according to the cleanness of my hands hath he recompensed me.

22 For I have kept the ways of the LORD, and have not wickedly departed from my God.

23 For all his judgments were before me: and as for his statutes, I did not depart from them.

24 I was also upright before him, and have kept myself from mine iniquity.

25 Therefore the LORD hath recompensed me according to my righteousness; according to my cleanness in his eye sight.

26 With the merciful thou wilt shew thyself merciful, and with the upright man thou wilt shew thyself upright.

27 With the pure thou wilt shew thyself pure; and with the froward thou wilt shew thyself unsavoury.

28 And the afflicted people thou wilt save: but thine eyes are upon the haughty, that thou mayest bring them down.

29 For thou art my lamp, O LORD: and the LORD will lighten my darkness.

30 For by thee I have run through a troop: by my God have I leaped over a wall.

31 As for God, his way is perfect; the word of the LORD is tried: he is a buckler to all them that trust in him.

32 For who is God, save the LORD? and who is a rock, save our God?

33 God is my strength and power: and he maketh my way perfect.

34 He maketh my feet like hinds' feet: and setteth me upon my high places.

35 He teacheth my hands to war; so that a bow of steel is broken by mine arms.

36 Thou hast also given me the shield of thy salvation: and thy gentleness hath made me great.

37 Thou hast enlarged my steps under me; so that my feet did not slip.

38 I have pursued mine enemies, and destroyed them; and turned not again until I had consumed them.

39 And I have consumed them, and wounded them, that they could not arise: yea, they are fallen under my feet.

40 For thou hast girded me with strength to battle: them that rose up against me hast thou subdued under me.

41 Thou hast also given me the necks of mine enemies, that I might destroy them that hate me.

42 They looked, but there was none to save; even unto the LORD, but he answered them not.

43 Then did I beat them as small as the dust of the earth, I did stamp them as the mire of the street, and did spread them abroad.

44 Thou also hast delivered me from the strivings of my people, thou hast kept me to be head of the heathen: a people which I knew not shall serve me.

45 Strangers shall submit themselves unto me: as soon as they hear, they shall be obedient unto me.

46 Strangers shall fade away, and they shall be afraid out of their close places.

47 The LORD liveth; and blessed be my rock; and exalted be the God of the rock of my salvation.

48 It is God that avengeth me, and that bringeth down the people under me,

49 And that bringeth me forth from mine enemies: thou also hast lifted me up on high above them that rose up against me: thou hast delivered me from the violent man.

50 Therefore I will give thanks unto thee, O LORD, among the heathen, and I will sing praises unto thy name.

51 He is the tower of salvation for his king: and sheweth mercy to his anointed, unto David, and to his seed for evermore.

CHAPTER 23

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1 Now these be the last words of David. David the son of Jesse said, and the man who was raised up on high, the anointed of the God of Jacob, and the sweet psalmist of Israel, said,

2 The Spirit of the LORD spake by me, and his word was in my tongue.

3 The God of Israel said, the Rock of Israel spake to me, He that ruleth over men must be just, ruling in the fear of God.

4 And he shall be as the light of the morning, when the sun riseth, even a morning without clouds; as the tender grass springing out of the earth by clear shining after rain.

5 Although my house be not so with God; yet he hath made with me an everlasting covenant, ordered in all things, and sure: for this is all my salvation, and all my desire, although he make it not to grow.

6 But the sons of Belial shall be all of them as thorns thrust away, because they cannot be taken with hands:

7 But the man that shall touch them must be fenced with iron and the staff of a spear; and they shall be utterly burned with fire in the same place.

8 These be the names of the mighty men whom David had: The Tachmonite that sat in the seat, chief among the captains; the same was Adino the Eznite: he lift up his spear against eight hundred, whom he slew at one time.

9 And after him was Eleazar the son of Dodo the Ahohite, one of the three mighty men with David, when they defied the Philistines that were there gathered together to battle, and the men of Israel were gone away:

10 He arose, and smote the Philistines until his hand was weary, and his hand clave unto the sword: and the LORD wrought a great victory that day; and the people returned after him only to spoil.

11 And after him was Shammah the son of Agee the Hararite. And the Philistines were gathered together into a troop, where was a piece of ground full of lentiles: and the people fled from the Philistines.

12 But he stood in the midst of the ground, and defended it, and slew the Philistines: and the LORD wrought a great victory.

13 And three of the thirty chief went down, and came to David in the harvest time unto the cave of Adullam: and the troop of the Philistines pitched in the valley of Rephaim.

14 And David was then in an hold, and the garrison of the Philistines was then in Bethlehem.

15 And David longed, and said, Oh that one would give me drink of the water of the well of Bethlehem, which is by the gate!

16 And the three mighty men brake through the host of the Philistines, and drew water out of the well of Bethlehem, that was by the gate, and took it, and brought it to David: nevertheless he would not drink thereof, but poured it out unto the LORD.

17 And he said, Be it far from me, O LORD, that I should do this: is not this the blood of the men that went in jeopardy of their lives? therefore he would not drink it. These things did these three mighty men.

18 And Abishai, the brother of Joab, the son of Zeruiah, was chief among three. And he lifted up his spear against three hundred, and slew them, and had the name among three.

19 Was he not most honourable of three? therefore he was their captain: howbeit he attained not unto the first three.

20 And Benaiah the son of Jehoiada, the son of a valiant man, of Kabzeel, who had done many acts, he slew two lionlike men of Moab: he went down also and slew a lion in the midst of a pit in time of snow:

21 And he slew an Egyptian, a goodly man: and the Egyptian had a spear in his hand; but he went down to him with a staff, and plucked the spear out of the Egyptian's hand, and slew him with his own spear.

22 These things did Benaiah the son of Jehoiada, and had the name among three mighty men.

23 He was more honourable than the thirty, but he attained not to the first three. And David set him over his guard.

24 Asahel the brother of Joab was one of the thirty; Elhanan the son of Dodo of Bethlehem,

25 Shammah the Harodite, Elika the Harodite,

26 Helez the Paltite, Ira the son of Ikkesh the Tekoite,

27 Abiezer the Anethothite, Mebunnai the Hushathite,

28 Zalmon the Ahohite, Maharai the Netophathite,

29 Heleb the son of Baanah, a Netophathite, Ittai the son of Ribai out of Gibeah of the children of Benjamin,

30 Benaiah the Pirathonite, Hiddai of the brooks of Gaash,

31 Abialbon the Arbathite, Azmaveth the Barhumite,

32 Eliahba the Shaalbonite, of the sons of Jashen, Jonathan,

33 Shammah the Hararite, Ahiam the son of Sharar the Hararite,

34 Eliphelet the son of Ahasbai, the son of the Maachathite, Eliam the son of Ahithophel the Gilonite,

35 Hezrai the Carmelite, Paarai the Arbite,

36 Igal the son of Nathan of Zobah, Bani the Gadite,

37 Zelek the Ammonite, Naharai the Beerothite, armourbearer to Joab the son of Zeruiah,

38 Ira an Ithrite, Gareb an Ithrite,

39 Uriah the Hittite: thirty and seven in all.

CHAPTER 24

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1 And again the anger of the LORD was kindled against Israel, and he moved David against them to say, Go, number Israel and Judah.

2 For the king said to Joab the captain of the host, which was with him, Go now through all the tribes of Israel, from Dan even to Beersheba, and number ye the people, that I may know the number of the people.

3 And Joab said unto the king, Now the LORD thy God add unto the people, how many soever they be, an hundredfold, and that the eyes of my lord the king may see it: but why doth my lord the king delight in this thing?

4 Notwithstanding the king's word prevailed against Joab, and against the captains of the host. And Joab and the captains of the host went out from the presence of the king, to number the people of Israel.

5 And they passed over Jordan, and pitched in Aroer, on the right side of the city that lieth in the midst of the river of Gad, and toward Jazer:

6 Then they came to Gilead, and to the land of Tahtimhodshi; and they came to Danjaan, and about to Zidon,

7 And came to the strong hold of Tyre, and to all the cities of the Hivites, and of the Canaanites: and they went out to the south of Judah, even to Beersheba.

8 So when they had gone through all the land, they came to Jerusalem at the end of nine months and twenty days.

9 And Joab gave up the sum of the number of the people unto the king: and there were in Israel eight hundred thousand valiant men that drew the sword; and the men of Judah were five hundred thousand men.

10 And David's heart smote him after that he had numbered the people. And David said unto the LORD, I have sinned greatly in that I have done: and now, I beseech thee, O LORD, take away the iniquity of thy servant; for I have done very foolishly.

11 For when David was up in the morning, the word of the LORD came unto the prophet Gad, David's seer, saying,

12 Go and say unto David, Thus saith the LORD, I offer thee three things; choose thee one of them, that I may do it unto thee.

13 So Gad came to David, and told him, and said unto him, Shall seven years of famine come unto thee in thy land? or wilt thou flee three months before thine enemies, while they pursue thee? or that there be three days' pestilence in thy land? now advise, and see what answer I shall return to him that sent me.

14 And David said unto Gad, I am in a great strait: let us fall now into the hand of the LORD; for his mercies are great: and let me not fall into the hand of man.

15 So the LORD sent a pestilence upon Israel from the morning even to the time appointed: and there died of the people from Dan even to Beersheba seventy thousand men.

16 And when the angel stretched out his hand upon Jerusalem to destroy it, the LORD repented him of the evil, and said to the angel that destroyed the people, It is enough: stay now thine hand. And the angel of the LORD was by the threshingplace of Araunah the Jebusite.

17 And David spake unto the LORD when he saw the angel that smote the people, and said, Lo, I have sinned, and I have done wickedly: but these sheep, what have they done? let thine hand, I pray thee, be against me, and against my father's house.

18 And Gad came that day to David, and said unto him, Go up, rear an altar unto the LORD in the threshingfloor of Araunah the Jebusite.

19 And David, according to the saying of Gad, went up as the LORD commanded.

20 And Araunah looked, and saw the king and his servants coming on toward him: and Araunah went out, and bowed himself before the king on his face upon the ground.

21 And Araunah said, Wherefore is my lord the king come to his servant? And David said, To buy the threshingfloor of thee, to build an altar unto the LORD, that the plague may be stayed from the people.

22 And Araunah said unto David, Let my lord the king take and offer up what seemeth good unto him: behold, here be oxen for burnt sacrifice, and threshing instruments and other instruments of the oxen for wood.

23 All these things did Araunah, as a king, give unto the king. And Araunah said unto the king, The LORD thy God accept thee.

24 And the king said unto Araunah, Nay; but I will surely buy it of thee at a price: neither will I offer burnt offerings unto the LORD my God of that which doth cost me nothing. So David bought the threshingfloor and the oxen for fifty shekels of silver.

25 And David built there an altar unto the LORD, and offered burnt offerings and peace offerings. So the LORD was intreated for the land, and the plague was stayed from Israel.

1 Kings

Select a Chapter

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CHAPTER 1

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24 - 25 - 26 - 27 - 28 - 29 - 30 - 31 - 32 - 33 - 34 - 35 - 36 - 37 - 38 - 39 - 40 - 41 - 42 - 43 - 44 - 45 - 46 - 47 - 48 - 49 - 50 - 51 - 52 - 53

1 Now king David was old and stricken in years; and they covered him with clothes, but he gat no heat.

2 Wherefore his servants said unto him, Let there be sought for my lord the king a young virgin: and let her stand before the king, and let her cherish him, and let her lie in thy bosom, that my lord the king may get heat.

3 So they sought for a fair damsel throughout all the coasts of Israel, and found Abishag a Shunammite, and brought her to the king.

4 And the damsel was very fair, and cherished the king, and ministered to him: but the king knew her not.

5 Then Adonijah the son of Haggith exalted himself, saying, I will be king: and he prepared him chariots and horsemen, and fifty men to run before him.

6 And his father had not displeased him at any time in saying, Why hast thou done so? and he also was a very goodly man; and his mother bare him after Absalom.

7 And he conferred with Joab the son of Zeruiah, and with Abiathar the priest: and they following Adonijah helped him.

8 But Zadok the priest, and Benaiah the son of Jehoiada, and Nathan the prophet, and Shimei, and Rei, and the mighty men which belonged to David, were not with Adonijah.

9 And Adonijah slew sheep and oxen and fat cattle by the stone of Zoheleth, which is by Enrogel, and called all his brethren the king's sons, and all the men of Judah the king's servants:

10 But Nathan the prophet, and Benaiah, and the mighty men, and Solomon his brother, he called not.

11 Wherefore Nathan spake unto Bathsheba the mother of Solomon, saying, Hast thou not heard that Adonijah the son of Haggith doth reign, and David our lord knoweth it not?

12 Now therefore come, let me, I pray thee, give thee counsel, that thou mayest save thine own life, and the life of thy son Solomon.

13 Go and get thee in unto king David, and say unto him, Didst not thou, my lord, O king, swear unto thine handmaid, saying, Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne? why then doth Adonijah reign?

14 Behold, while thou yet talkest there with the king, I also will come in after thee, and confirm thy words.

15 And Bathsheba went in unto the king into the chamber: and the king was very old; and Abishag the Shunammite ministered unto the king.

16 And Bathsheba bowed, and did obeisance unto the king. And the king said, What wouldest thou?

17 And she said unto him, My lord, thou swarest by the LORD thy God unto thine handmaid, saying, Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne.

18 And now, behold, Adonijah reigneth; and now, my lord the king, thou knowest it not:

19 And he hath slain oxen and fat cattle and sheep in abundance, and hath called all the sons of the king, and Abiathar the priest, and Joab the captain of the host: but Solomon thy servant hath he not called.

20 And thou, my lord, O king, the eyes of all Israel are upon thee, that thou shouldest tell them who shall sit on the throne of my lord the king after him.

21 Otherwise it shall come to pass, when my lord the king shall sleep with his fathers, that I and my son Solomon shall be counted offenders.

22 And, lo, while she yet talked with the king, Nathan the prophet also came in.

23 And they told the king, saying, Behold Nathan the prophet. And when he was come in before the king, he bowed himself before the king with his face to the ground.

24 And Nathan said, My lord, O king, hast thou said, Adonijah shall reign after me, and he shall sit upon my throne?

25 For he is gone down this day, and hath slain oxen and fat cattle and sheep in abundance, and hath called all the king's sons, and the captains of the host, and Abiathar the priest; and, behold, they eat and drink before him, and say, God save king Adonijah.

26 But me, even me thy servant, and Zadok the priest, and Benaiah the son of Jehoiada, and thy servant Solomon, hath he not called.

27 Is this thing done by my lord the king, and thou hast not shewed it unto thy servant, who should sit on the throne of my lord the king after him?

28 Then king David answered and said, Call me Bathsheba. And she came into the king's presence, and stood before the king.

29 And the king sware, and said, As the LORD liveth, that hath redeemed my soul out of all distress,

30 Even as I sware unto thee by the LORD God of Israel, saying, Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne in my stead; even so will I certainly do this day.

31 Then Bathsheba bowed with her face to the earth, and did reverence to the king, and said, Let my lord king David live for ever.

32 And king David said, Call me Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada. And they came before the king.

33 The king also said unto them, Take with you the servants of your lord, and cause Solomon my son to ride upon mine own mule, and bring him down to Gihon:

34 And let Zadok the priest and Nathan the prophet anoint him there king over Israel: and blow ye with the trumpet, and say, God save king Solomon.

35 Then ye shall come up after him, that he may come and sit upon my throne; for he shall be king in my stead: and I have appointed him to be ruler over Israel and over Judah.

36 And Benaiah the son of Jehoiada answered the king, and said, Amen: the LORD God of my lord the king say so too.

37 As the LORD hath been with my lord the king, even so be he with Solomon, and make his throne greater than the throne of my lord king David.

38 So Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada, and the Cherethites, and the Pelethites, went down, and caused Solomon to ride upon king David's mule, and brought him to Gihon.

39 And Zadok the priest took an horn of oil out of the tabernacle, and anointed Solomon. And they blew the trumpet; and all the people said, God save king Solomon.

40 And all the people came up after him, and the people piped with pipes, and rejoiced with great joy, so that the earth rent with the sound of them.

41 And Adonijah and all the guests that were with him heard it as they had made an end of eating. And when Joab heard the sound of the trumpet, he said, Wherefore is this noise of the city being in an uproar?

42 And while he yet spake, behold, Jonathan the son of Abiathar the priest came: and Adonijah said unto him, Come in; for thou art a valiant man, and bringest good tidings.

43 And Jonathan answered and said to Adonijah, Verily our lord king David hath made Solomon king.

44 And the king hath sent with him Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada, and the Cherethites, and the Pelethites, and they have caused him to ride upon the king's mule:

45 And Zadok the priest and Nathan the prophet have anointed him king in Gihon: and they are come up from thence rejoicing, so that the city rang again. This is the noise that ye have heard.

46 And also Solomon sitteth on the throne of the kingdom.

47 And moreover the king's servants came to bless our lord king David, saying, God make the name of Solomon better than thy name, and make his throne greater than thy throne. And the king bowed himself upon the bed.

48 And also thus said the king, Blessed be the LORD God of Israel, which hath given one to sit on my throne this day, mine eyes even seeing it.

49 And all the guests that were with Adonijah were afraid, and rose up, and went every man his way.

50 And Adonijah feared because of Solomon, and arose, and went, and caught hold on the horns of the altar.

51 And it was told Solomon, saying, Behold, Adonijah feareth king Solomon: for, lo, he hath caught hold on the horns of the altar, saying, Let king Solomon swear unto me to day that he will not slay his servant with the sword.

52 And Solomon said, If he will shew himself a worthy man, there shall not an hair of him fall to the earth: but if wickedness shall be found in him, he shall die.

53 So king Solomon sent, and they brought him down from the altar. And he came and bowed himself to king Solomon: and Solomon said unto him, Go to thine house.

CHAPTER 2

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1 Now the days of David drew nigh that he should die; and he charged Solomon his son, saying,

2 I go the way of all the earth: be thou strong therefore, and shew thyself a man;

3 And keep the charge of the LORD thy God, to walk in his ways, to keep his statutes, and his commandments, and his judgments, and his testimonies, as it is written in the law of Moses, that thou mayest prosper in all that thou doest, and whithersoever thou turnest thyself:

4 That the LORD may continue his word which he spake concerning me, saying, If thy children take heed to their way, to walk before me in truth with all their heart and with all their soul, there shall not fail thee (said he) a man on the throne of Israel.

5 Moreover thou knowest also what Joab the son of Zeruiah did to me, and what he did to the two captains of the hosts of Israel, unto Abner the son of Ner, and unto Amasa the son of Jether, whom he slew, and shed the blood of war in peace, and put the blood of war upon his girdle that was about his loins, and in his shoes that were on his feet.

6 Do therefore according to thy wisdom, and let not his hoar head go down to the grave in peace.

7 But shew kindness unto the sons of Barzillai the Gileadite, and let them be of those that eat at thy table: for so they came to me when I fled because of Absalom thy brother.

8 And, behold, thou hast with thee Shimei the son of Gera, a Benjamite of Bahurim, which cursed me with a grievous curse in the day when I went to Mahanaim: but he came down to meet me at Jordan, and I sware to him by the LORD, saying, I will not put thee to death with the sword.

9 Now therefore hold him not guiltless: for thou art a wise man, and knowest what thou oughtest to do unto him; but his hoar head bring thou down to the grave with blood.

10 So David slept with his fathers, and was buried in the city of David.

11 And the days that David reigned over Israel were forty years: seven years reigned he in Hebron, and thirty and three years reigned he in Jerusalem.

12 Then sat Solomon upon the throne of David his father; and his kingdom was established greatly.

13 And Adonijah the son of Haggith came to Bathsheba the mother of Solomon. And she said, Comest thou peaceably? And he said, Peaceably.

14 He said moreover, I have somewhat to say unto thee. And she said, Say on.

15 And he said, Thou knowest that the kingdom was mine, and that all Israel set their faces on me, that I should reign: howbeit the kingdom is turned about, and is become my brother's: for it was his from the LORD.

16 And now I ask one petition of thee, deny me not. And she said unto him, Say on.

17 And he said, Speak, I pray thee, unto Solomon the king, (for he will not say thee nay,) that he give me Abishag the Shunammite to wife.

18 And Bathsheba said, Well; I will speak for thee unto the king.

19 Bathsheba therefore went unto king Solomon, to speak unto him for Adonijah. And the king rose up to meet her, and bowed himself unto her, and sat down on his throne, and caused a seat to be set for the king's mother; and she sat on his right hand.

20 Then she said, I desire one small petition of thee; I pray thee, say me not nay. And the king said unto her, Ask on, my mother: for I will not say thee nay.

21 And she said, Let Abishag the Shunammite be given to Adonijah thy brother to wife.

22 And king Solomon answered and said unto his mother, And why dost thou ask Abishag the Shunammite for Adonijah? ask for him the kingdom also; for he is mine elder brother; even for him, and for Abiathar the priest, and for Joab the son of Zeruiah.

23 Then king Solomon sware by the LORD, saying, God do so to me, and more also, if Adonijah have not spoken this word against his own life.

24 Now therefore, as the LORD liveth, which hath established me, and set me on the throne of David my father, and who hath made me an house, as he promised, Adonijah shall be put to death this day.

25 And king Solomon sent by the hand of Benaiah the son of Jehoiada; and he fell upon him that he died.

26 And unto Abiathar the priest said the king, Get thee to Anathoth, unto thine own fields; for thou art worthy of death: but I will not at this time put thee to death, because thou barest the ark of the Lord GOD before David my father, and because thou hast been afflicted in all wherein my father was afflicted.

27 So Solomon thrust out Abiathar from being priest unto the LORD; that he might fulfil the word of the LORD, which he spake concerning the house of Eli in Shiloh.

28 Then tidings came to Joab: for Joab had turned after Adonijah, though he turned not after Absalom. And Joab fled unto the tabernacle of the LORD, and caught hold on the horns of the altar.

29 And it was told king Solomon that Joab was fled unto the tabernacle of the LORD; and, behold, he is by the altar. Then Solomon sent Benaiah the son of Jehoiada, saying, Go, fall upon him.

30 And Benaiah came to the tabernacle of the LORD, and said unto him, Thus saith the king, Come forth. And he said, Nay; but I will die here. And Benaiah brought the king word again, saying, Thus said Joab, and thus he answered me.

31 And the king said unto him, Do as he hath said, and fall upon him, and bury him; that thou mayest take away the innocent blood, which Joab shed, from me, and from the house of my father.

32 And the LORD shall return his blood upon his own head, who fell upon two men more righteous and better than he, and slew them with the sword, my father David not knowing thereof, to wit, Abner the son of Ner, captain of the host of Israel, and Amasa the son of Jether, captain of the host of Judah.

33 Their blood shall therefore return upon the head of Joab, and upon the head of his seed for ever: but upon David, and upon his seed, and upon his house, and upon his throne, shall there be peace for ever from the LORD.

34 So Benaiah the son of Jehoiada went up, and fell upon him, and slew him: and he was buried in his own house in the wilderness.

35 And the king put Benaiah the son of Jehoiada in his room over the host: and Zadok the priest did the king put in the room of Abiathar.

36 And the king sent and called for Shimei, and said unto him, Build thee an house in Jerusalem, and dwell there, and go not forth thence any whither.

37 For it shall be, that on the day thou goest out, and passest over the brook Kidron, thou shalt know for certain that thou shalt surely die: thy blood shall be upon thine own head.

38 And Shimei said unto the king, The saying is good: as my lord the king hath said, so will thy servant do. And Shimei dwelt in Jerusalem many days.

39 And it came to pass at the end of three years, that two of the servants of Shimei ran away unto Achish son of Maachah king of Gath. And they told Shimei, saying, Behold, thy servants be in Gath.

40 And Shimei arose, and saddled his ass, and went to Gath to Achish to seek his servants: and Shimei went, and brought his servants from Gath.

41 And it was told Solomon that Shimei had gone from Jerusalem to Gath, and was come again.

42 And the king sent and called for Shimei, and said unto him, Did I not make thee to swear by the LORD, and protested unto thee, saying, Know for a certain, on the day thou goest out, and walkest abroad any whither, that thou shalt surely die? and thou saidst unto me, The word that I have heard is good.

43 Why then hast thou not kept the oath of the LORD, and the commandment that I have charged thee with?

44 The king said moreover to Shimei, Thou knowest all the wickedness which thine heart is privy to, that thou didst to David my father: therefore the LORD shall return thy wickedness upon thine own head;

45 And king Solomon shall be blessed, and the throne of David shall be established before the LORD for ever.

46 So the king commanded Benaiah the son of Jehoiada; which went out, and fell upon him, that he died. And the kingdom was established in the hand of Solomon.

CHAPTER 3

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1 And Solomon made affinity with Pharaoh king of Egypt, and took Pharaoh's daughter, and brought her into the city of David, until he had made an end of building his own house, and the house of the LORD, and the wall of Jerusalem round about.

2 Only the people sacrificed in high places, because there was no house built unto the name of the LORD, until those days.

3 And Solomon loved the LORD, walking in the statutes of David his father: only he sacrificed and burnt incense in high places.

4 And the king went to Gibeon to sacrifice there; for that was the great high place: a thousand burnt offerings did Solomon offer upon that altar.

5 In Gibeon the LORD appeared to Solomon in a dream by night: and God said, Ask what I shall give thee.

6 And Solomon said, Thou hast shewed unto thy servant David my father great mercy, according as he walked before thee in truth, and in righteousness, and in uprightness of heart with thee; and thou hast kept for him this great kindness, that thou hast given him a son to sit on his throne, as it is this day.

7 And now, O LORD my God, thou hast made thy servant king instead of David my father: and I am but a little child: I know not how to go out or come in.

8 And thy servant is in the midst of thy people which thou hast chosen, a great people, that cannot be numbered nor counted for multitude.

9 Give therefore thy servant an understanding heart to judge thy people, that I may discern between good and bad: for who is able to judge this thy so great a people?

10 And the speech pleased the Lord, that Solomon had asked this thing.

11 And God said unto him, Because thou hast asked this thing, and hast not asked for thyself long life; neither hast asked riches for thyself, nor hast asked the life of thine enemies; but hast asked for thyself understanding to discern judgment;

12 Behold, I have done according to thy words: lo, I have given thee a wise and an understanding heart; so that there was none like thee before thee, neither after thee shall any arise like unto thee.

13 And I have also given thee that which thou hast not asked, both riches, and honour: so that there shall not be any among the kings like unto thee all thy days.

14 And if thou wilt walk in my ways, to keep my statutes and my commandments, as thy father David did walk, then I will lengthen thy days.

15 And Solomon awoke; and, behold, it was a dream. And he came to Jerusalem, and stood before the ark of the covenant of the LORD, and offered up burnt offerings, and offered peace offerings, and made a feast to all his servants.

16 Then came there two women, that were harlots, unto the king, and stood before him.

17 And the one woman said, O my lord, I and this woman dwell in one house; and I was delivered of a child with her in the house.

18 And it came to pass the third day after that I was delivered, that this woman was delivered also: and we were together; there was no stranger with us in the house, save we two in the house.

19 And this woman's child died in the night; because she overlaid it.

20 And she arose at midnight, and took my son from beside me, while thine handmaid slept, and laid it in her bosom, and laid her dead child in my bosom.

21 And when I rose in the morning to give my child suck, behold, it was dead: but when I had considered it in the morning, behold, it was not my son, which I did bear.

22 And the other woman said, Nay; but the living is my son, and the dead is thy son. And this said, No; but the dead is thy son, and the living is my son. Thus they spake before the king.

23 Then said the king, The one saith, This is my son that liveth, and thy son is the dead: and the other saith, Nay; but thy son is the dead, and my son is the living.

24 And the king said, Bring me a sword. And they brought a sword before the king.

25 And the king said, Divide the living child in two, and give half to the one, and half to the other.

26 Then spake the woman whose the living child was unto the king, for her bowels yearned upon her son, and she said, O my lord, give her the living child, and in no wise slay it. But the other said, Let it be neither mine nor thine, but divide it.

27 Then the king answered and said, Give her the living child, and in no wise slay it: she is the mother thereof.

28 And all Israel heard of the judgment which the king had judged; and they feared the king: for they saw that the wisdom of God was in him, to do judgment.

CHAPTER 4

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1 So king Solomon was king over all Israel.

2 And these were the princes which he had; Azariah the son of Zadok the priest,

3 Elihoreph and Ahiah, the sons of Shisha, scribes; Jehoshaphat the son of Ahilud, the recorder.

4 And Benaiah the son of Jehoiada was over the host: and Zadok and Abiathar were the priests:

5 And Azariah the son of Nathan was over the officers: and Zabud the son of Nathan was principal officer, and the king's friend:

6 And Ahishar was over the household: and Adoniram the son of Abda was over the tribute.

7 And Solomon had twelve officers over all Israel, which provided victuals for the king and his household: each man his month in a year made provision.

8 And these are their names: The son of Hur, in mount Ephraim:

9 The son of Dekar, in Makaz, and in Shaalbim, and Bethshemesh, and Elonbethhanan:

10 The son of Hesed, in Aruboth; to him pertained Sochoh, and all the land of Hepher:

11 The son of Abinadab, in all the region of Dor; which had Taphath the daughter of Solomon to wife:

12 Baana the son of Ahilud; to him pertained Taanach and Megiddo, and all Bethshean, which is by Zartanah beneath Jezreel, from Bethshean to Abelmeholah, even unto the place that is beyond Jokneam:

13 The son of Geber, in Ramothgilead; to him pertained the towns of Jair the son of Manasseh, which are in Gilead; to him also pertained the region of Argob, which is in Bashan, threescore great cities with walls and brasen bars:

14 Ahinadab the son of Iddo had Mahanaim:

15 Ahimaaz was in Naphtali; he also took Basmath the daughter of Solomon to wife:

16 Baanah the son of Hushai was in Asher and in Aloth:

17 Jehoshaphat the son of Paruah, in Issachar:

18 Shimei the son of Elah, in Benjamin:

19 Geber the son of Uri was in the country of Gilead, in the country of Sihon king of the Amorites, and of Og king of Bashan; and he was the only officer which was in the land.

20 Judah and Israel were many, as the sand which is by the sea in multitude, eating and drinking, and making merry.

21 And Solomon reigned over all kingdoms from the river unto the land of the Philistines, and unto the border of Egypt: they brought presents, and served Solomon all the days of his life.

22 And Solomon's provision for one day was thirty measures of fine flour, and threescore measures of meal,

23 Ten fat oxen, and twenty oxen out of the pastures, and an hundred sheep, beside harts, and roebucks, and fallowdeer, and fatted fowl.

24 For he had dominion over all the region on this side the river, from Tiphsah even to Azzah, over all the kings on this side the river: and he had peace on all sides round about him.

25 And Judah and Israel dwelt safely, every man under his vine and under his fig tree, from Dan even to Beersheba, all the days of Solomon.

26 And Solomon had forty thousand stalls of horses for his chariots, and twelve thousand horsemen.

27 And those officers provided victual for king Solomon, and for all that came unto king Solomon's table, every man in his month: they lacked nothing.

28 Barley also and straw for the horses and dromedaries brought they unto the place where the officers were, every man according to his charge.

29 And God gave Solomon wisdom and understanding exceeding much, and largeness of heart, even as the sand that is on the sea shore.

30 And Solomon's wisdom excelled the wisdom of all the children of the east country, and all the wisdom of Egypt.

31 For he was wiser than all men; than Ethan the Ezrahite, and Heman, and Chalcol, and Darda, the sons of Mahol: and his fame was in all nations round about.

32 And he spake three thousand proverbs: and his songs were a thousand and five.

33 And he spake of trees, from the cedar tree that is in Lebanon even unto the hyssop that springeth out of the wall: he spake also of beasts, and of fowl, and of creeping things, and of fishes.

34 And there came of all people to hear the wisdom of Solomon, from all kings of the earth, which had heard of his wisdom.

CHAPTER 5

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1 And Hiram king of Tyre sent his servants unto Solomon; for he had heard that they had anointed him king in the room of his father: for Hiram was ever a lover of David.

2 And Solomon sent to Hiram, saying,

3 Thou knowest how that David my father could not build an house unto the name of the LORD his God for the wars which were about him on every side, until the LORD put them under the soles of his feet.

4 But now the LORD my God hath given me rest on every side, so that there is neither adversary nor evil occurrent.

5 And, behold, I purpose to build an house unto the name of the LORD my God, as the LORD spake unto David my father, saying, Thy son, whom I will set upon thy throne in thy room, he shall build an house unto my name.

6 Now therefore command thou that they hew me cedar trees out of Lebanon; and my servants shall be with thy servants: and unto thee will I give hire for thy servants according to all that thou shalt appoint: for thou knowest that there is not among us any that can skill to hew timber like unto the Sidonians.

7 And it came to pass, when Hiram heard the words of Solomon, that he rejoiced greatly, and said, Blessed be the LORD this day, which hath given unto David a wise son over this great people.

8 And Hiram sent to Solomon, saying, I have considered the things which thou sentest to me for: and I will do all thy desire concerning timber of cedar, and concerning timber of fir.

9 My servants shall bring them down from Lebanon unto the sea: and I will convey them by sea in floats unto the place that thou shalt appoint me, and will cause them to be discharged there, and thou shalt receive them: and thou shalt accomplish my desire, in giving food for my household.

10 So Hiram gave Solomon cedar trees and fir trees according to all his desire.

11 And Solomon gave Hiram twenty thousand measures of wheat for food to his household, and twenty measures of pure oil: thus gave Solomon to Hiram year by year.

12 And the LORD gave Solomon wisdom, as he promised him: and there was peace between Hiram and Solomon; and they two made a league together.

13 And king Solomon raised a levy out of all Israel; and the levy was thirty thousand men.

14 And he sent them to Lebanon, ten thousand a month by courses: a month they were in Lebanon, and two months at home: and Adoniram was over the levy.

15 And Solomon had threescore and ten thousand that bare burdens, and fourscore thousand hewers in the mountains;

16 Beside the chief of Solomon's officers which were over the work, three thousand and three hundred, which ruled over the people that wrought in the work.

17 And the king commanded, and they brought great stones, costly stones, and hewed stones, to lay the foundation of the house.

18 And Solomon's builders and Hiram's builders did hew them, and the stonesquarers: so they prepared timber and stones to build the house.

CHAPTER 6

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1 And it came to pass in the four hundred and eightieth year after the children of Israel were come out of the land of Egypt, in the fourth year of Solomon's reign over Israel, in the month Zif, which is the second month, that he began to build the house of the LORD.

2 And the house which king Solomon built for the LORD, the length thereof was threescore cubits, and the breadth thereof twenty cubits, and the height thereof thirty cubits.

3 And the porch before the temple of the house, twenty cubits was the length thereof, according to the breadth of the house; and ten cubits was the breadth thereof before the house.

4 And for the house he made windows of narrow lights.

5 And against the wall of the house he built chambers round about, against the walls of the house round about, both of the temple and of the oracle: and he made chambers round about:

6 The nethermost chamber was five cubits broad, and the middle was six cubits broad, and the third was seven cubits broad: for without in the wall of the house he made narrowed rests round about, that the beams should not be fastened in the walls of the house.

7 And the house, when it was in building, was built of stone made ready before it was brought thither: so that there was neither hammer nor axe nor any tool of iron heard in the house, while it was in building.

8 The door for the middle chamber was in the right side of the house: and they went up with winding stairs into the middle chamber, and out of the middle into the third.

9 So he built the house, and finished it; and covered the house with beams and boards of cedar.

10 And then he built chambers against all the house, five cubits high: and they rested on the house with timber of cedar.

11 And the word of the LORD came to Solomon, saying,

12 Concerning this house which thou art in building, if thou wilt walk in my statutes, and execute my judgments, and keep all my commandments to walk in them; then will I perform my word with thee, which I spake unto David thy father:

13 And I will dwell among the children of Israel, and will not forsake my people Israel.

14 So Solomon built the house, and finished it.

15 And he built the walls of the house within with boards of cedar, both the floor of the house, and the walls of the cieling: and he covered them on the inside with wood, and covered the floor of the house with planks of fir.

16 And he built twenty cubits on the sides of the house, both the floor and the walls with boards of cedar: he even built them for it within, even for the oracle, even for the most holy place.

17 And the house, that is, the temple before it, was forty cubits long.

18 And the cedar of the house within was carved with knops and open flowers: all was cedar; there was no stone seen.

19 And the oracle he prepared in the house within, to set there the ark of the covenant of the LORD.

20 And the oracle in the forepart was twenty cubits in length, and twenty cubits in breadth, and twenty cubits in the height thereof: and he overlaid it with pure gold; and so covered the altar which was of cedar.

21 So Solomon overlaid the house within with pure gold: and he made a partition by the chains of gold before the oracle; and he overlaid it with gold.

22 And the whole house he overlaid with gold, until he had finished all the house: also the whole altar that was by the oracle he overlaid with gold.

23 And within the oracle he made two cherubims of olive tree, each ten cubits high.

24 And five cubits was the one wing of the cherub, and five cubits the other wing of the cherub: from the uttermost part of the one wing unto the uttermost part of the other were ten cubits.

25 And the other cherub was ten cubits: both the cherubims were of one measure and one size.

26 The height of the one cherub was ten cubits, and so was it of the other cherub.

27 And he set the cherubims within the inner house: and they stretched forth the wings of the cherubims, so that the wing of the one touched the one wall, and the wing of the other cherub touched the other wall; and their wings touched one another in the midst of the house.

28 And he overlaid the cherubims with gold.

29 And he carved all the walls of the house round about with carved figures of cherubims and palm trees and open flowers, within and without.

30 And the floor of the house he overlaid with gold, within and without.

31 And for the entering of the oracle he made doors of olive tree: the lintel and side posts were a fifth part of the wall.

32 The two doors also were of olive tree; and he carved upon them carvings of cherubims and palm trees and open flowers, and overlaid them with gold, and spread gold upon the cherubims, and upon the palm trees.

33 So also made he for the door of the temple posts of olive tree, a fourth part of the wall.

34 And the two doors were of fir tree: the two leaves of the one door were folding, and the two leaves of the other door were folding.

35 And he carved thereon cherubims and palm trees and open flowers: and covered them with gold fitted upon the carved work.

36 And he built the inner court with three rows of hewed stone, and a row of cedar beams.

37 In the fourth year was the foundation of the house of the LORD laid, in the month Zif:

38 And in the eleventh year, in the month Bul, which is the eighth month, was the house finished throughout all the parts thereof, and according to all the fashion of it. So was he seven years in building it.

CHAPTER 7

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1 But Solomon was building his own house thirteen years, and he finished all his house.

2 He built also the house of the forest of Lebanon; the length thereof was an hundred cubits, and the breadth thereof fifty cubits, and the height thereof thirty cubits, upon four rows of cedar pillars, with cedar beams upon the pillars.

3 And it was covered with cedar above upon the beams, that lay on forty five pillars, fifteen in a row.

4 And there were windows in three rows, and light was against light in three ranks.

5 And all the doors and posts were square, with the windows: and light was against light in three ranks.

6 And he made a porch of pillars; the length thereof was fifty cubits, and the breadth thereof thirty cubits: and the porch was before them: and the other pillars and the thick beam were before them.

7 Then he made a porch for the throne where he might judge, even the porch of judgment: and it was covered with cedar from one side of the floor to the other.

8 And his house where he dwelt had another court within the porch, which was of the like work. Solomon made also an house for Pharaoh's daughter, whom he had taken to wife, like unto this porch.

9 All these were of costly stones, according to the measures of hewed stones, sawed with saws, within and without, even from the foundation unto the coping, and so on the outside toward the great court.

10 And the foundation was of costly stones, even great stones, stones of ten cubits, and stones of eight cubits.

11 And above were costly stones, after the measures of hewed stones, and cedars.

12 And the great court round about was with three rows of hewed stones, and a row of cedar beams, both for the inner court of the house of the LORD, and for the porch of the house.

13 And king Solomon sent and fetched Hiram out of Tyre.

14 He was a widow's son of the tribe of Naphtali, and his father was a man of Tyre, a worker in brass: and he was filled with wisdom, and understanding, and cunning to work all works in brass. And he came to king Solomon, and wrought all his work.

15 For he cast two pillars of brass, of eighteen cubits high apiece: and a line of twelve cubits did compass either of them about.

16 And he made two chapiters of molten brass, to set upon the tops of the pillars: the height of the one chapiter was five cubits, and the height of the other chapiter was five cubits:

17 And nets of checker work, and wreaths of chain work, for the chapiters which were upon the top of the pillars; seven for the one chapiter, and seven for the other chapiter.

18 And he made the pillars, and two rows round about upon the one network, to cover the chapiters that were upon the top, with pomegranates: and so did he for the other chapiter.

19 And the chapiters that were upon the top of the pillars were of lily work in the porch, four cubits.

20 And the chapiters upon the two pillars had pomegranates also above, over against the belly which was by the network: and the pomegranates were two hundred in rows round about upon the other chapiter.

21 And he set up the pillars in the porch of the temple: and he set up the right pillar, and called the name thereof Jachin: and he set up the left pillar, and called the name thereof Boaz.

22 And upon the top of the pillars was lily work: so was the work of the pillars finished.

23 And he made a molten sea, ten cubits from the one brim to the other: it was round all about, and his height was five cubits: and a line of thirty cubits did compass it round about.

24 And under the brim of it round about there were knops compassing it, ten in a cubit, compassing the sea round about: the knops were cast in two rows, when it was cast.

25 It stood upon twelve oxen, three looking toward the north, and three looking toward the west, and three looking toward the south, and three looking toward the east: and the sea was set above upon them, and all their hinder parts were inward.

26 And it was an hand breadth thick, and the brim thereof was wrought like the brim of a cup, with flowers of lilies: it contained two thousand baths.

27 And he made ten bases of brass; four cubits was the length of one base, and four cubits the breadth thereof, and three cubits the height of it.

28 And the work of the bases was on this manner: they had borders, and the borders were between the ledges:

29 And on the borders that were between the ledges were lions, oxen, and cherubims: and upon the ledges there was a base above: and beneath the lions and oxen were certain additions made of thin work.

30 And every base had four brasen wheels, and plates of brass: and the four corners thereof had undersetters: under the laver were undersetters molten, at the side of every addition.

31 And the mouth of it within the chapiter and above was a cubit: but the mouth thereof was round after the work of the base, a cubit and an half: and also upon the mouth of it were gravings with their borders, foursquare, not round.

32 And under the borders were four wheels; and the axletrees of the wheels were joined to the base: and the height of a wheel was a cubit and half a cubit.

33 And the work of the wheels was like the work of a chariot wheel: their axletrees, and their naves, and their felloes, and their spokes, were all molten.

34 And there were four undersetters to the four corners of one base: and the undersetters were of the very base itself.

35 And in the top of the base was there a round compass of half a cubit high: and on the top of the base the ledges thereof and the borders thereof were of the same.

36 For on the plates of the ledges thereof, and on the borders thereof, he graved cherubims, lions, and palm trees, according to the proportion of every one, and additions round about.

37 After this manner he made the ten bases: all of them had one casting, one measure, and one size.

38 Then made he ten lavers of brass: one laver contained forty baths: and every laver was four cubits: and upon every one of the ten bases one laver.

39 And he put five bases on the right side of the house, and five on the left side of the house: and he set the sea on the right side of the house eastward over against the south.

40 And Hiram made the lavers, and the shovels, and the basons. So Hiram made an end of doing all the work that he made king Solomon for the house of the LORD:

41 The two pillars, and the two bowls of the chapiters that were on the top of the two pillars; and the two networks, to cover the two bowls of the chapiters which were upon the top of the pillars;

42 And four hundred pomegranates for the two networks, even two rows of pomegranates for one network, to cover the two bowls of the chapiters that were upon the pillars;

43 And the ten bases, and ten lavers on the bases;

44 And one sea, and twelve oxen under the sea;

45 And the pots, and the shovels, and the basons: and all these vessels, which Hiram made to king Solomon for the house of the LORD, were of bright brass.

46 In the plain of Jordan did the king cast them, in the clay ground between Succoth and Zarthan.

47 And Solomon left all the vessels unweighed, because they were exceeding many: neither was the weight of the brass found out.

48 And Solomon made all the vessels that pertained unto the house of the LORD: the altar of gold, and the table of gold, whereupon the shewbread was,

49 And the candlesticks of pure gold, five on the right side, and five on the left, before the oracle, with the flowers, and the lamps, and the tongs of gold,

50 And the bowls, and the snuffers, and the basons, and the spoons, and the censers of pure gold; and the hinges of gold, both for the doors of the inner house, the most holy place, and for the doors of the house, to wit, of the temple.

51 So was ended all the work that king Solomon made for the house of the LORD. And Solomon brought in the things which David his father had dedicated; even the silver, and the gold, and the vessels, did he put among the treasures of the house of the LORD.

CHAPTER 8

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1 Then Solomon assembled the elders of Israel, and all the heads of the tribes, the chief of the fathers of the children of Israel, unto king Solomon in Jerusalem, that they might bring up the ark of the covenant of the LORD out of the city of David, which is Zion.

2 And all the men of Israel assembled themselves unto king Solomon at the feast in the month Ethanim, which is the seventh month.

3 And all the elders of Israel came, and the priests took up the ark.

4 And they brought up the ark of the LORD, and the tabernacle of the congregation, and all the holy vessels that were in the tabernacle, even those did the priests and the Levites bring up.

5 And king Solomon, and all the congregation of Israel, that were assembled unto him, were with him before the ark, sacrificing sheep and oxen, that could not be told nor numbered for multitude.

6 And the priests brought in the ark of the covenant of the LORD unto his place, into the oracle of the house, to the most holy place, even under the wings of the cherubims.

7 For the cherubims spread forth their two wings over the place of the ark, and the cherubims covered the ark and the staves thereof above.

8 And they drew out the staves, that the ends of the staves were seen out in the holy place before the oracle, and they were not seen without: and there they are unto this day.

9 There was nothing in the ark save the two tables of stone, which Moses put there at Horeb, when the LORD made a covenant with the children of Israel, when they came out of the land of Egypt.

10 And it came to pass, when the priests were come out of the holy place, that the cloud filled the house of the LORD,

11 So that the priests could not stand to minister because of the cloud: for the glory of the LORD had filled the house of the LORD.

12 Then spake Solomon, The LORD said that he would dwell in the thick darkness.

13 I have surely built thee an house to dwell in, a settled place for thee to abide in for ever.

14 And the king turned his face about, and blessed all the congregation of Israel: (and all the congregation of Israel stood;)

15 And he said, Blessed be the LORD God of Israel, which spake with his mouth unto David my father, and hath with his hand fulfilled it, saying,

16 Since the day that I brought forth my people Israel out of Egypt, I chose no city out of all the tribes of Israel to build an house, that my name might be therein; but I chose David to be over my people Israel.

17 And it was in the heart of David my father to build an house for the name of the LORD God of Israel.

18 And the LORD said unto David my father, Whereas it was in thine heart to build an house unto my name, thou didst well that it was in thine heart.

19 Nevertheless thou shalt not build the house; but thy son that shall come forth out of thy loins, he shall build the house unto my name.

20 And the LORD hath performed his word that he spake, and I am risen up in the room of David my father, and sit on the throne of Israel, as the LORD promised, and have built an house for the name of the LORD God of Israel.

21 And I have set there a place for the ark, wherein is the covenant of the LORD, which he made with our fathers, when he brought them out of the land of Egypt.

22 And Solomon stood before the altar of the LORD in the presence of all the congregation of Israel, and spread forth his hands toward heaven:

23 And he said, LORD God of Israel, there is no God like thee, in heaven above, or on earth beneath, who keepest covenant and mercy with thy servants that walk before thee with all their heart:

24 Who hast kept with thy servant David my father that thou promisedst him: thou spakest also with thy mouth, and hast fulfilled it with thine hand, as it is this day.

25 Therefore now, LORD God of Israel, keep with thy servant David my father that thou promisedst him, saying, There shall not fail thee a man in my sight to sit on the throne of Israel; so that thy children take heed to their way, that they walk before me as thou hast walked before me.

26 And now, O God of Israel, let thy word, I pray thee, be verified, which thou spakest unto thy servant David my father.

27 But will God indeed dwell on the earth? behold, the heaven and heaven of heavens cannot contain thee; how much less this house that I have builded?

28 Yet have thou respect unto the prayer of thy servant, and to his supplication, O LORD my God, to hearken unto the cry and to the prayer, which thy servant prayeth before thee to day:

29 That thine eyes may be open toward this house night and day, even toward the place of which thou hast said, My name shall be there: that thou mayest hearken unto the prayer which thy servant shall make toward this place.

30 And hearken thou to the supplication of thy servant, and of thy people Israel, when they shall pray toward this place: and hear thou in heaven thy dwelling place: and when thou hearest, forgive.

31 If any man trespass against his neighbour, and an oath be laid upon him to cause him to swear, and the oath come before thine altar in this house:

32 Then hear thou in heaven, and do, and judge thy servants, condemning the wicked, to bring his way upon his head; and justifying the righteous, to give him according to his righteousness.

33 When thy people Israel be smitten down before the enemy, because they have sinned against thee, and shall turn again to thee, and confess thy name, and pray, and make supplication unto thee in this house:

34 Then hear thou in heaven, and forgive the sin of thy people Israel, and bring them again unto the land which thou gavest unto their fathers.

35 When heaven is shut up, and there is no rain, because they have sinned against thee; if they pray toward this place, and confess thy name, and turn from their sin, when thou afflictest them:

36 Then hear thou in heaven, and forgive the sin of thy servants, and of thy people Israel, that thou teach them the good way wherein they should walk, and give rain upon thy land, which thou hast given to thy people for an inheritance.

37 If there be in the land famine, if there be pestilence, blasting, mildew, locust, or if there be caterpiller; if their enemy besiege them in the land of their cities; whatsoever plague, whatsoever sickness there be;

38 What prayer and supplication soever be made by any man, or by all thy people Israel, which shall know every man the plague of his own heart, and spread forth his hands toward this house:

39 Then hear thou in heaven thy dwelling place, and forgive, and do, and give to every man according to his ways, whose heart thou knowest; (for thou, even thou only, knowest the hearts of all the children of men;)

40 That they may fear thee all the days that they live in the land which thou gavest unto our fathers.

41 Moreover concerning a stranger, that is not of thy people Israel, but cometh out of a far country for thy name's sake;

42 (For they shall hear of thy great name, and of thy strong hand, and of thy stretched out arm;) when he shall come and pray toward this house;

43 Hear thou in heaven thy dwelling place, and do according to all that the stranger calleth to thee for: that all people of the earth may know thy name, to fear thee, as do thy people Israel; and that they may know that this house, which I have builded, is called by thy name.

44 If thy people go out to battle against their enemy, whithersoever thou shalt send them, and shall pray unto the LORD toward the city which thou hast chosen, and toward the house that I have built for thy name:

45 Then hear thou in heaven their prayer and their supplication, and maintain their cause.

46 If they sin against thee, (for there is no man that sinneth not,) and thou be angry with them, and deliver them to the enemy, so that they carry them away captives unto the land of the enemy, far or near;

47 Yet if they shall bethink themselves in the land whither they were carried captives, and repent, and make supplication unto thee in the land of them that carried them captives, saying, We have sinned, and have done perversely, we have committed wickedness;

48 And so return unto thee with all their heart, and with all their soul, in the land of their enemies, which led them away captive, and pray unto thee toward their land, which thou gavest unto their fathers, the city which thou hast chosen, and the house which I have built for thy name:

49 Then hear thou their prayer and their supplication in heaven thy dwelling place, and maintain their cause,

50 And forgive thy people that have sinned against thee, and all their transgressions wherein they have transgressed against thee, and give them compassion before them who carried them captive, that they may have compassion on them:

51 For they be thy people, and thine inheritance, which thou broughtest forth out of Egypt, from the midst of the furnace of iron:

52 That thine eyes may be open unto the supplication of thy servant, and unto the supplication of thy people Israel, to hearken unto them in all that they call for unto thee.

53 For thou didst separate them from among all the people of the earth, to be thine inheritance, as thou spakest by the hand of Moses thy servant, when thou broughtest our fathers out of Egypt, O Lord GOD.

54 And it was so, that when Solomon had made an end of praying all this prayer and supplication unto the LORD, he arose from before the altar of the LORD, from kneeling on his knees with his hands spread up to heaven.

55 And he stood, and blessed all the congregation of Israel with a loud voice, saying,

56 Blessed be the LORD, that hath given rest unto his people Israel, according to all that he promised: there hath not failed one word of all his good promise, which he promised by the hand of Moses his servant.

57 The LORD our God be with us, as he was with our fathers: let him not leave us, nor forsake us:

58 That he may incline our hearts unto him, to walk in all his ways, and to keep his commandments, and his statutes, and his judgments, which he commanded our fathers.

59 And let these my words, wherewith I have made supplication before the LORD, be nigh unto the LORD our God day and night, that he maintain the cause of his servant, and the cause of his people Israel at all times, as the matter shall require:

60 That all the people of the earth may know that the LORD is God, and that there is none else.

61 Let your heart therefore be perfect with the LORD our God, to walk in his statutes, and to keep his commandments, as at this day.

62 And the king, and all Israel with him, offered sacrifice before the LORD.

63 And Solomon offered a sacrifice of peace offerings, which he offered unto the LORD, two and twenty thousand oxen, and an hundred and twenty thousand sheep. So the king and all the children of Israel dedicated the house of the LORD.

64 The same day did the king hallow the middle of the court that was before the house of the LORD: for there he offered burnt offerings, and meat offerings, and the fat of the peace offerings: because the brasen altar that was before the LORD was too little to receive the burnt offerings, and meat offerings, and the fat of the peace offerings.

65 And at that time Solomon held a feast, and all Israel with him, a great congregation, from the entering in of Hamath unto the river of Egypt, before the LORD our God, seven days and seven days, even fourteen days.

66 On the eighth day he sent the people away: and they blessed the king, and went unto their tents joyful and glad of heart for all the goodness that the LORD had done for David his servant, and for Israel his people.

CHAPTER 9

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1 And it came to pass, when Solomon had finished the building of the house of the LORD, and the king's house, and all Solomon's desire which he was pleased to do,

2 That the LORD appeared to Solomon the second time, as he had appeared unto him at Gibeon.

3 And the LORD said unto him, I have heard thy prayer and thy supplication, that thou hast made before me: I have hallowed this house, which thou hast built, to put my name there for ever; and mine eyes and mine heart shall be there perpetually.

4 And if thou wilt walk before me, as David thy father walked, in integrity of heart, and in uprightness, to do according to all that I have commanded thee, and wilt keep my statutes and my judgments:

5 Then I will establish the throne of thy kingdom upon Israel for ever, as I promised to David thy father, saying, There shall not fail thee a man upon the throne of Israel.

6 But if ye shall at all turn from following me, ye or your children, and will not keep my commandments and my statutes which I have set before you, but go and serve other gods, and worship them:

7 Then will I cut off Israel out of the land which I have given them; and this house, which I have hallowed for my name, will I cast out of my sight; and Israel shall be a proverb and a byword among all people:

8 And at this house, which is high, every one that passeth by it shall be astonished, and shall hiss; and they shall say, Why hath the LORD done thus unto this land, and to this house?

9 And they shall answer, Because they forsook the LORD their God, who brought forth their fathers out of the land of Egypt, and have taken hold upon other gods, and have worshipped them, and served them: therefore hath the LORD brought upon them all this evil.

10 And it came to pass at the end of twenty years, when Solomon had built the two houses, the house of the LORD, and the king's house,

11 (Now Hiram the king of Tyre had furnished Solomon with cedar trees and fir trees, and with gold, according to all his desire,) that then king Solomon gave Hiram twenty cities in the land of Galilee.

12 And Hiram came out from Tyre to see the cities which Solomon had given him; and they pleased him not.

13 And he said, What cities are these which thou hast given me, my brother? And he called them the land of Cabul unto this day.

14 And Hiram sent to the king sixscore talents of gold.

15 And this is the reason of the levy which king Solomon raised; for to build the house of the LORD, and his own house, and Millo, and the wall of Jerusalem, and Hazor, and Megiddo, and Gezer.

16 For Pharaoh king of Egypt had gone up, and taken Gezer, and burnt it with fire, and slain the Canaanites that dwelt in the city, and given it for a present unto his daughter, Solomon's wife.

17 And Solomon built Gezer, and Bethhoron the nether,

18 And Baalath, and Tadmor in the wilderness, in the land,

19 And all the cities of store that Solomon had, and cities for his chariots, and cities for his horsemen, and that which Solomon desired to build in Jerusalem, and in Lebanon, and in all the land of his dominion.

20 And all the people that were left of the Amorites, Hittites, Perizzites, Hivites, and Jebusites, which were not of the children of Israel,

21 Their children that were left after them in the land, whom the children of Israel also were not able utterly to destroy, upon those did Solomon levy a tribute of bondservice unto this day.

22 But of the children of Israel did Solomon make no bondmen: but they were men of war, and his servants, and his princes, and his captains, and rulers of his chariots, and his horsemen.

23 These were the chief of the officers that were over Solomon's work, five hundred and fifty, which bare rule over the people that wrought in the work.

24 But Pharaoh's daughter came up out of the city of David unto her house which Solomon had built for her: then did he build Millo.

25 And three times in a year did Solomon offer burnt offerings and peace offerings upon the altar which he built unto the LORD, and he burnt incense upon the altar that was before the LORD. So he finished the house.

26 And king Solomon made a navy of ships in Eziongeber, which is beside Eloth, on the shore of the Red sea, in the land of Edom.

27 And Hiram sent in the navy his servants, shipmen that had knowledge of the sea, with the servants of Solomon.

28 And they came to Ophir, and fetched from thence gold, four hundred and twenty talents, and brought it to king Solomon.

CHAPTER 10

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1 And when the queen of Sheba heard of the fame of Solomon concerning the name of the LORD, she came to prove him with hard questions.

2 And she came to Jerusalem with a very great train, with camels that bare spices, and very much gold, and precious stones: and when she was come to Solomon, she communed with him of all that was in her heart.

3 And Solomon told her all her questions: there was not any thing hid from the king, which he told her not.

4 And when the queen of Sheba had seen all Solomon's wisdom, and the house that he had built,

5 And the meat of his table, and the sitting of his servants, and the attendance of his ministers, and their apparel, and his cupbearers, and his ascent by which he went up unto the house of the LORD; there was no more spirit in her.

6 And she said to the king, It was a true report that I heard in mine own land of thy acts and of thy wisdom.

7 Howbeit I believed not the words, until I came, and mine eyes had seen it: and, behold, the half was not told me: thy wisdom and prosperity exceedeth the fame which I heard.

8 Happy are thy men, happy are these thy servants, which stand continually before thee, and that hear thy wisdom.

9 Blessed be the LORD thy God, which delighted in thee, to set thee on the throne of Israel: because the LORD loved Israel for ever, therefore made he thee king, to do judgment and justice.

10 And she gave the king an hundred and twenty talents of gold, and of spices very great store, and precious stones: there came no more such abundance of spices as these which the queen of Sheba gave to king Solomon.

11 And the navy also of Hiram, that brought gold from Ophir, brought in from Ophir great plenty of almug trees, and precious stones.

12 And the king made of the almug trees pillars for the house of the LORD, and for the king's house, harps also and psalteries for singers: there came no such almug trees, nor were seen unto this day.

13 And king Solomon gave unto the queen of Sheba all her desire, whatsoever she asked, beside that which Solomon gave her of his royal bounty. So she turned and went to her own country, she and her servants.

14 Now the weight of gold that came to Solomon in one year was six hundred threescore and six talents of gold,

15 Beside that he had of the merchantmen, and of the traffick of the spice merchants, and of all the kings of Arabia, and of the governors of the country.

16 And king Solomon made two hundred targets of beaten gold: six hundred shekels of gold went to one target.

17 And he made three hundred shields of beaten gold; three pound of gold went to one shield: and the king put them in the house of the forest of Lebanon.

18 Moreover the king made a great throne of ivory, and overlaid it with the best gold.

19 The throne had six steps, and the top of the throne was round behind: and there were stays on either side on the place of the seat, and two lions stood beside the stays.

20 And twelve lions stood there on the one side and on the other upon the six steps: there was not the like made in any kingdom.

21 And all king Solomon's drinking vessels were of gold, and all the vessels of the house of the forest of Lebanon were of pure gold; none were of silver: it was nothing accounted of in the days of Solomon.

22 For the king had at sea a navy of Tharshish with the navy of Hiram: once in three years came the navy of Tharshish, bringing gold, and silver, ivory, and apes, and peacocks.

23 So king Solomon exceeded all the kings of the earth for riches and for wisdom.

24 And all the earth sought to Solomon, to hear his wisdom, which God had put in his heart.

25 And they brought every man his present, vessels of silver, and vessels of gold, and garments, and armour, and spices, horses, and mules, a rate year by year.

26 And Solomon gathered together chariots and horsemen: and he had a thousand and four hundred chariots, and twelve thousand horsemen, whom he bestowed in the cities for chariots, and with the king at Jerusalem.

27 And the king made silver to be in Jerusalem as stones, and cedars made he to be as the sycomore trees that are in the vale, for abundance.

28 And Solomon had horses brought out of Egypt, and linen yarn: the king's merchants received the linen yarn at a price.

29 And a chariot came up and went out of Egypt for six hundred shekels of silver, and an horse for an hundred and fifty: and so for all the kings of the Hittites, and for the kings of Syria, did they bring them out by their means.

CHAPTER 11

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1 But king Solomon loved many strange women, together with the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites;

2 Of the nations concerning which the LORD said unto the children of Israel, Ye shall not go in to them, neither shall they come in unto you: for surely they will turn away your heart after their gods: Solomon clave unto these in love.

3 And he had seven hundred wives, princesses, and three hundred concubines: and his wives turned away his heart.

4 For it came to pass, when Solomon was old, that his wives turned away his heart after other gods: and his heart was not perfect with the LORD his God, as was the heart of David his father.

5 For Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the abomination of the Ammonites.

6 And Solomon did evil in the sight of the LORD, and went not fully after the LORD, as did David his father.

7 Then did Solomon build an high place for Chemosh, the abomination of Moab, in the hill that is before Jerusalem, and for Molech, the abomination of the children of Ammon.

8 And likewise did he for all his strange wives, which burnt incense and sacrificed unto their gods.

9 And the LORD was angry with Solomon, because his heart was turned from the LORD God of Israel, which had appeared unto him twice,

10 And had commanded him concerning this thing, that he should not go after other gods: but he kept not that which the LORD commanded.

11 Wherefore the LORD said unto Solomon, Forasmuch as this is done of thee, and thou hast not kept my covenant and my statutes, which I have commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant.

12 Notwithstanding in thy days I will not do it for David thy father's sake: but I will rend it out of the hand of thy son.

13 Howbeit I will not rend away all the kingdom; but will give one tribe to thy son for David my servant's sake, and for Jerusalem's sake which I have chosen.

14 And the LORD stirred up an adversary unto Solomon, Hadad the Edomite: he was of the king's seed in Edom.

15 For it came to pass, when David was in Edom, and Joab the captain of the host was gone up to bury the slain, after he had smitten every male in Edom;

16 (For six months did Joab remain there with all Israel, until he had cut off every male in Edom:)

17 That Hadad fled, he and certain Edomites of his father's servants with him, to go into Egypt; Hadad being yet a little child.

18 And they arose out of Midian, and came to Paran: and they took men with them out of Paran, and they came to Egypt, unto Pharaoh king of Egypt; which gave him an house, and appointed him victuals, and gave him land.

19 And Hadad found great favour in the sight of Pharaoh, so that he gave him to wife the sister of his own wife, the sister of Tahpenes the queen.

20 And the sister of Tahpenes bare him Genubath his son, whom Tahpenes weaned in Pharaoh's house: and Genubath was in Pharaoh's household among the sons of Pharaoh.

21 And when Hadad heard in Egypt that David slept with his fathers, and that Joab the captain of the host was dead, Hadad said to Pharaoh, Let me depart, that I may go to mine own country.

22 Then Pharaoh said unto him, But what hast thou lacked with me, that, behold, thou seekest to go to thine own country? And he answered, Nothing: howbeit let me go in any wise.

23 And God stirred him up another adversary, Rezon the son of Eliadah, which fled from his lord Hadadezer king of Zobah:

24 And he gathered men unto him, and became captain over a band, when David slew them of Zobah: and they went to Damascus, and dwelt therein, and reigned in Damascus.

25 And he was an adversary to Israel all the days of Solomon, beside the mischief that Hadad did: and he abhorred Israel, and reigned over Syria.

26 And Jeroboam the son of Nebat, an Ephrathite of Zereda, Solomon's servant, whose mother's name was Zeruah, a widow woman, even he lifted up his hand against the king.

27 And this was the cause that he lifted up his hand against the king: Solomon built Millo, and repaired the breaches of the city of David his father.

28 And the man Jeroboam was a mighty man of valour: and Solomon seeing the young man that he was industrious, he made him ruler over all the charge of the house of Joseph.

29 And it came to pass at that time when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; and he had clad himself with a new garment; and they two were alone in the field:

30 And Ahijah caught the new garment that was on him, and rent it in twelve pieces:

31 And he said to Jeroboam, Take thee ten pieces: for thus saith the LORD, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee:

32 (But he shall have one tribe for my servant David's sake, and for Jerusalem's sake, the city which I have chosen out of all the tribes of Israel:)

33 Because that they have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of the Moabites, and Milcom the god of the children of Ammon, and have not walked in my ways, to do that which is right in mine eyes, and to keep my statutes and my judgments, as did David his father.

34 Howbeit I will not take the whole kingdom out of his hand: but I will make him prince all the days of his life for David my servant's sake, whom I chose, because he kept my commandments and my statutes:

35 But I will take the kingdom out of his son's hand, and will give it unto thee, even ten tribes.

36 And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there.

37 And I will take thee, and thou shalt reign according to all that thy soul desireth, and shalt be king over Israel.

38 And it shall be, if thou wilt hearken unto all that I command thee, and wilt walk in my ways, and do that is right in my sight, to keep my statutes and my commandments, as David my servant did; that I will be with thee, and build thee a sure house, as I built for David, and will give Israel unto thee.

39 And I will for this afflict the seed of David, but not for ever.

40 Solomon sought therefore to kill Jeroboam. And Jeroboam arose, and fled into Egypt, unto Shishak king of Egypt, and was in Egypt until the death of Solomon.

41 And the rest of the acts of Solomon, and all that he did, and his wisdom, are they not written in the book of the acts of Solomon?

42 And the time that Solomon reigned in Jerusalem over all Israel was forty years.

43 And Solomon slept with his fathers, and was buried in the city of David his father: and Rehoboam his son reigned in his stead.

CHAPTER 12

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1 And Rehoboam went to Shechem: for all Israel were come to Shechem to make him king.

2 And it came to pass, when Jeroboam the son of Nebat, who was yet in Egypt, heard of it, (for he was fled from the presence of king Solomon, and Jeroboam dwelt in Egypt;)

3 That they sent and called him. And Jeroboam and all the congregation of Israel came, and spake unto Rehoboam, saying,

4 Thy father made our yoke grievous: now therefore make thou the grievous service of thy father, and his heavy yoke which he put upon us, lighter, and we will serve thee.

5 And he said unto them, Depart yet for three days, then come again to me. And the people departed.

6 And king Rehoboam consulted with the old men, that stood before Solomon his father while he yet lived, and said, How do ye advise that I may answer this people?

7 And they spake unto him, saying, If thou wilt be a servant unto this people this day, and wilt serve them, and answer them, and speak good words to them, then they will be thy servants for ever.

8 But he forsook the counsel of the old men, which they had given him, and consulted with the young men that were grown up with him, and which stood before him:

9 And he said unto them, What counsel give ye that we may answer this people, who have spoken to me, saying, Make the yoke which thy father did put upon us lighter?

10 And the young men that were grown up with him spake unto him, saying, Thus shalt thou speak unto this people that spake unto thee, saying, Thy father made our yoke heavy, but make thou it lighter unto us; thus shalt thou say unto them, My little finger shall be thicker than my father's loins.

11 And now whereas my father did lade you with a heavy yoke, I will add to your yoke: my father hath chastised you with whips, but I will chastise you with scorpions.

12 So Jeroboam and all the people came to Rehoboam the third day, as the king had appointed, saying, Come to me again the third day.

13 And the king answered the people roughly, and forsook the old men's counsel that they gave him;

14 And spake to them after the counsel of the young men, saying, My father made your yoke heavy, and I will add to your yoke: my father also chastised you with whips, but I will chastise you with scorpions.

15 Wherefore the king hearkened not unto the people; for the cause was from the LORD, that he might perform his saying, which the LORD spake by Ahijah the Shilonite unto Jeroboam the son of Nebat.

16 So when all Israel saw that the king hearkened not unto them, the people answered the king, saying, What portion have we in David? neither have we inheritance in the son of Jesse: to your tents, O Israel: now see to thine own house, David. So Israel departed unto their tents.

17 But as for the children of Israel which dwelt in the cities of Judah, Rehoboam reigned over them.

18 Then king Rehoboam sent Adoram, who was over the tribute; and all Israel stoned him with stones, that he died. Therefore king Rehoboam made speed to get him up to his chariot, to flee to Jerusalem.

19 So Israel rebelled against the house of David unto this day.

20 And it came to pass, when all Israel heard that Jeroboam was come again, that they sent and called him unto the congregation, and made him king over all Israel: there was none that followed the house of David, but the tribe of Judah only.

21 And when Rehoboam was come to Jerusalem, he assembled all the house of Judah, with the tribe of Benjamin, an hundred and fourscore thousand chosen men, which were warriors, to fight against the house of Israel, to bring the kingdom again to Rehoboam the son of Solomon.

22 But the word of God came unto Shemaiah the man of God, saying,

23 Speak unto Rehoboam, the son of Solomon, king of Judah, and unto all the house of Judah and Benjamin, and to the remnant of the people, saying,

24 Thus saith the LORD, Ye shall not go up, nor fight against your brethren the children of Israel: return every man to his house; for this thing is from me. They hearkened therefore to the word of the LORD, and returned to depart, according to the word of the LORD.

25 Then Jeroboam built Shechem in mount Ephraim, and dwelt therein; and went out from thence, and built Penuel.

26 And Jeroboam said in his heart, Now shall the kingdom return to the house of David:

27 If this people go up to do sacrifice in the house of the LORD at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah.

28 Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt.

29 And he set the one in Bethel, and the other put he in Dan.

30 And this thing became a sin: for the people went to worship before the one, even unto Dan.

31 And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi.

32 And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made.

33 So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense.

CHAPTER 13

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1 And, behold, there came a man of God out of Judah by the word of the LORD unto Bethel: and Jeroboam stood by the altar to burn incense.

2 And he cried against the altar in the word of the LORD, and said, O altar, altar, thus saith the LORD; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men's bones shall be burnt upon thee.

3 And he gave a sign the same day, saying, This is the sign which the LORD hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out.

4 And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him. And his hand, which he put forth against him, dried up, so that he could not pull it in again to him.

5 The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the LORD.

6 And the king answered and said unto the man of God, Intreat now the face of the LORD thy God, and pray for me, that my hand may be restored me again. And the man of God besought the LORD, and the king's hand was restored him again, and became as it was before.

7 And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward.

8 And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place:

9 For so was it charged me by the word of the LORD, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest.

10 So he went another way, and returned not by the way that he came to Bethel.

11 Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father.

12 And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah.

13 And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon,

14 And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am.

15 Then he said unto him, Come home with me, and eat bread.

16 And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place:

17 For it was said to me by the word of the LORD, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest.

18 He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the LORD, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him.

19 So he went back with him, and did eat bread in his house, and drank water.

20 And it came to pass, as they sat at the table, that the word of the LORD came unto the prophet that brought him back:

21 And he cried unto the man of God that came from Judah, saying, Thus saith the LORD, Forasmuch as thou hast disobeyed the mouth of the LORD, and hast not kept the commandment which the LORD thy God commanded thee,

22 But camest back, and hast eaten bread and drunk water in the place, of the which the LORD did say to thee, Eat no bread, and drink no water; thy carcase shall not come unto the sepulchre of thy fathers.

23 And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back.

24 And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase.

25 And, behold, men passed by, and saw the carcase cast in the way, and the lion standing by the carcase: and they came and told it in the city where the old prophet dwelt.

26 And when the prophet that brought him back from the way heard thereof, he said, It is the man of God, who was disobedient unto the word of the LORD: therefore the LORD hath delivered him unto the lion, which hath torn him, and slain him, according to the word of the LORD, which he spake unto him.

27 And he spake to his sons, saying, Saddle me the ass. And they saddled him.

28 And he went and found his carcase cast in the way, and the ass and the lion standing by the carcase: the lion had not eaten the carcase, nor torn the ass.

29 And the prophet took up the carcase of the man of God, and laid it upon the ass, and brought it back: and the old prophet came to the city, to mourn and to bury him.

30 And he laid his carcase in his own grave; and they mourned over him, saying, Alas, my brother!

31 And it came to pass, after he had buried him, that he spake to his sons, saying, When I am dead, then bury me in the sepulchre wherein the man of God is buried; lay my bones beside his bones:

32 For the saying which he cried by the word of the LORD against the altar in Bethel, and against all the houses of the high places which are in the cities of Samaria, shall surely come to pass.

33 After this thing Jeroboam returned not from his evil way, but made again of the lowest of the people priests of the high places: whosoever would, he consecrated him, and he became one of the priests of the high places.

34 And this thing became sin unto the house of Jeroboam, even to cut it off, and to destroy it from off the face of the earth.

CHAPTER 14

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1 At that time Abijah the son of Jeroboam fell sick.

2 And Jeroboam said to his wife, Arise, I pray thee, and disguise thyself, that thou be not known to be the wife of Jeroboam; and get thee to Shiloh: behold, there is Ahijah the prophet, which told me that I should be king over this people.

3 And take with thee ten loaves, and cracknels, and a cruse of honey, and go to him: he shall tell thee what shall become of the child.

4 And Jeroboam's wife did so, and arose, and went to Shiloh, and came to the house of Ahijah. But Ahijah could not see; for his eyes were set by reason of his age.

5 And the LORD said unto Ahijah, Behold, the wife of Jeroboam cometh to ask a thing of thee for her son; for he is sick: thus and thus shalt thou say unto her: for it shall be, when she cometh in, that she shall feign herself to be another woman.

6 And it was so, when Ahijah heard the sound of her feet, as she came in at the door, that he said, Come in, thou wife of Jeroboam; why feignest thou thyself to be another? for I am sent to thee with heavy tidings.

7 Go, tell Jeroboam, Thus saith the LORD God of Israel, Forasmuch as I exalted thee from among the people, and made thee prince over my people Israel,

8 And rent the kingdom away from the house of David, and gave it thee: and yet thou hast not been as my servant David, who kept my commandments, and who followed me with all his heart, to do that only which was right in mine eyes;

9 But hast done evil above all that were before thee: for thou hast gone and made thee other gods, and molten images, to provoke me to anger, and hast cast me behind thy back:

10 Therefore, behold, I will bring evil upon the house of Jeroboam, and will cut off from Jeroboam him that pisseth against the wall, and him that is shut up and left in Israel, and will take away the remnant of the house of Jeroboam, as a man taketh away dung, till it be all gone.

11 Him that dieth of Jeroboam in the city shall the dogs eat; and him that dieth in the field shall the fowls of the air eat: for the LORD hath spoken it.

12 Arise thou therefore, get thee to thine own house: and when thy feet enter into the city, the child shall die.

13 And all Israel shall mourn for him, and bury him: for he only of Jeroboam shall come to the grave, because in him there is found some good thing toward the LORD God of Israel in the house of Jeroboam.

14 Moreover the LORD shall raise him up a king over Israel, who shall cut off the house of Jeroboam that day: but what? even now.

15 For the LORD shall smite Israel, as a reed is shaken in the water, and he shall root up Israel out of this good land, which he gave to their fathers, and shall scatter them beyond the river, because they have made their groves, provoking the LORD to anger.

16 And he shall give Israel up because of the sins of Jeroboam, who did sin, and who made Israel to sin.

17 And Jeroboam's wife arose, and departed, and came to Tirzah: and when she came to the threshold of the door, the child died;

18 And they buried him; and all Israel mourned for him, according to the word of the LORD, which he spake by the hand of his servant Ahijah the prophet.

19 And the rest of the acts of Jeroboam, how he warred, and how he reigned, behold, they are written in the book of the chronicles of the kings of Israel.

20 And the days which Jeroboam reigned were two and twenty years: and he slept with his fathers, and Nadab his son reigned in his stead.

21 And Rehoboam the son of Solomon reigned in Judah. Rehoboam was forty and one years old when he began to reign, and he reigned seventeen years in Jerusalem, the city which the LORD did choose out of all the tribes of Israel, to put his name there. And his mother's name was Naamah an Ammonitess.

22 And Judah did evil in the sight of the LORD, and they provoked him to jealousy with their sins which they had committed, above all that their fathers had done.

23 For they also built them high places, and images, and groves, on every high hill, and under every green tree.

24 And there were also sodomites in the land: and they did according to all the abominations of the nations which the LORD cast out before the children of Israel.

25 And it came to pass in the fifth year of king Rehoboam, that Shishak king of Egypt came up against Jerusalem:

26 And he took away the treasures of the house of the LORD, and the treasures of the king's house; he even took away all: and he took away all the shields of gold which Solomon had made.

27 And king Rehoboam made in their stead brasen shields, and committed them unto the hands of the chief of the guard, which kept the door of the king's house.

28 And it was so, when the king went into the house of the LORD, that the guard bare them, and brought them back into the guard chamber.

29 Now the rest of the acts of Rehoboam, and all that he did, are they not written in the book of the chronicles of the kings of Judah?

30 And there was war between Rehoboam and Jeroboam all their days.

31 And Rehoboam slept with his fathers, and was buried with his fathers in the city of David. And his mother's name was Naamah an Ammonitess. And Abijam his son reigned in his stead.

CHAPTER 15

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1 Now in the eighteenth year of king Jeroboam the son of Nebat reigned Abijam over Judah.

2 Three years reigned he in Jerusalem. And his mother's name was Maachah, the daughter of Abishalom.

3 And he walked in all the sins of his father, which he had done before him: and his heart was not perfect with the LORD his God, as the heart of David his father.

4 Nevertheless for David's sake did the LORD his God give him a lamp in Jerusalem, to set up his son after him, and to establish Jerusalem:

5 Because David did that which was right in the eyes of the LORD, and turned not aside from any thing that he commanded him all the days of his life, save only in the matter of Uriah the Hittite.

6 And there was war between Rehoboam and Jeroboam all the days of his life.

7 Now the rest of the acts of Abijam, and all that he did, are they not written in the book of the chronicles of the kings of Judah? And there was war between Abijam and Jeroboam.

8 And Abijam slept with his fathers; and they buried him in the city of David: and Asa his son reigned in his stead.

9 And in the twentieth year of Jeroboam king of Israel reigned Asa over Judah.

10 And forty and one years reigned he in Jerusalem. And his mother's name was Maachah, the daughter of Abishalom.

11 And Asa did that which was right in the eyes of the LORD, as did David his father.

12 And he took away the sodomites out of the land, and removed all the idols that his fathers had made.

13 And also Maachah his mother, even her he removed from being queen, because she had made an idol in a grove; and Asa destroyed her idol, and burnt it by the brook Kidron.

14 But the high places were not removed: nevertheless Asa's heart was perfect with the LORD all his days.

15 And he brought in the things which his father had dedicated, and the things which himself had dedicated, into the house of the LORD, silver, and gold, and vessels.

16 And there was war between Asa and Baasha king of Israel all their days.

17 And Baasha king of Israel went up against Judah, and built Ramah, that he might not suffer any to go out or come in to Asa king of Judah.

18 Then Asa took all the silver and the gold that were left in the treasures of the house of the LORD, and the treasures of the king's house, and delivered them into the hand of his servants: and king Asa sent them to Benhadad, the son of Tabrimon, the son of Hezion, king of Syria, that dwelt at Damascus, saying,

19 There is a league between me and thee, and between my father and thy father: behold, I have sent unto thee a present of silver and gold; come and break thy league with Baasha king of Israel, that he may depart from me.

20 So Benhadad hearkened unto king Asa, and sent the captains of the hosts which he had against the cities of Israel, and smote Ijon, and Dan, and Abelbethmaachah, and all Cinneroth, with all the land of Naphtali.

21 And it came to pass, when Baasha heard thereof, that he left off building of Ramah, and dwelt in Tirzah.

22 Then king Asa made a proclamation throughout all Judah; none was exempted: and they took away the stones of Ramah, and the timber thereof, wherewith Baasha had builded; and king Asa built with them Geba of Benjamin, and Mizpah.

23 The rest of all the acts of Asa, and all his might, and all that he did, and the cities which he built, are they not written in the book of the chronicles of the kings of Judah? Nevertheless in the time of his old age he was diseased in his feet.

24 And Asa slept with his fathers, and was buried with his fathers in the city of David his father: and Jehoshaphat his son reigned in his stead.

25 And Nadab the son of Jeroboam began to reign over Israel in the second year of Asa king of Judah, and reigned over Israel two years.

26 And he did evil in the sight of the LORD, and walked in the way of his father, and in his sin wherewith he made Israel to sin.

27 And Baasha the son of Ahijah, of the house of Issachar, conspired against him; and Baasha smote him at Gibbethon, which belonged to the Philistines; for Nadab and all Israel laid siege to Gibbethon.

28 Even in the third year of Asa king of Judah did Baasha slay him, and reigned in his stead.

29 And it came to pass, when he reigned, that he smote all the house of Jeroboam; he left not to Jeroboam any that breathed, until he had destroyed him, according unto the saying of the LORD, which he spake by his servant Ahijah the Shilonite:

30 Because of the sins of Jeroboam which he sinned, and which he made Israel sin, by his provocation wherewith he provoked the LORD God of Israel to anger.

31 Now the rest of the acts of Nadab, and all that he did, are they not written in the book of the chronicles of the kings of Israel?

32 And there was war between Asa and Baasha king of Israel all their days.

33 In the third year of Asa king of Judah began Baasha the son of Ahijah to reign over all Israel in Tirzah, twenty and four years.

34 And he did evil in the sight of the LORD, and walked in the way of Jeroboam, and in his sin wherewith he made Israel to sin.

CHAPTER 16

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1 Then the word of the LORD came to Jehu the son of Hanani against Baasha, saying,

2 Forasmuch as I exalted thee out of the dust, and made thee prince over my people Israel; and thou hast walked in the way of Jeroboam, and hast made my people Israel to sin, to provoke me to anger with their sins;

3 Behold, I will take away the posterity of Baasha, and the posterity of his house; and will make thy house like the house of Jeroboam the son of Nebat.

4 Him that dieth of Baasha in the city shall the dogs eat; and him that dieth of his in the fields shall the fowls of the air eat.

5 Now the rest of the acts of Baasha, and what he did, and his might, are they not written in the book of the chronicles of the kings of Israel?

6 So Baasha slept with his fathers, and was buried in Tirzah: and Elah his son reigned in his stead.

7 And also by the hand of the prophet Jehu the son of Hanani came the word of the LORD against Baasha, and against his house, even for all the evil that he did in the sight of the LORD, in provoking him to anger with the work of his hands, in being like the house of Jeroboam; and because he killed him.

8 In the twenty and sixth year of Asa king of Judah began Elah the son of Baasha to reign over Israel in Tirzah, two years.

9 And his servant Zimri, captain of half his chariots, conspired against him, as he was in Tirzah, drinking himself drunk in the house of Arza steward of his house in Tirzah.

10 And Zimri went in and smote him, and killed him, in the twenty and seventh year of Asa king of Judah, and reigned in his stead.

11 And it came to pass, when he began to reign, as soon as he sat on his throne, that he slew all the house of Baasha: he left him not one that pisseth against a wall, neither of his kinsfolks, nor of his friends.

12 Thus did Zimri destroy all the house of Baasha, according to the word of the LORD, which he spake against Baasha by Jehu the prophet,

13 For all the sins of Baasha, and the sins of Elah his son, by which they sinned, and by which they made Israel to sin, in provoking the LORD God of Israel to anger with their vanities.

14 Now the rest of the acts of Elah, and all that he did, are they not written in the book of the chronicles of the kings of Israel?

15 In the twenty and seventh year of Asa king of Judah did Zimri reign seven days in Tirzah. And the people were encamped against Gibbethon, which belonged to the Philistines.

16 And the people that were encamped heard say, Zimri hath conspired, and hath also slain the king: wherefore all Israel made Omri, the captain of the host, king over Israel that day in the camp.

17 And Omri went up from Gibbethon, and all Israel with him, and they besieged Tirzah.

18 And it came to pass, when Zimri saw that the city was taken, that he went into the palace of the king's house, and burnt the king's house over him with fire, and died,

19 For his sins which he sinned in doing evil in the sight of the LORD, in walking in the way of Jeroboam, and in his sin which he did, to make Israel to sin.

20 Now the rest of the acts of Zimri, and his treason that he wrought, are they not written in the book of the chronicles of the kings of Israel?

21 Then were the people of Israel divided into two parts: half of the people followed Tibni the son of Ginath, to make him king; and half followed Omri.

22 But the people that followed Omri prevailed against the people that followed Tibni the son of Ginath: so Tibni died, and Omri reigned.

23 In the thirty and first year of Asa king of Judah began Omri to reign over Israel, twelve years: six years reigned he in Tirzah.

24 And he bought the hill Samaria of Shemer for two talents of silver, and built on the hill, and called the name of the city which he built, after the name of Shemer, owner of the hill, Samaria.

25 But Omri wrought evil in the eyes of the LORD, and did worse than all that were before him.

26 For he walked in all the way of Jeroboam the son of Nebat, and in his sin wherewith he made Israel to sin, to provoke the LORD God of Israel to anger with their vanities.

27 Now the rest of the acts of Omri which he did, and his might that he shewed, are they not written in the book of the chronicles of the kings of Israel?

28 So Omri slept with his fathers, and was buried in Samaria: and Ahab his son reigned in his stead.

29 And in the thirty and eighth year of Asa king of Judah began Ahab the son of Omri to reign over Israel: and Ahab the son of Omri reigned over Israel in Samaria twenty and two years.

30 And Ahab the son of Omri did evil in the sight of the LORD above all that were before him.

31 And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him.

32 And he reared up an altar for Baal in the house of Baal, which he had built in Samaria.

33 And Ahab made a grove; and Ahab did more to provoke the LORD God of Israel to anger than all the kings of Israel that were before him.

34 In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the LORD, which he spake by Joshua the son of Nun.

CHAPTER 17

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1 And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the LORD God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word.

2 And the word of the LORD came unto him, saying,

3 Get thee hence, and turn thee eastward, and hide thyself by the brook Cherith, that is before Jordan.

4 And it shall be, that thou shalt drink of the brook; and I have commanded the ravens to feed thee there.

5 So he went and did according unto the word of the LORD: for he went and dwelt by the brook Cherith, that is before Jordan.

6 And the ravens brought him bread and flesh in the morning, and bread and flesh in the evening; and he drank of the brook.

7 And it came to pass after a while, that the brook dried up, because there had been no rain in the land.

8 And the word of the LORD came unto him, saying,

9 Arise, get thee to Zarephath, which belongeth to Zidon, and dwell there: behold, I have commanded a widow woman there to sustain thee.

10 So he arose and went to Zarephath. And when he came to the gate of the city, behold, the widow woman was there gathering of sticks: and he called to her, and said, Fetch me, I pray thee, a little water in a vessel, that I may drink.

11 And as she was going to fetch it, he called to her, and said, Bring me, I pray thee, a morsel of bread in thine hand.

12 And she said, As the LORD thy God liveth, I have not a cake, but an handful of meal in a barrel, and a little oil in a cruse: and, behold, I am gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and die.

13 And Elijah said unto her, Fear not; go and do as thou hast said: but make me thereof a little cake first, and bring it unto me, and after make for thee and for thy son.

14 For thus saith the LORD God of Israel, The barrel of meal shall not waste, neither shall the cruse of oil fail, until the day that the LORD sendeth rain upon the earth.

15 And she went and did according to the saying of Elijah: and she, and he, and her house, did eat many days.

16 And the barrel of meal wasted not, neither did the cruse of oil fail, according to the word of the LORD, which he spake by Elijah.

17 And it came to pass after these things, that the son of the woman, the mistress of the house, fell sick; and his sickness was so sore, that there was no breath left in him.

18 And she said unto Elijah, What have I to do with thee, O thou man of God? art thou come unto me to call my sin to remembrance, and to slay my son?

19 And he said unto her, Give me thy son. And he took him out of her bosom, and carried him up into a loft, where he abode, and laid him upon his own bed.

20 And he cried unto the LORD, and said, O LORD my God, hast thou also brought evil upon the widow with whom I sojourn, by slaying her son?

21 And he stretched himself upon the child three times, and cried unto the LORD, and said, O LORD my God, I pray thee, let this child's soul come into him again.

22 And the LORD heard the voice of Elijah; and the soul of the child came into him again, and he revived.

23 And Elijah took the child, and brought him down out of the chamber into the house, and delivered him unto his mother: and Elijah said, See, thy son liveth.

24 And the woman said to Elijah, Now by this I know that thou art a man of God, and that the word of the LORD in thy mouth is truth.

CHAPTER 18

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1 And it came to pass after many days, that the word of the LORD came to Elijah in the third year, saying, Go, shew thyself unto Ahab; and I will send rain upon the earth.

2 And Elijah went to shew himself unto Ahab. And there was a sore famine in Samaria.

3 And Ahab called Obadiah, which was the governor of his house. (Now Obadiah feared the LORD greatly:

4 For it was so, when Jezebel cut off the prophets of the LORD, that Obadiah took an hundred prophets, and hid them by fifty in a cave, and fed them with bread and water.)

5 And Ahab said unto Obadiah, Go into the land, unto all fountains of water, and unto all brooks: peradventure we may find grass to save the horses and mules alive, that we lose not all the beasts.

6 So they divided the land between them to pass throughout it: Ahab went one way by himself, and Obadiah went another way by himself.

7 And as Obadiah was in the way, behold, Elijah met him: and he knew him, and fell on his face, and said, Art thou that my lord Elijah?

8 And he answered him, I am: go, tell thy lord, Behold, Elijah is here.

9 And he said, What have I sinned, that thou wouldest deliver thy servant into the hand of Ahab, to slay me?

10 As the LORD thy God liveth, there is no nation or kingdom, whither my lord hath not sent to seek thee: and when they said, He is not there; he took an oath of the kingdom and nation, that they found thee not.

11 And now thou sayest, Go, tell thy lord, Behold, Elijah is here.

12 And it shall come to pass, as soon as I am gone from thee, that the Spirit of the LORD shall carry thee whither I know not; and so when I come and tell Ahab, and he cannot find thee, he shall slay me: but I thy servant fear the LORD from my youth.

13 Was it not told my lord what I did when Jezebel slew the prophets of the LORD, how I hid an hundred men of the LORD'S prophets by fifty in a cave, and fed them with bread and water?

14 And now thou sayest, Go, tell thy lord, Behold, Elijah is here: and he shall slay me.

15 And Elijah said, As the LORD of hosts liveth, before whom I stand, I will surely shew myself unto him to day.

16 So Obadiah went to meet Ahab, and told him: and Ahab went to meet Elijah.

17 And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel?

18 And he answered, I have not troubled Israel; but thou, and thy father's house, in that ye have forsaken the commandments of the LORD, and thou hast followed Baalim.

19 Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel's table.

20 So Ahab sent unto all the children of Israel, and gathered the prophets together unto mount Carmel.

21 And Elijah came unto all the people, and said, How long halt ye between two opinions? if the LORD be God, follow him: but if Baal, then follow him. And the people answered him not a word.

22 Then said Elijah unto the people, I, even I only, remain a prophet of the LORD; but Baal's prophets are four hundred and fifty men.

23 Let them therefore give us two bullocks; and let them choose one bullock for themselves, and cut it in pieces, and lay it on wood, and put no fire under: and I will dress the other bullock, and lay it on wood, and put no fire under:

24 And call ye on the name of your gods, and I will call on the name of the LORD: and the God that answereth by fire, let him be God. And all the people answered and said, It is well spoken.

25 And Elijah said unto the prophets of Baal, Choose you one bullock for yourselves, and dress it first; for ye are many; and call on the name of your gods, but put no fire under.

26 And they took the bullock which was given them, and they dressed it, and called on the name of Baal from morning even until noon, saying, O Baal, hear us. But there was no voice, nor any that answered. And they leaped upon the altar which was made.

27 And it came to pass at noon, that Elijah mocked them, and said, Cry aloud: for he is a god; either he is talking, or he is pursuing, or he is in a journey, or peradventure he sleepeth, and must be awaked.

28 And they cried aloud, and cut themselves after their manner with knives and lancets, till the blood gushed out upon them.

29 And it came to pass, when midday was past, and they prophesied until the time of the offering of the evening sacrifice, that there was neither voice, nor any to answer, nor any that regarded.

30 And Elijah said unto all the people, Come near unto me. And all the people came near unto him. And he repaired the altar of the LORD that was broken down.

31 And Elijah took twelve stones, according to the number of the tribes of the sons of Jacob, unto whom the word of the LORD came, saying, Israel shall be thy name:

32 And with the stones he built an altar in the name of the LORD: and he made a trench about the altar, as great as would contain two measures of seed.

33 And he put the wood in order, and cut the bullock in pieces, and laid him on the wood, and said, Fill four barrels with water, and pour it on the burnt sacrifice, and on the wood.

34 And he said, Do it the second time. And they did it the second time. And he said, Do it the third time. And they did it the third time.

35 And the water ran round about the altar; and he filled the trench also with water.

36 And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, LORD God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word.

37 Hear me, O LORD, hear me, that this people may know that thou art the LORD God, and that thou hast turned their heart back again.

38 Then the fire of the LORD fell, and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that was in the trench.

39 And when all the people saw it, they fell on their faces: and they said, The LORD, he is the God; the LORD, he is the God.

40 And Elijah said unto them, Take the prophets of Baal; let not one of them escape. And they took them: and Elijah brought them down to the brook Kishon, and slew them there.

41 And Elijah said unto Ahab, Get thee up, eat and drink; for there is a sound of abundance of rain.

42 So Ahab went up to eat and to drink. And Elijah went up to the top of Carmel; and he cast himself down upon the earth, and put his face between his knees,

43 And said to his servant, Go up now, look toward the sea. And he went up, and looked, and said, There is nothing. And he said, Go again seven times.

44 And it came to pass at the seventh time, that he said, Behold, there ariseth a little cloud out of the sea, like a man's hand. And he said, Go up, say unto Ahab, Prepare thy chariot, and get thee down, that the rain stop thee not.

45 And it came to pass in the mean while, that the heaven was black with clouds and wind, and there was a great rain. And Ahab rode, and went to Jezreel.

46 And the hand of the LORD was on Elijah; and he girded up his loins, and ran before Ahab to the entrance of Jezreel.

CHAPTER 19

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1 And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword.

2 Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by to morrow about this time.

3 And when he saw that, he arose, and went for his life, and came to Beersheba, which belongeth to Judah, and left his servant there.

4 But he himself went a day's journey into the wilderness, and came and sat down under a juniper tree: and he requested for himself that he might die; and said, It is enough; now, O LORD, take away my life; for I am not better than my fathers.

5 And as he lay and slept under a juniper tree, behold, then an angel touched him, and said unto him, Arise and eat.

6 And he looked, and, behold, there was a cake baken on the coals, and a cruse of water at his head. And he did eat and drink, and laid him down again.

7 And the angel of the LORD came again the second time, and touched him, and said, Arise and eat; because the journey is too great for thee.

8 And he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights unto Horeb the mount of God.

9 And he came thither unto a cave, and lodged there; and, behold, the word of the LORD came to him, and he said unto him, What doest thou here, Elijah?

10 And he said, I have been very jealous for the LORD God of hosts: for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away.

11 And he said, Go forth, and stand upon the mount before the LORD. And, behold, the LORD passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the LORD; but the LORD was not in the wind: and after the wind an earthquake; but the LORD was not in the earthquake:

12 And after the earthquake a fire; but the LORD was not in the fire: and after the fire a still small voice.

13 And it was so, when Elijah heard it, that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And, behold, there came a voice unto him, and said, What doest thou here, Elijah?

14 And he said, I have been very jealous for the LORD God of hosts: because the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away.

15 And the LORD said unto him, Go, return on thy way to the wilderness of Damascus: and when thou comest, anoint Hazael to be king over Syria:

16 And Jehu the son of Nimshi shalt thou anoint to be king over Israel: and Elisha the son of Shaphat of Abelmeholah shalt thou anoint to be prophet in thy room.

17 And it shall come to pass, that him that escapeth the sword of Hazael shall Jehu slay: and him that escapeth from the sword of Jehu shall Elisha slay.

18 Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him.

19 So he departed thence, and found Elisha the son of Shaphat, who was plowing with twelve yoke of oxen before him, and he with the twelfth: and Elijah passed by him, and cast his mantle upon him.

20 And he left the oxen, and ran after Elijah, and said, Let me, I pray thee, kiss my father and my mother, and then I will follow thee. And he said unto him, Go back again: for what have I done to thee?

21 And he returned back from him, and took a yoke of oxen, and slew them, and boiled their flesh with the instruments of the oxen, and gave unto the people, and they did eat. Then he arose, and went after Elijah, and ministered unto him.

CHAPTER 20

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1 And Benhadad the king of Syria gathered all his host together: and there were thirty and two kings with him, and horses, and chariots: and he went up and besieged Samaria, and warred against it.

2 And he sent messengers to Ahab king of Israel into the city, and said unto him, Thus saith Benhadad,

3 Thy silver and thy gold is mine; thy wives also and thy children, even the goodliest, are mine.

4 And the king of Israel answered and said, My lord, O king, according to thy saying, I am thine, and all that I have.

5 And the messengers came again, and said, Thus speaketh Benhadad, saying, Although I have sent unto thee, saying, Thou shalt deliver me thy silver, and thy gold, and thy wives, and thy children;

6 Yet I will send my servants unto thee to morrow about this time, and they shall search thine house, and the houses of thy servants; and it shall be, that whatsoever is pleasant in thine eyes, they shall put it in their hand, and take it away.

7 Then the king of Israel called all the elders of the land, and said, Mark, I pray you, and see how this man seeketh mischief: for he sent unto me for my wives, and for my children, and for my silver, and for my gold; and I denied him not.

8 And all the elders and all the people said unto him, Hearken not unto him, nor consent.

9 Wherefore he said unto the messengers of Benhadad, Tell my lord the king, All that thou didst send for to thy servant at the first I will do: but this thing I may not do. And the messengers departed, and brought him word again.

10 And Benhadad sent unto him, and said, The gods do so unto me, and more also, if the dust of Samaria shall suffice for handfuls for all the people that follow me.

11 And the king of Israel answered and said, Tell him, Let not him that girdeth on his harness boast himself as he that putteth it off.

12 And it came to pass, when Benhadad heard this message, as he was drinking, he and the kings in the pavilions, that he said unto his servants, Set yourselves in array. And they set themselves in array against the city.

13 And, behold, there came a prophet unto Ahab king of Israel, saying, Thus saith the LORD, Hast thou seen all this great multitude? behold, I will deliver it into thine hand this day; and thou shalt know that I am the LORD.

14 And Ahab said, By whom? And he said, Thus saith the LORD, Even by the young men of the princes of the provinces. Then he said, Who shall order the battle? And he answered, Thou.

15 Then he numbered the young men of the princes of the provinces, and they were two hundred and thirty two: and after them he numbered all the people, even all the children of Israel, being seven thousand.

16 And they went out at noon. But Benhadad was drinking himself drunk in the pavilions, he and the kings, the thirty and two kings that helped him.

17 And the young men of the princes of the provinces went out first; and Benhadad sent out, and they told him, saying, There are men come out of Samaria.

18 And he said, Whether they be come out for peace, take them alive; or whether they be come out for war, take them alive.

19 So these young men of the princes of the provinces came out of the city, and the army which followed them.

20 And they slew every one his man: and the Syrians fled; and Israel pursued them: and Benhadad the king of Syria escaped on an horse with the horsemen.

21 And the king of Israel went out, and smote the horses and chariots, and slew the Syrians with a great slaughter.

22 And the prophet came to the king of Israel, and said unto him, Go, strengthen thyself, and mark, and see what thou doest: for at the return of the year the king of Syria will come up against thee.

23 And the servants of the king of Syria said unto him, Their gods are gods of the hills; therefore they were stronger than we; but let us fight against them in the plain, and surely we shall be stronger than they.

24 And do this thing, Take the kings away, every man out of his place, and put captains in their rooms:

25 And number thee an army, like the army that thou hast lost, horse for horse, and chariot for chariot: and we will fight against them in the plain, and surely we shall be stronger than they. And he hearkened unto their voice, and did so.

26 And it came to pass at the return of the year, that Benhadad numbered the Syrians, and went up to Aphek, to fight against Israel.

27 And the children of Israel were numbered, and were all present, and went against them: and the children of Israel pitched before them like two little flocks of kids; but the Syrians filled the country.

28 And there came a man of God, and spake unto the king of Israel, and said, Thus saith the LORD, Because the Syrians have said, The LORD is God of the hills, but he is not God of the valleys, therefore will I deliver all this great multitude into thine hand, and ye shall know that I am the LORD.

29 And they pitched one over against the other seven days. And so it was, that in the seventh day the battle was joined: and the children of Israel slew of the Syrians an hundred thousand footmen in one day.

30 But the rest fled to Aphek, into the city; and there a wall fell upon twenty and seven thousand of the men that were left. And Benhadad fled, and came into the city, into an inner chamber.

31 And his servants said unto him, Behold now, we have heard that the kings of the house of Israel are merciful kings: let us, I pray thee, put sackcloth on our loins, and ropes upon our heads, and go out to the king of Israel: peradventure he will save thy life.

32 So they girded sackcloth on their loins, and put ropes on their heads, and came to the king of Israel, and said, Thy servant Benhadad saith, I pray thee, let me live. And he said, Is he yet alive? he is my brother.

33 Now the men did diligently observe whether any thing would come from him, and did hastily catch it: and they said, Thy brother Benhadad. Then he said, Go ye, bring him. Then Benhadad came forth to him; and he caused him to come up into the chariot.

34 And Benhadad said unto him, The cities, which my father took from thy father, I will restore; and thou shalt make streets for thee in Damascus, as my father made in Samaria. Then said Ahab, I will send thee away with this covenant. So he made a covenant with him, and sent him away.

35 And a certain man of the sons of the prophets said unto his neighbour in the word of the LORD, Smite me, I pray thee. And the man refused to smite him.

36 Then said he unto him, Because thou hast not obeyed the voice of the LORD, behold, as soon as thou art departed from me, a lion shall slay thee. And as soon as he was departed from him, a lion found him, and slew him.

37 Then he found another man, and said, Smite me, I pray thee. And the man smote him, so that in smiting he wounded him.

38 So the prophet departed, and waited for the king by the way, and disguised himself with ashes upon his face.

39 And as the king passed by, he cried unto the king: and he said, Thy servant went out into the midst of the battle; and, behold, a man turned aside, and brought a man unto me, and said, Keep this man: if by any means he be missing, then shall thy life be for his life, or else thou shalt pay a talent of silver.

40 And as thy servant was busy here and there, he was gone. And the king of Israel said unto him, So shall thy judgment be; thyself hast decided it.

41 And he hasted, and took the ashes away from his face; and the king of Israel discerned him that he was of the prophets.

42 And he said unto him, Thus saith the LORD, Because thou hast let go out of thy hand a man whom I appointed to utter destruction, therefore thy life shall go for his life, and thy people for his people.

43 And the king of Israel went to his house heavy and displeased, and came to Samaria.

CHAPTER 21

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1 And it came to pass after these things, that Naboth the Jezreelite had a vineyard, which was in Jezreel, hard by the palace of Ahab king of Samaria.

2 And Ahab spake unto Naboth, saying, Give me thy vineyard, that I may have it for a garden of herbs, because it is near unto my house: and I will give thee for it a better vineyard than it; or, if it seem good to thee, I will give thee the worth of it in money.

3 And Naboth said to Ahab, The LORD forbid it me, that I should give the inheritance of my fathers unto thee.

4 And Ahab came into his house heavy and displeased because of the word which Naboth the Jezreelite had spoken to him: for he had said, I will not give thee the inheritance of my fathers. And he laid him down upon his bed, and turned away his face, and would eat no bread.

5 But Jezebel his wife came to him, and said unto him, Why is thy spirit so sad, that thou eatest no bread?

6 And he said unto her, Because I spake unto Naboth the Jezreelite, and said unto him, Give me thy vineyard for money; or else, if it please thee, I will give thee another vineyard for it: and he answered, I will not give thee my vineyard.

7 And Jezebel his wife said unto him, Dost thou now govern the kingdom of Israel? arise, and eat bread, and let thine heart be merry: I will give thee the vineyard of Naboth the Jezreelite.

8 So she wrote letters in Ahab's name, and sealed them with his seal, and sent the letters unto the elders and to the nobles that were in his city, dwelling with Naboth.

9 And she wrote in the letters, saying, Proclaim a fast, and set Naboth on high among the people:

10 And set two men, sons of Belial, before him, to bear witness against him, saying, Thou didst blaspheme God and the king. And then carry him out, and stone him, that he may die.

11 And the men of his city, even the elders and the nobles who were the inhabitants in his city, did as Jezebel had sent unto them, and as it was written in the letters which she had sent unto them.

12 They proclaimed a fast, and set Naboth on high among the people.

13 And there came in two men, children of Belial, and sat before him: and the men of Belial witnessed against him, even against Naboth, in the presence of the people, saying, Naboth did blaspheme God and the king. Then they carried him forth out of the city, and stoned him with stones, that he died.

14 Then they sent to Jezebel, saying, Naboth is stoned, and is dead.

15 And it came to pass, when Jezebel heard that Naboth was stoned, and was dead, that Jezebel said to Ahab, Arise, take possession of the vineyard of Naboth the Jezreelite, which he refused to give thee for money: for Naboth is not alive, but dead.

16 And it came to pass, when Ahab heard that Naboth was dead, that Ahab rose up to go down to the vineyard of Naboth the Jezreelite, to take possession of it.

17 And the word of the LORD came to Elijah the Tishbite, saying,

18 Arise, go down to meet Ahab king of Israel, which is in Samaria: behold, he is in the vineyard of Naboth, whither he is gone down to possess it.

19 And thou shalt speak unto him, saying, Thus saith the LORD, Hast thou killed, and also taken possession? And thou shalt speak unto him, saying, Thus saith the LORD, In the place where dogs licked the blood of Naboth shall dogs lick thy blood, even thine.

20 And Ahab said to Elijah, Hast thou found me, O mine enemy? And he answered, I have found thee: because thou hast sold thyself to work evil in the sight of the LORD.

21 Behold, I will bring evil upon thee, and will take away thy posterity, and will cut off from Ahab him that pisseth against the wall, and him that is shut up and left in Israel,

22 And will make thine house like the house of Jeroboam the son of Nebat, and like the house of Baasha the son of Ahijah, for the provocation wherewith thou hast provoked me to anger, and made Israel to sin.

23 And of Jezebel also spake the LORD, saying, The dogs shall eat Jezebel by the wall of Jezreel.

24 Him that dieth of Ahab in the city the dogs shall eat; and him that dieth in the field shall the fowls of the air eat.

25 But there was none like unto Ahab, which did sell himself to work wickedness in the sight of the LORD, whom Jezebel his wife stirred up.

26 And he did very abominably in following idols, according to all things as did the Amorites, whom the LORD cast out before the children of Israel.

27 And it came to pass, when Ahab heard those words, that he rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly.

28 And the word of the LORD came to Elijah the Tishbite, saying,

29 Seest thou how Ahab humbleth himself before me? because he humbleth himself before me, I will not bring the evil in his days: but in his son's days will I bring the evil upon his house.

CHAPTER 22

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1 And they continued three years without war between Syria and Israel.

2 And it came to pass in the third year, that Jehoshaphat the king of Judah came down to the king of Israel.

3 And the king of Israel said unto his servants, Know ye that Ramoth in Gilead is ours, and we be still, and take it not out of the hand of the king of Syria?

4 And he said unto Jehoshaphat, Wilt thou go with me to battle to Ramothgilead? And Jehoshaphat said to the king of Israel, I am as thou art, my people as thy people, my horses as thy horses.

5 And Jehoshaphat said unto the king of Israel, Enquire, I pray thee, at the word of the LORD to day.

6 Then the king of Israel gathered the prophets together, about four hundred men, and said unto them, Shall I go against Ramothgilead to battle, or shall I forbear? And they said, Go up; for the Lord shall deliver it into the hand of the king.

7 And Jehoshaphat said, Is there not here a prophet of the LORD besides, that we might enquire of him?

8 And the king of Israel said unto Jehoshaphat, There is yet one man, Micaiah the son of Imlah, by whom we may enquire of the LORD: but I hate him; for he doth not prophesy good concerning me, but evil. And Jehoshaphat said, Let not the king say so.

9 Then the king of Israel called an officer, and said, Hasten hither Micaiah the son of Imlah.

10 And the king of Israel and Jehoshaphat the king of Judah sat each on his throne, having put on their robes, in a void place in the entrance of the gate of Samaria; and all the prophets prophesied before them.

11 And Zedekiah the son of Chenaanah made him horns of iron: and he said, Thus saith the LORD, With these shalt thou push the Syrians, until thou have consumed them.

12 And all the prophets prophesied so, saying, Go up to Ramothgilead, and prosper: for the LORD shall deliver it into the king's hand.

13 And the messenger that was gone to call Micaiah spake unto him, saying, Behold now, the words of the prophets declare good unto the king with one mouth: let thy word, I pray thee, be like the word of one of them, and speak that which is good.

14 And Micaiah said, As the LORD liveth, what the LORD saith unto me, that will I speak.

15 So he came to the king. And the king said unto him, Micaiah, shall we go against Ramothgilead to battle, or shall we forbear? And he answered him, Go, and prosper: for the LORD shall deliver it into the hand of the king.

16 And the king said unto him, How many times shall I adjure thee that thou tell me nothing but that which is true in the name of the LORD?

17 And he said, I saw all Israel scattered upon the hills, as sheep that have not a shepherd: and the LORD said, These have no master: let them return every man to his house in peace.

18 And the king of Israel said unto Jehoshaphat, Did I not tell thee that he would prophesy no good concerning me, but evil?

19 And he said, Hear thou therefore the word of the LORD: I saw the LORD sitting on his throne, and all the host of heaven standing by him on his right hand and on his left.

20 And the LORD said, Who shall persuade Ahab, that he may go up and fall at Ramothgilead? And one said on this manner, and another said on that manner.

21 And there came forth a spirit, and stood before the LORD, and said, I will persuade him.

22 And the LORD said unto him, Wherewith? And he said, I will go forth, and I will be a lying spirit in the mouth of all his prophets. And he said, Thou shalt persuade him, and prevail also: go forth, and do so.

23 Now therefore, behold, the LORD hath put a lying spirit in the mouth of all these thy prophets, and the LORD hath spoken evil concerning thee.

24 But Zedekiah the son of Chenaanah went near, and smote Micaiah on the cheek, and said, Which way went the Spirit of the LORD from me to speak unto thee?

25 And Micaiah said, Behold, thou shalt see in that day, when thou shalt go into an inner chamber to hide thyself.

26 And the king of Israel said, Take Micaiah, and carry him back unto Amon the governor of the city, and to Joash the king's son;

27 And say, Thus saith the king, Put this fellow in the prison, and feed him with bread of affliction and with water of affliction, until I come in peace.

28 And Micaiah said, If thou return at all in peace, the LORD hath not spoken by me. And he said, Hearken, O people, every one of you.

29 So the king of Israel and Jehoshaphat the king of Judah went up to Ramothgilead.

30 And the king of Israel said unto Jehoshaphat, I will disguise myself, and enter into the battle; but put thou on thy robes. And the king of Israel disguised himself, and went into the battle.

31 But the king of Syria commanded his thirty and two captains that had rule over his chariots, saying, Fight neither with small nor great, save only with the king of Israel.

32 And it came to pass, when the captains of the chariots saw Jehoshaphat, that they said, Surely it is the king of Israel. And they turned aside to fight against him: and Jehoshaphat cried out.

33 And it came to pass, when the captains of the chariots perceived that it was not the king of Israel, that they turned back from pursuing him.

34 And a certain man drew a bow at a venture, and smote the king of Israel between the joints of the harness: wherefore he said unto the driver of his chariot, Turn thine hand, and carry me out of the host; for I am wounded.

35 And the battle increased that day: and the king was stayed up in his chariot against the Syrians, and died at even: and the blood ran out of the wound into the midst of the chariot.

36 And there went a proclamation throughout the host about the going down of the sun, saying, Every man to his city, and every man to his own country.

37 So the king died, and was brought to Samaria; and they buried the king in Samaria.

38 And one washed the chariot in the pool of Samaria; and the dogs licked up his blood; and they washed his armour; according unto the word of the LORD which he spake.

39 Now the rest of the acts of Ahab, and all that he did, and the ivory house which he made, and all the cities that he built, are they not written in the book of the chronicles of the kings of Israel?

40 So Ahab slept with his fathers; and Ahaziah his son reigned in his stead.

41 And Jehoshaphat the son of Asa began to reign over Judah in the fourth year of Ahab king of Israel.

42 Jehoshaphat was thirty and five years old when he began to reign; and he reigned twenty and five years in Jerusalem. And his mother's name was Azubah the daughter of Shilhi.

43 And he walked in all the ways of Asa his father; he turned not aside from it, doing that which was right in the eyes of the LORD: nevertheless the high places were not taken away; for the people offered and burnt incense yet in the high places.

44 And Jehoshaphat made peace with the king of Israel.

45 Now the rest of the acts of Jehoshaphat, and his might that he shewed, and how he warred, are they not written in the book of the chronicles of the kings of Judah?

46 And the remnant of the sodomites, which remained in the days of his father Asa, he took out of the land.

47 There was then no king in Edom: a deputy was king.

48 Jehoshaphat made ships of Tharshish to go to Ophir for gold: but they went not; for the ships were broken at Eziongeber.

49 Then said Ahaziah the son of Ahab unto Jehoshaphat, Let my servants go with thy servants in the ships. But Jehoshaphat would not.

50 And Jehoshaphat slept with his fathers, and was buried with his fathers in the city of David his father: and Jehoram his son reigned in his stead.

51 Ahaziah the son of Ahab began to reign over Israel in Samaria the seventeenth year of Jehoshaphat king of Judah, and reigned two years over Israel.

52 And he did evil in the sight of the LORD, and walked in the way of his father, and in the way of his mother, and in the way of Jeroboam the son of Nebat, who made Israel to sin:

53 For he served Baal, and worshipped him, and provoked to anger the LORD God of Israel, according to all that his father had done.

2 Kings

Select a Chapter

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CHAPTER 1

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18

1 Then Moab rebelled against Israel after the death of Ahab.

2 And Ahaziah fell down through a lattice in his upper chamber that was in Samaria, and was sick: and he sent messengers, and said unto them, Go, enquire of Baalzebub the god of Ekron whether I shall recover of this disease.

3 But the angel of the LORD said to Elijah the Tishbite, Arise, go up to meet the messengers of the king of Samaria, and say unto them, Is it not because there is not a God in Israel, that ye go to enquire of Baalzebub the god of Ekron?

4 Now therefore thus saith the LORD, Thou shalt not come down from that bed on which thou art gone up, but shalt surely die. And Elijah departed.

5 And when the messengers turned back unto him, he said unto them, Why are ye now turned back?

6 And they said unto him, There came a man up to meet us, and said unto us, Go, turn again unto the king that sent you, and say unto him, Thus saith the LORD, Is it not because there is not a God in Israel, that thou sendest to enquire of Baalzebub the god of Ekron? therefore thou shalt not come down from that bed on which thou art gone up, but shalt surely die.

7 And he said unto them, What manner of man was he which came up to meet you, and told you these words?

8 And they answered him, He was an hairy man, and girt with a girdle of leather about his loins. And he said, It is Elijah the Tishbite.

9 Then the king sent unto him a captain of fifty with his fifty. And he went up to him: and, behold, he sat on the top of an hill. And he spake unto him, Thou man of God, the king hath said, Come down.

10 And Elijah answered and said to the captain of fifty, If I be a man of God, then let fire come down from heaven, and consume thee and thy fifty. And there came down fire from heaven, and consumed him and his fifty.

11 Again also he sent unto him another captain of fifty with his fifty. And he answered and said unto him, O man of God, thus hath the king said, Come down quickly.

12 And Elijah answered and said unto them, If I be a man of God, let fire come down from heaven, and consume thee and thy fifty. And the fire of God came down from heaven, and consumed him and his fifty.

13 And he sent again a captain of the third fifty with his fifty. And the third captain of fifty went up, and came and fell on his knees before Elijah, and besought him, and said unto him, O man of God, I pray thee, let my life, and the life of these fifty thy servants, be precious in thy sight.

14 Behold, there came fire down from heaven, and burnt up the two captains of the former fifties with their fifties: therefore let my life now be precious in thy sight.

15 And the angel of the LORD said unto Elijah, Go down with him: be not afraid of him. And he arose, and went down with him unto the king.

16 And he said unto him, Thus saith the LORD, Forasmuch as thou hast sent messengers to enquire of Baalzebub the god of Ekron, is it not because there is no God in Israel to enquire of his word? therefore thou shalt not come down off that bed on which thou art gone up, but shalt surely die.

17 So he died according to the word of the LORD which Elijah had spoken. And Jehoram reigned in his stead in the second year of Jehoram the son of Jehoshaphat king of Judah; because he had no son.

18 Now the rest of the acts of Ahaziah which he did, are they not written in the book of the chronicles of the kings of Israel?

CHAPTER 2

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1 And it came to pass, when the LORD would take up Elijah into heaven by a whirlwind, that Elijah went with Elisha from Gilgal.

2 And Elijah said unto Elisha, Tarry here, I pray thee; for the LORD hath sent me to Bethel. And Elisha said unto him, As the LORD liveth, and as thy soul liveth, I will not leave thee. So they went down to Bethel.

3 And the sons of the prophets that were at Bethel came forth to Elisha, and said unto him, Knowest thou that the LORD will take away thy master from thy head to day? And he said, Yea, I know it; hold ye your peace.

4 And Elijah said unto him, Elisha, tarry here, I pray thee; for the LORD hath sent me to Jericho. And he said, As the LORD liveth, and as thy soul liveth, I will not leave thee. So they came to Jericho.

5 And the sons of the prophets that were at Jericho came to Elisha, and said unto him, Knowest thou that the LORD will take away thy master from thy head to day? And he answered, Yea, I know it; hold ye your peace.

6 And Elijah said unto him, Tarry, I pray thee, here; for the LORD hath sent me to Jordan. And he said, As the LORD liveth, and as thy soul liveth, I will not leave thee. And they two went on.

7 And fifty men of the sons of the prophets went, and stood to view afar off: and they two stood by Jordan.

8 And Elijah took his mantle, and wrapped it together, and smote the waters, and they were divided hither and thither, so that they two went over on dry ground.

9 And it came to pass, when they were gone over, that Elijah said unto Elisha, Ask what I shall do for thee, before I be taken away from thee. And Elisha said, I pray thee, let a double portion of thy spirit be upon me.

10 And he said, Thou hast asked a hard thing: nevertheless, if thou see me when I am taken from thee, it shall be so unto thee; but if not, it shall not be so.

11 And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into heaven.

12 And Elisha saw it, and he cried, My father, my father, the chariot of Israel, and the horsemen thereof. And he saw him no more: and he took hold of his own clothes, and rent them in two pieces.

13 He took up also the mantle of Elijah that fell from him, and went back, and stood by the bank of Jordan;

14 And he took the mantle of Elijah that fell from him, and smote the waters, and said, Where is the LORD God of Elijah? and when he also had smitten the waters, they parted hither and thither: and Elisha went over.

15 And when the sons of the prophets which were to view at Jericho saw him, they said, The spirit of Elijah doth rest on Elisha. And they came to meet him, and bowed themselves to the ground before him.

16 And they said unto him, Behold now, there be with thy servants fifty strong men; let them go, we pray thee, and seek thy master: lest peradventure the Spirit of the LORD hath taken him up, and cast him upon some mountain, or into some valley. And he said, Ye shall not send.

17 And when they urged him till he was ashamed, he said, Send. They sent therefore fifty men; and they sought three days, but found him not.

18 And when they came again to him, (for he tarried at Jericho,) he said unto them, Did I not say unto you, Go not?

19 And the men of the city said unto Elisha, Behold, I pray thee, the situation of this city is pleasant, as my lord seeth: but the water is naught, and the ground barren.

20 And he said, Bring me a new cruse, and put salt therein. And they brought it to him.

21 And he went forth unto the spring of the waters, and cast the salt in there, and said, Thus saith the LORD, I have healed these waters; there shall not be from thence any more death or barren land.

22 So the waters were healed unto this day, according to the saying of Elisha which he spake.

23 And he went up from thence unto Bethel: and as he was going up by the way, there came forth little children out of the city, and mocked him, and said unto him, Go up, thou bald head; go up, thou bald head.

24 And he turned back, and looked on them, and cursed them in the name of the LORD. And there came forth two she bears out of the wood, and tare forty and two children of them.

25 And he went from thence to mount Carmel, and from thence he returned to Samaria.

CHAPTER 3

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1 Now Jehoram the son of Ahab began to reign over Israel in Samaria the eighteenth year of Jehoshaphat king of Judah, and reigned twelve years.

2 And he wrought evil in the sight of the LORD; but not like his father, and like his mother: for he put away the image of Baal that his father had made.

3 Nevertheless he cleaved unto the sins of Jeroboam the son of Nebat, which made Israel to sin; he departed not therefrom.

4 And Mesha king of Moab was a sheepmaster, and rendered unto the king of Israel an hundred thousand lambs, and an hundred thousand rams, with the wool.

5 But it came to pass, when Ahab was dead, that the king of Moab rebelled against the king of Israel.

6 And king Jehoram went out of Samaria the same time, and numbered all Israel.

7 And he went and sent to Jehoshaphat the king of Judah, saying, The king of Moab hath rebelled against me: wilt thou go with me against Moab to battle? And he said, I will go up: I am as thou art, my people as thy people, and my horses as thy horses.

8 And he said, Which way shall we go up? And he answered, The way through the wilderness of Edom.

9 So the king of Israel went, and the king of Judah, and the king of Edom: and they fetched a compass of seven days' journey: and there was no water for the host, and for the cattle that followed them.

10 And the king of Israel said, Alas! that the LORD hath called these three kings together, to deliver them into the hand of Moab!

11 But Jehoshaphat said, Is there not here a prophet of the LORD, that we may enquire of the LORD by him? And one of the king of Israel's servants answered and said, Here is Elisha the son of Shaphat, which poured water on the hands of Elijah.

12 And Jehoshaphat said, The word of the LORD is with him. So the king of Israel and Jehoshaphat and the king of Edom went down to him.

13 And Elisha said unto the king of Israel, What have I to do with thee? get thee to the prophets of thy father, and to the prophets of thy mother. And the king of Israel said unto him, Nay: for the LORD hath called these three kings together, to deliver them into the hand of Moab.

14 And Elisha said, As the LORD of hosts liveth, before whom I stand, surely, were it not that I regard the presence of Jehoshaphat the king of Judah, I would not look toward thee, nor see thee.

15 But now bring me a minstrel. And it came to pass, when the minstrel played, that the hand of the LORD came upon him.

16 And he said, Thus saith the LORD, Make this valley full of ditches.

17 For thus saith the LORD, Ye shall not see wind, neither shall ye see rain; yet that valley shall be filled with water, that ye may drink, both ye, and your cattle, and your beasts.

18 And this is but a light thing in the sight of the LORD: he will deliver the Moabites also into your hand.

19 And ye shall smite every fenced city, and every choice city, and shall fell every good tree, and stop all wells of water, and mar every good piece of land with stones.

20 And it came to pass in the morning, when the meat offering was offered, that, behold, there came water by the way of Edom, and the country was filled with water.

21 And when all the Moabites heard that the kings were come up to fight against them, they gathered all that were able to put on armour, and upward, and stood in the border.

22 And they rose up early in the morning, and the sun shone upon the water, and the Moabites saw the water on the other side as red as blood:

23 And they said, This is blood: the kings are surely slain, and they have smitten one another: now therefore, Moab, to the spoil.

24 And when they came to the camp of Israel, the Israelites rose up and smote the Moabites, so that they fled before them: but they went forward smiting the Moabites, even in their country.

25 And they beat down the cities, and on every good piece of land cast every man his stone, and filled it; and they stopped all the wells of water, and felled all the good trees: only in Kirharaseth left they the stones thereof; howbeit the slingers went about it, and smote it.

26 And when the king of Moab saw that the battle was too sore for him, he took with him seven hundred men that drew swords, to break through even unto the king of Edom: but they could not.

27 Then he took his eldest son that should have reigned in his stead, and offered him for a burnt offering upon the wall. And there was great indignation against Israel: and they departed from him, and returned to their own land.

CHAPTER 4

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1 Now there cried a certain woman of the wives of the sons of the prophets unto Elisha, saying, Thy servant my husband is dead; and thou knowest that thy servant did fear the LORD: and the creditor is come to take unto him my two sons to be bondmen.

2 And Elisha said unto her, What shall I do for thee? tell me, what hast thou in the house? And she said, Thine handmaid hath not any thing in the house, save a pot of oil.

3 Then he said, Go, borrow thee vessels abroad of all thy neighbours, even empty vessels; borrow not a few.

4 And when thou art come in, thou shalt shut the door upon thee and upon thy sons, and shalt pour out into all those vessels, and thou shalt set aside that which is full.

5 So she went from him, and shut the door upon her and upon her sons, who brought the vessels to her; and she poured out.

6 And it came to pass, when the vessels were full, that she said unto her son, Bring me yet a vessel. And he said unto her, There is not a vessel more. And the oil stayed.

7 Then she came and told the man of God. And he said, Go, sell the oil, and pay thy debt, and live thou and thy children of the rest.

8 And it fell on a day, that Elisha passed to Shunem, where was a great woman; and she constrained him to eat bread. And so it was, that as oft as he passed by, he turned in thither to eat bread.

9 And she said unto her husband, Behold now, I perceive that this is an holy man of God, which passeth by us continually.

10 Let us make a little chamber, I pray thee, on the wall; and let us set for him there a bed, and a table, and a stool, and a candlestick: and it shall be, when he cometh to us, that he shall turn in thither.

11 And it fell on a day, that he came thither, and he turned into the chamber, and lay there.

12 And he said to Gehazi his servant, Call this Shunammite. And when he had called her, she stood before him.

13 And he said unto him, Say now unto her, Behold, thou hast been careful for us with all this care; what is to be done for thee? wouldest thou be spoken for to the king, or to the captain of the host? And she answered, I dwell among mine own people.

14 And he said, What then is to be done for her? And Gehazi answered, Verily she hath no child, and her husband is old.

15 And he said, Call her. And when he had called her, she stood in the door.

16 And he said, About this season, according to the time of life, thou shalt embrace a son. And she said, Nay, my lord, thou man of God, do not lie unto thine handmaid.

17 And the woman conceived, and bare a son at that season that Elisha had said unto her, according to the time of life.

18 And when the child was grown, it fell on a day, that he went out to his father to the reapers.

19 And he said unto his father, My head, my head. And he said to a lad, Carry him to his mother.

20 And when he had taken him, and brought him to his mother, he sat on her knees till noon, and then died.

21 And she went up, and laid him on the bed of the man of God, and shut the door upon him, and went out.

22 And she called unto her husband, and said, Send me, I pray thee, one of the young men, and one of the asses, that I may run to the man of God, and come again.

23 And he said, Wherefore wilt thou go to him to day? it is neither new moon, nor sabbath. And she said, It shall be well.

24 Then she saddled an ass, and said to her servant, Drive, and go forward; slack not thy riding for me, except I bid thee.

25 So she went and came unto the man of God to mount Carmel. And it came to pass, when the man of God saw her afar off, that he said to Gehazi his servant, Behold, yonder is that Shunammite:

26 Run now, I pray thee, to meet her, and say unto her, Is it well with thee? is it well with thy husband? is it well with the child? And she answered, It is well.

27 And when she came to the man of God to the hill, she caught him by the feet: but Gehazi came near to thrust her away. And the man of God said, Let her alone; for her soul is vexed within her: and the LORD hath hid it from me, and hath not told me.

28 Then she said, Did I desire a son of my lord? did I not say, Do not deceive me?

29 Then he said to Gehazi, Gird up thy loins, and take my staff in thine hand, and go thy way: if thou meet any man, salute him not; and if any salute thee, answer him not again: and lay my staff upon the face of the child.

30 And the mother of the child said, As the LORD liveth, and as thy soul liveth, I will not leave thee. And he arose, and followed her.

31 And Gehazi passed on before them, and laid the staff upon the face of the child; but there was neither voice, nor hearing. Wherefore he went again to meet him, and told him, saying, The child is not awaked.

32 And when Elisha was come into the house, behold, the child was dead, and laid upon his bed.

33 He went in therefore, and shut the door upon them twain, and prayed unto the LORD.

34 And he went up, and lay upon the child, and put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his hands: and he stretched himself upon the child; and the flesh of the child waxed warm.

35 Then he returned, and walked in the house to and fro; and went up, and stretched himself upon him: and the child sneezed seven times, and the child opened his eyes.

36 And he called Gehazi, and said, Call this Shunammite. So he called her. And when she was come in unto him, he said, Take up thy son.

37 Then she went in, and fell at his feet, and bowed herself to the ground, and took up her son, and went out.

38 And Elisha came again to Gilgal: and there was a dearth in the land; and the sons of the prophets were sitting before him: and he said unto his servant, Set on the great pot, and seethe pottage for the sons of the prophets.

39 And one went out into the field to gather herbs, and found a wild vine, and gathered thereof wild gourds his lap full, and came and shred them into the pot of pottage: for they knew them not.

40 So they poured out for the men to eat. And it came to pass, as they were eating of the pottage, that they cried out, and said, O thou man of God, there is death in the pot. And they could not eat thereof.

41 But he said, Then bring meal. And he cast it into the pot; and he said, Pour out for the people, that they may eat. And there was no harm in the pot.

42 And there came a man from Baalshalisha, and brought the man of God bread of the firstfruits, twenty loaves of barley, and full ears of corn in the husk thereof. And he said, Give unto the people, that they may eat.

43 And his servitor said, What, should I set this before an hundred men? He said again, Give the people, that they may eat: for thus saith the LORD, They shall eat, and shall leave thereof.

44 So he set it before them, and they did eat, and left thereof, according to the word of the LORD.

CHAPTER 5

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1 Now Naaman, captain of the host of the king of Syria, was a great man with his master, and honourable, because by him the LORD had given deliverance unto Syria: he was also a mighty man in valour, but he was a leper.

2 And the Syrians had gone out by companies, and had brought away captive out of the land of Israel a little maid; and she waited on Naaman's wife.

3 And she said unto her mistress, Would God my lord were with the prophet that is in Samaria! for he would recover him of his leprosy.

4 And one went in, and told his lord, saying, Thus and thus said the maid that is of the land of Israel.

5 And the king of Syria said, Go to, go, and I will send a letter unto the king of Israel. And he departed, and took with him ten talents of silver, and six thousand pieces of gold, and ten changes of raiment.

6 And he brought the letter to the king of Israel, saying, Now when this letter is come unto thee, behold, I have therewith sent Naaman my servant to thee, that thou mayest recover him of his leprosy.

7 And it came to pass, when the king of Israel had read the letter, that he rent his clothes, and said, Am I God, to kill and to make alive, that this man doth send unto me to recover a man of his leprosy? wherefore consider, I pray you, and see how he seeketh a quarrel against me.

8 And it was so, when Elisha the man of God had heard that the king of Israel had rent his clothes, that he sent to the king, saying, Wherefore hast thou rent thy clothes? let him come now to me, and he shall know that there is a prophet in Israel.

9 So Naaman came with his horses and with his chariot, and stood at the door of the house of Elisha.

10 And Elisha sent a messenger unto him, saying, Go and wash in Jordan seven times, and thy flesh shall come again to thee, and thou shalt be clean.

11 But Naaman was wroth, and went away, and said, Behold, I thought, He will surely come out to me, and stand, and call on the name of the LORD his God, and strike his hand over the place, and recover the leper.

12 Are not Abana and Pharpar, rivers of Damascus, better than all the waters of Israel? may I not wash in them, and be clean? So he turned and went away in a rage.

13 And his servants came near, and spake unto him, and said, My father, if the prophet had bid thee do some great thing, wouldest thou not have done it? how much rather then, when he saith to thee, Wash, and be clean?

14 Then went he down, and dipped himself seven times in Jordan, according to the saying of the man of God: and his flesh came again like unto the flesh of a little child, and he was clean.

15 And he returned to the man of God, he and all his company, and came, and stood before him: and he said, Behold, now I know that there is no God in all the earth, but in Israel: now therefore, I pray thee, take a blessing of thy servant.

16 But he said, As the LORD liveth, before whom I stand, I will receive none. And he urged him to take it; but he refused.

17 And Naaman said, Shall there not then, I pray thee, be given to thy servant two mules' burden of earth? for thy servant will henceforth offer neither burnt offering nor sacrifice unto other gods, but unto the LORD.

18 In this thing the LORD pardon thy servant, that when my master goeth into the house of Rimmon to worship there, and he leaneth on my hand, and I bow myself in the house of Rimmon: when I bow down myself in the house of Rimmon, the LORD pardon thy servant in this thing.

19 And he said unto him, Go in peace. So he departed from him a little way.

20 But Gehazi, the servant of Elisha the man of God, said, Behold, my master hath spared Naaman this Syrian, in not receiving at his hands that which he brought: but, as the LORD liveth, I will run after him, and take somewhat of him.

21 So Gehazi followed after Naaman. And when Naaman saw him running after him, he lighted down from the chariot to meet him, and said, Is all well?

22 And he said, All is well. My master hath sent me, saying, Behold, even now there be come to me from mount Ephraim two young men of the sons of the prophets: give them, I pray thee, a talent of silver, and two changes of garments.

23 And Naaman said, Be content, take two talents. And he urged him, and bound two talents of silver in two bags, with two changes of garments, and laid them upon two of his servants; and they bare them before him.

24 And when he came to the tower, he took them from their hand, and bestowed them in the house: and he let the men go, and they departed.

25 But he went in, and stood before his master. And Elisha said unto him, Whence comest thou, Gehazi? And he said, Thy servant went no whither.

26 And he said unto him, Went not mine heart with thee, when the man turned again from his chariot to meet thee? Is it a time to receive money, and to receive garments, and oliveyards, and vineyards, and sheep, and oxen, and menservants, and maidservants?

27 The leprosy therefore of Naaman shall cleave unto thee, and unto thy seed for ever. And he went out from his presence a leper as white as snow.

CHAPTER 6

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1 And the sons of the prophets said unto Elisha, Behold now, the place where we dwell with thee is too strait for us.

2 Let us go, we pray thee, unto Jordan, and take thence every man a beam, and let us make us a place there, where we may dwell. And he answered, Go ye.

3 And one said, Be content, I pray thee, and go with thy servants. And he answered, I will go.

4 So he went with them. And when they came to Jordan, they cut down wood.

5 But as one was felling a beam, the axe head fell into the water: and he cried, and said, Alas, master! for it was borrowed.

6 And the man of God said, Where fell it? And he shewed him the place. And he cut down a stick, and cast it in thither; and the iron did swim.

7 Therefore said he, Take it up to thee. And he put out his hand, and took it.

8 Then the king of Syria warred against Israel, and took counsel with his servants, saying, In such and such a place shall be my camp.

9 And the man of God sent unto the king of Israel, saying, Beware that thou pass not such a place; for thither the Syrians are come down.

10 And the king of Israel sent to the place which the man of God told him and warned him of, and saved himself there, not once nor twice.

11 Therefore the heart of the king of Syria was sore troubled for this thing; and he called his servants, and said unto them, Will ye not shew me which of us is for the king of Israel?

12 And one of his servants said, None, my lord, O king: but Elisha, the prophet that is in Israel, telleth the king of Israel the words that thou speakest in thy bedchamber.

13 And he said, Go and spy where he is, that I may send and fetch him. And it was told him, saying, Behold, he is in Dothan.

14 Therefore sent he thither horses, and chariots, and a great host: and they came by night, and compassed the city about.

15 And when the servant of the man of God was risen early, and gone forth, behold, an host compassed the city both with horses and chariots. And his servant said unto him, Alas, my master! how shall we do?

16 And he answered, Fear not: for they that be with us are more than they that be with them.

17 And Elisha prayed, and said, LORD, I pray thee, open his eyes, that he may see. And the LORD opened the eyes of the young man; and he saw: and, behold, the mountain was full of horses and chariots of fire round about Elisha.

18 And when they came down to him, Elisha prayed unto the LORD, and said, Smite this people, I pray thee, with blindness. And he smote them with blindness according to the word of Elisha.

19 And Elisha said unto them, This is not the way, neither is this the city: follow me, and I will bring you to the man whom ye seek. But he led them to Samaria.

20 And it came to pass, when they were come into Samaria, that Elisha said, LORD, open the eyes of these men, that they may see. And the LORD opened their eyes, and they saw; and, behold, they were in the midst of Samaria.

21 And the king of Israel said unto Elisha, when he saw them, My father, shall I smite them? shall I smite them?

22 And he answered, Thou shalt not smite them: wouldest thou smite those whom thou hast taken captive with thy sword and with thy bow? set bread and water before them, that they may eat and drink, and go to their master.

23 And he prepared great provision for them: and when they had eaten and drunk, he sent them away, and they went to their master. So the bands of Syria came no more into the land of Israel.

24 And it came to pass after this, that Benhadad king of Syria gathered all his host, and went up, and besieged Samaria.

25 And there was a great famine in Samaria: and, behold, they besieged it, until an ass's head was sold for fourscore pieces of silver, and the fourth part of a cab of dove's dung for five pieces of silver.

26 And as the king of Israel was passing by upon the wall, there cried a woman unto him, saying, Help, my lord, O king.

27 And he said, If the LORD do not help thee, whence shall I help thee? out of the barnfloor, or out of the winepress?

28 And the king said unto her, What aileth thee? And she answered, This woman said unto me, Give thy son, that we may eat him to day, and we will eat my son to morrow.

29 So we boiled my son, and did eat him: and I said unto her on the next day, Give thy son, that we may eat him: and she hath hid her son.

30 And it came to pass, when the king heard the words of the woman, that he rent his clothes; and he passed by upon the wall, and the people looked, and, behold, he had sackcloth within upon his flesh.

31 Then he said, God do so and more also to me, if the head of Elisha the son of Shaphat shall stand on him this day.

32 But Elisha sat in his house, and the elders sat with him; and the king sent a man from before him: but ere the messenger came to him, he said to the elders, See ye how this son of a murderer hath sent to take away mine head? look, when the messenger cometh, shut the door, and hold him fast at the door: is not the sound of his master's feet behind him?

33 And while he yet talked with them, behold, the messenger came down unto him: and he said, Behold, this evil is of the LORD; what should I wait for the LORD any longer?

CHAPTER 7

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1 Then Elisha said, Hear ye the word of the LORD; Thus saith the LORD, To morrow about this time shall a measure of fine flour be sold for a shekel, and two measures of barley for a shekel, in the gate of Samaria.

2 Then a lord on whose hand the king leaned answered the man of God, and said, Behold, if the LORD would make windows in heaven, might this thing be? And he said, Behold, thou shalt see it with thine eyes, but shalt not eat thereof.

3 And there were four leprous men at the entering in of the gate: and they said one to another, Why sit we here until we die?

4 If we say, We will enter into the city, then the famine is in the city, and we shall die there: and if we sit still here, we die also. Now therefore come, and let us fall unto the host of the Syrians: if they save us alive, we shall live; and if they kill us, we shall but die.

5 And they rose up in the twilight, to go unto the camp of the Syrians: and when they were come to the uttermost part of the camp of Syria, behold, there was no man there.

6 For the Lord had made the host of the Syrians to hear a noise of chariots, and a noise of horses, even the noise of a great host: and they said one to another, Lo, the king of Israel hath hired against us the kings of the Hittites, and the kings of the Egyptians, to come upon us.

7 Wherefore they arose and fled in the twilight, and left their tents, and their horses, and their asses, even the camp as it was, and fled for their life.

8 And when these lepers came to the uttermost part of the camp, they went into one tent, and did eat and drink, and carried thence silver, and gold, and raiment, and went and hid it; and came again, and entered into another tent, and carried thence also, and went and hid it.

9 Then they said one to another, We do not well: this day is a day of good tidings, and we hold our peace: if we tarry till the morning light, some mischief will come upon us: now therefore come, that we may go and tell the king's household.

10 So they came and called unto the porter of the city: and they told them, saying, We came to the camp of the Syrians, and, behold, there was no man there, neither voice of man, but horses tied, and asses tied, and the tents as they were.

11 And he called the porters; and they told it to the king's house within.

12 And the king arose in the night, and said unto his servants, I will now shew you what the Syrians have done to us. They know that we be hungry; therefore are they gone out of the camp to hide themselves in the field, saying, When they come out of the city, we shall catch them alive, and get into the city.

13 And one of his servants answered and said, Let some take, I pray thee, five of the horses that remain, which are left in the city, (behold, they are as all the multitude of Israel that are left in it: behold, I say, they are even as all the multitude of the Israelites that are consumed:) and let us send and see.

14 They took therefore two chariot horses; and the king sent after the host of the Syrians, saying, Go and see.

15 And they went after them unto Jordan: and, lo, all the way was full of garments and vessels, which the Syrians had cast away in their haste. And the messengers returned, and told the king.

16 And the people went out, and spoiled the tents of the Syrians. So a measure of fine flour was sold for a shekel, and two measures of barley for a shekel, according to the word of the LORD.

17 And the king appointed the lord on whose hand he leaned to have the charge of the gate: and the people trode upon him in the gate, and he died, as the man of God had said, who spake when the king came down to him.

18 And it came to pass as the man of God had spoken to the king, saying, Two measures of barley for a shekel, and a measure of fine flour for a shekel, shall be to morrow about this time in the gate of Samaria:

19 And that lord answered the man of God, and said, Now, behold, if the LORD should make windows in heaven, might such a thing be? And he said, Behold, thou shalt see it with thine eyes, but shalt not eat thereof.

20 And so it fell out unto him: for the people trode upon him in the gate, and he died.

CHAPTER 8

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1 Then spake Elisha unto the woman, whose son he had restored to life, saying, Arise, and go thou and thine household, and sojourn wheresoever thou canst sojourn: for the LORD hath called for a famine; and it shall also come upon the land seven years.

2 And the woman arose, and did after the saying of the man of God: and she went with her household, and sojourned in the land of the Philistines seven years.

3 And it came to pass at the seven years' end, that the woman returned out of the land of the Philistines: and she went forth to cry unto the king for her house and for her land.

4 And the king talked with Gehazi the servant of the man of God, saying, Tell me, I pray thee, all the great things that Elisha hath done.

5 And it came to pass, as he was telling the king how he had restored a dead body to life, that, behold, the woman, whose son he had restored to life, cried to the king for her house and for her land. And Gehazi said, My lord, O king, this is the woman, and this is her son, whom Elisha restored to life.

6 And when the king asked the woman, she told him. So the king appointed unto her a certain officer, saying, Restore all that was hers, and all the fruits of the field since the day that she left the land, even until now.

7 And Elisha came to Damascus; and Benhadad the king of Syria was sick; and it was told him, saying, The man of God is come hither.

8 And the king said unto Hazael, Take a present in thine hand, and go, meet the man of God, and enquire of the LORD by him, saying, Shall I recover of this disease?

9 So Hazael went to meet him, and took a present with him, even of every good thing of Damascus, forty camels' burden, and came and stood before him, and said, Thy son Benhadad king of Syria hath sent me to thee, saying, Shall I recover of this disease?

10 And Elisha said unto him, Go, say unto him, Thou mayest certainly recover: howbeit the LORD hath shewed me that he shall surely die.

11 And he settled his countenance stedfastly, until he was ashamed: and the man of God wept.

12 And Hazael said, Why weepeth my lord? And he answered, Because I know the evil that thou wilt do unto the children of Israel: their strong holds wilt thou set on fire, and their young men wilt thou slay with the sword, and wilt dash their children, and rip up their women with child.

13 And Hazael said, But what, is thy servant a dog, that he should do this great thing? And Elisha answered, The LORD hath shewed me that thou shalt be king over Syria.

14 So he departed from Elisha, and came to his master; who said to him, What said Elisha to thee? And he answered, He told me that thou shouldest surely recover.

15 And it came to pass on the morrow, that he took a thick cloth, and dipped it in water, and spread it on his face, so that he died: and Hazael reigned in his stead.

16 And in the fifth year of Joram the son of Ahab king of Israel, Jehoshaphat being then king of Judah, Jehoram the son of Jehoshaphat king of Judah began to reign.

17 Thirty and two years old was he when he began to reign; and he reigned eight years in Jerusalem.

18 And he walked in the way of the kings of Israel, as did the house of Ahab: for the daughter of Ahab was his wife: and he did evil in the sight of the LORD.

19 Yet the LORD would not destroy Judah for David his servant's sake, as he promised him to give him alway a light, and to his children.

20 In his days Edom revolted from under the hand of Judah, and made a king over themselves.

21 So Joram went over to Zair, and all the chariots with him: and he rose by night, and smote the Edomites which compassed him about, and the captains of the chariots: and the people fled into their tents.

22 Yet Edom revolted from under the hand of Judah unto this day. Then Libnah revolted at the same time.

23 And the rest of the acts of Joram, and all that he did, are they not written in the book of the chronicles of the kings of Judah?

24 And Joram slept with his fathers, and was buried with his fathers in the city of David: and Ahaziah his son reigned in his stead.

25 In the twelfth year of Joram the son of Ahab king of Israel did Ahaziah the son of Jehoram king of Judah begin to reign.

26 Two and twenty years old was Ahaziah when he began to reign; and he reigned one year in Jerusalem. And his mother's name was Athaliah, the daughter of Omri king of Israel.

27 And he walked in the way of the house of Ahab, and did evil in the sight of the LORD, as did the house of Ahab: for he was the son in law of the house of Ahab.

28 And he went with Joram the son of Ahab to the war against Hazael king of Syria in Ramothgilead; and the Syrians wounded Joram.

29 And king Joram went back to be healed in Jezreel of the wounds which the Syrians had given him at Ramah, when he fought against Hazael king of Syria. And Ahaziah the son of Jehoram king of Judah went down to see Joram the son of Ahab in Jezreel, because he was sick.

CHAPTER 9

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1 And Elisha the prophet called one of the children of the prophets, and said unto him, Gird up thy loins, and take this box of oil in thine hand, and go to Ramothgilead:

2 And when thou comest thither, look out there Jehu the son of Jehoshaphat the son of Nimshi, and go in, and make him arise up from among his brethren, and carry him to an inner chamber;

3 Then take the box of oil, and pour it on his head, and say, Thus saith the LORD, I have anointed thee king over Israel. Then open the door, and flee, and tarry not.

4 So the young man, even the young man the prophet, went to Ramothgilead.

5 And when he came, behold, the captains of the host were sitting; and he said, I have an errand to thee, O captain. And Jehu said, Unto which of all us? And he said, To thee, O captain.

6 And he arose, and went into the house; and he poured the oil on his head, and said unto him, Thus saith the LORD God of Israel, I have anointed thee king over the people of the LORD, even over Israel.

7 And thou shalt smite the house of Ahab thy master, that I may avenge the blood of my servants the prophets, and the blood of all the servants of the LORD, at the hand of Jezebel.

8 For the whole house of Ahab shall perish: and I will cut off from Ahab him that pisseth against the wall, and him that is shut up and left in Israel:

9 And I will make the house of Ahab like the house of Jeroboam the son of Nebat, and like the house of Baasha the son of Ahijah:

10 And the dogs shall eat Jezebel in the portion of Jezreel, and there shall be none to bury her. And he opened the door, and fled.

11 Then Jehu came forth to the servants of his lord: and one said unto him, Is all well? wherefore came this mad fellow to thee? And he said unto them, Ye know the man, and his communication.

12 And they said, It is false; tell us now. And he said, Thus and thus spake he to me, saying, Thus saith the LORD, I have anointed thee king over Israel.

13 Then they hasted, and took every man his garment, and put it under him on the top of the stairs, and blew with trumpets, saying, Jehu is king.

14 So Jehu the son of Jehoshaphat the son of Nimshi conspired against Joram. (Now Joram had kept Ramothgilead, he and all Israel, because of Hazael king of Syria.

15 But king Joram was returned to be healed in Jezreel of the wounds which the Syrians had given him, when he fought with Hazael king of Syria.) And Jehu said, If it be your minds, then let none go forth nor escape out of the city to go to tell it in Jezreel.

16 So Jehu rode in a chariot, and went to Jezreel; for Joram lay there. And Ahaziah king of Judah was come down to see Joram.

17 And there stood a watchman on the tower in Jezreel, and he spied the company of Jehu as he came, and said, I see a company. And Joram said, Take an horseman, and send to meet them, and let him say, Is it peace?

18 So there went one on horseback to meet him, and said, Thus saith the king, Is it peace? And Jehu said, What hast thou to do with peace? turn thee behind me. And the watchman told, saying, The messenger came to them, but he cometh not again.

19 Then he sent out a second on horseback, which came to them, and said, Thus saith the king, Is it peace? And Jehu answered, What hast thou to do with peace? turn thee behind me.

20 And the watchman told, saying, He came even unto them, and cometh not again: and the driving is like the driving of Jehu the son of Nimshi; for he driveth furiously.

21 And Joram said, Make ready. And his chariot was made ready. And Joram king of Israel and Ahaziah king of Judah went out, each in his chariot, and they went out against Jehu, and met him in the portion of Naboth the Jezreelite.

22 And it came to pass, when Joram saw Jehu, that he said, Is it peace, Jehu? And he answered, What peace, so long as the whoredoms of thy mother Jezebel and her witchcrafts are so many?

23 And Joram turned his hands, and fled, and said to Ahaziah, There is treachery, O Ahaziah.

24 And Jehu drew a bow with his full strength, and smote Jehoram between his arms, and the arrow went out at his heart, and he sunk down in his chariot.

25 Then said Jehu to Bidkar his captain, Take up, and cast him in the portion of the field of Naboth the Jezreelite: for remember how that, when I and thou rode together after Ahab his father, the LORD laid this burden upon him;

26 Surely I have seen yesterday the blood of Naboth, and the blood of his sons, saith the LORD; and I will requite thee in this plat, saith the LORD. Now therefore take and cast him into the plat of ground, according to the word of the LORD.

27 But when Ahaziah the king of Judah saw this, he fled by the way of the garden house. And Jehu followed after him, and said, Smite him also in the chariot. And they did so at the going up to Gur, which is by Ibleam. And he fled to Megiddo, and died there.

28 And his servants carried him in a chariot to Jerusalem, and buried him in his sepulchre with his fathers in the city of David.

29 And in the eleventh year of Joram the son of Ahab began Ahaziah to reign over Judah.

30 And when Jehu was come to Jezreel, Jezebel heard of it; and she painted her face, and tired her head, and looked out at a window.

31 And as Jehu entered in at the gate, she said, Had Zimri peace, who slew his master?

32 And he lifted up his face to the window, and said, Who is on my side? who? And there looked out to him two or three eunuchs.

33 And he said, Throw her down. So they threw her down: and some of her blood was sprinkled on the wall, and on the horses: and he trode her under foot.

34 And when he was come in, he did eat and drink, and said, Go, see now this cursed woman, and bury her: for she is a king's daughter.

35 And they went to bury her: but they found no more of her than the skull, and the feet, and the palms of her hands.

36 Wherefore they came again, and told him. And he said, This is the word of the LORD, which he spake by his servant Elijah the Tishbite, saying, In the portion of Jezreel shall dogs eat the flesh of Jezebel:

37 And the carcase of Jezebel shall be as dung upon the face of the field in the portion of Jezreel; so that they shall not say, This is Jezebel.

CHAPTER 10

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1 And Ahab had seventy sons in Samaria. And Jehu wrote letters, and sent to Samaria, unto the rulers of Jezreel, to the elders, and to them that brought up Ahab's children, saying,

2 Now as soon as this letter cometh to you, seeing your master's sons are with you, and there are with you chariots and horses, a fenced city also, and armour;

3 Look even out the best and meetest of your master's sons, and set him on his father's throne, and fight for your master's house.

4 But they were exceedingly afraid, and said, Behold, two kings stood not before him: how then shall we stand?

5 And he that was over the house, and he that was over the city, the elders also, and the bringers up of the children, sent to Jehu, saying, We are thy servants, and will do all that thou shalt bid us; we will not make any king: do thou that which is good in thine eyes.

6 Then he wrote a letter the second time to them, saying, If ye be mine, and if ye will hearken unto my voice, take ye the heads of the men your master's sons, and come to me to Jezreel by to morrow this time. Now the king's sons, being seventy persons, were with the great men of the city, which brought them up.

7 And it came to pass, when the letter came to them, that they took the king's sons, and slew seventy persons, and put their heads in baskets, and sent him them to Jezreel.

8 And there came a messenger, and told him, saying, They have brought the heads of the king's sons. And he said, Lay ye them in two heaps at the entering in of the gate until the morning.

9 And it came to pass in the morning, that he went out, and stood, and said to all the people, Ye be righteous: behold, I conspired against my master, and slew him: but who slew all these?

10 Know now that there shall fall unto the earth nothing of the word of the LORD, which the LORD spake concerning the house of Ahab: for the LORD hath done that which he spake by his servant Elijah.

11 So Jehu slew all that remained of the house of Ahab in Jezreel, and all his great men, and his kinsfolks, and his priests, until he left him none remaining.

12 And he arose and departed, and came to Samaria. And as he was at the shearing house in the way,

13 Jehu met with the brethren of Ahaziah king of Judah, and said, Who are ye? And they answered, We are the brethren of Ahaziah; and we go down to salute the children of the king and the children of the queen.

14 And he said, Take them alive. And they took them alive, and slew them at the pit of the shearing house, even two and forty men; neither left he any of them.

15 And when he was departed thence, he lighted on Jehonadab the son of Rechab coming to meet him: and he saluted him, and said to him, Is thine heart right, as my heart is with thy heart? And Jehonadab answered, It is. If it be, give me thine hand. And he gave him his hand; and he took him up to him into the chariot.

16 And he said, Come with me, and see my zeal for the LORD. So they made him ride in his chariot.

17 And when he came to Samaria, he slew all that remained unto Ahab in Samaria, till he had destroyed him, according to the saying of the LORD, which he spake to Elijah.

18 And Jehu gathered all the people together, and said unto them, Ahab served Baal a little; but Jehu shall serve him much.

19 Now therefore call unto me all the prophets of Baal, all his servants, and all his priests; let none be wanting: for I have a great sacrifice to do to Baal; whosoever shall be wanting, he shall not live. But Jehu did it in subtilty, to the intent that he might destroy the worshippers of Baal.

20 And Jehu said, Proclaim a solemn assembly for Baal. And they proclaimed it.

21 And Jehu sent through all Israel: and all the worshippers of Baal came, so that there was not a man left that came not. And they came into the house of Baal; and the house of Baal was full from one end to another.

22 And he said unto him that was over the vestry, Bring forth vestments for all the worshippers of Baal. And he brought them forth vestments.

23 And Jehu went, and Jehonadab the son of Rechab, into the house of Baal, and said unto the worshippers of Baal, Search, and look that there be here with you none of the servants of the LORD, but the worshippers of Baal only.

24 And when they went in to offer sacrifices and burnt offerings, Jehu appointed fourscore men without, and said, If any of the men whom I have brought into your hands escape, he that letteth him go, his life shall be for the life of him.

25 And it came to pass, as soon as he had made an end of offering the burnt offering, that Jehu said to the guard and to the captains, Go in, and slay them; let none come forth. And they smote them with the edge of the sword; and the guard and the captains cast them out, and went to the city of the house of Baal.

26 And they brought forth the images out of the house of Baal, and burned them.

27 And they brake down the image of Baal, and brake down the house of Baal, and made it a draught house unto this day.

28 Thus Jehu destroyed Baal out of Israel.

29 Howbeit from the sins of Jeroboam the son of Nebat, who made Israel to sin, Jehu departed not from after them, to wit, the golden calves that were in Bethel, and that were in Dan.

30 And the LORD said unto Jehu, Because thou hast done well in executing that which is right in mine eyes, and hast done unto the house of Ahab according to all that was in mine heart, thy children of the fourth generation shall sit on the throne of Israel.

31 But Jehu took no heed to walk in the law of the LORD God of Israel with all his heart: for he departed not from the sins of Jeroboam, which made Israel to sin.

32 In those days the LORD began to cut Israel short: and Hazael smote them in all the coasts of Israel;

33 From Jordan eastward, all the land of Gilead, the Gadites, and the Reubenites, and the Manassites, from Aroer, which is by the river Arnon, even Gilead and Bashan.

34 Now the rest of the acts of Jehu, and all that he did, and all his might, are they not written in the book of the chronicles of the kings of Israel?

35 And Jehu slept with his fathers: and they buried him in Samaria. And Jehoahaz his son reigned in his stead.

36 And the time that Jehu reigned over Israel in Samaria was twenty and eight years.

CHAPTER 11

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1 And when Athaliah the mother of Ahaziah saw that her son was dead, she arose and destroyed all the seed royal.

2 But Jehosheba, the daughter of king Joram, sister of Ahaziah, took Joash the son of Ahaziah, and stole him from among the king's sons which were slain; and they hid him, even him and his nurse, in the bedchamber from Athaliah, so that he was not slain.

3 And he was with her hid in the house of the LORD six years. And Athaliah did reign over the land.

4 And the seventh year Jehoiada sent and fetched the rulers over hundreds, with the captains and the guard, and brought them to him into the house of the LORD, and made a covenant with them, and took an oath of them in the house of the LORD, and shewed them the king's son.

5 And he commanded them, saying, This is the thing that ye shall do; A third part of you that enter in on the sabbath shall even be keepers of the watch of the king's house;

6 And a third part shall be at the gate of Sur; and a third part at the gate behind the guard: so shall ye keep the watch of the house, that it be not broken down.

7 And two parts of all you that go forth on the sabbath, even they shall keep the watch of the house of the LORD about the king.

8 And ye shall compass the king round about, every man with his weapons in his hand: and he that cometh within the ranges, let him be slain: and be ye with the king as he goeth out and as he cometh in.

9 And the captains over the hundreds did according to all things that Jehoiada the priest commanded: and they took every man his men that were to come in on the sabbath, with them that should go out on the sabbath, and came to Jehoiada the priest.

10 And to the captains over hundreds did the priest give king David's spears and shields, that were in the temple of the LORD.

11 And the guard stood, every man with his weapons in his hand, round about the king, from the right corner of the temple to the left corner of the temple, along by the altar and the temple.

12 And he brought forth the king's son, and put the crown upon him, and gave him the testimony; and they made him king, and anointed him; and they clapped their hands, and said, God save the king.

13 And when Athaliah heard the noise of the guard and of the people, she came to the people into the temple of the LORD.

14 And when she looked, behold, the king stood by a pillar, as the manner was, and the princes and the trumpeters by the king, and all the people of the land rejoiced, and blew with trumpets: and Athaliah rent her clothes, and cried, Treason, Treason.

15 But Jehoiada the priest commanded the captains of the hundreds, the officers of the host, and said unto them, Have her forth without the ranges: and him that followeth her kill with the sword. For the priest had said, Let her not be slain in the house of the LORD.

16 And they laid hands on her; and she went by the way by the which the horses came into the king's house: and there was she slain.

17 And Jehoiada made a covenant between the LORD and the king and the people, that they should be the LORD'S people; between the king also and the people.

18 And all the people of the land went into the house of Baal, and brake it down; his altars and his images brake they in pieces thoroughly, and slew Mattan the priest of Baal before the altars. And the priest appointed officers over the house of the LORD.

19 And he took the rulers over hundreds, and the captains, and the guard, and all the people of the land; and they brought down the king from the house of the LORD, and came by the way of the gate of the guard to the king's house. And he sat on the throne of the kings.

20 And all the people of the land rejoiced, and the city was in quiet: and they slew Athaliah with the sword beside the king's house.

21 Seven years old was Jehoash when he began to reign.

CHAPTER 12

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1 In the seventh year of Jehu Jehoash began to reign; and forty years reigned he in Jerusalem. And his mother's name was Zibiah of Beersheba.

2 And Jehoash did that which was right in the sight of the LORD all his days wherein Jehoiada the priest instructed him.

3 But the high places were not taken away: the people still sacrificed and burnt incense in the high places.

4 And Jehoash said to the priests, All the money of the dedicated things that is brought into the house of the LORD, even the money of every one that passeth the account, the money that every man is set at, and all the money that cometh into any man's heart to bring into the house of the LORD,

5 Let the priests take it to them, every man of his acquaintance: and let them repair the breaches of the house, wheresoever any breach shall be found.

6 But it was so, that in the three and twentieth year of king Jehoash the priests had not repaired the breaches of the house.

7 Then king Jehoash called for Jehoiada the priest, and the other priests, and said unto them, Why repair ye not the breaches of the house? now therefore receive no more money of your acquaintance, but deliver it for the breaches of the house.

8 And the priests consented to receive no more money of the people, neither to repair the breaches of the house.

9 But Jehoiada the priest took a chest, and bored a hole in the lid of it, and set it beside the altar, on the right side as one cometh into the house of the LORD: and the priests that kept the door put therein all the money that was brought into the house of the LORD.

10 And it was so, when they saw that there was much money in the chest, that the king's scribe and the high priest came up, and they put up in bags, and told the money that was found in the house of the LORD.

11 And they gave the money, being told, into the hands of them that did the work, that had the oversight of the house of the LORD: and they laid it out to the carpenters and builders, that wrought upon the house of the LORD,

12 And to masons, and hewers of stone, and to buy timber and hewed stone to repair the breaches of the house of the LORD, and for all that was laid out for the house to repair it.

13 Howbeit there were not made for the house of the LORD bowls of silver, snuffers, basons, trumpets, any vessels of gold, or vessels of silver, of the money that was brought into the house of the LORD:

14 But they gave that to the workmen, and repaired therewith the house of the LORD.

15 Moreover they reckoned not with the men, into whose hand they delivered the money to be bestowed on workmen: for they dealt faithfully.

16 The trespass money and sin money was not brought into the house of the LORD: it was the priests'.

17 Then Hazael king of Syria went up, and fought against Gath, and took it: and Hazael set his face to go up to Jerusalem.

18 And Jehoash king of Judah took all the hallowed things that Jehoshaphat, and Jehoram, and Ahaziah, his fathers, kings of Judah, had dedicated, and his own hallowed things, and all the gold that was found in the treasures of the house of the LORD, and in the king's house, and sent it to Hazael king of Syria: and he went away from Jerusalem.

19 And the rest of the acts of Joash, and all that he did, are they not written in the book of the chronicles of the kings of Judah?

20 And his servants arose, and made a conspiracy, and slew Joash in the house of Millo, which goeth down to Silla.

21 For Jozachar the son of Shimeath, and Jehozabad the son of Shomer, his servants, smote him, and he died; and they buried him with his fathers in the city of David: and Amaziah his son reigned in his stead.

CHAPTER 13

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1 In the three and twentieth year of Joash the son of Ahaziah king of Judah Jehoahaz the son of Jehu began to reign over Israel in Samaria, and reigned seventeen years.

2 And he did that which was evil in the sight of the LORD, and followed the sins of Jeroboam the son of Nebat, which made Israel to sin; he departed not therefrom.

3 And the anger of the LORD was kindled against Israel, and he delivered them into the hand of Hazael king of Syria, and into the hand of Benhadad the son of Hazael, all their days.

4 And Jehoahaz besought the LORD, and the LORD hearkened unto him: for he saw the oppression of Israel, because the king of Syria oppressed them.

5 (And the LORD gave Israel a saviour, so that they went out from under the hand of the Syrians: and the children of Israel dwelt in their tents, as beforetime.

6 Nevertheless they departed not from the sins of the house of Jeroboam, who made Israel sin, but walked therein: and there remained the grove also in Samaria.)

7 Neither did he leave of the people to Jehoahaz but fifty horsemen, and ten chariots, and ten thousand footmen; for the king of Syria had destroyed them, and had made them like the dust by threshing.

8 Now the rest of the acts of Jehoahaz, and all that he did, and his might, are they not written in the book of the chronicles of the kings of Israel?

9 And Jehoahaz slept with his fathers; and they buried him in Samaria: and Joash his son reigned in his stead.

10 In the thirty and seventh year of Joash king of Judah began Jehoash the son of Jehoahaz to reign over Israel in Samaria, and reigned sixteen years.

11 And he did that which was evil in the sight of the LORD; he departed not from all the sins of Jeroboam the son of Nebat, who made Israel sin: but he walked therein.

12 And the rest of the acts of Joash, and all that he did, and his might wherewith he fought against Amaziah king of Judah, are they not written in the book of the chronicles of the kings of Israel?

13 And Joash slept with his fathers; and Jeroboam sat upon his throne: and Joash was buried in Samaria with the kings of Israel.

14 Now Elisha was fallen sick of his sickness whereof he died. And Joash the king of Israel came down unto him, and wept over his face, and said, O my father, my father, the chariot of Israel, and the horsemen thereof.

15 And Elisha said unto him, Take bow and arrows. And he took unto him bow and arrows.

16 And he said to the king of Israel, Put thine hand upon the bow. And he put his hand upon it: and Elisha put his hands upon the king's hands.

17 And he said, Open the window eastward. And he opened it. Then Elisha said, Shoot. And he shot. And he said, The arrow of the LORD'S deliverance, and the arrow of deliverance from Syria: for thou shalt smite the Syrians in Aphek, till thou have consumed them.

18 And he said, Take the arrows. And he took them. And he said unto the king of Israel, Smite upon the ground. And he smote thrice, and stayed.

19 And the man of God was wroth with him, and said, Thou shouldest have smitten five or six times; then hadst thou smitten Syria till thou hadst consumed it: whereas now thou shalt smite Syria but thrice.

20 And Elisha died, and they buried him. And the bands of the Moabites invaded the land at the coming in of the year.

21 And it came to pass, as they were burying a man, that, behold, they spied a band of men; and they cast the man into the sepulchre of Elisha: and when the man was let down, and touched the bones of Elisha, he revived, and stood up on his feet.

22 But Hazael king of Syria oppressed Israel all the days of Jehoahaz.

23 And the LORD was gracious unto them, and had compassion on them, and had respect unto them, because of his covenant with Abraham, Isaac, and Jacob, and would not destroy them, neither cast he them from his presence as yet.

24 So Hazael king of Syria died; and Benhadad his son reigned in his stead.

25 And Jehoash the son of Jehoahaz took again out of the hand of Benhadad the son of Hazael the cities, which he had taken out of the hand of Jehoahaz his father by war. Three times did Joash beat him, and recovered the cities of Israel.

CHAPTER 14

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24 - 25 - 26 - 27 - 28 - 29

1 In the second year of Joash son of Jehoahaz king of Israel reigned Amaziah the son of Joash king of Judah.

2 He was twenty and five years old when he began to reign, and reigned twenty and nine years in Jerusalem. And his mother's name was Jehoaddan of Jerusalem.

3 And he did that which was right in the sight of the LORD, yet not like David his father: he did according to all things as Joash his father did.

4 Howbeit the high places were not taken away: as yet the people did sacrifice and burnt incense on the high places.

5 And it came to pass, as soon as the kingdom was confirmed in his hand, that he slew his servants which had slain the king his father.

6 But the children of the murderers he slew not: according unto that which is written in the book of the law of Moses, wherein the LORD commanded, saying, The fathers shall not be put to death for the children, nor the children be put to death for the fathers; but every man shall be put to death for his own sin.

7 He slew of Edom in the valley of salt ten thousand, and took Selah by war, and called the name of it Joktheel unto this day.

8 Then Amaziah sent messengers to Jehoash, the son of Jehoahaz son of Jehu, king of Israel, saying, Come, let us look one another in the face.

9 And Jehoash the king of Israel sent to Amaziah king of Judah, saying, The thistle that was in Lebanon sent to the cedar that was in Lebanon, saying, Give thy daughter to my son to wife: and there passed by a wild beast that was in Lebanon, and trode down the thistle.

10 Thou hast indeed smitten Edom, and thine heart hath lifted thee up: glory of this, and tarry at home: for why shouldest thou meddle to thy hurt, that thou shouldest fall, even thou, and Judah with thee?

11 But Amaziah would not hear. Therefore Jehoash king of Israel went up; and he and Amaziah king of Judah looked one another in the face at Bethshemesh, which belongeth to Judah.

12 And Judah was put to the worse before Israel; and they fled every man to their tents.

13 And Jehoash king of Israel took Amaziah king of Judah, the son of Jehoash the son of Ahaziah, at Bethshemesh, and came to Jerusalem, and brake down the wall of Jerusalem from the gate of Ephraim unto the corner gate, four hundred cubits.

14 And he took all the gold and silver, and all the vessels that were found in the house of the LORD, and in the treasures of the king's house, and hostages, and returned to Samaria.

15 Now the rest of the acts of Jehoash which he did, and his might, and how he fought with Amaziah king of Judah, are they not written in the book of the chronicles of the kings of Israel?

16 And Jehoash slept with his fathers, and was buried in Samaria with the kings of Israel; and Jeroboam his son reigned in his stead.

17 And Amaziah the son of Joash king of Judah lived after the death of Jehoash son of Jehoahaz king of Israel fifteen years.

18 And the rest of the acts of Amaziah, are they not written in the book of the chronicles of the kings of Judah?

19 Now they made a conspiracy against him in Jerusalem: and he fled to Lachish; but they sent after him to Lachish, and slew him there.

20 And they brought him on horses: and he was buried at Jerusalem with his fathers in the city of David.

21 And all the people of Judah took Azariah, which was sixteen years old, and made him king instead of his father Amaziah.

22 He built Elath, and restored it to Judah, after that the king slept with his fathers.

23 In the fifteenth year of Amaziah the son of Joash king of Judah Jeroboam the son of Joash king of Israel began to reign in Samaria, and reigned forty and one years.

24 And he did that which was evil in the sight of the LORD: he departed not from all the sins of Jeroboam the son of Nebat, who made Israel to sin.

25 He restored the coast of Israel from the entering of Hamath unto the sea of the plain, according to the word of the LORD God of Israel, which he spake by the hand of his servant Jonah, the son of Amittai, the prophet, which was of Gathhepher.

26 For the LORD saw the affliction of Israel, that it was very bitter: for there was not any shut up, nor any left, nor any helper for Israel.

27 And the LORD said not that he would blot out the name of Israel from under heaven: but he saved them by the hand of Jeroboam the son of Joash.

28 Now the rest of the acts of Jeroboam, and all that he did, and his might, how he warred, and how he recovered Damascus, and Hamath, which belonged to Judah, for Israel, are they not written in the book of the chronicles of the kings of Israel?

29 And Jeroboam slept with his fathers, even with the kings of Israel; and Zachariah his son reigned in his stead.

CHAPTER 15

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24 - 25 - 26 - 27 - 28 - 29 - 30 - 31 - 32 - 33 - 34 - 35 - 36 - 37 - 38

1 In the twenty and seventh year of Jeroboam king of Israel began Azariah son of Amaziah king of Judah to reign.

2 Sixteen years old was he when he began to reign, and he reigned two and fifty years in Jerusalem. And his mother's name was Jecholiah of Jerusalem.

3 And he did that which was right in the sight of the LORD, according to all that his father Amaziah had done;

4 Save that the high places were not removed: the people sacrificed and burnt incense still on the high places.

5 And the LORD smote the king, so that he was a leper unto the day of his death, and dwelt in a several house. And Jotham the king's son was over the house, judging the people of the land.

6 And the rest of the acts of Azariah, and all that he did, are they not written in the book of the chronicles of the kings of Judah?

7 So Azariah slept with his fathers; and they buried him with his fathers in the city of David: and Jotham his son reigned in his stead.

8 In the thirty and eighth year of Azariah king of Judah did Zachariah the son of Jeroboam reign over Israel in Samaria six months.

9 And he did that which was evil in the sight of the LORD, as his fathers had done: he departed not from the sins of Jeroboam the son of Nebat, who made Israel to sin.

10 And Shallum the son of Jabesh conspired against him, and smote him before the people, and slew him, and reigned in his stead.

11 And the rest of the acts of Zachariah, behold, they are written in the book of the chronicles of the kings of Israel.

12 This was the word of the LORD which he spake unto Jehu, saying, Thy sons shall sit on the throne of Israel unto the fourth generation. And so it came to pass.

13 Shallum the son of Jabesh began to reign in the nine and thirtieth year of Uzziah king of Judah; and he reigned a full month in Samaria.

14 For Menahem the son of Gadi went up from Tirzah, and came to Samaria, and smote Shallum the son of Jabesh in Samaria, and slew him, and reigned in his stead.

15 And the rest of the acts of Shallum, and his conspiracy which he made, behold, they are written in the book of the chronicles of the kings of Israel.

16 Then Menahem smote Tiphsah, and all that were therein, and the coasts thereof from Tirzah: because they opened not to him, therefore he smote it; and all the women therein that were with child he ripped up.

17 In the nine and thirtieth year of Azariah king of Judah began Menahem the son of Gadi to reign over Israel, and reigned ten years in Samaria.

18 And he did that which was evil in the sight of the LORD: he departed not all his days from the sins of Jeroboam the son of Nebat, who made Israel to sin.

19 And Pul the king of Assyria came against the land: and Menahem gave Pul a thousand talents of silver, that his hand might be with him to confirm the kingdom in his hand.

20 And Menahem exacted the money of Israel, even of all the mighty men of wealth, of each man fifty shekels of silver, to give to the king of Assyria. So the king of Assyria turned back, and stayed not there in the land.

21 And the rest of the acts of Menahem, and all that he did, are they not written in the book of the chronicles of the kings of Israel?

22 And Menahem slept with his fathers; and Pekahiah his son reigned in his stead.

23 In the fiftieth year of Azariah king of Judah Pekahiah the son of Menahem began to reign over Israel in Samaria, and reigned two years.

24 And he did that which was evil in the sight of the LORD: he departed not from the sins of Jeroboam the son of Nebat, who made Israel to sin.

25 But Pekah the son of Remaliah, a captain of his, conspired against him, and smote him in Samaria, in the palace of the king's house, with Argob and Arieh, and with him fifty men of the Gileadites: and he killed him, and reigned in his room.

26 And the rest of the acts of Pekahiah, and all that he did, behold, they are written in the book of the chronicles of the kings of Israel.

27 In the two and fiftieth year of Azariah king of Judah Pekah the son of Remaliah began to reign over Israel in Samaria, and reigned twenty years.

28 And he did that which was evil in the sight of the LORD: he departed not from the sins of Jeroboam the son of Nebat, who made Israel to sin.

29 In the days of Pekah king of Israel came Tiglathpileser king of Assyria, and took Ijon, and Abelbethmaachah, and Janoah, and Kedesh, and Hazor, and Gilead, and Galilee, all the land of Naphtali, and carried them captive to Assyria.

30 And Hoshea the son of Elah made a conspiracy against Pekah the son of Remaliah, and smote him, and slew him, and reigned in his stead, in the twentieth year of Jotham the son of Uzziah.

31 And the rest of the acts of Pekah, and all that he did, behold, they are written in the book of the chronicles of the kings of Israel.

32 In the second year of Pekah the son of Remaliah king of Israel began Jotham the son of Uzziah king of Judah to reign.

33 Five and twenty years old was he when he began to reign, and he reigned sixteen years in Jerusalem. And his mother's name was Jerusha, the daughter of Zadok.

34 And he did that which was right in the sight of the LORD: he did according to all that his father Uzziah had done.

35 Howbeit the high places were not removed: the people sacrificed and burned incense still in the high places. He built the higher gate of the house of the LORD.

36 Now the rest of the acts of Jotham, and all that he did, are they not written in the book of the chronicles of the kings of Judah?

37 In those days the LORD began to send against Judah Rezin the king of Syria, and Pekah the son of Remaliah.

38 And Jotham slept with his fathers, and was buried with his fathers in the city of David his father: and Ahaz his son reigned in his stead.

CHAPTER 16

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20

1 In the seventeenth year of Pekah the son of Remaliah Ahaz the son of Jotham king of Judah began to reign.

2 Twenty years old was Ahaz when he began to reign, and reigned sixteen years in Jerusalem, and did not that which was right in the sight of the LORD his God, like David his father.

3 But he walked in the way of the kings of Israel, yea, and made his son to pass through the fire, according to the abominations of the heathen, whom the LORD cast out from before the children of Israel.

4 And he sacrificed and burnt incense in the high places, and on the hills, and under every green tree.

5 Then Rezin king of Syria and Pekah son of Remaliah king of Israel came up to Jerusalem to war: and they besieged Ahaz, but could not overcome him.

6 At that time Rezin king of Syria recovered Elath to Syria, and drave the Jews from Elath: and the Syrians came to Elath, and dwelt there unto this day.

7 So Ahaz sent messengers to Tiglathpileser king of Assyria, saying, I am thy servant and thy son: come up, and save me out of the hand of the king of Syria, and out of the hand of the king of Israel, which rise up against me.

8 And Ahaz took the silver and gold that was found in the house of the LORD, and in the treasures of the king's house, and sent it for a present to the king of Assyria.

9 And the king of Assyria hearkened unto him: for the king of Assyria went up against Damascus, and took it, and carried the people of it captive to Kir, and slew Rezin.

10 And king Ahaz went to Damascus to meet Tiglathpileser king of Assyria, and saw an altar that was at Damascus: and king Ahaz sent to Urijah the priest the fashion of the altar, and the pattern of it, according to all the workmanship thereof.

11 And Urijah the priest built an altar according to all that king Ahaz had sent from Damascus: so Urijah the priest made it against king Ahaz came from Damascus.

12 And when the king was come from Damascus, the king saw the altar: and the king approached to the altar, and offered thereon.

13 And he burnt his burnt offering and his meat offering, and poured his drink offering, and sprinkled the blood of his peace offerings, upon the altar.

14 And he brought also the brasen altar, which was before the LORD, from the forefront of the house, from between the altar and the house of the LORD, and put it on the north side of the altar.

15 And king Ahaz commanded Urijah the priest, saying, Upon the great altar burn the morning burnt offering, and the evening meat offering, and the king's burnt sacrifice, and his meat offering, with the burnt offering of all the people of the land, and their meat offering, and their drink offerings; and sprinkle upon it all the blood of the burnt offering, and all the blood of the sacrifice: and the brasen altar shall be for me to enquire by.

16 Thus did Urijah the priest, according to all that king Ahaz commanded.

17 And king Ahaz cut off the borders of the bases, and removed the laver from off them; and took down the sea from off the brasen oxen that were under it, and put it upon a pavement of stones.

18 And the covert for the sabbath that they had built in the house, and the king's entry without, turned he from the house of the LORD for the king of Assyria.

19 Now the rest of the acts of Ahaz which he did, are they not written in the book of the chronicles of the kings of Judah?

20 And Ahaz slept with his fathers, and was buried with his fathers in the city of David: and Hezekiah his son reigned in his stead.

CHAPTER 17

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24 - 25 - 26 - 27 - 28 - 29 - 30 - 31 - 32 - 33 - 34 - 35 - 36 - 37 - 38 - 39 - 40 - 41

1 In the twelfth year of Ahaz king of Judah began Hoshea the son of Elah to reign in Samaria over Israel nine years.

2 And he did that which was evil in the sight of the LORD, but not as the kings of Israel that were before him.

3 Against him came up Shalmaneser king of Assyria; and Hoshea became his servant, and gave him presents.

4 And the king of Assyria found conspiracy in Hoshea: for he had sent messengers to So king of Egypt, and brought no present to the king of Assyria, as he had done year by year: therefore the king of Assyria shut him up, and bound him in prison.

5 Then the king of Assyria came up throughout all the land, and went up to Samaria, and besieged it three years.

6 In the ninth year of Hoshea the king of Assyria took Samaria, and carried Israel away into Assyria, and placed them in Halah and in Habor by the river of Gozan, and in the cities of the Medes.

7 For so it was, that the children of Israel had sinned against the LORD their God, which had brought them up out of the land of Egypt, from under the hand of Pharaoh king of Egypt, and had feared other gods,

8 And walked in the statutes of the heathen, whom the LORD cast out from before the children of Israel, and of the kings of Israel, which they had made.

9 And the children of Israel did secretly those things that were not right against the LORD their God, and they built them high places in all their cities, from the tower of the watchmen to the fenced city.

10 And they set them up images and groves in every high hill, and under every green tree:

11 And there they burnt incense in all the high places, as did the heathen whom the LORD carried away before them; and wrought wicked things to provoke the LORD to anger:

12 For they served idols, whereof the LORD had said unto them, Ye shall not do this thing.

13 Yet the LORD testified against Israel, and against Judah, by all the prophets, and by all the seers, saying, Turn ye from your evil ways, and keep my commandments and my statutes, according to all the law which I commanded your fathers, and which I sent to you by my servants the prophets.

14 Notwithstanding they would not hear, but hardened their necks, like to the neck of their fathers, that did not believe in the LORD their God.

15 And they rejected his statutes, and his covenant that he made with their fathers, and his testimonies which he testified against them; and they followed vanity, and became vain, and went after the heathen that were round about them, concerning whom the LORD had charged them, that they should not do like them.

16 And they left all the commandments of the LORD their God, and made them molten images, even two calves, and made a grove, and worshipped all the host of heaven, and served Baal.

17 And they caused their sons and their daughters to pass through the fire, and used divination and enchantments, and sold themselves to do evil in the sight of the LORD, to provoke him to anger.

18 Therefore the LORD was very angry with Israel, and removed them out of his sight: there was none left but the tribe of Judah only.

19 Also Judah kept not the commandments of the LORD their God, but walked in the statutes of Israel which they made.

20 And the LORD rejected all the seed of Israel, and afflicted them, and delivered them into the hand of spoilers, until he had cast them out of his sight.

21 For he rent Israel from the house of David; and they made Jeroboam the son of Nebat king: and Jeroboam drave Israel from following the LORD, and made them sin a great sin.

22 For the children of Israel walked in all the sins of Jeroboam which he did; they departed not from them;

23 Until the LORD removed Israel out of his sight, as he had said by all his servants the prophets. So was Israel carried away out of their own land to Assyria unto this day.

24 And the king of Assyria brought men from Babylon, and from Cuthah, and from Ava, and from Hamath, and from Sepharvaim, and placed them in the cities of Samaria instead of the children of Israel: and they possessed Samaria, and dwelt in the cities thereof.

25 And so it was at the beginning of their dwelling there, that they feared not the LORD: therefore the LORD sent lions among them, which slew some of them.

26 Wherefore they spake to the king of Assyria, saying, The nations which thou hast removed, and placed in the cities of Samaria, know not the manner of the God of the land: therefore he hath sent lions among them, and, behold, they slay them, because they know not the manner of the God of the land.

27 Then the king of Assyria commanded, saying, Carry thither one of the priests whom ye brought from thence; and let them go and dwell there, and let him teach them the manner of the God of the land.

28 Then one of the priests whom they had carried away from Samaria came and dwelt in Bethel, and taught them how they should fear the LORD.

29 Howbeit every nation made gods of their own, and put them in the houses of the high places which the Samaritans had made, every nation in their cities wherein they dwelt.

30 And the men of Babylon made Succothbenoth, and the men of Cuth made Nergal, and the men of Hamath made Ashima,

31 And the Avites made Nibhaz and Tartak, and the Sepharvites burnt their children in fire to Adrammelech and Anammelech, the gods of Sepharvaim.

32 So they feared the LORD, and made unto themselves of the lowest of them priests of the high places, which sacrificed for them in the houses of the high places.

33 They feared the LORD, and served their own gods, after the manner of the nations whom they carried away from thence.

34 Unto this day they do after the former manners: they fear not the LORD, neither do they after their statutes, or after their ordinances, or after the law and commandment which the LORD commanded the children of Jacob, whom he named Israel;

35 With whom the LORD had made a covenant, and charged them, saying, Ye shall not fear other gods, nor bow yourselves to them, nor serve them, nor sacrifice to them:

36 But the LORD, who brought you up out of the land of Egypt with great power and a stretched out arm, him shall ye fear, and him shall ye worship, and to him shall ye do sacrifice.

37 And the statutes, and the ordinances, and the law, and the commandment, which he wrote for you, ye shall observe to do for evermore; and ye shall not fear other gods.

38 And the covenant that I have made with you ye shall not forget; neither shall ye fear other gods.

39 But the LORD your God ye shall fear; and he shall deliver you out of the hand of all your enemies.

40 Howbeit they did not hearken, but they did after their former manner.

41 So these nations feared the LORD, and served their graven images, both their children, and their children's children: as did their fathers, so do they unto this day.

CHAPTER 18

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24 - 25 - 26 - 27 - 28 - 29 - 30 - 31 - 32 - 33 - 34 - 35 - 36 - 37

1 Now it came to pass in the third year of Hoshea son of Elah king of Israel, that Hezekiah the son of Ahaz king of Judah began to reign.

2 Twenty and five years old was he when he began to reign; and he reigned twenty and nine years in Jerusalem. His mother's name also was Abi, the daughter of Zachariah.

3 And he did that which was right in the sight of the LORD, according to all that David his father did.

4 He removed the high places, and brake the images, and cut down the groves, and brake in pieces the brasen serpent that Moses had made: for unto those days the children of Israel did burn incense to it: and he called it Nehushtan.

5 He trusted in the LORD God of Israel; so that after him was none like him among all the kings of Judah, nor any that were before him.

6 For he clave to the LORD, and departed not from following him, but kept his commandments, which the LORD commanded Moses.

7 And the LORD was with him; and he prospered whithersoever he went forth: and he rebelled against the king of Assyria, and served him not.

8 He smote the Philistines, even unto Gaza, and the borders thereof, from the tower of the watchmen to the fenced city.

9 And it came to pass in the fourth year of king Hezekiah, which was the seventh year of Hoshea son of Elah king of Israel, that Shalmaneser king of Assyria came up against Samaria, and besieged it.

10 And at the end of three years they took it: even in the sixth year of Hezekiah, that is the ninth year of Hoshea king of Israel, Samaria was taken.

11 And the king of Assyria did carry away Israel unto Assyria, and put them in Halah and in Habor by the river of Gozan, and in the cities of the Medes:

12 Because they obeyed not the voice of the LORD their God, but transgressed his covenant, and all that Moses the servant of the LORD commanded, and would not hear them, nor do them.

13 Now in the fourteenth year of king Hezekiah did Sennacherib king of Assyria come up against all the fenced cities of Judah, and took them.

14 And Hezekiah king of Judah sent to the king of Assyria to Lachish, saying, I have offended; return from me: that which thou puttest on me will I bear. And the king of Assyria appointed unto Hezekiah king of Judah three hundred talents of silver and thirty talents of gold.

15 And Hezekiah gave him all the silver that was found in the house of the LORD, and in the treasures of the king's house.

16 At that time did Hezekiah cut off the gold from the doors of the temple of the LORD, and from the pillars which Hezekiah king of Judah had overlaid, and gave it to the king of Assyria.

17 And the king of Assyria sent Tartan and Rabsaris and Rabshakeh from Lachish to king Hezekiah with a great host against Jerusalem. And they went up and came to Jerusalem. And when they were come up, they came and stood by the conduit of the upper pool, which is in the highway of the fuller's field.

18 And when they had called to the king, there came out to them Eliakim the son of Hilkiah, which was over the household, and Shebna the scribe, and Joah the son of Asaph the recorder.

19 And Rabshakeh said unto them, Speak ye now to Hezekiah, Thus saith the great king, the king of Assyria, What confidence is this wherein thou trustest?

20 Thou sayest, (but they are but vain words,) I have counsel and strength for the war. Now on whom dost thou trust, that thou rebellest against me?

21 Now, behold, thou trustest upon the staff of this bruised reed, even upon Egypt, on which if a man lean, it will go into his hand, and pierce it: so is Pharaoh king of Egypt unto all that trust on him.

22 But if ye say unto me, We trust in the LORD our God: is not that he, whose high places and whose altars Hezekiah hath taken away, and hath said to Judah and Jerusalem, Ye shall worship before this altar in Jerusalem?

23 Now therefore, I pray thee, give pledges to my lord the king of Assyria, and I will deliver thee two thousand horses, if thou be able on thy part to set riders upon them.

24 How then wilt thou turn away the face of one captain of the least of my master's servants, and put thy trust on Egypt for chariots and for horsemen?

25 Am I now come up without the LORD against this place to destroy it? The LORD said to me, Go up against this land, and destroy it.

26 Then said Eliakim the son of Hilkiah, and Shebna, and Joah, unto Rabshakeh, Speak, I pray thee, to thy servants in the Syrian language; for we understand it: and talk not with us in the Jews' language in the ears of the people that are on the wall.

27 But Rabshakeh said unto them, Hath my master sent me to thy master, and to thee, to speak these words? hath he not sent me to the men which sit on the wall, that they may eat their own dung, and drink their own piss with you?

28 Then Rabshakeh stood and cried with a loud voice in the Jews' language, and spake, saying, Hear the word of the great king, the king of Assyria:

29 Thus saith the king, Let not Hezekiah deceive you: for he shall not be able to deliver you out of his hand:

30 Neither let Hezekiah make you trust in the LORD, saying, The LORD will surely deliver us, and this city shall not be delivered into the hand of the king of Assyria.

31 Hearken not to Hezekiah: for thus saith the king of Assyria, Make an agreement with me by a present, and come out to me, and then eat ye every man of his own vine, and every one of his fig tree, and drink ye every one the waters of his cistern:

32 Until I come and take you away to a land like your own land, a land of corn and wine, a land of bread and vineyards, a land of oil olive and of honey, that ye may live, and not die: and hearken not unto Hezekiah, when he persuadeth you, saying, The LORD will deliver us.

33 Hath any of the gods of the nations delivered at all his land out of the hand of the king of Assyria?

34 Where are the gods of Hamath, and of Arpad? where are the gods of Sepharvaim, Hena, and Ivah? have they delivered Samaria out of mine hand?

35 Who are they among all the gods of the countries, that have delivered their country out of mine hand, that the LORD should deliver Jerusalem out of mine hand?

36 But the people held their peace, and answered him not a word: for the king's commandment was, saying, Answer him not.

37 Then came Eliakim the son of Hilkiah, which was over the household, and Shebna the scribe, and Joah the son of Asaph the recorder, to Hezekiah with their clothes rent, and told him the words of Rabshakeh.

CHAPTER 19

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1 And it came to pass, when king Hezekiah heard it, that he rent his clothes, and covered himself with sackcloth, and went into the house of the LORD.

2 And he sent Eliakim, which was over the household, and Shebna the scribe, and the elders of the priests, covered with sackcloth, to Isaiah the prophet the son of Amoz.

3 And they said unto him, Thus saith Hezekiah, This day is a day of trouble, and of rebuke, and blasphemy: for the children are come to the birth, and there is not strength to bring forth.

4 It may be the LORD thy God will hear all the words of Rabshakeh, whom the king of Assyria his master hath sent to reproach the living God; and will reprove the words which the LORD thy God hath heard: wherefore lift up thy prayer for the remnant that are left.

5 So the servants of king Hezekiah came to Isaiah.

6 And Isaiah said unto them, Thus shall ye say to your master, Thus saith the LORD, Be not afraid of the words which thou hast heard, with which the servants of the king of Assyria have blasphemed me.

7 Behold, I will send a blast upon him, and he shall hear a rumour, and shall return to his own land; and I will cause him to fall by the sword in his own land.

8 So Rabshakeh returned, and found the king of Assyria warring against Libnah: for he had heard that he was departed from Lachish.

9 And when he heard say of Tirhakah king of Ethiopia, Behold, he is come out to fight against thee: he sent messengers again unto Hezekiah, saying,

10 Thus shall ye speak to Hezekiah king of Judah, saying, Let not thy God in whom thou trustest deceive thee, saying, Jerusalem shall not be delivered into the hand of the king of Assyria.

11 Behold, thou hast heard what the kings of Assyria have done to all lands, by destroying them utterly: and shalt thou be delivered?

12 Have the gods of the nations delivered them which my fathers have destroyed; as Gozan, and Haran, and Rezeph, and the children of Eden which were in Thelasar?

13 Where is the king of Hamath, and the king of Arpad, and the king of the city of Sepharvaim, of Hena, and Ivah?

14 And Hezekiah received the letter of the hand of the messengers, and read it: and Hezekiah went up into the house of the LORD, and spread it before the LORD.

15 And Hezekiah prayed before the LORD, and said, O LORD God of Israel, which dwellest between the cherubims, thou art the God, even thou alone, of all the kingdoms of the earth; thou hast made heaven and earth.

16 LORD, bow down thine ear, and hear: open, LORD, thine eyes, and see: and hear the words of Sennacherib, which hath sent him to reproach the living God.

17 Of a truth, LORD, the kings of Assyria have destroyed the nations and their lands,

18 And have cast their gods into the fire: for they were no gods, but the work of men's hands, wood and stone: therefore they have destroyed them.

19 Now therefore, O LORD our God, I beseech thee, save thou us out of his hand, that all the kingdoms of the earth may know that thou art the LORD God, even thou only.

20 Then Isaiah the son of Amoz sent to Hezekiah, saying, Thus saith the LORD God of Israel, That which thou hast prayed to me against Sennacherib king of Assyria I have heard.

21 This is the word that the LORD hath spoken concerning him; The virgin the daughter of Zion hath despised thee, and laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee.

22 Whom hast thou reproached and blasphemed? and against whom hast thou exalted thy voice, and lifted up thine eyes on high? even against the Holy One of Israel.

23 By thy messengers thou hast reproached the Lord, and hast said, With the multitude of my chariots I am come up to the height of the mountains, to the sides of Lebanon, and will cut down the tall cedar trees thereof, and the choice fir trees thereof: and I will enter into the lodgings of his borders, and into the forest of his Carmel.

24 I have digged and drunk strange waters, and with the sole of my feet have I dried up all the rivers of besieged places.

25 Hast thou not heard long ago how I have done it, and of ancient times that I have formed it? now have I brought it to pass, that thou shouldest be to lay waste fenced cities into ruinous heaps.

26 Therefore their inhabitants were of small power, they were dismayed and confounded; they were as the grass of the field, and as the green herb, as the grass on the housetops, and as corn blasted before it be grown up.

27 But I know thy abode, and thy going out, and thy coming in, and thy rage against me.

28 Because thy rage against me and thy tumult is come up into mine ears, therefore I will put my hook in thy nose, and my bridle in thy lips, and I will turn thee back by the way by which thou camest.

29 And this shall be a sign unto thee, Ye shall eat this year such things as grow of themselves, and in the second year that which springeth of the same; and in the third year sow ye, and reap, and plant vineyards, and eat the fruits thereof.

30 And the remnant that is escaped of the house of Judah shall yet again take root downward, and bear fruit upward.

31 For out of Jerusalem shall go forth a remnant, and they that escape out of mount Zion: the zeal of the LORD of hosts shall do this.

32 Therefore thus saith the LORD concerning the king of Assyria, He shall not come into this city, nor shoot an arrow there, nor come before it with shield, nor cast a bank against it.

33 By the way that he came, by the same shall he return, and shall not come into this city, saith the LORD.

34 For I will defend this city, to save it, for mine own sake, and for my servant David's sake.

35 And it came to pass that night, that the angel of the LORD went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand: and when they arose early in the morning, behold, they were all dead corpses.

36 So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh.

37 And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword: and they escaped into the land of Armenia. And Esarhaddon his son reigned in his stead.

CHAPTER 20

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1 In those days was Hezekiah sick unto death. And the prophet Isaiah the son of Amoz came to him, and said unto him, Thus saith the LORD, Set thine house in order; for thou shalt die, and not live.

2 Then he turned his face to the wall, and prayed unto the LORD, saying,

3 I beseech thee, O LORD, remember now how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight. And Hezekiah wept sore.

4 And it came to pass, afore Isaiah was gone out into the middle court, that the word of the LORD came to him, saying,

5 Turn again, and tell Hezekiah the captain of my people, Thus saith the LORD, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will heal thee: on the third day thou shalt go up unto the house of the LORD.

6 And I will add unto thy days fifteen years; and I will deliver thee and this city out of the hand of the king of Assyria; and I will defend this city for mine own sake, and for my servant David's sake.

7 And Isaiah said, Take a lump of figs. And they took and laid it on the boil, and he recovered.

8 And Hezekiah said unto Isaiah, What shall be the sign that the LORD will heal me, and that I shall go up into the house of the LORD the third day?

9 And Isaiah said, This sign shalt thou have of the LORD, that the LORD will do the thing that he hath spoken: shall the shadow go forward ten degrees, or go back ten degrees?

10 And Hezekiah answered, It is a light thing for the shadow to go down ten degrees: nay, but let the shadow return backward ten degrees.

11 And Isaiah the prophet cried unto the LORD: and he brought the shadow ten degrees backward, by which it had gone down in the dial of Ahaz.

12 At that time Berodachbaladan, the son of Baladan, king of Babylon, sent letters and a present unto Hezekiah: for he had heard that Hezekiah had been sick.

13 And Hezekiah hearkened unto them, and shewed them all the house of his precious things, the silver, and the gold, and the spices, and the precious ointment, and all the house of his armour, and all that was found in his treasures: there was nothing in his house, nor in all his dominion, that Hezekiah shewed them not.

14 Then came Isaiah the prophet unto king Hezekiah, and said unto him, What said these men? and from whence came they unto thee? And Hezekiah said, They are come from a far country, even from Babylon.

15 And he said, What have they seen in thine house? And Hezekiah answered, All the things that are in mine house have they seen: there is nothing among my treasures that I have not shewed them.

16 And Isaiah said unto Hezekiah, Hear the word of the LORD.

17 Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store unto this day, shall be carried into Babylon: nothing shall be left, saith the LORD.

18 And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon.

19 Then said Hezekiah unto Isaiah, Good is the word of the LORD which thou hast spoken. And he said, Is it not good, if peace and truth be in my days?

20 And the rest of the acts of Hezekiah, and all his might, and how he made a pool, and a conduit, and brought water into the city, are they not written in the book of the chronicles of the kings of Judah?

21 And Hezekiah slept with his fathers: and Manasseh his son reigned in his stead.

CHAPTER 21

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1 Manasseh was twelve years old when he began to reign, and reigned fifty and five years in Jerusalem. And his mother's name was Hephzibah.

2 And he did that which was evil in the sight of the LORD, after the abominations of the heathen, whom the LORD cast out before the children of Israel.

3 For he built up again the high places which Hezekiah his father had destroyed; and he reared up altars for Baal, and made a grove, as did Ahab king of Israel; and worshipped all the host of heaven, and served them.

4 And he built altars in the house of the LORD, of which the LORD said, In Jerusalem will I put my name.

5 And he built altars for all the host of heaven in the two courts of the house of the LORD.

6 And he made his son pass through the fire, and observed times, and used enchantments, and dealt with familiar spirits and wizards: he wrought much wickedness in the sight of the LORD, to provoke him to anger.

7 And he set a graven image of the grove that he had made in the house, of which the LORD said to David, and to Solomon his son, In this house, and in Jerusalem, which I have chosen out of all tribes of Israel, will I put my name for ever:

8 Neither will I make the feet of Israel move any more out of the land which I gave their fathers; only if they will observe to do according to all that I have commanded them, and according to all the law that my servant Moses commanded them.

9 But they hearkened not: and Manasseh seduced them to do more evil than did the nations whom the LORD destroyed before the children of Israel.

10 And the LORD spake by his servants the prophets, saying,

11 Because Manasseh king of Judah hath done these abominations, and hath done wickedly above all that the Amorites did, which were before him, and hath made Judah also to sin with his idols:

12 Therefore thus saith the LORD God of Israel, Behold, I am bringing such evil upon Jerusalem and Judah, that whosoever heareth of it, both his ears shall tingle.

13 And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab: and I will wipe Jerusalem as a man wipeth a dish, wiping it, and turning it upside down.

14 And I will forsake the remnant of mine inheritance, and deliver them into the hand of their enemies; and they shall become a prey and a spoil to all their enemies;

15 Because they have done that which was evil in my sight, and have provoked me to anger, since the day their fathers came forth out of Egypt, even unto this day.

16 Moreover Manasseh shed innocent blood very much, till he had filled Jerusalem from one end to another; beside his sin wherewith he made Judah to sin, in doing that which was evil in the sight of the LORD.

17 Now the rest of the acts of Manasseh, and all that he did, and his sin that he sinned, are they not written in the book of the chronicles of the kings of Judah?

18 And Manasseh slept with his fathers, and was buried in the garden of his own house, in the garden of Uzza: and Amon his son reigned in his stead.

19 Amon was twenty and two years old when he began to reign, and he reigned two years in Jerusalem. And his mother's name was Meshullemeth, the daughter of Haruz of Jotbah.

20 And he did that which was evil in the sight of the LORD, as his father Manasseh did.

21 And he walked in all the way that his father walked in, and served the idols that his father served, and worshipped them:

22 And he forsook the LORD God of his fathers, and walked not in the way of the LORD.

23 And the servants of Amon conspired against him, and slew the king in his own house.

24 And the people of the land slew all them that had conspired against king Amon; and the people of the land made Josiah his son king in his stead.

25 Now the rest of the acts of Amon which he did, are they not written in the book of the chronicles of the kings of Judah?

26 And he was buried in his sepulchre in the garden of Uzza: and Josiah his son reigned in his stead.

CHAPTER 22

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1 Josiah was eight years old when he began to reign, and he reigned thirty and one years in Jerusalem. And his mother's name was Jedidah, the daughter of Adaiah of Boscath.

2 And he did that which was right in the sight of the LORD, and walked in all the way of David his father, and turned not aside to the right hand or to the left.

3 And it came to pass in the eighteenth year of king Josiah, that the king sent Shaphan the son of Azaliah, the son of Meshullam, the scribe, to the house of the LORD, saying,

4 Go up to Hilkiah the high priest, that he may sum the silver which is brought into the house of the LORD, which the keepers of the door have gathered of the people:

5 And let them deliver it into the hand of the doers of the work, that have the oversight of the house of the LORD: and let them give it to the doers of the work which is in the house of the LORD, to repair the breaches of the house,

6 Unto carpenters, and builders, and masons, and to buy timber and hewn stone to repair the house.

7 Howbeit there was no reckoning made with them of the money that was delivered into their hand, because they dealt faithfully.

8 And Hilkiah the high priest said unto Shaphan the scribe, I have found the book of the law in the house of the LORD. And Hilkiah gave the book to Shaphan, and he read it.

9 And Shaphan the scribe came to the king, and brought the king word again, and said, Thy servants have gathered the money that was found in the house, and have delivered it into the hand of them that do the work, that have the oversight of the house of the LORD.

10 And Shaphan the scribe shewed the king, saying, Hilkiah the priest hath delivered me a book. And Shaphan read it before the king.

11 And it came to pass, when the king had heard the words of the book of the law, that he rent his clothes.

12 And the king commanded Hilkiah the priest, and Ahikam the son of Shaphan, and Achbor the son of Michaiah, and Shaphan the scribe, and Asahiah a servant of the king's, saying,

13 Go ye, enquire of the LORD for me, and for the people, and for all Judah, concerning the words of this book that is found: for great is the wrath of the LORD that is kindled against us, because our fathers have not hearkened unto the words of this book, to do according unto all that which is written concerning us.

14 So Hilkiah the priest, and Ahikam, and Achbor, and Shaphan, and Asahiah, went unto Huldah the prophetess, the wife of Shallum the son of Tikvah, the son of Harhas, keeper of the wardrobe; (now she dwelt in Jerusalem in the college;) and they communed with her.

15 And she said unto them, Thus saith the LORD God of Israel, Tell the man that sent you to me,

16 Thus saith the LORD, Behold, I will bring evil upon this place, and upon the inhabitants thereof, even all the words of the book which the king of Judah hath read:

17 Because they have forsaken me, and have burned incense unto other gods, that they might provoke me to anger with all the works of their hands; therefore my wrath shall be kindled against this place, and shall not be quenched.

18 But to the king of Judah which sent you to enquire of the LORD, thus shall ye say to him, Thus saith the LORD God of Israel, As touching the words which thou hast heard;

19 Because thine heart was tender, and thou hast humbled thyself before the LORD, when thou heardest what I spake against this place, and against the inhabitants thereof, that they should become a desolation and a curse, and hast rent thy clothes, and wept before me; I also have heard thee, saith the LORD.

20 Behold therefore, I will gather thee unto thy fathers, and thou shalt be gathered into thy grave in peace; and thine eyes shall not see all the evil which I will bring upon this place. And they brought the king word again.

CHAPTER 23

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1 And the king sent, and they gathered unto him all the elders of Judah and of Jerusalem.

2 And the king went up into the house of the LORD, and all the men of Judah and all the inhabitants of Jerusalem with him, and the priests, and the prophets, and all the people, both small and great: and he read in their ears all the words of the book of the covenant which was found in the house of the LORD.

3 And the king stood by a pillar, and made a covenant before the LORD, to walk after the LORD, and to keep his commandments and his testimonies and his statutes with all their heart and all their soul, to perform the words of this covenant that were written in this book. And all the people stood to the covenant.

4 And the king commanded Hilkiah the high priest, and the priests of the second order, and the keepers of the door, to bring forth out of the temple of the LORD all the vessels that were made for Baal, and for the grove, and for all the host of heaven: and he burned them without Jerusalem in the fields of Kidron, and carried the ashes of them unto Bethel.

5 And he put down the idolatrous priests, whom the kings of Judah had ordained to burn incense in the high places in the cities of Judah, and in the places round about Jerusalem; them also that burned incense unto Baal, to the sun, and to the moon, and to the planets, and to all the host of heaven.

6 And he brought out the grove from the house of the LORD, without Jerusalem, unto the brook Kidron, and burned it at the brook Kidron, and stamped it small to powder, and cast the powder thereof upon the graves of the children of the people.

7 And he brake down the houses of the sodomites, that were by the house of the LORD, where the women wove hangings for the grove.

8 And he brought all the priests out of the cities of Judah, and defiled the high places where the priests had burned incense, from Geba to Beersheba, and brake down the high places of the gates that were in the entering in of the gate of Joshua the governor of the city, which were on a man's left hand at the gate of the city.

9 Nevertheless the priests of the high places came not up to the altar of the LORD in Jerusalem, but they did eat of the unleavened bread among their brethren.

10 And he defiled Topheth, which is in the valley of the children of Hinnom, that no man might make his son or his daughter to pass through the fire to Molech.

11 And he took away the horses that the kings of Judah had given to the sun, at the entering in of the house of the LORD, by the chamber of Nathanmelech the chamberlain, which was in the suburbs, and burned the chariots of the sun with fire.

12 And the altars that were on the top of the upper chamber of Ahaz, which the kings of Judah had made, and the altars which Manasseh had made in the two courts of the house of the LORD, did the king beat down, and brake them down from thence, and cast the dust of them into the brook Kidron.

13 And the high places that were before Jerusalem, which were on the right hand of the mount of corruption, which Solomon the king of Israel had builded for Ashtoreth the abomination of the Zidonians, and for Chemosh the abomination of the Moabites, and for Milcom the abomination of the children of Ammon, did the king defile.

14 And he brake in pieces the images, and cut down the groves, and filled their places with the bones of men.

15 Moreover the altar that was at Bethel, and the high place which Jeroboam the son of Nebat, who made Israel to sin, had made, both that altar and the high place he brake down, and burned the high place, and stamped it small to powder, and burned the grove.

16 And as Josiah turned himself, he spied the sepulchres that were there in the mount, and sent, and took the bones out of the sepulchres, and burned them upon the altar, and polluted it, according to the word of the LORD which the man of God proclaimed, who proclaimed these words.

17 Then he said, What title is that that I see? And the men of the city told him, It is the sepulchre of the man of God, which came from Judah, and proclaimed these things that thou hast done against the altar of Bethel.

18 And he said, Let him alone; let no man move his bones. So they let his bones alone, with the bones of the prophet that came out of Samaria.

19 And all the houses also of the high places that were in the cities of Samaria, which the kings of Israel had made to provoke the LORD to anger, Josiah took away, and did to them according to all the acts that he had done in Bethel.

20 And he slew all the priests of the high places that were there upon the altars, and burned men's bones upon them, and returned to Jerusalem.

21 And the king commanded all the people, saying, Keep the passover unto the LORD your God, as it is written in the book of this covenant.

22 Surely there was not holden such a passover from the days of the judges that judged Israel, nor in all the days of the kings of Israel, nor of the kings of Judah;

23 But in the eighteenth year of king Josiah, wherein this passover was holden to the LORD in Jerusalem.

24 Moreover the workers with familiar spirits, and the wizards, and the images, and the idols, and all the abominations that were spied in the land of Judah and in Jerusalem, did Josiah put away, that he might perform the words of the law which were written in the book that Hilkiah the priest found in the house of the LORD.

25 And like unto him was there no king before him, that turned to the LORD with all his heart, and with all his soul, and with all his might, according to all the law of Moses; neither after him arose there any like him.

26 Notwithstanding the LORD turned not from the fierceness of his great wrath, wherewith his anger was kindled against Judah, because of all the provocations that Manasseh had provoked him withal.

27 And the LORD said, I will remove Judah also out of my sight, as I have removed Israel, and will cast off this city Jerusalem which I have chosen, and the house of which I said, My name shall be there.

28 Now the rest of the acts of Josiah, and all that he did, are they not written in the book of the chronicles of the kings of Judah?

29 In his days Pharaohnechoh king of Egypt went up against the king of Assyria to the river Euphrates: and king Josiah went against him; and he slew him at Megiddo, when he had seen him.

30 And his servants carried him in a chariot dead from Megiddo, and brought him to Jerusalem, and buried him in his own sepulchre. And the people of the land took Jehoahaz the son of Josiah, and anointed him, and made him king in his father's stead.

31 Jehoahaz was twenty and three years old when he began to reign; and he reigned three months in Jerusalem. And his mother's name was Hamutal, the daughter of Jeremiah of Libnah.

32 And he did that which was evil in the sight of the LORD, according to all that his fathers had done.

33 And Pharaohnechoh put him in bands at Riblah in the land of Hamath, that he might not reign in Jerusalem; and put the land to a tribute of an hundred talents of silver, and a talent of gold.

34 And Pharaohnechoh made Eliakim the son of Josiah king in the room of Josiah his father, and turned his name to Jehoiakim, and took Jehoahaz away: and he came to Egypt, and died there.

35 And Jehoiakim gave the silver and the gold to Pharaoh; but he taxed the land to give the money according to the commandment of Pharaoh: he exacted the silver and the gold of the people of the land, of every one according to his taxation, to give it unto Pharaohnechoh.

36 Jehoiakim was twenty and five years old when he began to reign; and he reigned eleven years in Jerusalem. And his mother's name was Zebudah, the daughter of Pedaiah of Rumah.

37 And he did that which was evil in the sight of the LORD, according to all that his fathers had done.

CHAPTER 24

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1 In his days Nebuchadnezzar king of Babylon came up, and Jehoiakim became his servant three years: then he turned and rebelled against him.

2 And the LORD sent against him bands of the Chaldees, and bands of the Syrians, and bands of the Moabites, and bands of the children of Ammon, and sent them against Judah to destroy it, according to the word of the LORD, which he spake by his servants the prophets.

3 Surely at the commandment of the LORD came this upon Judah, to remove them out of his sight, for the sins of Manasseh, according to all that he did;

4 And also for the innocent blood that he shed: for he filled Jerusalem with innocent blood; which the LORD would not pardon.

5 Now the rest of the acts of Jehoiakim, and all that he did, are they not written in the book of the chronicles of the kings of Judah?

6 So Jehoiakim slept with his fathers: and Jehoiachin his son reigned in his stead.

7 And the king of Egypt came not again any more out of his land: for the king of Babylon had taken from the river of Egypt unto the river Euphrates all that pertained to the king of Egypt.

8 Jehoiachin was eighteen years old when he began to reign, and he reigned in Jerusalem three months. And his mother's name was Nehushta, the daughter of Elnathan of Jerusalem.

9 And he did that which was evil in the sight of the LORD, according to all that his father had done.

10 At that time the servants of Nebuchadnezzar king of Babylon came up against Jerusalem, and the city was besieged.

11 And Nebuchadnezzar king of Babylon came against the city, and his servants did besiege it.

12 And Jehoiachin the king of Judah went out to the king of Babylon, he, and his mother, and his servants, and his princes, and his officers: and the king of Babylon took him in the eighth year of his reign.

13 And he carried out thence all the treasures of the house of the LORD, and the treasures of the king's house, and cut in pieces all the vessels of gold which Solomon king of Israel had made in the temple of the LORD, as the LORD had said.

14 And he carried away all Jerusalem, and all the princes, and all the mighty men of valour, even ten thousand captives, and all the craftsmen and smiths: none remained, save the poorest sort of the people of the land.

15 And he carried away Jehoiachin to Babylon, and the king's mother, and the king's wives, and his officers, and the mighty of the land, those carried he into captivity from Jerusalem to Babylon.

16 And all the men of might, even seven thousand, and craftsmen and smiths a thousand, all that were strong and apt for war, even them the king of Babylon brought captive to Babylon.

17 And the king of Babylon made Mattaniah his father's brother king in his stead, and changed his name to Zedekiah.

18 Zedekiah was twenty and one years old when he began to reign, and he reigned eleven years in Jerusalem. And his mother's name was Hamutal, the daughter of Jeremiah of Libnah.

19 And he did that which was evil in the sight of the LORD, according to all that Jehoiakim had done.

20 For through the anger of the LORD it came to pass in Jerusalem and Judah, until he had cast them out from his presence, that Zedekiah rebelled against the king of Babylon.

CHAPTER 25

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1 And it came to pass in the ninth year of his reign, in the tenth month, in the tenth day of the month, that Nebuchadnezzar king of Babylon came, he, and all his host, against Jerusalem, and pitched against it; and they built forts against it round about.

2 And the city was besieged unto the eleventh year of king Zedekiah.

3 And on the ninth day of the fourth month the famine prevailed in the city, and there was no bread for the people of the land.

4 And the city was broken up, and all the men of war fled by night by the way of the gate between two walls, which is by the king's garden: (now the Chaldees were against the city round about:) and the king went the way toward the plain.

5 And the army of the Chaldees pursued after the king, and overtook him in the plains of Jericho: and all his army were scattered from him.

6 So they took the king, and brought him up to the king of Babylon to Riblah; and they gave judgment upon him.

7 And they slew the sons of Zedekiah before his eyes, and put out the eyes of Zedekiah, and bound him with fetters of brass, and carried him to Babylon.

8 And in the fifth month, on the seventh day of the month, which is the nineteenth year of king Nebuchadnezzar king of Babylon, came Nebuzaradan, captain of the guard, a servant of the king of Babylon, unto Jerusalem:

9 And he burnt the house of the LORD, and the king's house, and all the houses of Jerusalem, and every great man's house burnt he with fire.

10 And all the army of the Chaldees, that were with the captain of the guard, brake down the walls of Jerusalem round about.

11 Now the rest of the people that were left in the city, and the fugitives that fell away to the king of Babylon, with the remnant of the multitude, did Nebuzaradan the captain of the guard carry away.

12 But the captain of the guard left of the poor of the land to be vinedressers and husbandmen.

13 And the pillars of brass that were in the house of the LORD, and the bases, and the brasen sea that was in the house of the LORD, did the Chaldees break in pieces, and carried the brass of them to Babylon.

14 And the pots, and the shovels, and the snuffers, and the spoons, and all the vessels of brass wherewith they ministered, took they away.

15 And the firepans, and the bowls, and such things as were of gold, in gold, and of silver, in silver, the captain of the guard took away.

16 The two pillars, one sea, and the bases which Solomon had made for the house of the LORD; the brass of all these vessels was without weight.

17 The height of the one pillar was eighteen cubits, and the chapiter upon it was brass: and the height of the chapiter three cubits; and the wreathen work, and pomegranates upon the chapiter round about, all of brass: and like unto these had the second pillar with wreathen work.

18 And the captain of the guard took Seraiah the chief priest, and Zephaniah the second priest, and the three keepers of the door:

19 And out of the city he took an officer that was set over the men of war, and five men of them that were in the king's presence, which were found in the city, and the principal scribe of the host, which mustered the people of the land, and threescore men of the people of the land that were found in the city:

20 And Nebuzaradan captain of the guard took these, and brought them to the king of Babylon to Riblah:

21 And the king of Babylon smote them, and slew them at Riblah in the land of Hamath. So Judah was carried away out of their land.

22 And as for the people that remained in the land of Judah, whom Nebuchadnezzar king of Babylon had left, even over them he made Gedaliah the son of Ahikam, the son of Shaphan, ruler.

23 And when all the captains of the armies, they and their men, heard that the king of Babylon had made Gedaliah governor, there came to Gedaliah to Mizpah, even Ishmael the son of Nethaniah, and Johanan the son of Careah, and Seraiah the son of Tanhumeth the Netophathite, and Jaazaniah the son of a Maachathite, they and their men.

24 And Gedaliah sware to them, and to their men, and said unto them, Fear not to be the servants of the Chaldees: dwell in the land, and serve the king of Babylon; and it shall be well with you.

25 But it came to pass in the seventh month, that Ishmael the son of Nethaniah, the son of Elishama, of the seed royal, came, and ten men with him, and smote Gedaliah, that he died, and the Jews and the Chaldees that were with him at Mizpah.

26 And all the people, both small and great, and the captains of the armies, arose, and came to Egypt: for they were afraid of the Chaldees.

27 And it came to pass in the seven and thirtieth year of the captivity of Jehoiachin king of Judah, in the twelfth month, on the seven and twentieth day of the month, that Evilmerodach king of Babylon in the year that he began to reign did lift up the head of Jehoiachin king of Judah out of prison;

28 And he spake kindly to him, and set his throne above the throne of the kings that were with him in Babylon;

29 And changed his prison garments: and he did eat bread continually before him all the days of his life.

30 And his allowance was a continual allowance given him of the king, a daily rate for every day, all the days of his life.

1 Chronicles

Select a Chapter

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24 - 25 - 26 - 27 - 28 - 29

CHAPTER 1

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24 - 25 - 26 - 27 - 28 - 29 - 30 - 31 - 32 - 33 - 34 - 35 - 36 - 37 - 38 - 39 - 40 - 41 - 42 - 43 - 44 - 45 - 46 - 47 - 48 - 49 - 50 - 51 - 52 - 53 - 54

1 Adam, Sheth, Enosh,

2 Kenan, Mahalaleel, Jered,

3 Henoch, Methuselah, Lamech,

4 Noah, Shem, Ham, and Japheth.

5 The sons of Japheth; Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras.

6 And the sons of Gomer; Ashchenaz, and Riphath, and Togarmah.

7 And the sons of Javan; Elishah, and Tarshish, Kittim, and Dodanim.

8 The sons of Ham; Cush, and Mizraim, Put, and Canaan.

9 And the sons of Cush; Seba, and Havilah, and Sabta, and Raamah, and Sabtecha. And the sons of Raamah; Sheba, and Dedan.

10 And Cush begat Nimrod: he began to be mighty upon the earth.

11 And Mizraim begat Ludim, and Anamim, and Lehabim, and Naphtuhim,

12 And Pathrusim, and Casluhim, (of whom came the Philistines,) and Caphthorim.

13 And Canaan begat Zidon his firstborn, and Heth,

14 The Jebusite also, and the Amorite, and the Girgashite,

15 And the Hivite, and the Arkite, and the Sinite,

16 And the Arvadite, and the Zemarite, and the Hamathite.

17 The sons of Shem; Elam, and Asshur, and Arphaxad, and Lud, and Aram, and Uz, and Hul, and Gether, and Meshech.

18 And Arphaxad begat Shelah, and Shelah begat Eber.

19 And unto Eber were born two sons: the name of the one was Peleg; because in his days the earth was divided: and his brother's name was Joktan.

20 And Joktan begat Almodad, and Sheleph, and Hazarmaveth, and Jerah,

21 Hadoram also, and Uzal, and Diklah,

22 And Ebal, and Abimael, and Sheba,

23 And Ophir, and Havilah, and Jobab. All these were the sons of Joktan.

24 Shem, Arphaxad, Shelah,

25 Eber, Peleg, Reu,

26 Serug, Nahor, Terah,

27 Abram; the same is Abraham.

28 The sons of Abraham; Isaac, and Ishmael.

29 These are their generations: The firstborn of Ishmael, Nebaioth; then Kedar, and Adbeel, and Mibsam,

30 Mishma, and Dumah, Massa, Hadad, and Tema,

31 Jetur, Naphish, and Kedemah. These are the sons of Ishmael.

32 Now the sons of Keturah, Abraham's concubine: she bare Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah. And the sons of Jokshan; Sheba, and Dedan.

33 And the sons of Midian; Ephah, and Epher, and Henoch, and Abida, and Eldaah. All these are the sons of Keturah.

34 And Abraham begat Isaac. The sons of Isaac; Esau and Israel.

35 The sons of Esau; Eliphaz, Reuel, and Jeush, and Jaalam, and Korah.

36 The sons of Eliphaz; Teman, and Omar, Zephi, and Gatam, Kenaz, and Timna, and Amalek.

37 The sons of Reuel; Nahath, Zerah, Shammah, and Mizzah.

38 And the sons of Seir; Lotan, and Shobal, and Zibeon, and Anah, and Dishon, and Ezer, and Dishan.

39 And the sons of Lotan; Hori, and Homam: and Timna was Lotan's sister.

40 The sons of Shobal; Alian, and Manahath, and Ebal, Shephi, and Onam. And the sons of Zibeon; Aiah, and Anah.

41 The sons of Anah; Dishon. And the sons of Dishon; Amram, and Eshban, and Ithran, and Cheran.

42 The sons of Ezer; Bilhan, and Zavan, and Jakan. The sons of Dishan; Uz, and Aran.

43 Now these are the kings that reigned in the land of Edom before any king reigned over the children of Israel; Bela the son of Beor: and the name of his city was Dinhabah.

44 And when Bela was dead, Jobab the son of Zerah of Bozrah reigned in his stead.

45 And when Jobab was dead, Husham of the land of the Temanites reigned in his stead.

46 And when Husham was dead, Hadad the son of Bedad, which smote Midian in the field of Moab, reigned in his stead: and the name of his city was Avith.

47 And when Hadad was dead, Samlah of Masrekah reigned in his stead.

48 And when Samlah was dead, Shaul of Rehoboth by the river reigned in his stead.

49 And when Shaul was dead, Baalhanan the son of Achbor reigned in his stead.

50 And when Baalhanan was dead, Hadad reigned in his stead: and the name of his city was Pai; and his wife's name was Mehetabel, the daughter of Matred, the daughter of Mezahab.

51 Hadad died also. And the dukes of Edom were; duke Timnah, duke Aliah, duke Jetheth,

52 Duke Aholibamah, duke Elah, duke Pinon,

53 Duke Kenaz, duke Teman, duke Mibzar,

54 Duke Magdiel, duke Iram. These are the dukes of Edom.

CHAPTER 2

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24 - 25 - 26 - 27 - 28 - 29 - 30 - 31 - 32 - 33 - 34 - 35 - 36 - 37 - 38 - 39 - 40 - 41 - 42 - 43 - 44 - 45 - 46 - 47 - 48 - 49 - 50 - 51 - 52 - 53 - 54 - 55

1 These are the sons of Israel; Reuben, Simeon, Levi, and Judah, Issachar, and Zebulun,

2 Dan, Joseph, and Benjamin, Naphtali, Gad, and Asher.

3 The sons of Judah; Er, and Onan, and Shelah: which three were born unto him of the daughter of Shua the Canaanitess. And Er, the firstborn of Judah, was evil in the sight of the LORD; and he slew him.

4 And Tamar his daughter in law bare him Pharez and Zerah. All the sons of Judah were five.

5 The sons of Pharez; Hezron, and Hamul.

6 And the sons of Zerah; Zimri, and Ethan, and Heman, and Calcol, and Dara: five of them in all.

7 And the sons of Carmi; Achar, the troubler of Israel, who transgressed in the thing accursed.

8 And the sons of Ethan; Azariah.

9 The sons also of Hezron, that were born unto him; Jerahmeel, and Ram, and Chelubai.

10 And Ram begat Amminadab; and Amminadab begat Nahshon, prince of the children of Judah;

11 And Nahshon begat Salma, and Salma begat Boaz,

12 And Boaz begat Obed, and Obed begat Jesse,

13 And Jesse begat his firstborn Eliab, and Abinadab the second, and Shimma the third,

14 Nethaneel the fourth, Raddai the fifth,

15 Ozem the sixth, David the seventh:

16 Whose sisters were Zeruiah, and Abigail. And the sons of Zeruiah; Abishai, and Joab, and Asahel, three.

17 And Abigail bare Amasa: and the father of Amasa was Jether the Ishmeelite.

18 And Caleb the son of Hezron begat children of Azubah his wife, and of Jerioth: her sons are these; Jesher, and Shobab, and Ardon.

19 And when Azubah was dead, Caleb took unto him Ephrath, which bare him Hur.

20 And Hur begat Uri, and Uri begat Bezaleel.

21 And afterward Hezron went in to the daughter of Machir the father of Gilead, whom he married when he was threescore years old; and she bare him Segub.

22 And Segub begat Jair, who had three and twenty cities in the land of Gilead.

23 And he took Geshur, and Aram, with the towns of Jair, from them, with Kenath, and the towns thereof, even threescore cities. All these belonged to the sons of Machir the father of Gilead.

24 And after that Hezron was dead in Calebephratah, then Abiah Hezron's wife bare him Ashur the father of Tekoa.

25 And the sons of Jerahmeel the firstborn of Hezron were, Ram the firstborn, and Bunah, and Oren, and Ozem, and Ahijah.

26 Jerahmeel had also another wife, whose name was Atarah; she was the mother of Onam.

27 And the sons of Ram the firstborn of Jerahmeel were, Maaz, and Jamin, and Eker.

28 And the sons of Onam were, Shammai, and Jada. And the sons of Shammai; Nadab, and Abishur.

29 And the name of the wife of Abishur was Abihail, and she bare him Ahban, and Molid.

30 And the sons of Nadab; Seled, and Appaim: but Seled died without children.

31 And the sons of Appaim; Ishi. And the sons of Ishi; Sheshan. And the children of Sheshan; Ahlai.

32 And the sons of Jada the brother of Shammai; Jether, and Jonathan: and Jether died without children.

33 And the sons of Jonathan; Peleth, and Zaza. These were the sons of Jerahmeel.

34 Now Sheshan had no sons, but daughters. And Sheshan had a servant, an Egyptian, whose name was Jarha.

35 And Sheshan gave his daughter to Jarha his servant to wife; and she bare him Attai.

36 And Attai begat Nathan, and Nathan begat Zabad,

37 And Zabad begat Ephlal, and Ephlal begat Obed,

38 And Obed begat Jehu, and Jehu begat Azariah,

39 And Azariah begat Helez, and Helez begat Eleasah,

40 And Eleasah begat Sisamai, and Sisamai begat Shallum,

41 And Shallum begat Jekamiah, and Jekamiah begat Elishama.

42 Now the sons of Caleb the brother of Jerahmeel were, Mesha his firstborn, which was the father of Ziph; and the sons of Mareshah the father of Hebron.

43 And the sons of Hebron; Korah, and Tappuah, and Rekem, and Shema.

44 And Shema begat Raham, the father of Jorkoam: and Rekem begat Shammai.

45 And the son of Shammai was Maon: and Maon was the father of Bethzur.

46 And Ephah, Caleb's concubine, bare Haran, and Moza, and Gazez: and Haran begat Gazez.

47 And the sons of Jahdai; Regem, and Jotham, and Geshan, and Pelet, and Ephah, and Shaaph.

48 Maachah, Caleb's concubine, bare Sheber, and Tirhanah.

49 She bare also Shaaph the father of Madmannah, Sheva the father of Machbenah, and the father of Gibea: and the daughter of Caleb was Achsah.

50 These were the sons of Caleb the son of Hur, the firstborn of Ephratah; Shobal the father of Kirjathjearim,

51 Salma the father of Bethlehem, Hareph the father of Bethgader.

52 And Shobal the father of Kirjathjearim had sons; Haroeh, and half of the Manahethites.

53 And the families of Kirjathjearim; the Ithrites, and the Puhites, and the Shumathites, and the Mishraites; of them came the Zareathites, and the Eshtaulites.

54 The sons of Salma; Bethlehem, and the Netophathites, Ataroth, the house of Joab, and half of the Manahethites, the Zorites.

55 And the families of the scribes which dwelt at Jabez; the Tirathites, the Shimeathites, and Suchathites. These are the Kenites that came of Hemath, the father of the house of Rechab.

CHAPTER 3

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24

1 Now these were the sons of David, which were born unto him in Hebron; the firstborn Amnon, of Ahinoam the Jezreelitess; the second Daniel, of Abigail the Carmelitess:

2 The third, Absalom the son of Maachah the daughter of Talmai king of Geshur: the fourth, Adonijah the son of Haggith:

3 The fifth, Shephatiah of Abital: the sixth, Ithream by Eglah his wife.

4 These six were born unto him in Hebron; and there he reigned seven years and six months: and in Jerusalem he reigned thirty and three years.

5 And these were born unto him in Jerusalem; Shimea, and Shobab, and Nathan, and Solomon, four, of Bathshua the daughter of Ammiel:

6 Ibhar also, and Elishama, and Eliphelet,

7 And Nogah, and Nepheg, and Japhia,

8 And Elishama, and Eliada, and Eliphelet, nine.

9 These were all the sons of David, beside the sons of the concubines, and Tamar their sister.

10 And Solomon's son was Rehoboam, Abia his son, Asa his son, Jehoshaphat his son,

11 Joram his son, Ahaziah his son, Joash his son,

12 Amaziah his son, Azariah his son, Jotham his son,

13 Ahaz his son, Hezekiah his son, Manasseh his son,

14 Amon his son, Josiah his son.

15 And the sons of Josiah were, the firstborn Johanan, the second Jehoiakim, the third Zedekiah, the fourth Shallum.

16 And the sons of Jehoiakim: Jeconiah his son, Zedekiah his son.

17 And the sons of Jeconiah; Assir, Salathiel his son,

18 Malchiram also, and Pedaiah, and Shenazar, Jecamiah, Hoshama, and Nedabiah.

19 And the sons of Pedaiah were, Zerubbabel, and Shimei: and the sons of Zerubbabel; Meshullam, and Hananiah, and Shelomith their sister:

20 And Hashubah, and Ohel, and Berechiah, and Hasadiah, Jushabhesed, five.

21 And the sons of Hananiah; Pelatiah, and Jesaiah: the sons of Rephaiah, the sons of Arnan, the sons of Obadiah, the sons of Shechaniah.

22 And the sons of Shechaniah; Shemaiah: and the sons of Shemaiah; Hattush, and Igeal, and Bariah, and Neariah, and Shaphat, six.

23 And the sons of Neariah; Elioenai, and Hezekiah, and Azrikam, three.

24 And the sons of Elioenai were, Hodaiah, and Eliashib, and Pelaiah, and Akkub, and Johanan, and Dalaiah, and Anani, seven.

CHAPTER 4

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24 - 25 - 26 - 27 - 28 - 29 - 30 - 31 - 32 - 33 - 34 - 35 - 36 - 37 - 38 - 39 - 40 - 41 - 42 - 43

1 The sons of Judah; Pharez, Hezron, and Carmi, and Hur, and Shobal.

2 And Reaiah the son of Shobal begat Jahath; and Jahath begat Ahumai, and Lahad. These are the families of the Zorathites.

3 And these were of the father of Etam; Jezreel, and Ishma, and Idbash: and the name of their sister was Hazelelponi:

4 And Penuel the father of Gedor, and Ezer the father of Hushah. These are the sons of Hur, the firstborn of Ephratah, the father of Bethlehem.

5 And Ashur the father of Tekoa had two wives, Helah and Naarah.

6 And Naarah bare him Ahuzam, and Hepher, and Temeni, and Haahashtari. These were the sons of Naarah.

7 And the sons of Helah were, Zereth, and Jezoar, and Ethnan.

8 And Coz begat Anub, and Zobebah, and the families of Aharhel the son of Harum.

9 And Jabez was more honourable than his brethren: and his mother called his name Jabez, saying, Because I bare him with sorrow.

10 And Jabez called on the God of Israel, saying, Oh that thou wouldest bless me indeed, and enlarge my coast, and that thine hand might be with me, and that thou wouldest keep me from evil, that it may not grieve me! And God granted him that which he requested.

11 And Chelub the brother of Shuah begat Mehir, which was the father of Eshton.

12 And Eshton begat Bethrapha, and Paseah, and Tehinnah the father of Irnahash. These are the men of Rechah.

13 And the sons of Kenaz; Othniel, and Seraiah: and the sons of Othniel; Hathath.

14 And Meonothai begat Ophrah: and Seraiah begat Joab, the father of the valley of Charashim; for they were craftsmen.

15 And the sons of Caleb the son of Jephunneh; Iru, Elah, and Naam: and the sons of Elah, even Kenaz.

16 And the sons of Jehaleleel; Ziph, and Ziphah, Tiria, and Asareel.

17 And the sons of Ezra were, Jether, and Mered, and Epher, and Jalon: and she bare Miriam, and Shammai, and Ishbah the father of Eshtemoa.

18 And his wife Jehudijah bare Jered the father of Gedor, and Heber the father of Socho, and Jekuthiel the father of Zanoah. And these are the sons of Bithiah the daughter of Pharaoh, which Mered took.

19 And the sons of his wife Hodiah the sister of Naham, the father of Keilah the Garmite, and Eshtemoa the Maachathite.

20 And the sons of Shimon were, Amnon, and Rinnah, Benhanan, and Tilon. And the sons of Ishi were, Zoheth, and Benzoheth.

21 The sons of Shelah the son of Judah were, Er the father of Lecah, and Laadah the father of Mareshah, and the families of the house of them that wrought fine linen, of the house of Ashbea,

22 And Jokim, and the men of Chozeba, and Joash, and Saraph, who had the dominion in Moab, and Jashubilehem. And these are ancient things.

23 These were the potters, and those that dwelt among plants and hedges: there they dwelt with the king for his work.

24 The sons of Simeon were, Nemuel, and Jamin, Jarib, Zerah, and Shaul:

25 Shallum his son, Mibsam his son, Mishma his son.

26 And the sons of Mishma; Hamuel his son, Zacchur his son, Shimei his son.

27 And Shimei had sixteen sons and six daughters; but his brethren had not many children, neither did all their family multiply, like to the children of Judah.

28 And they dwelt at Beersheba, and Moladah, and Hazarshual,

29 And at Bilhah, and at Ezem, and at Tolad,

30 And at Bethuel, and at Hormah, and at Ziklag,

31 And at Bethmarcaboth, and Hazarsusim, and at Bethbirei, and at Shaaraim. These were their cities unto the reign of David.

32 And their villages were, Etam, and Ain, Rimmon, and Tochen, and Ashan, five cities:

33 And all their villages that were round about the same cities, unto Baal. These were their habitations, and their genealogy.

34 And Meshobab, and Jamlech, and Joshah the son of Amaziah,

35 And Joel, and Jehu the son of Josibiah, the son of Seraiah, the son of Asiel,

36 And Elioenai, and Jaakobah, and Jeshohaiah, and Asaiah, and Adiel, and Jesimiel, and Benaiah,

37 And Ziza the son of Shiphi, the son of Allon, the son of Jedaiah, the son of Shimri, the son of Shemaiah;

38 These mentioned by their names were princes in their families: and the house of their fathers increased greatly.

39 And they went to the entrance of Gedor, even unto the east side of the valley, to seek pasture for their flocks.

40 And they found fat pasture and good, and the land was wide, and quiet, and peaceable; for they of Ham had dwelt there of old.

41 And these written by name came in the days of Hezekiah king of Judah, and smote their tents, and the habitations that were found there, and destroyed them utterly unto this day, and dwelt in their rooms: because there was pasture there for their flocks.

42 And some of them, even of the sons of Simeon, five hundred men, went to mount Seir, having for their captains Pelatiah, and Neariah, and Rephaiah, and Uzziel, the sons of Ishi.

43 And they smote the rest of the Amalekites that were escaped, and dwelt there unto this day.

CHAPTER 5

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24 - 25 - 26

1 Now the sons of Reuben the firstborn of Israel, (for he was the firstborn; but, forasmuch as he defiled his father's bed, his birthright was given unto the sons of Joseph the son of Israel: and the genealogy is not to be reckoned after the birthright.

2 For Judah prevailed above his brethren, and of him came the chief ruler; but the birthright was Joseph's:)

3 The sons, I say, of Reuben the firstborn of Israel were, Hanoch, and Pallu, Hezron, and Carmi.

4 The sons of Joel; Shemaiah his son, Gog his son, Shimei his son,

5 Micah his son, Reaia his son, Baal his son,

6 Beerah his son, whom Tilgathpilneser king of Assyria carried away captive: he was prince of the Reubenites.

7 And his brethren by their families, when the genealogy of their generations was reckoned, were the chief, Jeiel, and Zechariah,

8 And Bela the son of Azaz, the son of Shema, the son of Joel, who dwelt in Aroer, even unto Nebo and Baalmeon:

9 And eastward he inhabited unto the entering in of the wilderness from the river Euphrates: because their cattle were multiplied in the land of Gilead.

10 And in the days of Saul they made war with the Hagarites, who fell by their hand: and they dwelt in their tents throughout all the east land of Gilead.

11 And the children of Gad dwelt over against them, in the land of Bashan unto Salchah:

12 Joel the chief, and Shapham the next, and Jaanai, and Shaphat in Bashan.

13 And their brethren of the house of their fathers were, Michael, and Meshullam, and Sheba, and Jorai, and Jachan, and Zia, and Heber, seven.

14 These are the children of Abihail the son of Huri, the son of Jaroah, the son of Gilead, the son of Michael, the son of Jeshishai, the son of Jahdo, the son of Buz;

15 Ahi the son of Abdiel, the son of Guni, chief of the house of their fathers.

16 And they dwelt in Gilead in Bashan, and in her towns, and in all the suburbs of Sharon, upon their borders.

17 All these were reckoned by genealogies in the days of Jotham king of Judah, and in the days of Jeroboam king of Israel.

18 The sons of Reuben, and the Gadites, and half the tribe of Manasseh, of valiant men, men able to bear buckler and sword, and to shoot with bow, and skilful in war, were four and forty thousand seven hundred and threescore, that went out to the war.

19 And they made war with the Hagarites, with Jetur, and Nephish, and Nodab.

20 And they were helped against them, and the Hagarites were delivered into their hand, and all that were with them: for they cried to God in the battle, and he was intreated of them; because they put their trust in him.

21 And they took away their cattle; of their camels fifty thousand, and of sheep two hundred and fifty thousand, and of asses two thousand, and of men an hundred thousand.

22 For there fell down many slain, because the war was of God. And they dwelt in their steads until the captivity.

23 And the children of the half tribe of Manasseh dwelt in the land: they increased from Bashan unto Baalhermon and Senir, and unto mount Hermon.

24 And these were the heads of the house of their fathers, even Epher, and Ishi, and Eliel, and Azriel, and Jeremiah, and Hodaviah, and Jahdiel, mighty men of valour, famous men, and heads of the house of their fathers.

25 And they transgressed against the God of their fathers, and went a whoring after the gods of the people of the land, whom God destroyed before them.

26 And the God of Israel stirred up the spirit of Pul king of Assyria, and the spirit of Tilgathpilneser king of Assyria, and he carried them away, even the Reubenites, and the Gadites, and the half tribe of Manasseh, and brought them unto Halah, and Habor, and Hara, and to the river Gozan, unto this day.

CHAPTER 6

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24 - 25 - 26 - 27 - 28 - 29 - 30 - 31 - 32 - 33 - 34 - 35 - 36 - 37 - 38 - 39 - 40 - 41 - 42 - 43 - 44 - 45 - 46 - 47 - 48 - 49 - 50 - 51 - 52 - 53 - 54 - 55 - 56 - 57 - 58 - 59 - 60 - 61 - 62 - 63 - 64 - 65 - 66 - 67 - 68 - 69 - 70 - 71 - 72 - 73 - 74 - 75 - 76 - 77 - 78 - 79 - 80 - 81

1 The sons of Levi; Gershon, Kohath, and Merari.

2 And the sons of Kohath; Amram, Izhar, and Hebron, and Uzziel.

3 And the children of Amram; Aaron, and Moses, and Miriam. The sons also of Aaron; Nadab, and Abihu, Eleazar, and Ithamar.

4 Eleazar begat Phinehas, Phinehas begat Abishua,

5 And Abishua begat Bukki, and Bukki begat Uzzi,

6 And Uzzi begat Zerahiah, and Zerahiah begat Meraioth,

7 Meraioth begat Amariah, and Amariah begat Ahitub,

8 And Ahitub begat Zadok, and Zadok begat Ahimaaz,

9 And Ahimaaz begat Azariah, and Azariah begat Johanan,

10 And Johanan begat Azariah, (he it is that executed the priest's office in the temple that Solomon built in Jerusalem:)

11 And Azariah begat Amariah, and Amariah begat Ahitub,

12 And Ahitub begat Zadok, and Zadok begat Shallum,

13 And Shallum begat Hilkiah, and Hilkiah begat Azariah,

14 And Azariah begat Seraiah, and Seraiah begat Jehozadak,

15 And Jehozadak went into captivity, when the LORD carried away Judah and Jerusalem by the hand of Nebuchadnezzar.

16 The sons of Levi; Gershom, Kohath, and Merari.

17 And these be the names of the sons of Gershom; Libni, and Shimei.

18 And the sons of Kohath were, Amram, and Izhar, and Hebron, and Uzziel.

19 The sons of Merari; Mahli, and Mushi. And these are the families of the Levites according to their fathers.

20 Of Gershom; Libni his son, Jahath his son, Zimmah his son,

21 Joah his son, Iddo his son, Zerah his son, Jeaterai his son.

22 The sons of Kohath; Amminadab his son, Korah his son, Assir his son,

23 Elkanah his son, and Ebiasaph his son, and Assir his son,

24 Tahath his son, Uriel his son, Uzziah his son, and Shaul his son.

25 And the sons of Elkanah; Amasai, and Ahimoth.

26 As for Elkanah: the sons of Elkanah; Zophai his son, and Nahath his son,

27 Eliab his son, Jeroham his son, Elkanah his son.

28 And the sons of Samuel; the firstborn Vashni, and Abiah.

29 The sons of Merari; Mahli, Libni his son, Shimei his son, Uzza his son,

30 Shimea his son, Haggiah his son, Asaiah his son.

31 And these are they whom David set over the service of song in the house of the LORD, after that the ark had rest.

32 And they ministered before the dwelling place of the tabernacle of the congregation with singing, until Solomon had built the house of the LORD in Jerusalem: and then they waited on their office according to their order.

33 And these are they that waited with their children. Of the sons of the Kohathites: Heman a singer, the son of Joel, the son of Shemuel,

34 The son of Elkanah, the son of Jeroham, the son of Eliel, the son of Toah,

35 The son of Zuph, the son of Elkanah, the son of Mahath, the son of Amasai,

36 The son of Elkanah, the son of Joel, the son of Azariah, the son of Zephaniah,

37 The son of Tahath, the son of Assir, the son of Ebiasaph, the son of Korah,

38 The son of Izhar, the son of Kohath, the son of Levi, the son of Israel.

39 And his brother Asaph, who stood on his right hand, even Asaph the son of Berachiah, the son of Shimea,

40 The son of Michael, the son of Baaseiah, the son of Malchiah,

41 The son of Ethni, the son of Zerah, the son of Adaiah,

42 The son of Ethan, the son of Zimmah, the son of Shimei,

43 The son of Jahath, the son of Gershom, the son of Levi.

44 And their brethren the sons of Merari stood on the left hand: Ethan the son of Kishi, the son of Abdi, the son of Malluch,

45 The son of Hashabiah, the son of Amaziah, the son of Hilkiah,

46 The son of Amzi, the son of Bani, the son of Shamer,

47 The son of Mahli, the son of Mushi, the son of Merari, the son of Levi.

48 Their brethren also the Levites were appointed unto all manner of service of the tabernacle of the house of God.

49 But Aaron and his sons offered upon the altar of the burnt offering, and on the altar of incense, and were appointed for all the work of the place most holy, and to make an atonement for Israel, according to all that Moses the servant of God had commanded.

50 And these are the sons of Aaron; Eleazar his son, Phinehas his son, Abishua his son,

51 Bukki his son, Uzzi his son, Zerahiah his son,

52 Meraioth his son, Amariah his son, Ahitub his son,

53 Zadok his son, Ahimaaz his son.

54 Now these are their dwelling places throughout their castles in their coasts, of the sons of Aaron, of the families of the Kohathites: for theirs was the lot.

55 And they gave them Hebron in the land of Judah, and the suburbs thereof round about it.

56 But the fields of the city, and the villages thereof, they gave to Caleb the son of Jephunneh.

57 And to the sons of Aaron they gave the cities of Judah, namely, Hebron, the city of refuge, and Libnah with her suburbs, and Jattir, and Eshtemoa, with their suburbs,

58 And Hilen with her suburbs, Debir with her suburbs,

59 And Ashan with her suburbs, and Bethshemesh with her suburbs:

60 And out of the tribe of Benjamin; Geba with her suburbs, and Alemeth with her suburbs, and Anathoth with her suburbs. All their cities throughout their families were thirteen cities.

61 And unto the sons of Kohath, which were left of the family of that tribe, were cities given out of the half tribe, namely, out of the half tribe of Manasseh, by lot, ten cities.

62 And to the sons of Gershom throughout their families out of the tribe of Issachar, and out of the tribe of Asher, and out of the tribe of Naphtali, and out of the tribe of Manasseh in Bashan, thirteen cities.

63 Unto the sons of Merari were given by lot, throughout their families, out of the tribe of Reuben, and out of the tribe of Gad, and out of the tribe of Zebulun, twelve cities.

64 And the children of Israel gave to the Levites these cities with their suburbs.

65 And they gave by lot out of the tribe of the children of Judah, and out of the tribe of the children of Simeon, and out of the tribe of the children of Benjamin, these cities, which are called by their names.

66 And the residue of the families of the sons of Kohath had cities of their coasts out of the tribe of Ephraim.

67 And they gave unto them, of the cities of refuge, Shechem in mount Ephraim with her suburbs; they gave also Gezer with her suburbs,

68 And Jokmeam with her suburbs, and Bethhoron with her suburbs,

69 And Aijalon with her suburbs, and Gathrimmon with her suburbs:

70 And out of the half tribe of Manasseh; Aner with her suburbs, and Bileam with her suburbs, for the family of the remnant of the sons of Kohath.

71 Unto the sons of Gershom were given out of the family of the half tribe of Manasseh, Golan in Bashan with her suburbs, and Ashtaroth with her suburbs:

72 And out of the tribe of Issachar; Kedesh with her suburbs, Daberath with her suburbs,

73 And Ramoth with her suburbs, and Anem with her suburbs:

74 And out of the tribe of Asher; Mashal with her suburbs, and Abdon with her suburbs,

75 And Hukok with her suburbs, and Rehob with her suburbs:

76 And out of the tribe of Naphtali; Kedesh in Galilee with her suburbs, and Hammon with her suburbs, and Kirjathaim with her suburbs.

77 Unto the rest of the children of Merari were given out of the tribe of Zebulun, Rimmon with her suburbs, Tabor with her suburbs:

78 And on the other side Jordan by Jericho, on the east side of Jordan, were given them out of the tribe of Reuben, Bezer in the wilderness with her suburbs, and Jahzah with her suburbs,

79 Kedemoth also with her suburbs, and Mephaath with her suburbs:

80 And out of the tribe of Gad; Ramoth in Gilead with her suburbs, and Mahanaim with her suburbs,

81 And Heshbon with her suburbs, and Jazer with her suburbs.

CHAPTER 7

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1 Now the sons of Issachar were, Tola, and Puah, Jashub, and Shimron, four.

2 And the sons of Tola; Uzzi, and Rephaiah, and Jeriel, and Jahmai, and Jibsam, and Shemuel, heads of their father's house, to wit, of Tola: they were valiant men of might in their generations; whose number was in the days of David two and twenty thousand and six hundred.

3 And the sons of Uzzi; Izrahiah: and the sons of Izrahiah; Michael, and Obadiah, and Joel, Ishiah, five: all of them chief men.

4 And with them, by their generations, after the house of their fathers, were bands of soldiers for war, six and thirty thousand men: for they had many wives and sons.

5 And their brethren among all the families of Issachar were valiant men of might, reckoned in all by their genealogies fourscore and seven thousand.

6 The sons of Benjamin; Bela, and Becher, and Jediael, three.

7 And the sons of Bela; Ezbon, and Uzzi, and Uzziel, and Jerimoth, and Iri, five; heads of the house of their fathers, mighty men of valour; and were reckoned by their genealogies twenty and two thousand and thirty and four.

8 And the sons of Becher; Zemira, and Joash, and Eliezer, and Elioenai, and Omri, and Jerimoth, and Abiah, and Anathoth, and Alameth. All these are the sons of Becher.

9 And the number of them, after their genealogy by their generations, heads of the house of their fathers, mighty men of valour, was twenty thousand and two hundred.

10 The sons also of Jediael; Bilhan: and the sons of Bilhan; Jeush, and Benjamin, and Ehud, and Chenaanah, and Zethan, and Tharshish, and Ahishahar.

11 All these the sons of Jediael, by the heads of their fathers, mighty men of valour, were seventeen thousand and two hundred soldiers, fit to go out for war and battle.

12 Shuppim also, and Huppim, the children of Ir, and Hushim, the sons of Aher.

13 The sons of Naphtali; Jahziel, and Guni, and Jezer, and Shallum, the sons of Bilhah.

14 The sons of Manasseh; Ashriel, whom she bare: (but his concubine the Aramitess bare Machir the father of Gilead:

15 And Machir took to wife the sister of Huppim and Shuppim, whose sister's name was Maachah;) and the name of the second was Zelophehad: and Zelophehad had daughters.

16 And Maachah the wife of Machir bare a son, and she called his name Peresh; and the name of his brother was Sheresh; and his sons were Ulam and Rakem.

17 And the sons of Ulam; Bedan. These were the sons of Gilead, the son of Machir, the son of Manasseh.

18 And his sister Hammoleketh bare Ishod, and Abiezer, and Mahalah.

19 And the sons of Shemida were, Ahian, and Shechem, and Likhi, and Aniam.

20 And the sons of Ephraim; Shuthelah, and Bered his son, and Tahath his son, and Eladah his son, and Tahath his son,

21 And Zabad his son, and Shuthelah his son, and Ezer, and Elead, whom the men of Gath that were born in that land slew, because they came down to take away their cattle.

22 And Ephraim their father mourned many days, and his brethren came to comfort him.

23 And when he went in to his wife, she conceived, and bare a son, and he called his name Beriah, because it went evil with his house.

24 (And his daughter was Sherah, who built Bethhoron the nether, and the upper, and Uzzensherah.)

25 And Rephah was his son, also Resheph, and Telah his son, and Tahan his son,

26 Laadan his son, Ammihud his son, Elishama his son,

27 Non his son, Jehoshua his son.

28 And their possessions and habitations were, Bethel and the towns thereof, and eastward Naaran, and westward Gezer, with the towns thereof; Shechem also and the towns thereof, unto Gaza and the towns thereof:

29 And by the borders of the children of Manasseh, Bethshean and her towns, Taanach and her towns, Megiddo and her towns, Dor and her towns. In these dwelt the children of Joseph the son of Israel.

30 The sons of Asher; Imnah, and Isuah, and Ishuai, and Beriah, and Serah their sister.

31 And the sons of Beriah; Heber, and Malchiel, who is the father of Birzavith.

32 And Heber begat Japhlet, and Shomer, and Hotham, and Shua their sister.

33 And the sons of Japhlet; Pasach, and Bimhal, and Ashvath. These are the children of Japhlet.

34 And the sons of Shamer; Ahi, and Rohgah, Jehubbah, and Aram.

35 And the sons of his brother Helem; Zophah, and Imna, and Shelesh, and Amal.

36 The sons of Zophah; Suah, and Harnepher, and Shual, and Beri, and Imrah,

37 Bezer, and Hod, and Shamma, and Shilshah, and Ithran, and Beera.

38 And the sons of Jether; Jephunneh, and Pispah, and Ara.

39 And the sons of Ulla; Arah, and Haniel, and Rezia.

40 All these were the children of Asher, heads of their father's house, choice and mighty men of valour, chief of the princes. And the number throughout the genealogy of them that were apt to the war and to battle was twenty and six thousand men.

CHAPTER 8

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1 Now Benjamin begat Bela his firstborn, Ashbel the second, and Aharah the third,

2 Nohah the fourth, and Rapha the fifth.

3 And the sons of Bela were, Addar, and Gera, and Abihud,

4 And Abishua, and Naaman, and Ahoah,

5 And Gera, and Shephuphan, and Huram.

6 And these are the sons of Ehud: these are the heads of the fathers of the inhabitants of Geba, and they removed them to Manahath:

7 And Naaman, and Ahiah, and Gera, he removed them, and begat Uzza, and Ahihud.

8 And Shaharaim begat children in the country of Moab, after he had sent them away; Hushim and Baara were his wives.

9 And he begat of Hodesh his wife, Jobab, and Zibia, and Mesha, and Malcham,

10 And Jeuz, and Shachia, and Mirma. These were his sons, heads of the fathers.

11 And of Hushim he begat Abitub, and Elpaal.

12 The sons of Elpaal; Eber, and Misham, and Shamed, who built Ono, and Lod, with the towns thereof:

13 Beriah also, and Shema, who were heads of the fathers of the inhabitants of Aijalon, who drove away the inhabitants of Gath:

14 And Ahio, Shashak, and Jeremoth,

15 And Zebadiah, and Arad, and Ader,

16 And Michael, and Ispah, and Joha, the sons of Beriah;

17 And Zebadiah, and Meshullam, and Hezeki, and Heber,

18 Ishmerai also, and Jezliah, and Jobab, the sons of Elpaal;

19 And Jakim, and Zichri, and Zabdi,

20 And Elienai, and Zilthai, and Eliel,

21 And Adaiah, and Beraiah, and Shimrath, the sons of Shimhi;

22 And Ishpan, and Heber, and Eliel,

23 And Abdon, and Zichri, and Hanan,

24 And Hananiah, and Elam, and Antothijah,

25 And Iphedeiah, and Penuel, the sons of Shashak;

26 And Shamsherai, and Shehariah, and Athaliah,

27 And Jaresiah, and Eliah, and Zichri, the sons of Jeroham.

28 These were heads of the fathers, by their generations, chief men. These dwelt in Jerusalem.

29 And at Gibeon dwelt the father of Gibeon; whose wife's name was Maachah:

30 And his firstborn son Abdon, and Zur, and Kish, and Baal, and Nadab,

31 And Gedor, and Ahio, and Zacher.

32 And Mikloth begat Shimeah. And these also dwelt with their brethren in Jerusalem, over against them.

33 And Ner begat Kish, and Kish begat Saul, and Saul begat Jonathan, and Malchishua, and Abinadab, and Eshbaal.

34 And the son of Jonathan was Meribbaal; and Meribbaal begat Micah.

35 And the sons of Micah were, Pithon, and Melech, and Tarea, and Ahaz.

36 And Ahaz begat Jehoadah; and Jehoadah begat Alemeth, and Azmaveth, and Zimri; and Zimri begat Moza,

37 And Moza begat Binea: Rapha was his son, Eleasah his son, Azel his son:

38 And Azel had six sons, whose names are these, Azrikam, Bocheru, and Ishmael, and Sheariah, and Obadiah, and Hanan. All these were the sons of Azel.

39 And the sons of Eshek his brother were, Ulam his firstborn, Jehush the second, and Eliphelet the third.

40 And the sons of Ulam were mighty men of valour, archers, and had many sons, and sons' sons, an hundred and fifty. All these are of the sons of Benjamin.

CHAPTER 9

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1 So all Israel were reckoned by genealogies; and, behold, they were written in the book of the kings of Israel and Judah, who were carried away to Babylon for their transgression.

2 Now the first inhabitants that dwelt in their possessions in their cities were, the Israelites, the priests, Levites, and the Nethinims.

3 And in Jerusalem dwelt of the children of Judah, and of the children of Benjamin, and of the children of Ephraim, and Manasseh;

4 Uthai the son of Ammihud, the son of Omri, the son of Imri, the son of Bani, of the children of Pharez the son of Judah.

5 And of the Shilonites; Asaiah the firstborn, and his sons.

6 And of the sons of Zerah; Jeuel, and their brethren, six hundred and ninety.

7 And of the sons of Benjamin; Sallu the son of Meshullam, the son of Hodaviah, the son of Hasenuah,

8 And Ibneiah the son of Jeroham, and Elah the son of Uzzi, the son of Michri, and Meshullam the son of Shephathiah, the son of Reuel, the son of Ibnijah;

9 And their brethren, according to their generations, nine hundred and fifty and six. All these men were chief of the fathers in the house of their fathers.

10 And of the priests; Jedaiah, and Jehoiarib, and Jachin,

11 And Azariah the son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, the ruler of the house of God;

12 And Adaiah the son of Jeroham, the son of Pashur, the son of Malchijah, and Maasiai the son of Adiel, the son of Jahzerah, the son of Meshullam, the son of Meshillemith, the son of Immer;

13 And their brethren, heads of the house of their fathers, a thousand and seven hundred and threescore; very able men for the work of the service of the house of God.

14 And of the Levites; Shemaiah the son of Hasshub, the son of Azrikam, the son of Hashabiah, of the sons of Merari;

15 And Bakbakkar, Heresh, and Galal, and Mattaniah the son of Micah, the son of Zichri, the son of Asaph;

16 And Obadiah the son of Shemaiah, the son of Galal, the son of Jeduthun, and Berechiah the son of Asa, the son of Elkanah, that dwelt in the villages of the Netophathites.

17 And the porters were, Shallum, and Akkub, and Talmon, and Ahiman, and their brethren: Shallum was the chief;

18 Who hitherto waited in the king's gate eastward: they were porters in the companies of the children of Levi.

19 And Shallum the son of Kore, the son of Ebiasaph, the son of Korah, and his brethren, of the house of his father, the Korahites, were over the work of the service, keepers of the gates of the tabernacle: and their fathers, being over the host of the LORD, were keepers of the entry.

20 And Phinehas the son of Eleazar was the ruler over them in time past, and the LORD was with him.

21 And Zechariah the son of Meshelemiah was porter of the door of the tabernacle of the congregation.

22 All these which were chosen to be porters in the gates were two hundred and twelve. These were reckoned by their genealogy in their villages, whom David and Samuel the seer did ordain in their set office.

23 So they and their children had the oversight of the gates of the house of the LORD, namely, the house of the tabernacle, by wards.

24 In four quarters were the porters, toward the east, west, north, and south.

25 And their brethren, which were in their villages, were to come after seven days from time to time with them.

26 For these Levites, the four chief porters, were in their set office, and were over the chambers and treasuries of the house of God.

27 And they lodged round about the house of God, because the charge was upon them, and the opening thereof every morning pertained to them.

28 And certain of them had the charge of the ministering vessels, that they should bring them in and out by tale.

29 Some of them also were appointed to oversee the vessels, and all the instruments of the sanctuary, and the fine flour, and the wine, and the oil, and the frankincense, and the spices.

30 And some of the sons of the priests made the ointment of the spices.

31 And Mattithiah, one of the Levites, who was the firstborn of Shallum the Korahite, had the set office over the things that were made in the pans.

32 And other of their brethren, of the sons of the Kohathites, were over the shewbread, to prepare it every sabbath.

33 And these are the singers, chief of the fathers of the Levites, who remaining in the chambers were free: for they were employed in that work day and night.

34 These chief fathers of the Levites were chief throughout their generations; these dwelt at Jerusalem.

35 And in Gibeon dwelt the father of Gibeon, Jehiel, whose wife's name was Maachah:

36 And his firstborn son Abdon, then Zur, and Kish, and Baal, and Ner, and Nadab,

37 And Gedor, and Ahio, and Zechariah, and Mikloth.

38 And Mikloth begat Shimeam. And they also dwelt with their brethren at Jerusalem, over against their brethren.

39 And Ner begat Kish; and Kish begat Saul; and Saul begat Jonathan, and Malchishua, and Abinadab, and Eshbaal.

40 And the son of Jonathan was Meribbaal: and Meribbaal begat Micah.

41 And the sons of Micah were, Pithon, and Melech, and Tahrea, and Ahaz.

42 And Ahaz begat Jarah; and Jarah begat Alemeth, and Azmaveth, and Zimri; and Zimri begat Moza;

43 And Moza begat Binea; and Rephaiah his son, Eleasah his son, Azel his son.

44 And Azel had six sons, whose names are these, Azrikam, Bocheru, and Ishmael, and Sheariah, and Obadiah, and Hanan: these were the sons of Azel.

CHAPTER 10

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14

1 Now the Philistines fought against Israel; and the men of Israel fled from before the Philistines, and fell down slain in mount Gilboa.

2 And the Philistines followed hard after Saul, and after his sons; and the Philistines slew Jonathan, and Abinadab, and Malchishua, the sons of Saul.

3 And the battle went sore against Saul, and the archers hit him, and he was wounded of the archers.

4 Then said Saul to his armourbearer, Draw thy sword, and thrust me through therewith; lest these uncircumcised come and abuse me. But his armourbearer would not; for he was sore afraid. So Saul took a sword, and fell upon it.

5 And when his armourbearer saw that Saul was dead, he fell likewise on the sword, and died.

6 So Saul died, and his three sons, and all his house died together.

7 And when all the men of Israel that were in the valley saw that they fled, and that Saul and his sons were dead, then they forsook their cities, and fled: and the Philistines came and dwelt in them.

8 And it came to pass on the morrow, when the Philistines came to strip the slain, that they found Saul and his sons fallen in mount Gilboa.

9 And when they had stripped him, they took his head, and his armour, and sent into the land of the Philistines round about, to carry tidings unto their idols, and to the people.

10 And they put his armour in the house of their gods, and fastened his head in the temple of Dagon.

11 And when all Jabeshgilead heard all that the Philistines had done to Saul,

12 They arose, all the valiant men, and took away the body of Saul, and the bodies of his sons, and brought them to Jabesh, and buried their bones under the oak in Jabesh, and fasted seven days.

13 So Saul died for his transgression which he committed against the LORD, even against the word of the LORD, which he kept not, and also for asking counsel of one that had a familiar spirit, to enquire of it;

14 And enquired not of the LORD: therefore he slew him, and turned the kingdom unto David the son of Jesse.

CHAPTER 11

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24 - 25 - 26 - 27 - 28 - 29 - 30 - 31 - 32 - 33 - 34 - 35 - 36 - 37 - 38 - 39 - 40 - 41 - 42 - 43 - 44 - 45 - 46 - 47

1 Then all Israel gathered themselves to David unto Hebron, saying, Behold, we are thy bone and thy flesh.

2 And moreover in time past, even when Saul was king, thou wast he that leddest out and broughtest in Israel: and the LORD thy God said unto thee, Thou shalt feed my people Israel, and thou shalt be ruler over my people Israel.

3 Therefore came all the elders of Israel to the king to Hebron; and David made a covenant with them in Hebron before the LORD; and they anointed David king over Israel, according to the word of the LORD by Samuel.

4 And David and all Israel went to Jerusalem, which is Jebus; where the Jebusites were, the inhabitants of the land.

5 And the inhabitants of Jebus said to David, Thou shalt not come hither. Nevertheless David took the castle of Zion, which is the city of David.

6 And David said, Whosoever smiteth the Jebusites first shall be chief and captain. So Joab the son of Zeruiah went first up, and was chief.

7 And David dwelt in the castle; therefore they called it the city of David.

8 And he built the city round about, even from Millo round about: and Joab repaired the rest of the city.

9 So David waxed greater and greater: for the LORD of hosts was with him.

10 These also are the chief of the mighty men whom David had, who strengthened themselves with him in his kingdom, and with all Israel, to make him king, according to the word of the LORD concerning Israel.

11 And this is the number of the mighty men whom David had; Jashobeam, an Hachmonite, the chief of the captains: he lifted up his spear against three hundred slain by him at one time.

12 And after him was Eleazar the son of Dodo, the Ahohite, who was one of the three mighties.

13 He was with David at Pasdammim, and there the Philistines were gathered together to battle, where was a parcel of ground full of barley; and the people fled from before the Philistines.

14 And they set themselves in the midst of that parcel, and delivered it, and slew the Philistines; and the LORD saved them by a great deliverance.

15 Now three of the thirty captains went down to the rock to David, into the cave of Adullam; and the host of the Philistines encamped in the valley of Rephaim.

16 And David was then in the hold, and the Philistines' garrison was then at Bethlehem.

17 And David longed, and said, Oh that one would give me drink of the water of the well of Bethlehem, that is at the gate!

18 And the three brake through the host of the Philistines, and drew water out of the well of Bethlehem, that was by the gate, and took it, and brought it to David: but David would not drink of it, but poured it out to the LORD,

19 And said, My God forbid it me, that I should do this thing: shall I drink the blood of these men that have put their lives in jeopardy? for with the jeopardy of their lives they brought it. Therefore he would not drink it. These things did these three mightiest.

20 And Abishai the brother of Joab, he was chief of the three: for lifting up his spear against three hundred, he slew them, and had a name among the three.

21 Of the three, he was more honourable than the two; for he was their captain: howbeit he attained not to the first three.

22 Benaiah the son of Jehoiada, the son of a valiant man of Kabzeel, who had done many acts; he slew two lionlike men of Moab: also he went down and slew a lion in a pit in a snowy day.

23 And he slew an Egyptian, a man of great stature, five cubits high; and in the Egyptian's hand was a spear like a weaver's beam; and he went down to him with a staff, and plucked the spear out of the Egyptian's hand, and slew him with his own spear.

24 These things did Benaiah the son of Jehoiada, and had the name among the three mighties.

25 Behold, he was honourable among the thirty, but attained not to the first three: and David set him over his guard.

26 Also the valiant men of the armies were, Asahel the brother of Joab, Elhanan the son of Dodo of Bethlehem,

27 Shammoth the Harorite, Helez the Pelonite,

28 Ira the son of Ikkesh the Tekoite, Abiezer the Antothite,

29 Sibbecai the Hushathite, Ilai the Ahohite,

30 Maharai the Netophathite, Heled the son of Baanah the Netophathite,

31 Ithai the son of Ribai of Gibeah, that pertained to the children of Benjamin, Benaiah the Pirathonite,

32 Hurai of the brooks of Gaash, Abiel the Arbathite,

33 Azmaveth the Baharumite, Eliahba the Shaalbonite,

34 The sons of Hashem the Gizonite, Jonathan the son of Shage the Hararite,

35 Ahiam the son of Sacar the Hararite, Eliphal the son of Ur,

36 Hepher the Mecherathite, Ahijah the Pelonite,

37 Hezro the Carmelite, Naarai the son of Ezbai,

38 Joel the brother of Nathan, Mibhar the son of Haggeri,

39 Zelek the Ammonite, Naharai the Berothite, the armourbearer of Joab the son of Zeruiah,

40 Ira the Ithrite, Gareb the Ithrite,

41 Uriah the Hittite, Zabad the son of Ahlai,

42 Adina the son of Shiza the Reubenite, a captain of the Reubenites, and thirty with him,

43 Hanan the son of Maachah, and Joshaphat the Mithnite,

44 Uzzia the Ashterathite, Shama and Jehiel the sons of Hothan the Aroerite,

45 Jediael the son of Shimri, and Joha his brother, the Tizite,

46 Eliel the Mahavite, and Jeribai, and Joshaviah, the sons of Elnaam, and Ithmah the Moabite,

47 Eliel, and Obed, and Jasiel the Mesobaite.

CHAPTER 12

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1 Now these are they that came to David to Ziklag, while he yet kept himself close because of Saul the son of Kish: and they were among the mighty men, helpers of the war.

2 They were armed with bows, and could use both the right hand and the left in hurling stones and shooting arrows out of a bow, even of Saul's brethren of Benjamin.

3 The chief was Ahiezer, then Joash, the sons of Shemaah the Gibeathite; and Jeziel, and Pelet, the sons of Azmaveth; and Berachah, and Jehu the Antothite,

4 And Ismaiah the Gibeonite, a mighty man among the thirty, and over the thirty; and Jeremiah, and Jahaziel, and Johanan, and Josabad the Gederathite,

5 Eluzai, and Jerimoth, and Bealiah, and Shemariah, and Shephatiah the Haruphite,

6 Elkanah, and Jesiah, and Azareel, and Joezer, and Jashobeam, the Korhites,

7 And Joelah, and Zebadiah, the sons of Jeroham of Gedor.

8 And of the Gadites there separated themselves unto David into the hold to the wilderness men of might, and men of war fit for the battle, that could handle shield and buckler, whose faces were like the faces of lions, and were as swift as the roes upon the mountains;

9 Ezer the first, Obadiah the second, Eliab the third,

10 Mishmannah the fourth, Jeremiah the fifth,

11 Attai the sixth, Eliel the seventh,

12 Johanan the eighth, Elzabad the ninth,

13 Jeremiah the tenth, Machbanai the eleventh.

14 These were of the sons of Gad, captains of the host: one of the least was over an hundred, and the greatest over a thousand.

15 These are they that went over Jordan in the first month, when it had overflown all his banks; and they put to flight all them of the valleys, both toward the east, and toward the west.

16 And there came of the children of Benjamin and Judah to the hold unto David.

17 And David went out to meet them, and answered and said unto them, If ye be come peaceably unto me to help me, mine heart shall be knit unto you: but if ye be come to betray me to mine enemies, seeing there is no wrong in mine hands, the God of our fathers look thereon, and rebuke it.

18 Then the spirit came upon Amasai, who was chief of the captains, and he said, Thine are we, David, and on thy side, thou son of Jesse: peace, peace be unto thee, and peace be to thine helpers; for thy God helpeth thee. Then David received them, and made them captains of the band.

19 And there fell some of Manasseh to David, when he came with the Philistines against Saul to battle: but they helped them not: for the lords of the Philistines upon advisement sent him away, saying, He will fall to his master Saul to the jeopardy of our heads.

20 As he went to Ziklag, there fell to him of Manasseh, Adnah, and Jozabad, and Jediael, and Michael, and Jozabad, and Elihu, and Zilthai, captains of the thousands that were of Manasseh.

21 And they helped David against the band of the rovers: for they were all mighty men of valour, and were captains in the host.

22 For at that time day by day there came to David to help him, until it was a great host, like the host of God.

23 And these are the numbers of the bands that were ready armed to the war, and came to David to Hebron, to turn the kingdom of Saul to him, according to the word of the LORD.

24 The children of Judah that bare shield and spear were six thousand and eight hundred, ready armed to the war.

25 Of the children of Simeon, mighty men of valour for the war, seven thousand and one hundred.

26 Of the children of Levi four thousand and six hundred.

27 And Jehoiada was the leader of the Aaronites, and with him were three thousand and seven hundred;

28 And Zadok, a young man mighty of valour, and of his father's house twenty and two captains.

29 And of the children of Benjamin, the kindred of Saul, three thousand: for hitherto the greatest part of them had kept the ward of the house of Saul.

30 And of the children of Ephraim twenty thousand and eight hundred, mighty men of valour, famous throughout the house of their fathers.

31 And of the half tribe of Manasseh eighteen thousand, which were expressed by name, to come and make David king.

32 And of the children of Issachar, which were men that had understanding of the times, to know what Israel ought to do; the heads of them were two hundred; and all their brethren were at their commandment.

33 Of Zebulun, such as went forth to battle, expert in war, with all instruments of war, fifty thousand, which could keep rank: they were not of double heart.

34 And of Naphtali a thousand captains, and with them with shield and spear thirty and seven thousand.

35 And of the Danites expert in war twenty and eight thousand and six hundred.

36 And of Asher, such as went forth to battle, expert in war, forty thousand.

37 And on the other side of Jordan, of the Reubenites, and the Gadites, and of the half tribe of Manasseh, with all manner of instruments of war for the battle, an hundred and twenty thousand.

38 All these men of war, that could keep rank, came with a perfect heart to Hebron, to make David king over all Israel: and all the rest also of Israel were of one heart to make David king.

39 And there they were with David three days, eating and drinking: for their brethren had prepared for them.

40 Moreover they that were nigh them, even unto Issachar and Zebulun and Naphtali, brought bread on asses, and on camels, and on mules, and on oxen, and meat, meal, cakes of figs, and bunches of raisins, and wine, and oil, and oxen, and sheep abundantly: for there was joy in Israel.

CHAPTER 13

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1 And David consulted with the captains of thousands and hundreds, and with every leader.

2 And David said unto all the congregation of Israel, If it seem good unto you, and that it be of the LORD our God, let us send abroad unto our brethren every where, that are left in all the land of Israel, and with them also to the priests and Levites which are in their cities and suburbs, that they may gather themselves unto us:

3 And let us bring again the ark of our God to us: for we enquired not at it in the days of Saul.

4 And all the congregation said that they would do so: for the thing was right in the eyes of all the people.

5 So David gathered all Israel together, from Shihor of Egypt even unto the entering of Hemath, to bring the ark of God from Kirjathjearim.

6 And David went up, and all Israel, to Baalah, that is, to Kirjathjearim, which belonged to Judah, to bring up thence the ark of God the LORD, that dwelleth between the cherubims, whose name is called on it.

7 And they carried the ark of God in a new cart out of the house of Abinadab: and Uzza and Ahio drave the cart.

8 And David and all Israel played before God with all their might, and with singing, and with harps, and with psalteries, and with timbrels, and with cymbals, and with trumpets.

9 And when they came unto the threshingfloor of Chidon, Uzza put forth his hand to hold the ark; for the oxen stumbled.

10 And the anger of the LORD was kindled against Uzza, and he smote him, because he put his hand to the ark: and there he died before God.

11 And David was displeased, because the LORD had made a breach upon Uzza: wherefore that place is called Perezuzza to this day.

12 And David was afraid of God that day, saying, How shall I bring the ark of God home to me?

13 So David brought not the ark home to himself to the city of David, but carried it aside into the house of Obededom the Gittite.

14 And the ark of God remained with the family of Obededom in his house three months. And the LORD blessed the house of Obededom, and all that he had.

CHAPTER 14

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1 Now Hiram king of Tyre sent messengers to David, and timber of cedars, with masons and carpenters, to build him an house.

2 And David perceived that the LORD had confirmed him king over Israel, for his kingdom was lifted up on high, because of his people Israel.

3 And David took more wives at Jerusalem: and David begat more sons and daughters.

4 Now these are the names of his children which he had in Jerusalem; Shammua, and Shobab, Nathan, and Solomon,

5 And Ibhar, and Elishua, and Elpalet,

6 And Nogah, and Nepheg, and Japhia,

7 And Elishama, and Beeliada, and Eliphalet.

8 And when the Philistines heard that David was anointed king over all Israel, all the Philistines went up to seek David. And David heard of it, and went out against them.

9 And the Philistines came and spread themselves in the valley of Rephaim.

10 And David enquired of God, saying, Shall I go up against the Philistines? and wilt thou deliver them into mine hand? And the LORD said unto him, Go up; for I will deliver them into thine hand.

11 So they came up to Baalperazim; and David smote them there. Then David said, God hath broken in upon mine enemies by mine hand like the breaking forth of waters: therefore they called the name of that place Baalperazim.

12 And when they had left their gods there, David gave a commandment, and they were burned with fire.

13 And the Philistines yet again spread themselves abroad in the valley.

14 Therefore David enquired again of God; and God said unto him, Go not up after them; turn away from them, and come upon them over against the mulberry trees.

15 And it shall be, when thou shalt hear a sound of going in the tops of the mulberry trees, that then thou shalt go out to battle: for God is gone forth before thee to smite the host of the Philistines.

16 David therefore did as God commanded him: and they smote the host of the Philistines from Gibeon even to Gazer.

17 And the fame of David went out into all lands; and the LORD brought the fear of him upon all nations.

CHAPTER 15

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1 And David made him houses in the city of David, and prepared a place for the ark of God, and pitched for it a tent.

2 Then David said, None ought to carry the ark of God but the Levites: for them hath the LORD chosen to carry the ark of God, and to minister unto him for ever.

3 And David gathered all Israel together to Jerusalem, to bring up the ark of the LORD unto his place, which he had prepared for it.

4 And David assembled the children of Aaron, and the Levites:

5 Of the sons of Kohath; Uriel the chief, and his brethren an hundred and twenty:

6 Of the sons of Merari; Asaiah the chief, and his brethren two hundred and twenty:

7 Of the sons of Gershom; Joel the chief, and his brethren an hundred and thirty:

8 Of the sons of Elizaphan; Shemaiah the chief, and his brethren two hundred:

9 Of the sons of Hebron; Eliel the chief, and his brethren fourscore:

10 Of the sons of Uzziel; Amminadab the chief, and his brethren an hundred and twelve.

11 And David called for Zadok and Abiathar the priests, and for the Levites, for Uriel, Asaiah, and Joel, Shemaiah, and Eliel, and Amminadab,

12 And said unto them, Ye are the chief of the fathers of the Levites: sanctify yourselves, both ye and your brethren, that ye may bring up the ark of the LORD God of Israel unto the place that I have prepared for it.

13 For because ye did it not at the first, the LORD our God made a breach upon us, for that we sought him not after the due order.

14 So the priests and the Levites sanctified themselves to bring up the ark of the LORD God of Israel.

15 And the children of the Levites bare the ark of God upon their shoulders with the staves thereon, as Moses commanded according to the word of the LORD.

16 And David spake to the chief of the Levites to appoint their brethren to be the singers with instruments of musick, psalteries and harps and cymbals, sounding, by lifting up the voice with joy.

17 So the Levites appointed Heman the son of Joel; and of his brethren, Asaph the son of Berechiah; and of the sons of Merari their brethren, Ethan the son of Kushaiah;

18 And with them their brethren of the second degree, Zechariah, Ben, and Jaaziel, and Shemiramoth, and Jehiel, and Unni, Eliab, and Benaiah, and Maaseiah, and Mattithiah, and Elipheleh, and Mikneiah, and Obededom, and Jeiel, the porters.

19 So the singers, Heman, Asaph, and Ethan, were appointed to sound with cymbals of brass;

20 And Zechariah, and Aziel, and Shemiramoth, and Jehiel, and Unni, and Eliab, and Maaseiah, and Benaiah, with psalteries on Alamoth;

21 And Mattithiah, and Elipheleh, and Mikneiah, and Obededom, and Jeiel, and Azaziah, with harps on the Sheminith to excel.

22 And Chenaniah, chief of the Levites, was for song: he instructed about the song, because he was skilful.

23 And Berechiah and Elkanah were doorkeepers for the ark.

24 And Shebaniah, and Jehoshaphat, and Nethaneel, and Amasai, and Zechariah, and Benaiah, and Eliezer, the priests, did blow with the trumpets before the ark of God: and Obededom and Jehiah were doorkeepers for the ark.

25 So David, and the elders of Israel, and the captains over thousands, went to bring up the ark of the covenant of the LORD out of the house of Obededom with joy.

26 And it came to pass, when God helped the Levites that bare the ark of the covenant of the LORD, that they offered seven bullocks and seven rams.

27 And David was clothed with a robe of fine linen, and all the Levites that bare the ark, and the singers, and Chenaniah the master of the song with the singers: David also had upon him an ephod of linen.

28 Thus all Israel brought up the ark of the covenant of the LORD with shouting, and with sound of the cornet, and with trumpets, and with cymbals, making a noise with psalteries and harps.

29 And it came to pass, as the ark of the covenant of the LORD came to the city of David, that Michal the daughter of Saul looking out at a window saw king David dancing and playing: and she despised him in her heart.

CHAPTER 16

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1 So they brought the ark of God, and set it in the midst of the tent that David had pitched for it: and they offered burnt sacrifices and peace offerings before God.

2 And when David had made an end of offering the burnt offerings and the peace offerings, he blessed the people in the name of the LORD.

3 And he dealt to every one of Israel, both man and woman, to every one a loaf of bread, and a good piece of flesh, and a flagon of wine.

4 And he appointed certain of the Levites to minister before the ark of the LORD, and to record, and to thank and praise the LORD God of Israel:

5 Asaph the chief, and next to him Zechariah, Jeiel, and Shemiramoth, and Jehiel, and Mattithiah, and Eliab, and Benaiah, and Obededom: and Jeiel with psalteries and with harps; but Asaph made a sound with cymbals;

6 Benaiah also and Jahaziel the priests with trumpets continually before the ark of the covenant of God.

7 Then on that day David delivered first this psalm to thank the LORD into the hand of Asaph and his brethren.

8 Give thanks unto the LORD, call upon his name, make known his deeds among the people.

9 Sing unto him, sing psalms unto him, talk ye of all his wondrous works.

10 Glory ye in his holy name: let the heart of them rejoice that seek the LORD.

11 Seek the LORD and his strength, seek his face continually.

12 Remember his marvellous works that he hath done, his wonders, and the judgments of his mouth;

13 O ye seed of Israel his servant, ye children of Jacob, his chosen ones.

14 He is the LORD our God; his judgments are in all the earth.

15 Be ye mindful always of his covenant; the word which he commanded to a thousand generations;

16 Even of the covenant which he made with Abraham, and of his oath unto Isaac;

17 And hath confirmed the same to Jacob for a law, and to Israel for an everlasting covenant,

18 Saying, Unto thee will I give the land of Canaan, the lot of your inheritance;

19 When ye were but few, even a few, and strangers in it.

20 And when they went from nation to nation, and from one kingdom to another people;

21 He suffered no man to do them wrong: yea, he reproved kings for their sakes,

22 Saying, Touch not mine anointed, and do my prophets no harm.

23 Sing unto the LORD, all the earth; shew forth from day to day his salvation.

24 Declare his glory among the heathen; his marvellous works among all nations.

25 For great is the LORD, and greatly to be praised: he also is to be feared above all gods.

26 For all the gods of the people are idols: but the LORD made the heavens.

27 Glory and honour are in his presence; strength and gladness are in his place.

28 Give unto the LORD, ye kindreds of the people, give unto the LORD glory and strength.

29 Give unto the LORD the glory due unto his name: bring an offering, and come before him: worship the LORD in the beauty of holiness.

30 Fear before him, all the earth: the world also shall be stable, that it be not moved.

31 Let the heavens be glad, and let the earth rejoice: and let men say among the nations, The LORD reigneth.

32 Let the sea roar, and the fulness thereof: let the fields rejoice, and all that is therein.

33 Then shall the trees of the wood sing out at the presence of the LORD, because he cometh to judge the earth.

34 O give thanks unto the LORD; for he is good; for his mercy endureth for ever.

35 And say ye, Save us, O God of our salvation, and gather us together, and deliver us from the heathen, that we may give thanks to thy holy name, and glory in thy praise.

36 Blessed be the LORD God of Israel for ever and ever. And all the people said, Amen, and praised the LORD.

37 So he left there before the ark of the covenant of the LORD Asaph and his brethren, to minister before the ark continually, as every day's work required:

38 And Obededom with their brethren, threescore and eight; Obededom also the son of Jeduthun and Hosah to be porters:

39 And Zadok the priest, and his brethren the priests, before the tabernacle of the LORD in the high place that was at Gibeon,

40 To offer burnt offerings unto the LORD upon the altar of the burnt offering continually morning and evening, and to do according to all that is written in the law of the LORD, which he commanded Israel;

41 And with them Heman and Jeduthun, and the rest that were chosen, who were expressed by name, to give thanks to the LORD, because his mercy endureth for ever;

42 And with them Heman and Jeduthun with trumpets and cymbals for those that should make a sound, and with musical instruments of God. And the sons of Jeduthun were porters.

43 And all the people departed every man to his house: and David returned to bless his house.

CHAPTER 17

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1 Now it came to pass, as David sat in his house, that David said to Nathan the prophet, Lo, I dwell in an house of cedars, but the ark of the covenant of the LORD remaineth under curtains.

2 Then Nathan said unto David, Do all that is in thine heart; for God is with thee.

3 And it came to pass the same night, that the word of God came to Nathan, saying,

4 Go and tell David my servant, Thus saith the LORD, Thou shalt not build me an house to dwell in:

5 For I have not dwelt in an house since the day that I brought up Israel unto this day; but have gone from tent to tent, and from one tabernacle to another.

6 Wheresoever I have walked with all Israel, spake I a word to any of the judges of Israel, whom I commanded to feed my people, saying, Why have ye not built me an house of cedars?

7 Now therefore thus shalt thou say unto my servant David, Thus saith the LORD of hosts, I took thee from the sheepcote, even from following the sheep, that thou shouldest be ruler over my people Israel:

8 And I have been with thee whithersoever thou hast walked, and have cut off all thine enemies from before thee, and have made thee a name like the name of the great men that are in the earth.

9 Also I will ordain a place for my people Israel, and will plant them, and they shall dwell in their place, and shall be moved no more; neither shall the children of wickedness waste them any more, as at the beginning,

10 And since the time that I commanded judges to be over my people Israel. Moreover I will subdue all thine enemies. Furthermore I tell thee that the LORD will build thee an house.

11 And it shall come to pass, when thy days be expired that thou must go to be with thy fathers, that I will raise up thy seed after thee, which shall be of thy sons; and I will establish his kingdom.

12 He shall build me an house, and I will stablish his throne for ever.

13 I will be his father, and he shall be my son: and I will not take my mercy away from him, as I took it from him that was before thee:

14 But I will settle him in mine house and in my kingdom for ever: and his throne shall be established for evermore.

15 According to all these words, and according to all this vision, so did Nathan speak unto David.

16 And David the king came and sat before the LORD, and said, Who am I, O LORD God, and what is mine house, that thou hast brought me hitherto?

17 And yet this was a small thing in thine eyes, O God; for thou hast also spoken of thy servant's house for a great while to come, and hast regarded me according to the estate of a man of high degree, O LORD God.

18 What can David speak more to thee for the honour of thy servant? for thou knowest thy servant.

19 O LORD, for thy servant's sake, and according to thine own heart, hast thou done all this greatness, in making known all these great things.

20 O LORD, there is none like thee, neither is there any God beside thee, according to all that we have heard with our ears.

21 And what one nation in the earth is like thy people Israel, whom God went to redeem to be his own people, to make thee a name of greatness and terribleness, by driving out nations from before thy people, whom thou hast redeemed out of Egypt?

22 For thy people Israel didst thou make thine own people for ever; and thou, LORD, becamest their God.

23 Therefore now, LORD, let the thing that thou hast spoken concerning thy servant and concerning his house be established for ever, and do as thou hast said.

24 Let it even be established, that thy name may be magnified for ever, saying, The LORD of hosts is the God of Israel, even a God to Israel: and let the house of David thy servant be established before thee.

25 For thou, O my God, hast told thy servant that thou wilt build him an house: therefore thy servant hath found in his heart to pray before thee.

26 And now, LORD, thou art God, and hast promised this goodness unto thy servant:

27 Now therefore let it please thee to bless the house of thy servant, that it may be before thee for ever: for thou blessest, O LORD, and it shall be blessed for ever.

CHAPTER 18

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1 Now after this it came to pass, that David smote the Philistines, and subdued them, and took Gath and her towns out of the hand of the Philistines.

2 And he smote Moab; and the Moabites became David's servants, and brought gifts.

3 And David smote Hadarezer king of Zobah unto Hamath, as he went to stablish his dominion by the river Euphrates.

4 And David took from him a thousand chariots, and seven thousand horsemen, and twenty thousand footmen: David also houghed all the chariot horses, but reserved of them an hundred chariots.

5 And when the Syrians of Damascus came to help Hadarezer king of Zobah, David slew of the Syrians two and twenty thousand men.

6 Then David put garrisons in Syriadamascus; and the Syrians became David's servants, and brought gifts. Thus the LORD preserved David whithersoever he went.

7 And David took the shields of gold that were on the servants of Hadarezer, and brought them to Jerusalem.

8 Likewise from Tibhath, and from Chun, cities of Hadarezer, brought David very much brass, wherewith Solomon made the brasen sea, and the pillars, and the vessels of brass.

9 Now when Tou king of Hamath heard how David had smitten all the host of Hadarezer king of Zobah;

10 He sent Hadoram his son to king David, to enquire of his welfare, and to congratulate him, because he had fought against Hadarezer, and smitten him; (for Hadarezer had war with Tou;) and with him all manner of vessels of gold and silver and brass.

11 Them also king David dedicated unto the LORD, with the silver and the gold that he brought from all these nations; from Edom, and from Moab, and from the children of Ammon, and from the Philistines, and from Amalek.

12 Moreover Abishai the son of Zeruiah slew of the Edomites in the valley of salt eighteen thousand.

13 And he put garrisons in Edom; and all the Edomites became David's servants. Thus the LORD preserved David whithersoever he went.

14 So David reigned over all Israel, and executed judgment and justice among all his people.

15 And Joab the son of Zeruiah was over the host; and Jehoshaphat the son of Ahilud, recorder.

16 And Zadok the son of Ahitub, and Abimelech the son of Abiathar, were the priests; and Shavsha was scribe;

17 And Benaiah the son of Jehoiada was over the Cherethites and the Pelethites; and the sons of David were chief about the king.

CHAPTER 19

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1 Now it came to pass after this, that Nahash the king of the children of Ammon died, and his son reigned in his stead.

2 And David said, I will shew kindness unto Hanun the son of Nahash, because his father shewed kindness to me. And David sent messengers to comfort him concerning his father. So the servants of David came into the land of the children of Ammon to Hanun, to comfort him.

3 But the princes of the children of Ammon said to Hanun, Thinkest thou that David doth honour thy father, that he hath sent comforters unto thee? are not his servants come unto thee for to search, and to overthrow, and to spy out the land?

4 Wherefore Hanun took David's servants, and shaved them, and cut off their garments in the midst hard by their buttocks, and sent them away.

5 Then there went certain, and told David how the men were served. And he sent to meet them: for the men were greatly ashamed. And the king said, Tarry at Jericho until your beards be grown, and then return.

6 And when the children of Ammon saw that they had made themselves odious to David, Hanun and the children of Ammon sent a thousand talents of silver to hire them chariots and horsemen out of Mesopotamia, and out of Syriamaachah, and out of Zobah.

7 So they hired thirty and two thousand chariots, and the king of Maachah and his people; who came and pitched before Medeba. And the children of Ammon gathered themselves together from their cities, and came to battle.

8 And when David heard of it, he sent Joab, and all the host of the mighty men.

9 And the children of Ammon came out, and put the battle in array before the gate of the city: and the kings that were come were by themselves in the field.

10 Now when Joab saw that the battle was set against him before and behind, he chose out of all the choice of Israel, and put them in array against the Syrians.

11 And the rest of the people he delivered unto the hand of Abishai his brother, and they set themselves in array against the children of Ammon.

12 And he said, If the Syrians be too strong for me, then thou shalt help me: but if the children of Ammon be too strong for thee, then I will help thee.

13 Be of good courage, and let us behave ourselves valiantly for our people, and for the cities of our God: and let the LORD do that which is good in his sight.

14 So Joab and the people that were with him drew nigh before the Syrians unto the battle; and they fled before him.

15 And when the children of Ammon saw that the Syrians were fled, they likewise fled before Abishai his brother, and entered into the city. Then Joab came to Jerusalem.

16 And when the Syrians saw that they were put to the worse before Israel, they sent messengers, and drew forth the Syrians that were beyond the river: and Shophach the captain of the host of Hadarezer went before them.

17 And it was told David; and he gathered all Israel, and passed over Jordan, and came upon them, and set the battle in array against them. So when David had put the battle in array against the Syrians, they fought with him.

18 But the Syrians fled before Israel; and David slew of the Syrians seven thousand men which fought in chariots, and forty thousand footmen, and killed Shophach the captain of the host.

19 And when the servants of Hadarezer saw that they were put to the worse before Israel, they made peace with David, and became his servants: neither would the Syrians help the children of Ammon any more.

CHAPTER 20

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1 And it came to pass, that after the year was expired, at the time that kings go out to battle, Joab led forth the power of the army, and wasted the country of the children of Ammon, and came and besieged Rabbah. But David tarried at Jerusalem. And Joab smote Rabbah, and destroyed it.

2 And David took the crown of their king from off his head, and found it to weigh a talent of gold, and there were precious stones in it; and it was set upon David's head: and he brought also exceeding much spoil out of the city.

3 And he brought out the people that were in it, and cut them with saws, and with harrows of iron, and with axes. Even so dealt David with all the cities of the children of Ammon. And David and all the people returned to Jerusalem.

4 And it came to pass after this, that there arose war at Gezer with the Philistines; at which time Sibbechai the Hushathite slew Sippai, that was of the children of the giant: and they were subdued.

5 And there was war again with the Philistines; and Elhanan the son of Jair slew Lahmi the brother of Goliath the Gittite, whose spear staff was like a weaver's beam.

6 And yet again there was war at Gath, where was a man of great stature, whose fingers and toes were four and twenty, six on each hand, and six on each foot: and he also was the son of the giant.

7 But when he defied Israel, Jonathan the son of Shimea David's brother slew him.

8 These were born unto the giant in Gath; and they fell by the hand of David, and by the hand of his servants.

CHAPTER 21

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1 And Satan stood up against Israel, and provoked David to number Israel.

2 And David said to Joab and to the rulers of the people, Go, number Israel from Beersheba even to Dan; and bring the number of them to me, that I may know it.

3 And Joab answered, The LORD make his people an hundred times so many more as they be: but, my lord the king, are they not all my lord's servants? why then doth my lord require this thing? why will he be a cause of trespass to Israel?

4 Nevertheless the king's word prevailed against Joab. Wherefore Joab departed, and went throughout all Israel, and came to Jerusalem.

5 And Joab gave the sum of the number of the people unto David. And all they of Israel were a thousand thousand and an hundred thousand men that drew sword: and Judah was four hundred threescore and ten thousand men that drew sword.

6 But Levi and Benjamin counted he not among them: for the king's word was abominable to Joab.

7 And God was displeased with this thing; therefore he smote Israel.

8 And David said unto God, I have sinned greatly, because I have done this thing: but now, I beseech thee, do away the iniquity of thy servant; for I have done very foolishly.

9 And the LORD spake unto Gad, David's seer, saying,

10 Go and tell David, saying, Thus saith the LORD, I offer thee three things: choose thee one of them, that I may do it unto thee.

11 So Gad came to David, and said unto him, Thus saith the LORD, Choose thee

12 Either three years' famine; or three months to be destroyed before thy foes, while that the sword of thine enemies overtaketh thee; or else three days the sword of the LORD, even the pestilence, in the land, and the angel of the LORD destroying throughout all the coasts of Israel. Now therefore advise thyself what word I shall bring again to him that sent me.

13 And David said unto Gad, I am in a great strait: let me fall now into the hand of the LORD; for very great are his mercies: but let me not fall into the hand of man.

14 So the LORD sent pestilence upon Israel: and there fell of Israel seventy thousand men.

15 And God sent an angel unto Jerusalem to destroy it: and as he was destroying, the LORD beheld, and he repented him of the evil, and said to the angel that destroyed, It is enough, stay now thine hand. And the angel of the LORD stood by the threshingfloor of Ornan the Jebusite.

16 And David lifted up his eyes, and saw the angel of the LORD stand between the earth and the heaven, having a drawn sword in his hand stretched out over Jerusalem. Then David and the elders of Israel, who were clothed in sackcloth, fell upon their faces.

17 And David said unto God, Is it not I that commanded the people to be numbered? even I it is that have sinned and done evil indeed; but as for these sheep, what have they done? let thine hand, I pray thee, O LORD my God, be on me, and on my father's house; but not on thy people, that they should be plagued.

18 Then the angel of the LORD commanded Gad to say to David, that David should go up, and set up an altar unto the LORD in the threshingfloor of Ornan the Jebusite.

19 And David went up at the saying of Gad, which he spake in the name of the LORD.

20 And Ornan turned back, and saw the angel; and his four sons with him hid themselves. Now Ornan was threshing wheat.

21 And as David came to Ornan, Ornan looked and saw David, and went out of the threshingfloor, and bowed himself to David with his face to the ground.

22 Then David said to Ornan, Grant me the place of this threshingfloor, that I may build an altar therein unto the LORD: thou shalt grant it me for the full price: that the plague may be stayed from the people.

23 And Ornan said unto David, Take it to thee, and let my lord the king do that which is good in his eyes: lo, I give thee the oxen also for burnt offerings, and the threshing instruments for wood, and the wheat for the meat offering; I give it all.

24 And king David said to Ornan, Nay; but I will verily buy it for the full price: for I will not take that which is thine for the LORD, nor offer burnt offerings without cost.

25 So David gave to Ornan for the place six hundred shekels of gold by weight.

26 And David built there an altar unto the LORD, and offered burnt offerings and peace offerings, and called upon the LORD; and he answered him from heaven by fire upon the altar of burnt offering.

27 And the LORD commanded the angel; and he put up his sword again into the sheath thereof.

28 At that time when David saw that the LORD had answered him in the threshingfloor of Ornan the Jebusite, then he sacrificed there.

29 For the tabernacle of the LORD, which Moses made in the wilderness, and the altar of the burnt offering, were at that season in the high place at Gibeon.

30 But David could not go before it to enquire of God: for he was afraid because of the sword of the angel of the LORD.

CHAPTER 22

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1 Then David said, This is the house of the LORD God, and this is the altar of the burnt offering for Israel.

2 And David commanded to gather together the strangers that were in the land of Israel; and he set masons to hew wrought stones to build the house of God.

3 And David prepared iron in abundance for the nails for the doors of the gates, and for the joinings; and brass in abundance without weight;

4 Also cedar trees in abundance: for the Zidonians and they of Tyre brought much cedar wood to David.

5 And David said, Solomon my son is young and tender, and the house that is to be builded for the LORD must be exceeding magnifical, of fame and of glory throughout all countries: I will therefore now make preparation for it. So David prepared abundantly before his death.

6 Then he called for Solomon his son, and charged him to build an house for the LORD God of Israel.

7 And David said to Solomon, My son, as for me, it was in my mind to build an house unto the name of the LORD my God:

8 But the word of the LORD came to me, saying, Thou hast shed blood abundantly, and hast made great wars: thou shalt not build an house unto my name, because thou hast shed much blood upon the earth in my sight.

9 Behold, a son shall be born to thee, who shall be a man of rest; and I will give him rest from all his enemies round about: for his name shall be Solomon, and I will give peace and quietness unto Israel in his days.

10 He shall build an house for my name; and he shall be my son, and I will be his father; and I will establish the throne of his kingdom over Israel for ever.

11 Now, my son, the LORD be with thee; and prosper thou, and build the house of the LORD thy God, as he hath said of thee.

12 Only the LORD give thee wisdom and understanding, and give thee charge concerning Israel, that thou mayest keep the law of the LORD thy God.

13 Then shalt thou prosper, if thou takest heed to fulfil the statutes and judgments which the LORD charged Moses with concerning Israel: be strong, and of good courage; dread not, nor be dismayed.

14 Now, behold, in my trouble I have prepared for the house of the LORD an hundred thousand talents of gold, and a thousand thousand talents of silver; and of brass and iron without weight; for it is in abundance: timber also and stone have I prepared; and thou mayest add thereto.

15 Moreover there are workmen with thee in abundance, hewers and workers of stone and timber, and all manner of cunning men for every manner of work.

16 Of the gold, the silver, and the brass, and the iron, there is no number. Arise therefore, and be doing, and the LORD be with thee.

17 David also commanded all the princes of Israel to help Solomon his son, saying,

18 Is not the LORD your God with you? and hath he not given you rest on every side? for he hath given the inhabitants of the land into mine hand; and the land is subdued before the LORD, and before his people.

19 Now set your heart and your soul to seek the LORD your God; arise therefore, and build ye the sanctuary of the LORD God, to bring the ark of the covenant of the LORD, and the holy vessels of God, into the house that is to be built to the name of the LORD.

CHAPTER 23

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1 So when David was old and full of days, he made Solomon his son king over Israel.

2 And he gathered together all the princes of Israel, with the priests and the Levites.

3 Now the Levites were numbered from the age of thirty years and upward: and their number by their polls, man by man, was thirty and eight thousand.

4 Of which, twenty and four thousand were to set forward the work of the house of the LORD; and six thousand were officers and judges:

5 Moreover four thousand were porters; and four thousand praised the LORD with the instruments which I made, said David, to praise therewith.

6 And David divided them into courses among the sons of Levi, namely, Gershon, Kohath, and Merari.

7 Of the Gershonites were, Laadan, and Shimei.

8 The sons of Laadan; the chief was Jehiel, and Zetham, and Joel, three.

9 The sons of Shimei; Shelomith, and Haziel, and Haran, three. These were the chief of the fathers of Laadan.

10 And the sons of Shimei were, Jahath, Zina, and Jeush, and Beriah. These four were the sons of Shimei.

11 And Jahath was the chief, and Zizah the second: but Jeush and Beriah had not many sons; therefore they were in one reckoning, according to their father's house.

12 The sons of Kohath; Amram, Izhar, Hebron, and Uzziel, four.

13 The sons of Amram; Aaron and Moses: and Aaron was separated, that he should sanctify the most holy things, he and his sons for ever, to burn incense before the LORD, to minister unto him, and to bless in his name for ever.

14 Now concerning Moses the man of God, his sons were named of the tribe of Levi.

15 The sons of Moses were, Gershom, and Eliezer.

16 Of the sons of Gershom, Shebuel was the chief.

17 And the sons of Eliezer were, Rehabiah the chief. And Eliezer had none other sons; but the sons of Rehabiah were very many.

18 Of the sons of Izhar; Shelomith the chief.

19 Of the sons of Hebron; Jeriah the first, Amariah the second, Jahaziel the third, and Jekameam the fourth.

20 Of the sons of Uzziel; Michah the first, and Jesiah the second.

21 The sons of Merari; Mahli, and Mushi. The sons of Mahli; Eleazar, and Kish.

22 And Eleazar died, and had no sons, but daughters: and their brethren the sons of Kish took them.

23 The sons of Mushi; Mahli, and Eder, and Jeremoth, three.

24 These were the sons of Levi after the house of their fathers; even the chief of the fathers, as they were counted by number of names by their polls, that did the work for the service of the house of the LORD, from the age of twenty years and upward.

25 For David said, The LORD God of Israel hath given rest unto his people, that they may dwell in Jerusalem for ever:

26 And also unto the Levites; they shall no more carry the tabernacle, nor any vessels of it for the service thereof.

27 For by the last words of David the Levites were numbered from twenty years old and above:

28 Because their office was to wait on the sons of Aaron for the service of the house of the LORD, in the courts, and in the chambers, and in the purifying of all holy things, and the work of the service of the house of God;

29 Both for the shewbread, and for the fine flour for meat offering, and for the unleavened cakes, and for that which is baked in the pan, and for that which is fried, and for all manner of measure and size;

30 And to stand every morning to thank and praise the LORD, and likewise at even;

31 And to offer all burnt sacrifices unto the LORD in the sabbaths, in the new moons, and on the set feasts, by number, according to the order commanded unto them, continually before the LORD:

32 And that they should keep the charge of the tabernacle of the congregation, and the charge of the holy place, and the charge of the sons of Aaron their brethren, in the service of the house of the LORD.

CHAPTER 24

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1 Now these are the divisions of the sons of Aaron. The sons of Aaron; Nadab, and Abihu, Eleazar, and Ithamar.

2 But Nadab and Abihu died before their father, and had no children: therefore Eleazar and Ithamar executed the priest's office.

3 And David distributed them, both Zadok of the sons of Eleazar, and Ahimelech of the sons of Ithamar, according to their offices in their service.

4 And there were more chief men found of the sons of Eleazar than of the sons of Ithamar; and thus were they divided. Among the sons of Eleazar there were sixteen chief men of the house of their fathers, and eight among the sons of Ithamar according to the house of their fathers.

5 Thus were they divided by lot, one sort with another; for the governors of the sanctuary, and governors of the house of God, were of the sons of Eleazar, and of the sons of Ithamar.

6 And Shemaiah the son of Nethaneel the scribe, one of the Levites, wrote them before the king, and the princes, and Zadok the priest, and Ahimelech the son of Abiathar, and before the chief of the fathers of the priests and Levites: one principal household being taken for Eleazar, and one taken for Ithamar.

7 Now the first lot came forth to Jehoiarib, the second to Jedaiah,

8 The third to Harim, the fourth to Seorim,

9 The fifth to Malchijah, the sixth to Mijamin,

10 The seventh to Hakkoz, the eighth to Abijah,

11 The ninth to Jeshua, the tenth to Shecaniah,

12 The eleventh to Eliashib, the twelfth to Jakim,

13 The thirteenth to Huppah, the fourteenth to Jeshebeab,

14 The fifteenth to Bilgah, the sixteenth to Immer,

15 The seventeenth to Hezir, the eighteenth to Aphses,

16 The nineteenth to Pethahiah, the twentieth to Jehezekel,

17 The one and twentieth to Jachin, the two and twentieth to Gamul,

18 The three and twentieth to Delaiah, the four and twentieth to Maaziah.

19 These were the orderings of them in their service to come into the house of the LORD, according to their manner, under Aaron their father, as the LORD God of Israel had commanded him.

20 And the rest of the sons of Levi were these: Of the sons of Amram; Shubael: of the sons of Shubael; Jehdeiah.

21 Concerning Rehabiah: of the sons of Rehabiah, the first was Isshiah.

22 Of the Izharites; Shelomoth: of the sons of Shelomoth; Jahath.

23 And the sons of Hebron; Jeriah the first, Amariah the second, Jahaziel the third, Jekameam the fourth.

24 Of the sons of Uzziel; Michah: of the sons of Michah; Shamir.

25 The brother of Michah was Isshiah: of the sons of Isshiah; Zechariah.

26 The sons of Merari were Mahli and Mushi: the sons of Jaaziah; Beno.

27 The sons of Merari by Jaaziah; Beno, and Shoham, and Zaccur, and Ibri.

28 Of Mahli came Eleazar, who had no sons.

29 Concerning Kish: the son of Kish was Jerahmeel.

30 The sons also of Mushi; Mahli, and Eder, and Jerimoth. These were the sons of the Levites after the house of their fathers.

31 These likewise cast lots over against their brethren the sons of Aaron in the presence of David the king, and Zadok, and Ahimelech, and the chief of the fathers of the priests and Levites, even the principal fathers over against their younger brethren.

CHAPTER 25

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1 Moreover David and the captains of the host separated to the service of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with , with psalteries, and with cymbals: and the number of the workmen according to their service was:

2 Of the sons of Asaph; Zaccur, and Joseph, and Nethaniah, and Asarelah, the sons of Asaph under the hands of Asaph, which prophesied according to the order of the king.

3 Of Jeduthun: the sons of Jeduthun; Gedaliah, and Zeri, and Jeshaiah, Hashabiah, and Mattithiah, six, under the hands of their father Jeduthun, who prophesied with a harp, to give thanks and to praise the LORD.

4 Of Heman: the sons of Heman; Bukkiah, Mattaniah, Uzziel, Shebuel, and Jerimoth, Hananiah, Hanani, Eliathah, Giddalti, and Romamtiezer, Joshbekashah, Mallothi, Hothir, and Mahazioth:

5 All these were the sons of Heman the king's seer in the words of God, to lift up the horn. And God gave to Heman fourteen sons and three daughters.

6 All these were under the hands of their father for song in the house of the LORD, with cymbals, psalteries, and harps, for the service of the house of God, according to the king's order to Asaph, Jeduthun, and Heman.

7 So the number of them, with their brethren that were instructed in the songs of the LORD, even all that were cunning, was two hundred fourscore and eight.

8 And they cast lots, ward against ward, as well the small as the great, the teacher as the scholar.

9 Now the first lot came forth for Asaph to Joseph: the second to Gedaliah, who with his brethren and sons were twelve:

10 The third to Zaccur, he, his sons, and his brethren, were twelve:

11 The fourth to Izri, he, his sons, and his brethren, were twelve:

12 The fifth to Nethaniah, he, his sons, and his brethren, were twelve:

13 The sixth to Bukkiah, he, his sons, and his brethren, were twelve:

14 The seventh to Jesharelah, he, his sons, and his brethren, were twelve:

15 The eighth to Jeshaiah, he, his sons, and his brethren, were twelve:

16 The ninth to Mattaniah, he, his sons, and his brethren, were twelve:

17 The tenth to Shimei, he, his sons, and his brethren, were twelve:

18 The eleventh to Azareel, he, his sons, and his brethren, were twelve:

19 The twelfth to Hashabiah, he, his sons, and his brethren, were twelve:

20 The thirteenth to Shubael, he, his sons, and his brethren, were twelve:

21 The fourteenth to Mattithiah, he, his sons, and his brethren, were twelve:

22 The fifteenth to Jeremoth, he, his sons, and his brethren, were twelve:

23 The sixteenth to Hananiah, he, his sons, and his brethren, were twelve:

24 The seventeenth to Joshbekashah, he, his sons, and his brethren, were twelve:

25 The eighteenth to Hanani, he, his sons, and his brethren, were twelve:

26 The nineteenth to Mallothi, he, his sons, and his brethren, were twelve:

27 The twentieth to Eliathah, he, his sons, and his brethren, were twelve:

28 The one and twentieth to Hothir, he, his sons, and his brethren, were twelve:

29 The two and twentieth to Giddalti, he, his sons, and his brethren, were twelve:

30 The three and twentieth to Mahazioth, he, his sons, and his brethren, were twelve:

31 The four and twentieth to Romamtiezer, he, his sons, and his brethren, were twelve.

CHAPTER 26

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1 Concerning the divisions of the porters: Of the Korhites was Meshelemiah the son of Kore, of the sons of Asaph.

2 And the sons of Meshelemiah were, Zechariah the firstborn, Jediael the second, Zebadiah the third, Jathniel the fourth,

3 Elam the fifth, Jehohanan the sixth, Elioenai the seventh.

4 Moreover the sons of Obededom were, Shemaiah the firstborn, Jehozabad the second, Joah the third, and Sacar the fourth, and Nethaneel the fifth,

5 Ammiel the sixth, Issachar the seventh, Peulthai the eighth: for God blessed him.

6 Also unto Shemaiah his son were sons born, that ruled throughout the house of their father: for they were mighty men of valour.

7 The sons of Shemaiah; Othni, and Rephael, and Obed, Elzabad, whose brethren were strong men, Elihu, and Semachiah.

8 All these of the sons of Obededom: they and their sons and their brethren, able men for strength for the service, were threescore and two of Obededom.

9 And Meshelemiah had sons and brethren, strong men, eighteen.

10 Also Hosah, of the children of Merari, had sons; Simri the chief, (for though he was not the firstborn, yet his father made him the chief;)

11 Hilkiah the second, Tebaliah the third, Zechariah the fourth: all the sons and brethren of Hosah were thirteen.

12 Among these were the divisions of the porters, even among the chief men, having wards one against another, to minister in the house of the LORD.

13 And they cast lots, as well the small as the great, according to the house of their fathers, for every gate.

14 And the lot eastward fell to Shelemiah. Then for Zechariah his son, a wise counsellor, they cast lots; and his lot came out northward.

15 To Obededom southward; and to his sons the house of Asuppim.

16 To Shuppim and Hosah the lot came forth westward, with the gate Shallecheth, by the causeway of the going up, ward against ward.

17 Eastward were six Levites, northward four a day, southward four a day, and toward Asuppim two and two.

18 At Parbar westward, four at the causeway, and two at Parbar.

19 These are the divisions of the porters among the sons of Kore, and among the sons of Merari.

20 And of the Levites, Ahijah was over the treasures of the house of God, and over the treasures of the dedicated things.

21 As concerning the sons of Laadan; the sons of the Gershonite Laadan, chief fathers, even of Laadan the Gershonite, were Jehieli.

22 The sons of Jehieli; Zetham, and Joel his brother, which were over the treasures of the house of the LORD.

23 Of the Amramites, and the Izharites, the Hebronites, and the Uzzielites:

24 And Shebuel the son of Gershom, the son of Moses, was ruler of the treasures.

25 And his brethren by Eliezer; Rehabiah his son, and Jeshaiah his son, and Joram his son, and Zichri his son, and Shelomith his son.

26 Which Shelomith and his brethren were over all the treasures of the dedicated things, which David the king, and the chief fathers, the captains over thousands and hundreds, and the captains of the host, had dedicated.

27 Out of the spoils won in battles did they dedicate to maintain the house of the LORD.

28 And all that Samuel the seer, and Saul the son of Kish, and Abner the son of Ner, and Joab the son of Zeruiah, had dedicated; and whosoever had dedicated any thing, it was under the hand of Shelomith, and of his brethren.

29 Of the Izharites, Chenaniah and his sons were for the outward business over Israel, for officers and judges.

30 And of the Hebronites, Hashabiah and his brethren, men of valour, a thousand and seven hundred, were officers among them of Israel on this side Jordan westward in all the business of the LORD, and in the service of the king.

31 Among the Hebronites was Jerijah the chief, even among the Hebronites, according to the generations of his fathers. In the fortieth year of the reign of David they were sought for, and there were found among them mighty men of valour at Jazer of Gilead.

32 And his brethren, men of valour, were two thousand and seven hundred chief fathers, whom king David made rulers over the Reubenites, the Gadites, and the half tribe of Manasseh, for every matter pertaining to God, and affairs of the king.

CHAPTER 27

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1 Now the children of Israel after their number, to wit, the chief fathers and captains of thousands and hundreds, and their officers that served the king in any matter of the courses, which came in and went out month by month throughout all the months of the year, of every course were twenty and four thousand.

2 Over the first course for the first month was Jashobeam the son of Zabdiel: and in his course were twenty and four thousand.

3 Of the children of Perez was the chief of all the captains of the host for the first month.

4 And over the course of the second month was Dodai an Ahohite, and of his course was Mikloth also the ruler: in his course likewise were twenty and four thousand.

5 The third captain of the host for the third month was Benaiah the son of Jehoiada, a chief priest: and in his course were twenty and four thousand.

6 This is that Benaiah, who was mighty among the thirty, and above the thirty: and in his course was Ammizabad his son.

7 The fourth captain for the fourth month was Asahel the brother of Joab, and Zebadiah his son after him: and in his course were twenty and four thousand.

8 The fifth captain for the fifth month was Shamhuth the Izrahite: and in his course were twenty and four thousand.

9 The sixth captain for the sixth month was Ira the son of Ikkesh the Tekoite: and in his course were twenty and four thousand.

10 The seventh captain for the seventh month was Helez the Pelonite, of the children of Ephraim: and in his course were twenty and four thousand.

11 The eighth captain for the eighth month was Sibbecai the Hushathite, of the Zarhites: and in his course were twenty and four thousand.

12 The ninth captain for the ninth month was Abiezer the Anetothite, of the Benjamites: and in his course were twenty and four thousand.

13 The tenth captain for the tenth month was Maharai the Netophathite, of the Zarhites: and in his course were twenty and four thousand.

14 The eleventh captain for the eleventh month was Benaiah the Pirathonite, of the children of Ephraim: and in his course were twenty and four thousand.

15 The twelfth captain for the twelfth month was Heldai the Netophathite, of Othniel: and in his course were twenty and four thousand.

16 Furthermore over the tribes of Israel: the ruler of the Reubenites was Eliezer the son of Zichri: of the Simeonites, Shephatiah the son of Maachah:

17 Of the Levites, Hashabiah the son of Kemuel: of the Aaronites, Zadok:

18 Of Judah, Elihu, one of the brethren of David: of Issachar, Omri the son of Michael:

19 Of Zebulun, Ishmaiah the son of Obadiah: of Naphtali, Jerimoth the son of Azriel:

20 Of the children of Ephraim, Hoshea the son of Azaziah: of the half tribe of Manasseh, Joel the son of Pedaiah:

21 Of the half tribe of Manasseh in Gilead, Iddo the son of Zechariah: of Benjamin, Jaasiel the son of Abner:

22 Of Dan, Azareel the son of Jeroham. These were the princes of the tribes of Israel.

23 But David took not the number of them from twenty years old and under: because the LORD had said he would increase Israel like to the stars of the heavens.

24 Joab the son of Zeruiah began to number, but he finished not, because there fell wrath for it against Israel; neither was the number put in the account of the chronicles of king David.

25 And over the king's treasures was Azmaveth the son of Adiel: and over the storehouses in the fields, in the cities, and in the villages, and in the castles, was Jehonathan the son of Uzziah:

26 And over them that did the work of the field for tillage of the ground was Ezri the son of Chelub:

27 And over the vineyards was Shimei the Ramathite: over the increase of the vineyards for the wine cellars was Zabdi the Shiphmite:

28 And over the olive trees and the sycomore trees that were in the low plains was Baalhanan the Gederite: and over the cellars of oil was Joash:

29 And over the herds that fed in Sharon was Shitrai the Sharonite: and over the herds that were in the valleys was Shaphat the son of Adlai:

30 Over the camels also was Obil the Ishmaelite: and over the asses was Jehdeiah the Meronothite:

31 And over the flocks was Jaziz the Hagerite. All these were the rulers of the substance which was king David's.

32 Also Jonathan David's uncle was a counsellor, a wise man, and a scribe: and Jehiel the son of Hachmoni was with the king's sons:

33 And Ahithophel was the king's counsellor: and Hushai the Archite was the king's companion:

34 And after Ahithophel was Jehoiada the son of Benaiah, and Abiathar: and the general of the king's army was Joab.

CHAPTER 28

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1 And David assembled all the princes of Israel, the princes of the tribes, and the captains of the companies that ministered to the king by course, and the captains over the thousands, and captains over the hundreds, and the stewards over all the substance and possession of the king, and of his sons, with the officers, and with the mighty men, and with all the valiant men, unto Jerusalem.

2 Then David the king stood up upon his feet, and said, Hear me, my brethren, and my people: As for me, I had in mine heart to build an house of rest for the ark of the covenant of the LORD, and for the footstool of our God, and had made ready for the building:

3 But God said unto me, Thou shalt not build an house for my name, because thou hast been a man of war, and hast shed blood.

4 Howbeit the LORD God of Israel chose me before all the house of my father to be king over Israel for ever: for he hath chosen Judah to be the ruler; and of the house of Judah, the house of my father; and among the sons of my father he liked me to make me king over all Israel:

5 And of all my sons, (for the LORD hath given me many sons,) he hath chosen Solomon my son to sit upon the throne of the kingdom of the LORD over Israel.

6 And he said unto me, Solomon thy son, he shall build my house and my courts: for I have chosen him to be my son, and I will be his father.

7 Moreover I will establish his kingdom for ever, if he be constant to do my commandments and my judgments, as at this day.

8 Now therefore in the sight of all Israel the congregation of the LORD, and in the audience of our God, keep and seek for all the commandments of the LORD your God: that ye may possess this good land, and leave it for an inheritance for your children after you for ever.

9 And thou, Solomon my son, know thou the God of thy father, and serve him with a perfect heart and with a willing mind: for the LORD searcheth all hearts, and understandeth all the imaginations of the thoughts: if thou seek him, he will be found of thee; but if thou forsake him, he will cast thee off for ever.

10 Take heed now; for the LORD hath chosen thee to build an house for the sanctuary: be strong, and do it.

11 Then David gave to Solomon his son the pattern of the porch, and of the houses thereof, and of the treasuries thereof, and of the upper chambers thereof, and of the inner parlours thereof, and of the place of the mercy seat,

12 And the pattern of all that he had by the spirit, of the courts of the house of the LORD, and of all the chambers round about, of the treasuries of the house of God, and of the treasuries of the dedicated things:

13 Also for the courses of the priests and the Levites, and for all the work of the service of the house of the LORD, and for all the vessels of service in the house of the LORD.

14 He gave of gold by weight for things of gold, for all instruments of all manner of service; silver also for all instruments of silver by weight, for all instruments of every kind of service:

15 Even the weight for the candlesticks of gold, and for their lamps of gold, by weight for every candlestick, and for the lamps thereof: and for the candlesticks of silver by weight, both for the candlestick, and also for the lamps thereof, according to the use of every candlestick.

16 And by weight he gave gold for the tables of shewbread, for every table; and likewise silver for the tables of silver:

17 Also pure gold for the fleshhooks, and the bowls, and the cups: and for the golden basons he gave gold by weight for every bason; and likewise silver by weight for every bason of silver:

18 And for the altar of incense refined gold by weight; and gold for the pattern of the chariot of the cherubims, that spread out their wings, and covered the ark of the covenant of the LORD.

19 All this, said David, the LORD made me understand in writing by his hand upon me, even all the works of this pattern.

20 And David said to Solomon his son, Be strong and of good courage, and do it: fear not, nor be dismayed: for the LORD God, even my God, will be with thee; he will not fail thee, nor forsake thee, until thou hast finished all the work for the service of the house of the LORD.

21 And, behold, the courses of the priests and the Levites, even they shall be with thee for all the service of the house of God: and there shall be with thee for all manner of workmanship every willing skilful man, for any manner of service: also the princes and all the people will be wholly at thy commandment.

CHAPTER 29

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1 Furthermore David the king said unto all the congregation, Solomon my son, whom alone God hath chosen, is yet young and tender, and the work is great: for the palace is not for man, but for the LORD God.

2 Now I have prepared with all my might for the house of my God the gold for things to be made of gold, and the silver for things of silver, and the brass for things of brass, the iron for things of iron, and wood for things of wood; onyx stones, and stones to be set, glistering stones, and of divers colours, and all manner of precious stones, and marble stones in abundance.

3 Moreover, because I have set my affection to the house of my God, I have of mine own proper good, of gold and silver, which I have given to the house of my God, over and above all that I have prepared for the holy house,

4 Even three thousand talents of gold, of the gold of Ophir, and seven thousand talents of refined silver, to overlay the walls of the houses withal:

5 The gold for things of gold, and the silver for things of silver, and for all manner of work to be made by the hands of artificers. And who then is willing to consecrate his service this day unto the LORD?

6 Then the chief of the fathers and princes of the tribes of Israel, and the captains of thousands and of hundreds, with the rulers of the king's work, offered willingly,

7 And gave for the service of the house of God of gold five thousand talents and ten thousand drams, and of silver ten thousand talents, and of brass eighteen thousand talents, and one hundred thousand talents of iron.

8 And they with whom precious stones were found gave them to the treasure of the house of the LORD, by the hand of Jehiel the Gershonite.

9 Then the people rejoiced, for that they offered willingly, because with perfect heart they offered willingly to the LORD: and David the king also rejoiced with great joy.

10 Wherefore David blessed the LORD before all the congregation: and David said, Blessed be thou, LORD God of Israel our father, for ever and ever.

11 Thine, O LORD, is the greatness, and the power, and the glory, and the victory, and the majesty: for all that is in the heaven and in the earth is thine; thine is the kingdom, O LORD, and thou art exalted as head above all.

12 Both riches and honour come of thee, and thou reignest over all; and in thine hand is power and might; and in thine hand it is to make great, and to give strength unto all.

13 Now therefore, our God, we thank thee, and praise thy glorious name.

14 But who am I, and what is my people, that we should be able to offer so willingly after this sort? for all things come of thee, and of thine own have we given thee.

15 For we are strangers before thee, and sojourners, as were all our fathers: our days on the earth are as a shadow, and there is none abiding.

16 O LORD our God, all this store that we have prepared to build thee an house for thine holy name cometh of thine hand, and is all thine own.

17 I know also, my God, that thou triest the heart, and hast pleasure in uprightness. As for me, in the uprightness of mine heart I have willingly offered all these things: and now have I seen with joy thy people, which are present here, to offer willingly unto thee.

18 O LORD God of Abraham, Isaac, and of Israel, our fathers, keep this for ever in the imagination of the thoughts of the heart of thy people, and prepare their heart unto thee:

19 And give unto Solomon my son a perfect heart, to keep thy commandments, thy testimonies, and thy statutes, and to do all these things, and to build the palace, for the which I have made provision.

20 And David said to all the congregation, Now bless the LORD your God. And all the congregation blessed the LORD God of their fathers, and bowed down their heads, and worshipped the LORD, and the king.

21 And they sacrificed sacrifices unto the LORD, and offered burnt offerings unto the LORD, on the morrow after that day, even a thousand bullocks, a thousand rams, and a thousand lambs, with their drink offerings, and sacrifices in abundance for all Israel:

22 And did eat and drink before the LORD on that day with great gladness. And they made Solomon the son of David king the second time, and anointed him unto the LORD to be the chief governor, and Zadok to be priest.

23 Then Solomon sat on the throne of the LORD as king instead of David his father, and prospered; and all Israel obeyed him.

24 And all the princes, and the mighty men, and all the sons likewise of king David, submitted themselves unto Solomon the king.

25 And the LORD magnified Solomon exceedingly in the sight of all Israel, and bestowed upon him such royal majesty as had not been on any king before him in Israel.

26 Thus David the son of Jesse reigned over all Israel.

27 And the time that he reigned over Israel was forty years; seven years reigned he in Hebron, and thirty and three years reigned he in Jerusalem.

28 And he died in a good old age, full of days, riches, and honour: and Solomon his son reigned in his stead.

29 Now the acts of David the king, first and last, behold, they are written in the book of Samuel the seer, and in the book of Nathan the prophet, and in the book of Gad the seer,

30 With all his reign and his might, and the times that went over him, and over Israel, and over all the kingdoms of the countries.

2 Chronicles

Select a Chapter

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CHAPTER 1

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1 And Solomon the son of David was strengthened in his kingdom, and the LORD his God was with him, and magnified him exceedingly.

2 Then Solomon spake unto all Israel, to the captains of thousands and of hundreds, and to the judges, and to every governor in all Israel, the chief of the fathers.

3 So Solomon, and all the congregation with him, went to the high place that was at Gibeon; for there was the tabernacle of the congregation of God, which Moses the servant of the LORD had made in the wilderness.

4 But the ark of God had David brought up from Kirjathjearim to the place which David had prepared for it: for he had pitched a tent for it at Jerusalem.

5 Moreover the brasen altar, that Bezaleel the son of Uri, the son of Hur, had made, he put before the tabernacle of the LORD: and Solomon and the congregation sought unto it.

6 And Solomon went up thither to the brasen altar before the LORD, which was at the tabernacle of the congregation, and offered a thousand burnt offerings upon it.

7 In that night did God appear unto Solomon, and said unto him, Ask what I shall give thee.

8 And Solomon said unto God, Thou hast shewed great mercy unto David my father, and hast made me to reign in his stead.

9 Now, O LORD God, let thy promise unto David my father be established: for thou hast made me king over a people like the dust of the earth in multitude.

10 Give me now wisdom and knowledge, that I may go out and come in before this people: for who can judge this thy people, that is so great?

11 And God said to Solomon, Because this was in thine heart, and thou hast not asked riches, wealth, or honour, nor the life of thine enemies, neither yet hast asked long life; but hast asked wisdom and knowledge for thyself, that thou mayest judge my people, over whom I have made thee king:

12 Wisdom and knowledge is granted unto thee; and I will give thee riches, and wealth, and honour, such as none of the kings have had that have been before thee, neither shall there any after thee have the like.

13 Then Solomon came from his journey to the high place that was at Gibeon to Jerusalem, from before the tabernacle of the congregation, and reigned over Israel.

14 And Solomon gathered chariots and horsemen: and he had a thousand and four hundred chariots, and twelve thousand horsemen, which he placed in the chariot cities, and with the king at Jerusalem.

15 And the king made silver and gold at Jerusalem as plenteous as stones, and cedar trees made he as the sycomore trees that are in the vale for abundance.

16 And Solomon had horses brought out of Egypt, and linen yarn: the king's merchants received the linen yarn at a price.

17 And they fetched up, and brought forth out of Egypt a chariot for six hundred shekels of silver, and an horse for an hundred and fifty: and so brought they out horses for all the kings of the Hittites, and for the kings of Syria, by their means.

CHAPTER 2

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1 And Solomon determined to build an house for the name of the LORD, and an house for his kingdom.

2 And Solomon told out threescore and ten thousand men to bear burdens, and fourscore thousand to hew in the mountain, and three thousand and six hundred to oversee them.

3 And Solomon sent to Huram the king of Tyre, saying, As thou didst deal with David my father, and didst send him cedars to build him an house to dwell therein, even so deal with me.

4 Behold, I build an house to the name of the LORD my God, to dedicate it to him, and to burn before him sweet incense, and for the continual shewbread, and for the burnt offerings morning and evening, on the sabbaths, and on the new moons, and on the solemn feasts of the LORD our God. This is an ordinance for ever to Israel.

5 And the house which I build is great: for great is our God above all gods.

6 But who is able to build him an house, seeing the heaven and heaven of heavens cannot contain him? who am I then, that I should build him an house, save only to burn sacrifice before him?

7 Send me now therefore a man cunning to work in gold, and in silver, and in brass, and in iron, and in purple, and crimson, and blue, and that can skill to grave with the cunning men that are with me in Judah and in Jerusalem, whom David my father did provide.

8 Send me also cedar trees, fir trees, and algum trees, out of Lebanon: for I know that thy servants can skill to cut timber in Lebanon; and, behold, my servants shall be with thy servants,

9 Even to prepare me timber in abundance: for the house which I am about to build shall be wonderful great.

10 And, behold, I will give to thy servants, the hewers that cut timber, twenty thousand measures of beaten wheat, and twenty thousand measures of barley, and twenty thousand baths of wine, and twenty thousand baths of oil.

11 Then Huram the king of Tyre answered in writing, which he sent to Solomon, Because the LORD hath loved his people, he hath made thee king over them.

12 Huram said moreover, Blessed be the LORD God of Israel, that made heaven and earth, who hath given to David the king a wise son, endued with prudence and understanding, that might build an house for the LORD, and an house for his kingdom.

13 And now I have sent a cunning man, endued with understanding, of Huram my father's,

14 The son of a woman of the daughters of Dan, and his father was a man of Tyre, skilful to work in gold, and in silver, in brass, in iron, in stone, and in timber, in purple, in blue, and in fine linen, and in crimson; also to grave any manner of graving, and to find out every device which shall be put to him, with thy cunning men, and with the cunning men of my lord David thy father.

15 Now therefore the wheat, and the barley, the oil, and the wine, which my lord hath spoken of, let him send unto his servants:

16 And we will cut wood out of Lebanon, as much as thou shalt need: and we will bring it to thee in floats by sea to Joppa; and thou shalt carry it up to Jerusalem.

17 And Solomon numbered all the strangers that were in the land of Israel, after the numbering wherewith David his father had numbered them; and they were found an hundred and fifty thousand and three thousand and six hundred.

18 And he set threescore and ten thousand of them to be bearers of burdens, and fourscore thousand to be hewers in the mountain, and three thousand and six hundred overseers to set the people a work.

CHAPTER 3

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1 Then Solomon began to build the house of the LORD at Jerusalem in mount Moriah, where the LORD appeared unto David his father, in the place that David had prepared in the threshingfloor of Ornan the Jebusite.

2 And he began to build in the second day of the second month, in the fourth year of his reign.

3 Now these are the things wherein Solomon was instructed for the building of the house of God. The length by cubits after the first measure was threescore cubits, and the breadth twenty cubits.

4 And the porch that was in the front of the house, the length of it was according to the breadth of the house, twenty cubits, and the height was an hundred and twenty: and he overlaid it within with pure gold.

5 And the greater house he cieled with fir tree, which he overlaid with fine gold, and set thereon palm trees and chains.

6 And he garnished the house with precious stones for beauty: and the gold was gold of Parvaim.

7 He overlaid also the house, the beams, the posts, and the walls thereof, and the doors thereof, with gold; and graved cherubims on the walls.

8 And he made the most holy house, the length whereof was according to the breadth of the house, twenty cubits, and the breadth thereof twenty cubits: and he overlaid it with fine gold, amounting to six hundred talents.

9 And the weight of the nails was fifty shekels of gold. And he overlaid the upper chambers with gold.

10 And in the most holy house he made two cherubims of image work, and overlaid them with gold.

11 And the wings of the cherubims were twenty cubits long: one wing of the one cherub was five cubits, reaching to the wall of the house: and the other wing was likewise five cubits, reaching to the wing of the other cherub.

12 And one wing of the other cherub was five cubits, reaching to the wall of the house: and the other wing was five cubits also, joining to the wing of the other cherub.

13 The wings of these cherubims spread themselves forth twenty cubits: and they stood on their feet, and their faces were inward.

14 And he made the vail of blue, and purple, and crimson, and fine linen, and wrought cherubims thereon.

15 Also he made before the house two pillars of thirty and five cubits high, and the chapiter that was on the top of each of them was five cubits.

16 And he made chains, as in the oracle, and put them on the heads of the pillars; and made an hundred pomegranates, and put them on the chains.

17 And he reared up the pillars before the temple, one on the right hand, and the other on the left; and called the name of that on the right hand Jachin, and the name of that on the left Boaz.

CHAPTER 4

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1 Moreover he made an altar of brass, twenty cubits the length thereof, and twenty cubits the breadth thereof, and ten cubits the height thereof.

2 Also he made a molten sea of ten cubits from brim to brim, round in compass, and five cubits the height thereof; and a line of thirty cubits did compass it round about.

3 And under it was the similitude of oxen, which did compass it round about: ten in a cubit, compassing the sea round about. Two rows of oxen were cast, when it was cast.

4 It stood upon twelve oxen, three looking toward the north, and three looking toward the west, and three looking toward the south, and three looking toward the east: and the sea was set above upon them, and all their hinder parts were inward.

5 And the thickness of it was an handbreadth, and the brim of it like the work of the brim of a cup, with flowers of lilies; and it received and held three thousand baths.

6 He made also ten lavers, and put five on the right hand, and five on the left, to wash in them: such things as they offered for the burnt offering they washed in them; but the sea was for the priests to wash in.

7 And he made ten candlesticks of gold according to their form, and set them in the temple, five on the right hand, and five on the left.

8 He made also ten tables, and placed them in the temple, five on the right side, and five on the left. And he made an hundred basons of gold.

9 Furthermore he made the court of the priests, and the great court, and doors for the court, and overlaid the doors of them with brass.

10 And he set the sea on the right side of the east end, over against the south.

11 And Huram made the pots, and the shovels, and the basons. And Huram finished the work that he was to make for king Solomon for the house of God;

12 To wit, the two pillars, and the pommels, and the chapiters which were on the top of the two pillars, and the two wreaths to cover the two pommels of the chapiters which were on the top of the pillars;

13 And four hundred pomegranates on the two wreaths; two rows of pomegranates on each wreath, to cover the two pommels of the chapiters which were upon the pillars.

14 He made also bases, and lavers made he upon the bases;

15 One sea, and twelve oxen under it.

16 The pots also, and the shovels, and the fleshhooks, and all their instruments, did Huram his father make to king Solomon for the house of the LORD of bright brass.

17 In the plain of Jordan did the king cast them, in the clay ground between Succoth and Zeredathah.

18 Thus Solomon made all these vessels in great abundance: for the weight of the brass could not be found out.

19 And Solomon made all the vessels that were for the house of God, the golden altar also, and the tables whereon the shewbread was set;

20 Moreover the candlesticks with their lamps, that they should burn after the manner before the oracle, of pure gold;

21 And the flowers, and the lamps, and the tongs, made he of gold, and that perfect gold;

22 And the snuffers, and the basons, and the spoons, and the censers, of pure gold: and the entry of the house, the inner doors thereof for the most holy place, and the doors of the house of the temple, were of gold.

CHAPTER 5

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1 Thus all the work that Solomon made for the house of the LORD was finished: and Solomon brought in all the things that David his father had dedicated; and the silver, and the gold, and all the instruments, put he among the treasures of the house of God.

2 Then Solomon assembled the elders of Israel, and all the heads of the tribes, the chief of the fathers of the children of Israel, unto Jerusalem, to bring up the ark of the covenant of the LORD out of the city of David, which is Zion.

3 Wherefore all the men of Israel assembled themselves unto the king in the feast which was in the seventh month.

4 And all the elders of Israel came; and the Levites took up the ark.

5 And they brought up the ark, and the tabernacle of the congregation, and all the holy vessels that were in the tabernacle, these did the priests and the Levites bring up.

6 Also king Solomon, and all the congregation of Israel that were assembled unto him before the ark, sacrificed sheep and oxen, which could not be told nor numbered for multitude.

7 And the priests brought in the ark of the covenant of the LORD unto his place, to the oracle of the house, into the most holy place, even under the wings of the cherubims:

8 For the cherubims spread forth their wings over the place of the ark, and the cherubims covered the ark and the staves thereof above.

9 And they drew out the staves of the ark, that the ends of the staves were seen from the ark before the oracle; but they were not seen without. And there it is unto this day.

10 There was nothing in the ark save the two tables which Moses put therein at Horeb, when the LORD made a covenant with the children of Israel, when they came out of Egypt.

11 And it came to pass, when the priests were come out of the holy place: (for all the priests that were present were sanctified, and did not then wait by course:

12 Also the Levites which were the singers, all of them of Asaph, of Heman, of Jeduthun, with their sons and their brethren, being arrayed in white linen, having cymbals and psalteries and harps, stood at the east end of the altar, and with them an hundred and twenty priests sounding with trumpets:)

13 It came even to pass, as the trumpeters and singers were as one, to make one sound to be heard in praising and thanking the LORD; and when they lifted up their voice with the trumpets and cymbals and instruments of musick, and praised the LORD, saying, For he is good; for his mercy endureth for ever: that then the house was filled with a cloud, even the house of the LORD;

14 So that the priests could not stand to minister by reason of the cloud: for the glory of the LORD had filled the house of God.

CHAPTER 6

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1 Then said Solomon, The LORD hath said that he would dwell in the thick darkness.

2 But I have built an house of habitation for thee, and a place for thy dwelling for ever.

3 And the king turned his face, and blessed the whole congregation of Israel: and all the congregation of Israel stood.

4 And he said, Blessed be the LORD God of Israel, who hath with his hands fulfilled that which he spake with his mouth to my father David, saying,

5 Since the day that I brought forth my people out of the land of Egypt I chose no city among all the tribes of Israel to build an house in, that my name might be there; neither chose I any man to be a ruler over my people Israel:

6 But I have chosen Jerusalem, that my name might be there; and have chosen David to be over my people Israel.

7 Now it was in the heart of David my father to build an house for the name of the LORD God of Israel.

8 But the LORD said to David my father, Forasmuch as it was in thine heart to build an house for my name, thou didst well in that it was in thine heart:

9 Notwithstanding thou shalt not build the house; but thy son which shall come forth out of thy loins, he shall build the house for my name.

10 The LORD therefore hath performed his word that he hath spoken: for I am risen up in the room of David my father, and am set on the throne of Israel, as the LORD promised, and have built the house for the name of the LORD God of Israel.

11 And in it have I put the ark, wherein is the covenant of the LORD, that he made with the children of Israel.

12 And he stood before the altar of the LORD in the presence of all the congregation of Israel, and spread forth his hands:

13 For Solomon had made a brasen scaffold, of five cubits long, and five cubits broad, and three cubits high, and had set it in the midst of the court: and upon it he stood, and kneeled down upon his knees before all the congregation of Israel, and spread forth his hands toward heaven,

14 And said, O LORD God of Israel, there is no God like thee in the heaven, nor in the earth; which keepest covenant, and shewest mercy unto thy servants, that walk before thee with all their hearts:

15 Thou which hast kept with thy servant David my father that which thou hast promised him; and spakest with thy mouth, and hast fulfilled it with thine hand, as it is this day.

16 Now therefore, O LORD God of Israel, keep with thy servant David my father that which thou hast promised him, saying, There shall not fail thee a man in my sight to sit upon the throne of Israel; yet so that thy children take heed to their way to walk in my law, as thou hast walked before me.

17 Now then, O LORD God of Israel, let thy word be verified, which thou hast spoken unto thy servant David.

18 But will God in very deed dwell with men on the earth? behold, heaven and the heaven of heavens cannot contain thee; how much less this house which I have built!

19 Have respect therefore to the prayer of thy servant, and to his supplication, O LORD my God, to hearken unto the cry and the prayer which thy servant prayeth before thee:

20 That thine eyes may be open upon this house day and night, upon the place whereof thou hast said that thou wouldest put thy name there; to hearken unto the prayer which thy servant prayeth toward this place.

21 Hearken therefore unto the supplications of thy servant, and of thy people Israel, which they shall make toward this place: hear thou from thy dwelling place, even from heaven; and when thou hearest, forgive.

22 If a man sin against his neighbour, and an oath be laid upon him to make him swear, and the oath come before thine altar in this house;

23 Then hear thou from heaven, and do, and judge thy servants, by requiting the wicked, by recompensing his way upon his own head; and by justifying the righteous, by giving him according to his righteousness.

24 And if thy people Israel be put to the worse before the enemy, because they have sinned against thee; and shall return and confess thy name, and pray and make supplication before thee in this house;

25 Then hear thou from the heavens, and forgive the sin of thy people Israel, and bring them again unto the land which thou gavest to them and to their fathers.

26 When the heaven is shut up, and there is no rain, because they have sinned against thee; yet if they pray toward this place, and confess thy name, and turn from their sin, when thou dost afflict them;

27 Then hear thou from heaven, and forgive the sin of thy servants, and of thy people Israel, when thou hast taught them the good way, wherein they should walk; and send rain upon thy land, which thou hast given unto thy people for an inheritance.

28 If there be dearth in the land, if there be pestilence, if there be blasting, or mildew, locusts, or caterpillers; if their enemies besiege them in the cities of their land; whatsoever sore or whatsoever sickness there be:

29 Then what prayer or what supplication soever shall be made of any man, or of all thy people Israel, when every one shall know his own sore and his own grief, and shall spread forth his hands in this house:

30 Then hear thou from heaven thy dwelling place, and forgive, and render unto every man according unto all his ways, whose heart thou knowest; (for thou only knowest the hearts of the children of men:)

31 That they may fear thee, to walk in thy ways, so long as they live in the land which thou gavest unto our fathers.

32 Moreover concerning the stranger, which is not of thy people Israel, but is come from a far country for thy great name's sake, and thy mighty hand, and thy stretched out arm; if they come and pray in this house;

33 Then hear thou from the heavens, even from thy dwelling place, and do according to all that the stranger calleth to thee for; that all people of the earth may know thy name, and fear thee, as doth thy people Israel, and may know that this house which I have built is called by thy name.

34 If thy people go out to war against their enemies by the way that thou shalt send them, and they pray unto thee toward this city which thou hast chosen, and the house which I have built for thy name;

35 Then hear thou from the heavens their prayer and their supplication, and maintain their cause.

36 If they sin against thee, (for there is no man which sinneth not,) and thou be angry with them, and deliver them over before their enemies, and they carry them away captives unto a land far off or near;

37 Yet if they bethink themselves in the land whither they are carried captive, and turn and pray unto thee in the land of their captivity, saying, We have sinned, we have done amiss, and have dealt wickedly;

38 If they return to thee with all their heart and with all their soul in the land of their captivity, whither they have carried them captives, and pray toward their land, which thou gavest unto their fathers, and toward the city which thou hast chosen, and toward the house which I have built for thy name:

39 Then hear thou from the heavens, even from thy dwelling place, their prayer and their supplications, and maintain their cause, and forgive thy people which have sinned against thee.

40 Now, my God, let, I beseech thee, thine eyes be open, and let thine ears be attent unto the prayer that is made in this place.

41 Now therefore arise, O LORD God, into thy resting place, thou, and the ark of thy strength: let thy priests, O LORD God, be clothed with salvation, and let thy saints rejoice in goodness.

42 O LORD God, turn not away the face of thine anointed: remember the mercies of David thy servant.

CHAPTER 7

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1 Now when Solomon had made an end of praying, the fire came down from heaven, and consumed the burnt offering and the sacrifices; and the glory of the LORD filled the house.

2 And the priests could not enter into the house of the LORD, because the glory of the LORD had filled the LORD'S house.

3 And when all the children of Israel saw how the fire came down, and the glory of the LORD upon the house, they bowed themselves with their faces to the ground upon the pavement, and worshipped, and praised the LORD, saying, For he is good; for his mercy endureth for ever.

4 Then the king and all the people offered sacrifices before the LORD.

5 And king Solomon offered a sacrifice of twenty and two thousand oxen, and an hundred and twenty thousand sheep: so the king and all the people dedicated the house of God.

6 And the priests waited on their offices: the Levites also with instruments of musick of the LORD, which David the king had made to praise the LORD, because his mercy endureth for ever, when David praised by their ministry; and the priests sounded trumpets before them, and all Israel stood.

7 Moreover Solomon hallowed the middle of the court that was before the house of the LORD: for there he offered burnt offerings, and the fat of the peace offerings, because the brasen altar which Solomon had made was not able to receive the burnt offerings, and the meat offerings, and the fat.

8 Also at the same time Solomon kept the feast seven days, and all Israel with him, a very great congregation, from the entering in of Hamath unto the river of Egypt.

9 And in the eighth day they made a solemn assembly: for they kept the dedication of the altar seven days, and the feast seven days.

10 And on the three and twentieth day of the seventh month he sent the people away into their tents, glad and merry in heart for the goodness that the LORD had shewed unto David, and to Solomon, and to Israel his people.

11 Thus Solomon finished the house of the LORD, and the king's house: and all that came into Solomon's heart to make in the house of the LORD, and in his own house, he prosperously effected.

12 And the LORD appeared to Solomon by night, and said unto him, I have heard thy prayer, and have chosen this place to myself for an house of sacrifice.

13 If I shut up heaven that there be no rain, or if I command the locusts to devour the land, or if I send pestilence among my people;

14 If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land.

15 Now mine eyes shall be open, and mine ears attent unto the prayer that is made in this place.

16 For now have I chosen and sanctified this house, that my name may be there for ever: and mine eyes and mine heart shall be there perpetually.

17 And as for thee, if thou wilt walk before me, as David thy father walked, and do according to all that I have commanded thee, and shalt observe my statutes and my judgments;

18 Then will I stablish the throne of thy kingdom, according as I have covenanted with David thy father, saying, There shall not fail thee a man to be ruler in Israel.

19 But if ye turn away, and forsake my statutes and my commandments, which I have set before you, and shall go and serve other gods, and worship them;

20 Then will I pluck them up by the roots out of my land which I have given them; and this house, which I have sanctified for my name, will I cast out of my sight, and will make it to be a proverb and a byword among all nations.

21 And this house, which is high, shall be an astonishment to every one that passeth by it; so that he shall say, Why hath the LORD done thus unto this land, and unto this house?

22 And it shall be answered, Because they forsook the LORD God of their fathers, which brought them forth out of the land of Egypt, and laid hold on other gods, and worshipped them, and served them: therefore hath he brought all this evil upon them.

CHAPTER 8

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1 And it came to pass at the end of twenty years, wherein Solomon had built the house of the LORD, and his own house,

2 That the cities which Huram had restored to Solomon, Solomon built them, and caused the children of Israel to dwell there.

3 And Solomon went to Hamathzobah, and prevailed against it.

4 And he built Tadmor in the wilderness, and all the store cities, which he built in Hamath.

5 Also he built Bethhoron the upper, and Bethhoron the nether, fenced cities, with walls, gates, and bars;

6 And Baalath, and all the store cities that Solomon had, and all the chariot cities, and the cities of the horsemen, and all that Solomon desired to build in Jerusalem, and in Lebanon, and throughout all the land of his dominion.

7 As for all the people that were left of the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites, which were not of Israel,

8 But of their children, who were left after them in the land, whom the children of Israel consumed not, them did Solomon make to pay tribute until this day.

9 But of the children of Israel did Solomon make no servants for his work; but they were men of war, and chief of his captains, and captains of his chariots and horsemen.

10 And these were the chief of king Solomon's officers, even two hundred and fifty, that bare rule over the people.

11 And Solomon brought up the daughter of Pharaoh out of the city of David unto the house that he had built for her: for he said, My wife shall not dwell in the house of David king of Israel, because the places are holy, whereunto the ark of the LORD hath come.

12 Then Solomon offered burnt offerings unto the LORD on the altar of the LORD, which he had built before the porch,

13 Even after a certain rate every day, offering according to the commandment of Moses, on the sabbaths, and on the new moons, and on the solemn feasts, three times in the year, even in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles.

14 And he appointed, according to the order of David his father, the courses of the priests to their service, and the Levites to their charges, to praise and minister before the priests, as the duty of every day required: the porters also by their courses at every gate: for 140814 had David the man of God commanded.

15 And they departed not from the commandment of the king unto the priests and Levites concerning any matter, or concerning the treasures.

16 Now all the work of Solomon was prepared unto the day of the foundation of the house of the LORD, and until it was finished. So the house of the LORD was perfected.

17 Then went Solomon to Eziongeber, and to Eloth, at the sea side in the land of Edom.

18 And Huram sent him by the hands of his servants ships, and servants that had knowledge of the sea; and they went with the servants of Solomon to Ophir, and took thence four hundred and fifty talents of gold, and brought them to king Solomon.

CHAPTER 9

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1 And when the queen of Sheba heard of the fame of Solomon, she came to prove Solomon with hard questions at Jerusalem, with a very great company, and camels that bare spices, and gold in abundance, and precious stones: and when she was come to Solomon, she communed with him of all that was in her heart.

2 And Solomon told her all her questions: and there was nothing hid from Solomon which he told her not.

3 And when the queen of Sheba had seen the wisdom of Solomon, and the house that he had built,

4 And the meat of his table, and the sitting of his servants, and the attendance of his ministers, and their apparel; his cupbearers also, and their apparel; and his ascent by which he went up into the house of the LORD; there was no more spirit in her.

5 And she said to the king, It was a true report which I heard in mine own land of thine acts, and of thy wisdom:

6 Howbeit I believed not their words, until I came, and mine eyes had seen it: and, behold, the one half of the greatness of thy wisdom was not told me: for thou exceedest the fame that I heard.

7 Happy are thy men, and happy are these thy servants, which stand continually before thee, and hear thy wisdom.

8 Blessed be the LORD thy God, which delighted in thee to set thee on his throne, to be king for the LORD thy God: because thy God loved Israel, to establish them for ever, therefore made he thee king over them, to do judgment and justice.

9 And she gave the king an hundred and twenty talents of gold, and of spices great abundance, and precious stones: neither was there any such spice as the queen of Sheba gave king Solomon.

10 And the servants also of Huram, and the servants of Solomon, which brought gold from Ophir, brought algum trees and precious stones.

11 And the king made of the algum trees terraces to the house of the LORD, and to the king's palace, and harps and psalteries for singers: and there were none such seen before in the land of Judah.

12 And king Solomon gave to the queen of Sheba all her desire, whatsoever she asked, beside that which she had brought unto the king. So she turned, and went away to her own land, she and her servants.

13 Now the weight of gold that came to Solomon in one year was six hundred and threescore and six talents of gold;

14 Beside that which chapmen and merchants brought. And all the kings of Arabia and governors of the country brought gold and silver to Solomon.

15 And king Solomon made two hundred targets of beaten gold: six hundred shekels of beaten gold went to one target.

16 And three hundred shields made he of beaten gold: three hundred shekels of gold went to one shield. And the king put them in the house of the forest of Lebanon.

17 Moreover the king made a great throne of ivory, and overlaid it with pure gold.

18 And there were six steps to the throne, with a footstool of gold, which were fastened to the throne, and stays on each side of the sitting place, and two lions standing by the stays:

19 And twelve lions stood there on the one side and on the other upon the six steps. There was not the like made in any kingdom.

20 And all the drinking vessels of king Solomon were of gold, and all the vessels of the house of the forest of Lebanon were of pure gold: none were of silver; it was not any thing accounted of in the days of Solomon.

21 For the king's ships went to Tarshish with the servants of Huram: every three years once came the ships of Tarshish bringing gold, and silver, ivory, and apes, and peacocks.

22 And king Solomon passed all the kings of the earth in riches and wisdom.

23 And all the kings of the earth sought the presence of Solomon, to hear his wisdom, that God had put in his heart.

24 And they brought every man his present, vessels of silver, and vessels of gold, and raiment, harness, and spices, horses, and mules, a rate year by year.

25 And Solomon had four thousand stalls for horses and chariots, and twelve thousand horsemen; whom he bestowed in the chariot cities, and with the king at Jerusalem.

26 And he reigned over all the kings from the river even unto the land of the Philistines, and to the border of Egypt.

27 And the king made silver in Jerusalem as stones, and cedar trees made he as the sycomore trees that are in the low plains in abundance.

28 And they brought unto Solomon horses out of Egypt, and out of all lands.

29 Now the rest of the acts of Solomon, first and last, are they not written in the book of Nathan the prophet, and in the prophecy of Ahijah the Shilonite, and in the visions of Iddo the seer against Jeroboam the son of Nebat?

30 And Solomon reigned in Jerusalem over all Israel forty years.

31 And Solomon slept with his fathers, and he was buried in the city of David his father: and Rehoboam his son reigned in his stead.

CHAPTER 10

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1 And Rehoboam went to Shechem: for to Shechem were all Israel come to make him king.

2 And it came to pass, when Jeroboam the son of Nebat, who was in Egypt, whither he had fled from the presence of Solomon the king, heard it, that Jeroboam returned out of Egypt.

3 And they sent and called him. So Jeroboam and all Israel came and spake to Rehoboam, saying,

4 Thy father made our yoke grievous: now therefore ease thou somewhat the grievous servitude of thy father, and his heavy yoke that he put upon us, and we will serve thee.

5 And he said unto them, Come again unto me after three days. And the people departed.

6 And king Rehoboam took counsel with the old men that had stood before Solomon his father while he yet lived, saying, What counsel give ye me to return answer to this people?

7 And they spake unto him, saying, If thou be kind to this people, and please them, and speak good words to them, they will be thy servants for ever.

8 But he forsook the counsel which the old men gave him, and took counsel with the young men that were brought up with him, that stood before him.

9 And he said unto them, What advice give ye that we may return answer to this people, which have spoken to me, saying, Ease somewhat the yoke that thy father did put upon us?

10 And the young men that were brought up with him spake unto him, saying, Thus shalt thou answer the people that spake unto thee, saying, Thy father made our yoke heavy, but make thou it somewhat lighter for us; thus shalt thou say unto them, My little finger shall be thicker than my father's loins.

11 For whereas my father put a heavy yoke upon you, I will put more to your yoke: my father chastised you with whips, but I will chastise you with scorpions.

12 So Jeroboam and all the people came to Rehoboam on the third day, as the king bade, saying, Come again to me on the third day.

13 And the king answered them roughly; and king Rehoboam forsook the counsel of the old men,

14 And answered them after the advice of the young men, saying, My father made your yoke heavy, but I will add thereto: my father chastised you with whips, but I will chastise you with scorpions.

15 So the king hearkened not unto the people: for the cause was of God, that the LORD might perform his word, which he spake by the hand of Ahijah the Shilonite to Jeroboam the son of Nebat.

16 And when all Israel saw that the king would not hearken unto them, the people answered the king, saying, What portion have we in David? and we have none inheritance in the son of Jesse: every man to your tents, O Israel: and now, David, see to thine own house. So all Israel went to their tents.

17 But as for the children of Israel that dwelt in the cities of Judah, Rehoboam reigned over them.

18 Then king Rehoboam sent Hadoram that was over the tribute; and the children of Israel stoned him with stones, that he died. But king Rehoboam made speed to get him up to his chariot, to flee to Jerusalem.

19 And Israel rebelled against the house of David unto this day.

CHAPTER 11

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1 And when Rehoboam was come to Jerusalem, he gathered of the house of Judah and Benjamin an hundred and fourscore thousand chosen men, which were warriors, to fight against Israel, that he might bring the kingdom again to Rehoboam.

2 But the word of the LORD came to Shemaiah the man of God, saying,

3 Speak unto Rehoboam the son of Solomon, king of Judah, and to all Israel in Judah and Benjamin, saying,

4 Thus saith the LORD, Ye shall not go up, nor fight against your brethren: return every man to his house: for this thing is done of me. And they obeyed the words of the LORD, and returned from going against Jeroboam.

5 And Rehoboam dwelt in Jerusalem, and built cities for defence in Judah.

6 He built even Bethlehem, and Etam, and Tekoa,

7 And Bethzur, and Shoco, and Adullam,

8 And Gath, and Mareshah, and Ziph,

9 And Adoraim, and Lachish, and Azekah,

10 And Zorah, and Aijalon, and Hebron, which are in Judah and in Benjamin fenced cities.

11 And he fortified the strong holds, and put captains in them, and store of victual, and of oil and wine.

12 And in every several city he put shields and spears, and made them exceeding strong, having Judah and Benjamin on his side.

13 And the priests and the Levites that were in all Israel resorted to him out of all their coasts.

14 For the Levites left their suburbs and their possession, and came to Judah and Jerusalem: for Jeroboam and his sons had cast them off from executing the priest's office unto the LORD:

15 And he ordained him priests for the high places, and for the devils, and for the calves which he had made.

16 And after them out of all the tribes of Israel such as set their hearts to seek the LORD God of Israel came to Jerusalem, to sacrifice unto the LORD God of their fathers.

17 So they strengthened the kingdom of Judah, and made Rehoboam the son of Solomon strong, three years: for three years they walked in the way of David and Solomon.

18 And Rehoboam took him Mahalath the daughter of Jerimoth the son of David to wife, and Abihail the daughter of Eliab the son of Jesse;

19 Which bare him children; Jeush, and Shamariah, and Zaham.

20 And after her he took Maachah the daughter of Absalom; which bare him Abijah, and Attai, and Ziza, and Shelomith.

21 And Rehoboam loved Maachah the daughter of Absalom above all his wives and his concubines: (for he took eighteen wives, and threescore concubines; and begat twenty and eight sons, and threescore daughters.)

22 And Rehoboam made Abijah the son of Maachah the chief, to be ruler among his brethren: for he thought to make him king.

23 And he dealt wisely, and dispersed of all his children throughout all the countries of Judah and Benjamin, unto every fenced city: and he gave them victual in abundance. And he desired many wives.

CHAPTER 12

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1 And it came to pass, when Rehoboam had established the kingdom, and had strengthened himself, he forsook the law of the LORD, and all Israel with him.

2 And it came to pass, that in the fifth year of king Rehoboam Shishak king of Egypt came up against Jerusalem, because they had transgressed against the LORD,

3 With twelve hundred chariots, and threescore thousand horsemen: and the people were without number that came with him out of Egypt; the Lubims, the Sukkiims, and the Ethiopians.

4 And he took the fenced cities which pertained to Judah, and came to Jerusalem.

5 Then came Shemaiah the prophet to Rehoboam, and to the princes of Judah, that were gathered together to Jerusalem because of Shishak, and said unto them, Thus saith the LORD, Ye have forsaken me, and therefore have I also left you in the hand of Shishak.

6 Whereupon the princes of Israel and the king humbled themselves; and they said, The LORD is righteous.

7 And when the LORD saw that they humbled themselves, the word of the LORD came to Shemaiah, saying, They have humbled themselves; therefore I will not destroy them, but I will grant them some deliverance; and my wrath shall not be poured out upon Jerusalem by the hand of Shishak.

8 Nevertheless they shall be his servants; that they may know my service, and the service of the kingdoms of the countries.

9 So Shishak king of Egypt came up against Jerusalem, and took away the treasures of the house of the LORD, and the treasures of the king's house; he took all: he carried away also the shields of gold which Solomon had made.

10 Instead of which king Rehoboam made shields of brass, and committed them to the hands of the chief of the guard, that kept the entrance of the king's house.

11 And when the king entered into the house of the LORD, the guard came and fetched them, and brought them again into the guard chamber.

12 And when he humbled himself, the wrath of the LORD turned from him, that he would not destroy him altogether: and also in Judah things went well.

13 So king Rehoboam strengthened himself in Jerusalem, and reigned: for Rehoboam was one and forty years old when he began to reign, and he reigned seventeen years in Jerusalem, the city which the LORD had chosen out of all the tribes of Israel, to put his name there. And his mother's name was Naamah an Ammonitess.

14 And he did evil, because he prepared not his heart to seek the LORD.

15 Now the acts of Rehoboam, first and last, are they not written in the book of Shemaiah the prophet, and of Iddo the seer concerning genealogies? And there were wars between Rehoboam and Jeroboam continually.

16 And Rehoboam slept with his fathers, and was buried in the city of David: and Abijah his son reigned in his stead.

CHAPTER 13

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1 Now in the eighteenth year of king Jeroboam began Abijah to reign over Judah.

2 He reigned three years in Jerusalem. His mother's name also was Michaiah the daughter of Uriel of Gibeah. And there was war between Abijah and Jeroboam.

3 And Abijah set the battle in array with an army of valiant men of war, even four hundred thousand chosen men: Jeroboam also set the battle in array against him with eight hundred thousand chosen men, being mighty men of valour.

4 And Abijah stood up upon mount Zemaraim, which is in mount Ephraim, and said, Hear me, thou Jeroboam, and all Israel;

5 Ought ye not to know that the LORD God of Israel gave the kingdom over Israel to David for ever, even to him and to his sons by a covenant of salt?

6 Yet Jeroboam the son of Nebat, the servant of Solomon the son of David, is risen up, and hath rebelled against his lord.

7 And there are gathered unto him vain men, the children of Belial, and have strengthened themselves against Rehoboam the son of Solomon, when Rehoboam was young and tenderhearted, and could not withstand them.

8 And now ye think to withstand the kingdom of the LORD in the hand of the sons of David; and ye be a great multitude, and there are with you golden calves, which Jeroboam made you for gods.

9 Have ye not cast out the priests of the LORD, the sons of Aaron, and the Levites, and have made you priests after the manner of the nations of other lands? so that whosoever cometh to consecrate himself with a young bullock and seven rams, the same may be a priest of them that are no gods.

10 But as for us, the LORD is our God, and we have not forsaken him; and the priests, which minister unto the LORD, are the sons of Aaron, and the Levites wait upon their business:

11 And they burn unto the LORD every morning and every evening burnt sacrifices and sweet incense: the shewbread also set they in order upon the pure table; and the candlestick of gold with the lamps thereof, to burn every evening: for we keep the charge of the LORD our God; but ye have forsaken him.

12 And, behold, God himself is with us for our captain, and his priests with sounding trumpets to cry alarm against you. O children of Israel, fight ye not against the LORD God of your fathers; for ye shall not prosper.

13 But Jeroboam caused an ambushment to come about behind them: so they were before Judah, and the ambushment was behind them.

14 And when Judah looked back, behold, the battle was before and behind: and they cried unto the LORD, and the priests sounded with the trumpets.

15 Then the men of Judah gave a shout: and as the men of Judah shouted, it came to pass, that God smote Jeroboam and all Israel before Abijah and Judah.

16 And the children of Israel fled before Judah: and God delivered them into their hand.

17 And Abijah and his people slew them with a great slaughter: so there fell down slain of Israel five hundred thousand chosen men.

18 Thus the children of Israel were brought under at that time, and the children of Judah prevailed, because they relied upon the LORD God of their fathers.

19 And Abijah pursued after Jeroboam, and took cities from him, Bethel with the towns thereof, and Jeshanah with the towns thereof, and Ephrain with the towns thereof.

20 Neither did Jeroboam recover strength again in the days of Abijah: and the LORD struck him, and he died.

21 But Abijah waxed mighty, and married fourteen wives, and begat twenty and two sons, and sixteen daughters.

22 And the rest of the acts of Abijah, and his ways, and his sayings, are written in the story of the prophet Iddo.

CHAPTER 14

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1 So Abijah slept with his fathers, and they buried him in the city of David: and Asa his son reigned in his stead. In his days the land was quiet ten years.

2 And Asa did that which was good and right in the eyes of the LORD his God:

3 For he took away the altars of the strange gods, and the high places, and brake down the images, and cut down the groves:

4 And commanded Judah to seek the LORD God of their fathers, and to do the law and the commandment.

5 Also he took away out of all the cities of Judah the high places and the images: and the kingdom was quiet before him.

6 And he built fenced cities in Judah: for the land had rest, and he had no war in those years; because the LORD had given him rest.

7 Therefore he said unto Judah, Let us build these cities, and make about them walls, and towers, gates, and bars, while the land is yet before us; because we have sought the LORD our God, we have sought him, and he hath given us rest on every side. So they built and prospered.

8 And Asa had an army of men that bare targets and spears, out of Judah three hundred thousand; and out of Benjamin, that bare shields and drew bows, two hundred and fourscore thousand: all these were mighty men of valour.

9 And there came out against them Zerah the Ethiopian with an host of a thousand thousand, and three hundred chariots; and came unto Mareshah.

10 Then Asa went out against him, and they set the battle in array in the valley of Zephathah at Mareshah.

11 And Asa cried unto the LORD his God, and said, LORD, it is nothing with thee to help, whether with many, or with them that have no power: help us, O LORD our God; for we rest on thee, and in thy name we go against this multitude. O LORD, thou art our God; let not man prevail against thee.

12 So the LORD smote the Ethiopians before Asa, and before Judah; and the Ethiopians fled.

13 And Asa and the people that were with him pursued them unto Gerar: and the Ethiopians were overthrown, that they could not recover themselves; for they were destroyed before the LORD, and before his host; and they carried away very much spoil.

14 And they smote all the cities round about Gerar; for the fear of the LORD came upon them: and they spoiled all the cities; for there was exceeding much spoil in them.

15 They smote also the tents of cattle, and carried away sheep and camels in abundance, and returned to Jerusalem.

CHAPTER 15

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1 And the Spirit of God came upon Azariah the son of Oded:

2 And he went out to meet Asa, and said unto him, Hear ye me, Asa, and all Judah and Benjamin; The LORD is with you, while ye be with him; and if ye seek him, he will be found of you; but if ye forsake him, he will forsake you.

3 Now for a long season Israel hath been without the true God, and without a teaching priest, and without law.

4 But when they in their trouble did turn unto the LORD God of Israel, and sought him, he was found of them.

5 And in those times there was no peace to him that went out, nor to him that came in, but great vexations were upon all the inhabitants of the countries.

6 And nation was destroyed of nation, and city of city: for God did vex them with all adversity.

7 Be ye strong therefore, and let not your hands be weak: for your work shall be rewarded.

8 And when Asa heard these words, and the prophecy of Oded the prophet, he took courage, and put away the abominable idols out of all the land of Judah and Benjamin, and out of the cities which he had taken from mount Ephraim, and renewed the altar of the LORD, that was before the porch of the LORD.

9 And he gathered all Judah and Benjamin, and the strangers with them out of Ephraim and Manasseh, and out of Simeon: for they fell to him out of Israel in abundance, when they saw that the LORD his God was with him.

10 So they gathered themselves together at Jerusalem in the third month, in the fifteenth year of the reign of Asa.

11 And they offered unto the LORD the same time, of the spoil which they had brought, seven hundred oxen and seven thousand sheep.

12 And they entered into a covenant to seek the LORD God of their fathers with all their heart and with all their soul;

13 That whosoever would not seek the LORD God of Israel should be put to death, whether small or great, whether man or woman.

14 And they sware unto the LORD with a loud voice, and with shouting, and with trumpets, and with cornets.

15 And all Judah rejoiced at the oath: for they had sworn with all their heart, and sought him with their whole desire; and he was found of them: and the LORD gave them rest round about.

16 And also concerning Maachah the mother of Asa the king, he removed her from being queen, because she had made an idol in a grove: and Asa cut down her idol, and stamped it, and burnt it at the brook Kidron.

17 But the high places were not taken away out of Israel: nevertheless the heart of Asa was perfect all his days.

18 And he brought into the house of God the things that his father had dedicated, and that he himself had dedicated, silver, and gold, and vessels.

19 And there was no more war unto the five and thirtieth year of the reign of Asa.

CHAPTER 16

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1 In the six and thirtieth year of the reign of Asa Baasha king of Israel came up against Judah, and built Ramah, to the intent that he might let none go out or come in to Asa king of Judah.

2 Then Asa brought out silver and gold out of the treasures of the house of the LORD and of the king's house, and sent to Benhadad king of Syria, that dwelt at Damascus, saying,

3 There is a league between me and thee, as there was between my father and thy father: behold, I have sent thee silver and gold; go, break thy league with Baasha king of Israel, that he may depart from me.

4 And Benhadad hearkened unto king Asa, and sent the captains of his armies against the cities of Israel; and they smote Ijon, and Dan, and Abelmaim, and all the store cities of Naphtali.

5 And it came to pass, when Baasha heard it, that he left off building of Ramah, and let his work cease.

6 Then Asa the king took all Judah; and they carried away the stones of Ramah, and the timber thereof, wherewith Baasha was building; and he built therewith Geba and Mizpah.

7 And at that time Hanani the seer came to Asa king of Judah, and said unto him, Because thou hast relied on the king of Syria, and not relied on the LORD thy God, therefore is the host of the king of Syria escaped out of thine hand.

8 Were not the Ethiopians and the Lubims a huge host, with very many chariots and horsemen? yet, because thou didst rely on the LORD, he delivered them into thine hand.

9 For the eyes of the LORD run to and fro throughout the whole earth, to shew himself strong in the behalf of them whose heart is perfect toward him. Herein thou hast done foolishly: therefore from henceforth thou shalt have wars.

10 Then Asa was wroth with the seer, and put him in a prison house; for he was in a rage with him because of this thing. And Asa oppressed some of the people the same time.

11 And, behold, the acts of Asa, first and last, lo, they are written in the book of the kings of Judah and Israel.

12 And Asa in the thirty and ninth year of his reign was diseased in his feet, until his disease was exceeding great: yet in his disease he sought not to the LORD, but to the physicians.

13 And Asa slept with his fathers, and died in the one and fortieth year of his reign.

14 And they buried him in his own sepulchres, which he had made for himself in the city of David, and laid him in the bed which was filled with sweet odours and divers kinds of spices prepared by the apothecaries' art: and they made a very great burning for him.

CHAPTER 17

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1 And Jehoshaphat his son reigned in his stead, and strengthened himself against Israel.

2 And he placed forces in all the fenced cities of Judah, and set garrisons in the land of Judah, and in the cities of Ephraim, which Asa his father had taken.

3 And the LORD was with Jehoshaphat, because he walked in the first ways of his father David, and sought not unto Baalim;

4 But sought to the LORD God of his father, and walked in his commandments, and not after the doings of Israel.

5 Therefore the LORD stablished the kingdom in his hand; and all Judah brought to Jehoshaphat presents; and he had riches and honour in abundance.

6 And his heart was lifted up in the ways of the LORD: moreover he took away the high places and groves out of Judah.

7 Also in the third year of his reign he sent to his princes, even to Benhail, and to Obadiah, and to Zechariah, and to Nethaneel, and to Michaiah, to teach in the cities of Judah.

8 And with them he sent Levites, even Shemaiah, and Nethaniah, and Zebadiah, and Asahel, and Shemiramoth, and Jehonathan, and Adonijah, and Tobijah, and Tobadonijah, Levites; and with them Elishama and Jehoram, priests.

9 And they taught in Judah, and had the book of the law of the LORD with them, and went about throughout all the cities of Judah, and taught the people.

10 And the fear of the LORD fell upon all the kingdoms of the lands that were round about Judah, so that they made no war against Jehoshaphat.

11 Also some of the Philistines brought Jehoshaphat presents, and tribute silver; and the Arabians brought him flocks, seven thousand and seven hundred rams, and seven thousand and seven hundred he goats.

12 And Jehoshaphat waxed great exceedingly; and he built in Judah castles, and cities of store.

13 And he had much business in the cities of Judah: and the men of war, mighty men of valour, were in Jerusalem.

14 And these are the numbers of them according to the house of their fathers: Of Judah, the captains of thousands; Adnah the chief, and with him mighty men of valour three hundred thousand.

15 And next to him was Jehohanan the captain, and with him two hundred and fourscore thousand.

16 And next him was Amasiah the son of Zichri, who willingly offered himself unto the LORD; and with him two hundred thousand mighty men of valour.

17 And of Benjamin; Eliada a mighty man of valour, and with him armed men with bow and shield two hundred thousand.

18 And next him was Jehozabad, and with him an hundred and fourscore thousand ready prepared for the war.

19 These waited on the king, beside those whom the king put in the fenced cities throughout all Judah.

CHAPTER 18

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1 Now Jehoshaphat had riches and honour in abundance, and joined affinity with Ahab.

2 And after certain years he went down to Ahab to Samaria. And Ahab killed sheep and oxen for him in abundance, and for the people that he had with him, and persuaded him to go up with him to Ramothgilead.

3 And Ahab king of Israel said unto Jehoshaphat king of Judah, Wilt thou go with me to Ramothgilead? And he answered him, I am as thou art, and my people as thy people; and we will be with thee in the war.

4 And Jehoshaphat said unto the king of Israel, Enquire, I pray thee, at the word of the LORD to day.

5 Therefore the king of Israel gathered together of prophets four hundred men, and said unto them, Shall we go to Ramothgilead to battle, or shall I forbear? And they said, Go up; for God will deliver it into the king's hand.

6 But Jehoshaphat said, Is there not here a prophet of the LORD besides, that we might enquire of him?

7 And the king of Israel said unto Jehoshaphat, There is yet one man, by whom we may enquire of the LORD: but I hate him; for he never prophesied good unto me, but always evil: the same is Micaiah the son of Imla. And Jehoshaphat said, Let not the king say so.

8 And the king of Israel called for one of his officers, and said, Fetch quickly Micaiah the son of Imla.

9 And the king of Israel and Jehoshaphat king of Judah sat either of them on his throne, clothed in their robes, and they sat in a void place at the entering in of the gate of Samaria; and all the prophets prophesied before them.

10 And Zedekiah the son of Chenaanah had made him horns of iron, and said, Thus saith the LORD, With these thou shalt push Syria until they be consumed.

11 And all the prophets prophesied so, saying, Go up to Ramothgilead, and prosper: for the LORD shall deliver it into the hand of the king.

12 And the messenger that went to call Micaiah spake to him, saying, Behold, the words of the prophets declare good to the king with one assent; let thy word therefore, I pray thee, be like one of theirs, and speak thou good.

13 And Micaiah said, As the LORD liveth, even what my God saith, that will I speak.

14 And when he was come to the king, the king said unto him, Micaiah, shall we go to Ramothgilead to battle, or shall I forbear? And he said, Go ye up, and prosper, and they shall be delivered into your hand.

15 And the king said to him, How many times shall I adjure thee that thou say nothing but the truth to me in the name of the LORD?

16 Then he said, I did see all Israel scattered upon the mountains, as sheep that have no shepherd: and the LORD said, These have no master; let them return therefore every man to his house in peace.

17 And the king of Israel said to Jehoshaphat, Did I not tell thee that he would not prophesy good unto me, but evil?

18 Again he said, Therefore hear the word of the LORD; I saw the LORD sitting upon his throne, and all the host of heaven standing on his right hand and on his left.

19 And the LORD said, Who shall entice Ahab king of Israel, that he may go up and fall at Ramothgilead? And one spake saying after this manner, and another saying after that manner.

20 Then there came out a spirit, and stood before the LORD, and said, I will entice him. And the LORD said unto him, Wherewith?

21 And he said, I will go out, and be a lying spirit in the mouth of all his prophets. And the LORD said, Thou shalt entice him, and thou shalt also prevail: go out, and do even so.

22 Now therefore, behold, the LORD hath put a lying spirit in the mouth of these thy prophets, and the LORD hath spoken evil against thee.

23 Then Zedekiah the son of Chenaanah came near, and smote Micaiah upon the cheek, and said, Which way went the Spirit of the LORD from me to speak unto thee?

24 And Micaiah said, Behold, thou shalt see on that day when thou shalt go into an inner chamber to hide thyself.

25 Then the king of Israel said, Take ye Micaiah, and carry him back to Amon the governor of the city, and to Joash the king's son;

26 And say, Thus saith the king, Put this fellow in the prison, and feed him with bread of affliction and with water of affliction, until I return in peace.

27 And Micaiah said, If thou certainly return in peace, then hath not the LORD spoken by me. And he said, Hearken, all ye people.

28 So the king of Israel and Jehoshaphat the king of Judah went up to Ramothgilead.

29 And the king of Israel said unto Jehoshaphat, I will disguise myself, and will go to the battle; but put thou on thy robes. So the king of Israel disguised himself; and they went to the battle.

30 Now the king of Syria had commanded the captains of the chariots that were with him, saying, Fight ye not with small or great, save only with the king of Israel.

31 And it came to pass, when the captains of the chariots saw Jehoshaphat, that they said, It is the king of Israel. Therefore they compassed about him to fight: but Jehoshaphat cried out, and the LORD helped him; and God moved them to depart from him.

32 For it came to pass, that, when the captains of the chariots perceived that it was not the king of Israel, they turned back again from pursuing him.

33 And a certain man drew a bow at a venture, and smote the king of Israel between the joints of the harness: therefore he said to his chariot man, Turn thine hand, that thou mayest carry me out of the host; for I am wounded.

34 And the battle increased that day: howbeit the king of Israel stayed himself up in his chariot against the Syrians until the even: and about the time of the sun going down he died.

CHAPTER 19

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1 And Jehoshaphat the king of Judah returned to his house in peace to Jerusalem.

2 And Jehu the son of Hanani the seer went out to meet him, and said to king Jehoshaphat, Shouldest thou help the ungodly, and love them that hate the LORD? therefore is wrath upon thee from before the LORD.

3 Nevertheless there are good things found in thee, in that thou hast taken away the groves out of the land, and hast prepared thine heart to seek God.

4 And Jehoshaphat dwelt at Jerusalem: and he went out again through the people from Beersheba to mount Ephraim, and brought them back unto the LORD God of their fathers.

5 And he set judges in the land throughout all the fenced cities of Judah, city by city,

6 And said to the judges, Take heed what ye do: for ye judge not for man, but for the LORD, who is with you in the judgment.

7 Wherefore now let the fear of the LORD be upon you; take heed and do it: for there is no iniquity with the LORD our God, nor respect of persons, nor taking of gifts.

8 Moreover in Jerusalem did Jehoshaphat set of the Levites, and of the priests, and of the chief of the fathers of Israel, for the judgment of the LORD, and for controversies, when they returned to Jerusalem.

9 And he charged them, saying, Thus shall ye do in the fear of the LORD, faithfully, and with a perfect heart.

10 And what cause soever shall come to you of your brethren that dwell in their cities, between blood and blood, between law and commandment, statutes and judgments, ye shall even warn them that they trespass not against the LORD, and so wrath come upon you, and upon your brethren: this do, and ye shall not trespass.

11 And, behold, Amariah the chief priest is over you in all matters of the LORD; and Zebadiah the son of Ishmael, the ruler of the house of Judah, for all the king's matters: also the Levites shall be officers before you. Deal courageously, and the LORD shall be with the good.

CHAPTER 20

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1 It came to pass after this also, that the children of Moab, and the children of Ammon, and with them other beside the Ammonites, came against Jehoshaphat to battle.

2 Then there came some that told Jehoshaphat, saying, There cometh a great multitude against thee from beyond the sea on this side Syria; and, behold, they be in Hazazontamar, which is Engedi.

3 And Jehoshaphat feared, and set himself to seek the LORD, and proclaimed a fast throughout all Judah.

4 And Judah gathered themselves together, to ask help of the LORD: even out of all the cities of Judah they came to seek the LORD.

5 And Jehoshaphat stood in the congregation of Judah and Jerusalem, in the house of the LORD, before the new court,

6 And said, O LORD God of our fathers, art not thou God in heaven? and rulest not thou over all the kingdoms of the heathen? and in thine hand is there not power and might, so that none is able to withstand thee?

7 Art not thou our God, who didst drive out the inhabitants of this land before thy people Israel, and gavest it to the seed of Abraham thy friend for ever?

8 And they dwelt therein, and have built thee a sanctuary therein for thy name, saying,

9 If, when evil cometh upon us, as the sword, judgment, or pestilence, or famine, we stand before this house, and in thy presence, (for thy name is in this house,) and cry unto thee in our affliction, then thou wilt hear and help.

10 And now, behold, the children of Ammon and Moab and mount Seir, whom thou wouldest not let Israel invade, when they came out of the land of Egypt, but they turned from them, and destroyed them not;

11 Behold, I say, how they reward us, to come to cast us out of thy possession, which thou hast given us to inherit.

12 O our God, wilt thou not judge them? for we have no might against this great company that cometh against us; neither know we what to do: but our eyes are upon thee.

13 And all Judah stood before the LORD, with their little ones, their wives, and their children.

14 Then upon Jahaziel the son of Zechariah, the son of Benaiah, the son of Jeiel, the son of Mattaniah, a Levite of the sons of Asaph, came the Spirit of the LORD in the midst of the congregation;

15 And he said, Hearken ye, all Judah, and ye inhabitants of Jerusalem, and thou king Jehoshaphat, Thus saith the LORD unto you, Be not afraid nor dismayed by reason of this great multitude; for the battle is not yours, but God's.

16 To morrow go ye down against them: behold, they come up by the cliff of Ziz; and ye shall find them at the end of the brook, before the wilderness of Jeruel.

17 Ye shall not need to fight in this battle: set yourselves, stand ye still, and see the salvation of the LORD with you, O Judah and Jerusalem: fear not, nor be dismayed; to morrow go out against them: for the LORD will be with you.

18 And Jehoshaphat bowed his head with his face to the ground: and all Judah and the inhabitants of Jerusalem fell before the LORD, worshipping the LORD.

19 And the Levites, of the children of the Kohathites, and of the children of the Korhites, stood up to praise the LORD God of Israel with a loud voice on high.

20 And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the LORD your God, so shall ye be established; believe his prophets, so shall ye prosper.

21 And when he had consulted with the people, he appointed singers unto the LORD, and that should praise the beauty of holiness, as they went out before the army, and to say, Praise the LORD; for his mercy endureth for ever.

22 And when they began to sing and to praise, the LORD set ambushments against the children of Ammon, Moab, and mount Seir, which were come against Judah; and they were smitten.

23 For the children of Ammon and Moab stood up against the inhabitants of mount Seir, utterly to slay and destroy them: and when they had made an end of the inhabitants of Seir, every one helped to destroy another.

24 And when Judah came toward the watch tower in the wilderness, they looked unto the multitude, and, behold, they were dead bodies fallen to the earth, and none escaped.

25 And when Jehoshaphat and his people came to take away the spoil of them, they found among them in abundance both riches with the dead bodies, and precious jewels, which they stripped off for themselves, more than they could carry away: and they were three days in gathering of the spoil, it was so much.

26 And on the fourth day they assembled themselves in the valley of Berachah; for there they blessed the LORD: therefore the name of the same place was called, The valley of Berachah, unto this day.

27 Then they returned, every man of Judah and Jerusalem, and Jehoshaphat in the forefront of them, to go again to Jerusalem with joy; for the LORD had made them to rejoice over their enemies.

28 And they came to Jerusalem with psalteries and harps and trumpets unto the house of the LORD.

29 And the fear of God was on all the kingdoms of those countries, when they had heard that the LORD fought against the enemies of Israel.

30 So the realm of Jehoshaphat was quiet: for his God gave him rest round about.

31 And Jehoshaphat reigned over Judah: he was thirty and five years old when he began to reign, and he reigned twenty and five years in Jerusalem. And his mother's name was Azubah the daughter of Shilhi.

32 And he walked in the way of Asa his father, and departed not from it, doing that which was right in the sight of the LORD.

33 Howbeit the high places were not taken away: for as yet the people had not prepared their hearts unto the God of their fathers.

34 Now the rest of the acts of Jehoshaphat, first and last, behold, they are written in the book of Jehu the son of Hanani, who is mentioned in the book of the kings of Israel.

35 And after this did Jehoshaphat king of Judah join himself with Ahaziah king of Israel, who did very wickedly:

36 And he joined himself with him to make ships to go to Tarshish: and they made the ships in Eziongeber.

37 Then Eliezer the son of Dodavah of Mareshah prophesied against Jehoshaphat, saying, Because thou hast joined thyself with Ahaziah, the LORD hath broken thy works. And the ships were broken, that they were not able to go to Tarshish.

CHAPTER 21

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1 Now Jehoshaphat slept with his fathers, and was buried with his fathers in the city of David. And Jehoram his son reigned in his stead.

2 And he had brethren the sons of Jehoshaphat, Azariah, and Jehiel, and Zechariah, and Azariah, and Michael, and Shephatiah: all these were the sons of Jehoshaphat king of Israel.

3 And their father gave them great gifts of silver, and of gold, and of precious things, with fenced cities in Judah: but the kingdom gave he to Jehoram; because he was the firstborn.

4 Now when Jehoram was risen up to the kingdom of his father, he strengthened himself, and slew all his brethren with the sword, and divers also of the princes of Israel.

5 Jehoram was thirty and two years old when he began to reign, and he reigned eight years in Jerusalem.

6 And he walked in the way of the kings of Israel, like as did the house of Ahab: for he had the daughter of Ahab to wife: and he wrought that which was evil in the eyes of the LORD.

7 Howbeit the LORD would not destroy the house of David, because of the covenant that he had made with David, and as he promised to give a light to him and to his sons for ever.

8 In his days the Edomites revolted from under the dominion of Judah, and made themselves a king.

9 Then Jehoram went forth with his princes, and all his chariots with him: and he rose up by night, and smote the Edomites which compassed him in, and the captains of the chariots.

10 So the Edomites revolted from under the hand of Judah unto this day. The same time also did Libnah revolt from under his hand; because he had forsaken the LORD God of his fathers.

11 Moreover he made high places in the mountains of Judah, and caused the inhabitants of Jerusalem to commit fornication, and compelled Judah thereto.

12 And there came a writing to him from Elijah the prophet, saying, Thus saith the LORD God of David thy father, Because thou hast not walked in the ways of Jehoshaphat thy father, nor in the ways of Asa king of Judah,

13 But hast walked in the way of the kings of Israel, and hast made Judah and the inhabitants of Jerusalem to go a whoring, like to the whoredoms of the house of Ahab, and also hast slain thy brethren of thy father's house, which were better than thyself:

14 Behold, with a great plague will the LORD smite thy people, and thy children, and thy wives, and all thy goods:

15 And thou shalt have great sickness by disease of thy bowels, until thy bowels fall out by reason of the sickness day by day.

16 Moreover the LORD stirred up against Jehoram the spirit of the Philistines, and of the Arabians, that were near the Ethiopians:

17 And they came up into Judah, and brake into it, and carried away all the substance that was found in the king's house, and his sons also, and his wives; so that there was never a son left him, save Jehoahaz, the youngest of his sons.

18 And after all this the LORD smote him in his bowels with an incurable disease.

19 And it came to pass, that in process of time, after the end of two years, his bowels fell out by reason of his sickness: so he died of sore diseases. And his people made no burning for him, like the burning of his fathers.

20 Thirty and two years old was he when he began to reign, and he reigned in Jerusalem eight years, and departed without being desired. Howbeit they buried him in the city of David, but not in the sepulchres of the kings.

CHAPTER 22

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1 And the inhabitants of Jerusalem made Ahaziah his youngest son king in his stead: for the band of men that came with the Arabians to the camp had slain all the eldest. So Ahaziah the son of Jehoram king of Judah reigned.

2 Forty and two years old was Ahaziah when he began to reign, and he reigned one year in Jerusalem. His mother's name also was Athaliah the daughter of Omri.

3 He also walked in the ways of the house of Ahab: for his mother was his counsellor to do wickedly.

4 Wherefore he did evil in the sight of the LORD like the house of Ahab: for they were his counsellors after the death of his father to his destruction.

5 He walked also after their counsel, and went with Jehoram the son of Ahab king of Israel to war against Hazael king of Syria at Ramothgilead: and the Syrians smote Joram.

6 And he returned to be healed in Jezreel because of the wounds which were given him at Ramah, when he fought with Hazael king of Syria. And Azariah the son of Jehoram king of Judah went down to see Jehoram the son of Ahab at Jezreel, because he was sick.

7 And the destruction of Ahaziah was of God by coming to Joram: for when he was come, he went out with Jehoram against Jehu the son of Nimshi, whom the LORD had anointed to cut off the house of Ahab.

8 And it came to pass, that, when Jehu was executing judgment upon the house of Ahab, and found the princes of Judah, and the sons of the brethren of Ahaziah, that ministered to Ahaziah, he slew them.

9 And he sought Ahaziah: and they caught him, (for he was hid in Samaria,) and brought him to Jehu: and when they had slain him, they buried him: Because, said they, he is the son of Jehoshaphat, who sought the LORD with all his heart. So the house of Ahaziah had no power to keep still the kingdom.

10 But when Athaliah the mother of Ahaziah saw that her son was dead, she arose and destroyed all the seed royal of the house of Judah.

11 But Jehoshabeath, the daughter of the king, took Joash the son of Ahaziah, and stole him from among the king's sons that were slain, and put him and his nurse in a bedchamber. So Jehoshabeath, the daughter of king Jehoram, the wife of Jehoiada the priest, (for she was the sister of Ahaziah,) hid him from Athaliah, so that she slew him not.

12 And he was with them hid in the house of God six years: and Athaliah reigned over the land.

CHAPTER 23

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1 And in the seventh year Jehoiada strengthened himself, and took the captains of hundreds, Azariah the son of Jeroham, and Ishmael the son of Jehohanan, and Azariah the son of Obed, and Maaseiah the son of Adaiah, and Elishaphat the son of Zichri, into covenant with him.

2 And they went about in Judah, and gathered the Levites out of all the cities of Judah, and the chief of the fathers of Israel, and they came to Jerusalem.

3 And all the congregation made a covenant with the king in the house of God. And he said unto them, Behold, the king's son shall reign, as the LORD hath said of the sons of David.

4 This is the thing that ye shall do; A third part of you entering on the sabbath, of the priests and of the Levites, shall be porters of the doors;

5 And a third part shall be at the king's house; and a third part at the gate of the foundation: and all the people shall be in the courts of the house of the LORD.

6 But let none come into the house of the LORD, save the priests, and they that minister of the Levites; they shall go in, for they are holy: but all the people shall keep the watch of the LORD.

7 And the Levites shall compass the king round about, every man with his weapons in his hand; and whosoever else cometh into the house, he shall be put to death: but be ye with the king when he cometh in, and when he goeth out.

8 So the Levites and all Judah did according to all things that Jehoiada the priest had commanded, and took every man his men that were to come in on the sabbath, with them that were to go out on the sabbath: for Jehoiada the priest dismissed not the courses.

9 Moreover Jehoiada the priest delivered to the captains of hundreds spears, and bucklers, and shields, that had been king David's, which were in the house of God.

10 And he set all the people, every man having his weapon in his hand, from the right side of the temple to the left side of the temple, along by the altar and the temple, by the king round about.

11 Then they brought out the king's son, and put upon him the crown, and gave him the testimony, and made him king. And Jehoiada and his sons anointed him, and said, God save the king.

12 Now when Athaliah heard the noise of the people running and praising the king, she came to the people into the house of the LORD:

13 And she looked, and, behold, the king stood at his pillar at the entering in, and the princes and the trumpets by the king: and all the people of the land rejoiced, and sounded with trumpets, also the singers with instruments of musick, and such as taught to sing praise. Then Athaliah rent her clothes, and said, Treason, Treason.

14 Then Jehoiada the priest brought out the captains of hundreds that were set over the host, and said unto them, Have her forth of the ranges: and whoso followeth her, let him be slain with the sword. For the priest said, Slay her not in the house of the LORD.

15 So they laid hands on her; and when she was come to the entering of the horse gate by the king's house, they slew her there.

16 And Jehoiada made a covenant between him, and between all the people, and between the king, that they should be the LORD'S people.

17 Then all the people went to the house of Baal, and brake it down, and brake his altars and his images in pieces, and slew Mattan the priest of Baal before the altars.

18 Also Jehoiada appointed the offices of the house of the LORD by the hand of the priests the Levites, whom David had distributed in the house of the LORD, to offer the burnt offerings of the LORD, as it is written in the law of Moses, with rejoicing and with singing, as it was ordained by David.

19 And he set the porters at the gates of the house of the LORD, that none which was unclean in any thing should enter in.

20 And he took the captains of hundreds, and the nobles, and the governors of the people, and all the people of the land, and brought down the king from the house of the LORD: and they came through the high gate into the king's house, and set the king upon the throne of the kingdom.

21 And all the people of the land rejoiced: and the city was quiet, after that they had slain Athaliah with the sword.

CHAPTER 24

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1 Joash was seven years old when he began to reign, and he reigned forty years in Jerusalem. His mother's name also was Zibiah of Beersheba.

2 And Joash did that which was right in the sight of the LORD all the days of Jehoiada the priest.

3 And Jehoiada took for him two wives; and he begat sons and daughters.

4 And it came to pass after this, that Joash was minded to repair the house of the LORD.

5 And he gathered together the priests and the Levites, and said to them, Go out unto the cities of Judah, and gather of all Israel money to repair the house of your God from year to year, and see that ye hasten the matter. Howbeit the Levites hastened it not.

6 And the king called for Jehoiada the chief, and said unto him, Why hast thou not required of the Levites to bring in out of Judah and out of Jerusalem the collection, according to the commandment of Moses the servant of the LORD, and of the congregation of Israel, for the tabernacle of witness?

7 For the sons of Athaliah, that wicked woman, had broken up the house of God; and also all the dedicated things of the house of the LORD did they bestow upon Baalim.

8 And at the king's commandment they made a chest, and set it without at the gate of the house of the LORD.

9 And they made a proclamation through Judah and Jerusalem, to bring in to the LORD the collection that Moses the servant of God laid upon Israel in the wilderness.

10 And all the princes and all the people rejoiced, and brought in, and cast into the chest, until they had made an end.

11 Now it came to pass, that at what time the chest was brought unto the king's office by the hand of the Levites, and when they saw that there was much money, the king's scribe and the high priest's officer came and emptied the chest, and took it, and carried it to his place again. Thus they did day by day, and gathered money in abundance.

12 And the king and Jehoiada gave it to such as did the work of the service of the house of the LORD, and hired masons and carpenters to repair the house of the LORD, and also such as wrought iron and brass to mend the house of the LORD.

13 So the workmen wrought, and the work was perfected by them, and they set the house of God in his state, and strengthened it.

14 And when they had finished it, they brought the rest of the money before the king and Jehoiada, whereof were made vessels for the house of the LORD, even vessels to minister, and to offer withal, and spoons, and vessels of gold and silver. And they offered burnt offerings in the house of the LORD continually all the days of Jehoiada.

15 But Jehoiada waxed old, and was full of days when he died; an hundred and thirty years old was he when he died.

16 And they buried him in the city of David among the kings, because he had done good in Israel, both toward God, and toward his house.

17 Now after the death of Jehoiada came the princes of Judah, and made obeisance to the king. Then the king hearkened unto them.

18 And they left the house of the LORD God of their fathers, and served groves and idols: and wrath came upon Judah and Jerusalem for this their trespass.

19 Yet he sent prophets to them, to bring them again unto the LORD; and they testified against them: but they would not give ear.

20 And the Spirit of God came upon Zechariah the son of Jehoiada the priest, which stood above the people, and said unto them, Thus saith God, Why transgress ye the commandments of the LORD, that ye cannot prosper? because ye have forsaken the LORD, he hath also forsaken you.

21 And they conspired against him, and stoned him with stones at the commandment of the king in the court of the house of the LORD.

22 Thus Joash the king remembered not the kindness which Jehoiada his father had done to him, but slew his son. And when he died, he said, The LORD look upon it, and require it.

23 And it came to pass at the end of the year, that the host of Syria came up against him: and they came to Judah and Jerusalem, and destroyed all the princes of the people from among the people, and sent all the spoil of them unto the king of Damascus.

24 For the army of the Syrians came with a small company of men, and the LORD delivered a very great host into their hand, because they had forsaken the LORD God of their fathers. So they executed judgment against Joash.

25 And when they were departed from him, (for they left him in great diseases,) his own servants conspired against him for the blood of the sons of Jehoiada the priest, and slew him on his bed, and he died: and they buried him in the city of David, but they buried him not in the sepulchres of the kings.

26 And these are they that conspired against him; Zabad the son of Shimeath an Ammonitess, and Jehozabad the son of Shimrith a Moabitess.

27 Now concerning his sons, and the greatness of the burdens laid upon him, and the repairing of the house of God, behold, they are written in the story of the book of the kings. And Amaziah his son reigned in his stead.

CHAPTER 25

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1 Amaziah was twenty and five years old when he began to reign, and he reigned twenty and nine years in Jerusalem. And his mother's name was Jehoaddan of Jerusalem.

2 And he did that which was right in the sight of the LORD, but not with a perfect heart.

3 Now it came to pass, when the kingdom was established to him, that he slew his servants that had killed the king his father.

4 But he slew not their children, but did as it is written in the law in the book of Moses, where the LORD commanded, saying, The fathers shall not die for the children, neither shall the children die for the fathers, but every man shall die for his own sin.

5 Moreover Amaziah gathered Judah together, and made them captains over thousands, and captains over hundreds, according to the houses of their fathers, throughout all Judah and Benjamin: and he numbered them from twenty years old and above, and found them three hundred thousand choice men, able to go forth to war, that could handle spear and shield.

6 He hired also an hundred thousand mighty men of valour out of Israel for an hundred talents of silver.

7 But there came a man of God to him, saying, O king, let not the army of Israel go with thee; for the LORD is not with Israel, to wit, with all the children of Ephraim.

8 But if thou wilt go, do it, be strong for the battle: God shall make thee fall before the enemy: for God hath power to help, and to cast down.

9 And Amaziah said to the man of God, But what shall we do for the hundred talents which I have given to the army of Israel? And the man of God answered, The LORD is able to give thee much more than this.

10 Then Amaziah separated them, to wit, the army that was come to him out of Ephraim, to go home again: wherefore their anger was greatly kindled against Judah, and they returned home in great anger.

11 And Amaziah strengthened himself, and led forth his people, and went to the valley of salt, and smote of the children of Seir ten thousand.

12 And other ten thousand left alive did the children of Judah carry away captive, and brought them unto the top of the rock, and cast them down from the top of the rock, that they all were broken in pieces.

13 But the soldiers of the army which Amaziah sent back, that they should not go with him to battle, fell upon the cities of Judah, from Samaria even unto Bethhoron, and smote three thousand of them, and took much spoil.

14 Now it came to pass, after that Amaziah was come from the slaughter of the Edomites, that he brought the gods of the children of Seir, and set them up to be his gods, and bowed down himself before them, and burned incense unto them.

15 Wherefore the anger of the LORD was kindled against Amaziah, and he sent unto him a prophet, which said unto him, Why hast thou sought after the gods of the people, which could not deliver their own people out of thine hand?

16 And it came to pass, as he talked with him, that the king said unto him, Art thou made of the king's counsel? forbear; why shouldest thou be smitten? Then the prophet forbare, and said, I know that God hath determined to destroy thee, because thou hast done this, and hast not hearkened unto my counsel.

17 Then Amaziah king of Judah took advice, and sent to Joash, the son of Jehoahaz, the son of Jehu, king of Israel, saying, Come, let us see one another in the face.

18 And Joash king of Israel sent to Amaziah king of Judah, saying, The thistle that was in Lebanon sent to the cedar that was in Lebanon, saying, Give thy daughter to my son to wife: and there passed by a wild beast that was in Lebanon, and trode down the thistle.

19 Thou sayest, Lo, thou hast smitten the Edomites; and thine heart lifteth thee up to boast: abide now at home; why shouldest thou meddle to thine hurt, that thou shouldest fall, even thou, and Judah with thee?

20 But Amaziah would not hear; for it came of God, that he might deliver them into the hand of their enemies, because they sought after the gods of Edom.

21 So Joash the king of Israel went up; and they saw one another in the face, both he and Amaziah king of Judah, at Bethshemesh, which belongeth to Judah.

22 And Judah was put to the worse before Israel, and they fled every man to his tent.

23 And Joash the king of Israel took Amaziah king of Judah, the son of Joash, the son of Jehoahaz, at Bethshemesh, and brought him to Jerusalem, and brake down the wall of Jerusalem from the gate of Ephraim to the corner gate, four hundred cubits.

24 And he took all the gold and the silver, and all the vessels that were found in the house of God with Obededom, and the treasures of the king's house, the hostages also, and returned to Samaria.

25 And Amaziah the son of Joash king of Judah lived after the death of Joash son of Jehoahaz king of Israel fifteen years.

26 Now the rest of the acts of Amaziah, first and last, behold, are they not written in the book of the kings of Judah and Israel?

27 Now after the time that Amaziah did turn away from following the LORD they made a conspiracy against him in Jerusalem; and he fled to Lachish: but they sent to Lachish after him, and slew him there.

28 And they brought him upon horses, and buried him with his fathers in the city of Judah.

CHAPTER 26

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1 Then all the people of Judah took Uzziah, who was sixteen years old, and made him king in the room of his father Amaziah.

2 He built Eloth, and restored it to Judah, after that the king slept with his fathers.

3 Sixteen years old was Uzziah when he began to reign, and he reigned fifty and two years in Jerusalem. His mother's name also was Jecoliah of Jerusalem.

4 And he did that which was right in the sight of the LORD, according to all that his father Amaziah did.

5 And he sought God in the days of Zechariah, who had understanding in the visions of God: and as long as he sought the LORD, God made him to prosper.

6 And he went forth and warred against the Philistines, and brake down the wall of Gath, and the wall of Jabneh, and the wall of Ashdod, and built cities about Ashdod, and among the Philistines.

7 And God helped him against the Philistines, and against the Arabians that dwelt in Gurbaal, and the Mehunims.

8 And the Ammonites gave gifts to Uzziah: and his name spread abroad even to the entering in of Egypt; for he strengthened himself exceedingly.

9 Moreover Uzziah built towers in Jerusalem at the corner gate, and at the valley gate, and at the turning of the wall, and fortified them.

10 Also he built towers in the desert, and digged many wells: for he had much cattle, both in the low country, and in the plains: husbandmen also, and vine dressers in the mountains, and in Carmel: for he loved husbandry.

11 Moreover Uzziah had an host of fighting men, that went out to war by bands, according to the number of their account by the hand of Jeiel the scribe and Maaseiah the ruler, under the hand of Hananiah, one of the king's captains.

12 The whole number of the chief of the fathers of the mighty men of valour were two thousand and six hundred.

13 And under their hand was an army, three hundred thousand and seven thousand and five hundred, that made war with mighty power, to help the king against the enemy.

14 And Uzziah prepared for them throughout all the host shields, and spears, and helmets, and habergeons, and bows, and slings to cast stones.

15 And he made in Jerusalem engines, invented by cunning men, to be on the towers and upon the bulwarks, to shoot arrows and great stones withal. And his name spread far abroad; for he was marvellously helped, till he was strong.

16 But when he was strong, his heart was lifted up to his destruction: for he transgressed against the LORD his God, and went into the temple of the LORD to burn incense upon the altar of incense.

17 And Azariah the priest went in after him, and with him fourscore priests of the LORD, that were valiant men:

18 And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the LORD, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the LORD God.

19 Then Uzziah was wroth, and had a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the LORD, from beside the incense altar.

20 And Azariah the chief priest, and all the priests, looked upon him, and, behold, he was leprous in his forehead, and they thrust him out from thence; yea, himself hasted also to go out, because the LORD had smitten him.

21 And Uzziah the king was a leper unto the day of his death, and dwelt in a several house, being a leper; for he was cut off from the house of the LORD: and Jotham his son was over the king's house, judging the people of the land.

22 Now the rest of the acts of Uzziah, first and last, did Isaiah the prophet, the son of Amoz, write.

23 So Uzziah slept with his fathers, and they buried him with his fathers in the field of the burial which belonged to the kings; for they said, He is a leper: and Jotham his son reigned in his stead.

CHAPTER 27

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1 Jotham was twenty and five years old when he began to reign, and he reigned sixteen years in Jerusalem. His mother's name also was Jerushah, the daughter of Zadok.

2 And he did that which was right in the sight of the LORD, according to all that his father Uzziah did: howbeit he entered not into the temple of the LORD. And the people did yet corruptly.

3 He built the high gate of the house of the LORD, and on the wall of Ophel he built much.

4 Moreover he built cities in the mountains of Judah, and in the forests he built castles and towers.

5 He fought also with the king of the Ammonites, and prevailed against them. And the children of Ammon gave him the same year an hundred talents of silver, and ten thousand measures of wheat, and ten thousand of barley. So much did the children of Ammon pay unto him, both the second year, and the third.

6 So Jotham became mighty, because he prepared his ways before the LORD his God.

7 Now the rest of the acts of Jotham, and all his wars, and his ways, lo, they are written in the book of the kings of Israel and Judah.

8 He was five and twenty years old when he began to reign, and reigned sixteen years in Jerusalem.

9 And Jotham slept with his fathers, and they buried him in the city of David: and Ahaz his son reigned in his stead.

CHAPTER 28

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1 Ahaz was twenty years old when he began to reign, and he reigned sixteen years in Jerusalem: but he did not that which was right in the sight of the LORD, like David his father:

2 For he walked in the ways of the kings of Israel, and made also molten images for Baalim.

3 Moreover he burnt incense in the valley of the son of Hinnom, and burnt his children in the fire, after the abominations of the heathen whom the LORD had cast out before the children of Israel.

4 He sacrificed also and burnt incense in the high places, and on the hills, and under every green tree.

5 Wherefore the LORD his God delivered him into the hand of the king of Syria; and they smote him, and carried away a great multitude of them captives, and brought them to Damascus. And he was also delivered into the hand of the king of Israel, who smote him with a great slaughter.

6 For Pekah the son of Remaliah slew in Judah an hundred and twenty thousand in one day, which were all valiant men; because they had forsaken the LORD God of their fathers.

7 And Zichri, a mighty man of Ephraim, slew Maaseiah the king's son, and Azrikam the governor of the house, and Elkanah that was next to the king.

8 And the children of Israel carried away captive of their brethren two hundred thousand, women, sons, and daughters, and took also away much spoil from them, and brought the spoil to Samaria.

9 But a prophet of the LORD was there, whose name was Oded: and he went out before the host that came to Samaria, and said unto them, Behold, because the LORD God of your fathers was wroth with Judah, he hath delivered them into your hand, and ye have slain them in a rage that reacheth up unto heaven.

10 And now ye purpose to keep under the children of Judah and Jerusalem for bondmen and bondwomen unto you: but are there not with you, even with you, sins against the LORD your God?

11 Now hear me therefore, and deliver the captives again, which ye have taken captive of your brethren: for the fierce wrath of the LORD is upon you.

12 Then certain of the heads of the children of Ephraim, Azariah the son of Johanan, Berechiah the son of Meshillemoth, and Jehizkiah the son of Shallum, and Amasa the son of Hadlai, stood up against them that came from the war,

13 And said unto them, Ye shall not bring in the captives hither: for whereas we have offended against the LORD already, ye intend to add more to our sins and to our trespass: for our trespass is great, and there is fierce wrath against Israel.

14 So the armed men left the captives and the spoil before the princes and all the congregation.

15 And the men which were expressed by name rose up, and took the captives, and with the spoil clothed all that were naked among them, and arrayed them, and shod them, and gave them to eat and to drink, and anointed them, and carried all the feeble of them upon asses, and brought them to Jericho, the city of palm trees, to their brethren: then they returned to Samaria.

16 At that time did king Ahaz send unto the kings of Assyria to help him.

17 For again the Edomites had come and smitten Judah, and carried away captives.

18 The Philistines also had invaded the cities of the low country, and of the south of Judah, and had taken Bethshemesh, and Ajalon, and Gederoth, and Shocho with the villages thereof, and Timnah with the villages thereof, Gimzo also and the villages thereof: and they dwelt there.

19 For the LORD brought Judah low because of Ahaz king of Israel; for he made Judah naked, and transgressed sore against the LORD.

20 And Tilgathpilneser king of Assyria came unto him, and distressed him, but strengthened him not.

21 For Ahaz took away a portion out of the house of the LORD, and out of the house of the king, and of the princes, and gave it unto the king of Assyria: but he helped him not.

22 And in the time of his distress did he trespass yet more against the LORD: this is that king Ahaz.

23 For he sacrificed unto the gods of Damascus, which smote him: and he said, Because the gods of the kings of Syria help them, therefore will I sacrifice to them, that they may help me. But they were the ruin of him, and of all Israel.

24 And Ahaz gathered together the vessels of the house of God, and cut in pieces the vessels of the house of God, and shut up the doors of the house of the LORD, and he made him altars in every corner of Jerusalem.

25 And in every several city of Judah he made high places to burn incense unto other gods, and provoked to anger the LORD God of his fathers.

26 Now the rest of his acts and of all his ways, first and last, behold, they are written in the book of the kings of Judah and Israel.

27 And Ahaz slept with his fathers, and they buried him in the city, even in Jerusalem: but they brought him not into the sepulchres of the kings of Israel: and Hezekiah his son reigned in his stead.

CHAPTER 29

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1 Hezekiah began to reign when he was five and twenty years old, and he reigned nine and twenty years in Jerusalem. And his mother's name was Abijah, the daughter of Zechariah.

2 And he did that which was right in the sight of the LORD, according to all that David his father had done.

3 He in the first year of his reign, in the first month, opened the doors of the house of the LORD, and repaired them.

4 And he brought in the priests and the Levites, and gathered them together into the east street,

5 And said unto them, Hear me, ye Levites, sanctify now yourselves, and sanctify the house of the LORD God of your fathers, and carry forth the filthiness out of the holy place.

6 For our fathers have trespassed, and done that which was evil in the eyes of the LORD our God, and have forsaken him, and have turned away their faces from the habitation of the LORD, and turned their backs.

7 Also they have shut up the doors of the porch, and put out the lamps, and have not burned incense nor offered burnt offerings in the holy place unto the God of Israel.

8 Wherefore the wrath of the LORD was upon Judah and Jerusalem, and he hath delivered them to trouble, to astonishment, and to hissing, as ye see with your eyes.

9 For, lo, our fathers have fallen by the sword, and our sons and our daughters and our wives are in captivity for this.

10 Now it is in mine heart to make a covenant with the LORD God of Israel, that his fierce wrath may turn away from us.

11 My sons, be not now negligent: for the LORD hath chosen you to stand before him, to serve him, and that ye should minister unto him, and burn incense.

12 Then the Levites arose, Mahath the son of Amasai, and Joel the son of Azariah, of the sons of the Kohathites: and of the sons of Merari, Kish the son of Abdi, and Azariah the son of Jehalelel: and of the Gershonites; Joah the son of Zimmah, and Eden the son of Joah:

13 And of the sons of Elizaphan; Shimri, and Jeiel: and of the sons of Asaph; Zechariah, and Mattaniah:

14 And of the sons of Heman; Jehiel, and Shimei: and of the sons of Jeduthun; Shemaiah, and Uzziel.

15 And they gathered their brethren, and sanctified themselves, and came, according to the commandment of the king, by the words of the LORD, to cleanse the house of the LORD.

16 And the priests went into the inner part of the house of the LORD, to cleanse it, and brought out all the uncleanness that they found in the temple of the LORD into the court of the house of the LORD. And the Levites took it, to carry it out abroad into the brook Kidron.

17 Now they began on the first day of the first month to sanctify, and on the eighth day of the month came they to the porch of the LORD: so they sanctified the house of the LORD in eight days; and in the sixteenth day of the first month they made an end.

18 Then they went in to Hezekiah the king, and said, We have cleansed all the house of the LORD, and the altar of burnt offering, with all the vessels thereof, and the shewbread table, with all the vessels thereof.

19 Moreover all the vessels, which king Ahaz in his reign did cast away in his transgression, have we prepared and sanctified, and, behold, they are before the altar of the LORD.

20 Then Hezekiah the king rose early, and gathered the rulers of the city, and went up to the house of the LORD.

21 And they brought seven bullocks, and seven rams, and seven lambs, and seven he goats, for a sin offering for the kingdom, and for the sanctuary, and for Judah. And he commanded the priests the sons of Aaron to offer them on the altar of the LORD.

22 So they killed the bullocks, and the priests received the blood, and sprinkled it on the altar: likewise, when they had killed the rams, they sprinkled the blood upon the altar: they killed also the lambs, and they sprinkled the blood upon the altar.

23 And they brought forth the he goats for the sin offering before the king and the congregation; and they laid their hands upon them:

24 And the priests killed them, and they made reconciliation with their blood upon the altar, to make an atonement for all Israel: for the king commanded that the burnt offering and the sin offering should be made for all Israel.

25 And he set the Levites in the house of the LORD with cymbals, with psalteries, and with harps, according to the commandment of David, and of Gad the king's seer, and Nathan the prophet: for so was the commandment of the LORD by his prophets.

26 And the Levites stood with the instruments of David, and the priests with the trumpets.

27 And Hezekiah commanded to offer the burnt offering upon the altar. And when the burnt offering began, the song of the LORD began also with the trumpets, and with the instruments ordained by David king of Israel.

28 And all the congregation worshipped, and the singers sang, and the trumpeters sounded: and all this continued until the burnt offering was finished.

29 And when they had made an end of offering, the king and all that were present with him bowed themselves, and worshipped.

30 Moreover Hezekiah the king and the princes commanded the Levites to sing praise unto the LORD with the words of David, and of Asaph the seer. And they sang praises with gladness, and they bowed their heads and worshipped.

31 Then Hezekiah answered and said, Now ye have consecrated yourselves unto the LORD, come near and bring sacrifices and thank offerings into the house of the LORD. And the congregation brought in sacrifices and thank offerings; and as many as were of a free heart burnt offerings.

32 And the number of the burnt offerings, which the congregation brought, was threescore and ten bullocks, an hundred rams, and two hundred lambs: all these were for a burnt offering to the LORD.

33 And the consecrated things were six hundred oxen and three thousand sheep.

34 But the priests were too few, so that they could not flay all the burnt offerings: wherefore their brethren the Levites did help them, till the work was ended, and until the other priests had sanctified themselves: for the Levites were more upright in heart to sanctify themselves than the priests.

35 And also the burnt offerings were in abundance, with the fat of the peace offerings, and the drink offerings for every burnt offering. So the service of the house of the LORD was set in order.

36 And Hezekiah rejoiced, and all the people, that God had prepared the people: for the thing was done suddenly.

CHAPTER 30

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1 And Hezekiah sent to all Israel and Judah, and wrote letters also to Ephraim and Manasseh, that they should come to the house of the LORD at Jerusalem, to keep the passover unto the LORD God of Israel.

2 For the king had taken counsel, and his princes, and all the congregation in Jerusalem, to keep the passover in the second month.

3 For they could not keep it at that time, because the priests had not sanctified themselves sufficiently, neither had the people gathered themselves together to Jerusalem.

4 And the thing pleased the king and all the congregation.

5 So they established a decree to make proclamation throughout all Israel, from Beersheba even to Dan, that they should come to keep the passover unto the LORD God of Israel at Jerusalem: for they had not done it of a long time in such sort as it was written.

6 So the posts went with the letters from the king and his princes throughout all Israel and Judah, and according to the commandment of the king, saying, Ye children of Israel, turn again unto the LORD God of Abraham, Isaac, and Israel, and he will return to the remnant of you, that are escaped out of the hand of the kings of Assyria.

7 And be not ye like your fathers, and like your brethren, which trespassed against the LORD God of their fathers, who therefore gave them up to desolation, as ye see.

8 Now be ye not stiffnecked, as your fathers were, but yield yourselves unto the LORD, and enter into his sanctuary, which he hath sanctified for ever: and serve the LORD your God, that the fierceness of his wrath may turn away from you.

9 For if ye turn again unto the LORD, your brethren and your children shall find compassion before them that lead them captive, so that they shall come again into this land: for the LORD your God is gracious and merciful, and will not turn away his face from you, if ye return unto him.

10 So the posts passed from city to city through the country of Ephraim and Manasseh even unto Zebulun: but they laughed them to scorn, and mocked them.

11 Nevertheless divers of Asher and Manasseh and of Zebulun humbled themselves, and came to Jerusalem.

12 Also in Judah the hand of God was to give them one heart to do the commandment of the king and of the princes, by the word of the LORD.

13 And there assembled at Jerusalem much people to keep the feast of unleavened bread in the second month, a very great congregation.

14 And they arose and took away the altars that were in Jerusalem, and all the altars for incense took they away, and cast them into the brook Kidron.

15 Then they killed the passover on the fourteenth day of the second month: and the priests and the Levites were ashamed, and sanctified themselves, and brought in the burnt offerings into the house of the LORD.

16 And they stood in their place after their manner, according to the law of Moses the man of God: the priests sprinkled the blood, which they received of the hand of the Levites.

17 For there were many in the congregation that were not sanctified: therefore the Levites had the charge of the killing of the passovers for every one that was not clean, to sanctify them unto the LORD.

18 For a multitude of the people, even many of Ephraim, and Manasseh, Issachar, and Zebulun, had not cleansed themselves, yet did they eat the passover otherwise than it was written. But Hezekiah prayed for them, saying, The good LORD pardon every one

19 That prepareth his heart to seek God, the LORD God of his fathers, though he be not cleansed according to the purification of the sanctuary.

20 And the LORD hearkened to Hezekiah, and healed the people.

21 And the children of Israel that were present at Jerusalem kept the feast of unleavened bread seven days with great gladness: and the Levites and the priests praised the LORD day by day, singing with loud instruments unto the LORD.

22 And Hezekiah spake comfortably unto all the Levites that taught the good knowledge of the LORD: and they did eat throughout the feast seven days, offering peace offerings, and making confession to the LORD God of their fathers.

23 And the whole assembly took counsel to keep other seven days: and they kept other seven days with gladness.

24 For Hezekiah king of Judah did give to the congregation a thousand bullocks and seven thousand sheep; and the princes gave to the congregation a thousand bullocks and ten thousand sheep: and a great number of priests sanctified themselves.

25 And all the congregation of Judah, with the priests and the Levites, and all the congregation that came out of Israel, and the strangers that came out of the land of Israel, and that dwelt in Judah, rejoiced.

26 So there was great joy in Jerusalem: for since the time of Solomon the son of David king of Israel there was not the like in Jerusalem.

27 Then the priests the Levites arose and blessed the people: and their voice was heard, and their prayer came up to his holy dwelling place, even unto heaven.

CHAPTER 31

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1 Now when all this was finished, all Israel that were present went out to the cities of Judah, and brake the images in pieces, and cut down the groves, and threw down the high places and the altars out of all Judah and Benjamin, in Ephraim also and Manasseh, until they had utterly destroyed them all. Then all the children of Israel returned, every man to his possession, into their own cities.

2 And Hezekiah appointed the courses of the priests and the Levites after their courses, every man according to his service, the priests and Levites for burnt offerings and for peace offerings, to minister, and to give thanks, and to praise in the gates of the tents of the LORD.

3 He appointed also the king's portion of his substance for the burnt offerings, to wit, for the morning and evening burnt offerings, and the burnt offerings for the sabbaths, and for the new moons, and for the set feasts, as it is written in the law of the LORD.

4 Moreover he commanded the people that dwelt in Jerusalem to give the portion of the priests and the Levites, that they might be encouraged in the law of the LORD.

5 And as soon as the commandment came abroad, the children of Israel brought in abundance the firstfruits of corn, wine, and oil, and honey, and of all the increase of the field; and the tithe of all things brought they in abundantly.

6 And concerning the children of Israel and Judah, that dwelt in the cities of Judah, they also brought in the tithe of oxen and sheep, and the tithe of holy things which were consecrated unto the LORD their God, and laid them by heaps.

7 In the third month they began to lay the foundation of the heaps, and finished them in the seventh month.

8 And when Hezekiah and the princes came and saw the heaps, they blessed the LORD, and his people Israel.

9 Then Hezekiah questioned with the priests and the Levites concerning the heaps.

10 And Azariah the chief priest of the house of Zadok answered him, and said, Since the people began to bring the offerings into the house of the LORD, we have had enough to eat, and have left plenty: for the LORD hath blessed his people; and that which is left is this great store.

11 Then Hezekiah commanded to prepare chambers in the house of the LORD; and they prepared them,

12 And brought in the offerings and the tithes and the dedicated things faithfully: over which Cononiah the Levite was ruler, and Shimei his brother was the next.

13 And Jehiel, and Azaziah, and Nahath, and Asahel, and Jerimoth, and Jozabad, and Eliel, and Ismachiah, and Mahath, and Benaiah, were overseers under the hand of Cononiah and Shimei his brother, at the commandment of Hezekiah the king, and Azariah the ruler of the house of God.

14 And Kore the son of Imnah the Levite, the porter toward the east, was over the freewill offerings of God, to distribute the oblations of the LORD, and the most holy things.

15 And next him were Eden, and Miniamin, and Jeshua, and Shemaiah, Amariah, and Shecaniah, in the cities of the priests, in their set office, to give to their brethren by courses, as well to the great as to the small:

16 Beside their genealogy of males, from three years old and upward, even unto every one that entereth into the house of the LORD, his daily portion for their service in their charges according to their courses;

17 Both to the genealogy of the priests by the house of their fathers, and the Levites from twenty years old and upward, in their charges by their courses;

18 And to the genealogy of all their little ones, their wives, and their sons, and their daughters, through all the congregation: for in their set office they sanctified themselves in holiness:

19 Also of the sons of Aaron the priests, which were in the fields of the suburbs of their cities, in every several city, the men that were expressed by name, to give portions to all the males among the priests, and to all that were reckoned by genealogies among the Levites.

20 And thus did Hezekiah throughout all Judah, and wrought that which was good and right and truth before the LORD his God.

21 And in every work that he began in the service of the house of God, and in the law, and in the commandments, to seek his God, he did it with all his heart, and prospered.

CHAPTER 32

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1 After these things, and the establishment thereof, Sennacherib king of Assyria came, and entered into Judah, and encamped against the fenced cities, and thought to win them for himself.

2 And when Hezekiah saw that Sennacherib was come, and that he was purposed to fight against Jerusalem,

3 He took counsel with his princes and his mighty men to stop the waters of the fountains which were without the city: and they did help him.

4 So there was gathered much people together, who stopped all the fountains, and the brook that ran through the midst of the land, saying, Why should the kings of Assyria come, and find much water?

5 Also he strengthened himself, and built up all the wall that was broken, and raised it up to the towers, and another wall without, and repaired Millo in the city of David, and made darts and shields in abundance.

6 And he set captains of war over the people, and gathered them together to him in the street of the gate of the city, and spake comfortably to them, saying,

7 Be strong and courageous, be not afraid nor dismayed for the king of Assyria, nor for all the multitude that is with him: for there be more with us than with him:

8 With him is an arm of flesh; but with us is the LORD our God to help us, and to fight our battles. And the people rested themselves upon the words of Hezekiah king of Judah.

9 After this did Sennacherib king of Assyria send his servants to Jerusalem, (but he himself laid siege against Lachish, and all his power with him,) unto Hezekiah king of Judah, and unto all Judah that were at Jerusalem, saying,

10 Thus saith Sennacherib king of Assyria, Whereon do ye trust, that ye abide in the siege in Jerusalem?

11 Doth not Hezekiah persuade you to give over yourselves to die by famine and by thirst, saying, The LORD our God shall deliver us out of the hand of the king of Assyria?

12 Hath not the same Hezekiah taken away his high places and his altars, and commanded Judah and Jerusalem, saying, Ye shall worship before one altar, and burn incense upon it?

13 Know ye not what I and my fathers have done unto all the people of other lands? were the gods of the nations of those lands any ways able to deliver their lands out of mine hand?

14 Who was there among all the gods of those nations that my fathers utterly destroyed, that could deliver his people out of mine hand, that your God should be able to deliver you out of mine hand?

15 Now therefore let not Hezekiah deceive you, nor persuade you on this manner, neither yet believe him: for no god of any nation or kingdom was able to deliver his people out of mine hand, and out of the hand of my fathers: how much less shall your God deliver you out of mine hand?

16 And his servants spake yet more against the LORD God, and against his servant Hezekiah.

17 He wrote also letters to rail on the LORD God of Israel, and to speak against him, saying, As the gods of the nations of other lands have not delivered their people out of mine hand, so shall not the God of Hezekiah deliver his people out of mine hand.

18 Then they cried with a loud voice in the Jews' speech unto the people of Jerusalem that were on the wall, to affright them, and to trouble them; that they might take the city.

19 And they spake against the God of Jerusalem, as against the gods of the people of the earth, which were the work of the hands of man.

20 And for this cause Hezekiah the king, and the prophet Isaiah the son of Amoz, prayed and cried to heaven.

21 And the LORD sent an angel, which cut off all the mighty men of valour, and the leaders and captains in the camp of the king of Assyria. So he returned with shame of face to his own land. And when he was come into the house of his god, they that came forth of his own bowels slew him there with the sword.

22 Thus the LORD saved Hezekiah and the inhabitants of Jerusalem from the hand of Sennacherib the king of Assyria, and from the hand of all other, and guided them on every side.

23 And many brought gifts unto the LORD to Jerusalem, and presents to Hezekiah king of Judah: so that he was magnified in the sight of all nations from thenceforth.

24 In those days Hezekiah was sick to the death, and prayed unto the LORD: and he spake unto him, and he gave him a sign.

25 But Hezekiah rendered not again according to the benefit done unto him; for his heart was lifted up: therefore there was wrath upon him, and upon Judah and Jerusalem.

26 Notwithstanding Hezekiah humbled himself for the pride of his heart, both he and the inhabitants of Jerusalem, so that the wrath of the LORD came not upon them in the days of Hezekiah.

27 And Hezekiah had exceeding much riches and honour: and he made himself treasuries for silver, and for gold, and for precious stones, and for spices, and for shields, and for all manner of pleasant jewels;

28 Storehouses also for the increase of corn, and wine, and oil; and stalls for all manner of beasts, and cotes for flocks.

29 Moreover he provided him cities, and possessions of flocks and herds in abundance: for God had given him substance very much.

30 This same Hezekiah also stopped the upper watercourse of Gihon, and brought it straight down to the west side of the city of David. And Hezekiah prospered in all his works.

31 Howbeit in the business of the ambassadors of the princes of Babylon, who sent unto him to enquire of the wonder that was done in the land, God left him, to try him, that he might know all that was in his heart.

32 Now the rest of the acts of Hezekiah, and his goodness, behold, they are written in the vision of Isaiah the prophet, the son of Amoz, and in the book of the kings of Judah and Israel.

33 And Hezekiah slept with his fathers, and they buried him in the chiefest of the sepulchres of the sons of David: and all Judah and the inhabitants of Jerusalem did him honour at his death. And Manasseh his son reigned in his stead.

CHAPTER 33

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1 Manasseh was twelve years old when he began to reign, and he reigned fifty and five years in Jerusalem:

2 But did that which was evil in the sight of the LORD, like unto the abominations of the heathen, whom the LORD had cast out before the children of Israel.

3 For he built again the high places which Hezekiah his father had broken down, and he reared up altars for Baalim, and made groves, and worshipped all the host of heaven, and served them.

4 Also he built altars in the house of the LORD, whereof the LORD had said, In Jerusalem shall my name be for ever.

5 And he built altars for all the host of heaven in the two courts of the house of the LORD.

6 And he caused his children to pass through the fire in the valley of the son of Hinnom: also he observed times, and used enchantments, and used witchcraft, and dealt with a familiar spirit, and with wizards: he wrought much evil in the sight of the LORD, to provoke him to anger.

7 And he set a carved image, the idol which he had made, in the house of God, of which God had said to David and to Solomon his son, In this house, and in Jerusalem, which I have chosen before all the tribes of Israel, will I put my name for ever:

8 Neither will I any more remove the foot of Israel from out of the land which I have appointed for your fathers; so that they will take heed to do all that I have commanded them, according to the whole law and the statutes and the ordinances by the hand of Moses.

9 So Manasseh made Judah and the inhabitants of Jerusalem to err, and to do worse than the heathen, whom the LORD had destroyed before the children of Israel.

10 And the LORD spake to Manasseh, and to his people: but they would not hearken.

11 Wherefore the LORD brought upon them the captains of the host of the king of Assyria, which took Manasseh among the thorns, and bound him with fetters, and carried him to Babylon.

12 And when he was in affliction, he besought the LORD his God, and humbled himself greatly before the God of his fathers,

13 And prayed unto him: and he was intreated of him, and heard his supplication, and brought him again to Jerusalem into his kingdom. Then Manasseh knew that the LORD he was God.

14 Now after this he built a wall without the city of David, on the west side of Gihon, in the valley, even to the entering in at the fish gate, and compassed about Ophel, and raised it up a very great height, and put captains of war in all the fenced cities of Judah.

15 And he took away the strange gods, and the idol out of the house of the LORD, and all the altars that he had built in the mount of the house of the LORD, and in Jerusalem, and cast them out of the city.

16 And he repaired the altar of the LORD, and sacrificed thereon peace offerings and thank offerings, and commanded Judah to serve the LORD God of Israel.

17 Nevertheless the people did sacrifice still in the high places, yet unto the LORD their God only.

18 Now the rest of the acts of Manasseh, and his prayer unto his God, and the words of the seers that spake to him in the name of the LORD God of Israel, behold, they are written in the book of the kings of Israel.

19 His prayer also, and how God was intreated of him, and all his sin, and his trespass, and the places wherein he built high places, and set up groves and graven images, before he was humbled: behold, they are written among the sayings of the seers.

20 So Manasseh slept with his fathers, and they buried him in his own house: and Amon his son reigned in his stead.

21 Amon was two and twenty years old when he began to reign, and reigned two years in Jerusalem.

22 But he did that which was evil in the sight of the LORD, as did Manasseh his father: for Amon sacrificed unto all the carved images which Manasseh his father had made, and served them;

23 And humbled not himself before the LORD, as Manasseh his father had humbled himself; but Amon trespassed more and more.

24 And his servants conspired against him, and slew him in his own house.

25 But the people of the land slew all them that had conspired against king Amon; and the people of the land made Josiah his son king in his stead.

CHAPTER 34

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1 Josiah was eight years old when he began to reign, and he reigned in Jerusalem one and thirty years.

2 And he did that which was right in the sight of the LORD, and walked in the ways of David his father, and declined neither to the right hand, nor to the left.

3 For in the eighth year of his reign, while he was yet young, he began to seek after the God of David his father: and in the twelfth year he began to purge Judah and Jerusalem from the high places, and the groves, and the carved images, and the molten images.

4 And they brake down the altars of Baalim in his presence; and the images, that were on high above them, he cut down; and the groves, and the carved images, and the molten images, he brake in pieces, and made dust of them, and strowed it upon the graves of them that had sacrificed unto them.

5 And he burnt the bones of the priests upon their altars, and cleansed Judah and Jerusalem.

6 And so did he in the cities of Manasseh, and Ephraim, and Simeon, even unto Naphtali, with their mattocks round about.

7 And when he had broken down the altars and the groves, and had beaten the graven images into powder, and cut down all the idols throughout all the land of Israel, he returned to Jerusalem.

8 Now in the eighteenth year of his reign, when he had purged the land, and the house, he sent Shaphan the son of Azaliah, and Maaseiah the governor of the city, and Joah the son of Joahaz the recorder, to repair the house of the LORD his God.

9 And when they came to Hilkiah the high priest, they delivered the money that was brought into the house of God, which the Levites that kept the doors had gathered of the hand of Manasseh and Ephraim, and of all the remnant of Israel, and of all Judah and Benjamin; and they returned to Jerusalem.

10 And they put it in the hand of the workmen that had the oversight of the house of the LORD, and they gave it to the workmen that wrought in the house of the LORD, to repair and amend the house:

11 Even to the artificers and builders gave they it, to buy hewn stone, and timber for couplings, and to floor the houses which the kings of Judah had destroyed.

12 And the men did the work faithfully: and the overseers of them were Jahath and Obadiah, the Levites, of the sons of Merari; and Zechariah and Meshullam, of the sons of the Kohathites, to set it forward; and other of the Levites, all that could skill of instruments of musick.

13 Also they were over the bearers of burdens, and were overseers of all that wrought the work in any manner of service: and of the Levites there were scribes, and officers, and porters.

14 And when they brought out the money that was brought into the house of the LORD, Hilkiah the priest found a book of the law of the LORD given by Moses.

15 And Hilkiah answered and said to Shaphan the scribe, I have found the book of the law in the house of the LORD. And Hilkiah delivered the book to Shaphan.

16 And Shaphan carried the book to the king, and brought the king word back again, saying, All that was committed to thy servants, they do it.

17 And they have gathered together the money that was found in the house of the LORD, and have delivered it into the hand of the overseers, and to the hand of the workmen.

18 Then Shaphan the scribe told the king, saying, Hilkiah the priest hath given me a book. And Shaphan read it before the king.

19 And it came to pass, when the king had heard the words of the law, that he rent his clothes.

20 And the king commanded Hilkiah, and Ahikam the son of Shaphan, and Abdon the son of Micah, and Shaphan the scribe, and Asaiah a servant of the king's, saying,

21 Go, enquire of the LORD for me, and for them that are left in Israel and in Judah, concerning the words of the book that is found: for great is the wrath of the LORD that is poured out upon us, because our fathers have not kept the word of the LORD, to do after all that is written in this book.

22 And Hilkiah, and they that the king had appointed, went to Huldah the prophetess, the wife of Shallum the son of Tikvath, the son of Hasrah, keeper of the wardrobe; (now she dwelt in Jerusalem in the college:) and they spake to her to that effect.

23 And she answered them, Thus saith the LORD God of Israel, Tell ye the man that sent you to me,

24 Thus saith the LORD, Behold, I will bring evil upon this place, and upon the inhabitants thereof, even all the curses that are written in the book which they have read before the king of Judah:

25 Because they have forsaken me, and have burned incense unto other gods, that they might provoke me to anger with all the works of their hands; therefore my wrath shall be poured out upon this place, and shall not be quenched.

26 And as for the king of Judah, who sent you to enquire of the LORD, so shall ye say unto him, Thus saith the LORD God of Israel concerning the words which thou hast heard;

27 Because thine heart was tender, and thou didst humble thyself before God, when thou heardest his words against this place, and against the inhabitants thereof, and humbledst thyself before me, and didst rend thy clothes, and weep before me; I have even heard thee also, saith the LORD.

28 Behold, I will gather thee to thy fathers, and thou shalt be gathered to thy grave in peace, neither shall thine eyes see all the evil that I will bring upon this place, and upon the inhabitants of the same. So they brought the king word again.

29 Then the king sent and gathered together all the elders of Judah and Jerusalem.

30 And the king went up into the house of the LORD, and all the men of Judah, and the inhabitants of Jerusalem, and the priests, and the Levites, and all the people, great and small: and he read in their ears all the words of the book of the covenant that was found in the house of the LORD.

31 And the king stood in his place, and made a covenant before the LORD, to walk after the LORD, and to keep his commandments, and his testimonies, and his statutes, with all his heart, and with all his soul, to perform the words of the covenant which are written in this book.

32 And he caused all that were present in Jerusalem and Benjamin to stand to it. And the inhabitants of Jerusalem did according to the covenant of God, the God of their fathers.

33 And Josiah took away all the abominations out of all the countries that pertained to the children of Israel, and made all that were present in Israel to serve, even to serve the LORD their God. And all his days they departed not from following the LORD, the God of their fathers.

CHAPTER 35

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1 Moreover Josiah kept a passover unto the LORD in Jerusalem: and they killed the passover on the fourteenth day of the first month.

2 And he set the priests in their charges, and encouraged them to the service of the house of the LORD,

3 And said unto the Levites that taught all Israel, which were holy unto the LORD, Put the holy ark in the house which Solomon the son of David king of Israel did build; it shall not be a burden upon your shoulders: serve now the LORD your God, and his people Israel,

4 And prepare yourselves by the houses of your fathers, after your courses, according to the writing of David king of Israel, and according to the writing of Solomon his son.

5 And stand in the holy place according to the divisions of the families of the fathers of your brethren the people, and after the division of the families of the Levites.

6 So kill the passover, and sanctify yourselves, and prepare your brethren, that they may do according to the word of the LORD by the hand of Moses.

7 And Josiah gave to the people, of the flock, lambs and kids, all for the passover offerings, for all that were present, to the number of thirty thousand, and three thousand bullocks: these were of the king's substance.

8 And his princes gave willingly unto the people, to the priests, and to the Levites: Hilkiah and Zechariah and Jehiel, rulers of the house of God, gave unto the priests for the passover offerings two thousand and six hundred small cattle, and three hundred oxen.

9 Conaniah also, and Shemaiah and Nethaneel, his brethren, and Hashabiah and Jeiel and Jozabad, chief of the Levites, gave unto the Levites for passover offerings five thousand small cattle, and five hundred oxen.

10 So the service was prepared, and the priests stood in their place, and the Levites in their courses, according to the king's commandment.

11 And they killed the passover, and the priests sprinkled the blood from their hands, and the Levites flayed them.

12 And they removed the burnt offerings, that they might give according to the divisions of the families of the people, to offer unto the LORD, as it is written in the book of Moses. And so did they with the oxen.

13 And they roasted the passover with fire according to the ordinance: but the other holy offerings sod they in pots, and in caldrons, and in pans, and divided them speedily among all the people.

14 And afterward they made ready for themselves, and for the priests: because the priests the sons of Aaron were busied in offering of burnt offerings and the fat until night; therefore the Levites prepared for themselves, and for the priests the sons of Aaron.

15 And the singers the sons of Asaph were in their place, according to the commandment of David, and Asaph, and Heman, and Jeduthun the king's seer; and the porters waited at every gate; they might not depart from their service; for their brethren the Levites prepared for them.

16 So all the service of the LORD was prepared the same day, to keep the passover, and to offer burnt offerings upon the altar of the LORD, according to the commandment of king Josiah.

17 And the children of Israel that were present kept the passover at that time, and the feast of unleavened bread seven days.

18 And there was no passover like to that kept in Israel from the days of Samuel the prophet; neither did all the kings of Israel keep such a passover as Josiah kept, and the priests, and the Levites, and all Judah and Israel that were present, and the inhabitants of Jerusalem.

19 In the eighteenth year of the reign of Josiah was this passover kept.

20 After all this, when Josiah had prepared the temple, Necho king of Egypt came up to fight against Carchemish by Euphrates: and Josiah went out against him.

21 But he sent ambassadors to him, saying, What have I to do with thee, thou king of Judah? I come not against thee this day, but against the house wherewith I have war: for God commanded me to make haste: forbear thee from meddling with God, who is with me, that he destroy thee not.

22 Nevertheless Josiah would not turn his face from him, but disguised himself, that he might fight with him, and hearkened not unto the words of Necho from the mouth of God, and came to fight in the valley of Megiddo.

23 And the archers shot at king Josiah; and the king said to his servants, Have me away; for I am sore wounded.

24 His servants therefore took him out of that chariot, and put him in the second chariot that he had; and they brought him to Jerusalem, and he died, and was buried in one of the sepulchres of his fathers. And all Judah and Jerusalem mourned for Josiah.

25 And Jeremiah lamented for Josiah: and all the singing men and the singing women spake of Josiah in their lamentations to this day, and made them an ordinance in Israel: and, behold, they are written in the lamentations.

26 Now the rest of the acts of Josiah, and his goodness, according to that which was written in the law of the LORD,

27 And his deeds, first and last, behold, they are written in the book of the kings of Israel and Judah.

CHAPTER 36

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1 Then the people of the land took Jehoahaz the son of Josiah, and made him king in his father's stead in Jerusalem.

2 Jehoahaz was twenty and three years old when he began to reign, and he reigned three months in Jerusalem.

3 And the king of Egypt put him down at Jerusalem, and condemned the land in an hundred talents of silver and a talent of gold.

4 And the king of Egypt made Eliakim his brother king over Judah and Jerusalem, and turned his name to Jehoiakim. And Necho took Jehoahaz his brother, and carried him to Egypt.

5 Jehoiakim was twenty and five years old when he began to reign, and he reigned eleven years in Jerusalem: and he did that which was evil in the sight of the LORD his God.

6 Against him came up Nebuchadnezzar king of Babylon, and bound him in fetters, to carry him to Babylon.

7 Nebuchadnezzar also carried of the vessels of the house of the LORD to Babylon, and put them in his temple at Babylon.

8 Now the rest of the acts of Jehoiakim, and his abominations which he did, and that which was found in him, behold, they are written in the book of the kings of Israel and Judah: and Jehoiachin his son reigned in his stead.

9 Jehoiachin was eight years old when he began to reign, and he reigned three months and ten days in Jerusalem: and he did that which was evil in the sight of the LORD.

10 And when the year was expired, king Nebuchadnezzar sent, and brought him to Babylon, with the goodly vessels of the house of the LORD, and made Zedekiah his brother king over Judah and Jerusalem.

11 Zedekiah was one and twenty years old when he began to reign, and reigned eleven years in Jerusalem.

12 And he did that which was evil in the sight of the LORD his God, and humbled not himself before Jeremiah the prophet speaking from the mouth of the LORD.

13 And he also rebelled against king Nebuchadnezzar, who had made him swear by God: but he stiffened his neck, and hardened his heart from turning unto the LORD God of Israel.

14 Moreover all the chief of the priests, and the people, transgressed very much after all the abominations of the heathen; and polluted the house of the LORD which he had hallowed in Jerusalem.

15 And the LORD God of their fathers sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling place:

16 But they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the LORD arose against his people, till there was no remedy.

17 Therefore he brought upon them the king of the Chaldees, who slew their young men with the sword in the house of their sanctuary, and had no compassion upon young man or maiden, old man, or him that stooped for age: he gave them all into his hand.

18 And all the vessels of the house of God, great and small, and the treasures of the house of the LORD, and the treasures of the king, and of his princes; all these he brought to Babylon.

19 And they burnt the house of God, and brake down the wall of Jerusalem, and burnt all the palaces thereof with fire, and destroyed all the goodly vessels thereof.

20 And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia:

21 To fulfil the word of the LORD by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years.

22 Now in the first year of Cyrus king of Persia, that the word of the LORD spoken by the mouth of Jeremiah might be accomplished, the LORD stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying,

23 Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the LORD God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The LORD his God be with him, and let him go up.

Ezra

Select a Chapter

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CHAPTER 1

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1 Now in the first year of Cyrus king of Persia, that the word of the LORD by the mouth of Jeremiah might be fulfilled, the LORD stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying,

2 Thus saith Cyrus king of Persia, The LORD God of heaven hath given me all the kingdoms of the earth; and he hath charged me to build him an house at Jerusalem, which is in Judah.

3 Who is there among you of all his people? his God be with him, and let him go up to Jerusalem, which is in Judah, and build the house of the LORD God of Israel, (he is the God,) which is in Jerusalem.

4 And whosoever remaineth in any place where he sojourneth, let the men of his place help him with silver, and with gold, and with goods, and with beasts, beside the freewill offering for the house of God that is in Jerusalem.

5 Then rose up the chief of the fathers of Judah and Benjamin, and the priests, and the Levites, with all them whose spirit God had raised, to go up to build the house of the LORD which is in Jerusalem.

6 And all they that were about them strengthened their hands with vessels of silver, with gold, with goods, and with beasts, and with precious things, beside all that was willingly offered.

7 Also Cyrus the king brought forth the vessels of the house of the LORD, which Nebuchadnezzar had brought forth out of Jerusalem, and had put them in the house of his gods;

8 Even those did Cyrus king of Persia bring forth by the hand of Mithredath the treasurer, and numbered them unto Sheshbazzar, the prince of Judah.

9 And this is the number of them: thirty chargers of gold, a thousand chargers of silver, nine and twenty knives,

10 Thirty basons of gold, silver basons of a second sort four hundred and ten, and other vessels a thousand.

11 All the vessels of gold and of silver were five thousand and four hundred. All these did Sheshbazzar bring up with them of the captivity that were brought up from Babylon unto Jerusalem.

CHAPTER 2

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1 Now these are the children of the province that went up out of the captivity, of those which had been carried away, whom Nebuchadnezzar the king of Babylon had carried away unto Babylon, and came again unto Jerusalem and Judah, every one unto his city;

2 Which came with Zerubbabel: Jeshua, Nehemiah, Seraiah, Reelaiah, Mordecai, Bilshan, Mispar, Bigvai, Rehum, Baanah. The number of the men of the people of Israel:

3 The children of Parosh, two thousand an hundred seventy and two.

4 The children of Shephatiah, three hundred seventy and two.

5 The children of Arah, seven hundred seventy and five.

6 The children of Pahathmoab, of the children of Jeshua and Joab, two thousand eight hundred and twelve.

7 The children of Elam, a thousand two hundred fifty and four.

8 The children of Zattu, nine hundred forty and five.

9 The children of Zaccai, seven hundred and threescore.

10 The children of Bani, six hundred forty and two.

11 The children of Bebai, six hundred twenty and three.

12 The children of Azgad, a thousand two hundred twenty and two.

13 The children of Adonikam, six hundred sixty and six.

14 The children of Bigvai, two thousand fifty and six.

15 The children of Adin, four hundred fifty and four.

16 The children of Ater of Hezekiah, ninety and eight.

17 The children of Bezai, three hundred twenty and three.

18 The children of Jorah, an hundred and twelve.

19 The children of Hashum, two hundred twenty and three.

20 The children of Gibbar, ninety and five.

21 The children of Bethlehem, an hundred twenty and three.

22 The men of Netophah, fifty and six.

23 The men of Anathoth, an hundred twenty and eight.

24 The children of Azmaveth, forty and two.

25 The children of Kirjatharim, Chephirah, and Beeroth, seven hundred and forty and three.

26 The children of Ramah and Gaba, six hundred twenty and one.

27 The men of Michmas, an hundred twenty and two.

28 The men of Bethel and Ai, two hundred twenty and three.

29 The children of Nebo, fifty and two.

30 The children of Magbish, an hundred fifty and six.

31 The children of the other Elam, a thousand two hundred fifty and four.

32 The children of Harim, three hundred and twenty.

33 The children of Lod, Hadid, and Ono, seven hundred twenty and five.

34 The children of Jericho, three hundred forty and five.

35 The children of Senaah, three thousand and six hundred and thirty.

36 The priests: the children of Jedaiah, of the house of Jeshua, nine hundred seventy and three.

37 The children of Immer, a thousand fifty and two.

38 The children of Pashur, a thousand two hundred forty and seven.

39 The children of Harim, a thousand and seventeen.

40 The Levites: the children of Jeshua and Kadmiel, of the children of Hodaviah, seventy and four.

41 The singers: the children of Asaph, an hundred twenty and eight.

42 The children of the porters: the children of Shallum, the children of Ater, the children of Talmon, the children of Akkub, the children of Hatita, the children of Shobai, in all an hundred thirty and nine.

43 The Nethinims: the children of Ziha, the children of Hasupha, the children of Tabbaoth,

44 The children of Keros, the children of Siaha, the children of Padon,

45 The children of Lebanah, the children of Hagabah, the children of Akkub,

46 The children of Hagab, the children of Shalmai, the children of Hanan,

47 The children of Giddel, the children of Gahar, the children of Reaiah,

48 The children of Rezin, the children of Nekoda, the children of Gazzam,

49 The children of Uzza, the children of Paseah, the children of Besai,

50 The children of Asnah, the children of Mehunim, the children of Nephusim,

51 The children of Bakbuk, the children of Hakupha, the children of Harhur,

52 The children of Bazluth, the children of Mehida, the children of Harsha,

53 The children of Barkos, the children of Sisera, the children of Thamah,

54 The children of Neziah, the children of Hatipha.

55 The children of Solomon's servants: the children of Sotai, the children of Sophereth, the children of Peruda,

56 The children of Jaalah, the children of Darkon, the children of Giddel,

57 The children of Shephatiah, the children of Hattil, the children of Pochereth of Zebaim, the children of Ami.

58 All the Nethinims, and the children of Solomon's servants, were three hundred ninety and two.

59 And these were they which went up from Telmelah, Telharsa, Cherub, Addan, and Immer: but they could not shew their father's house, and their seed, whether they were of Israel:

60 The children of Delaiah, the children of Tobiah, the children of Nekoda, six hundred fifty and two.

61 And of the children of the priests: the children of Habaiah, the children of Koz, the children of Barzillai; which took a wife of the daughters of Barzillai the Gileadite, and was called after their name:

62 These sought their register among those that were reckoned by genealogy, but they were not found: therefore were they, as polluted, put from the priesthood.

63 And the Tirshatha said unto them, that they should not eat of the most holy things, till there stood up a priest with Urim and with Thummim.

64 The whole congregation together was forty and two thousand three hundred and threescore,

65 Beside their servants and their maids, of whom there were seven thousand three hundred thirty and seven: and there were among them two hundred singing men and singing women.

66 Their horses were seven hundred thirty and six; their mules, two hundred forty and five;

67 Their camels, four hundred thirty and five; their asses, six thousand seven hundred and twenty.

68 And some of the chief of the fathers, when they came to the house of the LORD which is at Jerusalem, offered freely for the house of God to set it up in his place:

69 They gave after their ability unto the treasure of the work threescore and one thousand drams of gold, and five thousand pound of silver, and one hundred priests' garments.

70 So the priests, and the Levites, and some of the people, and the singers, and the porters, and the Nethinims, dwelt in their cities, and all Israel in their cities.

CHAPTER 3

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13

1 And when the seventh month was come, and the children of Israel were in the cities, the people gathered themselves together as one man to Jerusalem.

2 Then stood up Jeshua the son of Jozadak, and his brethren the priests, and Zerubbabel the son of Shealtiel, and his brethren, and builded the altar of the God of Israel, to offer burnt offerings thereon, as it is written in the law of Moses the man of God.

3 And they set the altar upon his bases; for fear was upon them because of the people of those countries: and they offered burnt offerings thereon unto the LORD, even burnt offerings morning and evening.

4 They kept also the feast of tabernacles, as it is written, and offered the daily burnt offerings by number, according to the custom, as the duty of every day required;

5 And afterward offered the continual burnt offering, both of the new moons, and of all the set feasts of the LORD that were consecrated, and of every one that willingly offered a freewill offering unto the LORD.

6 From the first day of the seventh month began they to offer burnt offerings unto the LORD. But the foundation of the temple of the LORD was not yet laid.

7 They gave money also unto the masons, and to the carpenters; and meat, and drink, and oil, unto them of Zidon, and to them of Tyre, to bring cedar trees from Lebanon to the sea of Joppa, according to the grant that they had of Cyrus king of Persia.

8 Now in the second year of their coming unto the house of God at Jerusalem, in the second month, began Zerubbabel the son of Shealtiel, and Jeshua the son of Jozadak, and the remnant of their brethren the priests and the Levites, and all they that were come out of the captivity unto Jerusalem; and appointed the Levites, from twenty years old and upward, to set forward the work of the house of the LORD.

9 Then stood Jeshua with his sons and his brethren, Kadmiel and his sons, the sons of Judah, together, to set forward the workmen in the house of God: the sons of Henadad, with their sons and their brethren the Levites.

10 And when the builders laid the foundation of the temple of the LORD, they set the priests in their apparel with trumpets, and the Levites the sons of Asaph with cymbals, to praise the LORD, after the ordinance of David king of Israel.

11 And they sang together by course in praising and giving thanks unto the LORD; because he is good, for his mercy endureth for ever toward Israel. And all the people shouted with a great shout, when they praised the LORD, because the foundation of the house of the LORD was laid.

12 But many of the priests and Levites and chief of the fathers, who were ancient men, that had seen the first house, when the foundation of this house was laid before their eyes, wept with a loud voice; and many shouted aloud for joy:

13 So that the people could not discern the noise of the shout of joy from the noise of the weeping of the people: for the people shouted with a loud shout, and the noise was heard afar off.

CHAPTER 4

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1 Now when the adversaries of Judah and Benjamin heard that the children of the captivity builded the temple unto the LORD God of Israel;

2 Then they came to Zerubbabel, and to the chief of the fathers, and said unto them, Let us build with you: for we seek your God, as ye do; and we do sacrifice unto him since the days of Esarhaddon king of Assur, which brought us up hither.

3 But Zerubbabel, and Jeshua, and the rest of the chief of the fathers of Israel, said unto them, Ye have nothing to do with us to build an house unto our God; but we ourselves together will build unto the LORD God of Israel, as king Cyrus the king of Persia hath commanded us.

4 Then the people of the land weakened the hands of the people of Judah, and troubled them in building,

5 And hired counsellors against them, to frustrate their purpose, all the days of Cyrus king of Persia, even until the reign of Darius king of Persia.

6 And in the reign of Ahasuerus, in the beginning of his reign, wrote they unto him an accusation against the inhabitants of Judah and Jerusalem.

7 And in the days of Artaxerxes wrote Bishlam, Mithredath, Tabeel, and the rest of their companions, unto Artaxerxes king of Persia; and the writing of the letter was written in the Syrian tongue, and interpreted in the Syrian tongue.

8 Rehum the chancellor and Shimshai the scribe wrote a letter against Jerusalem to Artaxerxes the king in this sort:

9 Then wrote Rehum the chancellor, and Shimshai the scribe, and the rest of their companions; the Dinaites, the Apharsathchites, the Tarpelites, the Apharsites, the Archevites, the Babylonians, the Susanchites, the Dehavites, and the Elamites,

10 And the rest of the nations whom the great and noble Asnappar brought over, and set in the cities of Samaria, and the rest that are on this side the river, and at such a time.

11 This is the copy of the letter that they sent unto him, even unto Artaxerxes the king; Thy servants the men on this side the river, and at such a time.

12 Be it known unto the king, that the Jews which came up from thee to us are come unto Jerusalem, building the rebellious and the bad city, and have set up the walls thereof, and joined the foundations.

13 Be it known now unto the king, that, if this city be builded, and the walls set up again, then will they not pay toll, tribute, and custom, and so thou shalt endamage the revenue of the kings.

14 Now because we have maintenance from the king's palace, and it was not meet for us to see the king's dishonour, therefore have we sent and certified the king;

15 That search may be made in the book of the records of thy fathers: so shalt thou find in the book of the records, and know that this city is a rebellious city, and hurtful unto kings and provinces, and that they have moved sedition within the same of old time: for which cause was this city destroyed.

16 We certify the king that, if this city be builded again, and the walls thereof set up, by this means thou shalt have no portion on this side the river.

17 Then sent the king an answer unto Rehum the chancellor, and to Shimshai the scribe, and to the rest of their companions that dwell in Samaria, and unto the rest beyond the river, Peace, and at such a time.

18 The letter which ye sent unto us hath been plainly read before me.

19 And I commanded, and search hath been made, and it is found that this city of old time hath made insurrection against kings, and that rebellion and sedition have been made therein.

20 There have been mighty kings also over Jerusalem, which have ruled over all countries beyond the river; and toll, tribute, and custom, was paid unto them.

21 Give ye now commandment to cause these men to cease, and that this city be not builded, until another commandment shall be given from me.

22 Take heed now that ye fail not to do this: why should damage grow to the hurt of the kings?

23 Now when the copy of king Artaxerxes' letter was read before Rehum, and Shimshai the scribe, and their companions, they went up in haste to Jerusalem unto the Jews, and made them to cease by force and power.

24 Then ceased the work of the house of God which is at Jerusalem. So it ceased unto the second year of the reign of Darius king of Persia.

CHAPTER 5

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1 Then the prophets, Haggai the prophet, and Zechariah the son of Iddo, prophesied unto the Jews that were in Judah and Jerusalem in the name of the God of Israel, even unto them.

2 Then rose up Zerubbabel the son of Shealtiel, and Jeshua the son of Jozadak, and began to build the house of God which is at Jerusalem: and with them were the prophets of God helping them.

3 At the same time came to them Tatnai, governor on this side the river, and Shetharboznai, and their companions, and said thus unto them, Who hath commanded you to build this house, and to make up this wall?

4 Then said we unto them after this manner, What are the names of the men that make this building?

5 But the eye of their God was upon the elders of the Jews, that they could not cause them to cease, till the matter came to Darius: and then they returned answer by letter concerning this matter.

6 The copy of the letter that Tatnai, governor on this side the river, and Shetharboznai, and his companions the Apharsachites, which were on this side the river, sent unto Darius the king:

7 They sent a letter unto him, wherein was written thus; Unto Darius the king, all peace.

8 Be it known unto the king, that we went into the province of Judea, to the house of the great God, which is builded with great stones, and timber is laid in the walls, and this work goeth fast on, and prospereth in their hands.

9 Then asked we those elders, and said unto them thus, Who commanded you to build this house, and to make up these walls?

10 We asked their names also, to certify thee, that we might write the names of the men that were the chief of them.

11 And thus they returned us answer, saying, We are the servants of the God of heaven and earth, and build the house that was builded these many years ago, which a great king of Israel builded and set up.

12 But after that our fathers had provoked the God of heaven unto wrath, he gave them into the hand of Nebuchadnezzar the king of Babylon, the Chaldean, who destroyed this house, and carried the people away into Babylon.

13 But in the first year of Cyrus the king of Babylon the same king Cyrus made a decree to build this house of God.

14 And the vessels also of gold and silver of the house of God, which Nebuchadnezzar took out of the temple that was in Jerusalem, and brought them into the temple of Babylon, those did Cyrus the king take out of the temple of Babylon, and they were delivered unto one, whose name was Sheshbazzar, whom he had made governor;

15 And said unto him, Take these vessels, go, carry them into the temple that is in Jerusalem, and let the house of God be builded in his place.

16 Then came the same Sheshbazzar, and laid the foundation of the house of God which is in Jerusalem: and since that time even until now hath it been in building, and yet it is not finished.

17 Now therefore, if it seem good to the king, let there be search made in the king's treasure house, which is there at Babylon, whether it be so, that a decree was made of Cyrus the king to build this house of God at Jerusalem, and let the king send his pleasure to us concerning this matter.

CHAPTER 6

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1 Then Darius the king made a decree, and search was made in the house of the rolls, where the treasures were laid up in Babylon.

2 And there was found at Achmetha, in the palace that is in the province of the Medes, a roll, and therein was a record thus written:

3 In the first year of Cyrus the king the same Cyrus the king made a decree concerning the house of God at Jerusalem, Let the house be builded, the place where they offered sacrifices, and let the foundations thereof be strongly laid; the height thereof threescore cubits, and the breadth thereof threescore cubits;

4 With three rows of great stones, and a row of new timber: and let the expenses be given out of the king's house:

5 And also let the golden and silver vessels of the house of God, which Nebuchadnezzar took forth out of the temple which is at Jerusalem, and brought unto Babylon, be restored, and brought again unto the temple which is at Jerusalem, every one to his place, and place them in the house of God.

6 Now therefore, Tatnai, governor beyond the river, Shetharboznai, and your companions the Apharsachites, which are beyond the river, be ye far from thence:

7 Let the work of this house of God alone; let the governor of the Jews and the elders of the Jews build this house of God in his place.

8 Moreover I make a decree what ye shall do to the elders of these Jews for the building of this house of God: that of the king's goods, even of the tribute beyond the river, forthwith expenses be given unto these men, that they be not hindered.

9 And that which they have need of, both young bullocks, and rams, and lambs, for the burnt offerings of the God of heaven, wheat, salt, wine, and oil, according to the appointment of the priests which are at Jerusalem, let it be given them day by day without fail:

10 That they may offer sacrifices of sweet savours unto the God of heaven, and pray for the life of the king, and of his sons.

11 Also I have made a decree, that whosoever shall alter this word, let timber be pulled down from his house, and being set up, let him be hanged thereon; and let his house be made a dunghill for this.

12 And the God that hath caused his name to dwell there destroy all kings and people, that shall put to their hand to alter and to destroy this house of God which is at Jerusalem. I Darius have made a decree; let it be done with speed.

13 Then Tatnai, governor on this side the river, Shetharboznai, and their companions, according to that which Darius the king had sent, so they did speedily.

14 And the elders of the Jews builded, and they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo. And they builded, and finished it, according to the commandment of the God of Israel, and according to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia.

15 And this house was finished on the third day of the month Adar, which was in the sixth year of the reign of Darius the king.

16 And the children of Israel, the priests, and the Levites, and the rest of the children of the captivity, kept the dedication of this house of God with joy,

17 And offered at the dedication of this house of God an hundred bullocks, two hundred rams, four hundred lambs; and for a sin offering for all Israel, twelve he goats, according to the number of the tribes of Israel.

18 And they set the priests in their divisions, and the Levites in their courses, for the service of God, which is at Jerusalem; as it is written in the book of Moses.

19 And the children of the captivity kept the passover upon the fourteenth day of the first month.

20 For the priests and the Levites were purified together, all of them were pure, and killed the passover for all the children of the captivity, and for their brethren the priests, and for themselves.

21 And the children of Israel, which were come again out of captivity, and all such as had separated themselves unto them from the filthiness of the heathen of the land, to seek the LORD God of Israel, did eat,

22 And kept the feast of unleavened bread seven days with joy: for the LORD had made them joyful, and turned the heart of the king of Assyria unto them, to strengthen their hands in the work of the house of God, the God of Israel.

CHAPTER 7

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1 Now after these things, in the reign of Artaxerxes king of Persia, Ezra the son of Seraiah, the son of Azariah, the son of Hilkiah,

2 The son of Shallum, the son of Zadok, the son of Ahitub,

3 The son of Amariah, the son of Azariah, the son of Meraioth,

4 The son of Zerahiah, the son of Uzzi, the son of Bukki,

5 The son of Abishua, the son of Phinehas, the son of Eleazar, the son of Aaron the chief priest:

6 This Ezra went up from Babylon; and he was a ready scribe in the law of Moses, which the LORD God of Israel had given: and the king granted him all his request, according to the hand of the LORD his God upon him.

7 And there went up some of the children of Israel, and of the priests, and the Levites, and the singers, and the porters, and the Nethinims, unto Jerusalem, in the seventh year of Artaxerxes the king.

8 And he came to Jerusalem in the fifth month, which was in the seventh year of the king.

9 For upon the first day of the first month began he to go up from Babylon, and on the first day of the fifth month came he to Jerusalem, according to the good hand of his God upon him.

10 For Ezra had prepared his heart to seek the law of the LORD, and to do it, and to teach in Israel statutes and judgments.

11 Now this is the copy of the letter that the king Artaxerxes gave unto Ezra the priest, the scribe, even a scribe of the words of the commandments of the LORD, and of his statutes to Israel.

12 Artaxerxes, king of kings, unto Ezra the priest, a scribe of the law of the God of heaven, perfect peace, and at such a time.

13 I make a decree, that all they of the people of Israel, and of his priests and Levites, in my realm, which are minded of their own freewill to go up to Jerusalem, go with thee.

14 Forasmuch as thou art sent of the king, and of his seven counsellors, to enquire concerning Judah and Jerusalem, according to the law of thy God which is in thine hand;

15 And to carry the silver and gold, which the king and his counsellors have freely offered unto the God of Israel, whose habitation is in Jerusalem,

16 And all the silver and gold that thou canst find in all the province of Babylon, with the freewill offering of the people, and of the priests, offering willingly for the house of their God which is in Jerusalem:

17 That thou mayest buy speedily with this money bullocks, rams, lambs, with their meat offerings and their drink offerings, and offer them upon the altar of the house of your God which is in Jerusalem.

18 And whatsoever shall seem good to thee, and to thy brethren, to do with the rest of the silver and the gold, that do after the will of your God.

19 The vessels also that are given thee for the service of the house of thy God, those deliver thou before the God of Jerusalem.

20 And whatsoever more shall be needful for the house of thy God, which thou shalt have occasion to bestow, bestow it out of the king's treasure house.

21 And I, even I Artaxerxes the king, do make a decree to all the treasurers which are beyond the river, that whatsoever Ezra the priest, the scribe of the law of the God of heaven, shall require of you, it be done speedily,

22 Unto an hundred talents of silver, and to an hundred measures of wheat, and to an hundred baths of wine, and to an hundred baths of oil, and salt without prescribing how much.

23 Whatsoever is commanded by the God of heaven, let it be diligently done for the house of the God of heaven: for why should there be wrath against the realm of the king and his sons?

24 Also we certify you, that touching any of the priests and Levites, singers, porters, Nethinims, or ministers of this house of God, it shall not be lawful to impose toll, tribute, or custom, upon them.

25 And thou, Ezra, after the wisdom of thy God, that is in thine hand, set magistrates and judges, which may judge all the people that are beyond the river, all such as know the laws of thy God; and teach ye them that know them not.

26 And whosoever will not do the law of thy God, and the law of the king, let judgment be executed speedily upon him, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment.

27 Blessed be the LORD God of our fathers, which hath put such a thing as this in the king's heart, to beautify the house of the LORD which is in Jerusalem:

28 And hath extended mercy unto me before the king, and his counsellors, and before all the king's mighty princes. And I was strengthened as the hand of the LORD my God was upon me, and I gathered together out of Israel chief men to go up with me.

CHAPTER 8

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1 These are now the chief of their fathers, and this is the genealogy of them that went up with me from Babylon, in the reign of Artaxerxes the king.

2 Of the sons of Phinehas; Gershom: of the sons of Ithamar; Daniel: of the sons of David; Hattush.

3 Of the sons of Shechaniah, of the sons of Pharosh; Zechariah: and with him were reckoned by genealogy of the males an hundred and fifty.

4 Of the sons of Pahathmoab; Elihoenai the son of Zerahiah, and with him two hundred males.

5 Of the sons of Shechaniah; the son of Jahaziel, and with him three hundred males.

6 Of the sons also of Adin; Ebed the son of Jonathan, and with him fifty males.

7 And of the sons of Elam; Jeshaiah the son of Athaliah, and with him seventy males.

8 And of the sons of Shephatiah; Zebadiah the son of Michael, and with him fourscore males.

9 Of the sons of Joab; Obadiah the son of Jehiel, and with him two hundred and eighteen males.

10 And of the sons of Shelomith; the son of Josiphiah, and with him an hundred and threescore males.

11 And of the sons of Bebai; Zechariah the son of Bebai, and with him twenty and eight males.

12 And of the sons of Azgad; Johanan the son of Hakkatan, and with him an hundred and ten males.

13 And of the last sons of Adonikam, whose names are these, Eliphelet, Jeiel, and Shemaiah, and with them threescore males.

14 Of the sons also of Bigvai; Uthai, and Zabbud, and with them seventy males.

15 And I gathered them together to the river that runneth to Ahava; and there abode we in tents three days: and I viewed the people, and the priests, and found there none of the sons of Levi.

16 Then sent I for Eliezer, for Ariel, for Shemaiah, and for Elnathan, and for Jarib, and for Elnathan, and for Nathan, and for Zechariah, and for Meshullam, chief men; also for Joiarib, and for Elnathan, men of understanding.

17 And I sent them with commandment unto Iddo the chief at the place Casiphia, and I told them what they should say unto Iddo, and to his brethren the Nethinims, at the place Casiphia, that they should bring unto us ministers for the house of our God.

18 And by the good hand of our God upon us they brought us a man of understanding, of the sons of Mahli, the son of Levi, the son of Israel; and Sherebiah, with his sons and his brethren, eighteen;

19 And Hashabiah, and with him Jeshaiah of the sons of Merari, his brethren and their sons, twenty;

20 Also of the Nethinims, whom David and the princes had appointed for the service of the Levites, two hundred and twenty Nethinims: all of them were expressed by name.

21 Then I proclaimed a fast there, at the river of Ahava, that we might afflict ourselves before our God, to seek of him a right way for us, and for our little ones, and for all our substance.

22 For I was ashamed to require of the king a band of soldiers and horsemen to help us against the enemy in the way: because we had spoken unto the king, saying, The hand of our God is upon all them for good that seek him; but his power and his wrath is against all them that forsake him.

23 So we fasted and besought our God for this: and he was intreated of us.

24 Then I separated twelve of the chief of the priests, Sherebiah, Hashabiah, and ten of their brethren with them,

25 And weighed unto them the silver, and the gold, and the vessels, even the offering of the house of our God, which the king, and his counsellors, and his lords, and all Israel there present, had offered:

26 I even weighed unto their hand six hundred and fifty talents of silver, and silver vessels an hundred talents, and of gold an hundred talents;

27 Also twenty basons of gold, of a thousand drams; and two vessels of fine copper, precious as gold.

28 And I said unto them, Ye are holy unto the LORD; the vessels are holy also; and the silver and the gold are a freewill offering unto the LORD God of your fathers.

29 Watch ye, and keep them, until ye weigh them before the chief of the priests and the Levites, and chief of the fathers of Israel, at Jerusalem, in the chambers of the house of the LORD.

30 So took the priests and the Levites the weight of the silver, and the gold, and the vessels, to bring them to Jerusalem unto the house of our God.

31 Then we departed from the river of Ahava on the twelfth day of the first month, to go unto Jerusalem: and the hand of our God was upon us, and he delivered us from the hand of the enemy, and of such as lay in wait by the way.

32 And we came to Jerusalem, and abode there three days.

33 Now on the fourth day was the silver and the gold and the vessels weighed in the house of our God by the hand of Meremoth the son of Uriah the priest; and with him was Eleazar the son of Phinehas; and with them was Jozabad the son of Jeshua, and Noadiah the son of Binnui, Levites;

34 By number and by weight of every one: and all the weight was written at that time.

35 Also the children of those that had been carried away, which were come out of the captivity, offered burnt offerings unto the God of Israel, twelve bullocks for all Israel, ninety and six rams, seventy and seven lambs, twelve he goats for a sin offering: all this was a burnt offering unto the LORD.

36 And they delivered the king's commissions unto the king's lieutenants, and to the governors on this side the river: and they furthered the people, and the house of God.

CHAPTER 9

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1 Now when these things were done, the princes came to me, saying, The people of Israel, and the priests, and the Levites, have not separated themselves from the people of the lands, doing according to their abominations, even of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites.

2 For they have taken of their daughters for themselves, and for their sons: so that the holy seed have mingled themselves with the people of those lands: yea, the hand of the princes and rulers hath been chief in this trespass.

3 And when I heard this thing, I rent my garment and my mantle, and plucked off the hair of my head and of my beard, and sat down astonied.

4 Then were assembled unto me every one that trembled at the words of the God of Israel, because of the transgression of those that had been carried away; and I sat astonied until the evening sacrifice.

5 And at the evening sacrifice I arose up from my heaviness; and having rent my garment and my mantle, I fell upon my knees, and spread out my hands unto the LORD my God,

6 And said, O my God, I am ashamed and blush to lift up my face to thee, my God: for our iniquities are increased over our head, and our trespass is grown up unto the heavens.

7 Since the days of our fathers have we been in a great trespass unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face, as it is this day.

8 And now for a little space grace hath been shewed from the LORD our God, to leave us a remnant to escape, and to give us a nail in his holy place, that our God may lighten our eyes, and give us a little reviving in our bondage.

9 For we were bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the desolations thereof, and to give us a wall in Judah and in Jerusalem.

10 And now, O our God, what shall we say after this? for we have forsaken thy commandments,

11 Which thou hast commanded by thy servants the prophets, saying, The land, unto which ye go to possess it, is an unclean land with the filthiness of the people of the lands, with their abominations, which have filled it from one end to another with their uncleanness.

12 Now therefore give not your daughters unto their sons, neither take their daughters unto your sons, nor seek their peace or their wealth for ever: that ye may be strong, and eat the good of the land, and leave it for an inheritance to your children for ever.

13 And after all that is come upon us for our evil deeds, and for our great trespass, seeing that thou our God hast punished us less than our iniquities deserve, and hast given us such deliverance as this;

14 Should we again break thy commandments, and join in affinity with the people of these abominations? wouldest not thou be angry with us till thou hadst consumed us, so that there should be no remnant nor escaping?

15 O LORD God of Israel, thou art righteous: for we remain yet escaped, as it is this day: behold, we are before thee in our trespasses: for we cannot stand before thee because of this.

CHAPTER 10

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1 Now when Ezra had prayed, and when he had confessed, weeping and casting himself down before the house of God, there assembled unto him out of Israel a very great congregation of men and women and children: for the people wept very sore.

2 And Shechaniah the son of Jehiel, one of the sons of Elam, answered and said unto Ezra, We have trespassed against our God, and have taken strange wives of the people of the land: yet now there is hope in Israel concerning this thing.

3 Now therefore let us make a covenant with our God to put away all the wives, and such as are born of them, according to the counsel of my lord, and of those that tremble at the commandment of our God; and let it be done according to the law.

4 Arise; for this matter belongeth unto thee: we also will be with thee: be of good courage, and do it.

5 Then arose Ezra, and made the chief priests, the Levites, and all Israel, to swear that they should do according to this word. And they sware.

6 Then Ezra rose up from before the house of God, and went into the chamber of Johanan the son of Eliashib: and when he came thither, he did eat no bread, nor drink water: for he mourned because of the transgression of them that had been carried away.

7 And they made proclamation throughout Judah and Jerusalem unto all the children of the captivity, that they should gather themselves together unto Jerusalem;

8 And that whosoever would not come within three days, according to the counsel of the princes and the elders, all his substance should be forfeited, and himself separated from the congregation of those that had been carried away.

9 Then all the men of Judah and Benjamin gathered themselves together unto Jerusalem within three days. It was the ninth month, on the twentieth day of the month; and all the people sat in the street of the house of God, trembling because of this matter, and for the great rain.

10 And Ezra the priest stood up, and said unto them, Ye have transgressed, and have taken strange wives, to increase the trespass of Israel.

11 Now therefore make confession unto the LORD God of your fathers, and do his pleasure: and separate yourselves from the people of the land, and from the strange wives.

12 Then all the congregation answered and said with a loud voice, As thou hast said, so must we do.

13 But the people are many, and it is a time of much rain, and we are not able to stand without, neither is this a work of one day or two: for we are many that have transgressed in this thing.

14 Let now our rulers of all the congregation stand, and let all them which have taken strange wives in our cities come at appointed times, and with them the elders of every city, and the judges thereof, until the fierce wrath of our God for this matter be turned from us.

15 Only Jonathan the son of Asahel and Jahaziah the son of Tikvah were employed about this matter: and Meshullam and Shabbethai the Levite helped them.

16 And the children of the captivity did so. And Ezra the priest, with certain chief of the fathers, after the house of their fathers, and all of them by their names, were separated, and sat down in the first day of the tenth month to examine the matter.

17 And they made an end with all the men that had taken strange wives by the first day of the first month.

18 And among the sons of the priests there were found that had taken strange wives: namely, of the sons of Jeshua the son of Jozadak, and his brethren; Maaseiah, and Eliezer, and Jarib, and Gedaliah.

19 And they gave their hands that they would put away their wives; and being guilty, they offered a ram of the flock for their trespass.

20 And of the sons of Immer; Hanani, and Zebadiah.

21 And of the sons of Harim; Maaseiah, and Elijah, and Shemaiah, and Jehiel, and Uzziah.

22 And of the sons of Pashur; Elioenai, Maaseiah, Ishmael, Nethaneel, Jozabad, and Elasah.

23 Also of the Levites; Jozabad, and Shimei, and Kelaiah, (the same is Kelita,) Pethahiah, Judah, and Eliezer.

24 Of the singers also; Eliashib: and of the porters; Shallum, and Telem, and Uri.

25 Moreover of Israel: of the sons of Parosh; Ramiah, and Jeziah, and Malchiah, and Miamin, and Eleazar, and Malchijah, and Benaiah.

26 And of the sons of Elam; Mattaniah, Zechariah, and Jehiel, and Abdi, and Jeremoth, and Eliah.

27 And of the sons of Zattu; Elioenai, Eliashib, Mattaniah, and Jeremoth, and Zabad, and Aziza.

28 Of the sons also of Bebai; Jehohanan, Hananiah, Zabbai, and Athlai.

29 And of the sons of Bani; Meshullam, Malluch, and Adaiah, Jashub, and Sheal, and Ramoth.

30 And of the sons of Pahathmoab; Adna, and Chelal, Benaiah, Maaseiah, Mattaniah, Bezaleel, and Binnui, and Manasseh.

31 And of the sons of Harim; Eliezer, Ishijah, Malchiah, Shemaiah, Shimeon,

32 Benjamin, Malluch, and Shemariah.

33 Of the sons of Hashum; Mattenai, Mattathah, Zabad, Eliphelet, Jeremai, Manasseh, and Shimei.

34 Of the sons of Bani; Maadai, Amram, and Uel,

35 Benaiah, Bedeiah, Chelluh,

36 Vaniah, Meremoth, Eliashib,

37 Mattaniah, Mattenai, and Jaasau,

38 And Bani, and Binnui, Shimei,

39 And Shelemiah, and Nathan, and Adaiah,

40 Machnadebai, Shashai, Sharai,

41 Azareel, and Shelemiah, Shemariah,

42 Shallum, Amariah, and Joseph.

43 Of the sons of Nebo; Jeiel, Mattithiah, Zabad, Zebina, Jadau, and Joel, Benaiah.

44 All these had taken strange wives: and some of them had wives by whom they had children.

Nehemiah

Select a Chapter

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CHAPTER 1

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1 The words of Nehemiah the son of Hachaliah. And it came to pass in the month Chisleu, in the twentieth year, as I was in Shushan the palace,

2 That Hanani, one of my brethren, came, he and certain men of Judah; and I asked them concerning the Jews that had escaped, which were left of the captivity, and concerning Jerusalem.

3 And they said unto me, The remnant that are left of the captivity there in the province are in great affliction and reproach: the wall of Jerusalem also is broken down, and the gates thereof are burned with fire.

4 And it came to pass, when I heard these words, that I sat down and wept, and mourned certain days, and fasted, and prayed before the God of heaven,

5 And said, I beseech thee, O LORD God of heaven, the great and terrible God, that keepeth covenant and mercy for them that love him and observe his commandments:

6 Let thine ear now be attentive, and thine eyes open, that thou mayest hear the prayer of thy servant, which I pray before thee now, day and night, for the children of Israel thy servants, and confess the sins of the children of Israel, which we have sinned against thee: both I and my father's house have sinned.

7 We have dealt very corruptly against thee, and have not kept the commandments, nor the statutes, nor the judgments, which thou commandedst thy servant Moses.

8 Remember, I beseech thee, the word that thou commandedst thy servant Moses, saying, If ye transgress, I will scatter you abroad among the nations:

9 But if ye turn unto me, and keep my commandments, and do them; though there were of you cast out unto the uttermost part of the heaven, yet will I gather them from thence, and will bring them unto the place that I have chosen to set my name there.

10 Now these are thy servants and thy people, whom thou hast redeemed by thy great power, and by thy strong hand.

11 O Lord, I beseech thee, let now thine ear be attentive to the prayer of thy servant, and to the prayer of thy servants, who desire to fear thy name: and prosper, I pray thee, thy servant this day, and grant him mercy in the sight of this man. For I was the king's cupbearer.

CHAPTER 2

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1 And it came to pass in the month Nisan, in the twentieth year of Artaxerxes the king, that wine was before him: and I took up the wine, and gave it unto the king. Now I had not been beforetime sad in his presence.

2 Wherefore the king said unto me, Why is thy countenance sad, seeing thou art not sick? this is nothing else but sorrow of heart. Then I was very sore afraid,

3 And said unto the king, Let the king live for ever: why should not my countenance be sad, when the city, the place of my fathers' sepulchres, lieth waste, and the gates thereof are consumed with fire?

4 Then the king said unto me, For what dost thou make request? So I prayed to the God of heaven.

5 And I said unto the king, If it please the king, and if thy servant have found favour in thy sight, that thou wouldest send me unto Judah, unto the city of my fathers' sepulchres, that I may build it.

6 And the king said unto me, (the queen also sitting by him,) For how long shall thy journey be? and when wilt thou return? So it pleased the king to send me; and I set him a time.

7 Moreover I said unto the king, If it please the king, let letters be given me to the governors beyond the river, that they may convey me over till I come into Judah;

8 And a letter unto Asaph the keeper of the king's forest, that he may give me timber to make beams for the gates of the palace which appertained to the house, and for the wall of the city, and for the house that I shall enter into. And the king granted me, according to the good hand of my God upon me.

9 Then I came to the governors beyond the river, and gave them the king's letters. Now the king had sent captains of the army and horsemen with me.

10 When Sanballat the Horonite, and Tobiah the servant, the Ammonite, heard of it, it grieved them exceedingly that there was come a man to seek the welfare of the children of Israel.

11 So I came to Jerusalem, and was there three days.

12 And I arose in the night, I and some few men with me; neither told I any man what my God had put in my heart to do at Jerusalem: neither was there any beast with me, save the beast that I rode upon.

13 And I went out by night by the gate of the valley, even before the dragon well, and to the dung port, and viewed the walls of Jerusalem, which were broken down, and the gates thereof were consumed with fire.

14 Then I went on to the gate of the fountain, and to the king's pool: but there was no place for the beast that was under me to pass.

15 Then went I up in the night by the brook, and viewed the wall, and turned back, and entered by the gate of the valley, and so returned.

16 And the rulers knew not whither I went, or what I did; neither had I as yet told it to the Jews, nor to the priests, nor to the nobles, nor to the rulers, nor to the rest that did the work.

17 Then said I unto them, Ye see the distress that we are in, how Jerusalem lieth waste, and the gates thereof are burned with fire: come, and let us build up the wall of Jerusalem, that we be no more a reproach.

18 Then I told them of the hand of my God which was good upon me; as also the king's words that he had spoken unto me. And they said, Let us rise up and build. So they strengthened their hands for this good work.

19 But when Sanballat the Horonite, and Tobiah the servant, the Ammonite, and Geshem the Arabian, heard it, they laughed us to scorn, and despised us, and said, What is this thing that ye do? will ye rebel against the king?

20 Then answered I them, and said unto them, The God of heaven, he will prosper us; therefore we his servants will arise and build: but ye have no portion, nor right, nor memorial, in Jerusalem.

CHAPTER 3

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1 Then Eliashib the high priest rose up with his brethren the priests, and they builded the sheep gate; they sanctified it, and set up the doors of it; even unto the tower of Meah they sanctified it, unto the tower of Hananeel.

2 And next unto him builded the men of Jericho. And next to them builded Zaccur the son of Imri.

3 But the fish gate did the sons of Hassenaah build, who also laid the beams thereof, and set up the doors thereof, the locks thereof, and the bars thereof.

4 And next unto them repaired Meremoth the son of Urijah, the son of Koz. And next unto them repaired Meshullam the son of Berechiah, the son of Meshezabeel. And next unto them repaired Zadok the son of Baana.

5 And next unto them the Tekoites repaired; but their nobles put not their necks to the work of their Lord.

6 Moreover the old gate repaired Jehoiada the son of Paseah, and Meshullam the son of Besodeiah; they laid the beams thereof, and set up the doors thereof, and the locks thereof, and the bars thereof.

7 And next unto them repaired Melatiah the Gibeonite, and Jadon the Meronothite, the men of Gibeon, and of Mizpah, unto the throne of the governor on this side the river.

8 Next unto him repaired Uzziel the son of Harhaiah, of the goldsmiths. Next unto him also repaired Hananiah the son of one of the apothecaries, and they fortified Jerusalem unto the broad wall.

9 And next unto them repaired Rephaiah the son of Hur, the ruler of the half part of Jerusalem.

10 And next unto them repaired Jedaiah the son of Harumaph, even over against his house. And next unto him repaired Hattush the son of Hashabniah.

11 Malchijah the son of Harim, and Hashub the son of Pahathmoab, repaired the other piece, and the tower of the furnaces.

12 And next unto him repaired Shallum the son of Halohesh, the ruler of the half part of Jerusalem, he and his daughters.

13 The valley gate repaired Hanun, and the inhabitants of Zanoah; they built it, and set up the doors thereof, the locks thereof, and the bars thereof, and a thousand cubits on the wall unto the dung gate.

14 But the dung gate repaired Malchiah the son of Rechab, the ruler of part of Bethhaccerem; he built it, and set up the doors thereof, the locks thereof, and the bars thereof.

15 But the gate of the fountain repaired Shallun the son of Colhozeh, the ruler of part of Mizpah; he built it, and covered it, and set up the doors thereof, the locks thereof, and the bars thereof, and the wall of the pool of Siloah by the king's garden, and unto the stairs that go down from the city of David.

16 After him repaired Nehemiah the son of Azbuk, the ruler of the half part of Bethzur, unto the place over against the sepulchres of David, and to the pool that was made, and unto the house of the mighty.

17 After him repaired the Levites, Rehum the son of Bani. Next unto him repaired Hashabiah, the ruler of the half part of Keilah, in his part.

18 After him repaired their brethren, Bavai the son of Henadad, the ruler of the half part of Keilah.

19 And next to him repaired Ezer the son of Jeshua, the ruler of Mizpah, another piece over against the going up to the armoury at the turning of the wall.

20 After him Baruch the son of Zabbai earnestly repaired the other piece, from the turning of the wall unto the door of the house of Eliashib the high priest.

21 After him repaired Meremoth the son of Urijah the son of Koz another piece, from the door of the house of Eliashib even to the end of the house of Eliashib.

22 And after him repaired the priests, the men of the plain.

23 After him repaired Benjamin and Hashub over against their house. After him repaired Azariah the son of Maaseiah the son of Ananiah by his house.

24 After him repaired Binnui the son of Henadad another piece, from the house of Azariah unto the turning of the wall, even unto the corner.

25 Palal the son of Uzai, over against the turning of the wall, and the tower which lieth out from the king's high house, that was by the court of the prison. After him Pedaiah the son of Parosh.

26 Moreover the Nethinims dwelt in Ophel, unto the place over against the water gate toward the east, and the tower that lieth out.

27 After them the Tekoites repaired another piece, over against the great tower that lieth out, even unto the wall of Ophel.

28 From above the horse gate repaired the priests, every one over against his house.

29 After them repaired Zadok the son of Immer over against his house. After him repaired also Shemaiah the son of Shechaniah, the keeper of the east gate.

30 After him repaired Hananiah the son of Shelemiah, and Hanun the sixth son of Zalaph, another piece. After him repaired Meshullam the son of Berechiah over against his chamber.

31 After him repaired Malchiah the goldsmith's son unto the place of the Nethinims, and of the merchants, over against the gate Miphkad, and to the going up of the corner.

32 And between the going up of the corner unto the sheep gate repaired the goldsmiths and the merchants.

CHAPTER 4

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1 But it came to pass, that when Sanballat heard that we builded the wall, he was wroth, and took great indignation, and mocked the Jews.

2 And he spake before his brethren and the army of Samaria, and said, What do these feeble Jews? will they fortify themselves? will they sacrifice? will they make an end in a day? will they revive the stones out of the heaps of the rubbish which are burned?

3 Now Tobiah the Ammonite was by him, and he said, Even that which they build, if a fox go up, he shall even break down their stone wall.

4 Hear, O our God; for we are despised: and turn their reproach upon their own head, and give them for a prey in the land of captivity:

5 And cover not their iniquity, and let not their sin be blotted out from before thee: for they have provoked thee to anger before the builders.

6 So built we the wall; and all the wall was joined together unto the half thereof: for the people had a mind to work.

7 But it came to pass, that when Sanballat, and Tobiah, and the Arabians, and the Ammonites, and the Ashdodites, heard that the walls of Jerusalem were made up, and that the breaches began to be stopped, then they were very wroth,

8 And conspired all of them together to come and to fight against Jerusalem, and to hinder it.

9 Nevertheless we made our prayer unto our God, and set a watch against them day and night, because of them.

10 And Judah said, The strength of the bearers of burdens is decayed, and there is much rubbish; so that we are not able to build the wall.

11 And our adversaries said, They shall not know, neither see, till we come in the midst among them, and slay them, and cause the work to cease.

12 And it came to pass, that when the Jews which dwelt by them came, they said unto us ten times, From all places whence ye shall return unto us they will be upon you.

13 Therefore set I in the lower places behind the wall, and on the higher places, I even set the people after their families with their swords, their spears, and their bows.

14 And I looked, and rose up, and said unto the nobles, and to the rulers, and to the rest of the people, Be not ye afraid of them: remember the Lord, which is great and terrible, and fight for your brethren, your sons, and your daughters, your wives, and your houses.

15 And it came to pass, when our enemies heard that it was known unto us, and God had brought their counsel to nought, that we returned all of us to the wall, every one unto his work.

16 And it came to pass from that time forth, that the half of my servants wrought in the work, and the other half of them held both the spears, the shields, and the bows, and the habergeons; and the rulers were behind all the house of Judah.

17 They which builded on the wall, and they that bare burdens, with those that laded, every one with one of his hands wrought in the work, and with the other hand held a weapon.

18 For the builders, every one had his sword girded by his side, and so builded. And he that sounded the trumpet was by me.

19 And I said unto the nobles, and to the rulers, and to the rest of the people, The work is great and large, and we are separated upon the wall, one far from another.

20 In what place therefore ye hear the sound of the trumpet, resort ye thither unto us: our God shall fight for us.

21 So we laboured in the work: and half of them held the spears from the rising of the morning till the stars appeared.

22 Likewise at the same time said I unto the people, Let every one with his servant lodge within Jerusalem, that in the night they may be a guard to us, and labour on the day.

23 So neither I, nor my brethren, nor my servants, nor the men of the guard which followed me, none of us put off our clothes, saving that every one put them off for washing.

CHAPTER 5

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1 And there was a great cry of the people and of their wives against their brethren the Jews.

2 For there were that said, We, our sons, and our daughters, are many: therefore we take up corn for them, that we may eat, and live.

3 Some also there were that said, We have mortgaged our lands, vineyards, and houses, that we might buy corn, because of the dearth.

4 There were also that said, We have borrowed money for the king's tribute, and that upon our lands and vineyards.

5 Yet now our flesh is as the flesh of our brethren, our children as their children: and, lo, we bring into bondage our sons and our daughters to be servants, and some of our daughters are brought unto bondage already: neither is it in our power to redeem them; for other men have our lands and vineyards.

6 And I was very angry when I heard their cry and these words.

7 Then I consulted with myself, and I rebuked the nobles, and the rulers, and said unto them, Ye exact usury, every one of his brother. And I set a great assembly against them.

8 And I said unto them, We after our ability have redeemed our brethren the Jews, which were sold unto the heathen; and will ye even sell your brethren? or shall they be sold unto us? Then held they their peace, and found nothing to answer.

9 Also I said, It is not good that ye do: ought ye not to walk in the fear of our God because of the reproach of the heathen our enemies?

10 I likewise, and my brethren, and my servants, might exact of them money and corn: I pray you, let us leave off this usury.

11 Restore, I pray you, to them, even this day, their lands, their vineyards, their oliveyards, and their houses, also the hundredth part of the money, and of the corn, the wine, and the oil, that ye exact of them.

12 Then said they, We will restore them, and will require nothing of them; so will we do as thou sayest. Then I called the priests, and took an oath of them, that they should do according to this promise.

13 Also I shook my lap, and said, So God shake out every man from his house, and from his labour, that performeth not this promise, even thus be he shaken out, and emptied. And all the congregation said, Amen, and praised the LORD. And the people did according to this promise.

14 Moreover from the time that I was appointed to be their governor in the land of Judah, from the twentieth year even unto the two and thirtieth year of Artaxerxes the king, that is, twelve years, I and my brethren have not eaten the bread of the governor.

15 But the former governors that had been before me were chargeable unto the people, and had taken of them bread and wine, beside forty shekels of silver; yea, even their servants bare rule over the people: but so did not I, because of the fear of God.

16 Yea, also I continued in the work of this wall, neither bought we any land: and all my servants were gathered thither unto the work.

17 Moreover there were at my table an hundred and fifty of the Jews and rulers, beside those that came unto us from among the heathen that are about us.

18 Now that which was prepared for me daily was one ox and six choice sheep; also fowls were prepared for me, and once in ten days store of all sorts of wine: yet for all this required not I the bread of the governor, because the bondage was heavy upon this people.

19 Think upon me, my God, for good, according to all that I have done for this people.

CHAPTER 6

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1 Now it came to pass, when Sanballat, and Tobiah, and Geshem the Arabian, and the rest of our enemies, heard that I had builded the wall, and that there was no breach left therein; (though at that time I had not set up the doors upon the gates;)

2 That Sanballat and Geshem sent unto me, saying, Come, let us meet together in some one of the villages in the plain of Ono. But they thought to do me mischief.

3 And I sent messengers unto them, saying, I am doing a great work, so that I cannot come down: why should the work cease, whilst I leave it, and come down to you?

4 Yet they sent unto me four times after this sort; and I answered them after the same manner.

5 Then sent Sanballat his servant unto me in like manner the fifth time with an open letter in his hand;

6 Wherein was written, It is reported among the heathen, and Gashmu saith it, that thou and the Jews think to rebel: for which cause thou buildest the wall, that thou mayest be their king, according to these words.

7 And thou hast also appointed prophets to preach of thee at Jerusalem, saying, There is a king in Judah: and now shall it be reported to the king according to these words. Come now therefore, and let us take counsel together.

8 Then I sent unto him, saying, There are no such things done as thou sayest, but thou feignest them out of thine own heart.

9 For they all made us afraid, saying, Their hands shall be weakened from the work, that it be not done. Now therefore, O God, strengthen my hands.

10 Afterward I came unto the house of Shemaiah the son of Delaiah the son of Mehetabeel, who was shut up; and he said, Let us meet together in the house of God, within the temple, and let us shut the doors of the temple: for they will come to slay thee; yea, in the night will they come to slay thee.

11 And I said, Should such a man as I flee? and who is there, that, being as I am, would go into the temple to save his life? I will not go in.

12 And, lo, I perceived that God had not sent him; but that he pronounced this prophecy against me: for Tobiah and Sanballat had hired him.

13 Therefore was he hired, that I should be afraid, and do so, and sin, and that they might have matter for an evil report, that they might reproach me.

14 My God, think thou upon Tobiah and Sanballat according to these their works, and on the prophetess Noadiah, and the rest of the prophets, that would have put me in fear.

15 So the wall was finished in the twenty and fifth day of the month Elul, in fifty and two days.

16 And it came to pass, that when all our enemies heard thereof, and all the heathen that were about us saw these things, they were much cast down in their own eyes: for they perceived that this work was wrought of our God.

17 Moreover in those days the nobles of Judah sent many letters unto Tobiah, and the letters of Tobiah came unto them.

18 For there were many in Judah sworn unto him, because he was the son in law of Shechaniah the son of Arah; and his son Johanan had taken the daughter of Meshullam the son of Berechiah.

19 Also they reported his good deeds before me, and uttered my words to him. And Tobiah sent letters to put me in fear.

CHAPTER 7

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1 Now it came to pass, when the wall was built, and I had set up the doors, and the porters and the singers and the Levites were appointed,

2 That I gave my brother Hanani, and Hananiah the ruler of the palace, charge over Jerusalem: for he was a faithful man, and feared God above many.

3 And I said unto them, Let not the gates of Jerusalem be opened until the sun be hot; and while they stand by, let them shut the doors, and bar them: and appoint watches of the inhabitants of Jerusalem, every one in his watch, and every one to be over against his house.

4 Now the city was large and great: but the people were few therein, and the houses were not builded.

5 And my God put into mine heart to gather together the nobles, and the rulers, and the people, that they might be reckoned by genealogy. And I found a register of the genealogy of them which came up at the first, and found written therein,

6 These are the children of the province, that went up out of the captivity, of those that had been carried away, whom Nebuchadnezzar the king of Babylon had carried away, and came again to Jerusalem and to Judah, every one unto his city;

7 Who came with Zerubbabel, Jeshua, Nehemiah, Azariah, Raamiah, Nahamani, Mordecai, Bilshan, Mispereth, Bigvai, Nehum, Baanah. The number, I say, of the men of the people of Israel was this;

8 The children of Parosh, two thousand an hundred seventy and two.

9 The children of Shephatiah, three hundred seventy and two.

10 The children of Arah, six hundred fifty and two.

11 The children of Pahathmoab, of the children of Jeshua and Joab, two thousand and eight hundred and eighteen.

12 The children of Elam, a thousand two hundred fifty and four.

13 The children of Zattu, eight hundred forty and five.

14 The children of Zaccai, seven hundred and threescore.

15 The children of Binnui, six hundred forty and eight.

16 The children of Bebai, six hundred twenty and eight.

17 The children of Azgad, two thousand three hundred twenty and two.

18 The children of Adonikam, six hundred threescore and seven.

19 The children of Bigvai, two thousand threescore and seven.

20 The children of Adin, six hundred fifty and five.

21 The children of Ater of Hezekiah, ninety and eight.

22 The children of Hashum, three hundred twenty and eight.

23 The children of Bezai, three hundred twenty and four.

24 The children of Hariph, an hundred and twelve.

25 The children of Gibeon, ninety and five.

26 The men of Bethlehem and Netophah, an hundred fourscore and eight.

27 The men of Anathoth, an hundred twenty and eight.

28 The men of Bethazmaveth, forty and two.

29 The men of Kirjathjearim, Chephirah, and Beeroth, seven hundred forty and three.

30 The men of Ramah and Geba, six hundred twenty and one.

31 The men of Michmas, an hundred and twenty and two.

32 The men of Bethel and Ai, an hundred twenty and three.

33 The men of the other Nebo, fifty and two.

34 The children of the other Elam, a thousand two hundred fifty and four.

35 The children of Harim, three hundred and twenty.

36 The children of Jericho, three hundred forty and five.

37 The children of Lod, Hadid, and Ono, seven hundred twenty and one.

38 The children of Senaah, three thousand nine hundred and thirty.

39 The priests: the children of Jedaiah, of the house of Jeshua, nine hundred seventy and three.

40 The children of Immer, a thousand fifty and two.

41 The children of Pashur, a thousand two hundred forty and seven.

42 The children of Harim, a thousand and seventeen.

43 The Levites: the children of Jeshua, of Kadmiel, and of the children of Hodevah, seventy and four.

44 The singers: the children of Asaph, an hundred forty and eight.

45 The porters: the children of Shallum, the children of Ater, the children of Talmon, the children of Akkub, the children of Hatita, the children of Shobai, an hundred thirty and eight.

46 The Nethinims: the children of Ziha, the children of Hashupha, the children of Tabbaoth,

47 The children of Keros, the children of Sia, the children of Padon,

48 The children of Lebana, the children of Hagaba, the children of Shalmai,

49 The children of Hanan, the children of Giddel, the children of Gahar,

50 The children of Reaiah, the children of Rezin, the children of Nekoda,

51 The children of Gazzam, the children of Uzza, the children of Phaseah,

52 The children of Besai, the children of Meunim, the children of Nephishesim,

53 The children of Bakbuk, the children of Hakupha, the children of Harhur,

54 The children of Bazlith, the children of Mehida, the children of Harsha,

55 The children of Barkos, the children of Sisera, the children of Tamah,

56 The children of Neziah, the children of Hatipha.

57 The children of Solomon's servants: the children of Sotai, the children of Sophereth, the children of Perida,

58 The children of Jaala, the children of Darkon, the children of Giddel,

59 The children of Shephatiah, the children of Hattil, the children of Pochereth of Zebaim, the children of Amon.

60 All the Nethinims, and the children of Solomon's servants, were three hundred ninety and two.

61 And these were they which went up also from Telmelah, Telharesha, Cherub, Addon, and Immer: but they could not shew their father's house, nor their seed, whether they were of Israel.

62 The children of Delaiah, the children of Tobiah, the children of Nekoda, six hundred forty and two.

63 And of the priests: the children of Habaiah, the children of Koz, the children of Barzillai, which took one of the daughters of Barzillai the Gileadite to wife, and was called after their name.

64 These sought their register among those that were reckoned by genealogy, but it was not found: therefore were they, as polluted, put from the priesthood.

65 And the Tirshatha said unto them, that they should not eat of the most holy things, till there stood up a priest with Urim and Thummim.

66 The whole congregation together was forty and two thousand three hundred and threescore,

67 Beside their manservants and their maidservants, of whom there were seven thousand three hundred thirty and seven: and they had two hundred forty and five singing men and singing women.

68 Their horses, seven hundred thirty and six: their mules, two hundred forty and five:

69 Their camels, four hundred thirty and five: six thousand seven hundred and twenty asses.

70 And some of the chief of the fathers gave unto the work. The Tirshatha gave to the treasure a thousand drams of gold, fifty basons, five hundred and thirty priests' garments.

71 And some of the chief of the fathers gave to the treasure of the work twenty thousand drams of gold, and two thousand and two hundred pound of silver.

72 And that which the rest of the people gave was twenty thousand drams of gold, and two thousand pound of silver, and threescore and seven priests' garments.

73 So the priests, and the Levites, and the porters, and the singers, and some of the people, and the Nethinims, and all Israel, dwelt in their cities; and when the seventh month came, the children of Israel were in their cities.

CHAPTER 8

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1 And all the people gathered themselves together as one man into the street that was before the water gate; and they spake unto Ezra the scribe to bring the book of the law of Moses, which the LORD had commanded to Israel.

2 And Ezra the priest brought the law before the congregation both of men and women, and all that could hear with understanding, upon the first day of the seventh month.

3 And he read therein before the street that was before the water gate from the morning until midday, before the men and the women, and those that could understand; and the ears of all the people were attentive unto the book of the law.

4 And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose; and beside him stood Mattithiah, and Shema, and Anaiah, and Urijah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchiah, and Hashum, and Hashbadana, Zechariah, and Meshullam.

5 And Ezra opened the book in the sight of all the people; (for he was above all the people;) and when he opened it, all the people stood up:

6 And Ezra blessed the LORD, the great God. And all the people answered, Amen, Amen, with lifting up their hands: and they bowed their heads, and worshipped the LORD with their faces to the ground.

7 Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodijah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, and the Levites, caused the people to understand the law: and the people stood in their place.

8 So they read in the book in the law of God distinctly, and gave the sense, and caused them to understand the reading.

9 And Nehemiah, which is the Tirshatha, and Ezra the priest the scribe, and the Levites that taught the people, said unto all the people, This day is holy unto the LORD your God; mourn not, nor weep. For all the people wept, when they heard the words of the law.

10 Then he said unto them, Go your way, eat the fat, and drink the sweet, and send portions unto them for whom nothing is prepared: for this day is holy unto our Lord: neither be ye sorry; for the joy of the LORD is your strength.

11 So the Levites stilled all the people, saying, Hold your peace, for the day is holy; neither be ye grieved.

12 And all the people went their way to eat, and to drink, and to send portions, and to make great mirth, because they had understood the words that were declared unto them.

13 And on the second day were gathered together the chief of the fathers of all the people, the priests, and the Levites, unto Ezra the scribe, even to understand the words of the law.

14 And they found written in the law which the LORD had commanded by Moses, that the children of Israel should dwell in booths in the feast of the seventh month:

15 And that they should publish and proclaim in all their cities, and in Jerusalem, saying, Go forth unto the mount, and fetch olive branches, and pine branches, and myrtle branches, and palm branches, and branches of thick trees, to make booths, as it is written.

16 So the people went forth, and brought them, and made themselves booths, every one upon the roof of his house, and in their courts, and in the courts of the house of God, and in the street of the water gate, and in the street of the gate of Ephraim.

17 And all the congregation of them that were come again out of the captivity made booths, and sat under the booths: for since the days of Jeshua the son of Nun unto that day had not the children of Israel done so. And there was very great gladness.

18 Also day by day, from the first day unto the last day, he read in the book of the law of God. And they kept the feast seven days; and on the eighth day was a solemn assembly, according unto the manner.

CHAPTER 9

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1 Now in the twenty and fourth day of this month the children of Israel were assembled with fasting, and with sackclothes, and earth upon them.

2 And the seed of Israel separated themselves from all strangers, and stood and confessed their sins, and the iniquities of their fathers.

3 And they stood up in their place, and read in the book of the law of the LORD their God one fourth part of the day; and another fourth part they confessed, and worshipped the LORD their God.

4 Then stood up upon the stairs, of the Levites, Jeshua, and Bani, Kadmiel, Shebaniah, Bunni, Sherebiah, Bani, and Chenani, and cried with a loud voice unto the LORD their God.

5 Then the Levites, Jeshua, and Kadmiel, Bani, Hashabniah, Sherebiah, Hodijah, Shebaniah, and Pethahiah, said, Stand up and bless the LORD your God for ever and ever: and blessed be thy glorious name, which is exalted above all blessing and praise.

6 Thou, even thou, art LORD alone; thou hast made heaven, the heaven of heavens, with all their host, the earth, and all things that are therein, the seas, and all that is therein, and thou preservest them all; and the host of heaven worshippeth thee.

7 Thou art the LORD the God, who didst choose Abram, and broughtest him forth out of Ur of the Chaldees, and gavest him the name of Abraham;

8 And foundest his heart faithful before thee, and madest a covenant with him to give the land of the Canaanites, the Hittites, the Amorites, and the Perizzites, and the Jebusites, and the Girgashites, to give it, I say, to his seed, and hast performed thy words; for thou art righteous:

9 And didst see the affliction of our fathers in Egypt, and heardest their cry by the Red sea;

10 And shewedst signs and wonders upon Pharaoh, and on all his servants, and on all the people of his land: for thou knewest that they dealt proudly against them. So didst thou get thee a name, as it is this day.

11 And thou didst divide the sea before them, so that they went through the midst of the sea on the dry land; and their persecutors thou threwest into the deeps, as a stone into the mighty waters.

12 Moreover thou leddest them in the day by a cloudy pillar; and in the night by a pillar of fire, to give them light in the way wherein they should go.

13 Thou camest down also upon mount Sinai, and spakest with them from heaven, and gavest them right judgments, and true laws, good statutes and commandments:

14 And madest known unto them thy holy sabbath, and commandedst them precepts, statutes, and laws, by the hand of Moses thy servant:

15 And gavest them bread from heaven for their hunger, and broughtest forth water for them out of the rock for their thirst, and promisedst them that they should go in to possess the land which thou hadst sworn to give them.

16 But they and our fathers dealt proudly, and hardened their necks, and hearkened not to thy commandments,

17 And refused to obey, neither were mindful of thy wonders that thou didst among them; but hardened their necks, and in their rebellion appointed a captain to return to their bondage: but thou art a God ready to pardon, gracious and merciful, slow to anger, and of great kindness, and forsookest them not.

18 Yea, when they had made them a molten calf, and said, This is thy God that brought thee up out of Egypt, and had wrought great provocations;

19 Yet thou in thy manifold mercies forsookest them not in the wilderness: the pillar of the cloud departed not from them by day, to lead them in the way; neither the pillar of fire by night, to shew them light, and the way wherein they should go.

20 Thou gavest also thy good spirit to instruct them, and withheldest not thy manna from their mouth, and gavest them water for their thirst.

21 Yea, forty years didst thou sustain them in the wilderness, so that they lacked nothing; their clothes waxed not old, and their feet swelled not.

22 Moreover thou gavest them kingdoms and nations, and didst divide them into corners: so they possessed the land of Sihon, and the land of the king of Heshbon, and the land of Og king of Bashan.

23 Their children also multipliedst thou as the stars of heaven, and broughtest them into the land, concerning which thou hadst promised to their fathers, that they should go in to possess it.

24 So the children went in and possessed the land, and thou subduedst before them the inhabitants of the land, the Canaanites, and gavest them into their hands, with their kings, and the people of the land, that they might do with them as they would.

25 And they took strong cities, and a fat land, and possessed houses full of all goods, wells digged, vineyards, and oliveyards, and fruit trees in abundance: so they did eat, and were filled, and became fat, and delighted themselves in thy great goodness.

26 Nevertheless they were disobedient, and rebelled against thee, and cast thy law behind their backs, and slew thy prophets which testified against them to turn them to thee, and they wrought great provocations.

27 Therefore thou deliveredst them into the hand of their enemies, who vexed them: and in the time of their trouble, when they cried unto thee, thou heardest them from heaven; and according to thy manifold mercies thou gavest them saviours, who saved them out of the hand of their enemies.

28 But after they had rest, they did evil again before thee: therefore leftest thou them in the hand of their enemies, so that they had the dominion over them: yet when they returned, and cried unto thee, thou heardest them from heaven; and many times didst thou deliver them according to thy mercies;

29 And testifiedst against them, that thou mightest bring them again unto thy law: yet they dealt proudly, and hearkened not unto thy commandments, but sinned against thy judgments, (which if a man do, he shall live in them;) and withdrew the shoulder, and hardened their neck, and would not hear.

30 Yet many years didst thou forbear them, and testifiedst against them by thy spirit in thy prophets: yet would they not give ear: therefore gavest thou them into the hand of the people of the lands.

31 Nevertheless for thy great mercies' sake thou didst not utterly consume them, nor forsake them; for thou art a gracious and merciful God.

32 Now therefore, our God, the great, the mighty, and the terrible God, who keepest covenant and mercy, let not all the trouble seem little before thee, that hath come upon us, on our kings, on our princes, and on our priests, and on our prophets, and on our fathers, and on all thy people, since the time of the kings of Assyria unto this day.

33 Howbeit thou art just in all that is brought upon us; for thou hast done right, but we have done wickedly:

34 Neither have our kings, our princes, our priests, nor our fathers, kept thy law, nor hearkened unto thy commandments and thy testimonies, wherewith thou didst testify against them.

35 For they have not served thee in their kingdom, and in thy great goodness that thou gavest them, and in the large and fat land which thou gavest before them, neither turned they from their wicked works.

36 Behold, we are servants this day, and for the land that thou gavest unto our fathers to eat the fruit thereof and the good thereof, behold, we are servants in it:

37 And it yieldeth much increase unto the kings whom thou hast set over us because of our sins: also they have dominion over our bodies, and over our cattle, at their pleasure, and we are in great distress.

38 And because of all this we make a sure covenant, and write it; and our princes, Levites, and priests, seal unto it.

CHAPTER 10

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1 Now those that sealed were, Nehemiah, the Tirshatha, the son of Hachaliah, and Zidkijah,

2 Seraiah, Azariah, Jeremiah,

3 Pashur, Amariah, Malchijah,

4 Hattush, Shebaniah, Malluch,

5 Harim, Meremoth, Obadiah,

6 Daniel, Ginnethon, Baruch,

7 Meshullam, Abijah, Mijamin,

8 Maaziah, Bilgai, Shemaiah: these were the priests.

9 And the Levites: both Jeshua the son of Azaniah, Binnui of the sons of Henadad, Kadmiel;

10 And their brethren, Shebaniah, Hodijah, Kelita, Pelaiah, Hanan,

11 Micha, Rehob, Hashabiah,

12 Zaccur, Sherebiah, Shebaniah,

13 Hodijah, Bani, Beninu.

14 The chief of the people; Parosh, Pahathmoab, Elam, Zatthu, Bani,

15 Bunni, Azgad, Bebai,

16 Adonijah, Bigvai, Adin,

17 Ater, Hizkijah, Azzur,

18 Hodijah, Hashum, Bezai,

19 Hariph, Anathoth, Nebai,

20 Magpiash, Meshullam, Hezir,

21 Meshezabeel, Zadok, Jaddua,

22 Pelatiah, Hanan, Anaiah,

23 Hoshea, Hananiah, Hashub,

24 Hallohesh, Pileha, Shobek,

25 Rehum, Hashabnah, Maaseiah,

26 And Ahijah, Hanan, Anan,

27 Malluch, Harim, Baanah.

28 And the rest of the people, the priests, the Levites, the porters, the singers, the Nethinims, and all they that had separated themselves from the people of the lands unto the law of God, their wives, their sons, and their daughters, every one having knowledge, and having understanding;

29 They clave to their brethren, their nobles, and entered into a curse, and into an oath, to walk in God's law, which was given by Moses the servant of God, and to observe and do all the commandments of the LORD our Lord, and his judgments and his statutes;

30 And that we would not give our daughters unto the people of the land, nor take their daughters for our sons:

31 And if the people of the land bring ware or any victuals on the sabbath day to sell, that we would not buy it of them on the sabbath, or on the holy day: and that we would leave the seventh year, and the exaction of every debt.

32 Also we made ordinances for us, to charge ourselves yearly with the third part of a shekel for the service of the house of our God;

33 For the shewbread, and for the continual meat offering, and for the continual burnt offering, of the sabbaths, of the new moons, for the set feasts, and for the holy things, and for the sin offerings to make an atonement for Israel, and for all the work of the house of our God.

34 And we cast the lots among the priests, the Levites, and the people, for the wood offering, to bring it into the house of our God, after the houses of our fathers, at times appointed year by year, to burn upon the altar of the LORD our God, as it is written in the law:

35 And to bring the firstfruits of our ground, and the firstfruits of all fruit of all trees, year by year, unto the house of the LORD:

36 Also the firstborn of our sons, and of our cattle, as it is written in the law, and the firstlings of our herds and of our flocks, to bring to the house of our God, unto the priests that minister in the house of our God:

37 And that we should bring the firstfruits of our dough, and our offerings, and the fruit of all manner of trees, of wine and of oil, unto the priests, to the chambers of the house of our God; and the tithes of our ground unto the Levites, that the same Levites might have the tithes in all the cities of our tillage.

38 And the priest the son of Aaron shall be with the Levites, when the Levites take tithes: and the Levites shall bring up the tithe of the tithes unto the house of our God, to the chambers, into the treasure house.

39 For the children of Israel and the children of Levi shall bring the offering of the corn, of the new wine, and the oil, unto the chambers, where are the vessels of the sanctuary, and the priests that minister, and the porters, and the singers: and we will not forsake the house of our God.

CHAPTER 11

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1 And the rulers of the people dwelt at Jerusalem: the rest of the people also cast lots, to bring one of ten to dwell in Jerusalem the holy city, and nine parts to dwell in other cities.

2 And the people blessed all the men, that willingly offered themselves to dwell at Jerusalem.

3 Now these are the chief of the province that dwelt in Jerusalem: but in the cities of Judah dwelt every one in his possession in their cities, to wit, Israel, the priests, and the Levites, and the Nethinims, and the children of Solomon's servants.

4 And at Jerusalem dwelt certain of the children of Judah, and of the children of Benjamin. Of the children of Judah; Athaiah the son of Uzziah, the son of Zechariah, the son of Amariah, the son of Shephatiah, the son of Mahalaleel, of the children of Perez;

5 And Maaseiah the son of Baruch, the son of Colhozeh, the son of Hazaiah, the son of Adaiah, the son of Joiarib, the son of Zechariah, the son of Shiloni.

6 All the sons of Perez that dwelt at Jerusalem were four hundred threescore and eight valiant men.

7 And these are the sons of Benjamin; Sallu the son of Meshullam, the son of Joed, the son of Pedaiah, the son of Kolaiah, the son of Maaseiah, the son of Ithiel, the son of Jesaiah.

8 And after him Gabbai, Sallai, nine hundred twenty and eight.

9 And Joel the son of Zichri was their overseer: and Judah the son of Senuah was second over the city.

10 Of the priests: Jedaiah the son of Joiarib, Jachin.

11 Seraiah the son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, was the ruler of the house of God.

12 And their brethren that did the work of the house were eight hundred twenty and two: and Adaiah the son of Jeroham, the son of Pelaliah, the son of Amzi, the son of Zechariah, the son of Pashur, the son of Malchiah,

13 And his brethren, chief of the fathers, two hundred forty and two: and Amashai the son of Azareel, the son of Ahasai, the son of Meshillemoth, the son of Immer,

14 And their brethren, mighty men of valour, an hundred twenty and eight: and their overseer was Zabdiel, the son of one of the great men.

15 Also of the Levites: Shemaiah the son of Hashub, the son of Azrikam, the son of Hashabiah, the son of Bunni;

16 And Shabbethai and Jozabad, of the chief of the Levites, had the oversight of the outward business of the house of God.

17 And Mattaniah the son of Micha, the son of Zabdi, the son of Asaph, was the principal to begin the thanksgiving in prayer: and Bakbukiah the second among his brethren, and Abda the son of Shammua, the son of Galal, the son of Jeduthun.

18 All the Levites in the holy city were two hundred fourscore and four.

19 Moreover the porters, Akkub, Talmon, and their brethren that kept the gates, were an hundred seventy and two.

20 And the residue of Israel, of the priests, and the Levites, were in all the cities of Judah, every one in his inheritance.

21 But the Nethinims dwelt in Ophel: and Ziha and Gispa were over the Nethinims.

22 The overseer also of the Levites at Jerusalem was Uzzi the son of Bani, the son of Hashabiah, the son of Mattaniah, the son of Micha. Of the sons of Asaph, the singers were over the business of the house of God.

23 For it was the king's commandment concerning them, that a certain portion should be for the singers, due for every day.

24 And Pethahiah the son of Meshezabeel, of the children of Zerah the son of Judah, was at the king's hand in all matters concerning the people.

25 And for the villages, with their fields, some of the children of Judah dwelt at Kirjatharba, and in the villages thereof, and at Dibon, and in the villages thereof, and at Jekabzeel, and in the villages thereof,

26 And at Jeshua, and at Moladah, and at Bethphelet,

27 And at Hazarshual, and at Beersheba, and in the villages thereof,

28 And at Ziklag, and at Mekonah, and in the villages thereof,

29 And at Enrimmon, and at Zareah, and at Jarmuth,

30 Zanoah, Adullam, and in their villages, at Lachish, and the fields thereof, at Azekah, and in the villages thereof. And they dwelt from Beersheba unto the valley of Hinnom.

31 The children also of Benjamin from Geba dwelt at Michmash, and Aija, and Bethel, and in their villages,

32 And at Anathoth, Nob, Ananiah,

33 Hazor, Ramah, Gittaim,

34 Hadid, Zeboim, Neballat,

35 Lod, and Ono, the valley of craftsmen.

36 And of the Levites were divisions in Judah, and in Benjamin.

CHAPTER 12

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1 Now these are the priests and the Levites that went up with Zerubbabel the son of Shealtiel, and Jeshua: Seraiah, Jeremiah, Ezra,

2 Amariah, Malluch, Hattush,

3 Shechaniah, Rehum, Meremoth,

4 Iddo, Ginnetho, Abijah,

5 Miamin, Maadiah, Bilgah,

6 Shemaiah, and Joiarib, Jedaiah,

7 Sallu, Amok, Hilkiah, Jedaiah. These were the chief of the priests and of their brethren in the days of Jeshua.

8 Moreover the Levites: Jeshua, Binnui, Kadmiel, Sherebiah, Judah, and Mattaniah, which was over the thanksgiving, he and his brethren.

9 Also Bakbukiah and Unni, their brethren, were over against them in the watches.

10 And Jeshua begat Joiakim, Joiakim also begat Eliashib, and Eliashib begat Joiada,

11 And Joiada begat Jonathan, and Jonathan begat Jaddua.

12 And in the days of Joiakim were priests, the chief of the fathers: of Seraiah, Meraiah; of Jeremiah, Hananiah;

13 Of Ezra, Meshullam; of Amariah, Jehohanan;

14 Of Melicu, Jonathan; of Shebaniah, Joseph;

15 Of Harim, Adna; of Meraioth, Helkai;

16 Of Iddo, Zechariah; of Ginnethon, Meshullam;

17 Of Abijah, Zichri; of Miniamin, of Moadiah, Piltai;

18 Of Bilgah, Shammua; of Shemaiah, Jehonathan;

19 And of Joiarib, Mattenai; of Jedaiah, Uzzi;

20 Of Sallai, Kallai; of Amok, Eber;

21 Of Hilkiah, Hashabiah; of Jedaiah, Nethaneel.

22 The Levites in the days of Eliashib, Joiada, and Johanan, and Jaddua, were recorded chief of the fathers: also the priests, to the reign of Darius the Persian.

23 The sons of Levi, the chief of the fathers, were written in the book of the chronicles, even until the days of Johanan the son of Eliashib.

24 And the chief of the Levites: Hashabiah, Sherebiah, and Jeshua the son of Kadmiel, with their brethren over against them, to praise and to give thanks, according to the commandment of David the man of God, ward over against ward.

25 Mattaniah, and Bakbukiah, Obadiah, Meshullam, Talmon, Akkub, were porters keeping the ward at the thresholds of the gates.

26 These were in the days of Joiakim the son of Jeshua, the son of Jozadak, and in the days of Nehemiah the governor, and of Ezra the priest, the scribe.

27 And at the dedication of the wall of Jerusalem they sought the Levites out of all their places, to bring them to Jerusalem, to keep the dedication with gladness, both with thanksgivings, and with singing, with cymbals, psalteries, and with harps.

28 And the sons of the singers gathered themselves together, both out of the plain country round about Jerusalem, and from the villages of Netophathi;

29 Also from the house of Gilgal, and out of the fields of Geba and Azmaveth: for the singers had builded them villages round about Jerusalem.

30 And the priests and the Levites purified themselves, and purified the people, and the gates, and the wall.

31 Then I brought up the princes of Judah upon the wall, and appointed two great companies of them that gave thanks, whereof one went on the right hand upon the wall toward the dung gate:

32 And after them went Hoshaiah, and half of the princes of Judah,

33 And Azariah, Ezra, and Meshullam,

34 Judah, and Benjamin, and Shemaiah, and Jeremiah,

35 And certain of the priests' sons with trumpets; namely, Zechariah the son of Jonathan, the son of Shemaiah, the son of Mattaniah, the son of Michaiah, the son of Zaccur, the son of Asaph:

36 And his brethren, Shemaiah, and Azarael, Milalai, Gilalai, Maai, Nethaneel, and Judah, Hanani, with the musical instruments of David the man of God, and Ezra the scribe before them.

37 And at the fountain gate, which was over against them, they went up by the stairs of the city of David, at the going up of the wall, above the house of David, even unto the water gate eastward.

38 And the other company of them that gave thanks went over against them, and I after them, and the half of the people upon the wall, from beyond the tower of the furnaces even unto the broad wall;

39 And from above the gate of Ephraim, and above the old gate, and above the fish gate, and the tower of Hananeel, and the tower of Meah, even unto the sheep gate: and they stood still in the prison gate.

40 So stood the two companies of them that gave thanks in the house of God, and I, and the half of the rulers with me:

41 And the priests; Eliakim, Maaseiah, Miniamin, Michaiah, Elioenai, Zechariah, and Hananiah, with trumpets;

42 And Maaseiah, and Shemaiah, and Eleazar, and Uzzi, and Jehohanan, and Malchijah, and Elam, and Ezer. And the singers sang loud, with Jezrahiah their overseer.

43 Also that day they offered great sacrifices, and rejoiced: for God had made them rejoice with great joy: the wives also and the children rejoiced: so that the joy of Jerusalem was heard even afar off.

44 And at that time were some appointed over the chambers for the treasures, for the offerings, for the firstfruits, and for the tithes, to gather into them out of the fields of the cities the portions of the law for the priests and Levites: for Judah rejoiced for the priests and for the Levites that waited.

45 And both the singers and the porters kept the ward of their God, and the ward of the purification, according to the commandment of David, and of Solomon his son.

46 For in the days of David and Asaph of old there were chief of the singers, and songs of praise and thanksgiving unto God.

47 And all Israel in the days of Zerubbabel, and in the days of Nehemiah, gave the portions of the singers and the porters, every day his portion: and they sanctified holy things unto the Levites; and the Levites sanctified them unto the children of Aaron.

CHAPTER 13

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1 On that day they read in the book of Moses in the audience of the people; and therein was found written, that the Ammonite and the Moabite should not come into the congregation of God for ever;

2 Because they met not the children of Israel with bread and with water, but hired Balaam against them, that he should curse them: howbeit our God turned the curse into a blessing.

3 Now it came to pass, when they had heard the law, that they separated from Israel all the mixed multitude.

4 And before this, Eliashib the priest, having the oversight of the chamber of the house of our God, was allied unto Tobiah:

5 And he had prepared for him a great chamber, where aforetime they laid the meat offerings, the frankincense, and the vessels, and the tithes of the corn, the new wine, and the oil, which was commanded to be given to the Levites, and the singers, and the porters; and the offerings of the priests.

6 But in all this time was not I at Jerusalem: for in the two and thirtieth year of Artaxerxes king of Babylon came I unto the king, and after certain days obtained I leave of the king:

7 And I came to Jerusalem, and understood of the evil that Eliashib did for Tobiah, in preparing him a chamber in the courts of the house of God.

8 And it grieved me sore: therefore I cast forth all the household stuff of Tobiah out of the chamber.

9 Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense.

10 And I perceived that the portions of the Levites had not been given them: for the Levites and the singers, that did the work, were fled every one to his field.

11 Then contended I with the rulers, and said, Why is the house of God forsaken? And I gathered them together, and set them in their place.

12 Then brought all Judah the tithe of the corn and the new wine and the oil unto the treasuries.

13 And I made treasurers over the treasuries, Shelemiah the priest, and Zadok the scribe, and of the Levites, Pedaiah: and next to them was Hanan the son of Zaccur, the son of Mattaniah: for they were counted faithful, and their office was to distribute unto their brethren.

14 Remember me, O my God, concerning this, and wipe not out my good deeds that I have done for the house of my God, and for the offices thereof.

15 In those days saw I in Judah some treading wine presses on the sabbath, and bringing in sheaves, and lading asses; as also wine, grapes, and figs, and all manner of burdens, which they brought into Jerusalem on the sabbath day: and I testified against them in the day wherein they sold victuals.

16 There dwelt men of Tyre also therein, which brought fish, and all manner of ware, and sold on the sabbath unto the children of Judah, and in Jerusalem.

17 Then I contended with the nobles of Judah, and said unto them, What evil thing is this that ye do, and profane the sabbath day?

18 Did not your fathers thus, and did not our God bring all this evil upon us, and upon this city? yet ye bring more wrath upon Israel by profaning the sabbath.

19 And it came to pass, that when the gates of Jerusalem began to be dark before the sabbath, I commanded that the gates should be shut, and charged that they should not be opened till after the sabbath: and some of my servants set I at the gates, that there should no burden be brought in on the sabbath day.

20 So the merchants and sellers of all kind of ware lodged without Jerusalem once or twice.

21 Then I testified against them, and said unto them, Why lodge ye about the wall? if ye do so again, I will lay hands on you. From that time forth came they no more on the sabbath.

22 And I commanded the Levites that they should cleanse themselves, and that they should come and keep the gates, to sanctify the sabbath day. Remember me, O my God, concerning this also, and spare me according to the greatness of thy mercy.

23 In those days also saw I Jews that had married wives of Ashdod, of Ammon, and of Moab:

24 And their children spake half in the speech of Ashdod, and could not speak in the Jews' language, but according to the language of each people.

25 And I contended with them, and cursed them, and smote certain of them, and plucked off their hair, and made them swear by God, saying, Ye shall not give your daughters unto their sons, nor take their daughters unto your sons, or for yourselves.

26 Did not Solomon king of Israel sin by these things? yet among many nations was there no king like him, who was beloved of his God, and God made him king over all Israel: nevertheless even him did outlandish women cause to sin.

27 Shall we then hearken unto you to do all this great evil, to transgress against our God in marrying strange wives?

28 And one of the sons of Joiada, the son of Eliashib the high priest, was son in law to Sanballat the Horonite: therefore I chased him from me.

29 Remember them, O my God, because they have defiled the priesthood, and the covenant of the priesthood, and of the Levites.

30 Thus cleansed I them from all strangers, and appointed the wards of the priests and the Levites, every one in his business;

31 And for the wood offering, at times appointed, and for the firstfruits. Remember me, O my God, for good.

Esther

Select a Chapter

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CHAPTER 1

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22

1 Now it came to pass in the days of Ahasuerus, (this is Ahasuerus which reigned, from India even unto Ethiopia, over an hundred and seven and twenty provinces:)

2 That in those days, when the king Ahasuerus sat on the throne of his kingdom, which was in Shushan the palace,

3 In the third year of his reign, he made a feast unto all his princes and his servants; the power of Persia and Media, the nobles and princes of the provinces, being before him:

4 When he shewed the riches of his glorious kingdom and the honour of his excellent majesty many days, even an hundred and fourscore days.

5 And when these days were expired, the king made a feast unto all the people that were present in Shushan the palace, both unto great and small, seven days, in the court of the garden of the king's palace;

6 Where were white, green, and blue, hangings, fastened with cords of fine linen and purple to silver rings and pillars of marble: the beds were of gold and silver, upon a pavement of red, and blue, and white, and black, marble.

7 And they gave them drink in vessels of gold, (the vessels being diverse one from another,) and royal wine in abundance, according to the state of the king.

8 And the drinking was according to the law; none did compel: for so the king had appointed to all the officers of his house, that they should do according to every man's pleasure.

9 Also Vashti the queen made a feast for the women in the royal house which belonged to king Ahasuerus.

10 On the seventh day, when the heart of the king was merry with wine, he commanded Mehuman, Biztha, Harbona, Bigtha, and Abagtha, Zethar, and Carcas, the seven chamberlains that served in the presence of Ahasuerus the king,

11 To bring Vashti the queen before the king with the crown royal, to shew the people and the princes her beauty: for she was fair to look on.

12 But the queen Vashti refused to come at the king's commandment by his chamberlains: therefore was the king very wroth, and his anger burned in him.

13 Then the king said to the wise men, which knew the times, (for so was the king's manner toward all that knew law and judgment:

14 And the next unto him was Carshena, Shethar, Admatha, Tarshish, Meres, Marsena, and Memucan, the seven princes of Persia and Media, which saw the king's face, and which sat the first in the kingdom;)

15 What shall we do unto the queen Vashti according to law, because she hath not performed the commandment of the king Ahasuerus by the chamberlains?

16 And Memucan answered before the king and the princes, Vashti the queen hath not done wrong to the king only, but also to all the princes, and to all the people that are in all the provinces of the king Ahasuerus.

17 For this deed of the queen shall come abroad unto all women, so that they shall despise their husbands in their eyes, when it shall be reported, The king Ahasuerus commanded Vashti the queen to be brought in before him, but she came not.

18 Likewise shall the ladies of Persia and Media say this day unto all the king's princes, which have heard of the deed of the queen. Thus shall there arise too much contempt and wrath.

19 If it please the king, let there go a royal commandment from him, and let it be written among the laws of the Persians and the Medes, that it be not altered, That Vashti come no more before king Ahasuerus; and let the king give her royal estate unto another that is better than she.

20 And when the king's decree which he shall make shall be published throughout all his empire, (for it is great,) all the wives shall give to their husbands honour, both to great and small.

21 And the saying pleased the king and the princes; and the king did according to the word of Memucan:

22 For he sent letters into all the king's provinces, into every province according to the writing thereof, and to every people after their language, that every man should bear rule in his own house, and that it should be published according to the language of every people.

CHAPTER 2

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1 After these things, when the wrath of king Ahasuerus was appeased, he remembered Vashti, and what she had done, and what was decreed against her.

2 Then said the king's servants that ministered unto him, Let there be fair young virgins sought for the king:

3 And let the king appoint officers in all the provinces of his kingdom, that they may gather together all the fair young virgins unto Shushan the palace, to the house of the women, unto the custody of Hege the king's chamberlain, keeper of the women; and let their things for purification be given them:

4 And let the maiden which pleaseth the king be queen instead of Vashti. And the thing pleased the king; and he did so.

5 Now in Shushan the palace there was a certain Jew, whose name was Mordecai, the son of Jair, the son of Shimei, the son of Kish, a Benjamite;

6 Who had been carried away from Jerusalem with the captivity which had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away.

7 And he brought up Hadassah, that is, Esther, his uncle's daughter: for she had neither father nor mother, and the maid was fair and beautiful; whom Mordecai, when her father and mother were dead, took for his own daughter.

8 So it came to pass, when the king's commandment and his decree was heard, and when many maidens were gathered together unto Shushan the palace, to the custody of Hegai, that Esther was brought also unto the king's house, to the custody of Hegai, keeper of the women.

9 And the maiden pleased him, and she obtained kindness of him; and he speedily gave her her things for purification, with such things as belonged to her, and seven maidens, which were meet to be given her, out of the king's house: and he preferred her and her maids unto the best place of the house of the women.

10 Esther had not shewed her people nor her kindred: for Mordecai had charged her that she should not shew it.

11 And Mordecai walked every day before the court of the women's house, to know how Esther did, and what should become of her.

12 Now when every maid's turn was come to go in to king Ahasuerus, after that she had been twelve months, according to the manner of the women, (for so were the days of their purifications accomplished, to wit, six months with oil of myrrh, and six months with sweet odours, and with other things for the purifying of the women;)

13 Then thus came every maiden unto the king; whatsoever she desired was given her to go with her out of the house of the women unto the king's house.

14 In the evening she went, and on the morrow she returned into the second house of the women, to the custody of Shaashgaz, the king's chamberlain, which kept the concubines: she came in unto the king no more, except the king delighted in her, and that she were called by name.

15 Now when the turn of Esther, the daughter of Abihail the uncle of Mordecai, who had taken her for his daughter, was come to go in unto the king, she required nothing but what Hegai the king's chamberlain, the keeper of the women, appointed. And Esther obtained favour in the sight of all them that looked upon her.

16 So Esther was taken unto king Ahasuerus into his house royal in the tenth month, which is the month Tebeth, in the seventh year of his reign.

17 And the king loved Esther above all the women, and she obtained grace and favour in his sight more than all the virgins; so that he set the royal crown upon her head, and made her queen instead of Vashti.

18 Then the king made a great feast unto all his princes and his servants, even Esther's feast; and he made a release to the provinces, and gave gifts, according to the state of the king.

19 And when the virgins were gathered together the second time, then Mordecai sat in the king's gate.

20 Esther had not yet shewed her kindred nor her people; as Mordecai had charged her: for Esther did the commandment of Mordecai, like as when she was brought up with him.

21 In those days, while Mordecai sat in the king's gate, two of the king's chamberlains, Bigthan and Teresh, of those which kept the door, were wroth, and sought to lay hand on the king Ahasuerus.

22 And the thing was known to Mordecai, who told it unto Esther the queen; and Esther certified the king thereof in Mordecai's name.

23 And when inquisition was made of the matter, it was found out; therefore they were both hanged on a tree: and it was written in the book of the chronicles before the king.

CHAPTER 3

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1 After these things did king Ahasuerus promote Haman the son of Hammedatha the Agagite, and advanced him, and set his seat above all the princes that were with him.

2 And all the king's servants, that were in the king's gate, bowed, and reverenced Haman: for the king had so commanded concerning him. But Mordecai bowed not, nor did him reverence.

3 Then the king's servants, which were in the king's gate, said unto Mordecai, Why transgressest thou the king's commandment?

4 Now it came to pass, when they spake daily unto him, and he hearkened not unto them, that they told Haman, to see whether Mordecai's matters would stand: for he had told them that he was a Jew.

5 And when Haman saw that Mordecai bowed not, nor did him reverence, then was Haman full of wrath.

6 And he thought scorn to lay hands on Mordecai alone; for they had shewed him the people of Mordecai: wherefore Haman sought to destroy all the Jews that were throughout the whole kingdom of Ahasuerus, even the people of Mordecai.

7 In the first month, that is, the month Nisan, in the twelfth year of king Ahasuerus, they cast Pur, that is, the lot, before Haman from day to day, and from month to month, to the twelfth month, that is, the month Adar.

8 And Haman said unto king Ahasuerus, There is a certain people scattered abroad and dispersed among the people in all the provinces of thy kingdom; and their laws are diverse from all people; neither keep they the king's laws: therefore it is not for the king's profit to suffer them.

9 If it please the king, let it be written that they may be destroyed: and I will pay ten thousand talents of silver to the hands of those that have the charge of the business, to bring it into the king's treasuries.

10 And the king took his ring from his hand, and gave it unto Haman the son of Hammedatha the Agagite, the Jews' enemy.

11 And the king said unto Haman, The silver is given to thee, the people also, to do with them as it seemeth good to thee.

12 Then were the king's scribes called on the thirteenth day of the first month, and there was written according to all that Haman had commanded unto the king's lieutenants, and to the governors that were over every province, and to the rulers of every people of every province according to the writing thereof, and to every people after their language; in the name of king Ahasuerus was it written, and sealed with the king's ring.

13 And the letters were sent by posts into all the king's provinces, to destroy, to kill, and to cause to perish, all Jews, both young and old, little children and women, in one day, even upon the thirteenth day of the twelfth month, which is the month Adar, and to take the spoil of them for a prey.

14 The copy of the writing for a commandment to be given in every province was published unto all people, that they should be ready against that day.

15 The posts went out, being hastened by the king's commandment, and the decree was given in Shushan the palace. And the king and Haman sat down to drink; but the city Shushan was perplexed.

CHAPTER 4

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1 When Mordecai perceived all that was done, Mordecai rent his clothes, and put on sackcloth with ashes, and went out into the midst of the city, and cried with a loud and a bitter cry;

2 And came even before the king's gate: for none might enter into the king's gate clothed with sackcloth.

3 And in every province, whithersoever the king's commandment and his decree came, there was great mourning among the Jews, and fasting, and weeping, and wailing; and many lay in sackcloth and ashes.

4 So Esther's maids and her chamberlains came and told it her. Then was the queen exceedingly grieved; and she sent raiment to clothe Mordecai, and to take away his sackcloth from him: but he received it not.

5 Then called Esther for Hatach, one of the king's chamberlains, whom he had appointed to attend upon her, and gave him a commandment to Mordecai, to know what it was, and why it was.

6 So Hatach went forth to Mordecai unto the street of the city, which was before the king's gate.

7 And Mordecai told him of all that had happened unto him, and of the sum of the money that Haman had promised to pay to the king's treasuries for the Jews, to destroy them.

8 Also he gave him the copy of the writing of the decree that was given at Shushan to destroy them, to shew it unto Esther, and to declare it unto her, and to charge her that she should go in unto the king, to make supplication unto him, and to make request before him for her people.

9 And Hatach came and told Esther the words of Mordecai.

10 Again Esther spake unto Hatach, and gave him commandment unto Mordecai;

11 All the king's servants, and the people of the king's provinces, do know, that whosoever, whether man or woman, shall come unto the king into the inner court, who is not called, there is one law of his to put him to death, except such to whom the king shall hold out the golden sceptre, that he may live: but I have not been called to come in unto the king these thirty days.

12 And they told to Mordecai Esther's words.

13 Then Mordecai commanded to answer Esther, Think not with thyself that thou shalt escape in the king's house, more than all the Jews.

14 For if thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place; but thou and thy father's house shall be destroyed: and who knoweth whether thou art come to the kingdom for such a time as this?

15 Then Esther bade them return Mordecai this answer,

16 Go, gather together all the Jews that are present in Shushan, and fast ye for me, and neither eat nor drink three days, night or day: I also and my maidens will fast likewise; and so will I go in unto the king, which is not according to the law: and if I perish, I perish.

17 So Mordecai went his way, and did according to all that Esther had commanded him.

CHAPTER 5

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1 Now it came to pass on the third day, that Esther put on her royal apparel, and stood in the inner court of the king's house, over against the king's house: and the king sat upon his royal throne in the royal house, over against the gate of the house.

2 And it was so, when the king saw Esther the queen standing in the court, that she obtained favour in his sight: and the king held out to Esther the golden sceptre that was in his hand. So Esther drew near, and touched the top of the sceptre.

3 Then said the king unto her, What wilt thou, queen Esther? and what is thy request? it shall be even given thee to the half of the kingdom.

4 And Esther answered, If it seem good unto the king, let the king and Haman come this day unto the banquet that I have prepared for him.

5 Then the king said, Cause Haman to make haste, that he may do as Esther hath said. So the king and Haman came to the banquet that Esther had prepared.

6 And the king said unto Esther at the banquet of wine, What is thy petition? and it shall be granted thee: and what is thy request? even to the half of the kingdom it shall be performed.

7 Then answered Esther, and said, My petition and my request is;

8 If I have found favour in the sight of the king, and if it please the king to grant my petition, and to perform my request, let the king and Haman come to the banquet that I shall prepare for them, and I will do to morrow as the king hath said.

9 Then went Haman forth that day joyful and with a glad heart: but when Haman saw Mordecai in the king's gate, that he stood not up, nor moved for him, he was full of indignation against Mordecai.

10 Nevertheless Haman refrained himself: and when he came home, he sent and called for his friends, and Zeresh his wife.

11 And Haman told them of the glory of his riches, and the multitude of his children, and all the things wherein the king had promoted him, and how he had advanced him above the princes and servants of the king.

12 Haman said moreover, Yea, Esther the queen did let no man come in with the king unto the banquet that she had prepared but myself; and to morrow am I invited unto her also with the king.

13 Yet all this availeth me nothing, so long as I see Mordecai the Jew sitting at the king's gate.

14 Then said Zeresh his wife and all his friends unto him, Let a gallows be made of fifty cubits high, and to morrow speak thou unto the king that Mordecai may be hanged thereon: then go thou in merrily with the king unto the banquet. And the thing pleased Haman; and he caused the gallows to be made.

CHAPTER 6

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1 On that night could not the king sleep, and he commanded to bring the book of records of the chronicles; and they were read before the king.

2 And it was found written, that Mordecai had told of Bigthana and Teresh, two of the king's chamberlains, the keepers of the door, who sought to lay hand on the king Ahasuerus.

3 And the king said, What honour and dignity hath been done to Mordecai for this? Then said the king's servants that ministered unto him, There is nothing done for him.

4 And the king said, Who is in the court? Now Haman was come into the outward court of the king's house, to speak unto the king to hang Mordecai on the gallows that he had prepared for him.

5 And the king's servants said unto him, Behold, Haman standeth in the court. And the king said, Let him come in.

6 So Haman came in. And the king said unto him, What shall be done unto the man whom the king delighteth to honour? Now Haman thought in his heart, To whom would the king delight to do honour more than to myself?

7 And Haman answered the king, For the man whom the king delighteth to honour,

8 Let the royal apparel be brought which the king useth to wear, and the horse that the king rideth upon, and the crown royal which is set upon his head:

9 And let this apparel and horse be delivered to the hand of one of the king's most noble princes, that they may array the man withal whom the king delighteth to honour, and bring him on horseback through the street of the city, and proclaim before him, Thus shall it be done to the man whom the king delighteth to honour.

10 Then the king said to Haman, Make haste, and take the apparel and the horse, as thou hast said, and do even so to Mordecai the Jew, that sitteth at the king's gate: let nothing fail of all that thou hast spoken.

11 Then took Haman the apparel and the horse, and arrayed Mordecai, and brought him on horseback through the street of the city, and proclaimed before him, Thus shall it be done unto the man whom the king delighteth to honour.

12 And Mordecai came again to the king's gate. But Haman hasted to his house mourning, and having his head covered.

13 And Haman told Zeresh his wife and all his friends every thing that had befallen him. Then said his wise men and Zeresh his wife unto him, If Mordecai be of the seed of the Jews, before whom thou hast begun to fall, thou shalt not prevail against him, but shalt surely fall before him.

14 And while they were yet talking with him, came the king's chamberlains, and hasted to bring Haman unto the banquet that Esther had prepared.

CHAPTER 7

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10

1 So the king and Haman came to banquet with Esther the queen.

2 And the king said again unto Esther on the second day at the banquet of wine, What is thy petition, queen Esther? and it shall be granted thee: and what is thy request? and it shall be performed, even to the half of the kingdom.

3 Then Esther the queen answered and said, If I have found favour in thy sight, O king, and if it please the king, let my life be given me at my petition, and my people at my request:

4 For we are sold, I and my people, to be destroyed, to be slain, and to perish. But if we had been sold for bondmen and bondwomen, I had held my tongue, although the enemy could not countervail the king's damage.

5 Then the king Ahasuerus answered and said unto Esther the queen, Who is he, and where is he, that durst presume in his heart to do so?

6 And Esther said, The adversary and enemy is this wicked Haman. Then Haman was afraid before the king and the queen.

7 And the king arising from the banquet of wine in his wrath went into the palace garden: and Haman stood up to make request for his life to Esther the queen; for he saw that there was evil determined against him by the king.

8 Then the king returned out of the palace garden into the place of the banquet of wine; and Haman was fallen upon the bed whereon Esther was. Then said the king, Will he force the queen also before me in the house? As the word went out of the king's mouth, they covered Haman's face.

9 And Harbonah, one of the chamberlains, said before the king, Behold also, the gallows fifty cubits high, which Haman had made for Mordecai, who had spoken good for the king, standeth in the house of Haman. Then the king said, Hang him thereon.

10 So they hanged Haman on the gallows that he had prepared for Mordecai. Then was the king's wrath pacified.

CHAPTER 8

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1 On that day did the king Ahasuerus give the house of Haman the Jews' enemy unto Esther the queen. And Mordecai came before the king; for Esther had told what he was unto her.

2 And the king took off his ring, which he had taken from Haman, and gave it unto Mordecai. And Esther set Mordecai over the house of Haman.

3 And Esther spake yet again before the king, and fell down at his feet, and besought him with tears to put away the mischief of Haman the Agagite, and his device that he had devised against the Jews.

4 Then the king held out the golden sceptre toward Esther. So Esther arose, and stood before the king,

5 And said, If it please the king, and if I have found favour in his sight, and the thing seem right before the king, and I be pleasing in his eyes, let it be written to reverse the letters devised by Haman the son of Hammedatha the Agagite, which he wrote to destroy the Jews which are in all the king's provinces:

6 For how can I endure to see the evil that shall come unto my people? or how can I endure to see the destruction of my kindred?

7 Then the king Ahasuerus said unto Esther the queen and to Mordecai the Jew, Behold, I have given Esther the house of Haman, and him they have hanged upon the gallows, because he laid his hand upon the Jews.

8 Write ye also for the Jews, as it liketh you, in the king's name, and seal it with the king's ring: for the writing which is written in the king's name, and sealed with the king's ring, may no man reverse.

9 Then were the king's scribes called at that time in the third month, that is, the month Sivan, on the three and twentieth day thereof; and it was written according to all that Mordecai commanded unto the Jews, and to the lieutenants, and the deputies and rulers of the provinces which are from India unto Ethiopia, an hundred twenty and seven provinces, unto every province according to the writing thereof, and unto every people after their language, and to the Jews according to their writing, and according to their language.

10 And he wrote in the king Ahasuerus' name, and sealed it with the king's ring, and sent letters by posts on horseback, and riders on mules, camels, and young dromedaries:

11 Wherein the king granted the Jews which were in every city to gather themselves together, and to stand for their life, to destroy, to slay, and to cause to perish, all the power of the people and province that would assault them, both little ones and women, and to take the spoil of them for a prey,

12 Upon one day in all the provinces of king Ahasuerus, namely, upon the thirteenth day of the twelfth month, which is the month Adar.

13 The copy of the writing for a commandment to be given in every province was published unto all people, and that the Jews should be ready against that day to avenge themselves on their enemies.

14 So the posts that rode upon mules and camels went out, being hastened and pressed on by the king's commandment. And the decree was given at Shushan the palace.

15 And Mordecai went out from the presence of the king in royal apparel of blue and white, and with a great crown of gold, and with a garment of fine linen and purple: and the city of Shushan rejoiced and was glad.

16 The Jews had light, and gladness, and joy, and honour.

17 And in every province, and in every city, whithersoever the king's commandment and his decree came, the Jews had joy and gladness, a feast and a good day. And many of the people of the land became Jews; for the fear of the Jews fell upon them.

CHAPTER 9

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1 Now in the twelfth month, that is, the month Adar, on the thirteenth day of the same, when the king's commandment and his decree drew near to be put in execution, in the day that the enemies of the Jews hoped to have power over them, (though it was turned to the contrary, that the Jews had rule over them that hated them;)

2 The Jews gathered themselves together in their cities throughout all the provinces of the king Ahasuerus, to lay hand on such as sought their hurt: and no man could withstand them; for the fear of them fell upon all people.

3 And all the rulers of the provinces, and the lieutenants, and the deputies, and officers of the king, helped the Jews; because the fear of Mordecai fell upon them.

4 For Mordecai was great in the king's house, and his fame went out throughout all the provinces: for this man Mordecai waxed greater and greater.

5 Thus the Jews smote all their enemies with the stroke of the sword, and slaughter, and destruction, and did what they would unto those that hated them.

6 And in Shushan the palace the Jews slew and destroyed five hundred men.

7 And Parshandatha, and Dalphon, and Aspatha,

8 And Poratha, and Adalia, and Aridatha,

9 And Parmashta, and Arisai, and Aridai, and Vajezatha,

10 The ten sons of Haman the son of Hammedatha, the enemy of the Jews, slew they; but on the spoil laid they not their hand.

11 On that day the number of those that were slain in Shushan the palace was brought before the king.

12 And the king said unto Esther the queen, The Jews have slain and destroyed five hundred men in Shushan the palace, and the ten sons of Haman; what have they done in the rest of the king's provinces? now what is thy petition? and it shall be granted thee: or what is thy request further? and it shall be done.

13 Then said Esther, If it please the king, let it be granted to the Jews which are in Shushan to do to morrow also according unto this day's decree, and let Haman's ten sons be hanged upon the gallows.

14 And the king commanded it so to be done: and the decree was given at Shushan; and they hanged Haman's ten sons.

15 For the Jews that were in Shushan gathered themselves together on the fourteenth day also of the month Adar, and slew three hundred men at Shushan; but on the prey they laid not their hand.

16 But the other Jews that were in the king's provinces gathered themselves together, and stood for their lives, and had rest from their enemies, and slew of their foes seventy and five thousand, but they laid not their hands on the prey,

17 On the thirteenth day of the month Adar; and on the fourteenth day of the same rested they, and made it a day of feasting and gladness.

18 But the Jews that were at Shushan assembled together on the thirteenth day thereof, and on the fourteenth thereof; and on the fifteenth day of the same they rested, and made it a day of feasting and gladness.

19 Therefore the Jews of the villages, that dwelt in the unwalled towns, made the fourteenth day of the month Adar a day of gladness and feasting, and a good day, and of sending portions one to another.

20 And Mordecai wrote these things, and sent letters unto all the Jews that were in all the provinces of the king Ahasuerus, both nigh and far,

21 To stablish this among them, that they should keep the fourteenth day of the month Adar, and the fifteenth day of the same, yearly,

22 As the days wherein the Jews rested from their enemies, and the month which was turned unto them from sorrow to joy, and from mourning into a good day: that they should make them days of feasting and joy, and of sending portions one to another, and gifts to the poor.

23 And the Jews undertook to do as they had begun, and as Mordecai had written unto them;

24 Because Haman the son of Hammedatha, the Agagite, the enemy of all the Jews, had devised against the Jews to destroy them, and had cast Pur, that is, the lot, to consume them, and to destroy them;

25 But when Esther came before the king, he commanded by letters that his wicked device, which he devised against the Jews, should return upon his own head, and that he and his sons should be hanged on the gallows.

26 Wherefore they called these days Purim after the name of Pur. Therefore for all the words of this letter, and of that which they had seen concerning this matter, and which had come unto them,

27 The Jews ordained, and took upon them, and upon their seed, and upon all such as joined themselves unto them, so as it should not fail, that they would keep these two days according to their writing, and according to their appointed time every year;

28 And that these days should be remembered and kept throughout every generation, every family, every province, and every city; and that these days of Purim should not fail from among the Jews, nor the memorial of them perish from their seed.

29 Then Esther the queen, the daughter of Abihail, and Mordecai the Jew, wrote with all authority, to confirm this second letter of Purim.

30 And he sent the letters unto all the Jews, to the hundred twenty and seven provinces of the kingdom of Ahasuerus, with words of peace and truth,

31 To confirm these days of Purim in their times appointed, according as Mordecai the Jew and Esther the queen had enjoined them, and as they had decreed for themselves and for their seed, the matters of the fastings and their cry.

32 And the decree of Esther confirmed these matters of Purim; and it was written in the book.

CHAPTER 10

1 - 2 - 3

1 And the king Ahasuerus laid a tribute upon the land, and upon the isles of the sea.

2 And all the acts of his power and of his might, and the declaration of the greatness of Mordecai, whereunto the king advanced him, are they not written in the book of the chronicles of the kings of Media and Persia?

3 For Mordecai the Jew was next unto king Ahasuerus, and great among the Jews, and accepted of the multitude of his brethren, seeking the wealth of his people, and speaking peace to all his seed.

Job

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CHAPTER 1

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1 There was a man in the land of Uz, whose name was Job; and that man was perfect and upright, and one that feared God, and eschewed evil.

2 And there were born unto him seven sons and three daughters.

3 His substance also was seven thousand sheep, and three thousand camels, and five hundred yoke of oxen, and five hundred she asses, and a very great household; so that this man was the greatest of all the men of the east.

4 And his sons went and feasted in their houses, every one his day; and sent and called for their three sisters to eat and to drink with them.

5 And it was so, when the days of their feasting were gone about, that Job sent and sanctified them, and rose up early in the morning, and offered burnt offerings according to the number of them all: for Job said, It may be that my sons have sinned, and cursed God in their hearts. Thus did Job continually.

6 Now there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them.

7 And the LORD said unto Satan, Whence comest thou? Then Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it.

8 And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil?

9 Then Satan answered the LORD, and said, Doth Job fear God for nought?

10 Hast not thou made an hedge about him, and about his house, and about all that he hath on every side? thou hast blessed the work of his hands, and his substance is increased in the land.

11 But put forth thine hand now, and touch all that he hath, and he will curse thee to thy face.

12 And the LORD said unto Satan, Behold, all that he hath is in thy power; only upon himself put not forth thine hand. So Satan went forth from the presence of the LORD.

13 And there was a day when his sons and his daughters were eating and drinking wine in their eldest brother's house:

14 And there came a messenger unto Job, and said, The oxen were plowing, and the asses feeding beside them:

15 And the Sabeans fell upon them, and took them away; yea, they have slain the servants with the edge of the sword; and I only am escaped alone to tell thee.

16 While he was yet speaking, there came also another, and said, The fire of God is fallen from heaven, and hath burned up the sheep, and the servants, and consumed them; and I only am escaped alone to tell thee.

17 While he was yet speaking, there came also another, and said, The Chaldeans made out three bands, and fell upon the camels, and have carried them away, yea, and slain the servants with the edge of the sword; and I only am escaped alone to tell thee.

18 While he was yet speaking, there came also another, and said, Thy sons and thy daughters were eating and drinking wine in their eldest brother's house:

19 And, behold, there came a great wind from the wilderness, and smote the four corners of the house, and it fell upon the young men, and they are dead; and I only am escaped alone to tell thee.

20 Then Job arose, and rent his mantle, and shaved his head, and fell down upon the ground, and worshipped,

21 And said, Naked came I out of my mother's womb, and naked shall I return thither: the LORD gave, and the LORD hath taken away; blessed be the name of the LORD.

22 In all this Job sinned not, nor charged God foolishly.

CHAPTER 2

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13

1 Again there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD.

2 And the LORD said unto Satan, From whence comest thou? And Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it.

3 And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? and still he holdeth fast his integrity, although thou movedst me against him, to destroy him without cause.

4 And Satan answered the LORD, and said, Skin for skin, yea, all that a man hath will he give for his life.

5 But put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face.

6 And the LORD said unto Satan, Behold, he is in thine hand; but save his life.

7 So went Satan forth from the presence of the LORD, and smote Job with sore boils from the sole of his foot unto his crown.

8 And he took him a potsherd to scrape himself withal; and he sat down among the ashes.

9 Then said his wife unto him, Dost thou still retain thine integrity? curse God, and die.

10 But he said unto her, Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil? In all this did not Job sin with his lips.

11 Now when Job's three friends heard of all this evil that was come upon him, they came every one from his own place; Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite: for they had made an appointment together to come to mourn with him and to comfort him.

12 And when they lifted up their eyes afar off, and knew him not, they lifted up their voice, and wept; and they rent every one his mantle, and sprinkled dust upon their heads toward heaven.

13 So they sat down with him upon the ground seven days and seven nights, and none spake a word unto him: for they saw that his grief was very great.

CHAPTER 3

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24 - 25 - 26

1 After this opened Job his mouth, and cursed his day.

2 And Job spake, and said,

3 Let the day perish wherein I was born, and the night in which it was said, There is a man child conceived.

4 Let that day be darkness; let not God regard it from above, neither let the light shine upon it.

5 Let darkness and the shadow of death stain it; let a cloud dwell upon it; let the blackness of the day terrify it.

6 As for that night, let darkness seize upon it; let it not be joined unto the days of the year, let it not come into the number of the months.

7 Lo, let that night be solitary, let no joyful voice come therein.

8 Let them curse it that curse the day, who are ready to raise up their mourning.

9 Let the stars of the twilight thereof be dark; let it look for light, but have none; neither let it see the dawning of the day:

10 Because it shut not up the doors of my mother's womb, nor hid sorrow from mine eyes.

11 Why died I not from the womb? why did I not give up the ghost when I came out of the belly?

12 Why did the knees prevent me? or why the breasts that I should suck?

13 For now should I have lain still and been quiet, I should have slept: then had I been at rest,

14 With kings and counsellors of the earth, which built desolate places for themselves;

15 Or with princes that had gold, who filled their houses with silver:

16 Or as an hidden untimely birth I had not been; as infants which never saw light.

17 There the wicked cease from troubling; and there the weary be at rest.

18 There the prisoners rest together; they hear not the voice of the oppressor.

19 The small and great are there; and the servant is free from his master.

20 Wherefore is light given to him that is in misery, and life unto the bitter in soul;

21 Which long for death, but it cometh not; and dig for it more than for hid treasures;

22 Which rejoice exceedingly, and are glad, when they can find the grave?

23 Why is light given to a man whose way is hid, and whom God hath hedged in?

24 For my sighing cometh before I eat, and my roarings are poured out like the waters.

25 For the thing which I greatly feared is come upon me, and that which I was afraid of is come unto me.

26 I was not in safety, neither had I rest, neither was I quiet; yet trouble came.

CHAPTER 4

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21

1 Then Eliphaz the Temanite answered and said,

2 If we assay to commune with thee, wilt thou be grieved? but who can withhold himself from speaking?

3 Behold, thou hast instructed many, and thou hast strengthened the weak hands.

4 Thy words have upholden him that was falling, and thou hast strengthened the feeble knees.

5 But now it is come upon thee, and thou faintest; it toucheth thee, and thou art troubled.

6 Is not this thy fear, thy confidence, thy hope, and the uprightness of thy ways?

7 Remember, I pray thee, who ever perished, being innocent? or where were the righteous cut off?

8 Even as I have seen, they that plow iniquity, and sow wickedness, reap the same.

9 By the blast of God they perish, and by the breath of his nostrils are they consumed.

10 The roaring of the lion, and the voice of the fierce lion, and the teeth of the young lions, are broken.

11 The old lion perisheth for lack of prey, and the stout lion's whelps are scattered abroad.

12 Now a thing was secretly brought to me, and mine ear received a little thereof.

13 In thoughts from the visions of the night, when deep sleep falleth on men,

14 Fear came upon me, and trembling, which made all my bones to shake.

15 Then a spirit passed before my face; the hair of my flesh stood up:

16 It stood still, but I could not discern the form thereof: an image was before mine eyes, there was silence, and I heard a voice, saying,

17 Shall mortal man be more just than God? shall a man be more pure than his maker?

18 Behold, he put no trust in his servants; and his angels he charged with folly:

19 How much less in them that dwell in houses of clay, whose foundation is in the dust, which are crushed before the moth?

20 They are destroyed from morning to evening: they perish for ever without any regarding it.

21 Doth not their excellency which is in them go away? they die, even without wisdom.

CHAPTER 5

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24 - 25 - 26 - 27

1 Call now, if there be any that will answer thee; and to which of the saints wilt thou turn?

2 For wrath killeth the foolish man, and envy slayeth the silly one.

3 I have seen the foolish taking root: but suddenly I cursed his habitation.

4 His children are far from safety, and they are crushed in the gate, neither is there any to deliver them.

5 Whose harvest the hungry eateth up, and taketh it even out of the thorns, and the robber swalloweth up their substance.

6 Although affliction cometh not forth of the dust, neither doth trouble spring out of the ground;

7 Yet man is born unto trouble, as the sparks fly upward.

8 I would seek unto God, and unto God would I commit my cause:

9 Which doeth great things and unsearchable; marvellous things without number:

10 Who giveth rain upon the earth, and sendeth waters upon the fields:

11 To set up on high those that be low; that those which mourn may be exalted to safety.

12 He disappointeth the devices of the crafty, so that their hands cannot perform their enterprise.

13 He taketh the wise in their own craftiness: and the counsel of the froward is carried headlong.

14 They meet with darkness in the daytime, and grope in the noonday as in the night.

15 But he saveth the poor from the sword, from their mouth, and from the hand of the mighty.

16 So the poor hath hope, and iniquity stoppeth her mouth.

17 Behold, happy is the man whom God correcteth: therefore despise not thou the chastening of the Almighty:

18 For he maketh sore, and bindeth up: he woundeth, and his hands make whole.

19 He shall deliver thee in six troubles: yea, in seven there shall no evil touch thee.

20 In famine he shall redeem thee from death: and in war from the power of the sword.

21 Thou shalt be hid from the scourge of the tongue: neither shalt thou be afraid of destruction when it cometh.

22 At destruction and famine thou shalt laugh: neither shalt thou be afraid of the beasts of the earth.

23 For thou shalt be in league with the stones of the field: and the beasts of the field shall be at peace with thee.

24 And thou shalt know that thy tabernacle shall be in peace; and thou shalt visit thy habitation, and shalt not sin.

25 Thou shalt know also that thy seed shall be great, and thine offspring as the grass of the earth.

26 Thou shalt come to thy grave in a full age, like as a shock of corn cometh in in his season.

27 Lo this, we have searched it, 180527 it is; hear it, and know thou it for thy good.

CHAPTER 6

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24 - 25 - 26 - 27 - 28 - 29 - 30

1 But Job answered and said,

2 Oh that my grief were throughly weighed, and my calamity laid in the balances together!

3 For now it would be heavier than the sand of the sea: therefore my words are swallowed up.

4 For the arrows of the Almighty are within me, the poison whereof drinketh up my spirit: the terrors of God do set themselves in array against me.

5 Doth the wild ass bray when he hath grass? or loweth the ox over his fodder?

6 Can that which is unsavoury be eaten without salt? or is there any taste in the white of an egg?

7 The things that my soul refused to touch are as my sorrowful meat.

8 Oh that I might have my request; and that God would grant me the thing that I long for!

9 Even that it would please God to destroy me; that he would let loose his hand, and cut me off!

10 Then should I yet have comfort; yea, I would harden myself in sorrow: let him not spare; for I have not concealed the words of the Holy One.

11 What is my strength, that I should hope? and what is mine end, that I should prolong my life?

12 Is my strength the strength of stones? or is my flesh of brass?

13 Is not my help in me? and is wisdom driven quite from me?

14 To him that is afflicted pity should be shewed from his friend; but he forsaketh the fear of the Almighty.

15 My brethren have dealt deceitfully as a brook, and as the stream of brooks they pass away;

16 Which are blackish by reason of the ice, and wherein the snow is hid:

17 What time they wax warm, they vanish: when it is hot, they are consumed out of their place.

18 The paths of their way are turned aside; they go to nothing, and perish.

19 The troops of Tema looked, the companies of Sheba waited for them.

20 They were confounded because they had hoped; they came thither, and were ashamed.

21 For now ye are nothing; ye see my casting down, and are afraid.

22 Did I say, Bring unto me? or, Give a reward for me of your substance?

23 Or, Deliver me from the enemy's hand? or, Redeem me from the hand of the mighty?

24 Teach me, and I will hold my tongue: and cause me to understand wherein I have erred.

25 How forcible are right words! but what doth your arguing reprove?

26 Do ye imagine to reprove words, and the speeches of one that is desperate, which are as wind?

27 Yea, ye overwhelm the fatherless, and ye dig a pit for your friend.

28 Now therefore be content, look upon me; for it is evident unto you if I lie.

29 Return, I pray you, let it not be iniquity; yea, return again, my righteousness is in it.

30 Is there iniquity in my tongue? cannot my taste discern perverse things?

CHAPTER 7

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21

1 Is there not an appointed time to man upon earth? are not his days also like the days of an hireling?

2 As a servant earnestly desireth the shadow, and as an hireling looketh for the reward of his work:

3 So am I made to possess months of vanity, and wearisome nights are appointed to me.

4 When I lie down, I say, When shall I arise, and the night be gone? and I am full of tossings to and fro unto the dawning of the day.

5 My flesh is clothed with worms and clods of dust; my skin is broken, and become loathsome.

6 My days are swifter than a weaver's shuttle, and are spent without hope.

7 O remember that my life is wind: mine eye shall no more see good.

8 The eye of him that hath seen me shall see me no more: thine eyes are upon me, and I am not.

9 As the cloud is consumed and vanisheth away: so he that goeth down to the grave shall come up no more.

10 He shall return no more to his house, neither shall his place know him any more.

11 Therefore I will not refrain my mouth; I will speak in the anguish of my spirit; I will complain in the bitterness of my soul.

12 Am I a sea, or a whale, that thou settest a watch over me?

13 When I say, My bed shall comfort me, my couch shall ease my complaint;

14 Then thou scarest me with dreams, and terrifiest me through visions:

15 So that my soul chooseth strangling, and death rather than my life.

16 I loathe it; I would not live alway: let me alone; for my days are vanity.

17 What is man, that thou shouldest magnify him? and that thou shouldest set thine heart upon him?

18 And that thou shouldest visit him every morning, and try him every moment?

19 How long wilt thou not depart from me, nor let me alone till I swallow down my spittle?

20 I have sinned; what shall I do unto thee, O thou preserver of men? why hast thou set me as a mark against thee, so that I am a burden to myself?

21 And why dost thou not pardon my transgression, and take away mine iniquity? for now shall I sleep in the dust; and thou shalt seek me in the morning, but I shall not be.

CHAPTER 8

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1 Then answered Bildad the Shuhite, and said,

2 How long wilt thou speak these things? and how long shall the words of thy mouth be like a strong wind?

3 Doth God pervert judgment? or doth the Almighty pervert justice?

4 If thy children have sinned against him, and he have cast them away for their transgression;

5 If thou wouldest seek unto God betimes, and make thy supplication to the Almighty;

6 If thou wert pure and upright; surely now he would awake for thee, and make the habitation of thy righteousness prosperous.

7 Though thy beginning was small, yet thy latter end should greatly increase.

8 For enquire, I pray thee, of the former age, and prepare thyself to the search of their fathers:

9 (For we are but of yesterday, and know nothing, because our days upon earth are a shadow:)

10 Shall not they teach thee, and tell thee, and utter words out of their heart?

11 Can the rush grow up without mire? can the flag grow without water?

12 Whilst it is yet in his greenness, and not cut down, it withereth before any other herb.

13 So are the paths of all that forget God; and the hypocrite's hope shall perish:

14 Whose hope shall be cut off, and whose trust shall be a spider's web.

15 He shall lean upon his house, but it shall not stand: he shall hold it fast, but it shall not endure.

16 He is green before the sun, and his branch shooteth forth in his garden.

17 His roots are wrapped about the heap, and seeth the place of stones.

18 If he destroy him from his place, then it shall deny him, saying, I have not seen thee.

19 Behold, this is the joy of his way, and out of the earth shall others grow.

20 Behold, God will not cast away a perfect man, neither will he help the evil doers:

21 Till he fill thy mouth with laughing, and thy lips with rejoicing.

22 They that hate thee shall be clothed with shame; and the dwelling place of the wicked shall come to nought.

CHAPTER 9

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24 - 25 - 26 - 27 - 28 - 29 - 30 - 31 - 32 - 33 - 34 - 35

1 Then Job answered and said,

2 I know it is so of a truth: but how should man be just with God?

3 If he will contend with him, he cannot answer him one of a thousand.

4 He is wise in heart, and mighty in strength: who hath hardened himself against him, and hath prospered?

5 Which removeth the mountains, and they know not: which overturneth them in his anger.

6 Which shaketh the earth out of her place, and the pillars thereof tremble.

7 Which commandeth the sun, and it riseth not; and sealeth up the stars.

8 Which alone spreadeth out the heavens, and treadeth upon the waves of the sea.

9 Which maketh Arcturus, Orion, and Pleiades, and the chambers of the south.

10 Which doeth great things past finding out; yea, and wonders without number.

11 Lo, he goeth by me, and I see him not: he passeth on also, but I perceive him not.

12 Behold, he taketh away, who can hinder him? who will say unto him, What doest thou?

13 If God will not withdraw his anger, the proud helpers do stoop under him.

14 How much less shall I answer him, and choose out my words to reason with him?

15 Whom, though I were righteous, yet would I not answer, but I would make supplication to my judge.

16 If I had called, and he had answered me; yet would I not believe that he had hearkened unto my voice.

17 For he breaketh me with a tempest, and multiplieth my wounds without cause.

18 He will not suffer me to take my breath, but filleth me with bitterness.

19 If I speak of strength, lo, he is strong: and if of judgment, who shall set me a time to plead?

20 If I justify myself, mine own mouth shall condemn me: if I say, I am perfect, it shall also prove me perverse.

21 Though I were perfect, yet would I not know my soul: I would despise my life.

22 This is one thing, therefore I said it, He destroyeth the perfect and the wicked.

23 If the scourge slay suddenly, he will laugh at the trial of the innocent.

24 The earth is given into the hand of the wicked: he covereth the faces of the judges thereof; if not, where, and who is he?

25 Now my days are swifter than a post: they flee away, they see no good.

26 They are passed away as the swift ships: as the eagle that hasteth to the prey.

27 If I say, I will forget my complaint, I will leave off my heaviness, and comfort myself:

28 I am afraid of all my sorrows, I know that thou wilt not hold me innocent.

29 If I be wicked, why then labour I in vain?

30 If I wash myself with snow water, and make my hands never so clean;

31 Yet shalt thou plunge me in the ditch, and mine own clothes shall abhor me.

32 For he is not a man, as I am, that I should answer him, and we should come together in judgment.

33 Neither is there any daysman betwixt us, that might lay his hand upon us both.

34 Let him take his rod away from me, and let not his fear terrify me:

35 Then would I speak, and not fear him; but it is not so with me.

CHAPTER 10

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1 My soul is weary of my life; I will leave my complaint upon myself; I will speak in the bitterness of my soul.

2 I will say unto God, Do not condemn me; shew me wherefore thou contendest with me.

3 Is it good unto thee that thou shouldest oppress, that thou shouldest despise the work of thine hands, and shine upon the counsel of the wicked?

4 Hast thou eyes of flesh? or seest thou as man seeth?

5 Are thy days as the days of man? are thy years as man's days,

6 That thou enquirest after mine iniquity, and searchest after my sin?

7 Thou knowest that I am not wicked; and there is none that can deliver out of thine hand.

8 Thine hands have made me and fashioned me together round about; yet thou dost destroy me.

9 Remember, I beseech thee, that thou hast made me as the clay; and wilt thou bring me into dust again?

10 Hast thou not poured me out as milk, and curdled me like cheese?

11 Thou hast clothed me with skin and flesh, and hast fenced me with bones and sinews.

12 Thou hast granted me life and favour, and thy visitation hath preserved my spirit.

13 And these things hast thou hid in thine heart: I know that this is with thee.

14 If I sin, then thou markest me, and thou wilt not acquit me from mine iniquity.

15 If I be wicked, woe unto me; and if I be righteous, yet will I not lift up my head. I am full of confusion; therefore see thou mine affliction;

16 For it increaseth. Thou huntest me as a fierce lion: and again thou shewest thyself marvellous upon me.

17 Thou renewest thy witnesses against me, and increasest thine indignation upon me; changes and war are against me.

18 Wherefore then hast thou brought me forth out of the womb? Oh that I had given up the ghost, and no eye had seen me!

19 I should have been as though I had not been; I should have been carried from the womb to the grave.

20 Are not my days few? cease then, and let me alone, that I may take comfort a little,

21 Before I go whence I shall not return, even to the land of darkness and the shadow of death;

22 A land of darkness, as darkness itself; and of the shadow of death, without any order, and where the light is as darkness.

CHAPTER 11

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1 Then answered Zophar the Naamathite, and said,

2 Should not the multitude of words be answered? and should a man full of talk be justified?

3 Should thy lies make men hold their peace? and when thou mockest, shall no man make thee ashamed?

4 For thou hast said, My doctrine is pure, and I am clean in thine eyes.

5 But oh that God would speak, and open his lips against thee;

6 And that he would shew thee the secrets of wisdom, that they are double to that which is! Know therefore that God exacteth of thee less than thine iniquity deserveth.

7 Canst thou by searching find out God? canst thou find out the Almighty unto perfection?

8 It is as high as heaven; what canst thou do? deeper than hell; what canst thou know?

9 The measure thereof is longer than the earth, and broader than the sea.

10 If he cut off, and shut up, or gather together, then who can hinder him?

11 For he knoweth vain men: he seeth wickedness also; will he not then consider it?

12 For vain man would be wise, though man be born like a wild ass's colt.

13 If thou prepare thine heart, and stretch out thine hands toward him;

14 If iniquity be in thine hand, put it far away, and let not wickedness dwell in thy tabernacles.

15 For then shalt thou lift up thy face without spot; yea, thou shalt be stedfast, and shalt not fear:

16 Because thou shalt forget thy misery, and remember it as waters that pass away:

17 And thine age shall be clearer than the noonday; thou shalt shine forth, thou shalt be as the morning.

18 And thou shalt be secure, because there is hope; yea, thou shalt dig about thee, and thou shalt take thy rest in safety.

19 Also thou shalt lie down, and none shall make thee afraid; yea, many shall make suit unto thee.

20 But the eyes of the wicked shall fail, and they shall not escape, and their hope shall be as the giving up of the ghost.

CHAPTER 12

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24 - 25

1 And Job answered and said,

2 No doubt but ye are the people, and wisdom shall die with you.

3 But I have understanding as well as you; I am not inferior to you: yea, who knoweth not such things as these?

4 I am as one mocked of his neighbour, who calleth upon God, and he answereth him: the just upright man is laughed to scorn.

5 He that is ready to slip with his feet is as a lamp despised in the thought of him that is at ease.

6 The tabernacles of robbers prosper, and they that provoke God are secure; into whose hand God bringeth abundantly.

7 But ask now the beasts, and they shall teach thee; and the fowls of the air, and they shall tell thee:

8 Or speak to the earth, and it shall teach thee: and the fishes of the sea shall declare unto thee.

9 Who knoweth not in all these that the hand of the LORD hath wrought this?

10 In whose hand is the soul of every living thing, and the breath of all mankind.

11 Doth not the ear try words? and the mouth taste his meat?

12 With the ancient is wisdom; and in length of days understanding.

13 With him is wisdom and strength, he hath counsel and understanding.

14 Behold, he breaketh down, and it cannot be built again: he shutteth up a man, and there can be no opening.

15 Behold, he withholdeth the waters, and they dry up: also he sendeth them out, and they overturn the earth.

16 With him is strength and wisdom: the deceived and the deceiver are his.

17 He leadeth counsellors away spoiled, and maketh the judges fools.

18 He looseth the bond of kings, and girdeth their loins with a girdle.

19 He leadeth princes away spoiled, and overthroweth the mighty.

20 He removeth away the speech of the trusty, and taketh away the understanding of the aged.

21 He poureth contempt upon princes, and weakeneth the strength of the mighty.

22 He discovereth deep things out of darkness, and bringeth out to light the shadow of death.

23 He increaseth the nations, and destroyeth them: he enlargeth the nations, and straiteneth them again.

24 He taketh away the heart of the chief of the people of the earth, and causeth them to wander in a wilderness where there is no way.

25 They grope in the dark without light, and he maketh them to stagger like a drunken man.

CHAPTER 13

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24 - 25 - 26 - 27 - 28

1 Lo, mine eye hath seen all this, mine ear hath heard and understood it.

2 What ye know, the same do I know also: I am not inferior unto you.

3 Surely I would speak to the Almighty, and I desire to reason with God.

4 But ye are forgers of lies, ye are all physicians of no value.

5 O that ye would altogether hold your peace! and it should be your wisdom.

6 Hear now my reasoning, and hearken to the pleadings of my lips.

7 Will ye speak wickedly for God? and talk deceitfully for him?

8 Will ye accept his person? will ye contend for God?

9 Is it good that he should search you out? or as one man mocketh another, do ye so mock him?

10 He will surely reprove you, if ye do secretly accept persons.

11 Shall not his excellency make you afraid? and his dread fall upon you?

12 Your remembrances are like unto ashes, your bodies to bodies of clay.

13 Hold your peace, let me alone, that I may speak, and let come on me what will.

14 Wherefore do I take my flesh in my teeth, and put my life in mine hand?

15 Though he slay me, yet will I trust in him: but I will maintain mine own ways before him.

16 He also shall be my salvation: for an hypocrite shall not come before him.

17 Hear diligently my speech, and my declaration with your ears.

18 Behold now, I have ordered my cause; I know that I shall be justified.

19 Who is he that will plead with me? for now, if I hold my tongue, I shall give up the ghost.

20 Only do not two things unto me: then will I not hide myself from thee.

21 Withdraw thine hand far from me: and let not thy dread make me afraid.

22 Then call thou, and I will answer: or let me speak, and answer thou me.

23 How many are mine iniquities and sins? make me to know my transgression and my sin.

24 Wherefore hidest thou thy face, and holdest me for thine enemy?

25 Wilt thou break a leaf driven to and fro? and wilt thou pursue the dry stubble?

26 For thou writest bitter things against me, and makest me to possess the iniquities of my youth.

27 Thou puttest my feet also in the stocks, and lookest narrowly unto all my paths; thou settest a print upon the heels of my feet.

28 And he, as a rotten thing, consumeth, as a garment that is moth eaten.

CHAPTER 14

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1 Man that is born of a woman is of few days, and full of trouble.

2 He cometh forth like a flower, and is cut down: he fleeth also as a shadow, and continueth not.

3 And dost thou open thine eyes upon such an one, and bringest me into judgment with thee?

4 Who can bring a clean thing out of an unclean? not one.

5 Seeing his days are determined, the number of his months are with thee, thou hast appointed his bounds that he cannot pass;

6 Turn from him, that he may rest, till he shall accomplish, as an hireling, his day.

7 For there is hope of a tree, if it be cut down, that it will sprout again, and that the tender branch thereof will not cease.

8 Though the root thereof wax old in the earth, and the stock thereof die in the ground;

9 Yet through the scent of water it will bud, and bring forth boughs like a plant.

10 But man dieth, and wasteth away: yea, man giveth up the ghost, and where is he?

11 As the waters fail from the sea, and the flood decayeth and drieth up:

12 So man lieth down, and riseth not: till the heavens be no more, they shall not awake, nor be raised out of their sleep.

13 O that thou wouldest hide me in the grave, that thou wouldest keep me secret, until thy wrath be past, that thou wouldest appoint me a set time, and remember me!

14 If a man die, shall he live again? all the days of my appointed time will I wait, till my change come.

15 Thou shalt call, and I will answer thee: thou wilt have a desire to the work of thine hands.

16 For now thou numberest my steps: dost thou not watch over my sin?

17 My transgression is sealed up in a bag, and thou sewest up mine iniquity.

18 And surely the mountain falling cometh to nought, and the rock is removed out of his place.

19 The waters wear the stones: thou washest away the things which grow out of the dust of the earth; and thou destroyest the hope of man.

20 Thou prevailest for ever against him, and he passeth: thou changest his countenance, and sendest him away.

21 His sons come to honour, and he knoweth it not; and they are brought low, but he perceiveth it not of them.

22 But his flesh upon him shall have pain, and his soul within him shall mourn.

CHAPTER 15

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24 - 25 - 26 - 27 - 28 - 29 - 30 - 31 - 32 - 33 - 34 - 35

1 Then answered Eliphaz the Temanite, and said,

2 Should a wise man utter vain knowledge, and fill his belly with the east wind?

3 Should he reason with unprofitable talk? or with speeches wherewith he can do no good?

4 Yea, thou castest off fear, and restrainest prayer before God.

5 For thy mouth uttereth thine iniquity, and thou choosest the tongue of the crafty.

6 Thine own mouth condemneth thee, and not I: yea, thine own lips testify against thee.

7 Art thou the first man that was born? or wast thou made before the hills?

8 Hast thou heard the secret of God? and dost thou restrain wisdom to thyself?

9 What knowest thou, that we know not? what understandest thou, which is not in us?

10 With us are both the grayheaded and very aged men, much elder than thy father.

11 Are the consolations of God small with thee? is there any secret thing with thee?

12 Why doth thine heart carry thee away? and what do thy eyes wink at,

13 That thou turnest thy spirit against God, and lettest such words go out of thy mouth?

14 What is man, that he should be clean? and he which is born of a woman, that he should be righteous?

15 Behold, he putteth no trust in his saints; yea, the heavens are not clean in his sight.

16 How much more abominable and filthy is man, which drinketh iniquity like water?

17 I will shew thee, hear me; and that which I have seen I will declare;

18 Which wise men have told from their fathers, and have not hid it:

19 Unto whom alone the earth was given, and no stranger passed among them.

20 The wicked man travaileth with pain all his days, and the number of years is hidden to the oppressor.

21 A dreadful sound is in his ears: in prosperity the destroyer shall come upon him.

22 He believeth not that he shall return out of darkness, and he is waited for of the sword.

23 He wandereth abroad for bread, saying, Where is it? he knoweth that the day of darkness is ready at his hand.

24 Trouble and anguish shall make him afraid; they shall prevail against him, as a king ready to the battle.

25 For he stretcheth out his hand against God, and strengtheneth himself against the Almighty.

26 He runneth upon him, even on his neck, upon the thick bosses of his bucklers:

27 Because he covereth his face with his fatness, and maketh collops of fat on his flanks.

28 And he dwelleth in desolate cities, and in houses which no man inhabiteth, which are ready to become heaps.

29 He shall not be rich, neither shall his substance continue, neither shall he prolong the perfection thereof upon the earth.

30 He shall not depart out of darkness; the flame shall dry up his branches, and by the breath of his mouth shall he go away.

31 Let not him that is deceived trust in vanity: for vanity shall be his recompence.

32 It shall be accomplished before his time, and his branch shall not be green.

33 He shall shake off his unripe grape as the vine, and shall cast off his flower as the olive.

34 For the congregation of hypocrites shall be desolate, and fire shall consume the tabernacles of bribery.

35 They conceive mischief, and bring forth vanity, and their belly prepareth deceit.

CHAPTER 16

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22

1 Then Job answered and said,

2 I have heard many such things: miserable comforters are ye all.

3 Shall vain words have an end? or what emboldeneth thee that thou answerest?

4 I also could speak as ye do: if your soul were in my soul's stead, I could heap up words against you, and shake mine head at you.

5 But I would strengthen you with my mouth, and the moving of my lips should asswage your grief.

6 Though I speak, my grief is not asswaged: and though I forbear, what am I eased?

7 But now he hath made me weary: thou hast made desolate all my company.

8 And thou hast filled me with wrinkles, which is a witness against me: and my leanness rising up in me beareth witness to my face.

9 He teareth me in his wrath, who hateth me: he gnasheth upon me with his teeth; mine enemy sharpeneth his eyes upon me.

10 They have gaped upon me with their mouth; they have smitten me upon the cheek reproachfully; they have gathered themselves together against me.

11 God hath delivered me to the ungodly, and turned me over into the hands of the wicked.

12 I was at ease, but he hath broken me asunder: he hath also taken me by my neck, and shaken me to pieces, and set me up for his mark.

13 His archers compass me round about, he cleaveth my reins asunder, and doth not spare; he poureth out my gall upon the ground.

14 He breaketh me with breach upon breach, he runneth upon me like a giant.

15 I have sewed sackcloth upon my skin, and defiled my horn in the dust.

16 My face is foul with weeping, and on my eyelids is the shadow of death;

17 Not for any injustice in mine hands: also my prayer is pure.

18 O earth, cover not thou my blood, and let my cry have no place.

19 Also now, behold, my witness is in heaven, and my record is on high.

20 My friends scorn me: but mine eye poureth out tears unto God.

21 O that one might plead for a man with God, as a man pleadeth for his neighbour!

22 When a few years are come, then I shall go the way whence I shall not return.

CHAPTER 17

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16

1 My breath is corrupt, my days are extinct, the graves are ready for me.

2 Are there not mockers with me? and doth not mine eye continue in their provocation?

3 Lay down now, put me in a surety with thee; who is he that will strike hands with me?

4 For thou hast hid their heart from understanding: therefore shalt thou not exalt them.

5 He that speaketh flattery to his friends, even the eyes of his children shall fail.

6 He hath made me also a byword of the people; and aforetime I was as a tabret.

7 Mine eye also is dim by reason of sorrow, and all my members are as a shadow.

8 Upright men shall be astonied at this, and the innocent shall stir up himself against the hypocrite.

9 The righteous also shall hold on his way, and he that hath clean hands shall be stronger and stronger.

10 But as for you all, do ye return, and come now: for I cannot find one wise man among you.

11 My days are past, my purposes are broken off, even the thoughts of my heart.

12 They change the night into day: the light is short because of darkness.

13 If I wait, the grave is mine house: I have made my bed in the darkness.

14 I have said to corruption, Thou art my father: to the worm, Thou art my mother, and my sister.

15 And where is now my hope? as for my hope, who shall see it?

16 They shall go down to the bars of the pit, when our rest together is in the dust.

CHAPTER 18

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21

1 Then answered Bildad the Shuhite, and said,

2 How long will it be ere ye make an end of words? mark, and afterwards we will speak.

3 Wherefore are we counted as beasts, and reputed vile in your sight?

4 He teareth himself in his anger: shall the earth be forsaken for thee? and shall the rock be removed out of his place?

5 Yea, the light of the wicked shall be put out, and the spark of his fire shall not shine.

6 The light shall be dark in his tabernacle, and his candle shall be put out with him.

7 The steps of his strength shall be straitened, and his own counsel shall cast him down.

8 For he is cast into a net by his own feet, and he walketh upon a snare.

9 The gin shall take him by the heel, and the robber shall prevail against him.

10 The snare is laid for him in the ground, and a trap for him in the way.

11 Terrors shall make him afraid on every side, and shall drive him to his feet.

12 His strength shall be hungerbitten, and destruction shall be ready at his side.

13 It shall devour the strength of his skin: even the firstborn of death shall devour his strength.

14 His confidence shall be rooted out of his tabernacle, and it shall bring him to the king of terrors.

15 It shall dwell in his tabernacle, because it is none of his: brimstone shall be scattered upon his habitation.

16 His roots shall be dried up beneath, and above shall his branch be cut off.

17 His remembrance shall perish from the earth, and he shall have no name in the street.

18 He shall be driven from light into darkness, and chased out of the world.

19 He shall neither have son nor nephew among his people, nor any remaining in his dwellings.

20 They that come after him shall be astonied at his day, as they that went before were affrighted.

21 Surely such are the dwellings of the wicked, and this is the place of him that knoweth not God.

CHAPTER 19

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24 - 25 - 26 - 27 - 28 - 29

1 Then Job answered and said,

2 How long will ye vex my soul, and break me in pieces with words?

3 These ten times have ye reproached me: ye are not ashamed that ye make yourselves strange to me.

4 And be it indeed that I have erred, mine error remaineth with myself.

5 If indeed ye will magnify yourselves against me, and plead against me my reproach:

6 Know now that God hath overthrown me, and hath compassed me with his net.

7 Behold, I cry out of wrong, but I am not heard: I cry aloud, but there is no judgment.

8 He hath fenced up my way that I cannot pass, and he hath set darkness in my paths.

9 He hath stripped me of my glory, and taken the crown from my head.

10 He hath destroyed me on every side, and I am gone: and mine hope hath he removed like a tree.

11 He hath also kindled his wrath against me, and he counteth me unto him as one of his enemies.

12 His troops come together, and raise up their way against me, and encamp round about my tabernacle.

13 He hath put my brethren far from me, and mine acquaintance are verily estranged from me.

14 My kinsfolk have failed, and my familiar friends have forgotten me.

15 They that dwell in mine house, and my maids, count me for a stranger: I am an alien in their sight.

16 I called my servant, and he gave me no answer; I intreated him with my mouth.

17 My breath is strange to my wife, though I intreated for the children's sake of mine own body.

18 Yea, young children despised me; I arose, and they spake against me.

19 All my inward friends abhorred me: and they whom I loved are turned against me.

20 My bone cleaveth to my skin and to my flesh, and I am escaped with the skin of my teeth.

21 Have pity upon me, have pity upon me, O ye my friends; for the hand of God hath touched me.

22 Why do ye persecute me as God, and are not satisfied with my flesh?

23 Oh that my words were now written! oh that they were printed in a book!

24 That they were graven with an iron pen and lead in the rock for ever!

25 For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth:

26 And though after my skin worms destroy this body, yet in my flesh shall I see God:

27 Whom I shall see for myself, and mine eyes shall behold, and not another; though my reins be consumed within me.

28 But ye should say, Why persecute we him, seeing the root of the matter is found in me?

29 Be ye afraid of the sword: for wrath bringeth the punishments of the sword, that ye may know there is a judgment.

CHAPTER 20

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24 - 25 - 26 - 27 - 28 - 29

1 Then answered Zophar the Naamathite, and said,

2 Therefore do my thoughts cause me to answer, and for this I make haste.

3 I have heard the check of my reproach, and the spirit of my understanding causeth me to answer.

4 Knowest thou not this of old, since man was placed upon earth,

5 That the triumphing of the wicked is short, and the joy of the hypocrite but for a moment?

6 Though his excellency mount up to the heavens, and his head reach unto the clouds;

7 Yet he shall perish for ever like his own dung: they which have seen him shall say, Where is he?

8 He shall fly away as a dream, and shall not be found: yea, he shall be chased away as a vision of the night.

9 The eye also which saw him shall see him no more; neither shall his place any more behold him.

10 His children shall seek to please the poor, and his hands shall restore their goods.

11 His bones are full of the sin of his youth, which shall lie down with him in the dust.

12 Though wickedness be sweet in his mouth, though he hide it under his tongue;

13 Though he spare it, and forsake it not; but keep it still within his mouth:

14 Yet his meat in his bowels is turned, it is the gall of asps within him.

15 He hath swallowed down riches, and he shall vomit them up again: God shall cast them out of his belly.

16 He shall suck the poison of asps: the viper's tongue shall slay him.

17 He shall not see the rivers, the floods, the brooks of honey and butter.

18 That which he laboured for shall he restore, and shall not swallow it down: according to his substance shall the restitution be, and he shall not rejoice therein.

19 Because he hath oppressed and hath forsaken the poor; because he hath violently taken away an house which he builded not;

20 Surely he shall not feel quietness in his belly, he shall not save of that which he desired.

21 There shall none of his meat be left; therefore shall no man look for his goods.

22 In the fulness of his sufficiency he shall be in straits: every hand of the wicked shall come upon him.

23 When he is about to fill his belly, God shall cast the fury of his wrath upon him, and shall rain it upon him while he is eating.

24 He shall flee from the iron weapon, and the bow of steel shall strike him through.

25 It is drawn, and cometh out of the body; yea, the glittering sword cometh out of his gall: terrors are upon him.

26 All darkness shall be hid in his secret places: a fire not blown shall consume him; it shall go ill with him that is left in his tabernacle.

27 The heaven shall reveal his iniquity; and the earth shall rise up against him.

28 The increase of his house shall depart, and his goods shall flow away in the day of his wrath.

29 This is the portion of a wicked man from God, and the heritage appointed unto him by God.

CHAPTER 21

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1 But Job answered and said,

2 Hear diligently my speech, and let this be your consolations.

3 Suffer me that I may speak; and after that I have spoken, mock on.

4 As for me, is my complaint to man? and if it were so, why should not my spirit be troubled?

5 Mark me, and be astonished, and lay your hand upon your mouth.

6 Even when I remember I am afraid, and trembling taketh hold on my flesh.

7 Wherefore do the wicked live, become old, yea, are mighty in power?

8 Their seed is established in their sight with them, and their offspring before their eyes.

9 Their houses are safe from fear, neither is the rod of God upon them.

10 Their bull gendereth, and faileth not; their cow calveth, and casteth not her calf.

11 They send forth their little ones like a flock, and their children dance.

12 They take the timbrel and harp, and rejoice at the sound of the organ.

13 They spend their days in wealth, and in a moment go down to the grave.

14 Therefore they say unto God, Depart from us; for we desire not the knowledge of thy ways.

15 What is the Almighty, that we should serve him? and what profit should we have, if we pray unto him?

16 Lo, their good is not in their hand: the counsel of the wicked is far from me.

17 How oft is the candle of the wicked put out! and how oft cometh their destruction upon them! God distributeth sorrows in his anger.

18 They are as stubble before the wind, and as chaff that the storm carrieth away.

19 God layeth up his iniquity for his children: he rewardeth him, and he shall know it.

20 His eyes shall see his destruction, and he shall drink of the wrath of the Almighty.

21 For what pleasure hath he in his house after him, when the number of his months is cut off in the midst?

22 Shall any teach God knowledge? seeing he judgeth those that are high.

23 One dieth in his full strength, being wholly at ease and quiet.

24 His breasts are full of milk, and his bones are moistened with marrow.

25 And another dieth in the bitterness of his soul, and never eateth with pleasure.

26 They shall lie down alike in the dust, and the worms shall cover them.

27 Behold, I know your thoughts, and the devices which ye wrongfully imagine against me.

28 For ye say, Where is the house of the prince? and where are the dwelling places of the wicked?

29 Have ye not asked them that go by the way? and do ye not know their tokens,

30 That the wicked is reserved to the day of destruction? they shall be brought forth to the day of wrath.

31 Who shall declare his way to his face? and who shall repay him what he hath done?

32 Yet shall he be brought to the grave, and shall remain in the tomb.

33 The clods of the valley shall be sweet unto him, and every man shall draw after him, as there are innumerable before him.

34 How then comfort ye me in vain, seeing in your answers there remaineth falsehood?

CHAPTER 22

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1 Then Eliphaz the Temanite answered and said,

2 Can a man be profitable unto God, as he that is wise may be profitable unto himself?

3 Is it any pleasure to the Almighty, that thou art righteous? or is it gain to him, that thou makest thy ways perfect?

4 Will he reprove thee for fear of thee? will he enter with thee into judgment?

5 Is not thy wickedness great? and thine iniquities infinite?

6 For thou hast taken a pledge from thy brother for nought, and stripped the naked of their clothing.

7 Thou hast not given water to the weary to drink, and thou hast withholden bread from the hungry.

8 But as for the mighty man, he had the earth; and the honourable man dwelt in it.

9 Thou hast sent widows away empty, and the arms of the fatherless have been broken.

10 Therefore snares are round about thee, and sudden fear troubleth thee;

11 Or darkness, that thou canst not see; and abundance of waters cover thee.

12 Is not God in the height of heaven? and behold the height of the stars, how high they are!

13 And thou sayest, How doth God know? can he judge through the dark cloud?

14 Thick clouds are a covering to him, that he seeth not; and he walketh in the circuit of heaven.

15 Hast thou marked the old way which wicked men have trodden?

16 Which were cut down out of time, whose foundation was overflown with a flood:

17 Which said unto God, Depart from us: and what can the Almighty do for them?

18 Yet he filled their houses with good things: but the counsel of the wicked is far from me.

19 The righteous see it, and are glad: and the innocent laugh them to scorn.

20 Whereas our substance is not cut down, but the remnant of them the fire consumeth.

21 Acquaint now thyself with him, and be at peace: thereby good shall come unto thee.

22 Receive, I pray thee, the law from his mouth, and lay up his words in thine heart.

23 If thou return to the Almighty, thou shalt be built up, thou shalt put away iniquity far from thy tabernacles.

24 Then shalt thou lay up gold as dust, and the gold of Ophir as the stones of the brooks.

25 Yea, the Almighty shall be thy defence, and thou shalt have plenty of silver.

26 For then shalt thou have thy delight in the Almighty, and shalt lift up thy face unto God.

27 Thou shalt make thy prayer unto him, and he shall hear thee, and thou shalt pay thy vows.

28 Thou shalt also decree a thing, and it shall be established unto thee: and the light shall shine upon thy ways.

29 When men are cast down, then thou shalt say, There is lifting up; and he shall save the humble person.

30 He shall deliver the island of the innocent: and it is delivered by the pureness of thine hands.

CHAPTER 23

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17

1 Then Job answered and said,

2 Even to day is my complaint bitter: my stroke is heavier than my groaning.

3 Oh that I knew where I might find him! that I might come even to his seat!

4 I would order my cause before him, and fill my mouth with arguments.

5 I would know the words which he would answer me, and understand what he would say unto me.

6 Will he plead against me with his great power? No; but he would put strength in me.

7 There the righteous might dispute with him; so should I be delivered for ever from my judge.

8 Behold, I go forward, but he is not there; and backward, but I cannot perceive him:

9 On the left hand, where he doth work, but I cannot behold him: he hideth himself on the right hand, that I cannot see him:

10 But he knoweth the way that I take: when he hath tried me, I shall come forth as gold.

11 My foot hath held his steps, his way have I kept, and not declined.

12 Neither have I gone back from the commandment of his lips; I have esteemed the words of his mouth more than my necessary food.

13 But he is in one mind, and who can turn him? and what his soul desireth, even that he doeth.

14 For he performeth the thing that is appointed for me: and many such things are with him.

15 Therefore am I troubled at his presence: when I consider, I am afraid of him.

16 For God maketh my heart soft, and the Almighty troubleth me:

17 Because I was not cut off before the darkness, neither hath he covered the darkness from my face.

CHAPTER 24

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1 Why, seeing times are not hidden from the Almighty, do they that know him not see his days?

2 Some remove the landmarks; they violently take away flocks, and feed thereof.

3 They drive away the ass of the fatherless, they take the widow's ox for a pledge.

4 They turn the needy out of the way: the poor of the earth hide themselves together.

5 Behold, as wild asses in the desert, go they forth to their work; rising betimes for a prey: the wilderness yieldeth food for them and for their children.

6 They reap every one his corn in the field: and they gather the vintage of the wicked.

7 They cause the naked to lodge without clothing, that they have no covering in the cold.

8 They are wet with the showers of the mountains, and embrace the rock for want of a shelter.

9 They pluck the fatherless from the breast, and take a pledge of the poor.

10 They cause him to go naked without clothing, and they take away the sheaf from the hungry;

11 Which make oil within their walls, and tread their winepresses, and suffer thirst.

12 Men groan from out of the city, and the soul of the wounded crieth out: yet God layeth not folly to them.

13 They are of those that rebel against the light; they know not the ways thereof, nor abide in the paths thereof.

14 The murderer rising with the light killeth the poor and needy, and in the night is as a thief.

15 The eye also of the adulterer waiteth for the twilight, saying, No eye shall see me: and disguiseth his face.

16 In the dark they dig through houses, which they had marked for themselves in the daytime: they know not the light.

17 For the morning is to them even as the shadow of death: if one know them, they are in the terrors of the shadow of death.

18 He is swift as the waters; their portion is cursed in the earth: he beholdeth not the way of the vineyards.

19 Drought and heat consume the snow waters: so doth the grave those which have sinned.

20 The womb shall forget him; the worm shall feed sweetly on him; he shall be no more remembered; and wickedness shall be broken as a tree.

21 He evil entreateth the barren that beareth not: and doeth not good to the widow.

22 He draweth also the mighty with his power: he riseth up, and no man is sure of life.

23 Though it be given him to be in safety, whereon he resteth; yet his eyes are upon their ways.

24 They are exalted for a little while, but are gone and brought low; they are taken out of the way as all other, and cut off as the tops of the ears of corn.

25 And if it be not so now, who will make me a liar, and make my speech nothing worth?

CHAPTER 25

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1 Then answered Bildad the Shuhite, and said,

2 Dominion and fear are with him, he maketh peace in his high places.

3 Is there any number of his armies? and upon whom doth not his light arise?

4 How then can man be justified with God? or how can he be clean that is born of a woman?

5 Behold even to the moon, and it shineth not; yea, the stars are not pure in his sight.

6 How much less man, that is a worm? and the son of man, which is a worm?

CHAPTER 26

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14

1 But Job answered and said,

2 How hast thou helped him that is without power? how savest thou the arm that hath no strength?

3 How hast thou counselled him that hath no wisdom? and how hast thou plentifully declared the thing as it is?

4 To whom hast thou uttered words? and whose spirit came from thee?

5 Dead things are formed from under the waters, and the inhabitants thereof.

6 Hell is naked before him, and destruction hath no covering.

7 He stretcheth out the north over the empty place, and hangeth the earth upon nothing.

8 He bindeth up the waters in his thick clouds; and the cloud is not rent under them.

9 He holdeth back the face of his throne, and spreadeth his cloud upon it.

10 He hath compassed the waters with bounds, until the day and night come to an end.

11 The pillars of heaven tremble and are astonished at his reproof.

12 He divideth the sea with his power, and by his understanding he smiteth through the proud.

13 By his spirit he hath garnished the heavens; his hand hath formed the crooked serpent.

14 Lo, these are parts of his ways: but how little a portion is heard of him? but the thunder of his power who can understand?

CHAPTER 27

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23

1 Moreover Job continued his parable, and said,

2 As God liveth, who hath taken away my judgment; and the Almighty, who hath vexed my soul;

3 All the while my breath is in me, and the spirit of God is in my nostrils;

4 My lips shall not speak wickedness, nor my tongue utter deceit.

5 God forbid that I should justify you: till I die I will not remove mine integrity from me.

6 My righteousness I hold fast, and will not let it go: my heart shall not reproach me so long as I live.

7 Let mine enemy be as the wicked, and he that riseth up against me as the unrighteous.

8 For what is the hope of the hypocrite, though he hath gained, when God taketh away his soul?

9 Will God hear his cry when trouble cometh upon him?

10 Will he delight himself in the Almighty? will he always call upon God?

11 I will teach you by the hand of God: that which is with the Almighty will I not conceal.

12 Behold, all ye yourselves have seen it; why then are ye thus altogether vain?

13 This is the portion of a wicked man with God, and the heritage of oppressors, which they shall receive of the Almighty.

14 If his children be multiplied, it is for the sword: and his offspring shall not be satisfied with bread.

15 Those that remain of him shall be buried in death: and his widows shall not weep.

16 Though he heap up silver as the dust, and prepare raiment as the clay;

17 He may prepare it, but the just shall put it on, and the innocent shall divide the silver.

18 He buildeth his house as a moth, and as a booth that the keeper maketh.

19 The rich man shall lie down, but he shall not be gathered: he openeth his eyes, and he is not.

20 Terrors take hold on him as waters, a tempest stealeth him away in the night.

21 The east wind carrieth him away, and he departeth: and as a storm hurleth him out of his place.

22 For God shall cast upon him, and not spare: he would fain flee out of his hand.

23 Men shall clap their hands at him, and shall hiss him out of his place.

CHAPTER 28

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24 - 25 - 26 - 27 - 28

1 Surely there is a vein for the silver, and a place for gold where they fine it.

2 Iron is taken out of the earth, and brass is molten out of the stone.

3 He setteth an end to darkness, and searcheth out all perfection: the stones of darkness, and the shadow of death.

4 The flood breaketh out from the inhabitant; even the waters forgotten of the foot: they are dried up, they are gone away from men.

5 As for the earth, out of it cometh bread: and under it is turned up as it were fire.

6 The stones of it are the place of sapphires: and it hath dust of gold.

7 There is a path which no fowl knoweth, and which the vulture's eye hath not seen:

8 The lion's whelps have not trodden it, nor the fierce lion passed by it.

9 He putteth forth his hand upon the rock; he overturneth the mountains by the roots.

10 He cutteth out rivers among the rocks; and his eye seeth every precious thing.

11 He bindeth the floods from overflowing; and the thing that is hid bringeth he forth to light.

12 But where shall wisdom be found? and where is the place of understanding?

13 Man knoweth not the price thereof; neither is it found in the land of the living.

14 The depth saith, It is not in me: and the sea saith, It is not with me.

15 It cannot be gotten for gold, neither shall silver be weighed for the price thereof.

16 It cannot be valued with the gold of Ophir, with the precious onyx, or the sapphire.

17 The gold and the crystal cannot equal it: and the exchange of it shall not be for jewels of fine gold.

18 No mention shall be made of coral, or of pearls: for the price of wisdom is above rubies.

19 The topaz of Ethiopia shall not equal it, neither shall it be valued with pure gold.

20 Whence then cometh wisdom? and where is the place of understanding?

21 Seeing it is hid from the eyes of all living, and kept close from the fowls of the air.

22 Destruction and death say, We have heard the fame thereof with our ears.

23 God understandeth the way thereof, and he knoweth the place thereof.

24 For he looketh to the ends of the earth, and seeth under the whole heaven;

25 To make the weight for the winds; and he weigheth the waters by measure.

26 When he made a decree for the rain, and a way for the lightning of the thunder:

27 Then did he see it, and declare it; he prepared it, yea, and searched it out.

28 And unto man he said, Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding.

CHAPTER 29

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1 Moreover Job continued his parable, and said,

2 Oh that I were as in months past, as in the days when God preserved me;

3 When his candle shined upon my head, and when by his light I walked through darkness;

4 As I was in the days of my youth, when the secret of God was upon my tabernacle;

5 When the Almighty was yet with me, when my children were about me;

6 When I washed my steps with butter, and the rock poured me out rivers of oil;

7 When I went out to the gate through the city, when I prepared my seat in the street!

8 The young men saw me, and hid themselves: and the aged arose, and stood up.

9 The princes refrained talking, and laid their hand on their mouth.

10 The nobles held their peace, and their tongue cleaved to the roof of their mouth.

11 When the ear heard me, then it blessed me; and when the eye saw me, it gave witness to me:

12 Because I delivered the poor that cried, and the fatherless, and him that had none to help him.

13 The blessing of him that was ready to perish came upon me: and I caused the widow's heart to sing for joy.

14 I put on righteousness, and it clothed me: my judgment was as a robe and a diadem.

15 I was eyes to the blind, and feet was I to the lame.

16 I was a father to the poor: and the cause which I knew not I searched out.

17 And I brake the jaws of the wicked, and plucked the spoil out of his teeth.

18 Then I said, I shall die in my nest, and I shall multiply my days as the sand.

19 My root was spread out by the waters, and the dew lay all night upon my branch.

20 My glory was fresh in me, and my bow was renewed in my hand.

21 Unto me men gave ear, and waited, and kept silence at my counsel.

22 After my words they spake not again; and my speech dropped upon them.

23 And they waited for me as for the rain; and they opened their mouth wide as for the latter rain.

24 If I laughed on them, they believed it not; and the light of my countenance they cast not down.

25 I chose out their way, and sat chief, and dwelt as a king in the army, as one that comforteth the mourners.

CHAPTER 30

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1 But now they that are younger than I have me in derision, whose fathers I would have disdained to have set with the dogs of my flock.

2 Yea, whereto might the strength of their hands profit me, in whom old age was perished?

3 For want and famine they were solitary; fleeing into the wilderness in former time desolate and waste.

4 Who cut up mallows by the bushes, and juniper roots for their meat.

5 They were driven forth from among men, (they cried after them as after a thief;)

6 To dwell in the clifts of the valleys, in caves of the earth, and in the rocks.

7 Among the bushes they brayed; under the nettles they were gathered together.

8 They were children of fools, yea, children of base men: they were viler than the earth.

9 And now am I their song, yea, I am their byword.

10 They abhor me, they flee far from me, and spare not to spit in my face.

11 Because he hath loosed my cord, and afflicted me, they have also let loose the bridle before me.

12 Upon my right hand rise the youth; they push away my feet, and they raise up against me the ways of their destruction.

13 They mar my path, they set forward my calamity, they have no helper.

14 They came upon me as a wide breaking in of waters: in the desolation they rolled themselves upon me.

15 Terrors are turned upon me: they pursue my soul as the wind: and my welfare passeth away as a cloud.

16 And now my soul is poured out upon me; the days of affliction have taken hold upon me.

17 My bones are pierced in me in the night season: and my sinews take no rest.

18 By the great force of my disease is my garment changed: it bindeth me about as the collar of my coat.

19 He hath cast me into the mire, and I am become like dust and ashes.

20 I cry unto thee, and thou dost not hear me: I stand up, and thou regardest me not.

21 Thou art become cruel to me: with thy strong hand thou opposest thyself against me.

22 Thou liftest me up to the wind; thou causest me to ride upon it, and dissolvest my substance.

23 For I know that thou wilt bring me to death, and to the house appointed for all living.

24 Howbeit he will not stretch out his hand to the grave, though they cry in his destruction.

25 Did not I weep for him that was in trouble? was not my soul grieved for the poor?

26 When I looked for good, then evil came unto me: and when I waited for light, there came darkness.

27 My bowels boiled, and rested not: the days of affliction prevented me.

28 I went mourning without the sun: I stood up, and I cried in the congregation.

29 I am a brother to dragons, and a companion to owls.

30 My skin is black upon me, and my bones are burned with heat.

31 My harp also is turned to mourning, and my organ into the voice of them that weep.

CHAPTER 31

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1 I made a covenant with mine eyes; why then should I think upon a maid?

2 For what portion of God is there from above? and what inheritance of the Almighty from on high?

3 Is not destruction to the wicked? and a strange punishment to the workers of iniquity?

4 Doth not he see my ways, and count all my steps?

5 If I have walked with vanity, or if my foot hath hasted to deceit;

6 Let me be weighed in an even balance, that God may know mine integrity.

7 If my step hath turned out of the way, and mine heart walked after mine eyes, and if any blot hath cleaved to mine hands;

8 Then let me sow, and let another eat; yea, let my offspring be rooted out.

9 If mine heart have been deceived by a woman, or if I have laid wait at my neighbour's door;

10 Then let my wife grind unto another, and let others bow down upon her.

11 For this is an heinous crime; yea, it is an iniquity to be punished by the judges.

12 For it is a fire that consumeth to destruction, and would root out all mine increase.

13 If I did despise the cause of my manservant or of my maidservant, when they contended with me;

14 What then shall I do when God riseth up? and when he visiteth, what shall I answer him?

15 Did not he that made me in the womb make him? and did not one fashion us in the womb?

16 If I have withheld the poor from their desire, or have caused the eyes of the widow to fail;

17 Or have eaten my morsel myself alone, and the fatherless hath not eaten thereof;

18 (For from my youth he was brought up with me, as with a father, and I have guided her from my mother's womb;)

19 If I have seen any perish for want of clothing, or any poor without covering;

20 If his loins have not blessed me, and if he were not warmed with the fleece of my sheep;

21 If I have lifted up my hand against the fatherless, when I saw my help in the gate:

22 Then let mine arm fall from my shoulder blade, and mine arm be broken from the bone.

23 For destruction from God was a terror to me, and by reason of his highness I could not endure.

24 If I have made gold my hope, or have said to the fine gold, Thou art my confidence;

25 If I rejoiced because my wealth was great, and because mine hand had gotten much;

26 If I beheld the sun when it shined, or the moon walking in brightness;

27 And my heart hath been secretly enticed, or my mouth hath kissed my hand:

28 This also were an iniquity to be punished by the judge: for I should have denied the God that is above.

29 If I rejoiced at the destruction of him that hated me, or lifted up myself when evil found him:

30 Neither have I suffered my mouth to sin by wishing a curse to his soul.

31 If the men of my tabernacle said not, Oh that we had of his flesh! we cannot be satisfied.

32 The stranger did not lodge in the street: but I opened my doors to the traveller.

33 If I covered my transgressions as Adam, by hiding mine iniquity in my bosom:

34 Did I fear a great multitude, or did the contempt of families terrify me, that I kept silence, and went not out of the door?

35 Oh that one would hear me! behold, my desire is, that the Almighty would answer me, and that mine adversary had written a book.

36 Surely I would take it upon my shoulder, and bind it as a crown to me.

37 I would declare unto him the number of my steps; as a prince would I go near unto him.

38 If my land cry against me, or that the furrows likewise thereof complain;

39 If I have eaten the fruits thereof without money, or have caused the owners thereof to lose their life:

40 Let thistles grow instead of wheat, and cockle instead of barley. The words of Job are ended.

CHAPTER 32

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1 So these three men ceased to answer Job, because he was righteous in his own eyes.

2 Then was kindled the wrath of Elihu the son of Barachel the Buzite, of the kindred of Ram: against Job was his wrath kindled, because he justified himself rather than God.

3 Also against his three friends was his wrath kindled, because they had found no answer, and yet had condemned Job.

4 Now Elihu had waited till Job had spoken, because they were elder than he.

5 When Elihu saw that there was no answer in the mouth of these three men, then his wrath was kindled.

6 And Elihu the son of Barachel the Buzite answered and said, I am young, and ye are very old; wherefore I was afraid, and durst not shew you mine opinion.

7 I said, Days should speak, and multitude of years should teach wisdom.

8 But there is a spirit in man: and the inspiration of the Almighty giveth them understanding.

9 Great men are not always wise: neither do the aged understand judgment.

10 Therefore I said, Hearken to me; I also will shew mine opinion.

11 Behold, I waited for your words; I gave ear to your reasons, whilst ye searched out what to say.

12 Yea, I attended unto you, and, behold, there was none of you that convinced Job, or that answered his words:

13 Lest ye should say, We have found out wisdom: God thrusteth him down, not man.

14 Now he hath not directed his words against me: neither will I answer him with your speeches.

15 They were amazed, they answered no more: they left off speaking.

16 When I had waited, (for they spake not, but stood still, and answered no more;)

17 I said, I will answer also my part, I also will shew mine opinion.

18 For I am full of matter, the spirit within me constraineth me.

19 Behold, my belly is as wine which hath no vent; it is ready to burst like new bottles.

20 I will speak, that I may be refreshed: I will open my lips and answer.

21 Let me not, I pray you, accept any man's person, neither let me give flattering titles unto man.

22 For I know not to give flattering titles; in so doing my maker would soon take me away.

CHAPTER 33

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1 Wherefore, Job, I pray thee, hear my speeches, and hearken to all my words.

2 Behold, now I have opened my mouth, my tongue hath spoken in my mouth.

3 My words shall be of the uprightness of my heart: and my lips shall utter knowledge clearly.

4 The Spirit of God hath made me, and the breath of the Almighty hath given me life.

5 If thou canst answer me, set thy words in order before me, stand up.

6 Behold, I am according to thy wish in God's stead: I also am formed out of the clay.

7 Behold, my terror shall not make thee afraid, neither shall my hand be heavy upon thee.

8 Surely thou hast spoken in mine hearing, and I have heard the voice of thy words, saying,

9 I am clean without transgression, I am innocent; neither is there iniquity in me.

10 Behold, he findeth occasions against me, he counteth me for his enemy,

11 He putteth my feet in the stocks, he marketh all my paths.

12 Behold, in this thou art not just: I will answer thee, that God is greater than man.

13 Why dost thou strive against him? for he giveth not account of any of his matters.

14 For God speaketh once, yea twice, yet man perceiveth it not.

15 In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed;

16 Then he openeth the ears of men, and sealeth their instruction,

17 That he may withdraw man from his purpose, and hide pride from man.

18 He keepeth back his soul from the pit, and his life from perishing by the sword.

19 He is chastened also with pain upon his bed, and the multitude of his bones with strong pain:

20 So that his life abhorreth bread, and his soul dainty meat.

21 His flesh is consumed away, that it cannot be seen; and his bones that were not seen stick out.

22 Yea, his soul draweth near unto the grave, and his life to the destroyers.

23 If there be a messenger with him, an interpreter, one among a thousand, to shew unto man his uprightness:

24 Then he is gracious unto him, and saith, Deliver him from going down to the pit: I have found a ransom.

25 His flesh shall be fresher than a child's: he shall return to the days of his youth:

26 He shall pray unto God, and he will be favourable unto him: and he shall see his face with joy: for he will render unto man his righteousness.

27 He looketh upon men, and if any say, I have sinned, and perverted that which was right, and it profited me not;

28 He will deliver his soul from going into the pit, and his life shall see the light.

29 Lo, all these things worketh God oftentimes with man,

30 To bring back his soul from the pit, to be enlightened with the light of the living.

31 Mark well, O Job, hearken unto me: hold thy peace, and I will speak.

32 If thou hast any thing to say, answer me: speak, for I desire to justify thee.

33 If not, hearken unto me: hold thy peace, and I shall teach thee wisdom.

CHAPTER 34

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1 Furthermore Elihu answered and said,

2 Hear my words, O ye wise men; and give ear unto me, ye that have knowledge.

3 For the ear trieth words, as the mouth tasteth meat.

4 Let us choose to us judgment: let us know among ourselves what is good.

5 For Job hath said, I am righteous: and God hath taken away my judgment.

6 Should I lie against my right? my wound is incurable without transgression.

7 What man is like Job, who drinketh up scorning like water?

8 Which goeth in company with the workers of iniquity, and walketh with wicked men.

9 For he hath said, It profiteth a man nothing that he should delight himself with God.

10 Therefore hearken unto me, ye men of understanding: far be it from God, that he should do wickedness; and from the Almighty, that he should commit iniquity.

11 For the work of a man shall he render unto him, and cause every man to find according to his ways.

12 Yea, surely God will not do wickedly, neither will the Almighty pervert judgment.

13 Who hath given him a charge over the earth? or who hath disposed the whole world?

14 If he set his heart upon man, if he gather unto himself his spirit and his breath;

15 All flesh shall perish together, and man shall turn again unto dust.

16 If now thou hast understanding, hear this: hearken to the voice of my words.

17 Shall even he that hateth right govern? and wilt thou condemn him that is most just?

18 Is it fit to say to a king, Thou art wicked? and to princes, Ye are ungodly?

19 How much less to him that accepteth not the persons of princes, nor regardeth the rich more than the poor? for they all are the work of his hands.

20 In a moment shall they die, and the people shall be troubled at midnight, and pass away: and the mighty shall be taken away without hand.

21 For his eyes are upon the ways of man, and he seeth all his goings.

22 There is no darkness, nor shadow of death, where the workers of iniquity may hide themselves.

23 For he will not lay upon man more than right; that he should enter into judgment with God.

24 He shall break in pieces mighty men without number, and set others in their stead.

25 Therefore he knoweth their works, and he overturneth them in the night, so that they are destroyed.

26 He striketh them as wicked men in the open sight of others;

27 Because they turned back from him, and would not consider any of his ways:

28 So that they cause the cry of the poor to come unto him, and he heareth the cry of the afflicted.

29 When he giveth quietness, who then can make trouble? and when he hideth his face, who then can behold him? whether it be done against a nation, or against a man only:

30 That the hypocrite reign not, lest the people be ensnared.

31 Surely it is meet to be said unto God, I have borne chastisement, I will not offend any more:

32 That which I see not teach thou me: if I have done iniquity, I will do no more.

33 Should it be according to thy mind? he will recompense it, whether thou refuse, or whether thou choose; and not I: therefore speak what thou knowest.

34 Let men of understanding tell me, and let a wise man hearken unto me.

35 Job hath spoken without knowledge, and his words were without wisdom.

36 My desire is that Job may be tried unto the end because of his answers for wicked men.

37 For he addeth rebellion unto his sin, he clappeth his hands among us, and multiplieth his words against God.

CHAPTER 35

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1 Elihu spake moreover, and said,

2 Thinkest thou this to be right, that thou saidst, My righteousness is more than God's?

3 For thou saidst, What advantage will it be unto thee? and, What profit shall I have, if I be cleansed from my sin?

4 I will answer thee, and thy companions with thee.

5 Look unto the heavens, and see; and behold the clouds which are higher than thou.

6 If thou sinnest, what doest thou against him? or if thy transgressions be multiplied, what doest thou unto him?

7 If thou be righteous, what givest thou him? or what receiveth he of thine hand?

8 Thy wickedness may hurt a man as thou art; and thy righteousness may profit the son of man.

9 By reason of the multitude of oppressions they make the oppressed to cry: they cry out by reason of the arm of the mighty.

10 But none saith, Where is God my maker, who giveth songs in the night;

11 Who teacheth us more than the beasts of the earth, and maketh us wiser than the fowls of heaven?

12 There they cry, but none giveth answer, because of the pride of evil men.

13 Surely God will not hear vanity, neither will the Almighty regard it.

14 Although thou sayest thou shalt not see him, yet judgment is before him; therefore trust thou in him.

15 But now, because it is not so, he hath visited in his anger; yet he knoweth it not in great extremity:

16 Therefore doth Job open his mouth in vain; he multiplieth words without knowledge.

CHAPTER 36

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1 Elihu also proceeded, and said,

2 Suffer me a little, and I will shew thee that I have yet to speak on God's behalf.

3 I will fetch my knowledge from afar, and will ascribe righteousness to my Maker.

4 For truly my words shall not be false: he that is perfect in knowledge is with thee.

5 Behold, God is mighty, and despiseth not any: he is mighty in strength and wisdom.

6 He preserveth not the life of the wicked: but giveth right to the poor.

7 He withdraweth not his eyes from the righteous: but with kings are they on the throne; yea, he doth establish them for ever, and they are exalted.

8 And if they be bound in fetters, and be holden in cords of affliction;

9 Then he sheweth them their work, and their transgressions that they have exceeded.

10 He openeth also their ear to discipline, and commandeth that they return from iniquity.

11 If they obey and serve him, they shall spend their days in prosperity, and their years in pleasures.

12 But if they obey not, they shall perish by the sword, and they shall die without knowledge.

13 But the hypocrites in heart heap up wrath: they cry not when he bindeth them.

14 They die in youth, and their life is among the unclean.

15 He delivereth the poor in his affliction, and openeth their ears in oppression.

16 Even so would he have removed thee out of the strait into a broad place, where there is no straitness; and that which should be set on thy table should be full of fatness.

17 But thou hast fulfilled the judgment of the wicked: judgment and justice take hold on thee.

18 Because there is wrath, beware lest he take thee away with his stroke: then a great ransom cannot deliver thee.

19 Will he esteem thy riches? no, not gold, nor all the forces of strength.

20 Desire not the night, when people are cut off in their place.

21 Take heed, regard not iniquity: for this hast thou chosen rather than affliction.

22 Behold, God exalteth by his power: who teacheth like him?

23 Who hath enjoined him his way? or who can say, Thou hast wrought iniquity?

24 Remember that thou magnify his work, which men behold.

25 Every man may see it; man may behold it afar off.

26 Behold, God is great, and we know him not, neither can the number of his years be searched out.

27 For he maketh small the drops of water: they pour down rain according to the vapour thereof:

28 Which the clouds do drop and distil upon man abundantly.

29 Also can any understand the spreadings of the clouds, or the noise of his tabernacle?

30 Behold, he spreadeth his light upon it, and covereth the bottom of the sea.

31 For by them judgeth he the people; he giveth meat in abundance.

32 With clouds he covereth the light; and commandeth it not to shine by the cloud that cometh betwixt.

33 The noise thereof sheweth concerning it, the cattle also concerning the vapour.

CHAPTER 37

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1 At this also my heart trembleth, and is moved out of his place.

2 Hear attentively the noise of his voice, and the sound that goeth out of his mouth.

3 He directeth it under the whole heaven, and his lightning unto the ends of the earth.

4 After it a voice roareth: he thundereth with the voice of his excellency; and he will not stay them when his voice is heard.

5 God thundereth marvellously with his voice; great things doeth he, which we cannot comprehend.

6 For he saith to the snow, Be thou on the earth; likewise to the small rain, and to the great rain of his strength.

7 He sealeth up the hand of every man; that all men may know his work.

8 Then the beasts go into dens, and remain in their places.

9 Out of the south cometh the whirlwind: and cold out of the north.

10 By the breath of God frost is given: and the breadth of the waters is straitened.

11 Also by watering he wearieth the thick cloud: he scattereth his bright cloud:

12 And it is turned round about by his counsels: that they may do whatsoever he commandeth them upon the face of the world in the earth.

13 He causeth it to come, whether for correction, or for his land, or for mercy.

14 Hearken unto this, O Job: stand still, and consider the wondrous works of God.

15 Dost thou know when God disposed them, and caused the light of his cloud to shine?

16 Dost thou know the balancings of the clouds, the wondrous works of him which is perfect in knowledge?

17 How thy garments are warm, when he quieteth the earth by the south wind?

18 Hast thou with him spread out the sky, which is strong, and as a molten looking glass?

19 Teach us what we shall say unto him; for we cannot order our speech by reason of darkness.

20 Shall it be told him that I speak? if a man speak, surely he shall be swallowed up.

21 And now men see not the bright light which is in the clouds: but the wind passeth, and cleanseth them.

22 Fair weather cometh out of the north: with God is terrible majesty.

23 Touching the Almighty, we cannot find him out: he is excellent in power, and in judgment, and in plenty of justice: he will not afflict.

24 Men do therefore fear him: he respecteth not any that are wise of heart.

CHAPTER 38

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1 Then the LORD answered Job out of the whirlwind, and said,

2 Who is this that darkeneth counsel by words without knowledge?

3 Gird up now thy loins like a man; for I will demand of thee, and answer thou me.

4 Where wast thou when I laid the foundations of the earth? declare, if thou hast understanding.

5 Who hath laid the measures thereof, if thou knowest? or who hath stretched the line upon it?

6 Whereupon are the foundations thereof fastened? or who laid the corner stone thereof;

7 When the morning stars sang together, and all the sons of God shouted for joy?

8 Or who shut up the sea with doors, when it brake forth, as if it had issued out of the womb?

9 When I made the cloud the garment thereof, and thick darkness a swaddlingband for it,

10 And brake up for it my decreed place, and set bars and doors,

11 And said, Hitherto shalt thou come, but no further: and here shall thy proud waves be stayed?

12 Hast thou commanded the morning since thy days; and caused the dayspring to know his place;

13 That it might take hold of the ends of the earth, that the wicked might be shaken out of it?

14 It is turned as clay to the seal; and they stand as a garment.

15 And from the wicked their light is withholden, and the high arm shall be broken.

16 Hast thou entered into the springs of the sea? or hast thou walked in the search of the depth?

17 Have the gates of death been opened unto thee? or hast thou seen the doors of the shadow of death?

18 Hast thou perceived the breadth of the earth? declare if thou knowest it all.

19 Where is the way where light dwelleth? and as for darkness, where is the place thereof,

20 That thou shouldest take it to the bound thereof, and that thou shouldest know the paths to the house thereof?

21 Knowest thou it, because thou wast then born? or because the number of thy days is great?

22 Hast thou entered into the treasures of the snow? or hast thou seen the treasures of the hail,

23 Which I have reserved against the time of trouble, against the day of battle and war?

24 By what way is the light parted, which scattereth the east wind upon the earth?

25 Who hath divided a watercourse for the overflowing of waters, or a way for the lightning of thunder;

26 To cause it to rain on the earth, where no man is; on the wilderness, wherein there is no man;

27 To satisfy the desolate and waste ground; and to cause the bud of the tender herb to spring forth?

28 Hath the rain a father? or who hath begotten the drops of dew?

29 Out of whose womb came the ice? and the hoary frost of heaven, who hath gendered it?

30 The waters are hid as with a stone, and the face of the deep is frozen.

31 Canst thou bind the sweet influences of Pleiades, or loose the bands of Orion?

32 Canst thou bring forth Mazzaroth in his season? or canst thou guide Arcturus with his sons?

33 Knowest thou the ordinances of heaven? canst thou set the dominion thereof in the earth?

34 Canst thou lift up thy voice to the clouds, that abundance of waters may cover thee?

35 Canst thou send lightnings, that they may go, and say unto thee, Here we are?

36 Who hath put wisdom in the inward parts? or who hath given understanding to the heart?

37 Who can number the clouds in wisdom? or who can stay the bottles of heaven,

38 When the dust groweth into hardness, and the clods cleave fast together?

39 Wilt thou hunt the prey for the lion? or fill the appetite of the young lions,

40 When they couch in their dens, and abide in the covert to lie in wait?

41 Who provideth for the raven his food? when his young ones cry unto God, they wander for lack of meat.

CHAPTER 39

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1 Knowest thou the time when the wild goats of the rock bring forth? or canst thou mark when the hinds do calve?

2 Canst thou number the months that they fulfil? or knowest thou the time when they bring forth?

3 They bow themselves, they bring forth their young ones, they cast out their sorrows.

4 Their young ones are in good liking, they grow up with corn; they go forth, and return not unto them.

5 Who hath sent out the wild ass free? or who hath loosed the bands of the wild ass?

6 Whose house I have made the wilderness, and the barren land his dwellings.

7 He scorneth the multitude of the city, neither regardeth he the crying of the driver.

8 The range of the mountains is his pasture, and he searcheth after every green thing.

9 Will the unicorn be willing to serve thee, or abide by thy crib?

10 Canst thou bind the unicorn with his band in the furrow? or will he harrow the valleys after thee?

11 Wilt thou trust him, because his strength is great? or wilt thou leave thy labour to him?

12 Wilt thou believe him, that he will bring home thy seed, and gather it into thy barn?

13 Gavest thou the goodly wings unto the peacocks? or wings and feathers unto the ostrich?

14 Which leaveth her eggs in the earth, and warmeth them in dust,

15 And forgetteth that the foot may crush them, or that the wild beast may break them.

16 She is hardened against her young ones, as though they were not hers: her labour is in vain without fear;

17 Because God hath deprived her of wisdom, neither hath he imparted to her understanding.

18 What time she lifteth up herself on high, she scorneth the horse and his rider.

19 Hast thou given the horse strength? hast thou clothed his neck with thunder?

20 Canst thou make him afraid as a grasshopper? the glory of his nostrils is terrible.

21 He paweth in the valley, and rejoiceth in his strength: he goeth on to meet the armed men.

22 He mocketh at fear, and is not affrighted; neither turneth he back from the sword.

23 The quiver rattleth against him, the glittering spear and the shield.

24 He swalloweth the ground with fierceness and rage: neither believeth he that it is the sound of the trumpet.

25 He saith among the trumpets, Ha, ha; and he smelleth the battle afar off, the thunder of the captains, and the shouting.

26 Doth the hawk fly by thy wisdom, and stretch her wings toward the south?

27 Doth the eagle mount up at thy command, and make her nest on high?

28 She dwelleth and abideth on the rock, upon the crag of the rock, and the strong place.

29 From thence she seeketh the prey, and her eyes behold afar off.

30 Her young ones also suck up blood: and where the slain are, there is she.

CHAPTER 40

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1 Moreover the LORD answered Job, and said,

2 Shall he that contendeth with the Almighty instruct him? he that reproveth God, let him answer it.

3 Then Job answered the LORD, and said,

4 Behold, I am vile; what shall I answer thee? I will lay mine hand upon my mouth.

5 Once have I spoken; but I will not answer: yea, twice; but I will proceed no further.

6 Then answered the LORD unto Job out of the whirlwind, and said,

7 Gird up thy loins now like a man: I will demand of thee, and declare thou unto me.

8 Wilt thou also disannul my judgment? wilt thou condemn me, that thou mayest be righteous?

9 Hast thou an arm like God? or canst thou thunder with a voice like him?

10 Deck thyself now with majesty and excellency; and array thyself with glory and beauty.

11 Cast abroad the rage of thy wrath: and behold every one that is proud, and abase him.

12 Look on every one that is proud, and bring him low; and tread down the wicked in their place.

13 Hide them in the dust together; and bind their faces in secret.

14 Then will I also confess unto thee that thine own right hand can save thee.

15 Behold now behemoth, which I made with thee; he eateth grass as an ox.

16 Lo now, his strength is in his loins, and his force is in the navel of his belly.

17 He moveth his tail like a cedar: the sinews of his stones are wrapped together.

18 His bones are as strong pieces of brass; his bones are like bars of iron.

19 He is the chief of the ways of God: he that made him can make his sword to approach unto him.

20 Surely the mountains bring him forth food, where all the beasts of the field play.

21 He lieth under the shady trees, in the covert of the reed, and fens.

22 The shady trees cover him with their shadow; the willows of the brook compass him about.

23 Behold, he drinketh up a river, and hasteth not: he trusteth that he can draw up Jordan into his mouth.

24 He taketh it with his eyes: his nose pierceth through snares.

CHAPTER 41

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1 Canst thou draw out leviathan with an hook? or his tongue with a cord which thou lettest down?

2 Canst thou put an hook into his nose? or bore his jaw through with a thorn?

3 Will he make many supplications unto thee? will he speak soft words unto thee?

4 Will he make a covenant with thee? wilt thou take him for a servant for ever?

5 Wilt thou play with him as with a bird? or wilt thou bind him for thy maidens?

6 Shall the companions make a banquet of him? shall they part him among the merchants?

7 Canst thou fill his skin with barbed irons? or his head with fish spears?

8 Lay thine hand upon him, remember the battle, do no more.

9 Behold, the hope of him is in vain: shall not one be cast down even at the sight of him?

10 None is so fierce that dare stir him up: who then is able to stand before me?

11 Who hath prevented me, that I should repay him? whatsoever is under the whole heaven is mine.

12 I will not conceal his parts, nor his power, nor his comely proportion.

13 Who can discover the face of his garment? or who can come to him with his double bridle?

14 Who can open the doors of his face? his teeth are terrible round about.

15 His scales are his pride, shut up together as with a close seal.

16 One is so near to another, that no air can come between them.

17 They are joined one to another, they stick together, that they cannot be sundered.

18 By his neesings a light doth shine, and his eyes are like the eyelids of the morning.

19 Out of his mouth go burning lamps, and sparks of fire leap out.

20 Out of his nostrils goeth smoke, as out of a seething pot or caldron.

21 His breath kindleth coals, and a flame goeth out of his mouth.

22 In his neck remaineth strength, and sorrow is turned into joy before him.

23 The flakes of his flesh are joined together: they are firm in themselves; they cannot be moved.

24 His heart is as firm as a stone; yea, as hard as a piece of the nether millstone.

25 When he raiseth up himself, the mighty are afraid: by reason of breakings they purify themselves.

26 The sword of him that layeth at him cannot hold: the spear, the dart, nor the habergeon.

27 He esteemeth iron as straw, and brass as rotten wood.

28 The arrow cannot make him flee: slingstones are turned with him into stubble.

29 Darts are counted as stubble: he laugheth at the shaking of a spear.

30 Sharp stones are under him: he spreadeth sharp pointed things upon the mire.

31 He maketh the deep to boil like a pot: he maketh the sea like a pot of ointment.

32 He maketh a path to shine after him; one would think the deep to be hoary.

33 Upon earth there is not his like, who is made without fear.

34 He beholdeth all high things: he is a king over all the children of pride.

CHAPTER 42

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1 Then Job answered the LORD, and said,

2 I know that thou canst do every thing, and that no thought can be withholden from thee.

3 Who is he that hideth counsel without knowledge? therefore have I uttered that I understood not; things too wonderful for me, which I knew not.

4 Hear, I beseech thee, and I will speak: I will demand of thee, and declare thou unto me.

5 I have heard of thee by the hearing of the ear: but now mine eye seeth thee.

6 Wherefore I abhor myself, and repent in dust and ashes.

7 And it was so, that after the LORD had spoken these words unto Job, the LORD said to Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends: for ye have not spoken of me the thing that is right, as my servant Job hath.

8 Therefore take unto you now seven bullocks and seven rams, and go to my servant Job, and offer up for yourselves a burnt offering; and my servant Job shall pray for you: for him will I accept: lest I deal with you after your folly, in that ye have not spoken of me the thing which is right, like my servant Job.

9 So Eliphaz the Temanite and Bildad the Shuhite and Zophar the Naamathite went, and did according as the LORD commanded them: the LORD also accepted Job.

10 And the LORD turned the captivity of Job, when he prayed for his friends: also the LORD gave Job twice as much as he had before.

11 Then came there unto him all his brethren, and all his sisters, and all they that had been of his acquaintance before, and did eat bread with him in his house: and they bemoaned him, and comforted him over all the evil that the LORD had brought upon him: every man also gave him a piece of money, and every one an earring of gold.

12 So the LORD blessed the latter end of Job more than his beginning: for he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she asses.

13 He had also seven sons and three daughters.

14 And he called the name of the first, Jemima; and the name of the second, Kezia; and the name of the third, Kerenhappuch.

15 And in all the land were no women found so fair as the daughters of Job: and their father gave them inheritance among their brethren.

16 After this lived Job an hundred and forty years, and saw his sons, and his sons' sons, even four generations.

17 So Job died, being old and full of days.

Psalms

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CHAPTER 1

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1 Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful.

2 But his delight is in the law of the LORD; and in his law doth he meditate day and night.

3 And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper.

4 The ungodly are not so: but are like the chaff which the wind driveth away.

5 Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous.

6 For the LORD knoweth the way of the righteous: but the way of the ungodly shall perish.

CHAPTER 2

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12

1 Why do the heathen rage, and the people imagine a vain thing?

2 The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against his anointed, saying,

3 Let us break their bands asunder, and cast away their cords from us.

4 He that sitteth in the heavens shall laugh: the Lord shall have them in derision.

5 Then shall he speak unto them in his wrath, and vex them in his sore displeasure.

6 Yet have I set my king upon my holy hill of Zion.

7 I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee.

8 Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.

9 Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel.

10 Be wise now therefore, O ye kings: be instructed, ye judges of the earth.

11 Serve the LORD with fear, and rejoice with trembling.

12 Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him.

CHAPTER 3

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8

1 A Psalm of David, when he fled from Absalom his son. LORD, how are they increased that trouble me! many are they that rise up against me.

2 Many there be which say of my soul, There is no help for him in God. Selah.

3 But thou, O LORD, art a shield for me; my glory, and the lifter up of mine head.

4 I cried unto the LORD with my voice, and he heard me out of his holy hill. Selah.

5 I laid me down and slept; I awaked; for the LORD sustained me.

6 I will not be afraid of ten thousands of people, that have set themselves against me round about.

7 Arise, O LORD; save me, O my God: for thou hast smitten all mine enemies upon the cheek bone; thou hast broken the teeth of the ungodly.

8 Salvation belongeth unto the LORD: thy blessing is upon thy people. Selah.

CHAPTER 4

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8

1 To the chief Musician on Neginoth, A Psalm of David. Hear me when I call, O God of my righteousness: thou hast enlarged me when I was in distress; have mercy upon me, and hear my prayer.

2 O ye sons of men, how long will ye turn my glory into shame? how long will ye love vanity, and seek after leasing? Selah.

3 But know that the LORD hath set apart him that is godly for himself: the LORD will hear when I call unto him.

4 Stand in awe, and sin not: commune with your own heart upon your bed, and be still. Selah.

5 Offer the sacrifices of righteousness, and put your trust in the LORD.

6 There be many that say, Who will shew us any good? LORD, lift thou up the light of thy countenance upon us.

7 Thou hast put gladness in my heart, more than in the time that their corn and their wine increased.

8 I will both lay me down in peace, and sleep: for thou, LORD, only makest me dwell in safety.

CHAPTER 5

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12

1 To the chief Musician upon Nehiloth, A Psalm of David. Give ear to my words, O LORD, consider my meditation.

2 Hearken unto the voice of my cry, my King, and my God: for unto thee will I pray.

3 My voice shalt thou hear in the morning, O LORD; in the morning will I direct my prayer unto thee, and will look up.

4 For thou art not a God that hath pleasure in wickedness: neither shall evil dwell with thee.

5 The foolish shall not stand in thy sight: thou hatest all workers of iniquity.

6 Thou shalt destroy them that speak leasing: the LORD will abhor the bloody and deceitful man.

7 But as for me, I will come into thy house in the multitude of thy mercy: and in thy fear will I worship toward thy holy temple.

8 Lead me, O LORD, in thy righteousness because of mine enemies; make thy way straight before my face.

9 For there is no faithfulness in their mouth; their inward part is very wickedness; their throat is an open sepulchre; they flatter with their tongue.

10 Destroy thou them, O God; let them fall by their own counsels; cast them out in the multitude of their transgressions; for they have rebelled against thee.

11 But let all those that put their trust in thee rejoice: let them ever shout for joy, because thou defendest them: let them also that love thy name be joyful in thee.

12 For thou, LORD, wilt bless the righteous; with favour wilt thou compass him as with a shield.

CHAPTER 6

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10

1 To the chief Musician on Neginoth upon Sheminith, A Psalm of David. O LORD, rebuke me not in thine anger, neither chasten me in thy hot displeasure.

2 Have mercy upon me, O LORD; for I am weak: O LORD, heal me; for my bones are vexed.

3 My soul is also sore vexed: but thou, O LORD, how long?

4 Return, O LORD, deliver my soul: oh save me for thy mercies' sake.

5 For in death there is no remembrance of thee: in the grave who shall give thee thanks?

6 I am weary with my groaning; all the night make I my bed to swim; I water my couch with my tears.

7 Mine eye is consumed because of grief; it waxeth old because of all mine enemies.

8 Depart from me, all ye workers of iniquity; for the LORD hath heard the voice of my weeping.

9 The LORD hath heard my supplication; the LORD will receive my prayer.

10 Let all mine enemies be ashamed and sore vexed: let them return and be ashamed suddenly.

CHAPTER 7

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17

1 Shiggaion of David, which he sang unto the LORD, concerning the words of Cush the Benjamite. O LORD my God, in thee do I put my trust: save me from all them that persecute me, and deliver me:

2 Lest he tear my soul like a lion, rending it in pieces, while there is none to deliver.

3 O LORD my God, if I have done this; if there be iniquity in my hands;

4 If I have rewarded evil unto him that was at peace with me; (yea, I have delivered him that without cause is mine enemy:)

5 Let the enemy persecute my soul, and take it; yea, let him tread down my life upon the earth, and lay mine honour in the dust. Selah.

6 Arise, O LORD, in thine anger, lift up thyself because of the rage of mine enemies: and awake for me to the judgment that thou hast commanded.

7 So shall the congregation of the people compass thee about: for their sakes therefore return thou on high.

8 The LORD shall judge the people: judge me, O LORD, according to my righteousness, and according to mine integrity that is in me.

9 Oh let the wickedness of the wicked come to an end; but establish the just: for the righteous God trieth the hearts and reins.

10 My defence is of God, which saveth the upright in heart.

11 God judgeth the righteous, and God is angry with the wicked every day.

12 If he turn not, he will whet his sword; he hath bent his bow, and made it ready.

13 He hath also prepared for him the instruments of death; he ordaineth his arrows against the persecutors.

14 Behold, he travaileth with iniquity, and hath conceived mischief, and brought forth falsehood.

15 He made a pit, and digged it, and is fallen into the ditch which he made.

16 His mischief shall return upon his own head, and his violent dealing shall come down upon his own pate.

17 I will praise the LORD according to his righteousness: and will sing praise to the name of the LORD most high.

CHAPTER 8

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9

1 To the chief Musician upon Gittith, A Psalm of David. O LORD our Lord, how excellent is thy name in all the earth! who hast set thy glory above the heavens.

2 Out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies, that thou mightest still the enemy and the avenger.

3 When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained;

4 What is man, that thou art mindful of him? and the son of man, that thou visitest him?

5 For thou hast made him a little lower than the angels, and hast crowned him with glory and honour.

6 Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet:

7 All sheep and oxen, yea, and the beasts of the field;

8 The fowl of the air, and the fish of the sea, and whatsoever passeth through the paths of the seas.

9 O LORD our Lord, how excellent is thy name in all the earth!

CHAPTER 9

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20

1 To the chief Musician upon Muthlabben, A Psalm of David. I will praise thee, O LORD, with my whole heart; I will shew forth all thy marvellous works.

2 I will be glad and rejoice in thee: I will sing praise to thy name, O thou most High.

3 When mine enemies are turned back, they shall fall and perish at thy presence.

4 For thou hast maintained my right and my cause; thou satest in the throne judging right.

5 Thou hast rebuked the heathen, thou hast destroyed the wicked, thou hast put out their name for ever and ever.

6 O thou enemy, destructions are come to a perpetual end: and thou hast destroyed cities; their memorial is perished with them.

7 But the LORD shall endure for ever: he hath prepared his throne for judgment.

8 And he shall judge the world in righteousness, he shall minister judgment to the people in uprightness.

9 The LORD also will be a refuge for the oppressed, a refuge in times of trouble.

10 And they that know thy name will put their trust in thee: for thou, LORD, hast not forsaken them that seek thee.

11 Sing praises to the LORD, which dwelleth in Zion: declare among the people his doings.

12 When he maketh inquisition for blood, he remembereth them: he forgetteth not the cry of the humble.

13 Have mercy upon me, O LORD; consider my trouble which I suffer of them that hate me, thou that liftest me up from the gates of death:

14 That I may shew forth all thy praise in the gates of the daughter of Zion: I will rejoice in thy salvation.

15 The heathen are sunk down in the pit that they made: in the net which they hid is their own foot taken.

16 The LORD is known by the judgment which he executeth: the wicked is snared in the work of his own hands. Higgaion. Selah.

17 The wicked shall be turned into hell, and all the nations that forget God.

18 For the needy shall not alway be forgotten: the expectation of the poor shall not perish for ever.

19 Arise, O LORD; let not man prevail: let the heathen be judged in thy sight.

20 Put them in fear, O LORD: that the nations may know themselves to be but men. Selah.

CHAPTER 10

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18

1 Why standest thou afar off, O LORD? why hidest thou thyself in times of trouble?

2 The wicked in his pride doth persecute the poor: let them be taken in the devices that they have imagined.

3 For the wicked boasteth of his heart's desire, and blesseth the covetous, whom the LORD abhorreth.

4 The wicked, through the pride of his countenance, will not seek after God: God is not in all his thoughts.

5 His ways are always grievous; thy judgments are far above out of his sight: as for all his enemies, he puffeth at them.

6 He hath said in his heart, I shall not be moved: for I shall never be in adversity.

7 His mouth is full of cursing and deceit and fraud: under his tongue is mischief and vanity.

8 He sitteth in the lurking places of the villages: in the secret places doth he murder the innocent: his eyes are privily set against the poor.

9 He lieth in wait secretly as a lion in his den: he lieth in wait to catch the poor: he doth catch the poor, when he draweth him into his net.

10 He croucheth, and humbleth himself, that the poor may fall by his strong ones.

11 He hath said in his heart, God hath forgotten: he hideth his face; he will never see it.

12 Arise, O LORD; O God, lift up thine hand: forget not the humble.

13 Wherefore doth the wicked contemn God? he hath said in his heart, Thou wilt not require it.

14 Thou hast seen it; for thou beholdest mischief and spite, to requite it with thy hand: the poor committeth himself unto thee; thou art the helper of the fatherless.

15 Break thou the arm of the wicked and the evil man: seek out his wickedness till thou find none.

16 The LORD is King for ever and ever: the heathen are perished out of his land.

17 LORD, thou hast heard the desire of the humble: thou wilt prepare their heart, thou wilt cause thine ear to hear:

18 To judge the fatherless and the oppressed, that the man of the earth may no more oppress.

CHAPTER 11

1 - 2 - 3 - 4 - 5 - 6 - 7

1 To the chief Musician, A Psalm of David. In the LORD put I my trust: how say ye to my soul, Flee as a bird to your mountain?

2 For, lo, the wicked bend their bow, they make ready their arrow upon the string, that they may privily shoot at the upright in heart.

3 If the foundations be destroyed, what can the righteous do?

4 The LORD is in his holy temple, the LORD'S throne is in heaven: his eyes behold, his eyelids try, the children of men.

5 The LORD trieth the righteous: but the wicked and him that loveth violence his soul hateth.

6 Upon the wicked he shall rain snares, fire and brimstone, and an horrible tempest: this shall be the portion of their cup.

7 For the righteous LORD loveth righteousness; his countenance doth behold the upright.

CHAPTER 12

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8

1 To the chief Musician upon Sheminith, A Psalm of David. Help, LORD; for the godly man ceaseth; for the faithful fail from among the children of men.

2 They speak vanity every one with his neighbour: with flattering lips and with a double heart do they speak.

3 The LORD shall cut off all flattering lips, and the tongue that speaketh proud things:

4 Who have said, With our tongue will we prevail; our lips are our own: who is lord over us?

5 For the oppression of the poor, for the sighing of the needy, now will I arise, saith the LORD; I will set him in safety from him that puffeth at him.

6 The words of the LORD are pure words: as silver tried in a furnace of earth, purified seven times.

7 Thou shalt keep them, O LORD, thou shalt preserve them from this generation for ever.

8 The wicked walk on every side, when the vilest men are exalted.

CHAPTER 13

1 - 2 - 3 - 4 - 5 - 6

1 To the chief Musician, A Psalm of David. How long wilt thou forget me, O LORD? for ever? how long wilt thou hide thy face from me?

2 How long shall I take counsel in my soul, having sorrow in my heart daily? how long shall mine enemy be exalted over me?

3 Consider and hear me, O LORD my God: lighten mine eyes, lest I sleep the sleep of death;

4 Lest mine enemy say, I have prevailed against him; and those that trouble me rejoice when I am moved.

5 But I have trusted in thy mercy; my heart shall rejoice in thy salvation.

6 I will sing unto the LORD, because he hath dealt bountifully with me.

CHAPTER 14

1 - 2 - 3 - 4 - 5 - 6 - 7

1 To the chief Musician, A Psalm of David. The fool hath said in his heart, There is no God. They are corrupt, they have done abominable works, there is none that doeth good.

2 The LORD looked down from heaven upon the children of men, to see if there were any that did understand, and seek God.

3 They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one.

4 Have all the workers of iniquity no knowledge? who eat up my people as they eat bread, and call not upon the LORD.

5 There were they in great fear: for God is in the generation of the righteous.

6 Ye have shamed the counsel of the poor, because the LORD is his refuge.

7 Oh that the salvation of Israel were come out of Zion! when the LORD bringeth back the captivity of his people, Jacob shall rejoice, and Israel shall be glad.

CHAPTER 15

1 - 2 - 3 - 4 - 5

1 A Psalm of David. LORD, who shall abide in thy tabernacle? who shall dwell in thy holy hill?

2 He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart.

3 He that backbiteth not with his tongue, nor doeth evil to his neighbour, nor taketh up a reproach against his neighbour.

4 In whose eyes a vile person is contemned; but he honoureth them that fear the LORD. He that sweareth to his own hurt, and changeth not.

5 He that putteth not out his money to usury, nor taketh reward against the innocent. He that doeth these things shall never be moved.

CHAPTER 16

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11

1 Michtam of David. Preserve me, O God: for in thee do I put my trust.

2 O my soul, thou hast said unto the LORD, Thou art my Lord: my goodness extendeth not to thee;

3 But to the saints that are in the earth, and to the excellent, in whom is all my delight.

4 Their sorrows shall be multiplied that hasten after another god: their drink offerings of blood will I not offer, nor take up their names into my lips.

5 The LORD is the portion of mine inheritance and of my cup: thou maintainest my lot.

6 The lines are fallen unto me in pleasant places; yea, I have a goodly heritage.

7 I will bless the LORD, who hath given me counsel: my reins also instruct me in the night seasons.

8 I have set the LORD always before me: because he is at my right hand, I shall not be moved.

9 Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope.

10 For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption.

11 Thou wilt shew me the path of life: in thy presence is fulness of joy; at thy right hand there are pleasures for evermore.

CHAPTER 17

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15

1 A Prayer of David. Hear the right, O LORD, attend unto my cry, give ear unto my prayer, that goeth not out of feigned lips.

2 Let my sentence come forth from thy presence; let thine eyes behold the things that are equal.

3 Thou hast proved mine heart; thou hast visited me in the night; thou hast tried me, and shalt find nothing; I am purposed that my mouth shall not transgress.

4 Concerning the works of men, by the word of thy lips I have kept me from the paths of the destroyer.

5 Hold up my goings in thy paths, that my footsteps slip not.

6 I have called upon thee, for thou wilt hear me, O God: incline thine ear unto me, and hear my speech.

7 Shew thy marvellous lovingkindness, O thou that savest by thy right hand them which put their trust in thee from those that rise up against them.

8 Keep me as the apple of the eye, hide me under the shadow of thy wings,

9 From the wicked that oppress me, from my deadly enemies, who compass me about.

10 They are inclosed in their own fat: with their mouth they speak proudly.

11 They have now compassed us in our steps: they have set their eyes bowing down to the earth;

12 Like as a lion that is greedy of his prey, and as it were a young lion lurking in secret places.

13 Arise, O LORD, disappoint him, cast him down: deliver my soul from the wicked, which is thy sword:

14 From men which are thy hand, O LORD, from men of the world, which have their portion in this life, and whose belly thou fillest with thy hid treasure: they are full of children, and leave the rest of their substance to their babes.

15 As for me, I will behold thy face in righteousness: I shall be satisfied, when I awake, with thy likeness.

CHAPTER 18

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24 - 25 - 26 - 27 - 28 - 29 - 30 - 31 - 32 - 33 - 34 - 35 - 36 - 37 - 38 - 39 - 40 - 41 - 42 - 43 - 44 - 45 - 46 - 47 - 48 - 49 - 50

1 To the chief Musician, A Psalm of David, the servant of the LORD, who spake unto the LORD the words of this song in the day that the LORD delivered him from the hand of all his enemies, and from the hand of Saul: And he said, I will love thee, O LORD, my strength.

2 The LORD is my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust; my buckler, and the horn of my salvation, and my high tower.

3 I will call upon the LORD, who is worthy to be praised: so shall I be saved from mine enemies.

4 The sorrows of death compassed me, and the floods of ungodly men made me afraid.

5 The sorrows of hell compassed me about: the snares of death prevented me.

6 In my distress I called upon the LORD, and cried unto my God: he heard my voice out of his temple, and my cry came before him, even into his ears.

7 Then the earth shook and trembled; the foundations also of the hills moved and were shaken, because he was wroth.

8 There went up a smoke out of his nostrils, and fire out of his mouth devoured: coals were kindled by it.

9 He bowed the heavens also, and came down: and darkness was under his feet.

10 And he rode upon a cherub, and did fly: yea, he did fly upon the wings of the wind.

11 He made darkness his secret place; his pavilion round about him were dark waters and thick clouds of the skies.

12 At the brightness that was before him his thick clouds passed, hail stones and coals of fire.

13 The LORD also thundered in the heavens, and the Highest gave his voice; hail stones and coals of fire.

14 Yea, he sent out his arrows, and scattered them; and he shot out lightnings, and discomfited them.

15 Then the channels of waters were seen, and the foundations of the world were discovered at thy rebuke, O LORD, at the blast of the breath of thy nostrils.

16 He sent from above, he took me, he drew me out of many waters.

17 He delivered me from my strong enemy, and from them which hated me: for they were too strong for me.

18 They prevented me in the day of my calamity: but the LORD was my stay.

19 He brought me forth also into a large place; he delivered me, because he delighted in me.

20 The LORD rewarded me according to my righteousness; according to the cleanness of my hands hath he recompensed me.

21 For I have kept the ways of the LORD, and have not wickedly departed from my God.

22 For all his judgments were before me, and I did not put away his statutes from me.

23 I was also upright before him, and I kept myself from mine iniquity.

24 Therefore hath the LORD recompensed me according to my righteousness, according to the cleanness of my hands in his eyesight.

25 With the merciful thou wilt shew thyself merciful; with an upright man thou wilt shew thyself upright;

26 With the pure thou wilt shew thyself pure; and with the froward thou wilt shew thyself froward.

27 For thou wilt save the afflicted people; but wilt bring down high looks.

28 For thou wilt light my candle: the LORD my God will enlighten my darkness.

29 For by thee I have run through a troop; and by my God have I leaped over a wall.

30 As for God, his way is perfect: the word of the LORD is tried: he is a buckler to all those that trust in him.

31 For who is God save the LORD? or who is a rock save our God?

32 It is God that girdeth me with strength, and maketh my way perfect.

33 He maketh my feet like hinds' feet, and setteth me upon my high places.

34 He teacheth my hands to war, so that a bow of steel is broken by mine arms.

35 Thou hast also given me the shield of thy salvation: and thy right hand hath holden me up, and thy gentleness hath made me great.

36 Thou hast enlarged my steps under me, that my feet did not slip.

37 I have pursued mine enemies, and overtaken them: neither did I turn again till they were consumed.

38 I have wounded them that they were not able to rise: they are fallen under my feet.

39 For thou hast girded me with strength unto the battle: thou hast subdued under me those that rose up against me.

40 Thou hast also given me the necks of mine enemies; that I might destroy them that hate me.

41 They cried, but there was none to save them: even unto the LORD, but he answered them not.

42 Then did I beat them small as the dust before the wind: I did cast them out as the dirt in the streets.

43 Thou hast delivered me from the strivings of the people; and thou hast made me the head of the heathen: a people whom I have not known shall serve me.

44 As soon as they hear of me, they shall obey me: the strangers shall submit themselves unto me.

45 The strangers shall fade away, and be afraid out of their close places.

46 The LORD liveth; and blessed be my rock; and let the God of my salvation be exalted.

47 It is God that avengeth me, and subdueth the people under me.

48 He delivereth me from mine enemies: yea, thou liftest me up above those that rise up against me: thou hast delivered me from the violent man.

49 Therefore will I give thanks unto thee, O LORD, among the heathen, and sing praises unto thy name.

50 Great deliverance giveth he to his king; and sheweth mercy to his anointed, to David, and to his seed for evermore.

CHAPTER 19

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14

1 To the chief Musician, A Psalm of David. The heavens declare the glory of God; and the firmament sheweth his handywork.

2 Day unto day uttereth speech, and night unto night sheweth knowledge.

3 There is no speech nor language, where their voice is not heard.

4 Their line is gone out through all the earth, and their words to the end of the world. In them hath he set a tabernacle for the sun,

5 Which is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run a race.

6 His going forth is from the end of the heaven, and his circuit unto the ends of it: and there is nothing hid from the heat thereof.

7 The law of the LORD is perfect, converting the soul: the testimony of the LORD is sure, making wise the simple.

8 The statutes of the LORD are right, rejoicing the heart: the commandment of the LORD is pure, enlightening the eyes.

9 The fear of the LORD is clean, enduring for ever: the judgments of the LORD are true and righteous altogether.

10 More to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb.

11 Moreover by them is thy servant warned: and in keeping of them there is great reward.

12 Who can understand his errors? cleanse thou me from secret faults.

13 Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression.

14 Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer.

CHAPTER 20

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9

1 To the chief Musician, A Psalm of David. The LORD hear thee in the day of trouble; the name of the God of Jacob defend thee;

2 Send thee help from the sanctuary, and strengthen thee out of Zion;

3 Remember all thy offerings, and accept thy burnt sacrifice; Selah.

4 Grant thee according to thine own heart, and fulfil all thy counsel.

5 We will rejoice in thy salvation, and in the name of our God we will set up our banners: the LORD fulfil all thy petitions.

6 Now know I that the LORD saveth his anointed; he will hear him from his holy heaven with the saving strength of his right hand.

7 Some trust in chariots, and some in horses: but we will remember the name of the LORD our God.

8 They are brought down and fallen: but we are risen, and stand upright.

9 Save, LORD: let the king hear us when we call.

CHAPTER 21

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13

1 To the chief Musician, A Psalm of David. The king shall joy in thy strength, O LORD; and in thy salvation how greatly shall he rejoice!

2 Thou hast given him his heart's desire, and hast not withholden the request of his lips. Selah.

3 For thou preventest him with the blessings of goodness: thou settest a crown of pure gold on his head.

4 He asked life of thee, and thou gavest it him, even length of days for ever and ever.

5 His glory is great in thy salvation: honour and majesty hast thou laid upon him.

6 For thou hast made him most blessed for ever: thou hast made him exceeding glad with thy countenance.

7 For the king trusteth in the LORD, and through the mercy of the most High he shall not be moved.

8 Thine hand shall find out all thine enemies: thy right hand shall find out those that hate thee.

9 Thou shalt make them as a fiery oven in the time of thine anger: the LORD shall swallow them up in his wrath, and the fire shall devour them.

10 Their fruit shalt thou destroy from the earth, and their seed from among the children of men.

11 For they intended evil against thee: they imagined a mischievous device, which they are not able to perform.

12 Therefore shalt thou make them turn their back, when thou shalt make ready thine arrows upon thy strings against the face of them.

13 Be thou exalted, LORD, in thine own strength: so will we sing and praise thy power.

CHAPTER 22

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24 - 25 - 26 - 27 - 28 - 29 - 30 - 31

1 To the chief Musician upon Aijeleth Shahar, A Psalm of David. My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring?

2 O my God, I cry in the daytime, but thou hearest not; and in the night season, and am not silent.

3 But thou art holy, O thou that inhabitest the praises of Israel.

4 Our fathers trusted in thee: they trusted, and thou didst deliver them.

5 They cried unto thee, and were delivered: they trusted in thee, and were not confounded.

6 But I am a worm, and no man; a reproach of men, and despised of the people.

7 All they that see me laugh me to scorn: they shoot out the lip, they shake the head, saying,

8 He trusted on the LORD that he would deliver him: let him deliver him, seeing he delighted in him.

9 But thou art he that took me out of the womb: thou didst make me hope when I was upon my mother's breasts.

10 I was cast upon thee from the womb: thou art my God from my mother's belly.

11 Be not far from me; for trouble is near; for there is none to help.

12 Many bulls have compassed me: strong bulls of Bashan have beset me round.

13 They gaped upon me with their mouths, as a ravening and a roaring lion.

14 I am poured out like water, and all my bones are out of joint: my heart is like wax; it is melted in the midst of my bowels.

15 My strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death.

16 For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet.

17 I may tell all my bones: they look and stare upon me.

18 They part my garments among them, and cast lots upon my vesture.

19 But be not thou far from me, O LORD: O my strength, haste thee to help me.

20 Deliver my soul from the sword; my darling from the power of the dog.

21 Save me from the lion's mouth: for thou hast heard me from the horns of the unicorns.

22 I will declare thy name unto my brethren: in the midst of the congregation will I praise thee.

23 Ye that fear the LORD, praise him; all ye the seed of Jacob, glorify him; and fear him, all ye the seed of Israel.

24 For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him; but when he cried unto him, he heard.

25 My praise shall be of thee in the great congregation: I will pay my vows before them that fear him.

26 The meek shall eat and be satisfied: they shall praise the LORD that seek him: your heart shall live for ever.

27 All the ends of the world shall remember and turn unto the LORD: and all the kindreds of the nations shall worship before thee.

28 For the kingdom is the LORD'S: and he is the governor among the nations.

29 All they that be fat upon earth shall eat and worship: all they that go down to the dust shall bow before him: and none can keep alive his own soul.

30 A seed shall serve him; it shall be accounted to the Lord for a generation.

31 They shall come, and shall declare his righteousness unto a people that shall be born, that he hath done this.

CHAPTER 23

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1 A Psalm of David. The LORD is my shepherd; I shall not want.

2 He maketh me to lie down in green pastures: he leadeth me beside the still waters.

3 He restoreth my soul: he leadeth me in the paths of righteousness for his name's sake.

4 Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me.

5 Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over.

6 Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the LORD for ever.

CHAPTER 24

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1 A Psalm of David. The earth is the LORD'S, and the fulness thereof; the world, and they that dwell therein.

2 For he hath founded it upon the seas, and established it upon the floods.

3 Who shall ascend into the hill of the LORD? or who shall stand in his holy place?

4 He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully.

5 He shall receive the blessing from the LORD, and righteousness from the God of his salvation.

6 This is the generation of them that seek him, that seek thy face, O Jacob. Selah.

7 Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in.

8 Who is this King of glory? The LORD strong and mighty, the LORD mighty in battle.

9 Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in.

10 Who is this King of glory? The LORD of hosts, he is the King of glory. Selah.

CHAPTER 25

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1 A Psalm of David. Unto thee, O LORD, do I lift up my soul.

2 O my God, I trust in thee: let me not be ashamed, let not mine enemies triumph over me.

3 Yea, let none that wait on thee be ashamed: let them be ashamed which transgress without cause.

4 Shew me thy ways, O LORD; teach me thy paths.

5 Lead me in thy truth, and teach me: for thou art the God of my salvation; on thee do I wait all the day.

6 Remember, O LORD, thy tender mercies and thy lovingkindnesses; for they have been ever of old.

7 Remember not the sins of my youth, nor my transgressions: according to thy mercy remember thou me for thy goodness' sake, O LORD.

8 Good and upright is the LORD: therefore will he teach sinners in the way.

9 The meek will he guide in judgment: and the meek will he teach his way.

10 All the paths of the LORD are mercy and truth unto such as keep his covenant and his testimonies.

11 For thy name's sake, O LORD, pardon mine iniquity; for it is great.

12 What man is he that feareth the LORD? him shall he teach in the way that he shall choose.

13 His soul shall dwell at ease; and his seed shall inherit the earth.

14 The secret of the LORD is with them that fear him; and he will shew them his covenant.

15 Mine eyes are ever toward the LORD; for he shall pluck my feet out of the net.

16 Turn thee unto me, and have mercy upon me; for I am desolate and afflicted.

17 The troubles of my heart are enlarged: O bring thou me out of my distresses.

18 Look upon mine affliction and my pain; and forgive all my sins.

19 Consider mine enemies; for they are many; and they hate me with cruel hatred.

20 O keep my soul, and deliver me: let me not be ashamed; for I put my trust in thee.

21 Let integrity and uprightness preserve me; for I wait on thee.

22 Redeem Israel, O God, out of all his troubles.

CHAPTER 26

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1 A Psalm of David. Judge me, O LORD; for I have walked in mine integrity: I have trusted also in the LORD; therefore I shall not slide.

2 Examine me, O LORD, and prove me; try my reins and my heart.

3 For thy lovingkindness is before mine eyes: and I have walked in thy truth.

4 I have not sat with vain persons, neither will I go in with dissemblers.

5 I have hated the congregation of evil doers; and will not sit with the wicked.

6 I will wash mine hands in innocency: so will I compass thine altar, O LORD:

7 That I may publish with the voice of thanksgiving, and tell of all thy wondrous works.

8 LORD, I have loved the habitation of thy house, and the place where thine honour dwelleth.

9 Gather not my soul with sinners, nor my life with bloody men:

10 In whose hands is mischief, and their right hand is full of bribes.

11 But as for me, I will walk in mine integrity: redeem me, and be merciful unto me.

12 My foot standeth in an even place: in the congregations will I bless the LORD.

CHAPTER 27

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1 A Psalm of David. The LORD is my light and my salvation; whom shall I fear? the LORD is the strength of my life; of whom shall I be afraid?

2 When the wicked, even mine enemies and my foes, came upon me to eat up my flesh, they stumbled and fell.

3 Though an host should encamp against me, my heart shall not fear: though war should rise against me, in this will I be confident.

4 One thing have I desired of the LORD, that will I seek after; that I may dwell in the house of the LORD all the days of my life, to behold the beauty of the LORD, and to enquire in his temple.

5 For in the time of trouble he shall hide me in his pavilion: in the secret of his tabernacle shall he hide me; he shall set me up upon a rock.

6 And now shall mine head be lifted up above mine enemies round about me: therefore will I offer in his tabernacle sacrifices of joy; I will sing, yea, I will sing praises unto the LORD.

7 Hear, O LORD, when I cry with my voice: have mercy also upon me, and answer me.

8 When thou saidst, Seek ye my face; my heart said unto thee, Thy face, LORD, will I seek.

9 Hide not thy face far from me; put not thy servant away in anger: thou hast been my help; leave me not, neither forsake me, O God of my salvation.

10 When my father and my mother forsake me, then the LORD will take me up.

11 Teach me thy way, O LORD, and lead me in a plain path, because of mine enemies.

12 Deliver me not over unto the will of mine enemies: for false witnesses are risen up against me, and such as breathe out cruelty.

13 I had fainted, unless I had believed to see the goodness of the LORD in the land of the living.

14 Wait on the LORD: be of good courage, and he shall strengthen thine heart: wait, I say, on the LORD.

CHAPTER 28

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1 A Psalm of David. Unto thee will I cry, O LORD my rock; be not silent to me: lest, if thou be silent to me, I become like them that go down into the pit.

2 Hear the voice of my supplications, when I cry unto thee, when I lift up my hands toward thy holy oracle.

3 Draw me not away with the wicked, and with the workers of iniquity, which speak peace to their neighbours, but mischief is in their hearts.

4 Give them according to their deeds, and according to the wickedness of their endeavours: give them after the work of their hands; render to them their desert.

5 Because they regard not the works of the LORD, nor the operation of his hands, he shall destroy them, and not build them up.

6 Blessed be the LORD, because he hath heard the voice of my supplications.

7 The LORD is my strength and my shield; my heart trusted in him, and I am helped: therefore my heart greatly rejoiceth; and with my song will I praise him.

8 The LORD is their strength, and he is the saving strength of his anointed.

9 Save thy people, and bless thine inheritance: feed them also, and lift them up for ever.

CHAPTER 29

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1 A Psalm of David. Give unto the LORD, O ye mighty, give unto the LORD glory and strength.

2 Give unto the LORD the glory due unto his name; worship the LORD in the beauty of holiness.

3 The voice of the LORD is upon the waters: the God of glory thundereth: the LORD is upon many waters.

4 The voice of the LORD is powerful; the voice of the LORD is full of majesty.

5 The voice of the LORD breaketh the cedars; yea, the LORD breaketh the cedars of Lebanon.

6 He maketh them also to skip like a calf; Lebanon and Sirion like a young unicorn.

7 The voice of the LORD divideth the flames of fire.

8 The voice of the LORD shaketh the wilderness; the LORD shaketh the wilderness of Kadesh.

9 The voice of the LORD maketh the hinds to calve, and discovereth the forests: and in his temple doth every one speak of his glory.

10 The LORD sitteth upon the flood; yea, the LORD sitteth King for ever.

11 The LORD will give strength unto his people; the LORD will bless his people with peace.

CHAPTER 30

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1 A Psalm and Song at the dedication of the house of David. I will extol thee, O LORD; for thou hast lifted me up, and hast not made my foes to rejoice over me.

2 O LORD my God, I cried unto thee, and thou hast healed me.

3 O LORD, thou hast brought up my soul from the grave: thou hast kept me alive, that I should not go down to the pit.

4 Sing unto the LORD, O ye saints of his, and give thanks at the remembrance of his holiness.

5 For his anger endureth but a moment; in his favour is life: weeping may endure for a night, but joy cometh in the morning.

6 And in my prosperity I said, I shall never be moved.

7 LORD, by thy favour thou hast made my mountain to stand strong: thou didst hide thy face, and I was troubled.

8 I cried to thee, O LORD; and unto the LORD I made supplication.

9 What profit is there in my blood, when I go down to the pit? Shall the dust praise thee? shall it declare thy truth?

10 Hear, O LORD, and have mercy upon me: LORD, be thou my helper.

11 Thou hast turned for me my mourning into dancing: thou hast put off my sackcloth, and girded me with gladness;

12 To the end that my glory may sing praise to thee, and not be silent. O LORD my God, I will give thanks unto thee for ever.

CHAPTER 31

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1 To the chief Musician, A Psalm of David. In thee, O LORD, do I put my trust; let me never be ashamed: deliver me in thy righteousness.

2 Bow down thine ear to me; deliver me speedily: be thou my strong rock, for an house of defence to save me.

3 For thou art my rock and my fortress; therefore for thy name's sake lead me, and guide me.

4 Pull me out of the net that they have laid privily for me: for thou art my strength.

5 Into thine hand I commit my spirit: thou hast redeemed me, O LORD God of truth.

6 I have hated them that regard lying vanities: but I trust in the LORD.

7 I will be glad and rejoice in thy mercy: for thou hast considered my trouble; thou hast known my soul in adversities;

8 And hast not shut me up into the hand of the enemy: thou hast set my feet in a large room.

9 Have mercy upon me, O LORD, for I am in trouble: mine eye is consumed with grief, yea, my soul and my belly.

10 For my life is spent with grief, and my years with sighing: my strength faileth because of mine iniquity, and my bones are consumed.

11 I was a reproach among all mine enemies, but especially among my neighbours, and a fear to mine acquaintance: they that did see me without fled from me.

12 I am forgotten as a dead man out of mind: I am like a broken vessel.

13 For I have heard the slander of many: fear was on every side: while they took counsel together against me, they devised to take away my life.

14 But I trusted in thee, O LORD: I said, Thou art my God.

15 My times are in thy hand: deliver me from the hand of mine enemies, and from them that persecute me.

16 Make thy face to shine upon thy servant: save me for thy mercies' sake.

17 Let me not be ashamed, O LORD; for I have called upon thee: let the wicked be ashamed, and let them be silent in the grave.

18 Let the lying lips be put to silence; which speak grievous things proudly and contemptuously against the righteous.

19 Oh how great is thy goodness, which thou hast laid up for them that fear thee; which thou hast wrought for them that trust in thee before the sons of men!

20 Thou shalt hide them in the secret of thy presence from the pride of man: thou shalt keep them secretly in a pavilion from the strife of tongues.

21 Blessed be the LORD: for he hath shewed me his marvellous kindness in a strong city.

22 For I said in my haste, I am cut off from before thine eyes: nevertheless thou heardest the voice of my supplications when I cried unto thee.

23 O love the LORD, all ye his saints: for the LORD preserveth the faithful, and plentifully rewardeth the proud doer.

24 Be of good courage, and he shall strengthen your heart, all ye that hope in the LORD.

CHAPTER 32

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1 A Psalm of David, Maschil. Blessed is he whose transgression is forgiven, whose sin is covered.

2 Blessed is the man unto whom the LORD imputeth not iniquity, and in whose spirit there is no guile.

3 When I kept silence, my bones waxed old through my roaring all the day long.

4 For day and night thy hand was heavy upon me: my moisture is turned into the drought of summer. Selah.

5 I acknowledged my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the LORD; and thou forgavest the iniquity of my sin. Selah.

6 For this shall every one that is godly pray unto thee in a time when thou mayest be found: surely in the floods of great waters they shall not come nigh unto him.

7 Thou art my hiding place; thou shalt preserve me from trouble; thou shalt compass me about with songs of deliverance. Selah.

8 I will instruct thee and teach thee in the way which thou shalt go: I will guide thee with mine eye.

9 Be ye not as the horse, or as the mule, which have no understanding: whose mouth must be held in with bit and bridle, lest they come near unto thee.

10 Many sorrows shall be to the wicked: but he that trusteth in the LORD, mercy shall compass him about.

11 Be glad in the LORD, and rejoice, ye righteous: and shout for joy, all ye that are upright in heart.

CHAPTER 33

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1 Rejoice in the LORD, O ye righteous: for praise is comely for the upright.

2 Praise the LORD with harp: sing unto him with the psaltery and an instrument of ten strings.

3 Sing unto him a new song; play skilfully with a loud noise.

4 For the word of the LORD is right; and all his works are done in truth.

5 He loveth righteousness and judgment: the earth is full of the goodness of the LORD.

6 By the word of the LORD were the heavens made; and all the host of them by the breath of his mouth.

7 He gathereth the waters of the sea together as an heap: he layeth up the depth in storehouses.

8 Let all the earth fear the LORD: let all the inhabitants of the world stand in awe of him.

9 For he spake, and it was done; he commanded, and it stood fast.

10 The LORD bringeth the counsel of the heathen to nought: he maketh the devices of the people of none effect.

11 The counsel of the LORD standeth for ever, the thoughts of his heart to all generations.

12 Blessed is the nation whose God is the LORD; and the people whom he hath chosen for his own inheritance.

13 The LORD looketh from heaven; he beholdeth all the sons of men.

14 From the place of his habitation he looketh upon all the inhabitants of the earth.

15 He fashioneth their hearts alike; he considereth all their works.

16 There is no king saved by the multitude of an host: a mighty man is not delivered by much strength.

17 An horse is a vain thing for safety: neither shall he deliver any by his great strength.

18 Behold, the eye of the LORD is upon them that fear him, upon them that hope in his mercy;

19 To deliver their soul from death, and to keep them alive in famine.

20 Our soul waiteth for the LORD: he is our help and our shield.

21 For our heart shall rejoice in him, because we have trusted in his holy name.

22 Let thy mercy, O LORD, be upon us, according as we hope in thee.

CHAPTER 34

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1 A Psalm of David, when he changed his behaviour before Abimelech; who drove him away, and he departed. I will bless the LORD at all times: his praise shall continually be in my mouth.

2 My soul shall make her boast in the LORD: the humble shall hear thereof, and be glad.

3 O magnify the LORD with me, and let us exalt his name together.

4 I sought the LORD, and he heard me, and delivered me from all my fears.

5 They looked unto him, and were lightened: and their faces were not ashamed.

6 This poor man cried, and the LORD heard him, and saved him out of all his troubles.

7 The angel of the LORD encampeth round about them that fear him, and delivereth them.

8 O taste and see that the LORD is good: blessed is the man that trusteth in him.

9 O fear the LORD, ye his saints: for there is no want to them that fear him.

10 The young lions do lack, and suffer hunger: but they that seek the LORD shall not want any good thing.

11 Come, ye children, hearken unto me: I will teach you the fear of the LORD.

12 What man is he that desireth life, and loveth many days, that he may see good?

13 Keep thy tongue from evil, and thy lips from speaking guile.

14 Depart from evil, and do good; seek peace, and pursue it.

15 The eyes of the LORD are upon the righteous, and his ears are open unto their cry.

16 The face of the LORD is against them that do evil, to cut off the remembrance of them from the earth.

17 The righteous cry, and the LORD heareth, and delivereth them out of all their troubles.

18 The LORD is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit.

19 Many are the afflictions of the righteous: but the LORD delivereth him out of them all.

20 He keepeth all his bones: not one of them is broken.

21 Evil shall slay the wicked: and they that hate the righteous shall be desolate.

22 The LORD redeemeth the soul of his servants: and none of them that trust in him shall be desolate.

CHAPTER 35

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1 A Psalm of David. Plead my cause, O LORD, with them that strive with me: fight against them that fight against me.

2 Take hold of shield and buckler, and stand up for mine help.

3 Draw out also the spear, and stop the way against them that persecute me: say unto my soul, I am thy salvation.

4 Let them be confounded and put to shame that seek after my soul: let them be turned back and brought to confusion that devise my hurt.

5 Let them be as chaff before the wind: and let the angel of the LORD chase them.

6 Let their way be dark and slippery: and let the angel of the LORD persecute them.

7 For without cause have they hid for me their net in a pit, which without cause they have digged for my soul.

8 Let destruction come upon him at unawares; and let his net that he hath hid catch himself: into that very destruction let him fall.

9 And my soul shall be joyful in the LORD: it shall rejoice in his salvation.

10 All my bones shall say, LORD, who is like unto thee, which deliverest the poor from him that is too strong for him, yea, the poor and the needy from him that spoileth him?

11 False witnesses did rise up; they laid to my charge things that I knew not.

12 They rewarded me evil for good to the spoiling of my soul.

13 But as for me, when they were sick, my clothing was sackcloth: I humbled my soul with fasting; and my prayer returned into mine own bosom.

14 I behaved myself as though he had been my friend or brother: I bowed down heavily, as one that mourneth for his mother.

15 But in mine adversity they rejoiced, and gathered themselves together: yea, the abjects gathered themselves together against me, and I knew it not; they did tear me, and ceased not:

16 With hypocritical mockers in feasts, they gnashed upon me with their teeth.

17 Lord, how long wilt thou look on? rescue my soul from their destructions, my darling from the lions.

18 I will give thee thanks in the great congregation: I will praise thee among much people.

19 Let not them that are mine enemies wrongfully rejoice over me: neither let them wink with the eye that hate me without a cause.

20 For they speak not peace: but they devise deceitful matters against them that are quiet in the land.

21 Yea, they opened their mouth wide against me, and said, Aha, aha, our eye hath seen it.

22 This thou hast seen, O LORD: keep not silence: O Lord, be not far from me.

23 Stir up thyself, and awake to my judgment, even unto my cause, my God and my Lord.

24 Judge me, O LORD my God, according to thy righteousness; and let them not rejoice over me.

25 Let them not say in their hearts, Ah, so would we have it: let them not say, We have swallowed him up.

26 Let them be ashamed and brought to confusion together that rejoice at mine hurt: let them be clothed with shame and dishonour that magnify themselves against me.

27 Let them shout for joy, and be glad, that favour my righteous cause: yea, let them say continually, Let the LORD be magnified, which hath pleasure in the prosperity of his servant.

28 And my tongue shall speak of thy righteousness and of thy praise all the day long.

CHAPTER 36

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1 To the chief Musician, A Psalm of David the servant of the LORD. The transgression of the wicked saith within my heart, that there is no fear of God before his eyes.

2 For he flattereth himself in his own eyes, until his iniquity be found to be hateful.

3 The words of his mouth are iniquity and deceit: he hath left off to be wise, and to do good.

4 He deviseth mischief upon his bed; he setteth himself in a way that is not good; he abhorreth not evil.

5 Thy mercy, O LORD, is in the heavens; and thy faithfulness reacheth unto the clouds.

6 Thy righteousness is like the great mountains; thy judgments are a great deep: O LORD, thou preservest man and beast.

7 How excellent is thy lovingkindness, O God! therefore the children of men put their trust under the shadow of thy wings.

8 They shall be abundantly satisfied with the fatness of thy house; and thou shalt make them drink of the river of thy pleasures.

9 For with thee is the fountain of life: in thy light shall we see light.

10 O continue thy lovingkindness unto them that know thee; and thy righteousness to the upright in heart.

11 Let not the foot of pride come against me, and let not the hand of the wicked remove me.

12 There are the workers of iniquity fallen: they are cast down, and shall not be able to rise.

CHAPTER 37

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1 A Psalm of David. Fret not thyself because of evildoers, neither be thou envious against the workers of iniquity.

2 For they shall soon be cut down like the grass, and wither as the green herb.

3 Trust in the LORD, and do good; so shalt thou dwell in the land, and verily thou shalt be fed.

4 Delight thyself also in the LORD; and he shall give thee the desires of thine heart.

5 Commit thy way unto the LORD; trust also in him; and he shall bring it to pass.

6 And he shall bring forth thy righteousness as the light, and thy judgment as the noonday.

7 Rest in the LORD, and wait patiently for him: fret not thyself because of him who prospereth in his way, because of the man who bringeth wicked devices to pass.

8 Cease from anger, and forsake wrath: fret not thyself in any wise to do evil.

9 For evildoers shall be cut off: but those that wait upon the LORD, they shall inherit the earth.

10 For yet a little while, and the wicked shall not be: yea, thou shalt diligently consider his place, and it shall not be.

11 But the meek shall inherit the earth; and shall delight themselves in the abundance of peace.

12 The wicked plotteth against the just, and gnasheth upon him with his teeth.

13 The Lord shall laugh at him: for he seeth that his day is coming.

14 The wicked have drawn out the sword, and have bent their bow, to cast down the poor and needy, and to slay such as be of upright conversation.

15 Their sword shall enter into their own heart, and their bows shall be broken.

16 A little that a righteous man hath is better than the riches of many wicked.

17 For the arms of the wicked shall be broken: but the LORD upholdeth the righteous.

18 The LORD knoweth the days of the upright: and their inheritance shall be for ever.

19 They shall not be ashamed in the evil time: and in the days of famine they shall be satisfied.

20 But the wicked shall perish, and the enemies of the LORD shall be as the fat of lambs: they shall consume; into smoke shall they consume away.

21 The wicked borroweth, and payeth not again: but the righteous sheweth mercy, and giveth.

22 For such as be blessed of him shall inherit the earth; and they that be cursed of him shall be cut off.

23 The steps of a good man are ordered by the LORD: and he delighteth in his way.

24 Though he fall, he shall not be utterly cast down: for the LORD upholdeth him with his hand.

25 I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread.

26 He is ever merciful, and lendeth; and his seed is blessed.

27 Depart from evil, and do good; and dwell for evermore.

28 For the LORD loveth judgment, and forsaketh not his saints; they are preserved for ever: but the seed of the wicked shall be cut off.

29 The righteous shall inherit the land, and dwell therein for ever.

30 The mouth of the righteous speaketh wisdom, and his tongue talketh of judgment.

31 The law of his God is in his heart; none of his steps shall slide.

32 The wicked watcheth the righteous, and seeketh to slay him.

33 The LORD will not leave him in his hand, nor condemn him when he is judged.

34 Wait on the LORD, and keep his way, and he shall exalt thee to inherit the land: when the wicked are cut off, thou shalt see it.

35 I have seen the wicked in great power, and spreading himself like a green bay tree.

36 Yet he passed away, and, lo, he was not: yea, I sought him, but he could not be found.

37 Mark the perfect man, and behold the upright: for the end of that man is peace.

38 But the transgressors shall be destroyed together: the end of the wicked shall be cut off.

39 But the salvation of the righteous is of the LORD: he is their strength in the time of trouble.

40 And the LORD shall help them, and deliver them: he shall deliver them from the wicked, and save them, because they trust in him.

CHAPTER 38

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1 A Psalm of David, to bring to remembrance. O LORD, rebuke me not in thy wrath: neither chasten me in thy hot displeasure.

2 For thine arrows stick fast in me, and thy hand presseth me sore.

3 There is no soundness in my flesh because of thine anger; neither is there any rest in my bones because of my sin.

4 For mine iniquities are gone over mine head: as an heavy burden they are too heavy for me.

5 My wounds stink and are corrupt because of my foolishness.

6 I am troubled; I am bowed down greatly; I go mourning all the day long.

7 For my loins are filled with a loathsome disease: and there is no soundness in my flesh.

8 I am feeble and sore broken: I have roared by reason of the disquietness of my heart.

9 Lord, all my desire is before thee; and my groaning is not hid from thee.

10 My heart panteth, my strength faileth me: as for the light of mine eyes, it also is gone from me.

11 My lovers and my friends stand aloof from my sore; and my kinsmen stand afar off.

12 They also that seek after my life lay snares for me: and they that seek my hurt speak mischievous things, and imagine deceits all the day long.

13 But I, as a deaf man, heard not; and I was as a dumb man that openeth not his mouth.

14 Thus I was as a man that heareth not, and in whose mouth are no reproofs.

15 For in thee, O LORD, do I hope: thou wilt hear, O Lord my God.

16 For I said, Hear me, lest otherwise they should rejoice over me: when my foot slippeth, they magnify themselves against me.

17 For I am ready to halt, and my sorrow is continually before me.

18 For I will declare mine iniquity; I will be sorry for my sin.

19 But mine enemies are lively, and they are strong: and they that hate me wrongfully are multiplied.

20 They also that render evil for good are mine adversaries; because I follow the thing that good is.

21 Forsake me not, O LORD: O my God, be not far from me.

22 Make haste to help me, O Lord my salvation.

CHAPTER 39

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1 To the chief Musician, even to Jeduthun, A Psalm of David. I said, I will take heed to my ways, that I sin not with my tongue: I will keep my mouth with a bridle, while the wicked is before me.

2 I was dumb with silence, I held my peace, even from good; and my sorrow was stirred.

3 My heart was hot within me, while I was musing the fire burned: then spake I with my tongue,

4 LORD, make me to know mine end, and the measure of my days, what it is; that I may know how frail I am.

5 Behold, thou hast made my days as an handbreadth; and mine age is as nothing before thee: verily every man at his best state is altogether vanity. Selah.

6 Surely every man walketh in a vain shew: surely they are disquieted in vain: he heapeth up riches, and knoweth not who shall gather them.

7 And now, Lord, what wait I for? my hope is in thee.

8 Deliver me from all my transgressions: make me not the reproach of the foolish.

9 I was dumb, I opened not my mouth; because thou didst it.

10 Remove thy stroke away from me: I am consumed by the blow of thine hand.

11 When thou with rebukes dost correct man for iniquity, thou makest his beauty to consume away like a moth: surely every man is vanity. Selah.

12 Hear my prayer, O LORD, and give ear unto my cry; hold not thy peace at my tears: for I am a stranger with thee, and a sojourner, as all my fathers were.

13 O spare me, that I may recover strength, before I go hence, and be no more.

CHAPTER 40

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1 To the chief Musician, A Psalm of David. I waited patiently for the LORD; and he inclined unto me, and heard my cry.

2 He brought me up also out of an horrible pit, out of the miry clay, and set my feet upon a rock, and established my goings.

3 And he hath put a new song in my mouth, even praise unto our God: many shall see it, and fear, and shall trust in the LORD.

4 Blessed is that man that maketh the LORD his trust, and respecteth not the proud, nor such as turn aside to lies.

5 Many, O LORD my God, are thy wonderful works which thou hast done, and thy thoughts which are to us-ward: they cannot be reckoned up in order unto thee: if I would declare and speak of them, they are more than can be numbered.

6 Sacrifice and offering thou didst not desire; mine ears hast thou opened: burnt offering and sin offering hast thou not required.

7 Then said I, Lo, I come: in the volume of the book it is written of me,

8 I delight to do thy will, O my God: yea, thy law is within my heart.

9 I have preached righteousness in the great congregation: lo, I have not refrained my lips, O LORD, thou knowest.

10 I have not hid thy righteousness within my heart; I have declared thy faithfulness and thy salvation: I have not concealed thy lovingkindness and thy truth from the great congregation.

11 Withhold not thou thy tender mercies from me, O LORD: let thy lovingkindness and thy truth continually preserve me.

12 For innumerable evils have compassed me about: mine iniquities have taken hold upon me, so that I am not able to look up; they are more than the hairs of mine head: therefore my heart faileth me.

13 Be pleased, O LORD, to deliver me: O LORD, make haste to help me.

14 Let them be ashamed and confounded together that seek after my soul to destroy it; let them be driven backward and put to shame that wish me evil.

15 Let them be desolate for a reward of their shame that say unto me, Aha, aha.

16 Let all those that seek thee rejoice and be glad in thee: let such as love thy salvation say continually, The LORD be magnified.

17 But I am poor and needy; yet the Lord thinketh upon me: thou art my help and my deliverer; make no tarrying, O my God.

CHAPTER 41

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1 To the chief Musician, A Psalm of David. Blessed is he that considereth the poor: the LORD will deliver him in time of trouble.

2 The LORD will preserve him, and keep him alive; and he shall be blessed upon the earth: and thou wilt not deliver him unto the will of his enemies.

3 The LORD will strengthen him upon the bed of languishing: thou wilt make all his bed in his sickness.

4 I said, LORD, be merciful unto me: heal my soul; for I have sinned against thee.

5 Mine enemies speak evil of me, When shall he die, and his name perish?

6 And if he come to see me, he speaketh vanity: his heart gathereth iniquity to itself; when he goeth abroad, he telleth it.

7 All that hate me whisper together against me: against me do they devise my hurt.

8 An evil disease, say they, cleaveth fast unto him: and now that he lieth he shall rise up no more.

9 Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me.

10 But thou, O LORD, be merciful unto me, and raise me up, that I may requite them.

11 By this I know that thou favourest me, because mine enemy doth not triumph over me.

12 And as for me, thou upholdest me in mine integrity, and settest me before thy face for ever.

13 Blessed be the LORD God of Israel from everlasting, and to everlasting. Amen, and Amen.

CHAPTER 42

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1 To the chief Musician, Maschil, for the sons of Korah. As the hart panteth after the water brooks, so panteth my soul after thee, O God.

2 My soul thirsteth for God, for the living God: when shall I come and appear before God?

3 My tears have been my meat day and night, while they continually say unto me, Where is thy God?

4 When I remember these things, I pour out my soul in me: for I had gone with the multitude, I went with them to the house of God, with the voice of joy and praise, with a multitude that kept holyday.

5 Why art thou cast down, O my soul? and why art thou disquieted in me? hope thou in God: for I shall yet praise him for the help of his countenance.

6 O my God, my soul is cast down within me: therefore will I remember thee from the land of Jordan, and of the Hermonites, from the hill Mizar.

7 Deep calleth unto deep at the noise of thy waterspouts: all thy waves and thy billows are gone over me.

8 Yet the LORD will command his lovingkindness in the daytime, and in the night his song shall be with me, and my prayer unto the God of my life.

9 I will say unto God my rock, Why hast thou forgotten me? why go I mourning because of the oppression of the enemy?

10 As with a sword in my bones, mine enemies reproach me; while they say daily unto me, Where is thy God?

11 Why art thou cast down, O my soul? and why art thou disquieted within me? hope thou in God: for I shall yet praise him, who is the health of my countenance, and my God.

CHAPTER 43

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1 Judge me, O God, and plead my cause against an ungodly nation: O deliver me from the deceitful and unjust man.

2 For thou art the God of my strength: why dost thou cast me off? why go I mourning because of the oppression of the enemy?

3 O send out thy light and thy truth: let them lead me; let them bring me unto thy holy hill, and to thy tabernacles.

4 Then will I go unto the altar of God, unto God my exceeding joy: yea, upon the harp will I praise thee, O God my God.

5 Why art thou cast down, O my soul? and why art thou disquieted within me? hope in God: for I shall yet praise him, who is the health of my countenance, and my God.

CHAPTER 44

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1 To the chief Musician for the sons of Korah, Maschil. We have heard with our ears, O God, our fathers have told us, what work thou didst in their days, in the times of old.

2 How thou didst drive out the heathen with thy hand, and plantedst them; how thou didst afflict the people, and cast them out.

3 For they got not the land in possession by their own sword, neither did their own arm save them: but thy right hand, and thine arm, and the light of thy countenance, because thou hadst a favour unto them.

4 Thou art my King, O God: command deliverances for Jacob.

5 Through thee will we push down our enemies: through thy name will we tread them under that rise up against us.

6 For I will not trust in my bow, neither shall my sword save me.

7 But thou hast saved us from our enemies, and hast put them to shame that hated us.

8 In God we boast all the day long, and praise thy name for ever. Selah.

9 But thou hast cast off, and put us to shame; and goest not forth with our armies.

10 Thou makest us to turn back from the enemy: and they which hate us spoil for themselves.

11 Thou hast given us like sheep appointed for meat; and hast scattered us among the heathen.

12 Thou sellest thy people for nought, and dost not increase thy wealth by their price.

13 Thou makest us a reproach to our neighbours, a scorn and a derision to them that are round about us.

14 Thou makest us a byword among the heathen, a shaking of the head among the people.

15 My confusion is continually before me, and the shame of my face hath covered me,

16 For the voice of him that reproacheth and blasphemeth; by reason of the enemy and avenger.

17 All this is come upon us; yet have we not forgotten thee, neither have we dealt falsely in thy covenant.

18 Our heart is not turned back, neither have our steps declined from thy way;

19 Though thou hast sore broken us in the place of dragons, and covered us with the shadow of death.

20 If we have forgotten the name of our God, or stretched out our hands to a strange god;

21 Shall not God search this out? for he knoweth the secrets of the heart.

22 Yea, for thy sake are we killed all the day long; we are counted as sheep for the slaughter.

23 Awake, why sleepest thou, O Lord? arise, cast us not off for ever.

24 Wherefore hidest thou thy face, and forgettest our affliction and our oppression?

25 For our soul is bowed down to the dust: our belly cleaveth unto the earth.

26 Arise for our help, and redeem us for thy mercies' sake.

CHAPTER 45

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1 To the chief Musician upon Shoshannim, for the sons of Korah, Maschil, A Song of loves. My heart is inditing a good matter: I speak of the things which I have made touching the king: my tongue is the pen of a ready writer.

2 Thou art fairer than the children of men: grace is poured into thy lips: therefore God hath blessed thee for ever.

3 Gird thy sword upon thy thigh, O most mighty, with thy glory and thy majesty.

4 And in thy majesty ride prosperously because of truth and meekness and righteousness; and thy right hand shall teach thee terrible things.

5 Thine arrows are sharp in the heart of the king's enemies; whereby the people fall under thee.

6 Thy throne, O God, is for ever and ever: the sceptre of thy kingdom is a right sceptre.

7 Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.

8 All thy garments smell of myrrh, and aloes, and cassia, out of the ivory palaces, whereby they have made thee glad.

9 Kings' daughters were among thy honourable women: upon thy right hand did stand the queen in gold of Ophir.

10 Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father's house;

11 So shall the king greatly desire thy beauty: for he is thy Lord; and worship thou him.

12 And the daughter of Tyre shall be there with a gift; even the rich among the people shall intreat thy favour.

13 The king's daughter is all glorious within: her clothing is of wrought gold.

14 She shall be brought unto the king in raiment of needlework: the virgins her companions that follow her shall be brought unto thee.

15 With gladness and rejoicing shall they be brought: they shall enter into the king's palace.

16 Instead of thy fathers shall be thy children, whom thou mayest make princes in all the earth.

17 I will make thy name to be remembered in all generations: therefore shall the people praise thee for ever and ever.

CHAPTER 46

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1 To the chief Musician for the sons of Korah, A Song upon Alamoth. God is our refuge and strength, a very present help in trouble.

2 Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea;

3 Though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof. Selah.

4 There is a river, the streams whereof shall make glad the city of God, the holy place of the tabernacles of the most High.

5 God is in the midst of her; she shall not be moved: God shall help her, and that right early.

6 The heathen raged, the kingdoms were moved: he uttered his voice, the earth melted.

7 The LORD of hosts is with us; the God of Jacob is our refuge. Selah.

8 Come, behold the works of the LORD, what desolations he hath made in the earth.

9 He maketh wars to cease unto the end of the earth; he breaketh the bow, and cutteth the spear in sunder; he burneth the chariot in the fire.

10 Be still, and know that I am God: I will be exalted among the heathen, I will be exalted in the earth.

11 The LORD of hosts is with us; the God of Jacob is our refuge. Selah.

CHAPTER 47

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1 To the chief Musician, A Psalm for the sons of Korah. O clap your hands, all ye people; shout unto God with the voice of triumph.

2 For the LORD most high is terrible; he is a great King over all the earth.

3 He shall subdue the people under us, and the nations under our feet.

4 He shall choose our inheritance for us, the excellency of Jacob whom he loved. Selah.

5 God is gone up with a shout, the LORD with the sound of a trumpet.

6 Sing praises to God, sing praises: sing praises unto our King, sing praises.

7 For God is the King of all the earth: sing ye praises with understanding.

8 God reigneth over the heathen: God sitteth upon the throne of his holiness.

9 The princes of the people are gathered together, even the people of the God of Abraham: for the shields of the earth belong unto God: he is greatly exalted.

CHAPTER 48

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1 A Song and Psalm for the sons of Korah. Great is the LORD, and greatly to be praised in the city of our God, in the mountain of his holiness.

2 Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King.

3 God is known in her palaces for a refuge.

4 For, lo, the kings were assembled, they passed by together.

5 They saw it, and so they marvelled; they were troubled, and hasted away.

6 Fear took hold upon them there, and pain, as of a woman in travail.

7 Thou breakest the ships of Tarshish with an east wind.

8 As we have heard, so have we seen in the city of the LORD of hosts, in the city of our God: God will establish it for ever. Selah.

9 We have thought of thy lovingkindness, O God, in the midst of thy temple.

10 According to thy name, O God, so is thy praise unto the ends of the earth: thy right hand is full of righteousness.

11 Let mount Zion rejoice, let the daughters of Judah be glad, because of thy judgments.

12 Walk about Zion, and go round about her: tell the towers thereof.

13 Mark ye well her bulwarks, consider her palaces; that ye may tell it to the generation following.

14 For this God is our God for ever and ever: he will be our guide even unto death.

CHAPTER 49

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1 To the chief Musician, A Psalm for the sons of Korah. Hear this, all ye people; give ear, all ye inhabitants of the world:

2 Both low and high, rich and poor, together.

3 My mouth shall speak of wisdom; and the meditation of my heart shall be of understanding.

4 I will incline mine ear to a parable: I will open my dark saying upon the harp.

5 Wherefore should I fear in the days of evil, when the iniquity of my heels shall compass me about?

6 They that trust in their wealth, and boast themselves in the multitude of their riches;

7 None of them can by any means redeem his brother, nor give to God a ransom for him:

8 (For the redemption of their soul is precious, and it ceaseth for ever:)

9 That he should still live for ever, and not see corruption.

10 For he seeth that wise men die, likewise the fool and the brutish person perish, and leave their wealth to others.

11 Their inward thought is, that their houses shall continue for ever, and their dwelling places to all generations; they call their lands after their own names.

12 Nevertheless man being in honour abideth not: he is like the beasts that perish.

13 This their way is their folly: yet their posterity approve their sayings. Selah.

14 Like sheep they are laid in the grave; death shall feed on them; and the upright shall have dominion over them in the morning; and their beauty shall consume in the grave from their dwelling.

15 But God will redeem my soul from the power of the grave: for he shall receive me. Selah.

16 Be not thou afraid when one is made rich, when the glory of his house is increased;

17 For when he dieth he shall carry nothing away: his glory shall not descend after him.

18 Though while he lived he blessed his soul: and men will praise thee, when thou doest well to thyself.

19 He shall go to the generation of his fathers; they shall never see light.

20 Man that is in honour, and understandeth not, is like the beasts that perish.

CHAPTER 50

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1 A Psalm of Asaph. The mighty God, even the LORD, hath spoken, and called the earth from the rising of the sun unto the going down thereof.

2 Out of Zion, the perfection of beauty, God hath shined.

3 Our God shall come, and shall not keep silence: a fire shall devour before him, and it shall be very tempestuous round about him.

4 He shall call to the heavens from above, and to the earth, that he may judge his people.

5 Gather my saints together unto me; those that have made a covenant with me by sacrifice.

6 And the heavens shall declare his righteousness: for God is judge himself. Selah.

7 Hear, O my people, and I will speak; O Israel, and I will testify against thee: I am God, even thy God.

8 I will not reprove thee for thy sacrifices or thy burnt offerings, to have been continually before me.

9 I will take no bullock out of thy house, nor he goats out of thy folds.

10 For every beast of the forest is mine, and the cattle upon a thousand hills.

11 I know all the fowls of the mountains: and the wild beasts of the field are mine.

12 If I were hungry, I would not tell thee: for the world is mine, and the fulness thereof.

13 Will I eat the flesh of bulls, or drink the blood of goats?

14 Offer unto God thanksgiving; and pay thy vows unto the most High:

15 And call upon me in the day of trouble: I will deliver thee, and thou shalt glorify me.

16 But unto the wicked God saith, What hast thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth?

17 Seeing thou hatest instruction, and castest my words behind thee.

18 When thou sawest a thief, then thou consentedst with him, and hast been partaker with adulterers.

19 Thou givest thy mouth to evil, and thy tongue frameth deceit.

20 Thou sittest and speakest against thy brother; thou slanderest thine own mother's son.

21 These things hast thou done, and I kept silence; thou thoughtest that I was altogether such an one as thyself: but I will reprove thee, and set them in order before thine eyes.

22 Now consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver.

23 Whoso offereth praise glorifieth me: and to him that ordereth his conversation aright will I shew the salvation of God.

CHAPTER 51

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1 To the chief Musician, A Psalm of David, when Nathan the prophet came unto him, after he had gone in to Bathsheba. Have mercy upon me, O God, according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions.

2 Wash me throughly from mine iniquity, and cleanse me from my sin.

3 For I acknowledge my transgressions: and my sin is ever before me.

4 Against thee, thee only, have I sinned, and done this evil in thy sight: that thou mightest be justified when thou speakest, and be clear when thou judgest.

5 Behold, I was shapen in iniquity; and in sin did my mother conceive me.

6 Behold, thou desirest truth in the inward parts: and in the hidden part thou shalt make me to know wisdom.

7 Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow.

8 Make me to hear joy and gladness; that the bones which thou hast broken may rejoice.

9 Hide thy face from my sins, and blot out all mine iniquities.

10 Create in me a clean heart, O God; and renew a right spirit within me.

11 Cast me not away from thy presence; and take not thy holy spirit from me.

12 Restore unto me the joy of thy salvation; and uphold me with thy free spirit.

13 Then will I teach transgressors thy ways; and sinners shall be converted unto thee.

14 Deliver me from bloodguiltiness, O God, thou God of my salvation: and my tongue shall sing aloud of thy righteousness.

15 O Lord, open thou my lips; and my mouth shall shew forth thy praise.

16 For thou desirest not sacrifice; else would I give it: thou delightest not in burnt offering.

17 The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise.

18 Do good in thy good pleasure unto Zion: build thou the walls of Jerusalem.

19 Then shalt thou be pleased with the sacrifices of righteousness, with burnt offering and whole burnt offering: then shall they offer bullocks upon thine altar.

CHAPTER 52

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1 To the chief Musician, Maschil, A Psalm of David, when Doeg the Edomite came and told Saul, and said unto him, David is come to the house of Ahimelech. Why boastest thou thyself in mischief, O mighty man? the goodness of God endureth continually.

2 Thy tongue deviseth mischiefs; like a sharp razor, working deceitfully.

3 Thou lovest evil more than good; and lying rather than to speak righteousness. Selah.

4 Thou lovest all devouring words, O thou deceitful tongue.

5 God shall likewise destroy thee for ever, he shall take thee away, and pluck thee out of thy dwelling place, and root thee out of the land of the living. Selah.

6 The righteous also shall see, and fear, and shall laugh at him:

7 Lo, this is the man that made not God his strength; but trusted in the abundance of his riches, and strengthened himself in his wickedness.

8 But I am like a green olive tree in the house of God: I trust in the mercy of God for ever and ever.

9 I will praise thee for ever, because thou hast done it: and I will wait on thy name; for it is good before thy saints.

CHAPTER 53

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1 To the chief Musician upon Mahalath, Maschil, A Psalm of David. The fool hath said in his heart, There is no God. Corrupt are they, and have done abominable iniquity: there is none that doeth good.

2 God looked down from heaven upon the children of men, to see if there were any that did understand, that did seek God.

3 Every one of them is gone back: they are altogether become filthy; there is none that doeth good, no, not one.

4 Have the workers of iniquity no knowledge? who eat up my people as they eat bread: they have not called upon God.

5 There were they in great fear, where no fear was: for God hath scattered the bones of him that encampeth against thee: thou hast put them to shame, because God hath despised them.

6 Oh that the salvation of Israel were come out of Zion! When God bringeth back the captivity of his people, Jacob shall rejoice, and Israel shall be glad.

CHAPTER 54

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1 To the chief Musician on Neginoth, Maschil, A Psalm of David, when the Ziphims came and said to Saul, Doth not David hide himself with us? Save me, O God, by thy name, and judge me by thy strength.

2 Hear my prayer, O God; give ear to the words of my mouth.

3 For strangers are risen up against me, and oppressors seek after my soul: they have not set God before them. Selah.

4 Behold, God is mine helper: the Lord is with them that uphold my soul.

5 He shall reward evil unto mine enemies: cut them off in thy truth.

6 I will freely sacrifice unto thee: I will praise thy name, O LORD; for it is good.

7 For he hath delivered me out of all trouble: and mine eye hath seen his desire upon mine enemies.

CHAPTER 55

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1 To the chief Musician on Neginoth, Maschil, A Psalm of David. Give ear to my prayer, O God; and hide not thyself from my supplication.

2 Attend unto me, and hear me: I mourn in my complaint, and make a noise;

3 Because of the voice of the enemy, because of the oppression of the wicked: for they cast iniquity upon me, and in wrath they hate me.

4 My heart is sore pained within me: and the terrors of death are fallen upon me.

5 Fearfulness and trembling are come upon me, and horror hath overwhelmed me.

6 And I said, Oh that I had wings like a dove! for then would I fly away, and be at rest.

7 Lo, then would I wander far off, and remain in the wilderness. Selah.

8 I would hasten my escape from the windy storm and tempest.

9 Destroy, O Lord, and divide their tongues: for I have seen violence and strife in the city.

10 Day and night they go about it upon the walls thereof: mischief also and sorrow are in the midst of it.

11 Wickedness is in the midst thereof: deceit and guile depart not from her streets.

12 For it was not an enemy that reproached me; then I could have borne it: neither was it he that hated me that did magnify himself against me; then I would have hid myself from him:

13 But it was thou, a man mine equal, my guide, and mine acquaintance.

14 We took sweet counsel together, and walked unto the house of God in company.

15 Let death seize upon them, and let them go down quick into hell: for wickedness is in their dwellings, and among them.

16 As for me, I will call upon God; and the LORD shall save me.

17 Evening, and morning, and at noon, will I pray, and cry aloud: and he shall hear my voice.

18 He hath delivered my soul in peace from the battle that was against me: for there were many with me.

19 God shall hear, and afflict them, even he that abideth of old. Selah. Because they have no changes, therefore they fear not God.

20 He hath put forth his hands against such as be at peace with him: he hath broken his covenant.

21 The words of his mouth were smoother than butter, but war was in his heart: his words were softer than oil, yet were they drawn swords.

22 Cast thy burden upon the LORD, and he shall sustain thee: he shall never suffer the righteous to be moved.

23 But thou, O God, shalt bring them down into the pit of destruction: bloody and deceitful men shall not live out half their days; but I will trust in thee.

CHAPTER 56

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1 To the chief Musician upon Jonathelemrechokim, Michtam of David, when the Philistines took him in Gath. Be merciful unto me, O God: for man would swallow me up; he fighting daily oppresseth me.

2 Mine enemies would daily swallow me up: for they be many that fight against me, O thou most High.

3 What time I am afraid, I will trust in thee.

4 In God I will praise his word, in God I have put my trust; I will not fear what flesh can do unto me.

5 Every day they wrest my words: all their thoughts are against me for evil.

6 They gather themselves together, they hide themselves, they mark my steps, when they wait for my soul.

7 Shall they escape by iniquity? in thine anger cast down the people, O God.

8 Thou tellest my wanderings: put thou my tears into thy bottle: are they not in thy book?

9 When I cry unto thee, then shall mine enemies turn back: this I know; for God is for me.

10 In God will I praise his word: in the LORD will I praise his word.

11 In God have I put my trust: I will not be afraid what man can do unto me.

12 Thy vows are upon me, O God: I will render praises unto thee.

13 For thou hast delivered my soul from death: wilt not thou deliver my feet from falling, that I may walk before God in the light of the living?

CHAPTER 57

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1 To the chief Musician, Altaschith, Michtam of David, when he fled from Saul in the cave. Be merciful unto me, O God, be merciful unto me: for my soul trusteth in thee: yea, in the shadow of thy wings will I make my refuge, until these calamities be overpast.

2 I will cry unto God most high; unto God that performeth all things for me.

3 He shall send from heaven, and save me from the reproach of him that would swallow me up. Selah. God shall send forth his mercy and his truth.

4 My soul is among lions: and I lie even among them that are set on fire, even the sons of men, whose teeth are spears and arrows, and their tongue a sharp sword.

5 Be thou exalted, O God, above the heavens; let thy glory be above all the earth.

6 They have prepared a net for my steps; my soul is bowed down: they have digged a pit before me, into the midst whereof they are fallen themselves. Selah.

7 My heart is fixed, O God, my heart is fixed: I will sing and give praise.

8 Awake up, my glory; awake, psaltery and harp: I myself will awake early.

9 I will praise thee, O Lord, among the people: I will sing unto thee among the nations.

10 For thy mercy is great unto the heavens, and thy truth unto the clouds.

11 Be thou exalted, O God, above the heavens: let thy glory be above all the earth.

CHAPTER 58

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1 To the chief Musician, Altaschith, Michtam of David. Do ye indeed speak righteousness, O congregation? do ye judge uprightly, O ye sons of men?

2 Yea, in heart ye work wickedness; ye weigh the violence of your hands in the earth.

3 The wicked are estranged from the womb: they go astray as soon as they be born, speaking lies.

4 Their poison is like the poison of a serpent: they are like the deaf adder that stoppeth her ear;

5 Which will not hearken to the voice of charmers, charming never so wisely.

6 Break their teeth, O God, in their mouth: break out the great teeth of the young lions, O LORD.

7 Let them melt away as waters which run continually: when he bendeth his bow to shoot his arrows, let them be as cut in pieces.

8 As a snail which melteth, let every one of them pass away: like the untimely birth of a woman, that they may not see the sun.

9 Before your pots can feel the thorns, he shall take them away as with a whirlwind, both living, and in his wrath.

10 The righteous shall rejoice when he seeth the vengeance: he shall wash his feet in the blood of the wicked.

11 So that a man shall say, Verily there is a reward for the righteous: verily he is a God that judgeth in the earth.

CHAPTER 59

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1 To the chief Musician, Altaschith, Michtam of David; when Saul sent, and they watched the house to kill him. Deliver me from mine enemies, O my God: defend me from them that rise up against me.

2 Deliver me from the workers of iniquity, and save me from bloody men.

3 For, lo, they lie in wait for my soul: the mighty are gathered against me; not for my transgression, nor for my sin, O LORD.

4 They run and prepare themselves without my fault: awake to help me, and behold.

5 Thou therefore, O LORD God of hosts, the God of Israel, awake to visit all the heathen: be not merciful to any wicked transgressors. Selah.

6 They return at evening: they make a noise like a dog, and go round about the city.

7 Behold, they belch out with their mouth: swords are in their lips: for who, say they, doth hear?

8 But thou, O LORD, shalt laugh at them; thou shalt have all the heathen in derision.

9 Because of his strength will I wait upon thee: for God is my defence.

10 The God of my mercy shall prevent me: God shall let me see my desire upon mine enemies.

11 Slay them not, lest my people forget: scatter them by thy power; and bring them down, O Lord our shield.

12 For the sin of their mouth and the words of their lips let them even be taken in their pride: and for cursing and lying which they speak.

13 Consume them in wrath, consume them, that they may not be: and let them know that God ruleth in Jacob unto the ends of the earth. Selah.

14 And at evening let them return; and let them make a noise like a dog, and go round about the city.

15 Let them wander up and down for meat, and grudge if they be not satisfied.

16 But I will sing of thy power; yea, I will sing aloud of thy mercy in the morning: for thou hast been my defence and refuge in the day of my trouble.

17 Unto thee, O my strength, will I sing: for God is my defence, and the God of my mercy.

CHAPTER 60

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1 To the chief Musician upon Shushaneduth, Michtam of David, to teach; when he strove with Aramnaharaim and with Aramzobah, when Joab returned, and smote of Edom in the valley of salt twelve thousand. O God, thou hast cast us off, thou hast scattered us, thou hast been displeased; O turn thyself to us again.

2 Thou hast made the earth to tremble; thou hast broken it: heal the breaches thereof; for it shaketh.

3 Thou hast shewed thy people hard things: thou hast made us to drink the wine of astonishment.

4 Thou hast given a banner to them that fear thee, that it may be displayed because of the truth. Selah.

5 That thy beloved may be delivered; save with thy right hand, and hear me.

6 God hath spoken in his holiness; I will rejoice, I will divide Shechem, and mete out the valley of Succoth.

7 Gilead is mine, and Manasseh is mine; Ephraim also is the strength of mine head; Judah is my lawgiver;

8 Moab is my washpot; over Edom will I cast out my shoe: Philistia, triumph thou because of me.

9 Who will bring me into the strong city? who will lead me into Edom?

10 Wilt not thou, O God, which hadst cast us off? and thou, O God, which didst not go out with our armies?

11 Give us help from trouble: for vain is the help of man.

12 Through God we shall do valiantly: for he it is that shall tread down our enemies.

CHAPTER 61

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1 To the chief Musician upon Neginah, A Psalm of David. Hear my cry, O God; attend unto my prayer.

2 From the end of the earth will I cry unto thee, when my heart is overwhelmed: lead me to the rock that is higher than I.

3 For thou hast been a shelter for me, and a strong tower from the enemy.

4 I will abide in thy tabernacle for ever: I will trust in the covert of thy wings. Selah.

5 For thou, O God, hast heard my vows: thou hast given me the heritage of those that fear thy name.

6 Thou wilt prolong the king's life: and his years as many generations.

7 He shall abide before God for ever: O prepare mercy and truth, which may preserve him.

8 So will I sing praise unto thy name for ever, that I may daily perform my vows.

CHAPTER 62

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1 To the chief Musician, to Jeduthun, A Psalm of David. Truly my soul waiteth upon God: from him cometh my salvation.

2 He only is my rock and my salvation; he is my defence; I shall not be greatly moved.

3 How long will ye imagine mischief against a man? ye shall be slain all of you: as a bowing wall shall ye be, and as a tottering fence.

4 They only consult to cast him down from his excellency: they delight in lies: they bless with their mouth, but they curse inwardly. Selah.

5 My soul, wait thou only upon God; for my expectation is from him.

6 He only is my rock and my salvation: he is my defence; I shall not be moved.

7 In God is my salvation and my glory: the rock of my strength, and my refuge, is in God.

8 Trust in him at all times; ye people, pour out your heart before him: God is a refuge for us. Selah.

9 Surely men of low degree are vanity, and men of high degree are a lie: to be laid in the balance, they are altogether lighter than vanity.

10 Trust not in oppression, and become not vain in robbery: if riches increase, set not your heart upon them.

11 God hath spoken once; twice have I heard this; that power belongeth unto God.

12 Also unto thee, O Lord, belongeth mercy: for thou renderest to every man according to his work.

CHAPTER 63

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1 A Psalm of David, when he was in the wilderness of Judah. O God, thou art my God; early will I seek thee: my soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land, where no water is;

2 To see thy power and thy glory, so as I have seen thee in the sanctuary.

3 Because thy lovingkindness is better than life, my lips shall praise thee.

4 Thus will I bless thee while I live: I will lift up my hands in thy name.

5 My soul shall be satisfied as with marrow and fatness; and my mouth shall praise thee with joyful lips:

6 When I remember thee upon my bed, and meditate on thee in the night watches.

7 Because thou hast been my help, therefore in the shadow of thy wings will I rejoice.

8 My soul followeth hard after thee: thy right hand upholdeth me.

9 But those that seek my soul, to destroy it, shall go into the lower parts of the earth.

10 They shall fall by the sword: they shall be a portion for foxes.

11 But the king shall rejoice in God; every one that sweareth by him shall glory: but the mouth of them that speak lies shall be stopped.

CHAPTER 64

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1 To the chief Musician, A Psalm of David. Hear my voice, O God, in my prayer: preserve my life from fear of the enemy.

2 Hide me from the secret counsel of the wicked; from the insurrection of the workers of iniquity:

3 Who whet their tongue like a sword, and bend their bows to shoot their arrows, even bitter words:

4 That they may shoot in secret at the perfect: suddenly do they shoot at him, and fear not.

5 They encourage themselves in an evil matter: they commune of laying snares privily; they say, Who shall see them?

6 They search out iniquities; they accomplish a diligent search: both the inward thought of every one of them, and the heart, is deep.

7 But God shall shoot at them with an arrow; suddenly shall they be wounded.

8 So they shall make their own tongue to fall upon themselves: all that see them shall flee away.

9 And all men shall fear, and shall declare the work of God; for they shall wisely consider of his doing.

10 The righteous shall be glad in the LORD, and shall trust in him; and all the upright in heart shall glory.

CHAPTER 65

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1 To the chief Musician, A Psalm and Song of David. Praise waiteth for thee, O God, in Sion: and unto thee shall the vow be performed.

2 O thou that hearest prayer, unto thee shall all flesh come.

3 Iniquities prevail against me: as for our transgressions, thou shalt purge them away.

4 Blessed is the man whom thou choosest, and causest to approach unto thee, that he may dwell in thy courts: we shall be satisfied with the goodness of thy house, even of thy holy temple.

5 By terrible things in righteousness wilt thou answer us, O God of our salvation; who art the confidence of all the ends of the earth, and of them that are afar off upon the sea:

6 Which by his strength setteth fast the mountains; being girded with power:

7 Which stilleth the noise of the seas, the noise of their waves, and the tumult of the people.

8 They also that dwell in the uttermost parts are afraid at thy tokens: thou makest the outgoings of the morning and evening to rejoice.

9 Thou visitest the earth, and waterest it: thou greatly enrichest it with the river of God, which is full of water: thou preparest them corn, when thou hast so provided for it.

10 Thou waterest the ridges thereof abundantly: thou settlest the furrows thereof: thou makest it soft with showers: thou blessest the springing thereof.

11 Thou crownest the year with thy goodness; and thy paths drop fatness.

12 They drop upon the pastures of the wilderness: and the little hills rejoice on every side.

13 The pastures are clothed with flocks; the valleys also are covered over with corn; they shout for joy, they also sing.

CHAPTER 66

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1 To the chief Musician, A Song or Psalm. Make a joyful noise unto God, all ye lands:

2 Sing forth the honour of his name: make his praise glorious.

3 Say unto God, How terrible art thou in thy works! through the greatness of thy power shall thine enemies submit themselves unto thee.

4 All the earth shall worship thee, and shall sing unto thee; they shall sing to thy name. Selah.

5 Come and see the works of God: he is terrible in his doing toward the children of men.

6 He turned the sea into dry land: they went through the flood on foot: there did we rejoice in him.

7 He ruleth by his power for ever; his eyes behold the nations: let not the rebellious exalt themselves. Selah.

8 O bless our God, ye people, and make the voice of his praise to be heard:

9 Which holdeth our soul in life, and suffereth not our feet to be moved.

10 For thou, O God, hast proved us: thou hast tried us, as silver is tried.

11 Thou broughtest us into the net; thou laidst affliction upon our loins.

12 Thou hast caused men to ride over our heads; we went through fire and through water: but thou broughtest us out into a wealthy place.

13 I will go into thy house with burnt offerings: I will pay thee my vows,

14 Which my lips have uttered, and my mouth hath spoken, when I was in trouble.

15 I will offer unto thee burnt sacrifices of fatlings, with the incense of rams; I will offer bullocks with goats. Selah.

16 Come and hear, all ye that fear God, and I will declare what he hath done for my soul.

17 I cried unto him with my mouth, and he was extolled with my tongue.

18 If I regard iniquity in my heart, the Lord will not hear me:

19 But verily God hath heard me; he hath attended to the voice of my prayer.

20 Blessed be God, which hath not turned away my prayer, nor his mercy from me.

CHAPTER 67

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1 To the chief Musician on Neginoth, A Psalm or Song. God be merciful unto us, and bless us; and cause his face to shine upon us; Selah.

2 That thy way may be known upon earth, thy saving health among all nations.

3 Let the people praise thee, O God; let all the people praise thee.

4 O let the nations be glad and sing for joy: for thou shalt judge the people righteously, and govern the nations upon earth. Selah.

5 Let the people praise thee, O God; let all the people praise thee.

6 Then shall the earth yield her increase; and God, even our own God, shall bless us.

7 God shall bless us; and all the ends of the earth shall fear him.

CHAPTER 68

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1 To the chief Musician, A Psalm or Song of David. Let God arise, let his enemies be scattered: let them also that hate him flee before him.

2 As smoke is driven away, so drive them away: as wax melteth before the fire, so let the wicked perish at the presence of God.

3 But let the righteous be glad; let them rejoice before God: yea, let them exceedingly rejoice.

4 Sing unto God, sing praises to his name: extol him that rideth upon the heavens by his name JAH, and rejoice before him.

5 A father of the fatherless, and a judge of the widows, is God in his holy habitation.

6 God setteth the solitary in families: he bringeth out those which are bound with chains: but the rebellious dwell in a dry land.

7 O God, when thou wentest forth before thy people, when thou didst march through the wilderness; Selah:

8 The earth shook, the heavens also dropped at the presence of God: even Sinai itself was moved at the presence of God, the God of Israel.

9 Thou, O God, didst send a plentiful rain, whereby thou didst confirm thine inheritance, when it was weary.

10 Thy congregation hath dwelt therein: thou, O God, hast prepared of thy goodness for the poor.

11 The Lord gave the word: great was the company of those that published it.

12 Kings of armies did flee apace: and she that tarried at home divided the spoil.

13 Though ye have lien among the pots, yet shall ye be as the wings of a dove covered with silver, and her feathers with yellow gold.

14 When the Almighty scattered kings in it, it was white as snow in Salmon.

15 The hill of God is as the hill of Bashan; an high hill as the hill of Bashan.

16 Why leap ye, ye high hills? this is the hill which God desireth to dwell in; yea, the LORD will dwell in it for ever.

17 The chariots of God are twenty thousand, even thousands of angels: the Lord is among them, as in Sinai, in the holy place.

18 Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; yea, for the rebellious also, that the LORD God might dwell among them.

19 Blessed be the Lord, who daily loadeth us with benefits, even the God of our salvation. Selah.

20 He that is our God is the God of salvation; and unto GOD the Lord belong the issues from death.

21 But God shall wound the head of his enemies, and the hairy scalp of such an one as goeth on still in his trespasses.

22 The Lord said, I will bring again from Bashan, I will bring my people again from the depths of the sea:

23 That thy foot may be dipped in the blood of thine enemies, and the tongue of thy dogs in the same.

24 They have seen thy goings, O God; even the goings of my God, my King, in the sanctuary.

25 The singers went before, the players on instruments followed after; among them were the damsels playing with timbrels.

26 Bless ye God in the congregations, even the Lord, from the fountain of Israel.

27 There is little Benjamin with their ruler, the princes of Judah and their council, the princes of Zebulun, and the princes of Naphtali.

28 Thy God hath commanded thy strength: strengthen, O God, that which thou hast wrought for us.

29 Because of thy temple at Jerusalem shall kings bring presents unto thee.

30 Rebuke the company of spearmen, the multitude of the bulls, with the calves of the people, till every one submit himself with pieces of silver: scatter thou the people that delight in war.

31 Princes shall come out of Egypt; Ethiopia shall soon stretch out her hands unto God.

32 Sing unto God, ye kingdoms of the earth; O sing praises unto the Lord; Selah:

33 To him that rideth upon the heavens of heavens, which were of old; lo, he doth send out his voice, and that a mighty voice.

34 Ascribe ye strength unto God: his excellency is over Israel, and his strength is in the clouds.

35 O God, thou art terrible out of thy holy places: the God of Israel is he that giveth strength and power unto his people. Blessed be God.

CHAPTER 69

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1 To the chief Musician upon Shoshannim, A Psalm of David. Save me, O God; for the waters are come in unto my soul.

2 I sink in deep mire, where there is no standing: I am come into deep waters, where the floods overflow me.

3 I am weary of my crying: my throat is dried: mine eyes fail while I wait for my God.

4 They that hate me without a cause are more than the hairs of mine head: they that would destroy me, being mine enemies wrongfully, are mighty: then I restored that which I took not away.

5 O God, thou knowest my foolishness; and my sins are not hid from thee.

6 Let not them that wait on thee, O Lord GOD of hosts, be ashamed for my sake: let not those that seek thee be confounded for my sake, O God of Israel.

7 Because for thy sake I have borne reproach; shame hath covered my face.

8 I am become a stranger unto my brethren, and an alien unto my mother's children.

9 For the zeal of thine house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me.

10 When I wept, and chastened my soul with fasting, that was to my reproach.

11 I made sackcloth also my garment; and I became a proverb to them.

12 They that sit in the gate speak against me; and I was the song of the drunkards.

13 But as for me, my prayer is unto thee, O LORD, in an acceptable time: O God, in the multitude of thy mercy hear me, in the truth of thy salvation.

14 Deliver me out of the mire, and let me not sink: let me be delivered from them that hate me, and out of the deep waters.

15 Let not the waterflood overflow me, neither let the deep swallow me up, and let not the pit shut her mouth upon me.

16 Hear me, O LORD; for thy lovingkindness is good: turn unto me according to the multitude of thy tender mercies.

17 And hide not thy face from thy servant; for I am in trouble: hear me speedily.

18 Draw nigh unto my soul, and redeem it: deliver me because of mine enemies.

19 Thou hast known my reproach, and my shame, and my dishonour: mine adversaries are all before thee.

20 Reproach hath broken my heart; and I am full of heaviness: and I looked for some to take pity, but there was none; and for comforters, but I found none.

21 They gave me also gall for my meat; and in my thirst they gave me vinegar to drink.

22 Let their table become a snare before them: and that which should have been for their welfare, let it become a trap.

23 Let their eyes be darkened, that they see not; and make their loins continually to shake.

24 Pour out thine indignation upon them, and let thy wrathful anger take hold of them.

25 Let their habitation be desolate; and let none dwell in their tents.

26 For they persecute him whom thou hast smitten; and they talk to the grief of those whom thou hast wounded.

27 Add iniquity unto their iniquity: and let them not come into thy righteousness.

28 Let them be blotted out of the book of the living, and not be written with the righteous.

29 But I am poor and sorrowful: let thy salvation, O God, set me up on high.

30 I will praise the name of God with a song, and will magnify him with thanksgiving.

31 This also shall please the LORD better than an ox or bullock that hath horns and hoofs.

32 The humble shall see this, and be glad: and your heart shall live that seek God.

33 For the LORD heareth the poor, and despiseth not his prisoners.

34 Let the heaven and earth praise him, the seas, and every thing that moveth therein.

35 For God will save Zion, and will build the cities of Judah: that they may dwell there, and have it in possession.

36 The seed also of his servants shall inherit it: and they that love his name shall dwell therein.

CHAPTER 70

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1 To the chief Musician, A Psalm of David, to bring to remembrance. Make haste, O God, to deliver me; make haste to help me, O LORD.

2 Let them be ashamed and confounded that seek after my soul: let them be turned backward, and put to confusion, that desire my hurt.

3 Let them be turned back for a reward of their shame that say, Aha, aha.

4 Let all those that seek thee rejoice and be glad in thee: and let such as love thy salvation say continually, Let God be magnified.

5 But I am poor and needy: make haste unto me, O God: thou art my help and my deliverer; O LORD, make no tarrying.

CHAPTER 71

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1 In thee, O LORD, do I put my trust: let me never be put to confusion.

2 Deliver me in thy righteousness, and cause me to escape: incline thine ear unto me, and save me.

3 Be thou my strong habitation, whereunto I may continually resort: thou hast given commandment to save me; for thou art my rock and my fortress.

4 Deliver me, O my God, out of the hand of the wicked, out of the hand of the unrighteous and cruel man.

5 For thou art my hope, O Lord GOD: thou art my trust from my youth.

6 By thee have I been holden up from the womb: thou art he that took me out of my mother's bowels: my praise shall be continually of thee.

7 I am as a wonder unto many; but thou art my strong refuge.

8 Let my mouth be filled with thy praise and with thy honour all the day.

9 Cast me not off in the time of old age; forsake me not when my strength faileth.

10 For mine enemies speak against me; and they that lay wait for my soul take counsel together,

11 Saying, God hath forsaken him: persecute and take him; for there is none to deliver him.

12 O God, be not far from me: O my God, make haste for my help.

13 Let them be confounded and consumed that are adversaries to my soul; let them be covered with reproach and dishonour that seek my hurt.

14 But I will hope continually, and will yet praise thee more and more.

15 My mouth shall shew forth thy righteousness and thy salvation all the day; for I know not the numbers thereof.

16 I will go in the strength of the Lord GOD: I will make mention of thy righteousness, even of thine only.

17 O God, thou hast taught me from my youth: and hitherto have I declared thy wondrous works.

18 Now also when I am old and grayheaded, O God, forsake me not; until I have shewed thy strength unto this generation, and thy power to every one that is to come.

19 Thy righteousness also, O God, is very high, who hast done great things: O God, who is like unto thee!

20 Thou, which hast shewed me great and sore troubles, shalt quicken me again, and shalt bring me up again from the depths of the earth.

21 Thou shalt increase my greatness, and comfort me on every side.

22 I will also praise thee with the psaltery, even thy truth, O my God: unto thee will I sing with the harp, O thou Holy One of Israel.

23 My lips shall greatly rejoice when I sing unto thee; and my soul, which thou hast redeemed.

24 My tongue also shall talk of thy righteousness all the day long: for they are confounded, for they are brought unto shame, that seek my hurt.

CHAPTER 72

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1 A Psalm for Solomon. Give the king thy judgments, O God, and thy righteousness unto the king's son.

2 He shall judge thy people with righteousness, and thy poor with judgment.

3 The mountains shall bring peace to the people, and the little hills, by righteousness.

4 He shall judge the poor of the people, he shall save the children of the needy, and shall break in pieces the oppressor.

5 They shall fear thee as long as the sun and moon endure, throughout all generations.

6 He shall come down like rain upon the mown grass: as showers that water the earth.

7 In his days shall the righteous flourish; and abundance of peace so long as the moon endureth.

8 He shall have dominion also from sea to sea, and from the river unto the ends of the earth.

9 They that dwell in the wilderness shall bow before him; and his enemies shall lick the dust.

10 The kings of Tarshish and of the isles shall bring presents: the kings of Sheba and Seba shall offer gifts.

11 Yea, all kings shall fall down before him: all nations shall serve him.

12 For he shall deliver the needy when he crieth; the poor also, and him that hath no helper.

13 He shall spare the poor and needy, and shall save the souls of the needy.

14 He shall redeem their soul from deceit and violence: and precious shall their blood be in his sight.

15 And he shall live, and to him shall be given of the gold of Sheba: prayer also shall be made for him continually; and daily shall he be praised.

16 There shall be an handful of corn in the earth upon the top of the mountains; the fruit thereof shall shake like Lebanon: and they of the city shall flourish like grass of the earth.

17 His name shall endure for ever: his name shall be continued as long as the sun: and men shall be blessed in him: all nations shall call him blessed.

18 Blessed be the LORD God, the God of Israel, who only doeth wondrous things.

19 And blessed be his glorious name for ever: and let the whole earth be filled with his glory; Amen, and Amen.

20 The prayers of David the son of Jesse are ended.

CHAPTER 73

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1 A Psalm of Asaph. Truly God is good to Israel, even to such as are of a clean heart.

2 But as for me, my feet were almost gone; my steps had well nigh slipped.

3 For I was envious at the foolish, when I saw the prosperity of the wicked.

4 For there are no bands in their death: but their strength is firm.

5 They are not in trouble as other men; neither are they plagued like other men.

6 Therefore pride compasseth them about as a chain; violence covereth them as a garment.

7 Their eyes stand out with fatness: they have more than heart could wish.

8 They are corrupt, and speak wickedly concerning oppression: they speak loftily.

9 They set their mouth against the heavens, and their tongue walketh through the earth.

10 Therefore his people return hither: and waters of a full cup are wrung out to them.

11 And they say, How doth God know? and is there knowledge in the most High?

12 Behold, these are the ungodly, who prosper in the world; they increase in riches.

13 Verily I have cleansed my heart in vain, and washed my hands in innocency.

14 For all the day long have I been plagued, and chastened every morning.

15 If I say, I will speak thus; behold, I should offend against the generation of thy children.

16 When I thought to know this, it was too painful for me;

17 Until I went into the sanctuary of God; then understood I their end.

18 Surely thou didst set them in slippery places: thou castedst them down into destruction.

19 How are they brought into desolation, as in a moment! they are utterly consumed with terrors.

20 As a dream when one awaketh; so, O Lord, when thou awakest, thou shalt despise their image.

21 Thus my heart was grieved, and I was pricked in my reins.

22 So foolish was I, and ignorant: I was as a beast before thee.

23 Nevertheless I am continually with thee: thou hast holden me by my right hand.

24 Thou shalt guide me with thy counsel, and afterward receive me to glory.

25 Whom have I in heaven but thee? and there is none upon earth that I desire beside thee.

26 My flesh and my heart faileth: but God is the strength of my heart, and my portion for ever.

27 For, lo, they that are far from thee shall perish: thou hast destroyed all them that go a whoring from thee.

28 But it is good for me to draw near to God: I have put my trust in the Lord GOD, that I may declare all thy works.

CHAPTER 74

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1 Maschil of Asaph. O God, why hast thou cast us off for ever? why doth thine anger smoke against the sheep of thy pasture?

2 Remember thy congregation, which thou hast purchased of old; the rod of thine inheritance, which thou hast redeemed; this mount Zion, wherein thou hast dwelt.

3 Lift up thy feet unto the perpetual desolations; even all that the enemy hath done wickedly in the sanctuary.

4 Thine enemies roar in the midst of thy congregations; they set up their ensigns for signs.

5 A man was famous according as he had lifted up axes upon the thick trees.

6 But now they break down the carved work thereof at once with axes and hammers.

7 They have cast fire into thy sanctuary, they have defiled by casting down the dwelling place of thy name to the ground.

8 They said in their hearts, Let us destroy them together: they have burned up all the synagogues of God in the land.

9 We see not our signs: there is no more any prophet: neither is there among us any that knoweth how long.

10 O God, how long shall the adversary reproach? shall the enemy blaspheme thy name for ever?

11 Why withdrawest thou thy hand, even thy right hand? pluck it out of thy bosom.

12 For God is my King of old, working salvation in the midst of the earth.

13 Thou didst divide the sea by thy strength: thou brakest the heads of the dragons in the waters.

14 Thou brakest the heads of leviathan in pieces, and gavest him to be meat to the people inhabiting the wilderness.

15 Thou didst cleave the fountain and the flood: thou driedst up mighty rivers.

16 The day is thine, the night also is thine: thou hast prepared the light and the sun.

17 Thou hast set all the borders of the earth: thou hast made summer and winter.

18 Remember this, that the enemy hath reproached, O LORD, and that the foolish people have blasphemed thy name.

19 O deliver not the soul of thy turtledove unto the multitude of the wicked: forget not the congregation of thy poor for ever.

20 Have respect unto the covenant: for the dark places of the earth are full of the habitations of cruelty.

21 O let not the oppressed return ashamed: let the poor and needy praise thy name.

22 Arise, O God, plead thine own cause: remember how the foolish man reproacheth thee daily.

23 Forget not the voice of thine enemies: the tumult of those that rise up against thee increaseth continually.

CHAPTER 75

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1 To the chief Musician, Altaschith, A Psalm or Song of Asaph. Unto thee, O God, do we give thanks, unto thee do we give thanks: for that thy name is near thy wondrous works declare.

2 When I shall receive the congregation I will judge uprightly.

3 The earth and all the inhabitants thereof are dissolved: I bear up the pillars of it. Selah.

4 I said unto the fools, Deal not foolishly: and to the wicked, Lift not up the horn:

5 Lift not up your horn on high: speak not with a stiff neck.

6 For promotion cometh neither from the east, nor from the west, nor from the south.

7 But God is the judge: he putteth down one, and setteth up another.

8 For in the hand of the LORD there is a cup, and the wine is red; it is full of mixture; and he poureth out of the same: but the dregs thereof, all the wicked of the earth shall wring them out, and drink them.

9 But I will declare for ever; I will sing praises to the God of Jacob.

10 All the horns of the wicked also will I cut off; but the horns of the righteous shall be exalted.

CHAPTER 76

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1 To the chief Musician on Neginoth, A Psalm or Song of Asaph. In Judah is God known: his name is great in Israel.

2 In Salem also is his tabernacle, and his dwelling place in Zion.

3 There brake he the arrows of the bow, the shield, and the sword, and the battle. Selah.

4 Thou art more glorious and excellent than the mountains of prey.

5 The stouthearted are spoiled, they have slept their sleep: and none of the men of might have found their hands.

6 At thy rebuke, O God of Jacob, both the chariot and horse are cast into a dead sleep.

7 Thou, even thou, art to be feared: and who may stand in thy sight when once thou art angry?

8 Thou didst cause judgment to be heard from heaven; the earth feared, and was still,

9 When God arose to judgment, to save all the meek of the earth. Selah.

10 Surely the wrath of man shall praise thee: the remainder of wrath shalt thou restrain.

11 Vow, and pay unto the LORD your God: let all that be round about him bring presents unto him that ought to be feared.

12 He shall cut off the spirit of princes: he is terrible to the kings of the earth.

CHAPTER 77

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1 To the chief Musician, to Jeduthun, A Psalm of Asaph. I cried unto God with my voice, even unto God with my voice; and he gave ear unto me.

2 In the day of my trouble I sought the Lord: my sore ran in the night, and ceased not: my soul refused to be comforted.

3 I remembered God, and was troubled: I complained, and my spirit was overwhelmed. Selah.

4 Thou holdest mine eyes waking: I am so troubled that I cannot speak.

5 I have considered the days of old, the years of ancient times.

6 I call to remembrance my song in the night: I commune with mine own heart: and my spirit made diligent search.

7 Will the Lord cast off for ever? and will he be favourable no more?

8 Is his mercy clean gone for ever? doth his promise fail for evermore?

9 Hath God forgotten to be gracious? hath he in anger shut up his tender mercies? Selah.

10 And I said, This is my infirmity: but I will remember the years of the right hand of the most High.

11 I will remember the works of the LORD: surely I will remember thy wonders of old.

12 I will meditate also of all thy work, and talk of thy doings.

13 Thy way, O God, is in the sanctuary: who is so great a God as our God?

14 Thou art the God that doest wonders: thou hast declared thy strength among the people.

15 Thou hast with thine arm redeemed thy people, the sons of Jacob and Joseph. Selah.

16 The waters saw thee, O God, the waters saw thee; they were afraid: the depths also were troubled.

17 The clouds poured out water: the skies sent out a sound: thine arrows also went abroad.

18 The voice of thy thunder was in the heaven: the lightnings lightened the world: the earth trembled and shook.

19 Thy way is in the sea, and thy path in the great waters, and thy footsteps are not known.

20 Thou leddest thy people like a flock by the hand of Moses and Aaron.

CHAPTER 78

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1 Maschil of Asaph. Give ear, O my people, to my law: incline your ears to the words of my mouth.

2 I will open my mouth in a parable: I will utter dark sayings of old:

3 Which we have heard and known, and our fathers have told us.

4 We will not hide them from their children, shewing to the generation to come the praises of the LORD, and his strength, and his wonderful works that he hath done.

5 For he established a testimony in Jacob, and appointed a law in Israel, which he commanded our fathers, that they should make them known to their children:

6 That the generation to come might know them, even the children which should be born; who should arise and declare them to their children:

7 That they might set their hope in God, and not forget the works of God, but keep his commandments:

8 And might not be as their fathers, a stubborn and rebellious generation; a generation that set not their heart aright, and whose spirit was not stedfast with God.

9 The children of Ephraim, being armed, and carrying bows, turned back in the day of battle.

10 They kept not the covenant of God, and refused to walk in his law;

11 And forgat his works, and his wonders that he had shewed them.

12 Marvellous things did he in the sight of their fathers, in the land of Egypt, in the field of Zoan.

13 He divided the sea, and caused them to pass through; and he made the waters to stand as an heap.

14 In the daytime also he led them with a cloud, and all the night with a light of fire.

15 He clave the rocks in the wilderness, and gave them drink as out of the great depths.

16 He brought streams also out of the rock, and caused waters to run down like rivers.

17 And they sinned yet more against him by provoking the most High in the wilderness.

18 And they tempted God in their heart by asking meat for their lust.

19 Yea, they spake against God; they said, Can God furnish a table in the wilderness?

20 Behold, he smote the rock, that the waters gushed out, and the streams overflowed; can he give bread also? can he provide flesh for his people?

21 Therefore the LORD heard this, and was wroth: so a fire was kindled against Jacob, and anger also came up against Israel;

22 Because they believed not in God, and trusted not in his salvation:

23 Though he had commanded the clouds from above, and opened the doors of heaven,

24 And had rained down manna upon them to eat, and had given them of the corn of heaven.

25 Man did eat angels' food: he sent them meat to the full.

26 He caused an east wind to blow in the heaven: and by his power he brought in the south wind.

27 He rained flesh also upon them as dust, and feathered fowls like as the sand of the sea:

28 And he let it fall in the midst of their camp, round about their habitations.

29 So they did eat, and were well filled: for he gave them their own desire;

30 They were not estranged from their lust. But while their meat was yet in their mouths,

31 The wrath of God came upon them, and slew the fattest of them, and smote down the chosen men of Israel.

32 For all this they sinned still, and believed not for his wondrous works.

33 Therefore their days did he consume in vanity, and their years in trouble.

34 When he slew them, then they sought him: and they returned and enquired early after God.

35 And they remembered that God was their rock, and the high God their redeemer.

36 Nevertheless they did flatter him with their mouth, and they lied unto him with their tongues.

37 For their heart was not right with him, neither were they stedfast in his covenant.

38 But he, being full of compassion, forgave their iniquity, and destroyed them not: yea, many a time turned he his anger away, and did not stir up all his wrath.

39 For he remembered that they were but flesh; a wind that passeth away, and cometh not again.

40 How oft did they provoke him in the wilderness, and grieve him in the desert!

41 Yea, they turned back and tempted God, and limited the Holy One of Israel.

42 They remembered not his hand, nor the day when he delivered them from the enemy.

43 How he had wrought his signs in Egypt, and his wonders in the field of Zoan:

44 And had turned their rivers into blood; and their floods, that they could not drink.

45 He sent divers sorts of flies among them, which devoured them; and frogs, which destroyed them.

46 He gave also their increase unto the caterpiller, and their labour unto the locust.

47 He destroyed their vines with hail, and their sycomore trees with frost.

48 He gave up their cattle also to the hail, and their flocks to hot thunderbolts.

49 He cast upon them the fierceness of his anger, wrath, and indignation, and trouble, by sending evil angels among them.

50 He made a way to his anger; he spared not their soul from death, but gave their life over to the pestilence;

51 And smote all the firstborn in Egypt; the chief of their strength in the tabernacles of Ham:

52 But made his own people to go forth like sheep, and guided them in the wilderness like a flock.

53 And he led them on safely, so that they feared not: but the sea overwhelmed their enemies.

54 And he brought them to the border of his sanctuary, even to this mountain, which his right hand had purchased.

55 He cast out the heathen also before them, and divided them an inheritance by line, and made the tribes of Israel to dwell in their tents.

56 Yet they tempted and provoked the most high God, and kept not his testimonies:

57 But turned back, and dealt unfaithfully like their fathers: they were turned aside like a deceitful bow.

58 For they provoked him to anger with their high places, and moved him to jealousy with their graven images.

59 When God heard this, he was wroth, and greatly abhorred Israel:

60 So that he forsook the tabernacle of Shiloh, the tent which he placed among men;

61 And delivered his strength into captivity, and his glory into the enemy's hand.

62 He gave his people over also unto the sword; and was wroth with his inheritance.

63 The fire consumed their young men; and their maidens were not given to marriage.

64 Their priests fell by the sword; and their widows made no lamentation.

65 Then the Lord awaked as one out of sleep, and like a mighty man that shouteth by reason of wine.

66 And he smote his enemies in the hinder parts: he put them to a perpetual reproach.

67 Moreover he refused the tabernacle of Joseph, and chose not the tribe of Ephraim:

68 But chose the tribe of Judah, the mount Zion which he loved.

69 And he built his sanctuary like high palaces, like the earth which he hath established for ever.

70 He chose David also his servant, and took him from the sheepfolds:

71 From following the ewes great with young he brought him to feed Jacob his people, and Israel his inheritance.

72 So he fed them according to the integrity of his heart; and guided them by the skilfulness of his hands.

CHAPTER 79

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1 A Psalm of Asaph. O God, the heathen are come into thine inheritance; thy holy temple have they defiled; they have laid Jerusalem on heaps.

2 The dead bodies of thy servants have they given to be meat unto the fowls of the heaven, the flesh of thy saints unto the beasts of the earth.

3 Their blood have they shed like water round about Jerusalem; and there was none to bury them.

4 We are become a reproach to our neighbours, a scorn and derision to them that are round about us.

5 How long, LORD? wilt thou be angry for ever? shall thy jealousy burn like fire?

6 Pour out thy wrath upon the heathen that have not known thee, and upon the kingdoms that have not called upon thy name.

7 For they have devoured Jacob, and laid waste his dwelling place.

8 O remember not against us former iniquities: let thy tender mercies speedily prevent us: for we are brought very low.

9 Help us, O God of our salvation, for the glory of thy name: and deliver us, and purge away our sins, for thy name's sake.

10 Wherefore should the heathen say, Where is their God? let him be known among the heathen in our sight by the revenging of the blood of thy servants which is shed.

11 Let the sighing of the prisoner come before thee; according to the greatness of thy power preserve thou those that are appointed to die;

12 And render unto our neighbours sevenfold into their bosom their reproach, wherewith they have reproached thee, O Lord.

13 So we thy people and sheep of thy pasture will give thee thanks for ever: we will shew forth thy praise to all generations.

CHAPTER 80

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1 To the chief Musician upon Shoshannimeduth, A Psalm of Asaph. Give ear, O Shepherd of Israel, thou that leadest Joseph like a flock; thou that dwellest between the cherubims, shine forth.

2 Before Ephraim and Benjamin and Manasseh stir up thy strength, and come and save us.

3 Turn us again, O God, and cause thy face to shine; and we shall be saved.

4 O LORD God of hosts, how long wilt thou be angry against the prayer of thy people?

5 Thou feedest them with the bread of tears; and givest them tears to drink in great measure.

6 Thou makest us a strife unto our neighbours: and our enemies laugh among themselves.

7 Turn us again, O God of hosts, and cause thy face to shine; and we shall be saved.

8 Thou hast brought a vine out of Egypt: thou hast cast out the heathen, and planted it.

9 Thou preparedst room before it, and didst cause it to take deep root, and it filled the land.

10 The hills were covered with the shadow of it, and the boughs thereof were like the goodly cedars.

11 She sent out her boughs unto the sea, and her branches unto the river.

12 Why hast thou then broken down her hedges, so that all they which pass by the way do pluck her?

13 The boar out of the wood doth waste it, and the wild beast of the field doth devour it.

14 Return, we beseech thee, O God of hosts: look down from heaven, and behold, and visit this vine;

15 And the vineyard which thy right hand hath planted, and the branch that thou madest strong for thyself.

16 It is burned with fire, it is cut down: they perish at the rebuke of thy countenance.

17 Let thy hand be upon the man of thy right hand, upon the son of man whom thou madest strong for thyself.

18 So will not we go back from thee: quicken us, and we will call upon thy name.

19 Turn us again, O LORD God of hosts, cause thy face to shine; and we shall be saved.

CHAPTER 81

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1 To the chief Musician upon Gittith, A Psalm of Asaph. Sing aloud unto God our strength: make a joyful noise unto the God of Jacob.

2 Take a psalm, and bring hither the timbrel, the pleasant harp with the psaltery.

3 Blow up the trumpet in the new moon, in the time appointed, on our solemn feast day.

4 For this was a statute for Israel, and a law of the God of Jacob.

5 This he ordained in Joseph for a testimony, when he went out through the land of Egypt: where I heard a language that I understood not.

6 I removed his shoulder from the burden: his hands were delivered from the pots.

7 Thou calledst in trouble, and I delivered thee; I answered thee in the secret place of thunder: I proved thee at the waters of Meribah. Selah.

8 Hear, O my people, and I will testify unto thee: O Israel, if thou wilt hearken unto me;

9 There shall no strange god be in thee; neither shalt thou worship any strange god.

10 I am the LORD thy God, which brought thee out of the land of Egypt: open thy mouth wide, and I will fill it.

11 But my people would not hearken to my voice; and Israel would none of me.

12 So I gave them up unto their own hearts' lust: and they walked in their own counsels.

13 Oh that my people had hearkened unto me, and Israel had walked in my ways!

14 I should soon have subdued their enemies, and turned my hand against their adversaries.

15 The haters of the LORD should have submitted themselves unto him: but their time should have endured for ever.

16 He should have fed them also with the finest of the wheat: and with honey out of the rock should I have satisfied thee.

CHAPTER 82

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1 A Psalm of Asaph. God standeth in the congregation of the mighty; he judgeth among the gods.

2 How long will ye judge unjustly, and accept the persons of the wicked? Selah.

3 Defend the poor and fatherless: do justice to the afflicted and needy.

4 Deliver the poor and needy: rid them out of the hand of the wicked.

5 They know not, neither will they understand; they walk on in darkness: all the foundations of the earth are out of course.

6 I have said, Ye are gods; and all of you are children of the most High.

7 But ye shall die like men, and fall like one of the princes.

8 Arise, O God, judge the earth: for thou shalt inherit all nations.

CHAPTER 83

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1 A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God.

2 For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head.

3 They have taken crafty counsel against thy people, and consulted against thy hidden ones.

4 They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance.

5 For they have consulted together with one consent: they are confederate against thee:

6 The tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes;

7 Gebal, and Ammon, and Amalek; the Philistines with the inhabitants of Tyre;

8 Assur also is joined with them: they have holpen the children of Lot. Selah.

9 Do unto them as unto the Midianites; as to Sisera, as to Jabin, at the brook of Kison:

10 Which perished at Endor: they became as dung for the earth.

11 Make their nobles like Oreb, and like Zeeb: yea, all their princes as Zebah, and as Zalmunna:

12 Who said, Let us take to ourselves the houses of God in possession.

13 O my God, make them like a wheel; as the stubble before the wind.

14 As the fire burneth a wood, and as the flame setteth the mountains on fire;

15 So persecute them with thy tempest, and make them afraid with thy storm.

16 Fill their faces with shame; that they may seek thy name, O LORD.

17 Let them be confounded and troubled for ever; yea, let them be put to shame, and perish:

18 That men may know that thou, whose name alone is JEHOVAH, art the most high over all the earth.

CHAPTER 84

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1 To the chief Musician upon Gittith, A Psalm for the sons of Korah. How amiable are thy tabernacles, O LORD of hosts!

2 My soul longeth, yea, even fainteth for the courts of the LORD: my heart and my flesh crieth out for the living God.

3 Yea, the sparrow hath found an house, and the swallow a nest for herself, where she may lay her young, even thine altars, O LORD of hosts, my King, and my God.

4 Blessed are they that dwell in thy house: they will be still praising thee. Selah.

5 Blessed is the man whose strength is in thee; in whose heart are the ways of them.

6 Who passing through the valley of Baca make it a well; the rain also filleth the pools.

7 They go from strength to strength, every one of them in Zion appeareth before God.

8 O LORD God of hosts, hear my prayer: give ear, O God of Jacob. Selah.

9 Behold, O God our shield, and look upon the face of thine anointed.

10 For a day in thy courts is better than a thousand. I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness.

11 For the LORD God is a sun and shield: the LORD will give grace and glory: no good thing will he withhold from them that walk uprightly.

12 O LORD of hosts, blessed is the man that trusteth in thee.

CHAPTER 85

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1 To the chief Musician, A Psalm for the sons of Korah. LORD, thou hast been favourable unto thy land: thou hast brought back the captivity of Jacob.

2 Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah.

3 Thou hast taken away all thy wrath: thou hast turned thyself from the fierceness of thine anger.

4 Turn us, O God of our salvation, and cause thine anger toward us to cease.

5 Wilt thou be angry with us for ever? wilt thou draw out thine anger to all generations?

6 Wilt thou not revive us again: that thy people may rejoice in thee?

7 Shew us thy mercy, O LORD, and grant us thy salvation.

8 I will hear what God the LORD will speak: for he will speak peace unto his people, and to his saints: but let them not turn again to folly.

9 Surely his salvation is nigh them that fear him; that glory may dwell in our land.

10 Mercy and truth are met together; righteousness and peace have kissed each other.

11 Truth shall spring out of the earth; and righteousness shall look down from heaven.

12 Yea, the LORD shall give that which is good; and our land shall yield her increase.

13 Righteousness shall go before him; and shall set us in the way of his steps.

CHAPTER 86

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1 A Prayer of David. Bow down thine ear, O LORD, hear me: for I am poor and needy.

2 Preserve my soul; for I am holy: O thou my God, save thy servant that trusteth in thee.

3 Be merciful unto me, O Lord: for I cry unto thee daily.

4 Rejoice the soul of thy servant: for unto thee, O Lord, do I lift up my soul.

5 For thou, Lord, art good, and ready to forgive; and plenteous in mercy unto all them that call upon thee.

6 Give ear, O LORD, unto my prayer; and attend to the voice of my supplications.

7 In the day of my trouble I will call upon thee: for thou wilt answer me.

8 Among the gods there is none like unto thee, O Lord; neither are there any works like unto thy works.

9 All nations whom thou hast made shall come and worship before thee, O Lord; and shall glorify thy name.

10 For thou art great, and doest wondrous things: thou art God alone.

11 Teach me thy way, O LORD; I will walk in thy truth: unite my heart to fear thy name.

12 I will praise thee, O Lord my God, with all my heart: and I will glorify thy name for evermore.

13 For great is thy mercy toward me: and thou hast delivered my soul from the lowest hell.

14 O God, the proud are risen against me, and the assemblies of violent men have sought after my soul; and have not set thee before them.

15 But thou, O Lord, art a God full of compassion, and gracious, longsuffering, and plenteous in mercy and truth.

16 O turn unto me, and have mercy upon me; give thy strength unto thy servant, and save the son of thine handmaid.

17 Shew me a token for good; that they which hate me may see it, and be ashamed: because thou, LORD, hast holpen me, and comforted me.

CHAPTER 87

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1 A Psalm or Song for the sons of Korah. His foundation is in the holy mountains.

2 The LORD loveth the gates of Zion more than all the dwellings of Jacob.

3 Glorious things are spoken of thee, O city of God. Selah.

4 I will make mention of Rahab and Babylon to them that know me: behold Philistia, and Tyre, with Ethiopia; this man was born there.

5 And of Zion it shall be said, This and that man was born in her: and the highest himself shall establish her.

6 The LORD shall count, when he writeth up the people, that this man was born there. Selah.

7 As well the singers as the players on instruments shall be there: all my springs are in thee.

CHAPTER 88

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1 A Song or Psalm for the sons of Korah, to the chief Musician upon Mahalath Leannoth, Maschil of Heman the Ezrahite. O LORD God of my salvation, I have cried day and night before thee:

2 Let my prayer come before thee: incline thine ear unto my cry;

3 For my soul is full of troubles: and my life draweth nigh unto the grave.

4 I am counted with them that go down into the pit: I am as a man that hath no strength:

5 Free among the dead, like the slain that lie in the grave, whom thou rememberest no more: and they are cut off from thy hand.

6 Thou hast laid me in the lowest pit, in darkness, in the deeps.

7 Thy wrath lieth hard upon me, and thou hast afflicted me with all thy waves. Selah.

8 Thou hast put away mine acquaintance far from me; thou hast made me an abomination unto them: I am shut up, and I cannot come forth.

9 Mine eye mourneth by reason of affliction: LORD, I have called daily upon thee, I have stretched out my hands unto thee.

10 Wilt thou shew wonders to the dead? shall the dead arise and praise thee? Selah.

11 Shall thy lovingkindness be declared in the grave? or thy faithfulness in destruction?

12 Shall thy wonders be known in the dark? and thy righteousness in the land of forgetfulness?

13 But unto thee have I cried, O LORD; and in the morning shall my prayer prevent thee.

14 LORD, why castest thou off my soul? why hidest thou thy face from me?

15 I am afflicted and ready to die from my youth up: while I suffer thy terrors I am distracted.

16 Thy fierce wrath goeth over me; thy terrors have cut me off.

17 They came round about me daily like water; they compassed me about together.

18 Lover and friend hast thou put far from me, and mine acquaintance into darkness.

CHAPTER 89

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1 Maschil of Ethan the Ezrahite. I will sing of the mercies of the LORD for ever: with my mouth will I make known thy faithfulness to all generations.

2 For I have said, Mercy shall be built up for ever: thy faithfulness shalt thou establish in the very heavens.

3 I have made a covenant with my chosen, I have sworn unto David my servant,

4 Thy seed will I establish for ever, and build up thy throne to all generations. Selah.

5 And the heavens shall praise thy wonders, O LORD: thy faithfulness also in the congregation of the saints.

6 For who in the heaven can be compared unto the LORD? who among the sons of the mighty can be likened unto the LORD?

7 God is greatly to be feared in the assembly of the saints, and to be had in reverence of all them that are about him.

8 O LORD God of hosts, who is a strong LORD like unto thee? or to thy faithfulness round about thee?

9 Thou rulest the raging of the sea: when the waves thereof arise, thou stillest them.

10 Thou hast broken Rahab in pieces, as one that is slain; thou hast scattered thine enemies with thy strong arm.

11 The heavens are thine, the earth also is thine: as for the world and the fulness thereof, thou hast founded them.

12 The north and the south thou hast created them: Tabor and Hermon shall rejoice in thy name.

13 Thou hast a mighty arm: strong is thy hand, and high is thy right hand.

14 Justice and judgment are the habitation of thy throne: mercy and truth shall go before thy face.

15 Blessed is the people that know the joyful sound: they shall walk, O LORD, in the light of thy countenance.

16 In thy name shall they rejoice all the day: and in thy righteousness shall they be exalted.

17 For thou art the glory of their strength: and in thy favour our horn shall be exalted.

18 For the LORD is our defence; and the Holy One of Israel is our king.

19 Then thou spakest in vision to thy holy one, and saidst, I have laid help upon one that is mighty; I have exalted one chosen out of the people.

20 I have found David my servant; with my holy oil have I anointed him:

21 With whom my hand shall be established: mine arm also shall strengthen him.

22 The enemy shall not exact upon him; nor the son of wickedness afflict him.

23 And I will beat down his foes before his face, and plague them that hate him.

24 But my faithfulness and my mercy shall be with him: and in my name shall his horn be exalted.

25 I will set his hand also in the sea, and his right hand in the rivers.

26 He shall cry unto me, Thou art my father, my God, and the rock of my salvation.

27 Also I will make him my firstborn, higher than the kings of the earth.

28 My mercy will I keep for him for evermore, and my covenant shall stand fast with him.

29 His seed also will I make to endure for ever, and his throne as the days of heaven.

30 If his children forsake my law, and walk not in my judgments;

31 If they break my statutes, and keep not my commandments;

32 Then will I visit their transgression with the rod, and their iniquity with stripes.

33 Nevertheless my lovingkindness will I not utterly take from him, nor suffer my faithfulness to fail.

34 My covenant will I not break, nor alter the thing that is gone out of my lips.

35 Once have I sworn by my holiness that I will not lie unto David.

36 His seed shall endure for ever, and his throne as the sun before me.

37 It shall be established for ever as the moon, and as a faithful witness in heaven. Selah.

38 But thou hast cast off and abhorred, thou hast been wroth with thine anointed.

39 Thou hast made void the covenant of thy servant: thou hast profaned his crown by casting it to the ground.

40 Thou hast broken down all his hedges; thou hast brought his strong holds to ruin.

41 All that pass by the way spoil him: he is a reproach to his neighbours.

42 Thou hast set up the right hand of his adversaries; thou hast made all his enemies to rejoice.

43 Thou hast also turned the edge of his sword, and hast not made him to stand in the battle.

44 Thou hast made his glory to cease, and cast his throne down to the ground.

45 The days of his youth hast thou shortened: thou hast covered him with shame. Selah.

46 How long, LORD? wilt thou hide thyself for ever? shall thy wrath burn like fire?

47 Remember how short my time is: wherefore hast thou made all men in vain?

48 What man is he that liveth, and shall not see death? shall he deliver his soul from the hand of the grave? Selah.

49 Lord, where are thy former lovingkindnesses, which thou swarest unto David in thy truth?

50 Remember, Lord, the reproach of thy servants; how I do bear in my bosom the reproach of all the mighty people;

51 Wherewith thine enemies have reproached, O LORD; wherewith they have reproached the footsteps of thine anointed.

52 Blessed be the LORD for evermore. Amen, and Amen.

CHAPTER 90

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1 A Prayer of Moses the man of God. Lord, thou hast been our dwelling place in all generations.

2 Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou art God.

3 Thou turnest man to destruction; and sayest, Return, ye children of men.

4 For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night.

5 Thou carriest them away as with a flood; they are as a sleep: in the morning they are like grass which groweth up.

6 In the morning it flourisheth, and groweth up; in the evening it is cut down, and withereth.

7 For we are consumed by thine anger, and by thy wrath are we troubled.

8 Thou hast set our iniquities before thee, our secret sins in the light of thy countenance.

9 For all our days are passed away in thy wrath: we spend our years as a tale that is told.

10 The days of our years are threescore years and ten; and if by reason of strength they be fourscore years, yet is their strength labour and sorrow; for it is soon cut off, and we fly away.

11 Who knoweth the power of thine anger? even according to thy fear, so is thy wrath.

12 So teach us to number our days, that we may apply our hearts unto wisdom.

13 Return, O LORD, how long? and let it repent thee concerning thy servants.

14 O satisfy us early with thy mercy; that we may rejoice and be glad all our days.

15 Make us glad according to the days wherein thou hast afflicted us, and the years wherein we have seen evil.

16 Let thy work appear unto thy servants, and thy glory unto their children.

17 And let the beauty of the LORD our God be upon us: and establish thou the work of our hands upon us; yea, the work of our hands establish thou it.

CHAPTER 91

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1 He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty.

2 I will say of the LORD, He is my refuge and my fortress: my God; in him will I trust.

3 Surely he shall deliver thee from the snare of the fowler, and from the noisome pestilence.

4 He shall cover thee with his feathers, and under his wings shalt thou trust: his truth shall be thy shield and buckler.

5 Thou shalt not be afraid for the terror by night; nor for the arrow that flieth by day;

6 Nor for the pestilence that walketh in darkness; nor for the destruction that wasteth at noonday.

7 A thousand shall fall at thy side, and ten thousand at thy right hand; but it shall not come nigh thee.

8 Only with thine eyes shalt thou behold and see the reward of the wicked.

9 Because thou hast made the LORD, which is my refuge, even the most High, thy habitation;

10 There shall no evil befall thee, neither shall any plague come nigh thy dwelling.

11 For he shall give his angels charge over thee, to keep thee in all thy ways.

12 They shall bear thee up in their hands, lest thou dash thy foot against a stone.

13 Thou shalt tread upon the lion and adder: the young lion and the dragon shalt thou trample under feet.

14 Because he hath set his love upon me, therefore will I deliver him: I will set him on high, because he hath known my name.

15 He shall call upon me, and I will answer him: I will be with him in trouble; I will deliver him, and honour him.

16 With long life will I satisfy him, and shew him my salvation.

CHAPTER 92

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1 A Psalm or Song for the sabbath day. It is a good thing to give thanks unto the LORD, and to sing praises unto thy name, O most High:

2 To shew forth thy lovingkindness in the morning, and thy faithfulness every night,

3 Upon an instrument of ten strings, and upon the psaltery; upon the harp with a solemn sound.

4 For thou, LORD, hast made me glad through thy work: I will triumph in the works of thy hands.

5 O LORD, how great are thy works! and thy thoughts are very deep.

6 A brutish man knoweth not; neither doth a fool understand this.

7 When the wicked spring as the grass, and when all the workers of iniquity do flourish; it is that they shall be destroyed for ever:

8 But thou, LORD, art most high for evermore.

9 For, lo, thine enemies, O LORD, for, lo, thine enemies shall perish; all the workers of iniquity shall be scattered.

10 But my horn shalt thou exalt like the horn of an unicorn: I shall be anointed with fresh oil.

11 Mine eye also shall see my desire on mine enemies, and mine ears shall hear my desire of the wicked that rise up against me.

12 The righteous shall flourish like the palm tree: he shall grow like a cedar in Lebanon.

13 Those that be planted in the house of the LORD shall flourish in the courts of our God.

14 They shall still bring forth fruit in old age; they shall be fat and flourishing;

15 To shew that the LORD is upright: he is my rock, and there is no unrighteousness in him.

CHAPTER 93

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1 The LORD reigneth, he is clothed with majesty; the LORD is clothed with strength, wherewith he hath girded himself: the world also is stablished, that it cannot be moved.

2 Thy throne is established of old: thou art from everlasting.

3 The floods have lifted up, O LORD, the floods have lifted up their voice; the floods lift up their waves.

4 The LORD on high is mightier than the noise of many waters, yea, than the mighty waves of the sea.

5 Thy testimonies are very sure: holiness becometh thine house, O LORD, for ever.

CHAPTER 94

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1 O LORD God, to whom vengeance belongeth; O God, to whom vengeance belongeth, shew thyself.

2 Lift up thyself, thou judge of the earth: render a reward to the proud.

3 LORD, how long shall the wicked, how long shall the wicked triumph?

4 How long shall they utter and speak hard things? and all the workers of iniquity boast themselves?

5 They break in pieces thy people, O LORD, and afflict thine heritage.

6 They slay the widow and the stranger, and murder the fatherless.

7 Yet they say, The LORD shall not see, neither shall the God of Jacob regard it.

8 Understand, ye brutish among the people: and ye fools, when will ye be wise?

9 He that planted the ear, shall he not hear? he that formed the eye, shall he not see?

10 He that chastiseth the heathen, shall not he correct? he that teacheth man knowledge, shall not he know?

11 The LORD knoweth the thoughts of man, that they are vanity.

12 Blessed is the man whom thou chastenest, O LORD, and teachest him out of thy law;

13 That thou mayest give him rest from the days of adversity, until the pit be digged for the wicked.

14 For the LORD will not cast off his people, neither will he forsake his inheritance.

15 But judgment shall return unto righteousness: and all the upright in heart shall follow it.

16 Who will rise up for me against the evildoers? or who will stand up for me against the workers of iniquity?

17 Unless the LORD had been my help, my soul had almost dwelt in silence.

18 When I said, My foot slippeth; thy mercy, O LORD, held me up.

19 In the multitude of my thoughts within me thy comforts delight my soul.

20 Shall the throne of iniquity have fellowship with thee, which frameth mischief by a law?

21 They gather themselves together against the soul of the righteous, and condemn the innocent blood.

22 But the LORD is my defence; and my God is the rock of my refuge.

23 And he shall bring upon them their own iniquity, and shall cut them off in their own wickedness; yea, the LORD our God shall cut them off.

CHAPTER 95

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1 O come, let us sing unto the LORD: let us make a joyful noise to the rock of our salvation.

2 Let us come before his presence with thanksgiving, and make a joyful noise unto him with psalms.

3 For the LORD is a great God, and a great King above all gods.

4 In his hand are the deep places of the earth: the strength of the hills is his also.

5 The sea is his, and he made it: and his hands formed the dry land.

6 O come, let us worship and bow down: let us kneel before the LORD our maker.

7 For he is our God; and we are the people of his pasture, and the sheep of his hand. To day if ye will hear his voice,

8 Harden not your heart, as in the provocation, and as in the day of temptation in the wilderness:

9 When your fathers tempted me, proved me, and saw my work.

10 Forty years long was I grieved with this generation, and said, It is a people that do err in their heart, and they have not known my ways:

11 Unto whom I sware in my wrath that they should not enter into my rest.

CHAPTER 96

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1 O sing unto the LORD a new song: sing unto the LORD, all the earth.

2 Sing unto the LORD, bless his name; shew forth his salvation from day to day.

3 Declare his glory among the heathen, his wonders among all people.

4 For the LORD is great, and greatly to be praised: he is to be feared above all gods.

5 For all the gods of the nations are idols: but the LORD made the heavens.

6 Honour and majesty are before him: strength and beauty are in his sanctuary.

7 Give unto the LORD, O ye kindreds of the people, give unto the LORD glory and strength.

8 Give unto the LORD the glory due unto his name: bring an offering, and come into his courts.

9 O worship the LORD in the beauty of holiness: fear before him, all the earth.

10 Say among the heathen that the LORD reigneth: the world also shall be established that it shall not be moved: he shall judge the people righteously.

11 Let the heavens rejoice, and let the earth be glad; let the sea roar, and the fulness thereof.

12 Let the field be joyful, and all that is therein: then shall all the trees of the wood rejoice

13 Before the LORD: for he cometh, for he cometh to judge the earth: he shall judge the world with righteousness, and the people with his truth.

CHAPTER 97

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1 The LORD reigneth; let the earth rejoice; let the multitude of isles be glad thereof.

2 Clouds and darkness are round about him: righteousness and judgment are the habitation of his throne.

3 A fire goeth before him, and burneth up his enemies round about.

4 His lightnings enlightened the world: the earth saw, and trembled.

5 The hills melted like wax at the presence of the LORD, at the presence of the Lord of the whole earth.

6 The heavens declare his righteousness, and all the people see his glory.

7 Confounded be all they that serve graven images, that boast themselves of idols: worship him, all ye gods.

8 Zion heard, and was glad; and the daughters of Judah rejoiced because of thy judgments, O LORD.

9 For thou, LORD, art high above all the earth: thou art exalted far above all gods.

10 Ye that love the LORD, hate evil: he preserveth the souls of his saints; he delivereth them out of the hand of the wicked.

11 Light is sown for the righteous, and gladness for the upright in heart.

12 Rejoice in the LORD, ye righteous; and give thanks at the remembrance of his holiness.

CHAPTER 98

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1 A Psalm. O sing unto the LORD a new song; for he hath done marvellous things: his right hand, and his holy arm, hath gotten him the victory.

2 The LORD hath made known his salvation: his righteousness hath he openly shewed in the sight of the heathen.

3 He hath remembered his mercy and his truth toward the house of Israel: all the ends of the earth have seen the salvation of our God.

4 Make a joyful noise unto the LORD, all the earth: make a loud noise, and rejoice, and sing praise.

5 Sing unto the LORD with the harp; with the harp, and the voice of a psalm.

6 With trumpets and sound of cornet make a joyful noise before the LORD, the King.

7 Let the sea roar, and the fulness thereof; the world, and they that dwell therein.

8 Let the floods clap their hands: let the hills be joyful together

9 Before the LORD; for he cometh to judge the earth: with righteousness shall he judge the world, and the people with equity.

CHAPTER 99

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1 The LORD reigneth; let the people tremble: he sitteth between the cherubims; let the earth be moved.

2 The LORD is great in Zion; and he is high above all the people.

3 Let them praise thy great and terrible name; for it is holy.

4 The king's strength also loveth judgment; thou dost establish equity, thou executest judgment and righteousness in Jacob.

5 Exalt ye the LORD our God, and worship at his footstool; for he is holy.

6 Moses and Aaron among his priests, and Samuel among them that call upon his name; they called upon the LORD, and he answered them.

7 He spake unto them in the cloudy pillar: they kept his testimonies, and the ordinance that he gave them.

8 Thou answeredst them, O LORD our God: thou wast a God that forgavest them, though thou tookest vengeance of their inventions.

9 Exalt the LORD our God, and worship at his holy hill; for the LORD our God is holy.

CHAPTER 100

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1 A Psalm of praise. Make a joyful noise unto the LORD, all ye lands.

2 Serve the LORD with gladness: come before his presence with singing.

3 Know ye that the LORD he is God: it is he that hath made us, and not we ourselves; we are his people, and the sheep of his pasture.

4 Enter into his gates with thanksgiving, and into his courts with praise: be thankful unto him, and bless his name.

5 For the LORD is good; his mercy is everlasting; and his truth endureth to all generations.

CHAPTER 101

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1 A Psalm of David. I will sing of mercy and judgment: unto thee, O LORD, will I sing.

2 I will behave myself wisely in a perfect way. O when wilt thou come unto me? I will walk within my house with a perfect heart.

3 I will set no wicked thing before mine eyes: I hate the work of them that turn aside; it shall not cleave to me.

4 A froward heart shall depart from me: I will not know a wicked person.

5 Whoso privily slandereth his neighbour, him will I cut off: him that hath an high look and a proud heart will not I suffer.

6 Mine eyes shall be upon the faithful of the land, that they may dwell with me: he that walketh in a perfect way, he shall serve me.

7 He that worketh deceit shall not dwell within my house: he that telleth lies shall not tarry in my sight.

8 I will early destroy all the wicked of the land; that I may cut off all wicked doers from the city of the LORD.

CHAPTER 102

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1 A Prayer of the afflicted, when he is overwhelmed, and poureth out his complaint before the LORD. Hear my prayer, O LORD, and let my cry come unto thee.

2 Hide not thy face from me in the day when I am in trouble; incline thine ear unto me: in the day when I call answer me speedily.

3 For my days are consumed like smoke, and my bones are burned as an hearth.

4 My heart is smitten, and withered like grass; so that I forget to eat my bread.

5 By reason of the voice of my groaning my bones cleave to my skin.

6 I am like a pelican of the wilderness: I am like an owl of the desert.

7 I watch, and am as a sparrow alone upon the house top.

8 Mine enemies reproach me all the day; and they that are mad against me are sworn against me.

9 For I have eaten ashes like bread, and mingled my drink with weeping,

10 Because of thine indignation and thy wrath: for thou hast lifted me up, and cast me down.

11 My days are like a shadow that declineth; and I am withered like grass.

12 But thou, O LORD, shalt endure for ever; and thy remembrance unto all generations.

13 Thou shalt arise, and have mercy upon Zion: for the time to favour her, yea, the set time, is come.

14 For thy servants take pleasure in her stones, and favour the dust thereof.

15 So the heathen shall fear the name of the LORD, and all the kings of the earth thy glory.

16 When the LORD shall build up Zion, he shall appear in his glory.

17 He will regard the prayer of the destitute, and not despise their prayer.

18 This shall be written for the generation to come: and the people which shall be created shall praise the LORD.

19 For he hath looked down from the height of his sanctuary; from heaven did the LORD behold the earth;

20 To hear the groaning of the prisoner; to loose those that are appointed to death;

21 To declare the name of the LORD in Zion, and his praise in Jerusalem;

22 When the people are gathered together, and the kingdoms, to serve the LORD.

23 He weakened my strength in the way; he shortened my days.

24 I said, O my God, take me not away in the midst of my days: thy years are throughout all generations.

25 Of old hast thou laid the foundation of the earth: and the heavens are the work of thy hands.

26 They shall perish, but thou shalt endure: yea, all of them shall wax old like a garment; as a vesture shalt thou change them, and they shall be changed:

27 But thou art the same, and thy years shall have no end.

28 The children of thy servants shall continue, and their seed shall be established before thee.

CHAPTER 103

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1 A Psalm of David. Bless the LORD, O my soul: and all that is within me, bless his holy name.

2 Bless the LORD, O my soul, and forget not all his benefits:

3 Who forgiveth all thine iniquities; who healeth all thy diseases;

4 Who redeemeth thy life from destruction; who crowneth thee with lovingkindness and tender mercies;

5 Who satisfieth thy mouth with good things; so that thy youth is renewed like the eagle's.

6 The LORD executeth righteousness and judgment for all that are oppressed.

7 He made known his ways unto Moses, his acts unto the children of Israel.

8 The LORD is merciful and gracious, slow to anger, and plenteous in mercy.

9 He will not always chide: neither will he keep his anger for ever.

10 He hath not dealt with us after our sins; nor rewarded us according to our iniquities.

11 For as the heaven is high above the earth, so great is his mercy toward them that fear him.

12 As far as the east is from the west, so far hath he removed our transgressions from us.

13 Like as a father pitieth his children, so the LORD pitieth them that fear him.

14 For he knoweth our frame; he remembereth that we are dust.

15 As for man, his days are as grass: as a flower of the field, so he flourisheth.

16 For the wind passeth over it, and it is gone; and the place thereof shall know it no more.

17 But the mercy of the LORD is from everlasting to everlasting upon them that fear him, and his righteousness unto children's children;

18 To such as keep his covenant, and to those that remember his commandments to do them.

19 The LORD hath prepared his throne in the heavens; and his kingdom ruleth over all.

20 Bless the LORD, ye his angels, that excel in strength, that do his commandments, hearkening unto the voice of his word.

21 Bless ye the LORD, all ye his hosts; ye ministers of his, that do his pleasure.

22 Bless the LORD, all his works in all places of his dominion: bless the LORD, O my soul.

CHAPTER 104

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1 Bless the LORD, O my soul. O LORD my God, thou art very great; thou art clothed with honour and majesty.

2 Who coverest thyself with light as with a garment: who stretchest out the heavens like a curtain:

3 Who layeth the beams of his chambers in the waters: who maketh the clouds his chariot: who walketh upon the wings of the wind:

4 Who maketh his angels spirits; his ministers a flaming fire:

5 Who laid the foundations of the earth, that it should not be removed for ever.

6 Thou coveredst it with the deep as with a garment: the waters stood above the mountains.

7 At thy rebuke they fled; at the voice of thy thunder they hasted away.

8 They go up by the mountains; they go down by the valleys unto the place which thou hast founded for them.

9 Thou hast set a bound that they may not pass over; that they turn not again to cover the earth.

10 He sendeth the springs into the valleys, which run among the hills.

11 They give drink to every beast of the field: the wild asses quench their thirst.

12 By them shall the fowls of the heaven have their habitation, which sing among the branches.

13 He watereth the hills from his chambers: the earth is satisfied with the fruit of thy works.

14 He causeth the grass to grow for the cattle, and herb for the service of man: that he may bring forth food out of the earth;

15 And wine that maketh glad the heart of man, and oil to make his face to shine, and bread which strengtheneth man's heart.

16 The trees of the LORD are full of sap; the cedars of Lebanon, which he hath planted;

17 Where the birds make their nests: as for the stork, the fir trees are her house.

18 The high hills are a refuge for the wild goats; and the rocks for the conies.

19 He appointed the moon for seasons: the sun knoweth his going down.

20 Thou makest darkness, and it is night: wherein all the beasts of the forest do creep forth.

21 The young lions roar after their prey, and seek their meat from God.

22 The sun ariseth, they gather themselves together, and lay them down in their dens.

23 Man goeth forth unto his work and to his labour until the evening.

24 O LORD, how manifold are thy works! in wisdom hast thou made them all: the earth is full of thy riches.

25 So is this great and wide sea, wherein are things creeping innumerable, both small and great beasts.

26 There go the ships: there is that leviathan, whom thou hast made to play therein.

27 These wait all upon thee; that thou mayest give them their meat in due season.

28 That thou givest them they gather: thou openest thine hand, they are filled with good.

29 Thou hidest thy face, they are troubled: thou takest away their breath, they die, and return to their dust.

30 Thou sendest forth thy spirit, they are created: and thou renewest the face of the earth.

31 The glory of the LORD shall endure for ever: the LORD shall rejoice in his works.

32 He looketh on the earth, and it trembleth: he toucheth the hills, and they smoke.

33 I will sing unto the LORD as long as I live: I will sing praise to my God while I have my being.

34 My meditation of him shall be sweet: I will be glad in the LORD.

35 Let the sinners be consumed out of the earth, and let the wicked be no more. Bless thou the LORD, O my soul. Praise ye the LORD.

CHAPTER 105

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1 O give thanks unto the LORD; call upon his name: make known his deeds among the people.

2 Sing unto him, sing psalms unto him: talk ye of all his wondrous works.

3 Glory ye in his holy name: let the heart of them rejoice that seek the LORD.

4 Seek the LORD, and his strength: seek his face evermore.

5 Remember his marvellous works that he hath done; his wonders, and the judgments of his mouth;

6 O ye seed of Abraham his servant, ye children of Jacob his chosen.

7 He is the LORD our God: his judgments are in all the earth.

8 He hath remembered his covenant for ever, the word which he commanded to a thousand generations.

9 Which covenant he made with Abraham, and his oath unto Isaac;

10 And confirmed the same unto Jacob for a law, and to Israel for an everlasting covenant:

11 Saying, Unto thee will I give the land of Canaan, the lot of your inheritance:

12 When they were but a few men in number; yea, very few, and strangers in it.

13 When they went from one nation to another, from one kingdom to another people;

14 He suffered no man to do them wrong: yea, he reproved kings for their sakes;

15 Saying, Touch not mine anointed, and do my prophets no harm.

16 Moreover he called for a famine upon the land: he brake the whole staff of bread.

17 He sent a man before them, even Joseph, who was sold for a servant:

18 Whose feet they hurt with fetters: he was laid in iron:

19 Until the time that his word came: the word of the LORD tried him.

20 The king sent and loosed him; even the ruler of the people, and let him go free.

21 He made him lord of his house, and ruler of all his substance:

22 To bind his princes at his pleasure; and teach his senators wisdom.

23 Israel also came into Egypt; and Jacob sojourned in the land of Ham.

24 And he increased his people greatly; and made them stronger than their enemies.

25 He turned their heart to hate his people, to deal subtilly with his servants.

26 He sent Moses his servant; and Aaron whom he had chosen.

27 They shewed his signs among them, and wonders in the land of Ham.

28 He sent darkness, and made it dark; and they rebelled not against his word.

29 He turned their waters into blood, and slew their fish.

30 Their land brought forth frogs in abundance, in the chambers of their kings.

31 He spake, and there came divers sorts of flies, and lice in all their coasts.

32 He gave them hail for rain, and flaming fire in their land.

33 He smote their vines also and their fig trees; and brake the trees of their coasts.

34 He spake, and the locusts came, and caterpillers, and that without number,

35 And did eat up all the herbs in their land, and devoured the fruit of their ground.

36 He smote also all the firstborn in their land, the chief of all their strength.

37 He brought them forth also with silver and gold: and there was not one feeble person among their tribes.

38 Egypt was glad when they departed: for the fear of them fell upon them.

39 He spread a cloud for a covering; and fire to give light in the night.

40 The people asked, and he brought quails, and satisfied them with the bread of heaven.

41 He opened the rock, and the waters gushed out; they ran in the dry places like a river.

42 For he remembered his holy promise, and Abraham his servant.

43 And he brought forth his people with joy, and his chosen with gladness:

44 And gave them the lands of the heathen: and they inherited the labour of the people;

45 That they might observe his statutes, and keep his laws. Praise ye the LORD.

CHAPTER 106

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1 Praise ye the LORD. O give thanks unto the LORD; for he is good: for his mercy endureth for ever.

2 Who can utter the mighty acts of the LORD? who can shew forth all his praise?

3 Blessed are they that keep judgment, and he that doeth righteousness at all times.

4 Remember me, O LORD, with the favour that thou bearest unto thy people: O visit me with thy salvation;

5 That I may see the good of thy chosen, that I may rejoice in the gladness of thy nation, that I may glory with thine inheritance.

6 We have sinned with our fathers, we have committed iniquity, we have done wickedly.

7 Our fathers understood not thy wonders in Egypt; they remembered not the multitude of thy mercies; but provoked him at the sea, even at the Red sea.

8 Nevertheless he saved them for his name's sake, that he might make his mighty power to be known.

9 He rebuked the Red sea also, and it was dried up: so he led them through the depths, as through the wilderness.

10 And he saved them from the hand of him that hated them, and redeemed them from the hand of the enemy.

11 And the waters covered their enemies: there was not one of them left.

12 Then believed they his words; they sang his praise.

13 They soon forgat his works; they waited not for his counsel:

14 But lusted exceedingly in the wilderness, and tempted God in the desert.

15 And he gave them their request; but sent leanness into their soul.

16 They envied Moses also in the camp, and Aaron the saint of the LORD.

17 The earth opened and swallowed up Dathan, and covered the company of Abiram.

18 And a fire was kindled in their company; the flame burned up the wicked.

19 They made a calf in Horeb, and worshipped the molten image.

20 Thus they changed their glory into the similitude of an ox that eateth grass.

21 They forgat God their saviour, which had done great things in Egypt;

22 Wondrous works in the land of Ham, and terrible things by the Red sea.

23 Therefore he said that he would destroy them, had not Moses his chosen stood before him in the breach, to turn away his wrath, lest he should destroy them.

24 Yea, they despised the pleasant land, they believed not his word:

25 But murmured in their tents, and hearkened not unto the voice of the LORD.

26 Therefore he lifted up his hand against them, to overthrow them in the wilderness:

27 To overthrow their seed also among the nations, and to scatter them in the lands.

28 They joined themselves also unto Baalpeor, and ate the sacrifices of the dead.

29 Thus they provoked him to anger with their inventions: and the plague brake in upon them.

30 Then stood up Phinehas, and executed judgment: and so the plague was stayed.

31 And that was counted unto him for righteousness unto all generations for evermore.

32 They angered him also at the waters of strife, so that it went ill with Moses for their sakes:

33 Because they provoked his spirit, so that he spake unadvisedly with his lips.

34 They did not destroy the nations, concerning whom the LORD commanded them:

35 But were mingled among the heathen, and learned their works.

36 And they served their idols: which were a snare unto them.

37 Yea, they sacrificed their sons and their daughters unto devils,

38 And shed innocent blood, even the blood of their sons and of their daughters, whom they sacrificed unto the idols of Canaan: and the land was polluted with blood.

39 Thus were they defiled with their own works, and went a whoring with their own inventions.

40 Therefore was the wrath of the LORD kindled against his people, insomuch that he abhorred his own inheritance.

41 And he gave them into the hand of the heathen; and they that hated them ruled over them.

42 Their enemies also oppressed them, and they were brought into subjection under their hand.

43 Many times did he deliver them; but they provoked him with their counsel, and were brought low for their iniquity.

44 Nevertheless he regarded their affliction, when he heard their cry:

45 And he remembered for them his covenant, and repented according to the multitude of his mercies.

46 He made them also to be pitied of all those that carried them captives.

47 Save us, O LORD our God, and gather us from among the heathen, to give thanks unto thy holy name, and to triumph in thy praise.

48 Blessed be the LORD God of Israel from everlasting to everlasting: and let all the people say, Amen. Praise ye the LORD.

CHAPTER 107

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1 O give thanks unto the LORD, for he is good: for his mercy endureth for ever.

2 Let the redeemed of the LORD say so, whom he hath redeemed from the hand of the enemy;

3 And gathered them out of the lands, from the east, and from the west, from the north, and from the south.

4 They wandered in the wilderness in a solitary way; they found no city to dwell in.

5 Hungry and thirsty, their soul fainted in them.

6 Then they cried unto the LORD in their trouble, and he delivered them out of their distresses.

7 And he led them forth by the right way, that they might go to a city of habitation.

8 Oh that men would praise the LORD for his goodness, and for his wonderful works to the children of men!

9 For he satisfieth the longing soul, and filleth the hungry soul with goodness.

10 Such as sit in darkness and in the shadow of death, being bound in affliction and iron;

11 Because they rebelled against the words of God, and contemned the counsel of the most High:

12 Therefore he brought down their heart with labour; they fell down, and there was none to help.

13 Then they cried unto the LORD in their trouble, and he saved them out of their distresses.

14 He brought them out of darkness and the shadow of death, and brake their bands in sunder.

15 Oh that men would praise the LORD for his goodness, and for his wonderful works to the children of men!

16 For he hath broken the gates of brass, and cut the bars of iron in sunder.

17 Fools because of their transgression, and because of their iniquities, are afflicted.

18 Their soul abhorreth all manner of meat; and they draw near unto the gates of death.

19 Then they cry unto the LORD in their trouble, and he saveth them out of their distresses.

20 He sent his word, and healed them, and delivered them from their destructions.

21 Oh that men would praise the LORD for his goodness, and for his wonderful works to the children of men!

22 And let them sacrifice the sacrifices of thanksgiving, and declare his works with rejoicing.

23 They that go down to the sea in ships, that do business in great waters;

24 These see the works of the LORD, and his wonders in the deep.

25 For he commandeth, and raiseth the stormy wind, which lifteth up the waves thereof.

26 They mount up to the heaven, they go down again to the depths: their soul is melted because of trouble.

27 They reel to and fro, and stagger like a drunken man, and are at their wits' end.

28 Then they cry unto the LORD in their trouble, and he bringeth them out of their distresses.

29 He maketh the storm a calm, so that the waves thereof are still.

30 Then are they glad because they be quiet; so he bringeth them unto their desired haven.

31 Oh that men would praise the LORD for his goodness, and for his wonderful works to the children of men!

32 Let them exalt him also in the congregation of the people, and praise him in the assembly of the elders.

33 He turneth rivers into a wilderness, and the watersprings into dry ground;

34 A fruitful land into barrenness, for the wickedness of them that dwell therein.

35 He turneth the wilderness into a standing water, and dry ground into watersprings.

36 And there he maketh the hungry to dwell, that they may prepare a city for habitation;

37 And sow the fields, and plant vineyards, which may yield fruits of increase.

38 He blesseth them also, so that they are multiplied greatly; and suffereth not their cattle to decrease.

39 Again, they are minished and brought low through oppression, affliction, and sorrow.

40 He poureth contempt upon princes, and causeth them to wander in the wilderness, where there is no way.

41 Yet setteth he the poor on high from affliction, and maketh him families like a flock.

42 The righteous shall see it, and rejoice: and all iniquity shall stop her mouth.

43 Whoso is wise, and will observe these things, even they shall understand the lovingkindness of the LORD.

CHAPTER 108

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1 A Song or Psalm of David. O God, my heart is fixed; I will sing and give praise, even with my glory.

2 Awake, psaltery and harp: I myself will awake early.

3 I will praise thee, O LORD, among the people: and I will sing praises unto thee among the nations.

4 For thy mercy is great above the heavens: and thy truth reacheth unto the clouds.

5 Be thou exalted, O God, above the heavens: and thy glory above all the earth;

6 That thy beloved may be delivered: save with thy right hand, and answer me.

7 God hath spoken in his holiness; I will rejoice, I will divide Shechem, and mete out the valley of Succoth.

8 Gilead is mine; Manasseh is mine; Ephraim also is the strength of mine head; Judah is my lawgiver;

9 Moab is my washpot; over Edom will I cast out my shoe; over Philistia will I triumph.

10 Who will bring me into the strong city? who will lead me into Edom?

11 Wilt not thou, O God, who hast cast us off? and wilt not thou, O God, go forth with our hosts?

12 Give us help from trouble: for vain is the help of man.

13 Through God we shall do valiantly: for he it is that shall tread down our enemies.

CHAPTER 109

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1 To the chief Musician, A Psalm of David. Hold not thy peace, O God of my praise;

2 For the mouth of the wicked and the mouth of the deceitful are opened against me: they have spoken against me with a lying tongue.

3 They compassed me about also with words of hatred; and fought against me without a cause.

4 For my love they are my adversaries: but I give myself unto prayer.

5 And they have rewarded me evil for good, and hatred for my love.

6 Set thou a wicked man over him: and let Satan stand at his right hand.

7 When he shall be judged, let him be condemned: and let his prayer become sin.

8 Let his days be few; and let another take his office.

9 Let his children be fatherless, and his wife a widow.

10 Let his children be continually vagabonds, and beg: let them seek their bread also out of their desolate places.

11 Let the extortioner catch all that he hath; and let the strangers spoil his labour.

12 Let there be none to extend mercy unto him: neither let there be any to favour his fatherless children.

13 Let his posterity be cut off; and in the generation following let their name be blotted out.

14 Let the iniquity of his fathers be remembered with the LORD; and let not the sin of his mother be blotted out.

15 Let them be before the LORD continually, that he may cut off the memory of them from the earth.

16 Because that he remembered not to shew mercy, but persecuted the poor and needy man, that he might even slay the broken in heart.

17 As he loved cursing, so let it come unto him: as he delighted not in blessing, so let it be far from him.

18 As he clothed himself with cursing like as with his garment, so let it come into his bowels like water, and like oil into his bones.

19 Let it be unto him as the garment which covereth him, and for a girdle wherewith he is girded continually.

20 Let this be the reward of mine adversaries from the LORD, and of them that speak evil against my soul.

21 But do thou for me, O GOD the Lord, for thy name's sake: because thy mercy is good, deliver thou me.

22 For I am poor and needy, and my heart is wounded within me.

23 I am gone like the shadow when it declineth: I am tossed up and down as the locust.

24 My knees are weak through fasting; and my flesh faileth of fatness.

25 I became also a reproach unto them: when they looked upon me they shaked their heads.

26 Help me, O LORD my God: O save me according to thy mercy:

27 That they may know that this is thy hand; that thou, LORD, hast done it.

28 Let them curse, but bless thou: when they arise, let them be ashamed; but let thy servant rejoice.

29 Let mine adversaries be clothed with shame, and let them cover themselves with their own confusion, as with a mantle.

30 I will greatly praise the LORD with my mouth; yea, I will praise him among the multitude.

31 For he shall stand at the right hand of the poor, to save him from those that condemn his soul.

CHAPTER 110

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1 A Psalm of David. The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.

2 The LORD shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies.

3 Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth.

4 The LORD hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.

5 The Lord at thy right hand shall strike through kings in the day of his wrath.

6 He shall judge among the heathen, he shall fill the places with the dead bodies; he shall wound the heads over many countries.

7 He shall drink of the brook in the way: therefore shall he lift up the head.

CHAPTER 111

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1 Praise ye the LORD. I will praise the LORD with my whole heart, in the assembly of the upright, and in the congregation.

2 The works of the LORD are great, sought out of all them that have pleasure therein.

3 His work is honourable and glorious: and his righteousness endureth for ever.

4 He hath made his wonderful works to be remembered: the LORD is gracious and full of compassion.

5 He hath given meat unto them that fear him: he will ever be mindful of his covenant.

6 He hath shewed his people the power of his works, that he may give them the heritage of the heathen.

7 The works of his hands are verity and judgment; all his commandments are sure.

8 They stand fast for ever and ever, and are done in truth and uprightness.

9 He sent redemption unto his people: he hath commanded his covenant for ever: holy and reverend is his name.

10 The fear of the LORD is the beginning of wisdom: a good understanding have all they that do his commandments: his praise endureth for ever.

CHAPTER 112

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1 Praise ye the LORD. Blessed is the man that feareth the LORD, that delighteth greatly in his commandments.

2 His seed shall be mighty upon earth: the generation of the upright shall be blessed.

3 Wealth and riches shall be in his house: and his righteousness endureth for ever.

4 Unto the upright there ariseth light in the darkness: he is gracious, and full of compassion, and righteous.

5 A good man sheweth favour, and lendeth: he will guide his affairs with discretion.

6 Surely he shall not be moved for ever: the righteous shall be in everlasting remembrance.

7 He shall not be afraid of evil tidings: his heart is fixed, trusting in the LORD.

8 His heart is established, he shall not be afraid, until he see his desire upon his enemies.

9 He hath dispersed, he hath given to the poor; his righteousness endureth for ever; his horn shall be exalted with honour.

10 The wicked shall see it, and be grieved; he shall gnash with his teeth, and melt away: the desire of the wicked shall perish.

CHAPTER 113

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1 Praise ye the LORD. Praise, O ye servants of the LORD, praise the name of the LORD.

2 Blessed be the name of the LORD from this time forth and for evermore.

3 From the rising of the sun unto the going down of the same the LORD'S name is to be praised.

4 The LORD is high above all nations, and his glory above the heavens.

5 Who is like unto the LORD our God, who dwelleth on high,

6 Who humbleth himself to behold the things that are in heaven, and in the earth!

7 He raiseth up the poor out of the dust, and lifteth the needy out of the dunghill;

8 That he may set him with princes, even with the princes of his people.

9 He maketh the barren woman to keep house, and to be a joyful mother of children. Praise ye the LORD.

CHAPTER 114

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1 When Israel went out of Egypt, the house of Jacob from a people of strange language;

2 Judah was his sanctuary, and Israel his dominion.

3 The sea saw it, and fled: Jordan was driven back.

4 The mountains skipped like rams, and the little hills like lambs.

5 What ailed thee, O thou sea, that thou fleddest? thou Jordan, that thou wast driven back?

6 Ye mountains, that ye skipped like rams; and ye little hills, like lambs?

7 Tremble, thou earth, at the presence of the Lord, at the presence of the God of Jacob;

8 Which turned the rock into a standing water, the flint into a fountain of waters.

CHAPTER 115

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1 Not unto us, O LORD, not unto us, but unto thy name give glory, for thy mercy, and for thy truth's sake.

2 Wherefore should the heathen say, Where is now their God?

3 But our God is in the heavens: he hath done whatsoever he hath pleased.

4 Their idols are silver and gold, the work of men's hands.

5 They have mouths, but they speak not: eyes have they, but they see not:

6 They have ears, but they hear not: noses have they, but they smell not:

7 They have hands, but they handle not: feet have they, but they walk not: neither speak they through their throat.

8 They that make them are like unto them; so is every one that trusteth in them.

9 O Israel, trust thou in the LORD: he is their help and their shield.

10 O house of Aaron, trust in the LORD: he is their help and their shield.

11 Ye that fear the LORD, trust in the LORD: he is their help and their shield.

12 The LORD hath been mindful of us: he will bless us; he will bless the house of Israel; he will bless the house of Aaron.

13 He will bless them that fear the LORD, both small and great.

14 The LORD shall increase you more and more, you and your children.

15 Ye are blessed of the LORD which made heaven and earth.

16 The heaven, even the heavens, are the LORD'S: but the earth hath he given to the children of men.

17 The dead praise not the LORD, neither any that go down into silence.

18 But we will bless the LORD from this time forth and for evermore. Praise the LORD.

CHAPTER 116

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1 I love the LORD, because he hath heard my voice and my supplications.

2 Because he hath inclined his ear unto me, therefore will I call upon him as long as I live.

3 The sorrows of death compassed me, and the pains of hell gat hold upon me: I found trouble and sorrow.

4 Then called I upon the name of the LORD; O LORD, I beseech thee, deliver my soul.

5 Gracious is the LORD, and righteous; yea, our God is merciful.

6 The LORD preserveth the simple: I was brought low, and he helped me.

7 Return unto thy rest, O my soul; for the LORD hath dealt bountifully with thee.

8 For thou hast delivered my soul from death, mine eyes from tears, and my feet from falling.

9 I will walk before the LORD in the land of the living.

10 I believed, therefore have I spoken: I was greatly afflicted:

11 I said in my haste, All men are liars.

12 What shall I render unto the LORD for all his benefits toward me?

13 I will take the cup of salvation, and call upon the name of the LORD.

14 I will pay my vows unto the LORD now in the presence of all his people.

15 Precious in the sight of the LORD is the death of his saints.

16 O LORD, truly I am thy servant; I am thy servant, and the son of thine handmaid: thou hast loosed my bonds.

17 I will offer to thee the sacrifice of thanksgiving, and will call upon the name of the LORD.

18 I will pay my vows unto the LORD now in the presence of all his people,

19 In the courts of the LORD'S house, in the midst of thee, O Jerusalem. Praise ye the LORD.

CHAPTER 117

1 - 2

1 O praise the LORD, all ye nations: praise him, all ye people.

2 For his merciful kindness is great toward us: and the truth of the LORD endureth for ever. Praise ye the LORD.

CHAPTER 118

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1 O give thanks unto the LORD; for he is good: because his mercy endureth for ever.

2 Let Israel now say, that his mercy endureth for ever.

3 Let the house of Aaron now say, that his mercy endureth for ever.

4 Let them now that fear the LORD say, that his mercy endureth for ever.

5 I called upon the LORD in distress: the LORD answered me, and set me in a large place.

6 The LORD is on my side; I will not fear: what can man do unto me?

7 The LORD taketh my part with them that help me: therefore shall I see my desire upon them that hate me.

8 It is better to trust in the LORD than to put confidence in man.

9 It is better to trust in the LORD than to put confidence in princes.

10 All nations compassed me about: but in the name of the LORD will I destroy them.

11 They compassed me about; yea, they compassed me about: but in the name of the LORD I will destroy them.

12 They compassed me about like bees; they are quenched as the fire of thorns: for in the name of the LORD I will destroy them.

13 Thou hast thrust sore at me that I might fall: but the LORD helped me.

14 The LORD is my strength and song, and is become my salvation.

15 The voice of rejoicing and salvation is in the tabernacles of the righteous: the right hand of the LORD doeth valiantly.

16 The right hand of the LORD is exalted: the right hand of the LORD doeth valiantly.

17 I shall not die, but live, and declare the works of the LORD.

18 The LORD hath chastened me sore: but he hath not given me over unto death.

19 Open to me the gates of righteousness: I will go into them, and I will praise the LORD:

20 This gate of the LORD, into which the righteous shall enter.

21 I will praise thee: for thou hast heard me, and art become my salvation.

22 The stone which the builders refused is become the head stone of the corner.

23 This is the LORD'S doing; it is marvellous in our eyes.

24 This is the day which the LORD hath made; we will rejoice and be glad in it.

25 Save now, I beseech thee, O LORD: O LORD, I beseech thee, send now prosperity.

26 Blessed be he that cometh in the name of the LORD: we have blessed you out of the house of the LORD.

27 God is the LORD, which hath shewed us light: bind the sacrifice with cords, even unto the horns of the altar.

28 Thou art my God, and I will praise thee: thou art my God, I will exalt thee.

29 O give thanks unto the LORD; for he is good: for his mercy endureth for ever.

CHAPTER 119

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1 ALEPH. Blessed are the undefiled in the way, who walk in the law of the LORD.

2 Blessed are they that keep his testimonies, and that seek him with the whole heart.

3 They also do no iniquity: they walk in his ways.

4 Thou hast commanded us to keep thy precepts diligently.

5 O that my ways were directed to keep thy statutes!

6 Then shall I not be ashamed, when I have respect unto all thy commandments.

7 I will praise thee with uprightness of heart, when I shall have learned thy righteous judgments.

8 I will keep thy statutes: O forsake me not utterly.

9 BETH. Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy word.

10 With my whole heart have I sought thee: O let me not wander from thy commandments.

11 Thy word have I hid in mine heart, that I might not sin against thee.

12 Blessed art thou, O LORD: teach me thy statutes.

13 With my lips have I declared all the judgments of thy mouth.

14 I have rejoiced in the way of thy testimonies, as much as in all riches.

15 I will meditate in thy precepts, and have respect unto thy ways.

16 I will delight myself in thy statutes: I will not forget thy word.

17 GIMEL. Deal bountifully with thy servant, that I may live, and keep thy word.

18 Open thou mine eyes, that I may behold wondrous things out of thy law.

19 I am a stranger in the earth: hide not thy commandments from me.

20 My soul breaketh for the longing that it hath unto thy judgments at all times.

21 Thou hast rebuked the proud that are cursed, which do err from thy commandments.

22 Remove from me reproach and contempt; for I have kept thy testimonies.

23 Princes also did sit and speak against me: but thy servant did meditate in thy statutes.

24 Thy testimonies also are my delight and my counsellors.

25 DALETH. My soul cleaveth unto the dust: quicken thou me according to thy word.

26 I have declared my ways, and thou heardest me: teach me thy statutes.

27 Make me to understand the way of thy precepts: so shall I talk of thy wondrous works.

28 My soul melteth for heaviness: strengthen thou me according unto thy word.

29 Remove from me the way of lying: and grant me thy law graciously.

30 I have chosen the way of truth: thy judgments have I laid before me.

31 I have stuck unto thy testimonies: O LORD, put me not to shame.

32 I will run the way of thy commandments, when thou shalt enlarge my heart.

33 HE. Teach me, O LORD, the way of thy statutes; and I shall keep it unto the end.

34 Give me understanding, and I shall keep thy law; yea, I shall observe it with my whole heart.

35 Make me to go in the path of thy commandments; for therein do I delight.

36 Incline my heart unto thy testimonies, and not to covetousness.

37 Turn away mine eyes from beholding vanity; and quicken thou me in thy way.

38 Stablish thy word unto thy servant, who is devoted to thy fear.

39 Turn away my reproach which I fear: for thy judgments are good.

40 Behold, I have longed after thy precepts: quicken me in thy righteousness.

41 VAU. Let thy mercies come also unto me, O LORD, even thy salvation, according to thy word.

42 So shall I have wherewith to answer him that reproacheth me: for I trust in thy word.

43 And take not the word of truth utterly out of my mouth; for I have hoped in thy judgments.

44 So shall I keep thy law continually for ever and ever.

45 And I will walk at liberty: for I seek thy precepts.

46 I will speak of thy testimonies also before kings, and will not be ashamed.

47 And I will delight myself in thy commandments, which I have loved.

48 My hands also will I lift up unto thy commandments, which I have loved; and I will meditate in thy statutes.

49 ZAIN. Remember the word unto thy servant, upon which thou hast caused me to hope.

50 This is my comfort in my affliction: for thy word hath quickened me.

51 The proud have had me greatly in derision: yet have I not declined from thy law.

52 I remembered thy judgments of old, O LORD; and have comforted myself.

53 Horror hath taken hold upon me because of the wicked that forsake thy law.

54 Thy statutes have been my songs in the house of my pilgrimage.

55 I have remembered thy name, O LORD, in the night, and have kept thy law.

56 This I had, because I kept thy precepts.

57 CHETH. Thou art my portion, O LORD: I have said that I would keep thy words.

58 I intreated thy favour with my whole heart: be merciful unto me according to thy word.

59 I thought on my ways, and turned my feet unto thy testimonies.

60 I made haste, and delayed not to keep thy commandments.

61 The bands of the wicked have robbed me: but I have not forgotten thy law.

62 At midnight I will rise to give thanks unto thee because of thy righteous judgments.

63 I am a companion of all them that fear thee, and of them that keep thy precepts.

64 The earth, O LORD, is full of thy mercy: teach me thy statutes.

65 TETH. Thou hast dealt well with thy servant, O LORD, according unto thy word.

66 Teach me good judgment and knowledge: for I have believed thy commandments.

67 Before I was afflicted I went astray: but now have I kept thy word.

68 Thou art good, and doest good; teach me thy statutes.

69 The proud have forged a lie against me: but I will keep thy precepts with my whole heart.

70 Their heart is as fat as grease; but I delight in thy law.

71 It is good for me that I have been afflicted; that I might learn thy statutes.

72 The law of thy mouth is better unto me than thousands of gold and silver.

73 JOD. Thy hands have made me and fashioned me: give me understanding, that I may learn thy commandments.

74 They that fear thee will be glad when they see me; because I have hoped in thy word.

75 I know, O LORD, that thy judgments are right, and that thou in faithfulness hast afflicted me.

76 Let, I pray thee, thy merciful kindness be for my comfort, according to thy word unto thy servant.

77 Let thy tender mercies come unto me, that I may live: for thy law is my delight.

78 Let the proud be ashamed; for they dealt perversely with me without a cause: but I will meditate in thy precepts.

79 Let those that fear thee turn unto me, and those that have known thy testimonies.

80 Let my heart be sound in thy statutes; that I be not ashamed.

81 CAPH. My soul fainteth for thy salvation: but I hope in thy word.

82 Mine eyes fail for thy word, saying, When wilt thou comfort me?

83 For I am become like a bottle in the smoke; yet do I not forget thy statutes.

84 How many are the days of thy servant? when wilt thou execute judgment on them that persecute me?

85 The proud have digged pits for me, which are not after thy law.

86 All thy commandments are faithful: they persecute me wrongfully; help thou me.

87 They had almost consumed me upon earth; but I forsook not thy precepts.

88 Quicken me after thy lovingkindness; so shall I keep the testimony of thy mouth.

89 LAMED. For ever, O LORD, thy word is settled in heaven.

90 Thy faithfulness is unto all generations: thou hast established the earth, and it abideth.

91 They continue this day according to thine ordinances: for all are thy servants.

92 Unless thy law had been my delights, I should then have perished in mine affliction.

93 I will never forget thy precepts: for with them thou hast quickened me.

94 I am thine, save me; for I have sought thy precepts.

95 The wicked have waited for me to destroy me: but I will consider thy testimonies.

96 I have seen an end of all perfection: but thy commandment is exceeding broad.

97 MEM. O how love I thy law! it is my meditation all the day.

98 Thou through thy commandments hast made me wiser than mine enemies: for they are ever with me.

99 I have more understanding than all my teachers: for thy testimonies are my meditation.

100 I understand more than the ancients, because I keep thy precepts.

101 I have refrained my feet from every evil way, that I might keep thy word.

102 I have not departed from thy judgments: for thou hast taught me.

103 How sweet are thy words unto my taste! yea, sweeter than honey to my mouth!

104 Through thy precepts I get understanding: therefore I hate every false way.

105 NUN. Thy word is a lamp unto my feet, and a light unto my path.

106 I have sworn, and I will perform it, that I will keep thy righteous judgments.

107 I am afflicted very much: quicken me, O LORD, according unto thy word.

108 Accept, I beseech thee, the freewill offerings of my mouth, O LORD, and teach me thy judgments.

109 My soul is continually in my hand: yet do I not forget thy law.

110 The wicked have laid a snare for me: yet I erred not from thy precepts.

111 Thy testimonies have I taken as an heritage for ever: for they are the rejoicing of my heart.

112 I have inclined mine heart to perform thy statutes alway, even unto the end.

113 SAMECH. I hate vain thoughts: but thy law do I love.

114 Thou art my hiding place and my shield: I hope in thy word.

115 Depart from me, ye evildoers: for I will keep the commandments of my God.

116 Uphold me according unto thy word, that I may live: and let me not be ashamed of my hope.

117 Hold thou me up, and I shall be safe: and I will have respect unto thy statutes continually.

118 Thou hast trodden down all them that err from thy statutes: for their deceit is falsehood.

119 Thou puttest away all the wicked of the earth like dross: therefore I love thy testimonies.

120 My flesh trembleth for fear of thee; and I am afraid of thy judgments.

121 AIN. I have done judgment and justice: leave me not to mine oppressors.

122 Be surety for thy servant for good: let not the proud oppress me.

123 Mine eyes fail for thy salvation, and for the word of thy righteousness.

124 Deal with thy servant according unto thy mercy, and teach me thy statutes.

125 I am thy servant; give me understanding, that I may know thy testimonies.

126 It is time for thee, LORD, to work: for they have made void thy law.

127 Therefore I love thy commandments above gold; yea, above fine gold.

128 Therefore I esteem all thy precepts concerning all things to be right; and I hate every false way.

129 PE. Thy testimonies are wonderful: therefore doth my soul keep them.

130 The entrance of thy words giveth light; it giveth understanding unto the simple.

131 I opened my mouth, and panted: for I longed for thy commandments.

132 Look thou upon me, and be merciful unto me, as thou usest to do unto those that love thy name.

133 Order my steps in thy word: and let not any iniquity have dominion over me.

134 Deliver me from the oppression of man: so will I keep thy precepts.

135 Make thy face to shine upon thy servant; and teach me thy statutes.

136 Rivers of waters run down mine eyes, because they keep not thy law.

137 TZADDI. Righteous art thou, O LORD, and upright are thy judgments.

138 Thy testimonies that thou hast commanded are righteous and very faithful.

139 My zeal hath consumed me, because mine enemies have forgotten thy words.

140 Thy word is very pure: therefore thy servant loveth it.

141 I am small and despised: yet do not I forget thy precepts.

142 Thy righteousness is an everlasting righteousness, and thy law is the truth.

143 Trouble and anguish have taken hold on me: yet thy commandments are my delights.

144 The righteousness of thy testimonies is everlasting: give me understanding, and I shall live.

145 KOPH. I cried with my whole heart; hear me, O LORD: I will keep thy statutes.

146 I cried unto thee; save me, and I shall keep thy testimonies.

147 I prevented the dawning of the morning, and cried: I hoped in thy word.

148 Mine eyes prevent the night watches, that I might meditate in thy word.

149 Hear my voice according unto thy lovingkindness: O LORD, quicken me according to thy judgment.

150 They draw nigh that follow after mischief: they are far from thy law.

151 Thou art near, O LORD; and all thy commandments are truth.

152 Concerning thy testimonies, I have known of old that thou hast founded them for ever.

153 RESH. Consider mine affliction, and deliver me: for I do not forget thy law.

154 Plead my cause, and deliver me: quicken me according to thy word.

155 Salvation is far from the wicked: for they seek not thy statutes.

156 Great are thy tender mercies, O LORD: quicken me according to thy judgments.

157 Many are my persecutors and mine enemies; yet do I not decline from thy testimonies.

158 I beheld the transgressors, and was grieved; because they kept not thy word.

159 Consider how I love thy precepts: quicken me, O LORD, according to thy lovingkindness.

160 Thy word is true from the beginning: and every one of thy righteous judgments endureth for ever.

161 SCHIN. Princes have persecuted me without a cause: but my heart standeth in awe of thy word.

162 I rejoice at thy word, as one that findeth great spoil.

163 I hate and abhor lying: but thy law do I love.

164 Seven times a day do I praise thee because of thy righteous judgments.

165 Great peace have they which love thy law: and nothing shall offend them.

166 LORD, I have hoped for thy salvation, and done thy commandments.

167 My soul hath kept thy testimonies; and I love them exceedingly.

168 I have kept thy precepts and thy testimonies: for all my ways are before thee.

169 TAU. Let my cry come near before thee, O LORD: give me understanding according to thy word.

170 Let my supplication come before thee: deliver me according to thy word.

171 My lips shall utter praise, when thou hast taught me thy statutes.

172 My tongue shall speak of thy word: for all thy commandments are righteousness.

173 Let thine hand help me; for I have chosen thy precepts.

174 I have longed for thy salvation, O LORD; and thy law is my delight.

175 Let my soul live, and it shall praise thee; and let thy judgments help me.

176 I have gone astray like a lost sheep; seek thy servant; for I do not forget thy commandments.

CHAPTER 120

1 - 2 - 3 - 4 - 5 - 6 - 7

1 A Song of degrees. In my distress I cried unto the LORD, and he heard me.

2 Deliver my soul, O LORD, from lying lips, and from a deceitful tongue.

3 What shall be given unto thee? or what shall be done unto thee, thou false tongue?

4 Sharp arrows of the mighty, with coals of juniper.

5 Woe is me, that I sojourn in Mesech, that I dwell in the tents of Kedar!

6 My soul hath long dwelt with him that hateth peace.

7 I am for peace: but when I speak, they are for war.

CHAPTER 121

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8

1 A Song of degrees. I will lift up mine eyes unto the hills, from whence cometh my help.

2 My help cometh from the LORD, which made heaven and earth.

3 He will not suffer thy foot to be moved: he that keepeth thee will not slumber.

4 Behold, he that keepeth Israel shall neither slumber nor sleep.

5 The LORD is thy keeper: the LORD is thy shade upon thy right hand.

6 The sun shall not smite thee by day, nor the moon by night.

7 The LORD shall preserve thee from all evil: he shall preserve thy soul.

8 The LORD shall preserve thy going out and thy coming in from this time forth, and even for evermore.

CHAPTER 122

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9

1 A Song of degrees of David. I was glad when they said unto me, Let us go into the house of the LORD.

2 Our feet shall stand within thy gates, O Jerusalem.

3 Jerusalem is builded as a city that is compact together:

4 Whither the tribes go up, the tribes of the LORD, unto the testimony of Israel, to give thanks unto the name of the LORD.

5 For there are set thrones of judgment, the thrones of the house of David.

6 Pray for the peace of Jerusalem: they shall prosper that love thee.

7 Peace be within thy walls, and prosperity within thy palaces.

8 For my brethren and companions' sakes, I will now say, Peace be within thee.

9 Because of the house of the LORD our God I will seek thy good.

CHAPTER 123

1 - 2 - 3 - 4

1 A Song of degrees. Unto thee lift I up mine eyes, O thou that dwellest in the heavens.

2 Behold, as the eyes of servants look unto the hand of their masters, and as the eyes of a maiden unto the hand of her mistress; so our eyes wait upon the LORD our God, until that he have mercy upon us.

3 Have mercy upon us, O LORD, have mercy upon us: for we are exceedingly filled with contempt.

4 Our soul is exceedingly filled with the scorning of those that are at ease, and with the contempt of the proud.

CHAPTER 124

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8

1 A Song of degrees of David. If it had not been the LORD who was on our side, now may Israel say;

2 If it had not been the LORD who was on our side, when men rose up against us:

3 Then they had swallowed us up quick, when their wrath was kindled against us:

4 Then the waters had overwhelmed us, the stream had gone over our soul:

5 Then the proud waters had gone over our soul.

6 Blessed be the LORD, who hath not given us as a prey to their teeth.

7 Our soul is escaped as a bird out of the snare of the fowlers: the snare is broken, and we are escaped.

8 Our help is in the name of the LORD, who made heaven and earth.

CHAPTER 125

1 - 2 - 3 - 4 - 5

1 A Song of degrees. They that trust in the LORD shall be as mount Zion, which cannot be removed, but abideth for ever.

2 As the mountains are round about Jerusalem, so the LORD is round about his people from henceforth even for ever.

3 For the rod of the wicked shall not rest upon the lot of the righteous; lest the righteous put forth their hands unto iniquity.

4 Do good, O LORD, unto those that be good, and to them that are upright in their hearts.

5 As for such as turn aside unto their crooked ways, the LORD shall lead them forth with the workers of iniquity: but peace shall be upon Israel.

CHAPTER 126

1 - 2 - 3 - 4 - 5 - 6

1 A Song of degrees. When the LORD turned again the captivity of Zion, we were like them that dream.

2 Then was our mouth filled with laughter, and our tongue with singing: then said they among the heathen, The LORD hath done great things for them.

3 The LORD hath done great things for us; whereof we are glad.

4 Turn again our captivity, O LORD, as the streams in the south.

5 They that sow in tears shall reap in joy.

6 He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him.

CHAPTER 127

1 - 2 - 3 - 4 - 5

1 A Song of degrees for Solomon. Except the LORD build the house, they labour in vain that build it: except the LORD keep the city, the watchman waketh but in vain.

2 It is vain for you to rise up early, to sit up late, to eat the bread of sorrows: for so he giveth his beloved sleep.

3 Lo, children are an heritage of the LORD: and the fruit of the womb is his reward.

4 As arrows are in the hand of a mighty man; so are children of the youth.

5 Happy is the man that hath his quiver full of them: they shall not be ashamed, but they shall speak with the enemies in the gate.

CHAPTER 128

1 - 2 - 3 - 4 - 5 - 6

1 A Song of degrees. Blessed is every one that feareth the LORD; that walketh in his ways.

2 For thou shalt eat the labour of thine hands: happy shalt thou be, and it shall be well with thee.

3 Thy wife shall be as a fruitful vine by the sides of thine house: thy children like olive plants round about thy table.

4 Behold, that thus shall the man be blessed that feareth the LORD.

5 The LORD shall bless thee out of Zion: and thou shalt see the good of Jerusalem all the days of thy life.

6 Yea, thou shalt see thy children's children, and peace upon Israel.

CHAPTER 129

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8

1 A Song of degrees. Many a time have they afflicted me from my youth, may Israel now say:

2 Many a time have they afflicted me from my youth: yet they have not prevailed against me.

3 The plowers plowed upon my back: they made long their furrows.

4 The LORD is righteous: he hath cut asunder the cords of the wicked.

5 Let them all be confounded and turned back that hate Zion.

6 Let them be as the grass upon the housetops, which withereth afore it groweth up:

7 Wherewith the mower filleth not his hand; nor he that bindeth sheaves his bosom.

8 Neither do they which go by say, The blessing of the LORD be upon you: we bless you in the name of the LORD.

CHAPTER 130

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8

1 A Song of degrees. Out of the depths have I cried unto thee, O LORD.

2 Lord, hear my voice: let thine ears be attentive to the voice of my supplications.

3 If thou, LORD, shouldest mark iniquities, O Lord, who shall stand?

4 But there is forgiveness with thee, that thou mayest be feared.

5 I wait for the LORD, my soul doth wait, and in his word do I hope.

6 My soul waiteth for the Lord more than they that watch for the morning: I say, more than they that watch for the morning.

7 Let Israel hope in the LORD: for with the LORD there is mercy, and with him is plenteous redemption.

8 And he shall redeem Israel from all his iniquities.

CHAPTER 131

1 - 2 - 3

1 A Song of degrees of David. LORD, my heart is not haughty, nor mine eyes lofty: neither do I exercise myself in great matters, or in things too high for me.

2 Surely I have behaved and quieted myself, as a child that is weaned of his mother: my soul is even as a weaned child.

3 Let Israel hope in the LORD from henceforth and for ever.

CHAPTER 132

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18

1 A Song of degrees. LORD, remember David, and all his afflictions:

2 How he sware unto the LORD, and vowed unto the mighty God of Jacob;

3 Surely I will not come into the tabernacle of my house, nor go up into my bed;

4 I will not give sleep to mine eyes, or slumber to mine eyelids,

5 Until I find out a place for the LORD, an habitation for the mighty God of Jacob.

6 Lo, we heard of it at Ephratah: we found it in the fields of the wood.

7 We will go into his tabernacles: we will worship at his footstool.

8 Arise, O LORD, into thy rest; thou, and the ark of thy strength.

9 Let thy priests be clothed with righteousness; and let thy saints shout for joy.

10 For thy servant David's sake turn not away the face of thine anointed.

11 The LORD hath sworn in truth unto David; he will not turn from it; Of the fruit of thy body will I set upon thy throne.

12 If thy children will keep my covenant and my testimony that I shall teach them, their children shall also sit upon thy throne for evermore.

13 For the LORD hath chosen Zion; he hath desired it for his habitation.

14 This is my rest for ever: here will I dwell; for I have desired it.

15 I will abundantly bless her provision: I will satisfy her poor with bread.

16 I will also clothe her priests with salvation: and her saints shall shout aloud for joy.

17 There will I make the horn of David to bud: I have ordained a lamp for mine anointed.

18 His enemies will I clothe with shame: but upon himself shall his crown flourish.

CHAPTER 133

1 - 2 - 3

1 A Song of degrees of David. Behold, how good and how pleasant it is for brethren to dwell together in unity!

2 It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard: that went down to the skirts of his garments;

3 As the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the LORD commanded the blessing, even life for evermore.

CHAPTER 134

1 - 2 - 3

1 A Song of degrees. Behold, bless ye the LORD, all ye servants of the LORD, which by night stand in the house of the LORD.

2 Lift up your hands in the sanctuary, and bless the LORD.

3 The LORD that made heaven and earth bless thee out of Zion.

CHAPTER 135

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21

1 Praise ye the LORD. Praise ye the name of the LORD; praise him, O ye servants of the LORD.

2 Ye that stand in the house of the LORD, in the courts of the house of our God,

3 Praise the LORD; for the LORD is good: sing praises unto his name; for it is pleasant.

4 For the LORD hath chosen Jacob unto himself, and Israel for his peculiar treasure.

5 For I know that the LORD is great, and that our Lord is above all gods.

6 Whatsoever the LORD pleased, that did he in heaven, and in earth, in the seas, and all deep places.

7 He causeth the vapours to ascend from the ends of the earth; he maketh lightnings for the rain; he bringeth the wind out of his treasuries.

8 Who smote the firstborn of Egypt, both of man and beast.

9 Who sent tokens and wonders into the midst of thee, O Egypt, upon Pharaoh, and upon all his servants.

10 Who smote great nations, and slew mighty kings;

11 Sihon king of the Amorites, and Og king of Bashan, and all the kingdoms of Canaan:

12 And gave their land for an heritage, an heritage unto Israel his people.

13 Thy name, O LORD, endureth for ever; and thy memorial, O LORD, throughout all generations.

14 For the LORD will judge his people, and he will repent himself concerning his servants.

15 The idols of the heathen are silver and gold, the work of men's hands.

16 They have mouths, but they speak not; eyes have they, but they see not;

17 They have ears, but they hear not; neither is there any breath in their mouths.

18 They that make them are like unto them: so is every one that trusteth in them.

19 Bless the LORD, O house of Israel: bless the LORD, O house of Aaron:

20 Bless the LORD, O house of Levi: ye that fear the LORD, bless the LORD.

21 Blessed be the LORD out of Zion, which dwelleth at Jerusalem. Praise ye the LORD.

CHAPTER 136

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24 - 25 - 26

1 O give thanks unto the LORD; for he is good: for his mercy endureth for ever.

2 O give thanks unto the God of gods: for his mercy endureth for ever.

3 O give thanks to the Lord of lords: for his mercy endureth for ever.

4 To him who alone doeth great wonders: for his mercy endureth for ever.

5 To him that by wisdom made the heavens: for his mercy endureth for ever.

6 To him that stretched out the earth above the waters: for his mercy endureth for ever.

7 To him that made great lights: for his mercy endureth for ever:

8 The sun to rule by day: for his mercy endureth for ever:

9 The moon and stars to rule by night: for his mercy endureth for ever.

10 To him that smote Egypt in their firstborn: for his mercy endureth for ever:

11 And brought out Israel from among them: for his mercy endureth for ever:

12 With a strong hand, and with a stretched out arm: for his mercy endureth for ever.

13 To him which divided the Red sea into parts: for his mercy endureth for ever:

14 And made Israel to pass through the midst of it: for his mercy endureth for ever:

15 But overthrew Pharaoh and his host in the Red sea: for his mercy endureth for ever.

16 To him which led his people through the wilderness: for his mercy endureth for ever.

17 To him which smote great kings: for his mercy endureth for ever:

18 And slew famous kings: for his mercy endureth for ever:

19 Sihon king of the Amorites: for his mercy endureth for ever:

20 And Og the king of Bashan: for his mercy endureth for ever:

21 And gave their land for an heritage: for his mercy endureth for ever:

22 Even an heritage unto Israel his servant: for his mercy endureth for ever.

23 Who remembered us in our low estate: for his mercy endureth for ever:

24 And hath redeemed us from our enemies: for his mercy endureth for ever.

25 Who giveth food to all flesh: for his mercy endureth for ever.

26 O give thanks unto the God of heaven: for his mercy endureth for ever.

CHAPTER 137

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9

1 By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion.

2 We hanged our harps upon the willows in the midst thereof.

3 For there they that carried us away captive required of us a song; and they that wasted us required of us mirth, saying, Sing us one of the songs of Zion.

4 How shall we sing the LORD'S song in a strange land?

5 If I forget thee, O Jerusalem, let my right hand forget her cunning.

6 If I do not remember thee, let my tongue cleave to the roof of my mouth; if I prefer not Jerusalem above my chief joy.

7 Remember, O LORD, the children of Edom in the day of Jerusalem; who said, Rase it, rase it, even to the foundation thereof.

8 O daughter of Babylon, who art to be destroyed; happy shall he be, that rewardeth thee as thou hast served us.

9 Happy shall he be, that taketh and dasheth thy little ones against the stones.

CHAPTER 138

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8

1 A Psalm of David. I will praise thee with my whole heart: before the gods will I sing praise unto thee.

2 I will worship toward thy holy temple, and praise thy name for thy lovingkindness and for thy truth: for thou hast magnified thy word above all thy name.

3 In the day when I cried thou answeredst me, and strengthenedst me with strength in my soul.

4 All the kings of the earth shall praise thee, O LORD, when they hear the words of thy mouth.

5 Yea, they shall sing in the ways of the LORD: for great is the glory of the LORD.

6 Though the LORD be high, yet hath he respect unto the lowly: but the proud he knoweth afar off.

7 Though I walk in the midst of trouble, thou wilt revive me: thou shalt stretch forth thine hand against the wrath of mine enemies, and thy right hand shall save me.

8 The LORD will perfect that which concerneth me: thy mercy, O LORD, endureth for ever: forsake not the works of thine own hands.

CHAPTER 139

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24

1 To the chief Musician, A Psalm of David. O LORD, thou hast searched me, and known me.

2 Thou knowest my downsitting and mine uprising, thou understandest my thought afar off.

3 Thou compassest my path and my lying down, and art acquainted with all my ways.

4 For there is not a word in my tongue, but, lo, O LORD, thou knowest it altogether.

5 Thou hast beset me behind and before, and laid thine hand upon me.

6 Such knowledge is too wonderful for me; it is high, I cannot attain unto it.

7 Whither shall I go from thy spirit? or whither shall I flee from thy presence?

8 If I ascend up into heaven, thou art there: if I make my bed in hell, behold, thou art there.

9 If I take the wings of the morning, and dwell in the uttermost parts of the sea;

10 Even there shall thy hand lead me, and thy right hand shall hold me.

11 If I say, Surely the darkness shall cover me; even the night shall be light about me.

12 Yea, the darkness hideth not from thee; but the night shineth as the day: the darkness and the light are both alike to thee.

13 For thou hast possessed my reins: thou hast covered me in my mother's womb.

14 I will praise thee; for I am fearfully and wonderfully made: marvellous are thy works; and that my soul knoweth right well.

15 My substance was not hid from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth.

16 Thine eyes did see my substance, yet being unperfect; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them.

17 How precious also are thy thoughts unto me, O God! how great is the sum of them!

18 If I should count them, they are more in number than the sand: when I awake, I am still with thee.

19 Surely thou wilt slay the wicked, O God: depart from me therefore, ye bloody men.

20 For they speak against thee wickedly, and thine enemies take thy name in vain.

21 Do not I hate them, O LORD, that hate thee? and am not I grieved with those that rise up against thee?

22 I hate them with perfect hatred: I count them mine enemies.

23 Search me, O God, and know my heart: try me, and know my thoughts:

24 And see if there be any wicked way in me, and lead me in the way everlasting.

CHAPTER 140

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13

1 To the chief Musician, A Psalm of David. Deliver me, O LORD, from the evil man: preserve me from the violent man;

2 Which imagine mischiefs in their heart; continually are they gathered together for war.

3 They have sharpened their tongues like a serpent; adders' poison is under their lips. Selah.

4 Keep me, O LORD, from the hands of the wicked; preserve me from the violent man; who have purposed to overthrow my goings.

5 The proud have hid a snare for me, and cords; they have spread a net by the wayside; they have set gins for me. Selah.

6 I said unto the LORD, Thou art my God: hear the voice of my supplications, O LORD.

7 O GOD the Lord, the strength of my salvation, thou hast covered my head in the day of battle.

8 Grant not, O LORD, the desires of the wicked: further not his wicked device; lest they exalt themselves. Selah.

9 As for the head of those that compass me about, let the mischief of their own lips cover them.

10 Let burning coals fall upon them: let them be cast into the fire; into deep pits, that they rise not up again.

11 Let not an evil speaker be established in the earth: evil shall hunt the violent man to overthrow him.

12 I know that the LORD will maintain the cause of the afflicted, and the right of the poor.

13 Surely the righteous shall give thanks unto thy name: the upright shall dwell in thy presence.

CHAPTER 141

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1 A Psalm of David. LORD, I cry unto thee: make haste unto me; give ear unto my voice, when I cry unto thee.

2 Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice.

3 Set a watch, O LORD, before my mouth; keep the door of my lips.

4 Incline not my heart to any evil thing, to practise wicked works with men that work iniquity: and let me not eat of their dainties.

5 Let the righteous smite me; it shall be a kindness: and let him reprove me; it shall be an excellent oil, which shall not break my head: for yet my prayer also shall be in their calamities.

6 When their judges are overthrown in stony places, they shall hear my words; for they are sweet.

7 Our bones are scattered at the grave's mouth, as when one cutteth and cleaveth wood upon the earth.

8 But mine eyes are unto thee, O GOD the Lord: in thee is my trust; leave not my soul destitute.

9 Keep me from the snares which they have laid for me, and the gins of the workers of iniquity.

10 Let the wicked fall into their own nets, whilst that I withal escape.

CHAPTER 142

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1 Maschil of David; A Prayer when he was in the cave. I cried unto the LORD with my voice; with my voice unto the LORD did I make my supplication.

2 I poured out my complaint before him; I shewed before him my trouble.

3 When my spirit was overwhelmed within me, then thou knewest my path. In the way wherein I walked have they privily laid a snare for me.

4 I looked on my right hand, and beheld, but there was no man that would know me: refuge failed me; no man cared for my soul.

5 I cried unto thee, O LORD: I said, Thou art my refuge and my portion in the land of the living.

6 Attend unto my cry; for I am brought very low: deliver me from my persecutors; for they are stronger than I.

7 Bring my soul out of prison, that I may praise thy name: the righteous shall compass me about; for thou shalt deal bountifully with me.

CHAPTER 143

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1 A Psalm of David. Hear my prayer, O LORD, give ear to my supplications: in thy faithfulness answer me, and in thy righteousness.

2 And enter not into judgment with thy servant: for in thy sight shall no man living be justified.

3 For the enemy hath persecuted my soul; he hath smitten my life down to the ground; he hath made me to dwell in darkness, as those that have been long dead.

4 Therefore is my spirit overwhelmed within me; my heart within me is desolate.

5 I remember the days of old; I meditate on all thy works; I muse on the work of thy hands.

6 I stretch forth my hands unto thee: my soul thirsteth after thee, as a thirsty land. Selah.

7 Hear me speedily, O LORD: my spirit faileth: hide not thy face from me, lest I be like unto them that go down into the pit.

8 Cause me to hear thy lovingkindness in the morning; for in thee do I trust: cause me to know the way wherein I should walk; for I lift up my soul unto thee.

9 Deliver me, O LORD, from mine enemies: I flee unto thee to hide me.

10 Teach me to do thy will; for thou art my God: thy spirit is good; lead me into the land of uprightness.

11 Quicken me, O LORD, for thy name's sake: for thy righteousness' sake bring my soul out of trouble.

12 And of thy mercy cut off mine enemies, and destroy all them that afflict my soul: for I am thy servant.

CHAPTER 144

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1 A Psalm of David. Blessed be the LORD my strength, which teacheth my hands to war, and my fingers to fight:

2 My goodness, and my fortress; my high tower, and my deliverer; my shield, and he in whom I trust; who subdueth my people under me.

3 LORD, what is man, that thou takest knowledge of him! or the son of man, that thou makest account of him!

4 Man is like to vanity: his days are as a shadow that passeth away.

5 Bow thy heavens, O LORD, and come down: touch the mountains, and they shall smoke.

6 Cast forth lightning, and scatter them: shoot out thine arrows, and destroy them.

7 Send thine hand from above; rid me, and deliver me out of great waters, from the hand of strange children;

8 Whose mouth speaketh vanity, and their right hand is a right hand of falsehood.

9 I will sing a new song unto thee, O God: upon a psaltery and an instrument of ten strings will I sing praises unto thee.

10 It is he that giveth salvation unto kings: who delivereth David his servant from the hurtful sword.

11 Rid me, and deliver me from the hand of strange children, whose mouth speaketh vanity, and their right hand is a right hand of falsehood:

12 That our sons may be as plants grown up in their youth; that our daughters may be as corner stones, polished after the similitude of a palace:

13 That our garners may be full, affording all manner of store: that our sheep may bring forth thousands and ten thousands in our streets:

14 That our oxen may be strong to labour; that there be no breaking in, nor going out; that there be no complaining in our streets.

15 Happy is that people, that is in such a case: yea, happy is that people, whose God is the LORD.

CHAPTER 145

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1 David's Psalm of praise. I will extol thee, my God, O king; and I will bless thy name for ever and ever.

2 Every day will I bless thee; and I will praise thy name for ever and ever.

3 Great is the LORD, and greatly to be praised; and his greatness is unsearchable.

4 One generation shall praise thy works to another, and shall declare thy mighty acts.

5 I will speak of the glorious honour of thy majesty, and of thy wondrous works.

6 And men shall speak of the might of thy terrible acts: and I will declare thy greatness.

7 They shall abundantly utter the memory of thy great goodness, and shall sing of thy righteousness.

8 The LORD is gracious, and full of compassion; slow to anger, and of great mercy.

9 The LORD is good to all: and his tender mercies are over all his works.

10 All thy works shall praise thee, O LORD; and thy saints shall bless thee.

11 They shall speak of the glory of thy kingdom, and talk of thy power;

12 To make known to the sons of men his mighty acts, and the glorious majesty of his kingdom.

13 Thy kingdom is an everlasting kingdom, and thy dominion endureth throughout all generations.

14 The LORD upholdeth all that fall, and raiseth up all those that be bowed down.

15 The eyes of all wait upon thee; and thou givest them their meat in due season.

16 Thou openest thine hand, and satisfiest the desire of every living thing.

17 The LORD is righteous in all his ways, and holy in all his works.

18 The LORD is nigh unto all them that call upon him, to all that call upon him in truth.

19 He will fulfil the desire of them that fear him: he also will hear their cry, and will save them.

20 The LORD preserveth all them that love him: but all the wicked will he destroy.

21 My mouth shall speak the praise of the LORD: and let all flesh bless his holy name for ever and ever.

CHAPTER 146

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1 Praise ye the LORD. Praise the LORD, O my soul.

2 While I live will I praise the LORD: I will sing praises unto my God while I have any being.

3 Put not your trust in princes, nor in the son of man, in whom there is no help.

4 His breath goeth forth, he returneth to his earth; in that very day his thoughts perish.

5 Happy is he that hath the God of Jacob for his help, whose hope is in the LORD his God:

6 Which made heaven, and earth, the sea, and all that therein is: which keepeth truth for ever:

7 Which executeth judgment for the oppressed: which giveth food to the hungry. The LORD looseth the prisoners:

8 The LORD openeth the eyes of the blind: the LORD raiseth them that are bowed down: the LORD loveth the righteous:

9 The LORD preserveth the strangers; he relieveth the fatherless and widow: but the way of the wicked he turneth upside down.

10 The LORD shall reign for ever, even thy God, O Zion, unto all generations. Praise ye the LORD.

CHAPTER 147

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1 Praise ye the LORD: for it is good to sing praises unto our God; for it is pleasant; and praise is comely.

2 The LORD doth build up Jerusalem: he gathereth together the outcasts of Israel.

3 He healeth the broken in heart, and bindeth up their wounds.

4 He telleth the number of the stars; he calleth them all by their names.

5 Great is our Lord, and of great power: his understanding is infinite.

6 The LORD lifteth up the meek: he casteth the wicked down to the ground.

7 Sing unto the LORD with thanksgiving; sing praise upon the harp unto our God:

8 Who covereth the heaven with clouds, who prepareth rain for the earth, who maketh grass to grow upon the mountains.

9 He giveth to the beast his food, and to the young ravens which cry.

10 He delighteth not in the strength of the horse: he taketh not pleasure in the legs of a man.

11 The LORD taketh pleasure in them that fear him, in those that hope in his mercy.

12 Praise the LORD, O Jerusalem; praise thy God, O Zion.

13 For he hath strengthened the bars of thy gates; he hath blessed thy children within thee.

14 He maketh peace in thy borders, and filleth thee with the finest of the wheat.

15 He sendeth forth his commandment upon earth: his word runneth very swiftly.

16 He giveth snow like wool: he scattereth the hoarfrost like ashes.

17 He casteth forth his ice like morsels: who can stand before his cold?

18 He sendeth out his word, and melteth them: he causeth his wind to blow, and the waters flow.

19 He sheweth his word unto Jacob, his statutes and his judgments unto Israel.

20 He hath not dealt so with any nation: and as for his judgments, they have not known them. Praise ye the LORD.

CHAPTER 148

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1 Praise ye the LORD. Praise ye the LORD from the heavens: praise him in the heights.

2 Praise ye him, all his angels: praise ye him, all his hosts.

3 Praise ye him, sun and moon: praise him, all ye stars of light.

4 Praise him, ye heavens of heavens, and ye waters that be above the heavens.

5 Let them praise the name of the LORD: for he commanded, and they were created.

6 He hath also stablished them for ever and ever: he hath made a decree which shall not pass.

7 Praise the LORD from the earth, ye dragons, and all deeps:

8 Fire, and hail; snow, and vapour; stormy wind fulfilling his word:

9 Mountains, and all hills; fruitful trees, and all cedars:

10 Beasts, and all cattle; creeping things, and flying fowl:

11 Kings of the earth, and all people; princes, and all judges of the earth:

12 Both young men, and maidens; old men, and children:

13 Let them praise the name of the LORD: for his name alone is excellent; his glory is above the earth and heaven.

14 He also exalteth the horn of his people, the praise of all his saints; even of the children of Israel, a people near unto him. Praise ye the LORD.

CHAPTER 149

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1 Praise ye the LORD. Sing unto the LORD a new song, and his praise in the congregation of saints.

2 Let Israel rejoice in him that made him: let the children of Zion be joyful in their King.

3 Let them praise his name in the dance: let them sing praises unto him with the timbrel and harp.

4 For the LORD taketh pleasure in his people: he will beautify the meek with salvation.

5 Let the saints be joyful in glory: let them sing aloud upon their beds.

6 Let the high praises of God be in their mouth, and a twoedged sword in their hand;

7 To execute vengeance upon the heathen, and punishments upon the people;

8 To bind their kings with chains, and their nobles with fetters of iron;

9 To execute upon them the judgment written: this honour have all his saints. Praise ye the LORD.

CHAPTER 150

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1 Praise ye the LORD. Praise God in his sanctuary: praise him in the firmament of his power.

2 Praise him for his mighty acts: praise him according to his excellent greatness.

3 Praise him with the sound of the trumpet: praise him with the psaltery and harp.

4 Praise him with the timbrel and dance: praise him with stringed instruments and organs.

5 Praise him upon the loud cymbals: praise him upon the high sounding cymbals.

6 Let every thing that hath breath praise the LORD. Praise ye the LORD.

Proverbs

Select a Chapter

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CHAPTER 1

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1 The proverbs of Solomon the son of David, king of Israel;

2 To know wisdom and instruction; to perceive the words of understanding;

3 To receive the instruction of wisdom, justice, and judgment, and equity;

4 To give subtilty to the simple, to the young man knowledge and discretion.

5 A wise man will hear, and will increase learning; and a man of understanding shall attain unto wise counsels:

6 To understand a proverb, and the interpretation; the words of the wise, and their dark sayings.

7 The fear of the LORD is the beginning of knowledge: but fools despise wisdom and instruction.

8 My son, hear the instruction of thy father, and forsake not the law of thy mother:

9 For they shall be an ornament of grace unto thy head, and chains about thy neck.

10 My son, if sinners entice thee, consent thou not.

11 If they say, Come with us, let us lay wait for blood, let us lurk privily for the innocent without cause:

12 Let us swallow them up alive as the grave; and whole, as those that go down into the pit:

13 We shall find all precious substance, we shall fill our houses with spoil:

14 Cast in thy lot among us; let us all have one purse:

15 My son, walk not thou in the way with them; refrain thy foot from their path:

16 For their feet run to evil, and make haste to shed blood.

17 Surely in vain the net is spread in the sight of any bird.

18 And they lay wait for their own blood; they lurk privily for their own lives.

19 So are the ways of every one that is greedy of gain; which taketh away the life of the owners thereof.

20 Wisdom crieth without; she uttereth her voice in the streets:

21 She crieth in the chief place of concourse, in the openings of the gates: in the city she uttereth her words, saying,

22 How long, ye simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge?

23 Turn you at my reproof: behold, I will pour out my spirit unto you, I will make known my words unto you.

24 Because I have called, and ye refused; I have stretched out my hand, and no man regarded;

25 But ye have set at nought all my counsel, and would none of my reproof:

26 I also will laugh at your calamity; I will mock when your fear cometh;

27 When your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you.

28 Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me:

29 For that they hated knowledge, and did not choose the fear of the LORD:

30 They would none of my counsel: they despised all my reproof.

31 Therefore shall they eat of the fruit of their own way, and be filled with their own devices.

32 For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them.

33 But whoso hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil.

CHAPTER 2

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1 My son, if thou wilt receive my words, and hide my commandments with thee;

2 So that thou incline thine ear unto wisdom, and apply thine heart to understanding;

3 Yea, if thou criest after knowledge, and liftest up thy voice for understanding;

4 If thou seekest her as silver, and searchest for her as for hid treasures;

5 Then shalt thou understand the fear of the LORD, and find the knowledge of God.

6 For the LORD giveth wisdom: out of his mouth cometh knowledge and understanding.

7 He layeth up sound wisdom for the righteous: he is a buckler to them that walk uprightly.

8 He keepeth the paths of judgment, and preserveth the way of his saints.

9 Then shalt thou understand righteousness, and judgment, and equity; yea, every good path.

10 When wisdom entereth into thine heart, and knowledge is pleasant unto thy soul;

11 Discretion shall preserve thee, understanding shall keep thee:

12 To deliver thee from the way of the evil man, from the man that speaketh froward things;

13 Who leave the paths of uprightness, to walk in the ways of darkness;

14 Who rejoice to do evil, and delight in the frowardness of the wicked;

15 Whose ways are crooked, and they froward in their paths:

16 To deliver thee from the strange woman, even from the stranger which flattereth with her words;

17 Which forsaketh the guide of her youth, and forgetteth the covenant of her God.

18 For her house inclineth unto death, and her paths unto the dead.

19 None that go unto her return again, neither take they hold of the paths of life.

20 That thou mayest walk in the way of good men, and keep the paths of the righteous.

21 For the upright shall dwell in the land, and the perfect shall remain in it.

22 But the wicked shall be cut off from the earth, and the transgressors shall be rooted out of it.

CHAPTER 3

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1 My son, forget not my law; but let thine heart keep my commandments:

2 For length of days, and long life, and peace, shall they add to thee.

3 Let not mercy and truth forsake thee: bind them about thy neck; write them upon the table of thine heart:

4 So shalt thou find favour and good understanding in the sight of God and man.

5 Trust in the LORD with all thine heart; and lean not unto thine own understanding.

6 In all thy ways acknowledge him, and he shall direct thy paths.

7 Be not wise in thine own eyes: fear the LORD, and depart from evil.

8 It shall be health to thy navel, and marrow to thy bones.

9 Honour the LORD with thy substance, and with the firstfruits of all thine increase:

10 So shall thy barns be filled with plenty, and thy presses shall burst out with new wine.

11 My son, despise not the chastening of the LORD; neither be weary of his correction:

12 For whom the LORD loveth he correcteth; even as a father the son in whom he delighteth.

13 Happy is the man that findeth wisdom, and the man that getteth understanding.

14 For the merchandise of it is better than the merchandise of silver, and the gain thereof than fine gold.

15 She is more precious than rubies: and all the things thou canst desire are not to be compared unto her.

16 Length of days is in her right hand; and in her left hand riches and honour.

17 Her ways are ways of pleasantness, and all her paths are peace.

18 She is a tree of life to them that lay hold upon her: and happy is every one that retaineth her.

19 The LORD by wisdom hath founded the earth; by understanding hath he established the heavens.

20 By his knowledge the depths are broken up, and the clouds drop down the dew.

21 My son, let not them depart from thine eyes: keep sound wisdom and discretion:

22 So shall they be life unto thy soul, and grace to thy neck.

23 Then shalt thou walk in thy way safely, and thy foot shall not stumble.

24 When thou liest down, thou shalt not be afraid: yea, thou shalt lie down, and thy sleep shall be sweet.

25 Be not afraid of sudden fear, neither of the desolation of the wicked, when it cometh.

26 For the LORD shall be thy confidence, and shall keep thy foot from being taken.

27 Withhold not good from them to whom it is due, when it is in the power of thine hand to do it.

28 Say not unto thy neighbour, Go, and come again, and to morrow I will give; when thou hast it by thee.

29 Devise not evil against thy neighbour, seeing he dwelleth securely by thee.

30 Strive not with a man without cause, if he have done thee no harm.

31 Envy thou not the oppressor, and choose none of his ways.

32 For the froward is abomination to the LORD: but his secret is with the righteous.

33 The curse of the LORD is in the house of the wicked: but he blesseth the habitation of the just.

34 Surely he scorneth the scorners: but he giveth grace unto the lowly.

35 The wise shall inherit glory: but shame shall be the promotion of fools.

CHAPTER 4

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1 Hear, ye children, the instruction of a father, and attend to know understanding.

2 For I give you good doctrine, forsake ye not my law.

3 For I was my father's son, tender and only beloved in the sight of my mother.

4 He taught me also, and said unto me, Let thine heart retain my words: keep my commandments, and live.

5 Get wisdom, get understanding: forget it not; neither decline from the words of my mouth.

6 Forsake her not, and she shall preserve thee: love her, and she shall keep thee.

7 Wisdom is the principal thing; therefore get wisdom: and with all thy getting get understanding.

8 Exalt her, and she shall promote thee: she shall bring thee to honour, when thou dost embrace her.

9 She shall give to thine head an ornament of grace: a crown of glory shall she deliver to thee.

10 Hear, O my son, and receive my sayings; and the years of thy life shall be many.

11 I have taught thee in the way of wisdom; I have led thee in right paths.

12 When thou goest, thy steps shall not be straitened; and when thou runnest, thou shalt not stumble.

13 Take fast hold of instruction; let her not go: keep her; for she is thy life.

14 Enter not into the path of the wicked, and go not in the way of evil men.

15 Avoid it, pass not by it, turn from it, and pass away.

16 For they sleep not, except they have done mischief; and their sleep is taken away, unless they cause some to fall.

17 For they eat the bread of wickedness, and drink the wine of violence.

18 But the path of the just is as the shining light, that shineth more and more unto the perfect day.

19 The way of the wicked is as darkness: they know not at what they stumble.

20 My son, attend to my words; incline thine ear unto my sayings.

21 Let them not depart from thine eyes; keep them in the midst of thine heart.

22 For they are life unto those that find them, and health to all their flesh.

23 Keep thy heart with all diligence; for out of it are the issues of life.

24 Put away from thee a froward mouth, and perverse lips put far from thee.

25 Let thine eyes look right on, and let thine eyelids look straight before thee.

26 Ponder the path of thy feet, and let all thy ways be established.

27 Turn not to the right hand nor to the left: remove thy foot from evil.

CHAPTER 5

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1 My son, attend unto my wisdom, and bow thine ear to my understanding:

2 That thou mayest regard discretion, and that thy lips may keep knowledge.

3 For the lips of a strange woman drop as an honeycomb, and her mouth is smoother than oil:

4 But her end is bitter as wormwood, sharp as a twoedged sword.

5 Her feet go down to death; her steps take hold on hell.

6 Lest thou shouldest ponder the path of life, her ways are moveable, that thou canst not know them.

7 Hear me now therefore, O ye children, and depart not from the words of my mouth.

8 Remove thy way far from her, and come not nigh the door of her house:

9 Lest thou give thine honour unto others, and thy years unto the cruel:

10 Lest strangers be filled with thy wealth; and thy labours be in the house of a stranger;

11 And thou mourn at the last, when thy flesh and thy body are consumed,

12 And say, How have I hated instruction, and my heart despised reproof;

13 And have not obeyed the voice of my teachers, nor inclined mine ear to them that instructed me!

14 I was almost in all evil in the midst of the congregation and assembly.

15 Drink waters out of thine own cistern, and running waters out of thine own well.

16 Let thy fountains be dispersed abroad, and rivers of waters in the streets.

17 Let them be only thine own, and not strangers' with thee.

18 Let thy fountain be blessed: and rejoice with the wife of thy youth.

19 Let her be as the loving hind and pleasant roe; let her breasts satisfy thee at all times; and be thou ravished always with her love.

20 And why wilt thou, my son, be ravished with a strange woman, and embrace the bosom of a stranger?

21 For the ways of man are before the eyes of the LORD, and he pondereth all his goings.

22 His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins.

23 He shall die without instruction; and in the greatness of his folly he shall go astray.

CHAPTER 6

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1 My son, if thou be surety for thy friend, if thou hast stricken thy hand with a stranger,

2 Thou art snared with the words of thy mouth, thou art taken with the words of thy mouth.

3 Do this now, my son, and deliver thyself, when thou art come into the hand of thy friend; go, humble thyself, and make sure thy friend.

4 Give not sleep to thine eyes, nor slumber to thine eyelids.

5 Deliver thyself as a roe from the hand of the hunter, and as a bird from the hand of the fowler.

6 Go to the ant, thou sluggard; consider her ways, and be wise:

7 Which having no guide, overseer, or ruler,

8 Provideth her meat in the summer, and gathereth her food in the harvest.

9 How long wilt thou sleep, O sluggard? when wilt thou arise out of thy sleep?

10 Yet a little sleep, a little slumber, a little folding of the hands to sleep:

11 So shall thy poverty come as one that travelleth, and thy want as an armed man.

12 A naughty person, a wicked man, walketh with a froward mouth.

13 He winketh with his eyes, he speaketh with his feet, he teacheth with his fingers;

14 Frowardness is in his heart, he deviseth mischief continually; he soweth discord.

15 Therefore shall his calamity come suddenly; suddenly shall he be broken without remedy.

16 These six things doth the LORD hate: yea, seven are an abomination unto him:

17 A proud look, a lying tongue, and hands that shed innocent blood,

18 An heart that deviseth wicked imaginations, feet that be swift in running to mischief,

19 A false witness that speaketh lies, and he that soweth discord among brethren.

20 My son, keep thy father's commandment, and forsake not the law of thy mother:

21 Bind them continually upon thine heart, and tie them about thy neck.

22 When thou goest, it shall lead thee; when thou sleepest, it shall keep thee; and when thou awakest, it shall talk with thee.

23 For the commandment is a lamp; and the law is light; and reproofs of instruction are the way of life:

24 To keep thee from the evil woman, from the flattery of the tongue of a strange woman.

25 Lust not after her beauty in thine heart; neither let her take thee with her eyelids.

26 For by means of a whorish woman a man is brought to a piece of bread: and the adulteress will hunt for the precious life.

27 Can a man take fire in his bosom, and his clothes not be burned?

28 Can one go upon hot coals, and his feet not be burned?

29 So he that goeth in to his neighbour's wife; whosoever toucheth her shall not be innocent.

30 Men do not despise a thief, if he steal to satisfy his soul when he is hungry;

31 But if he be found, he shall restore sevenfold; he shall give all the substance of his house.

32 But whoso committeth adultery with a woman lacketh understanding: he that doeth it destroyeth his own soul.

33 A wound and dishonour shall he get; and his reproach shall not be wiped away.

34 For jealousy is the rage of a man: therefore he will not spare in the day of vengeance.

35 He will not regard any ransom; neither will he rest content, though thou givest many gifts.

CHAPTER 7

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1 My son, keep my words, and lay up my commandments with thee.

2 Keep my commandments, and live; and my law as the apple of thine eye.

3 Bind them upon thy fingers, write them upon the table of thine heart.

4 Say unto wisdom, Thou art my sister; and call understanding thy kinswoman:

5 That they may keep thee from the strange woman, from the stranger which flattereth with her words.

6 For at the window of my house I looked through my casement,

7 And beheld among the simple ones, I discerned among the youths, a young man void of understanding,

8 Passing through the street near her corner; and he went the way to her house,

9 In the twilight, in the evening, in the black and dark night:

10 And, behold, there met him a woman with the attire of an harlot, and subtil of heart.

11 (She is loud and stubborn; her feet abide not in her house:

12 Now is she without, now in the streets, and lieth in wait at every corner.)

13 So she caught him, and kissed him, and with an impudent face said unto him,

14 I have peace offerings with me; this day have I payed my vows.

15 Therefore came I forth to meet thee, diligently to seek thy face, and I have found thee.

16 I have decked my bed with coverings of tapestry, with carved works, with fine linen of Egypt.

17 I have perfumed my bed with myrrh, aloes, and cinnamon.

18 Come, let us take our fill of love until the morning: let us solace ourselves with loves.

19 For the goodman is not at home, he is gone a long journey:

20 He hath taken a bag of money with him, and will come home at the day appointed.

21 With her much fair speech she caused him to yield, with the flattering of her lips she forced him.

22 He goeth after her straightway, as an ox goeth to the slaughter, or as a fool to the correction of the stocks;

23 Till a dart strike through his liver; as a bird hasteth to the snare, and knoweth not that it is for his life.

24 Hearken unto me now therefore, O ye children, and attend to the words of my mouth.

25 Let not thine heart decline to her ways, go not astray in her paths.

26 For she hath cast down many wounded: yea, many strong men have been slain by her.

27 Her house is the way to hell, going down to the chambers of death.

CHAPTER 8

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1 Doth not wisdom cry? and understanding put forth her voice?

2 She standeth in the top of high places, by the way in the places of the paths.

3 She crieth at the gates, at the entry of the city, at the coming in at the doors.

4 Unto you, O men, I call; and my voice is to the sons of man.

5 O ye simple, understand wisdom: and, ye fools, be ye of an understanding heart.

6 Hear; for I will speak of excellent things; and the opening of my lips shall be right things.

7 For my mouth shall speak truth; and wickedness is an abomination to my lips.

8 All the words of my mouth are in righteousness; there is nothing froward or perverse in them.

9 They are all plain to him that understandeth, and right to them that find knowledge.

10 Receive my instruction, and not silver; and knowledge rather than choice gold.

11 For wisdom is better than rubies; and all the things that may be desired are not to be compared to it.

12 I wisdom dwell with prudence, and find out knowledge of witty inventions.

13 The fear of the LORD is to hate evil: pride, and arrogancy, and the evil way, and the froward mouth, do I hate.

14 Counsel is mine, and sound wisdom: I am understanding; I have strength.

15 By me kings reign, and princes decree justice.

16 By me princes rule, and nobles, even all the judges of the earth.

17 I love them that love me; and those that seek me early shall find me.

18 Riches and honour are with me; yea, durable riches and righteousness.

19 My fruit is better than gold, yea, than fine gold; and my revenue than choice silver.

20 I lead in the way of righteousness, in the midst of the paths of judgment:

21 That I may cause those that love me to inherit substance; and I will fill their treasures.

22 The LORD possessed me in the beginning of his way, before his works of old.

23 I was set up from everlasting, from the beginning, or ever the earth was.

24 When there were no depths, I was brought forth; when there were no fountains abounding with water.

25 Before the mountains were settled, before the hills was I brought forth:

26 While as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world.

27 When he prepared the heavens, I was there: when he set a compass upon the face of the depth:

28 When he established the clouds above: when he strengthened the fountains of the deep:

29 When he gave to the sea his decree, that the waters should not pass his commandment: when he appointed the foundations of the earth:

30 Then I was by him, as one brought up with him: and I was daily his delight, rejoicing always before him;

31 Rejoicing in the habitable part of his earth; and my delights were with the sons of men.

32 Now therefore hearken unto me, O ye children: for blessed are they that keep my ways.

33 Hear instruction, and be wise, and refuse it not.

34 Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors.

35 For whoso findeth me findeth life, and shall obtain favour of the LORD.

36 But he that sinneth against me wrongeth his own soul: all they that hate me love death.

CHAPTER 9

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1 Wisdom hath builded her house, she hath hewn out her seven pillars:

2 She hath killed her beasts; she hath mingled her wine; she hath also furnished her table.

3 She hath sent forth her maidens: she crieth upon the highest places of the city,

4 Whoso is simple, let him turn in hither: as for him that wanteth understanding, she saith to him,

5 Come, eat of my bread, and drink of the wine which I have mingled.

6 Forsake the foolish, and live; and go in the way of understanding.

7 He that reproveth a scorner getteth to himself shame: and he that rebuketh a wicked man getteth himself a blot.

8 Reprove not a scorner, lest he hate thee: rebuke a wise man, and he will love thee.

9 Give instruction to a wise man, and he will be yet wiser: teach a just man, and he will increase in learning.

10 The fear of the LORD is the beginning of wisdom: and the knowledge of the holy is understanding.

11 For by me thy days shall be multiplied, and the years of thy life shall be increased.

12 If thou be wise, thou shalt be wise for thyself: but if thou scornest, thou alone shalt bear it.

13 A foolish woman is clamorous: she is simple, and knoweth nothing.

14 For she sitteth at the door of her house, on a seat in the high places of the city,

15 To call passengers who go right on their ways:

16 Whoso is simple, let him turn in hither: and as for him that wanteth understanding, she saith to him,

17 Stolen waters are sweet, and bread eaten in secret is pleasant.

18 But he knoweth not that the dead are there; and that her guests are in the depths of hell.

CHAPTER 10

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1 The proverbs of Solomon. A wise son maketh a glad father: but a foolish son is the heaviness of his mother.

2 Treasures of wickedness profit nothing: but righteousness delivereth from death.

3 The LORD will not suffer the soul of the righteous to famish: but he casteth away the substance of the wicked.

4 He becometh poor that dealeth with a slack hand: but the hand of the diligent maketh rich.

5 He that gathereth in summer is a wise son: but he that sleepeth in harvest is a son that causeth shame.

6 Blessings are upon the head of the just: but violence covereth the mouth of the wicked.

7 The memory of the just is blessed: but the name of the wicked shall rot.

8 The wise in heart will receive commandments: but a prating fool shall fall.

9 He that walketh uprightly walketh surely: but he that perverteth his ways shall be known.

10 He that winketh with the eye causeth sorrow: but a prating fool shall fall.

11 The mouth of a righteous man is a well of life: but violence covereth the mouth of the wicked.

12 Hatred stirreth up strifes: but love covereth all sins.

13 In the lips of him that hath understanding wisdom is found: but a rod is for the back of him that is void of understanding.

14 Wise men lay up knowledge: but the mouth of the foolish is near destruction.

15 The rich man's wealth is his strong city: the destruction of the poor is their poverty.

16 The labour of the righteous tendeth to life: the fruit of the wicked to sin.

17 He is in the way of life that keepeth instruction: but he that refuseth reproof erreth.

18 He that hideth hatred with lying lips, and he that uttereth a slander, is a fool.

19 In the multitude of words there wanteth not sin: but he that refraineth his lips is wise.

20 The tongue of the just is as choice silver: the heart of the wicked is little worth.

21 The lips of the righteous feed many: but fools die for want of wisdom.

22 The blessing of the LORD, it maketh rich, and he addeth no sorrow with it.

23 It is as sport to a fool to do mischief: but a man of understanding hath wisdom.

24 The fear of the wicked, it shall come upon him: but the desire of the righteous shall be granted.

25 As the whirlwind passeth, so is the wicked no more: but the righteous is an everlasting foundation.

26 As vinegar to the teeth, and as smoke to the eyes, so is the sluggard to them that send him.

27 The fear of the LORD prolongeth days: but the years of the wicked shall be shortened.

28 The hope of the righteous shall be gladness: but the expectation of the wicked shall perish.

29 The way of the LORD is strength to the upright: but destruction shall be to the workers of iniquity.

30 The righteous shall never be removed: but the wicked shall not inhabit the earth.

31 The mouth of the just bringeth forth wisdom: but the froward tongue shall be cut out.

32 The lips of the righteous know what is acceptable: but the mouth of the wicked speaketh frowardness.

CHAPTER 11

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1 A false balance is abomination to the LORD: but a just weight is his delight.

2 When pride cometh, then cometh shame: but with the lowly is wisdom.

3 The integrity of the upright shall guide them: but the perverseness of transgressors shall destroy them.

4 Riches profit not in the day of wrath: but righteousness delivereth from death.

5 The righteousness of the perfect shall direct his way: but the wicked shall fall by his own wickedness.

6 The righteousness of the upright shall deliver them: but transgressors shall be taken in their own naughtiness.

7 When a wicked man dieth, his expectation shall perish: and the hope of unjust men perisheth.

8 The righteous is delivered out of trouble, and the wicked cometh in his stead.

9 An hypocrite with his mouth destroyeth his neighbour: but through knowledge shall the just be delivered.

10 When it goeth well with the righteous, the city rejoiceth: and when the wicked perish, there is shouting.

11 By the blessing of the upright the city is exalted: but it is overthrown by the mouth of the wicked.

12 He that is void of wisdom despiseth his neighbour: but a man of understanding holdeth his peace.

13 A talebearer revealeth secrets: but he that is of a faithful spirit concealeth the matter.

14 Where no counsel is, the people fall: but in the multitude of counsellors there is safety.

15 He that is surety for a stranger shall smart for it: and he that hateth suretiship is sure.

16 A gracious woman retaineth honour: and strong men retain riches.

17 The merciful man doeth good to his own soul: but he that is cruel troubleth his own flesh.

18 The wicked worketh a deceitful work: but to him that soweth righteousness shall be a sure reward.

19 As righteousness tendeth to life: so he that pursueth evil pursueth it to his own death.

20 They that are of a froward heart are abomination to the LORD: but such as are upright in their way are his delight.

21 Though hand join in hand, the wicked shall not be unpunished: but the seed of the righteous shall be delivered.

22 As a jewel of gold in a swine's snout, so is a fair woman which is without discretion.

23 The desire of the righteous is only good: but the expectation of the wicked is wrath.

24 There is that scattereth, and yet increaseth; and there is that withholdeth more than is meet, but it tendeth to poverty.

25 The liberal soul shall be made fat: and he that watereth shall be watered also himself.

26 He that withholdeth corn, the people shall curse him: but blessing shall be upon the head of him that selleth it.

27 He that diligently seeketh good procureth favour: but he that seeketh mischief, it shall come unto him.

28 He that trusteth in his riches shall fall: but the righteous shall flourish as a branch.

29 He that troubleth his own house shall inherit the wind: and the fool shall be servant to the wise of heart.

30 The fruit of the righteous is a tree of life; and he that winneth souls is wise.

31 Behold, the righteous shall be recompensed in the earth: much more the wicked and the sinner.

CHAPTER 12

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1 Whoso loveth instruction loveth knowledge: but he that hateth reproof is brutish.

2 A good man obtaineth favour of the LORD: but a man of wicked devices will he condemn.

3 A man shall not be established by wickedness: but the root of the righteous shall not be moved.

4 A virtuous woman is a crown to her husband: but she that maketh ashamed is as rottenness in his bones.

5 The thoughts of the righteous are right: but the counsels of the wicked are deceit.

6 The words of the wicked are to lie in wait for blood: but the mouth of the upright shall deliver them.

7 The wicked are overthrown, and are not: but the house of the righteous shall stand.

8 A man shall be commended according to his wisdom: but he that is of a perverse heart shall be despised.

9 He that is despised, and hath a servant, is better than he that honoureth himself, and lacketh bread.

10 A righteous man regardeth the life of his beast: but the tender mercies of the wicked are cruel.

11 He that tilleth his land shall be satisfied with bread: but he that followeth vain persons is void of understanding.

12 The wicked desireth the net of evil men: but the root of the righteous yieldeth fruit.

13 The wicked is snared by the transgression of his lips: but the just shall come out of trouble.

14 A man shall be satisfied with good by the fruit of his mouth: and the recompence of a man's hands shall be rendered unto him.

15 The way of a fool is right in his own eyes: but he that hearkeneth unto counsel is wise.

16 A fool's wrath is presently known: but a prudent man covereth shame.

17 He that speaketh truth sheweth forth righteousness: but a false witness deceit.

18 There is that speaketh like the piercings of a sword: but the tongue of the wise is health.

19 The lip of truth shall be established for ever: but a lying tongue is but for a moment.

20 Deceit is in the heart of them that imagine evil: but to the counsellors of peace is joy.

21 There shall no evil happen to the just: but the wicked shall be filled with mischief.

22 Lying lips are abomination to the LORD: but they that deal truly are his delight.

23 A prudent man concealeth knowledge: but the heart of fools proclaimeth foolishness.

24 The hand of the diligent shall bear rule: but the slothful shall be under tribute.

25 Heaviness in the heart of man maketh it stoop: but a good word maketh it glad.

26 The righteous is more excellent than his neighbour: but the way of the wicked seduceth them.

27 The slothful man roasteth not that which he took in hunting: but the substance of a diligent man is precious.

28 In the way of righteousness is life; and in the pathway thereof there is no death.

CHAPTER 13

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1 A wise son heareth his father's instruction: but a scorner heareth not rebuke.

2 A man shall eat good by the fruit of his mouth: but the soul of the transgressors shall eat violence.

3 He that keepeth his mouth keepeth his life: but he that openeth wide his lips shall have destruction.

4 The soul of the sluggard desireth, and hath nothing: but the soul of the diligent shall be made fat.

5 A righteous man hateth lying: but a wicked man is loathsome, and cometh to shame.

6 Righteousness keepeth him that is upright in the way: but wickedness overthroweth the sinner.

7 There is that maketh himself rich, yet hath nothing: there is that maketh himself poor, yet hath great riches.

8 The ransom of a man's life are his riches: but the poor heareth not rebuke.

9 The light of the righteous rejoiceth: but the lamp of the wicked shall be put out.

10 Only by pride cometh contention: but with the well advised is wisdom.

11 Wealth gotten by vanity shall be diminished: but he that gathereth by labour shall increase.

12 Hope deferred maketh the heart sick: but when the desire cometh, it is a tree of life.

13 Whoso despiseth the word shall be destroyed: but he that feareth the commandment shall be rewarded.

14 The law of the wise is a fountain of life, to depart from the snares of death.

15 Good understanding giveth favour: but the way of transgressors is hard.

16 Every prudent man dealeth with knowledge: but a fool layeth open his folly.

17 A wicked messenger falleth into mischief: but a faithful ambassador is health.

18 Poverty and shame shall be to him that refuseth instruction: but he that regardeth reproof shall be honoured.

19 The desire accomplished is sweet to the soul: but it is abomination to fools to depart from evil.

20 He that walketh with wise men shall be wise: but a companion of fools shall be destroyed.

21 Evil pursueth sinners: but to the righteous good shall be repayed.

22 A good man leaveth an inheritance to his children's children: and the wealth of the sinner is laid up for the just.

23 Much food is in the tillage of the poor: but there is that is destroyed for want of judgment.

24 He that spareth his rod hateth his son: but he that loveth him chasteneth him betimes.

25 The righteous eateth to the satisfying of his soul: but the belly of the wicked shall want.

CHAPTER 14

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1 Every wise woman buildeth her house: but the foolish plucketh it down with her hands.

2 He that walketh in his uprightness feareth the LORD: but he that is perverse in his ways despiseth him.

3 In the mouth of the foolish is a rod of pride: but the lips of the wise shall preserve them.

4 Where no oxen are, the crib is clean: but much increase is by the strength of the ox.

5 A faithful witness will not lie: but a false witness will utter lies.

6 A scorner seeketh wisdom, and findeth it not: but knowledge is easy unto him that understandeth.

7 Go from the presence of a foolish man, when thou perceivest not in him the lips of knowledge.

8 The wisdom of the prudent is to understand his way: but the folly of fools is deceit.

9 Fools make a mock at sin: but among the righteous there is favour.

10 The heart knoweth his own bitterness; and a stranger doth not intermeddle with his joy.

11 The house of the wicked shall be overthrown: but the tabernacle of the upright shall flourish.

12 There is a way which seemeth right unto a man, but the end thereof are the ways of death.

13 Even in laughter the heart is sorrowful; and the end of that mirth is heaviness.

14 The backslider in heart shall be filled with his own ways: and a good man shall be satisfied from himself.

15 The simple believeth every word: but the prudent man looketh well to his going.

16 A wise man feareth, and departeth from evil: but the fool rageth, and is confident.

17 He that is soon angry dealeth foolishly: and a man of wicked devices is hated.

18 The simple inherit folly: but the prudent are crowned with knowledge.

19 The evil bow before the good; and the wicked at the gates of the righteous.

20 The poor is hated even of his own neighbour: but the rich hath many friends.

21 He that despiseth his neighbour sinneth: but he that hath mercy on the poor, happy is he.

22 Do they not err that devise evil? but mercy and truth shall be to them that devise good.

23 In all labour there is profit: but the talk of the lips tendeth only to penury.

24 The crown of the wise is their riches: but the foolishness of fools is folly.

25 A true witness delivereth souls: but a deceitful witness speaketh lies.

26 In the fear of the LORD is strong confidence: and his children shall have a place of refuge.

27 The fear of the LORD is a fountain of life, to depart from the snares of death.

28 In the multitude of people is the king's honour: but in the want of people is the destruction of the prince.

29 He that is slow to wrath is of great understanding: but he that is hasty of spirit exalteth folly.

30 A sound heart is the life of the flesh: but envy the rottenness of the bones.

31 He that oppresseth the poor reproacheth his Maker: but he that honoureth him hath mercy on the poor.

32 The wicked is driven away in his wickedness: but the righteous hath hope in his death.

33 Wisdom resteth in the heart of him that hath understanding: but that which is in the midst of fools is made known.

34 Righteousness exalteth a nation: but sin is a reproach to any people.

35 The king's favour is toward a wise servant: but his wrath is against him that causeth shame.

CHAPTER 15

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1 A soft answer turneth away wrath: but grievous words stir up anger.

2 The tongue of the wise useth knowledge aright: but the mouth of fools poureth out foolishness.

3 The eyes of the LORD are in every place, beholding the evil and the good.

4 A wholesome tongue is a tree of life: but perverseness therein is a breach in the spirit.

5 A fool despiseth his father's instruction: but he that regardeth reproof is prudent.

6 In the house of the righteous is much treasure: but in the revenues of the wicked is trouble.

7 The lips of the wise disperse knowledge: but the heart of the foolish doeth not so.

8 The sacrifice of the wicked is an abomination to the LORD: but the prayer of the upright is his delight.

9 The way of the wicked is an abomination unto the LORD: but he loveth him that followeth after righteousness.

10 Correction is grievous unto him that forsaketh the way: and he that hateth reproof shall die.

11 Hell and destruction are before the LORD: how much more then the hearts of the children of men?

12 A scorner loveth not one that reproveth him: neither will he go unto the wise.

13 A merry heart maketh a cheerful countenance: but by sorrow of the heart the spirit is broken.

14 The heart of him that hath understanding seeketh knowledge: but the mouth of fools feedeth on foolishness.

15 All the days of the afflicted are evil: but he that is of a merry heart hath a continual feast.

16 Better is little with the fear of the LORD than great treasure and trouble therewith.

17 Better is a dinner of herbs where love is, than a stalled ox and hatred therewith.

18 A wrathful man stirreth up strife: but he that is slow to anger appeaseth strife.

19 The way of the slothful man is as an hedge of thorns: but the way of the righteous is made plain.

20 A wise son maketh a glad father: but a foolish man despiseth his mother.

21 Folly is joy to him that is destitute of wisdom: but a man of understanding walketh uprightly.

22 Without counsel purposes are disappointed: but in the multitude of counsellors they are established.

23 A man hath joy by the answer of his mouth: and a word spoken in due season, how good is it!

24 The way of life is above to the wise, that he may depart from hell beneath.

25 The LORD will destroy the house of the proud: but he will establish the border of the widow.

26 The thoughts of the wicked are an abomination to the LORD: but the words of the pure are pleasant words.

27 He that is greedy of gain troubleth his own house; but he that hateth gifts shall live.

28 The heart of the righteous studieth to answer: but the mouth of the wicked poureth out evil things.

29 The LORD is far from the wicked: but he heareth the prayer of the righteous.

30 The light of the eyes rejoiceth the heart: and a good report maketh the bones fat.

31 The ear that heareth the reproof of life abideth among the wise.

32 He that refuseth instruction despiseth his own soul: but he that heareth reproof getteth understanding.

33 The fear of the LORD is the instruction of wisdom; and before honour is humility.

CHAPTER 16

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1 The preparations of the heart in man, and the answer of the tongue, is from the LORD.

2 All the ways of a man are clean in his own eyes; but the LORD weigheth the spirits.

3 Commit thy works unto the LORD, and thy thoughts shall be established.

4 The LORD hath made all things for himself: yea, even the wicked for the day of evil.

5 Every one that is proud in heart is an abomination to the LORD: though hand join in hand, he shall not be unpunished.

6 By mercy and truth iniquity is purged: and by the fear of the LORD men depart from evil.

7 When a man's ways please the LORD, he maketh even his enemies to be at peace with him.

8 Better is a little with righteousness than great revenues without right.

9 A man's heart deviseth his way: but the LORD directeth his steps.

10 A divine sentence is in the lips of the king: his mouth transgresseth not in judgment.

11 A just weight and balance are the LORD'S: all the weights of the bag are his work.

12 It is an abomination to kings to commit wickedness: for the throne is established by righteousness.

13 Righteous lips are the delight of kings; and they love him that speaketh right.

14 The wrath of a king is as messengers of death: but a wise man will pacify it.

15 In the light of the king's countenance is life; and his favour is as a cloud of the latter rain.

16 How much better is it to get wisdom than gold! and to get understanding rather to be chosen than silver!

17 The highway of the upright is to depart from evil: he that keepeth his way preserveth his soul.

18 Pride goeth before destruction, and an haughty spirit before a fall.

19 Better it is to be of an humble spirit with the lowly, than to divide the spoil with the proud.

20 He that handleth a matter wisely shall find good: and whoso trusteth in the LORD, happy is he.

21 The wise in heart shall be called prudent: and the sweetness of the lips increaseth learning.

22 Understanding is a wellspring of life unto him that hath it: but the instruction of fools is folly.

23 The heart of the wise teacheth his mouth, and addeth learning to his lips.

24 Pleasant words are as an honeycomb, sweet to the soul, and health to the bones.

25 There is a way that seemeth right unto a man, but the end thereof are the ways of death.

26 He that laboureth laboureth for himself; for his mouth craveth it of him.

27 An ungodly man diggeth up evil: and in his lips there is as a burning fire.

28 A froward man soweth strife: and a whisperer separateth chief friends.

29 A violent man enticeth his neighbour, and leadeth him into the way that is not good.

30 He shutteth his eyes to devise froward things: moving his lips he bringeth evil to pass.

31 The hoary head is a crown of glory, if it be found in the way of righteousness.

32 He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city.

33 The lot is cast into the lap; but the whole disposing thereof is of the LORD.

CHAPTER 17

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1 Better is a dry morsel, and quietness therewith, than an house full of sacrifices with strife.

2 A wise servant shall have rule over a son that causeth shame, and shall have part of the inheritance among the brethren.

3 The fining pot is for silver, and the furnace for gold: but the LORD trieth the hearts.

4 A wicked doer giveth heed to false lips; and a liar giveth ear to a naughty tongue.

5 Whoso mocketh the poor reproacheth his Maker: and he that is glad at calamities shall not be unpunished.

6 Children's children are the crown of old men; and the glory of children are their fathers.

7 Excellent speech becometh not a fool: much less do lying lips a prince.

8 A gift is as a precious stone in the eyes of him that hath it: whithersoever it turneth, it prospereth.

9 He that covereth a transgression seeketh love; but he that repeateth a matter separateth very friends.

10 A reproof entereth more into a wise man than an hundred stripes into a fool.

11 An evil man seeketh only rebellion: therefore a cruel messenger shall be sent against him.

12 Let a bear robbed of her whelps meet a man, rather than a fool in his folly.

13 Whoso rewardeth evil for good, evil shall not depart from his house.

14 The beginning of strife is as when one letteth out water: therefore leave off contention, before it be meddled with.

15 He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the LORD.

16 Wherefore is there a price in the hand of a fool to get wisdom, seeing he hath no heart to it?

17 A friend loveth at all times, and a brother is born for adversity.

18 A man void of understanding striketh hands, and becometh surety in the presence of his friend.

19 He loveth transgression that loveth strife: and he that exalteth his gate seeketh destruction.

20 He that hath a froward heart findeth no good: and he that hath a perverse tongue falleth into mischief.

21 He that begetteth a fool doeth it to his sorrow: and the father of a fool hath no joy.

22 A merry heart doeth good like a medicine: but a broken spirit drieth the bones.

23 A wicked man taketh a gift out of the bosom to pervert the ways of judgment.

24 Wisdom is before him that hath understanding; but the eyes of a fool are in the ends of the earth.

25 A foolish son is a grief to his father, and bitterness to her that bare him.

26 Also to punish the just is not good, nor to strike princes for equity.

27 He that hath knowledge spareth his words: and a man of understanding is of an excellent spirit.

28 Even a fool, when he holdeth his peace, is counted wise: and he that shutteth his lips is esteemed a man of understanding.

CHAPTER 18

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1 Through desire a man, having separated himself, seeketh and intermeddleth with all wisdom.

2 A fool hath no delight in understanding, but that his heart may discover itself.

3 When the wicked cometh, then cometh also contempt, and with ignominy reproach.

4 The words of a man's mouth are as deep waters, and the wellspring of wisdom as a flowing brook.

5 It is not good to accept the person of the wicked, to overthrow the righteous in judgment.

6 A fool's lips enter into contention, and his mouth calleth for strokes.

7 A fool's mouth is his destruction, and his lips are the snare of his soul.

8 The words of a talebearer are as wounds, and they go down into the innermost parts of the belly.

9 He also that is slothful in his work is brother to him that is a great waster.

10 The name of the LORD is a strong tower: the righteous runneth into it, and is safe.

11 The rich man's wealth is his strong city, and as an high wall in his own conceit.

12 Before destruction the heart of man is haughty, and before honour is humility.

13 He that answereth a matter before he heareth it, it is folly and shame unto him.

14 The spirit of a man will sustain his infirmity; but a wounded spirit who can bear?

15 The heart of the prudent getteth knowledge; and the ear of the wise seeketh knowledge.

16 A man's gift maketh room for him, and bringeth him before great men.

17 He that is first in his own cause seemeth just; but his neighbour cometh and searcheth him.

18 The lot causeth contentions to cease, and parteth between the mighty.

19 A brother offended is harder to be won than a strong city: and their contentions are like the bars of a castle.

20 A man's belly shall be satisfied with the fruit of his mouth; and with the increase of his lips shall he be filled.

21 Death and life are in the power of the tongue: and they that love it shall eat the fruit thereof.

22 Whoso findeth a wife findeth a good thing, and obtaineth favour of the LORD.

23 The poor useth intreaties; but the rich answereth roughly.

24 A man that hath friends must shew himself friendly: and there is a friend that sticketh closer than a brother.

CHAPTER 19

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1 Better is the poor that walketh in his integrity, than he that is perverse in his lips, and is a fool.

2 Also, that the soul be without knowledge, it is not good; and he that hasteth with his feet sinneth.

3 The foolishness of man perverteth his way: and his heart fretteth against the LORD.

4 Wealth maketh many friends; but the poor is separated from his neighbour.

5 A false witness shall not be unpunished, and he that speaketh lies shall not escape.

6 Many will intreat the favour of the prince: and every man is a friend to him that giveth gifts.

7 All the brethren of the poor do hate him: how much more do his friends go far from him? he pursueth them with words, yet they are wanting to him.

8 He that getteth wisdom loveth his own soul: he that keepeth understanding shall find good.

9 A false witness shall not be unpunished, and he that speaketh lies shall perish.

10 Delight is not seemly for a fool; much less for a servant to have rule over princes.

11 The discretion of a man deferreth his anger; and it is his glory to pass over a transgression.

12 The king's wrath is as the roaring of a lion; but his favour is as dew upon the grass.

13 A foolish son is the calamity of his father: and the contentions of a wife are a continual dropping.

14 House and riches are the inheritance of fathers: and a prudent wife is from the LORD.

15 Slothfulness casteth into a deep sleep; and an idle soul shall suffer hunger.

16 He that keepeth the commandment keepeth his own soul; but he that despiseth his ways shall die.

17 He that hath pity upon the poor lendeth unto the LORD; and that which he hath given will he pay him again.

18 Chasten thy son while there is hope, and let not thy soul spare for his crying.

19 A man of great wrath shall suffer punishment: for if thou deliver him, yet thou must do it again.

20 Hear counsel, and receive instruction, that thou mayest be wise in thy latter end.

21 There are many devices in a man's heart; nevertheless the counsel of the LORD, that shall stand.

22 The desire of a man is his kindness: and a poor man is better than a liar.

23 The fear of the LORD tendeth to life: and he that hath it shall abide satisfied; he shall not be visited with evil.

24 A slothful man hideth his hand in his bosom, and will not so much as bring it to his mouth again.

25 Smite a scorner, and the simple will beware: and reprove one that hath understanding, and he will understand knowledge.

26 He that wasteth his father, and chaseth away his mother, is a son that causeth shame, and bringeth reproach.

27 Cease, my son, to hear the instruction that causeth to err from the words of knowledge.

28 An ungodly witness scorneth judgment: and the mouth of the wicked devoureth iniquity.

29 Judgments are prepared for scorners, and stripes for the back of fools.

CHAPTER 20

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1 Wine is a mocker, strong drink is raging: and whosoever is deceived thereby is not wise.

2 The fear of a king is as the roaring of a lion: whoso provoketh him to anger sinneth against his own soul.

3 It is an honour for a man to cease from strife: but every fool will be meddling.

4 The sluggard will not plow by reason of the cold; therefore shall he beg in harvest, and have nothing.

5 Counsel in the heart of man is like deep water; but a man of understanding will draw it out.

6 Most men will proclaim every one his own goodness: but a faithful man who can find?

7 The just man walketh in his integrity: his children are blessed after him.

8 A king that sitteth in the throne of judgment scattereth away all evil with his eyes.

9 Who can say, I have made my heart clean, I am pure from my sin?

10 Divers weights, and divers measures, both of them are alike abomination to the LORD.

11 Even a child is known by his doings, whether his work be pure, and whether it be right.

12 The hearing ear, and the seeing eye, the LORD hath made even both of them.

13 Love not sleep, lest thou come to poverty; open thine eyes, and thou shalt be satisfied with bread.

14 It is naught, it is naught, saith the buyer: but when he is gone his way, then he boasteth.

15 There is gold, and a multitude of rubies: but the lips of knowledge are a precious jewel.

16 Take his garment that is surety for a stranger: and take a pledge of him for a strange woman.

17 Bread of deceit is sweet to a man; but afterwards his mouth shall be filled with gravel.

18 Every purpose is established by counsel: and with good advice make war.

19 He that goeth about as a talebearer revealeth secrets: therefore meddle not with him that flattereth with his lips.

20 Whoso curseth his father or his mother, his lamp shall be put out in obscure darkness.

21 An inheritance may be gotten hastily at the beginning; but the end thereof shall not be blessed.

22 Say not thou, I will recompense evil; but wait on the LORD, and he shall save thee.

23 Divers weights are an abomination unto the LORD; and a false balance is not good.

24 Man's goings are of the LORD; how can a man then understand his own way?

25 It is a snare to the man who devoureth that which is holy, and after vows to make enquiry.

26 A wise king scattereth the wicked, and bringeth the wheel over them.

27 The spirit of man is the candle of the LORD, searching all the inward parts of the belly.

28 Mercy and truth preserve the king: and his throne is upholden by mercy.

29 The glory of young men is their strength: and the beauty of old men is the gray head.

30 The blueness of a wound cleanseth away evil: so do stripes the inward parts of the belly.

CHAPTER 21

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1 The king's heart is in the hand of the LORD, as the rivers of water: he turneth it whithersoever he will.

2 Every way of a man is right in his own eyes: but the LORD pondereth the hearts.

3 To do justice and judgment is more acceptable to the LORD than sacrifice.

4 An high look, and a proud heart, and the plowing of the wicked, is sin.

5 The thoughts of the diligent tend only to plenteousness; but of every one that is hasty only to want.

6 The getting of treasures by a lying tongue is a vanity tossed to and fro of them that seek death.

7 The robbery of the wicked shall destroy them; because they refuse to do judgment.

8 The way of man is froward and strange: but as for the pure, his work is right.

9 It is better to dwell in a corner of the housetop, than with a brawling woman in a wide house.

10 The soul of the wicked desireth evil: his neighbour findeth no favour in his eyes.

11 When the scorner is punished, the simple is made wise: and when the wise is instructed, he receiveth knowledge.

12 The righteous man wisely considereth the house of the wicked: but God overthroweth the wicked for their wickedness.

13 Whoso stoppeth his ears at the cry of the poor, he also shall cry himself, but shall not be heard.

14 A gift in secret pacifieth anger: and a reward in the bosom strong wrath.

15 It is joy to the just to do judgment: but destruction shall be to the workers of iniquity.

16 The man that wandereth out of the way of understanding shall remain in the congregation of the dead.

17 He that loveth pleasure shall be a poor man: he that loveth wine and oil shall not be rich.

18 The wicked shall be a ransom for the righteous, and the transgressor for the upright.

19 It is better to dwell in the wilderness, than with a contentious and an angry woman.

20 There is treasure to be desired and oil in the dwelling of the wise; but a foolish man spendeth it up.

21 He that followeth after righteousness and mercy findeth life, righteousness, and honour.

22 A wise man scaleth the city of the mighty, and casteth down the strength of the confidence thereof.

23 Whoso keepeth his mouth and his tongue keepeth his soul from troubles.

24 Proud and haughty scorner is his name, who dealeth in proud wrath.

25 The desire of the slothful killeth him; for his hands refuse to labour.

26 He coveteth greedily all the day long: but the righteous giveth and spareth not.

27 The sacrifice of the wicked is abomination: how much more, when he bringeth it with a wicked mind?

28 A false witness shall perish: but the man that heareth speaketh constantly.

29 A wicked man hardeneth his face: but as for the upright, he directeth his way.

30 There is no wisdom nor understanding nor counsel against the LORD.

31 The horse is prepared against the day of battle: but safety is of the LORD.

CHAPTER 22

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1 A good name is rather to be chosen than great riches, and loving favour rather than silver and gold.

2 The rich and poor meet together: the LORD is the maker of them all.

3 A prudent man foreseeth the evil, and hideth himself: but the simple pass on, and are punished.

4 By humility and the fear of the LORD are riches, and honour, and life.

5 Thorns and snares are in the way of the froward: he that doth keep his soul shall be far from them.

6 Train up a child in the way he should go: and when he is old, he will not depart from it.

7 The rich ruleth over the poor, and the borrower is servant to the lender.

8 He that soweth iniquity shall reap vanity: and the rod of his anger shall fail.

9 He that hath a bountiful eye shall be blessed; for he giveth of his bread to the poor.

10 Cast out the scorner, and contention shall go out; yea, strife and reproach shall cease.

11 He that loveth pureness of heart, for the grace of his lips the king shall be his friend.

12 The eyes of the LORD preserve knowledge, and he overthroweth the words of the transgressor.

13 The slothful man saith, There is a lion without, I shall be slain in the streets.

14 The mouth of strange women is a deep pit: he that is abhorred of the LORD shall fall therein.

15 Foolishness is bound in the heart of a child; but the rod of correction shall drive it far from him.

16 He that oppresseth the poor to increase his riches, and he that giveth to the rich, shall surely come to want.

17 Bow down thine ear, and hear the words of the wise, and apply thine heart unto my knowledge.

18 For it is a pleasant thing if thou keep them within thee; they shall withal be fitted in thy lips.

19 That thy trust may be in the LORD, I have made known to thee this day, even to thee.

20 Have not I written to thee excellent things in counsels and knowledge,

21 That I might make thee know the certainty of the words of truth; that thou mightest answer the words of truth to them that send unto thee?

22 Rob not the poor, because he is poor: neither oppress the afflicted in the gate:

23 For the LORD will plead their cause, and spoil the soul of those that spoiled them.

24 Make no friendship with an angry man; and with a furious man thou shalt not go:

25 Lest thou learn his ways, and get a snare to thy soul.

26 Be not thou one of them that strike hands, or of them that are sureties for debts.

27 If thou hast nothing to pay, why should he take away thy bed from under thee?

28 Remove not the ancient landmark, which thy fathers have set.

29 Seest thou a man diligent in his business? he shall stand before kings; he shall not stand before mean men.

CHAPTER 23

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1 When thou sittest to eat with a ruler, consider diligently what is before thee:

2 And put a knife to thy throat, if thou be a man given to appetite.

3 Be not desirous of his dainties: for they are deceitful meat.

4 Labour not to be rich: cease from thine own wisdom.

5 Wilt thou set thine eyes upon that which is not? for riches certainly make themselves wings; they fly away as an eagle toward heaven.

6 Eat thou not the bread of him that hath an evil eye, neither desire thou his dainty meats:

7 For as he thinketh in his heart, so is he: Eat and drink, saith he to thee; but his heart is not with thee.

8 The morsel which thou hast eaten shalt thou vomit up, and lose thy sweet words.

9 Speak not in the ears of a fool: for he will despise the wisdom of thy words.

10 Remove not the old landmark; and enter not into the fields of the fatherless:

11 For their redeemer is mighty; he shall plead their cause with thee.

12 Apply thine heart unto instruction, and thine ears to the words of knowledge.

13 Withhold not correction from the child: for if thou beatest him with the rod, he shall not die.

14 Thou shalt beat him with the rod, and shalt deliver his soul from hell.

15 My son, if thine heart be wise, my heart shall rejoice, even mine.

16 Yea, my reins shall rejoice, when thy lips speak right things.

17 Let not thine heart envy sinners: but be thou in the fear of the LORD all the day long.

18 For surely there is an end; and thine expectation shall not be cut off.

19 Hear thou, my son, and be wise, and guide thine heart in the way.

20 Be not among winebibbers; among riotous eaters of flesh:

21 For the drunkard and the glutton shall come to poverty: and drowsiness shall clothe a man with rags.

22 Hearken unto thy father that begat thee, and despise not thy mother when she is old.

23 Buy the truth, and sell it not; also wisdom, and instruction, and understanding.

24 The father of the righteous shall greatly rejoice: and he that begetteth a wise child shall have joy of him.

25 Thy father and thy mother shall be glad, and she that bare thee shall rejoice.

26 My son, give me thine heart, and let thine eyes observe my ways.

27 For a whore is a deep ditch; and a strange woman is a narrow pit.

28 She also lieth in wait as for a prey, and increaseth the transgressors among men.

29 Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath redness of eyes?

30 They that tarry long at the wine; they that go to seek mixed wine.

31 Look not thou upon the wine when it is red, when it giveth his colour in the cup, when it moveth itself aright.

32 At the last it biteth like a serpent, and stingeth like an adder.

33 Thine eyes shall behold strange women, and thine heart shall utter perverse things.

34 Yea, thou shalt be as he that lieth down in the midst of the sea, or as he that lieth upon the top of a mast.

35 They have stricken me, shalt thou say, and I was not sick; they have beaten me, and I felt it not: when shall I awake? I will seek it yet again.

CHAPTER 24

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1 Be not thou envious against evil men, neither desire to be with them.

2 For their heart studieth destruction, and their lips talk of mischief.

3 Through wisdom is an house builded; and by understanding it is established:

4 And by knowledge shall the chambers be filled with all precious and pleasant riches.

5 A wise man is strong; yea, a man of knowledge increaseth strength.

6 For by wise counsel thou shalt make thy war: and in multitude of counsellors there is safety.

7 Wisdom is too high for a fool: he openeth not his mouth in the gate.

8 He that deviseth to do evil shall be called a mischievous person.

9 The thought of foolishness is sin: and the scorner is an abomination to men.

10 If thou faint in the day of adversity, thy strength is small.

11 If thou forbear to deliver them that are drawn unto death, and those that are ready to be slain;

12 If thou sayest, Behold, we knew it not; doth not he that pondereth the heart consider it? and he that keepeth thy soul, doth not he know it? and shall not he render to every man according to his works?

13 My son, eat thou honey, because it is good; and the honeycomb, which is sweet to thy taste:

14 So shall the knowledge of wisdom be unto thy soul: when thou hast found it, then there shall be a reward, and thy expectation shall not be cut off.

15 Lay not wait, O wicked man, against the dwelling of the righteous; spoil not his resting place:

16 For a just man falleth seven times, and riseth up again: but the wicked shall fall into mischief.

17 Rejoice not when thine enemy falleth, and let not thine heart be glad when he stumbleth:

18 Lest the LORD see it, and it displease him, and he turn away his wrath from him.

19 Fret not thyself because of evil men, neither be thou envious at the wicked;

20 For there shall be no reward to the evil man; the candle of the wicked shall be put out.

21 My son, fear thou the LORD and the king: and meddle not with them that are given to change:

22 For their calamity shall rise suddenly; and who knoweth the ruin of them both?

23 These things also belong to the wise. It is not good to have respect of persons in judgment.

24 He that saith unto the wicked, Thou art righteous; him shall the people curse, nations shall abhor him:

25 But to them that rebuke him shall be delight, and a good blessing shall come upon them.

26 Every man shall kiss his lips that giveth a right answer.

27 Prepare thy work without, and make it fit for thyself in the field; and afterwards build thine house.

28 Be not a witness against thy neighbour without cause; and deceive not with thy lips.

29 Say not, I will do so to him as he hath done to me: I will render to the man according to his work.

30 I went by the field of the slothful, and by the vineyard of the man void of understanding;

31 And, lo, it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down.

32 Then I saw, and considered it well: I looked upon it, and received instruction.

33 Yet a little sleep, a little slumber, a little folding of the hands to sleep:

34 So shall thy poverty come as one that travelleth; and thy want as an armed man.

CHAPTER 25

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1 These are also proverbs of Solomon, which the men of Hezekiah king of Judah copied out.

2 It is the glory of God to conceal a thing: but the honour of kings is to search out a matter.

3 The heaven for height, and the earth for depth, and the heart of kings is unsearchable.

4 Take away the dross from the silver, and there shall come forth a vessel for the finer.

5 Take away the wicked from before the king, and his throne shall be established in righteousness.

6 Put not forth thyself in the presence of the king, and stand not in the place of great men:

7 For better it is that it be said unto thee, Come up hither; than that thou shouldest be put lower in the presence of the prince whom thine eyes have seen.

8 Go not forth hastily to strive, lest thou know not what to do in the end thereof, when thy neighbour hath put thee to shame.

9 Debate thy cause with thy neighbour himself; and discover not a secret to another:

10 Lest he that heareth it put thee to shame, and thine infamy turn not away.

11 A word fitly spoken is like apples of gold in pictures of silver.

12 As an earring of gold, and an ornament of fine gold, so is a wise reprover upon an obedient ear.

13 As the cold of snow in the time of harvest, so is a faithful messenger to them that send him: for he refresheth the soul of his masters.

14 Whoso boasteth himself of a false gift is like clouds and wind without rain.

15 By long forbearing is a prince persuaded, and a soft tongue breaketh the bone.

16 Hast thou found honey? eat so much as is sufficient for thee, lest thou be filled therewith, and vomit it.

17 Withdraw thy foot from thy neighbour's house; lest he be weary of thee, and so hate thee.

18 A man that beareth false witness against his neighbour is a maul, and a sword, and a sharp arrow.

19 Confidence in an unfaithful man in time of trouble is like a broken tooth, and a foot out of joint.

20 As he that taketh away a garment in cold weather, and as vinegar upon nitre, so is he that singeth songs to an heavy heart.

21 If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink:

22 For thou shalt heap coals of fire upon his head, and the LORD shall reward thee.

23 The north wind driveth away rain: so doth an angry countenance a backbiting tongue.

24 It is better to dwell in the corner of the housetop, than with a brawling woman and in a wide house.

25 As cold waters to a thirsty soul, so is good news from a far country.

26 A righteous man falling down before the wicked is as a troubled fountain, and a corrupt spring.

27 It is not good to eat much honey: 202527 for men to search their own glory is not glory.

28 He that hath no rule over his own spirit is like a city that is broken down, and without walls.

CHAPTER 26

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1 As snow in summer, and as rain in harvest, so honour is not seemly for a fool.

2 As the bird by wandering, as the swallow by flying, so the curse causeless shall not come.

3 A whip for the horse, a bridle for the ass, and a rod for the fool's back.

4 Answer not a fool according to his folly, lest thou also be like unto him.

5 Answer a fool according to his folly, lest he be wise in his own conceit.

6 He that sendeth a message by the hand of a fool cutteth off the feet, and drinketh damage.

7 The legs of the lame are not equal: so is a parable in the mouth of fools.

8 As he that bindeth a stone in a sling, so is he that giveth honour to a fool.

9 As a thorn goeth up into the hand of a drunkard, so is a parable in the mouth of fools.

10 The great God that formed all things both rewardeth the fool, and rewardeth transgressors.

11 As a dog returneth to his vomit, so a fool returneth to his folly.

12 Seest thou a man wise in his own conceit? there is more hope of a fool than of him.

13 The slothful man saith, There is a lion in the way; a lion is in the streets.

14 As the door turneth upon his hinges, so doth the slothful upon his bed.

15 The slothful hideth his hand in his bosom; it grieveth him to bring it again to his mouth.

16 The sluggard is wiser in his own conceit than seven men that can render a reason.

17 He that passeth by, and meddleth with strife belonging not to him, is like one that taketh a dog by the ears.

18 As a mad man who casteth firebrands, arrows, and death,

19 So is the man that deceiveth his neighbour, and saith, Am not I in sport?

20 Where no wood is, there the fire goeth out: so where there is no talebearer, the strife ceaseth.

21 As coals are to burning coals, and wood to fire; so is a contentious man to kindle strife.

22 The words of a talebearer are as wounds, and they go down into the innermost parts of the belly.

23 Burning lips and a wicked heart are like a potsherd covered with silver dross.

24 He that hateth dissembleth with his lips, and layeth up deceit within him;

25 When he speaketh fair, believe him not: for there are seven abominations in his heart.

26 Whose hatred is covered by deceit, his wickedness shall be shewed before the whole congregation.

27 Whoso diggeth a pit shall fall therein: and he that rolleth a stone, it will return upon him.

28 A lying tongue hateth those that are afflicted by it; and a flattering mouth worketh ruin.

CHAPTER 27

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1 Boast not thyself of to morrow; for thou knowest not what a day may bring forth.

2 Let another man praise thee, and not thine own mouth; a stranger, and not thine own lips.

3 A stone is heavy, and the sand weighty; but a fool's wrath is heavier than them both.

4 Wrath is cruel, and anger is outrageous; but who is able to stand before envy?

5 Open rebuke is better than secret love.

6 Faithful are the wounds of a friend; but the kisses of an enemy are deceitful.

7 The full soul loatheth an honeycomb; but to the hungry soul every bitter thing is sweet.

8 As a bird that wandereth from her nest, so is a man that wandereth from his place.

9 Ointment and perfume rejoice the heart: so doth the sweetness of a man's friend by hearty counsel.

10 Thine own friend, and thy father's friend, forsake not; neither go into thy brother's house in the day of thy calamity: for better is a neighbour that is near than a brother far off.

11 My son, be wise, and make my heart glad, that I may answer him that reproacheth me.

12 A prudent man foreseeth the evil, and hideth himself; but the simple pass on, and are punished.

13 Take his garment that is surety for a stranger, and take a pledge of him for a strange woman.

14 He that blesseth his friend with a loud voice, rising early in the morning, it shall be counted a curse to him.

15 A continual dropping in a very rainy day and a contentious woman are alike.

16 Whosoever hideth her hideth the wind, and the ointment of his right hand, which bewrayeth itself.

17 Iron sharpeneth iron; so a man sharpeneth the countenance of his friend.

18 Whoso keepeth the fig tree shall eat the fruit thereof: so he that waiteth on his master shall be honoured.

19 As in water face answereth to face, so the heart of man to man.

20 Hell and destruction are never full; so the eyes of man are never satisfied.

21 As the fining pot for silver, and the furnace for gold; so is a man to his praise.

22 Though thou shouldest bray a fool in a mortar among wheat with a pestle, yet will not his foolishness depart from him.

23 Be thou diligent to know the state of thy flocks, and look well to thy herds.

24 For riches are not for ever: and doth the crown endure to every generation?

25 The hay appeareth, and the tender grass sheweth itself, and herbs of the mountains are gathered.

26 The lambs are for thy clothing, and the goats are the price of the field.

27 And thou shalt have goats' milk enough for thy food, for the food of thy household, and for the maintenance for thy maidens.

CHAPTER 28

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1 The wicked flee when no man pursueth: but the righteous are bold as a lion.

2 For the transgression of a land many are the princes thereof: but by a man of understanding and knowledge the state thereof shall be prolonged.

3 A poor man that oppresseth the poor is like a sweeping rain which leaveth no food.

4 They that forsake the law praise the wicked: but such as keep the law contend with them.

5 Evil men understand not judgment: but they that seek the LORD understand all things.

6 Better is the poor that walketh in his uprightness, than he that is perverse in his ways, though he be rich.

7 Whoso keepeth the law is a wise son: but he that is a companion of riotous men shameth his father.

8 He that by usury and unjust gain increaseth his substance, he shall gather it for him that will pity the poor.

9 He that turneth away his ear from hearing the law, even his prayer shall be abomination.

10 Whoso causeth the righteous to go astray in an evil way, he shall fall himself into his own pit: but the upright shall have good things in possession.

11 The rich man is wise in his own conceit; but the poor that hath understanding searcheth him out.

12 When righteous men do rejoice, there is great glory: but when the wicked rise, a man is hidden.

13 He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy.

14 Happy is the man that feareth alway: but he that hardeneth his heart shall fall into mischief.

15 As a roaring lion, and a ranging bear; so is a wicked ruler over the poor people.

16 The prince that wanteth understanding is also a great oppressor: but he that hateth covetousness shall prolong his days.

17 A man that doeth violence to the blood of any person shall flee to the pit; let no man stay him.

18 Whoso walketh uprightly shall be saved: but he that is perverse in his ways shall fall at once.

19 He that tilleth his land shall have plenty of bread: but he that followeth after vain persons shall have poverty enough.

20 A faithful man shall abound with blessings: but he that maketh haste to be rich shall not be innocent.

21 To have respect of persons is not good: for for a piece of bread that man will transgress.

22 He that hasteth to be rich hath an evil eye, and considereth not that poverty shall come upon him.

23 He that rebuketh a man afterwards shall find more favour than he that flattereth with the tongue.

24 Whoso robbeth his father or his mother, and saith, It is no transgression; the same is the companion of a destroyer.

25 He that is of a proud heart stirreth up strife: but he that putteth his trust in the LORD shall be made fat.

26 He that trusteth in his own heart is a fool: but whoso walketh wisely, he shall be delivered.

27 He that giveth unto the poor shall not lack: but he that hideth his eyes shall have many a curse.

28 When the wicked rise, men hide themselves: but when they perish, the righteous increase.

CHAPTER 29

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1 He, that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy.

2 When the righteous are in authority, the people rejoice: but when the wicked beareth rule, the people mourn.

3 Whoso loveth wisdom rejoiceth his father: but he that keepeth company with harlots spendeth his substance.

4 The king by judgment establisheth the land: but he that receiveth gifts overthroweth it.

5 A man that flattereth his neighbour spreadeth a net for his feet.

6 In the transgression of an evil man there is a snare: but the righteous doth sing and rejoice.

7 The righteous considereth the cause of the poor: but the wicked regardeth not to know it.

8 Scornful men bring a city into a snare: but wise men turn away wrath.

9 If a wise man contendeth with a foolish man, whether he rage or laugh, there is no rest.

10 The bloodthirsty hate the upright: but the just seek his soul.

11 A fool uttereth all his mind: but a wise man keepeth it in till afterwards.

12 If a ruler hearken to lies, all his servants are wicked.

13 The poor and the deceitful man meet together: the LORD lighteneth both their eyes.

14 The king that faithfully judgeth the poor, his throne shall be established for ever.

15 The rod and reproof give wisdom: but a child left to himself bringeth his mother to shame.

16 When the wicked are multiplied, transgression increaseth: but the righteous shall see their fall.

17 Correct thy son, and he shall give thee rest; yea, he shall give delight unto thy soul.

18 Where there is no vision, the people perish: but he that keepeth the law, happy is he.

19 A servant will not be corrected by words: for though he understand he will not answer.

20 Seest thou a man that is hasty in his words? there is more hope of a fool than of him.

21 He that delicately bringeth up his servant from a child shall have him become his son at the length.

22 An angry man stirreth up strife, and a furious man aboundeth in transgression.

23 A man's pride shall bring him low: but honour shall uphold the humble in spirit.

24 Whoso is partner with a thief hateth his own soul: he heareth cursing, and bewrayeth it not.

25 The fear of man bringeth a snare: but whoso putteth his trust in the LORD shall be safe.

26 Many seek the ruler's favour; but every man's judgment cometh from the LORD.

27 An unjust man is an abomination to the just: and he that is upright in the way is abomination to the wicked.

CHAPTER 30

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1 The words of Agur the son of Jakeh, even the prophecy: the man spake unto Ithiel, even unto Ithiel and Ucal,

2 Surely I am more brutish than any man, and have not the understanding of a man.

3 I neither learned wisdom, nor have the knowledge of the holy.

4 Who hath ascended up into heaven, or descended? who hath gathered the wind in his fists? who hath bound the waters in a garment? who hath established all the ends of the earth? what is his name, and what is his son's name, if thou canst tell?

5 Every word of God is pure: he is a shield unto them that put their trust in him.

6 Add thou not unto his words, lest he reprove thee, and thou be found a liar.

7 Two things have I required of thee; deny me them not before I die:

8 Remove far from me vanity and lies: give me neither poverty nor riches; feed me with food convenient for me:

9 Lest I be full, and deny thee, and say, Who is the LORD? or lest I be poor, and steal, and take the name of my God in vain.

10 Accuse not a servant unto his master, lest he curse thee, and thou be found guilty.

11 There is a generation that curseth their father, and doth not bless their mother.

12 There is a generation that are pure in their own eyes, and yet is not washed from their filthiness.

13 There is a generation, O how lofty are their eyes! and their eyelids are lifted up.

14 There is a generation, whose teeth are as swords, and their jaw teeth as knives, to devour the poor from off the earth, and the needy from among men.

15 The horseleach hath two daughters, crying, Give, give. There are three things that are never satisfied, yea, four things say not, It is enough:

16 The grave; and the barren womb; the earth that is not filled with water; and the fire that saith not, It is enough.

17 The eye that mocketh at his father, and despiseth to obey his mother, the ravens of the valley shall pick it out, and the young eagles shall eat it.

18 There be three things which are too wonderful for me, yea, four which I know not:

19 The way of an eagle in the air; the way of a serpent upon a rock; the way of a ship in the midst of the sea; and the way of a man with a maid.

20 Such is the way of an adulterous woman; she eateth, and wipeth her mouth, and saith, I have done no wickedness.

21 For three things the earth is disquieted, and for four which it cannot bear:

22 For a servant when he reigneth; and a fool when he is filled with meat;

23 For an odious woman when she is married; and an handmaid that is heir to her mistress.

24 There be four things which are little upon the earth, but they are exceeding wise:

25 The ants are a people not strong, yet they prepare their meat in the summer;

26 The conies are but a feeble folk, yet make they their houses in the rocks;

27 The locusts have no king, yet go they forth all of them by bands;

28 The spider taketh hold with her hands, and is in kings' palaces.

29 There be three things which go well, yea, four are comely in going:

30 A lion which is strongest among beasts, and turneth not away for any;

31 A greyhound; an he goat also; and a king, against whom there is no rising up.

32 If thou hast done foolishly in lifting up thyself, or if thou hast thought evil, lay thine hand upon thy mouth.

33 Surely the churning of milk bringeth forth butter, and the wringing of the nose bringeth forth blood: so the forcing of wrath bringeth forth strife.

CHAPTER 31

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1 The words of king Lemuel, the prophecy that his mother taught him.

2 What, my son? and what, the son of my womb? and what, the son of my vows?

3 Give not thy strength unto women, nor thy ways to that which destroyeth kings.

4 It is not for kings, O Lemuel, it is not for kings to drink wine; nor for princes strong drink:

5 Lest they drink, and forget the law, and pervert the judgment of any of the afflicted.

6 Give strong drink unto him that is ready to perish, and wine unto those that be of heavy hearts.

7 Let him drink, and forget his poverty, and remember his misery no more.

8 Open thy mouth for the dumb in the cause of all such as are appointed to destruction.

9 Open thy mouth, judge righteously, and plead the cause of the poor and needy.

10 Who can find a virtuous woman? for her price is far above rubies.

11 The heart of her husband doth safely trust in her, so that he shall have no need of spoil.

12 She will do him good and not evil all the days of her life.

13 She seeketh wool, and flax, and worketh willingly with her hands.

14 She is like the merchants' ships; she bringeth her food from afar.

15 She riseth also while it is yet night, and giveth meat to her household, and a portion to her maidens.

16 She considereth a field, and buyeth it: with the fruit of her hands she planteth a vineyard.

17 She girdeth her loins with strength, and strengtheneth her arms.

18 She perceiveth that her merchandise is good: her candle goeth not out by night.

19 She layeth her hands to the spindle, and her hands hold the distaff.

20 She stretcheth out her hand to the poor; yea, she reacheth forth her hands to the needy.

21 She is not afraid of the snow for her household: for all her household are clothed with scarlet.

22 She maketh herself coverings of tapestry; her clothing is silk and purple.

23 Her husband is known in the gates, when he sitteth among the elders of the land.

24 She maketh fine linen, and selleth it; and delivereth girdles unto the merchant.

25 Strength and honour are her clothing; and she shall rejoice in time to come.

26 She openeth her mouth with wisdom; and in her tongue is the law of kindness.

27 She looketh well to the ways of her household, and eateth not the bread of idleness.

28 Her children arise up, and call her blessed; her husband also, and he praiseth her.

29 Many daughters have done virtuously, but thou excellest them all.

30 Favour is deceitful, and beauty is vain: but a woman that feareth the LORD, she shall be praised.

31 Give her of the fruit of her hands; and let her own works praise her in the gates.

Ecclesiastes

Select a Chapter

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12

CHAPTER 1

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18

1 The words of the Preacher, the son of David, king in Jerusalem.

2 Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity.

3 What profit hath a man of all his labour which he taketh under the sun?

4 One generation passeth away, and another generation cometh: but the earth abideth for ever.

5 The sun also ariseth, and the sun goeth down, and hasteth to his place where he arose.

6 The wind goeth toward the south, and turneth about unto the north; it whirleth about continually, and the wind returneth again according to his circuits.

7 All the rivers run into the sea; yet the sea is not full; unto the place from whence the rivers come, thither they return again.

8 All things are full of labour; man cannot utter it: the eye is not satisfied with seeing, nor the ear filled with hearing.

9 The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun.

10 Is there any thing whereof it may be said, See, this is new? it hath been already of old time, which was before us.

11 There is no remembrance of former things; neither shall there be any remembrance of things that are to come with those that shall come after.

12 I the Preacher was king over Israel in Jerusalem.

13 And I gave my heart to seek and search out by wisdom concerning all things that are done under heaven: this sore travail hath God given to the sons of man to be exercised therewith.

14 I have seen all the works that are done under the sun; and, behold, all is vanity and vexation of spirit.

15 That which is crooked cannot be made straight: and that which is wanting cannot be numbered.

16 I communed with mine own heart, saying, Lo, I am come to great estate, and have gotten more wisdom than all they that have been before me in Jerusalem: yea, my heart had great experience of wisdom and knowledge.

17 And I gave my heart to know wisdom, and to know madness and folly: I perceived that this also is vexation of spirit.

18 For in much wisdom is much grief: and he that increaseth knowledge increaseth sorrow.

CHAPTER 2

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1 I said in mine heart, Go to now, I will prove thee with mirth, therefore enjoy pleasure: and, behold, this also is vanity.

2 I said of laughter, It is mad: and of mirth, What doeth it?

3 I sought in mine heart to give myself unto wine, yet acquainting mine heart with wisdom; and to lay hold on folly, till I might see what was that good for the sons of men, which they should do under the heaven all the days of their life.

4 I made me great works; I builded me houses; I planted me vineyards:

5 I made me gardens and orchards, and I planted trees in them of all kind of fruits:

6 I made me pools of water, to water therewith the wood that bringeth forth trees:

7 I got me servants and maidens, and had servants born in my house; also I had great possessions of great and small cattle above all that were in Jerusalem before me:

8 I gathered me also silver and gold, and the peculiar treasure of kings and of the provinces: I gat me men singers and women singers, and the delights of the sons of men, as musical instruments, and that of all sorts.

9 So I was great, and increased more than all that were before me in Jerusalem: also my wisdom remained with me.

10 And whatsoever mine eyes desired I kept not from them, I withheld not my heart from any joy; for my heart rejoiced in all my labour: and this was my portion of all my labour.

11 Then I looked on all the works that my hands had wrought, and on the labour that I had laboured to do: and, behold, all was vanity and vexation of spirit, and there was no profit under the sun.

12 And I turned myself to behold wisdom, and madness, and folly: for what can the man do that cometh after the king? even that which hath been already done.

13 Then I saw that wisdom excelleth folly, as far as light excelleth darkness.

14 The wise man's eyes are in his head; but the fool walketh in darkness: and I myself perceived also that one event happeneth to them all.

15 Then said I in my heart, As it happeneth to the fool, so it happeneth even to me; and why was I then more wise? Then I said in my heart, that this also is vanity.

16 For there is no remembrance of the wise more than of the fool for ever; seeing that which now is in the days to come shall all be forgotten. And how dieth the wise man? as the fool.

17 Therefore I hated life; because the work that is wrought under the sun is grievous unto me: for all is vanity and vexation of spirit.

18 Yea, I hated all my labour which I had taken under the sun: because I should leave it unto the man that shall be after me.

19 And who knoweth whether he shall be a wise man or a fool? yet shall he have rule over all my labour wherein I have laboured, and wherein I have shewed myself wise under the sun. This is also vanity.

20 Therefore I went about to cause my heart to despair of all the labour which I took under the sun.

21 For there is a man whose labour is in wisdom, and in knowledge, and in equity; yet to a man that hath not laboured therein shall he leave it for his portion. This also is vanity and a great evil.

22 For what hath man of all his labour, and of the vexation of his heart, wherein he hath laboured under the sun?

23 For all his days are sorrows, and his travail grief; yea, his heart taketh not rest in the night. This is also vanity.

24 There is nothing better for a man, than that he should eat and drink, and that he should make his soul enjoy good in his labour. This also I saw, that it was from the hand of God.

25 For who can eat, or who else can hasten hereunto, more than I?

26 For God giveth to a man that is good in his sight wisdom, and knowledge, and joy: but to the sinner he giveth travail, to gather and to heap up, that he may give to him that is good before God. This also is vanity and vexation of spirit.

CHAPTER 3

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1 To every thing there is a season, and a time to every purpose under the heaven:

2 A time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted;

3 A time to kill, and a time to heal; a time to break down, and a time to build up;

4 A time to weep, and a time to laugh; a time to mourn, and a time to dance;

5 A time to cast away stones, and a time to gather stones together; a time to embrace, and a time to refrain from embracing;

6 A time to get, and a time to lose; a time to keep, and a time to cast away;

7 A time to rend, and a time to sew; a time to keep silence, and a time to speak;

8 A time to love, and a time to hate; a time of war, and a time of peace.

9 What profit hath he that worketh in that wherein he laboureth?

10 I have seen the travail, which God hath given to the sons of men to be exercised in it.

11 He hath made every thing beautiful in his time: also he hath set the world in their heart, so that no man can find out the work that God maketh from the beginning to the end.

12 I know that there is no good in them, but for a man to rejoice, and to do good in his life.

13 And also that every man should eat and drink, and enjoy the good of all his labour, it is the gift of God.

14 I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doeth it, that men should fear before him.

15 That which hath been is now; and that which is to be hath already been; and God requireth that which is past.

16 And moreover I saw under the sun the place of judgment, that wickedness was there; and the place of righteousness, that iniquity was there.

17 I said in mine heart, God shall judge the righteous and the wicked: for there is a time there for every purpose and for every work.

18 I said in mine heart concerning the estate of the sons of men, that God might manifest them, and that they might see that they themselves are beasts.

19 For that which befalleth the sons of men befalleth beasts; even one thing befalleth them: as the one dieth, so dieth the other; yea, they have all one breath; so that a man hath no preeminence above a beast: for all is vanity.

20 All go unto one place; all are of the dust, and all turn to dust again.

21 Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth?

22 Wherefore I perceive that there is nothing better, than that a man should rejoice in his own works; for that is his portion: for who shall bring him to see what shall be after him?

CHAPTER 4

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1 So I returned, and considered all the oppressions that are done under the sun: and behold the tears of such as were oppressed, and they had no comforter; and on the side of their oppressors there was power; but they had no comforter.

2 Wherefore I praised the dead which are already dead more than the living which are yet alive.

3 Yea, better is he than both they, which hath not yet been, who hath not seen the evil work that is done under the sun.

4 Again, I considered all travail, and every right work, that for this a man is envied of his neighbour. This is also vanity and vexation of spirit.

5 The fool foldeth his hands together, and eateth his own flesh.

6 Better is an handful with quietness, than both the hands full with travail and vexation of spirit.

7 Then I returned, and I saw vanity under the sun.

8 There is one alone, and there is not a second; yea, he hath neither child nor brother: yet is there no end of all his labour; neither is his eye satisfied with riches; neither saith he, For whom do I labour, and bereave my soul of good? This is also vanity, yea, it is a sore travail.

9 Two are better than one; because they have a good reward for their labour.

10 For if they fall, the one will lift up his fellow: but woe to him that is alone when he falleth; for he hath not another to help him up.

11 Again, if two lie together, then they have heat: but how can one be warm alone?

12 And if one prevail against him, two shall withstand him; and a threefold cord is not quickly broken.

13 Better is a poor and a wise child than an old and foolish king, who will no more be admonished.

14 For out of prison he cometh to reign; whereas also he that is born in his kingdom becometh poor.

15 I considered all the living which walk under the sun, with the second child that shall stand up in his stead.

16 There is no end of all the people, even of all that have been before them: they also that come after shall not rejoice in him. Surely this also is vanity and vexation of spirit.

CHAPTER 5

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1 Keep thy foot when thou goest to the house of God, and be more ready to hear, than to give the sacrifice of fools: for they consider not that they do evil.

2 Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God: for God is in heaven, and thou upon earth: therefore let thy words be few.

3 For a dream cometh through the multitude of business; and a fool's voice is known by multitude of words.

4 When thou vowest a vow unto God, defer not to pay it; for he hath no pleasure in fools: pay that which thou hast vowed.

5 Better is it that thou shouldest not vow, than that thou shouldest vow and not pay.

6 Suffer not thy mouth to cause thy flesh to sin; neither say thou before the angel, that it was an error: wherefore should God be angry at thy voice, and destroy the work of thine hands?

7 For in the multitude of dreams and many words there are also divers vanities: but fear thou God.

8 If thou seest the oppression of the poor, and violent perverting of judgment and justice in a province, marvel not at the matter: for he that is higher than the highest regardeth; and there be higher than they.

9 Moreover the profit of the earth is for all: the king himself is served by the field.

10 He that loveth silver shall not be satisfied with silver; nor he that loveth abundance with increase: this is also vanity.

11 When goods increase, they are increased that eat them: and what good is there to the owners thereof, saving the beholding of them with their eyes?

12 The sleep of a labouring man is sweet, whether he eat little or much: but the abundance of the rich will not suffer him to sleep.

13 There is a sore evil which I have seen under the sun, namely, riches kept for the owners thereof to their hurt.

14 But those riches perish by evil travail: and he begetteth a son, and there is nothing in his hand.

15 As he came forth of his mother's womb, naked shall he return to go as he came, and shall take nothing of his labour, which he may carry away in his hand.

16 And this also is a sore evil, that in all points as he came, so shall he go: and what profit hath he that hath laboured for the wind?

17 All his days also he eateth in darkness, and he hath much sorrow and wrath with his sickness.

18 Behold that which I have seen: it is good and comely for one to eat and to drink, and to enjoy the good of all his labour that he taketh under the sun all the days of his life, which God giveth him: for it is his portion.

19 Every man also to whom God hath given riches and wealth, and hath given him power to eat thereof, and to take his portion, and to rejoice in his labour; this is the gift of God.

20 For he shall not much remember the days of his life; because God answereth him in the joy of his heart.

CHAPTER 6

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1 There is an evil which I have seen under the sun, and it is common among men:

2 A man to whom God hath given riches, wealth, and honour, so that he wanteth nothing for his soul of all that he desireth, yet God giveth him not power to eat thereof, but a stranger eateth it: this is vanity, and it is an evil disease.

3 If a man beget an hundred children, and live many years, so that the days of his years be many, and his soul be not filled with good, and also that he have no burial; I say, that an untimely birth is better than he.

4 For he cometh in with vanity, and departeth in darkness, and his name shall be covered with darkness.

5 Moreover he hath not seen the sun, nor known any thing: this hath more rest than the other.

6 Yea, though he live a thousand years twice told, yet hath he seen no good: do not all go to one place?

7 All the labour of man is for his mouth, and yet the appetite is not filled.

8 For what hath the wise more than the fool? what hath the poor, that knoweth to walk before the living?

9 Better is the sight of the eyes than the wandering of the desire: this is also vanity and vexation of spirit.

10 That which hath been is named already, and it is known that it is man: neither may he contend with him that is mightier than he.

11 Seeing there be many things that increase vanity, what is man the better?

12 For who knoweth what is good for man in this life, all the days of his vain life which he spendeth as a shadow? for who can tell a man what shall be after him under the sun?

CHAPTER 7

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24 - 25 - 26 - 27 - 28 - 29

1 A good name is better than precious ointment; and the day of death than the day of one's birth.

2 It is better to go to the house of mourning, than to go to the house of feasting: for that is the end of all men; and the living will lay it to his heart.

3 Sorrow is better than laughter: for by the sadness of the countenance the heart is made better.

4 The heart of the wise is in the house of mourning; but the heart of fools is in the house of mirth.

5 It is better to hear the rebuke of the wise, than for a man to hear the song of fools.

6 For as the crackling of thorns under a pot, so is the laughter of the fool: this also is vanity.

7 Surely oppression maketh a wise man mad; and a gift destroyeth the heart.

8 Better is the end of a thing than the beginning thereof: and the patient in spirit is better than the proud in spirit.

9 Be not hasty in thy spirit to be angry: for anger resteth in the bosom of fools.

10 Say not thou, What is the cause that the former days were better than these? for thou dost not enquire wisely concerning this.

11 Wisdom is good with an inheritance: and by it there is profit to them that see the sun.

12 For wisdom is a defence, and money is a defence: but the excellency of knowledge is, that wisdom giveth life to them that have it.

13 Consider the work of God: for who can make that straight, which he hath made crooked?

14 In the day of prosperity be joyful, but in the day of adversity consider: God also hath set the one over against the other, to the end that man should find nothing after him.

15 All things have I seen in the days of my vanity: there is a just man that perisheth in his righteousness, and there is a wicked man that prolongeth his life in his wickedness.

16 Be not righteous over much; neither make thyself over wise: why shouldest thou destroy thyself?

17 Be not over much wicked, neither be thou foolish: why shouldest thou die before thy time?

18 It is good that thou shouldest take hold of this; yea, also from this withdraw not thine hand: for he that feareth God shall come forth of them all.

19 Wisdom strengtheneth the wise more than ten mighty men which are in the city.

20 For there is not a just man upon earth, that doeth good, and sinneth not.

21 Also take no heed unto all words that are spoken; lest thou hear thy servant curse thee:

22 For oftentimes also thine own heart knoweth that thou thyself likewise hast cursed others.

23 All this have I proved by wisdom: I said, I will be wise; but it was far from me.

24 That which is far off, and exceeding deep, who can find it out?

25 I applied mine heart to know, and to search, and to seek out wisdom, and the reason of things, and to know the wickedness of folly, even of foolishness and madness:

26 And I find more bitter than death the woman, whose heart is snares and nets, and her hands as bands: whoso pleaseth God shall escape from her; but the sinner shall be taken by her.

27 Behold, this have I found, saith the preacher, counting one by one, to find out the account:

28 Which yet my soul seeketh, but I find not: one man among a thousand have I found; but a woman among all those have I not found.

29 Lo, this only have I found, that God hath made man upright; but they have sought out many inventions.

CHAPTER 8

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17

1 Who is as the wise man? and who knoweth the interpretation of a thing? a man's wisdom maketh his face to shine, and the boldness of his face shall be changed.

2 I counsel thee to keep the king's commandment, and that in regard of the oath of God.

3 Be not hasty to go out of his sight: stand not in an evil thing; for he doeth whatsoever pleaseth him.

4 Where the word of a king is, there is power: and who may say unto him, What doest thou?

5 Whoso keepeth the commandment shall feel no evil thing: and a wise man's heart discerneth both time and judgment.

6 Because to every purpose there is time and judgment, therefore the misery of man is great upon him.

7 For he knoweth not that which shall be: for who can tell him when it shall be?

8 There is no man that hath power over the spirit to retain the spirit; neither hath he power in the day of death: and there is no discharge in that war; neither shall wickedness deliver those that are given to it.

9 All this have I seen, and applied my heart unto every work that is done under the sun: there is a time wherein one man ruleth over another to his own hurt.

10 And so I saw the wicked buried, who had come and gone from the place of the holy, and they were forgotten in the city where they had so done: this is also vanity.

11 Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.

12 Though a sinner do evil an hundred times, and his days be prolonged, yet surely I know that it shall be well with them that fear God, which fear before him:

13 But it shall not be well with the wicked, neither shall he prolong his days, which are as a shadow; because he feareth not before God.

14 There is a vanity which is done upon the earth; that there be just men, unto whom it happeneth according to the work of the wicked; again, there be wicked men, to whom it happeneth according to the work of the righteous: I said that this also is vanity.

15 Then I commended mirth, because a man hath no better thing under the sun, than to eat, and to drink, and to be merry: for that shall abide with him of his labour the days of his life, which God giveth him under the sun.

16 When I applied mine heart to know wisdom, and to see the business that is done upon the earth: (for also there is that neither day nor night seeth sleep with his eyes:)

17 Then I beheld all the work of God, that a man cannot find out the work that is done under the sun: because though a man labour to seek it out, yet he shall not find it; yea further; though a wise man think to know it, yet shall he not be able to find it.

CHAPTER 9

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18

1 For all this I considered in my heart even to declare all this, that the righteous, and the wise, and their works, are in the hand of God: no man knoweth either love or hatred by all that is before them.

2 All things come alike to all: there is one event to the righteous, and to the wicked; to the good and to the clean, and to the unclean; to him that sacrificeth, and to him that sacrificeth not: as is the good, so is the sinner; and he that sweareth, as he that feareth an oath.

3 This is an evil among all things that are done under the sun, that there is one event unto all: yea, also the heart of the sons of men is full of evil, and madness is in their heart while they live, and after that they go to the dead.

4 For to him that is joined to all the living there is hope: for a living dog is better than a dead lion.

5 For the living know that they shall die: but the dead know not any thing, neither have they any more a reward; for the memory of them is forgotten.

6 Also their love, and their hatred, and their envy, is now perished; neither have they any more a portion for ever in any thing that is done under the sun.

7 Go thy way, eat thy bread with joy, and drink thy wine with a merry heart; for God now accepteth thy works.

8 Let thy garments be always white; and let thy head lack no ointment.

9 Live joyfully with the wife whom thou lovest all the days of the life of thy vanity, which he hath given thee under the sun, all the days of thy vanity: for that is thy portion in this life, and in thy labour which thou takest under the sun.

10 Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest.

11 I returned, and saw under the sun, that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favour to men of skill; but time and chance happeneth to them all.

12 For man also knoweth not his time: as the fishes that are taken in an evil net, and as the birds that are caught in the snare; so are the sons of men snared in an evil time, when it falleth suddenly upon them.

13 This wisdom have I seen also under the sun, and it seemed great unto me:

14 There was a little city, and few men within it; and there came a great king against it, and besieged it, and built great bulwarks against it:

15 Now there was found in it a poor wise man, and he by his wisdom delivered the city; yet no man remembered that same poor man.

16 Then said I, Wisdom is better than strength: nevertheless the poor man's wisdom is despised, and his words are not heard.

17 The words of wise men are heard in quiet more than the cry of him that ruleth among fools.

18 Wisdom is better than weapons of war: but one sinner destroyeth much good.

CHAPTER 10

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20

1 Dead flies cause the ointment of the apothecary to send forth a stinking savour: so doth a little folly him that is in reputation for wisdom and honour.

2 A wise man's heart is at his right hand; but a fool's heart at his left.

3 Yea also, when he that is a fool walketh by the way, his wisdom faileth him, and he saith to every one that he is a fool.

4 If the spirit of the ruler rise up against thee, leave not thy place; for yielding pacifieth great offences.

5 There is an evil which I have seen under the sun, as an error which proceedeth from the ruler:

6 Folly is set in great dignity, and the rich sit in low place.

7 I have seen servants upon horses, and princes walking as servants upon the earth.

8 He that diggeth a pit shall fall into it; and whoso breaketh an hedge, a serpent shall bite him.

9 Whoso removeth stones shall be hurt therewith; and he that cleaveth wood shall be endangered thereby.

10 If the iron be blunt, and he do not whet the edge, then must he put to more strength: but wisdom is profitable to direct.

11 Surely the serpent will bite without enchantment; and a babbler is no better.

12 The words of a wise man's mouth are gracious; but the lips of a fool will swallow up himself.

13 The beginning of the words of his mouth is foolishness: and the end of his talk is mischievous madness.

14 A fool also is full of words: a man cannot tell what shall be; and what shall be after him, who can tell him?

15 The labour of the foolish wearieth every one of them, because he knoweth not how to go to the city.

16 Woe to thee, O land, when thy king is a child, and thy princes eat in the morning!

17 Blessed art thou, O land, when thy king is the son of nobles, and thy princes eat in due season, for strength, and not for drunkenness!

18 By much slothfulness the building decayeth; and through idleness of the hands the house droppeth through.

19 A feast is made for laughter, and wine maketh merry: but money answereth all things.

20 Curse not the king, no not in thy thought; and curse not the rich in thy bedchamber: for a bird of the air shall carry the voice, and that which hath wings shall tell the matter.

CHAPTER 11

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10

1 Cast thy bread upon the waters: for thou shalt find it after many days.

2 Give a portion to seven, and also to eight; for thou knowest not what evil shall be upon the earth.

3 If the clouds be full of rain, they empty themselves upon the earth: and if the tree fall toward the south, or toward the north, in the place where the tree falleth, there it shall be.

4 He that observeth the wind shall not sow; and he that regardeth the clouds shall not reap.

5 As thou knowest not what is the way of the spirit, nor how the bones do grow in the womb of her that is with child: even so thou knowest not the works of God who maketh all.

6 In the morning sow thy seed, and in the evening withhold not thine hand: for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good.

7 Truly the light is sweet, and a pleasant thing it is for the eyes to behold the sun:

8 But if a man live many years, and rejoice in them all; yet let him remember the days of darkness; for they shall be many. All that cometh is vanity.

9 Rejoice, O young man, in thy youth; and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes: but know thou, that for all these things God will bring thee into judgment.

10 Therefore remove sorrow from thy heart, and put away evil from thy flesh: for childhood and youth are vanity.

CHAPTER 12

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14

1 Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them;

2 While the sun, or the light, or the moon, or the stars, be not darkened, nor the clouds return after the rain:

3 In the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders cease because they are few, and those that look out of the windows be darkened,

4 And the doors shall be shut in the streets, when the sound of the grinding is low, and he shall rise up at the voice of the bird, and all the daughters of musick shall be brought low;

5 Also when they shall be afraid of that which is high, and fears shall be in the way, and the almond tree shall flourish, and the grasshopper shall be a burden, and desire shall fail: because man goeth to his long home, and the mourners go about the streets:

6 Or ever the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken at the cistern.

7 Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it.

8 Vanity of vanities, saith the preacher; all is vanity.

9 And moreover, because the preacher was wise, he still taught the people knowledge; yea, he gave good heed, and sought out, and set in order many proverbs.

10 The preacher sought to find out acceptable words: and that which was written was upright, even words of truth.

11 The words of the wise are as goads, and as nails fastened by the masters of assemblies, which are given from one shepherd.

12 And further, by these, my son, be admonished: of making many books there is no end; and much study is a weariness of the flesh.

13 Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man.

14 For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.

Song of Solomon

Select a Chapter

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8

CHAPTER 1

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17

1 The song of songs, which is Solomon's.

2 Let him kiss me with the kisses of his mouth: for thy love is better than wine.

3 Because of the savour of thy good ointments thy name is as ointment poured forth, therefore do the virgins love thee.

4 Draw me, we will run after thee: the king hath brought me into his chambers: we will be glad and rejoice in thee, we will remember thy love more than wine: the upright love thee.

5 I am black, but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon.

6 Look not upon me, because I am black, because the sun hath looked upon me: my mother's children were angry with me; they made me the keeper of the vineyards; but mine own vineyard have I not kept.

7 Tell me, O thou whom my soul loveth, where thou feedest, where thou makest thy flock to rest at noon: for why should I be as one that turneth aside by the flocks of thy companions?

8 If thou know not, O thou fairest among women, go thy way forth by the footsteps of the flock, and feed thy kids beside the shepherds' tents.

9 I have compared thee, O my love, to a company of horses in Pharaoh's chariots.

10 Thy cheeks are comely with rows of jewels, thy neck with chains of gold.

11 We will make thee borders of gold with studs of silver.

12 While the king sitteth at his table, my spikenard sendeth forth the smell thereof.

13 A bundle of myrrh is my wellbeloved unto me; he shall lie all night betwixt my breasts.

14 My beloved is unto me as a cluster of camphire in the vineyards of Engedi.

15 Behold, thou art fair, my love; behold, thou art fair; thou hast doves' eyes.

16 Behold, thou art fair, my beloved, yea, pleasant: also our bed is green.

17 The beams of our house are cedar, and our rafters of fir.

CHAPTER 2

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17

1 I am the rose of Sharon, and the lily of the valleys.

2 As the lily among thorns, so is my love among the daughters.

3 As the apple tree among the trees of the wood, so is my beloved among the sons. I sat down under his shadow with great delight, and his fruit was sweet to my taste.

4 He brought me to the banqueting house, and his banner over me was love.

5 Stay me with flagons, comfort me with apples: for I am sick of love.

6 His left hand is under my head, and his right hand doth embrace me.

7 I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awake my love, till he please.

8 The voice of my beloved! behold, he cometh leaping upon the mountains, skipping upon the hills.

9 My beloved is like a roe or a young hart: behold, he standeth behind our wall, he looketh forth at the windows, shewing himself through the lattice.

10 My beloved spake, and said unto me, Rise up, my love, my fair one, and come away.

11 For, lo, the winter is past, the rain is over and gone;

12 The flowers appear on the earth; the time of the singing of birds is come, and the voice of the turtle is heard in our land;

13 The fig tree putteth forth her green figs, and the vines with the tender grape give a good smell. Arise, my love, my fair one, and come away.

14 O my dove, that art in the clefts of the rock, in the secret places of the stairs, let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is comely.

15 Take us the foxes, the little foxes, that spoil the vines: for our vines have tender grapes.

16 My beloved is mine, and I am his: he feedeth among the lilies.

17 Until the day break, and the shadows flee away, turn, my beloved, and be thou like a roe or a young hart upon the mountains of Bether.

CHAPTER 3

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11

1 By night on my bed I sought him whom my soul loveth: I sought him, but I found him not.

2 I will rise now, and go about the city in the streets, and in the broad ways I will seek him whom my soul loveth: I sought him, but I found him not.

3 The watchmen that go about the city found me: to whom I said, Saw ye him whom my soul loveth?

4 It was but a little that I passed from them, but I found him whom my soul loveth: I held him, and would not let him go, until I had brought him into my mother's house, and into the chamber of her that conceived me.

5 I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awake my love, till he please.

6 Who is this that cometh out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchant?

7 Behold his bed, which is Solomon's; threescore valiant men are about it, of the valiant of Israel.

8 They all hold swords, being expert in war: every man hath his sword upon his thigh because of fear in the night.

9 King Solomon made himself a chariot of the wood of Lebanon.

10 He made the pillars thereof of silver, the bottom thereof of gold, the covering of it of purple, the midst thereof being paved with love, for the daughters of Jerusalem.

11 Go forth, O ye daughters of Zion, and behold king Solomon with the crown wherewith his mother crowned him in the day of his espousals, and in the day of the gladness of his heart.

CHAPTER 4

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16

1 Behold, thou art fair, my love; behold, thou art fair; thou hast doves' eyes within thy locks: thy hair is as a flock of goats, that appear from mount Gilead.

2 Thy teeth are like a flock of sheep that are even shorn, which came up from the washing; whereof every one bear twins, and none is barren among them.

3 Thy lips are like a thread of scarlet, and thy speech is comely: thy temples are like a piece of a pomegranate within thy locks.

4 Thy neck is like the tower of David builded for an armoury, whereon there hang a thousand bucklers, all shields of mighty men.

5 Thy two breasts are like two young roes that are twins, which feed among the lilies.

6 Until the day break, and the shadows flee away, I will get me to the mountain of myrrh, and to the hill of frankincense.

7 Thou art all fair, my love; there is no spot in thee.

8 Come with me from Lebanon, my spouse, with me from Lebanon: look from the top of Amana, from the top of Shenir and Hermon, from the lions' dens, from the mountains of the leopards.

9 Thou hast ravished my heart, my sister, my spouse; thou hast ravished my heart with one of thine eyes, with one chain of thy neck.

10 How fair is thy love, my sister, my spouse! how much better is thy love than wine! and the smell of thine ointments than all spices!

11 Thy lips, O my spouse, drop as the honeycomb: honey and milk are under thy tongue; and the smell of thy garments is like the smell of Lebanon.

12 A garden inclosed is my sister, my spouse; a spring shut up, a fountain sealed.

13 Thy plants are an orchard of pomegranates, with pleasant fruits; camphire, with spikenard,

14 Spikenard and saffron; calamus and cinnamon, with all trees of frankincense; myrrh and aloes, with all the chief spices:

15 A fountain of gardens, a well of living waters, and streams from Lebanon.

16 Awake, O north wind; and come, thou south; blow upon my garden, that the spices thereof may flow out. Let my beloved come into his garden, and eat his pleasant fruits.

CHAPTER 5

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16

1 I am come into my garden, my sister, my spouse: I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk: eat, O friends; drink, yea, drink abundantly, O beloved.

2 I sleep, but my heart waketh: it is the voice of my beloved that knocketh, saying, Open to me, my sister, my love, my dove, my undefiled: for my head is filled with dew, and my locks with the drops of the night.

3 I have put off my coat; how shall I put it on? I have washed my feet; how shall I defile them?

4 My beloved put in his hand by the hole of the door, and my bowels were moved for him.

5 I rose up to open to my beloved; and my hands dropped with myrrh, and my fingers with sweet smelling myrrh, upon the handles of the lock.

6 I opened to my beloved; but my beloved had withdrawn himself, and was gone: my soul failed when he spake: I sought him, but I could not find him; I called him, but he gave me no answer.

7 The watchmen that went about the city found me, they smote me, they wounded me; the keepers of the walls took away my veil from me.

8 I charge you, O daughters of Jerusalem, if ye find my beloved, that ye tell him, that I am sick of love.

9 What is thy beloved more than another beloved, O thou fairest among women? what is thy beloved more than another beloved, that thou dost so charge us?

10 My beloved is white and ruddy, the chiefest among ten thousand.

11 His head is as the most fine gold, his locks are bushy, and black as a raven.

12 His eyes are as the eyes of doves by the rivers of waters, washed with milk, and fitly set.

13 His cheeks are as a bed of spices, as sweet flowers: his lips like lilies, dropping sweet smelling myrrh.

14 His hands are as gold rings set with the beryl: his belly is as bright ivory overlaid with sapphires.

15 His legs are as pillars of marble, set upon sockets of fine gold: his countenance is as Lebanon, excellent as the cedars.

16 His mouth is most sweet: yea, he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem.

CHAPTER 6

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13

1 Whither is thy beloved gone, O thou fairest among women? whither is thy beloved turned aside? that we may seek him with thee.

2 My beloved is gone down into his garden, to the beds of spices, to feed in the gardens, and to gather lilies.

3 I am my beloved's, and my beloved is mine: he feedeth among the lilies.

4 Thou art beautiful, O my love, as Tirzah, comely as Jerusalem, terrible as an army with banners.

5 Turn away thine eyes from me, for they have overcome me: thy hair is as a flock of goats that appear from Gilead.

6 Thy teeth are as a flock of sheep which go up from the washing, whereof every one beareth twins, and there is not one barren among them.

7 As a piece of a pomegranate are thy temples within thy locks.

8 There are threescore queens, and fourscore concubines, and virgins without number.

9 My dove, my undefiled is but one; she is the only one of her mother, she is the choice one of her that bare her. The daughters saw her, and blessed her; yea, the queens and the concubines, and they praised her.

10 Who is she that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners?

11 I went down into the garden of nuts to see the fruits of the valley, and to see whether the vine flourished, and the pomegranates budded.

12 Or ever I was aware, my soul made me like the chariots of Amminadib.

13 Return, return, O Shulamite; return, return, that we may look upon thee. What will ye see in the Shulamite? As it were the company of two armies.

CHAPTER 7

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13

1 How beautiful are thy feet with shoes, O prince's daughter! the joints of thy thighs are like jewels, the work of the hands of a cunning workman.

2 Thy navel is like a round goblet, which wanteth not liquor: thy belly is like an heap of wheat set about with lilies.

3 Thy two breasts are like two young roes that are twins.

4 Thy neck is as a tower of ivory; thine eyes like the fishpools in Heshbon, by the gate of Bathrabbim: thy nose is as the tower of Lebanon which looketh toward Damascus.

5 Thine head upon thee is like Carmel, and the hair of thine head like purple; the king is held in the galleries.

6 How fair and how pleasant art thou, O love, for delights!

7 This thy stature is like to a palm tree, and thy breasts to clusters of grapes.

8 I said, I will go up to the palm tree, I will take hold of the boughs thereof: now also thy breasts shall be as clusters of the vine, and the smell of thy nose like apples;

9 And the roof of thy mouth like the best wine for my beloved, that goeth down sweetly, causing the lips of those that are asleep to speak.

10 I am my beloved's, and his desire is toward me.

11 Come, my beloved, let us go forth into the field; let us lodge in the villages.

12 Let us get up early to the vineyards; let us see if the vine flourish, whether the tender grape appear, and the pomegranates bud forth: there will I give thee my loves.

13 The mandrakes give a smell, and at our gates are all manner of pleasant fruits, new and old, which I have laid up for thee, O my beloved.

CHAPTER 8

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14

1 O that thou wert as my brother, that sucked the breasts of my mother! when I should find thee without, I would kiss thee; yea, I should not be despised.

2 I would lead thee, and bring thee into my mother's house, who would instruct me: I would cause thee to drink of spiced wine of the juice of my pomegranate.

3 His left hand should be under my head, and his right hand should embrace me.

4 I charge you, O daughters of Jerusalem, that ye stir not up, nor awake my love, until he please.

5 Who is this that cometh up from the wilderness, leaning upon her beloved? I raised thee up under the apple tree: there thy mother brought thee forth: there she brought thee forth that bare thee.

6 Set me as a seal upon thine heart, as a seal upon thine arm: for love is strong as death; jealousy is cruel as the grave: the coals thereof are coals of fire, which hath a most vehement flame.

7 Many waters cannot quench love, neither can the floods drown it: if a man would give all the substance of his house for love, it would utterly be contemned.

8 We have a little sister, and she hath no breasts: what shall we do for our sister in the day when she shall be spoken for?

9 If she be a wall, we will build upon her a palace of silver: and if she be a door, we will inclose her with boards of cedar.

10 I am a wall, and my breasts like towers: then was I in his eyes as one that found favour.

11 Solomon had a vineyard at Baalhamon; he let out the vineyard unto keepers; every one for the fruit thereof was to bring a thousand pieces of silver.

12 My vineyard, which is mine, is before me: thou, O Solomon, must have a thousand, and those that keep the fruit thereof two hundred.

13 Thou that dwellest in the gardens, the companions hearken to thy voice: cause me to hear it.

14 Make haste, my beloved, and be thou like to a roe or to a young hart upon the mountains of spices.

Isaiah

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CHAPTER 1

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24 - 25 - 26 - 27 - 28 - 29 - 30 - 31

1 The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.

2 Hear, O heavens, and give ear, O earth: for the LORD hath spoken, I have nourished and brought up children, and they have rebelled against me.

3 The ox knoweth his owner, and the ass his master's crib: but Israel doth not know, my people doth not consider.

4 Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the LORD, they have provoked the Holy One of Israel unto anger, they are gone away backward.

5 Why should ye be stricken any more? ye will revolt more and more: the whole head is sick, and the whole heart faint.

6 From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment.

7 Your country is desolate, your cities are burned with fire: your land, strangers devour it in your presence, and it is desolate, as overthrown by strangers.

8 And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city.

9 Except the LORD of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah.

10 Hear the word of the LORD, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah.

11 To what purpose is the multitude of your sacrifices unto me? saith the LORD: I am full of the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he goats.

12 When ye come to appear before me, who hath required this at your hand, to tread my courts?

13 Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot away with; it is iniquity, even the solemn meeting.

14 Your new moons and your appointed feasts my soul hateth: they are a trouble unto me; I am weary to bear them.

15 And when ye spread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear: your hands are full of blood.

16 Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil;

17 Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow.

18 Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.

19 If ye be willing and obedient, ye shall eat the good of the land:

20 But if ye refuse and rebel, ye shall be devoured with the sword: for the mouth of the LORD hath spoken it.

21 How is the faithful city become an harlot! it was full of judgment; righteousness lodged in it; but now murderers.

22 Thy silver is become dross, thy wine mixed with water:

23 Thy princes are rebellious, and companions of thieves: every one loveth gifts, and followeth after rewards: they judge not the fatherless, neither doth the cause of the widow come unto them.

24 Therefore saith the Lord, the LORD of hosts, the mighty One of Israel, Ah, I will ease me of mine adversaries, and avenge me of mine enemies:

25 And I will turn my hand upon thee, and purely purge away thy dross, and take away all thy tin:

26 And I will restore thy judges as at the first, and thy counsellors as at the beginning: afterward thou shalt be called, The city of righteousness, the faithful city.

27 Zion shall be redeemed with judgment, and her converts with righteousness.

28 And the destruction of the transgressors and of the sinners shall be together, and they that forsake the LORD shall be consumed.

29 For they shall be ashamed of the oaks which ye have desired, and ye shall be confounded for the gardens that ye have chosen.

30 For ye shall be as an oak whose leaf fadeth, and as a garden that hath no water.

31 And the strong shall be as tow, and the maker of it as a spark, and they shall both burn together, and none shall quench them.

CHAPTER 2

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1 The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem.

2 And it shall come to pass in the last days, that the mountain of the LORD'S house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it.

3 And many people shall go and say, Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the LORD from Jerusalem.

4 And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more.

5 O house of Jacob, come ye, and let us walk in the light of the LORD.

6 Therefore thou hast forsaken thy people the house of Jacob, because they be replenished from the east, and are soothsayers like the Philistines, and they please themselves in the children of strangers.

7 Their land also is full of silver and gold, neither is there any end of their treasures; their land is also full of horses, neither is there any end of their chariots:

8 Their land also is full of idols; they worship the work of their own hands, that which their own fingers have made:

9 And the mean man boweth down, and the great man humbleth himself: therefore forgive them not.

10 Enter into the rock, and hide thee in the dust, for fear of the LORD, and for the glory of his majesty.

11 The lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down, and the LORD alone shall be exalted in that day.

12 For the day of the LORD of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up; and he shall be brought low:

13 And upon all the cedars of Lebanon, that are high and lifted up, and upon all the oaks of Bashan,

14 And upon all the high mountains, and upon all the hills that are lifted up,

15 And upon every high tower, and upon every fenced wall,

16 And upon all the ships of Tarshish, and upon all pleasant pictures.

17 And the loftiness of man shall be bowed down, and the haughtiness of men shall be made low: and the LORD alone shall be exalted in that day.

18 And the idols he shall utterly abolish.

19 And they shall go into the holes of the rocks, and into the caves of the earth, for fear of the LORD, and for the glory of his majesty, when he ariseth to shake terribly the earth.

20 In that day a man shall cast his idols of silver, and his idols of gold, which they made each one for himself to worship, to the moles and to the bats;

21 To go into the clefts of the rocks, and into the tops of the ragged rocks, for fear of the LORD, and for the glory of his majesty, when he ariseth to shake terribly the earth.

22 Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?

CHAPTER 3

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1 For, behold, the Lord, the LORD of hosts, doth take away from Jerusalem and from Judah the stay and the staff, the whole stay of bread, and the whole stay of water,

2 The mighty man, and the man of war, the judge, and the prophet, and the prudent, and the ancient,

3 The captain of fifty, and the honourable man, and the counsellor, and the cunning artificer, and the eloquent orator.

4 And I will give children to be their princes, and babes shall rule over them.

5 And the people shall be oppressed, every one by another, and every one by his neighbour: the child shall behave himself proudly against the ancient, and the base against the honourable.

6 When a man shall take hold of his brother of the house of his father, saying, Thou hast clothing, be thou our ruler, and let this ruin be under thy hand:

7 In that day shall he swear, saying, I will not be an healer; for in my house is neither bread nor clothing: make me not a ruler of the people.

8 For Jerusalem is ruined, and Judah is fallen: because their tongue and their doings are against the LORD, to provoke the eyes of his glory.

9 The shew of their countenance doth witness against them; and they declare their sin as Sodom, they hide it not. Woe unto their soul! for they have rewarded evil unto themselves.

10 Say ye to the righteous, that it shall be well with him: for they shall eat the fruit of their doings.

11 Woe unto the wicked! it shall be ill with him: for the reward of his hands shall be given him.

12 As for my people, children are their oppressors, and women rule over them. O my people, they which lead thee cause thee to err, and destroy the way of thy paths.

13 The LORD standeth up to plead, and standeth to judge the people.

14 The LORD will enter into judgment with the ancients of his people, and the princes thereof: for ye have eaten up the vineyard; the spoil of the poor is in your houses.

15 What mean ye that ye beat my people to pieces, and grind the faces of the poor? saith the Lord GOD of hosts.

16 Moreover the LORD saith, Because the daughters of Zion are haughty, and walk with stretched forth necks and wanton eyes, walking and mincing as they go, and making a tinkling with their feet:

17 Therefore the Lord will smite with a scab the crown of the head of the daughters of Zion, and the LORD will discover their secret parts.

18 In that day the Lord will take away the bravery of their tinkling ornaments about their feet, and their cauls, and their round tires like the moon,

19 The chains, and the bracelets, and the mufflers,

20 The bonnets, and the ornaments of the legs, and the headbands, and the tablets, and the earrings,

21 The rings, and nose jewels,

22 The changeable suits of apparel, and the mantles, and the wimples, and the crisping pins,

23 The glasses, and the fine linen, and the hoods, and the vails.

24 And it shall come to pass, that instead of sweet smell there shall be stink; and instead of a girdle a rent; and instead of well set hair baldness; and instead of a stomacher a girding of sackcloth; and burning instead of beauty.

25 Thy men shall fall by the sword, and thy mighty in the war.

26 And her gates shall lament and mourn; and she being desolate shall sit upon the ground.

CHAPTER 4

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1 And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach.

2 In that day shall the branch of the LORD be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel.

3 And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem:

4 When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning.

5 And the LORD will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defence.

6 And there shall be a tabernacle for a shadow in the daytime from the heat, and for a place of refuge, and for a covert from storm and from rain.

CHAPTER 5

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1 Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill:

2 And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes.

3 And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard.

4 What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes?

5 And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down:

6 And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it.

7 For the vineyard of the LORD of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry.

8 Woe unto them that join house to house, that lay field to field, till there be no place, that they may be placed alone in the midst of the earth!

9 In mine ears said the LORD of hosts, Of a truth many houses shall be desolate, even great and fair, without inhabitant.

10 Yea, ten acres of vineyard shall yield one bath, and the seed of an homer shall yield an ephah.

11 Woe unto them that rise up early in the morning, that they may follow strong drink; that continue until night, till wine inflame them!

12 And the harp, and the viol, the tabret, and pipe, and wine, are in their feasts: but they regard not the work of the LORD, neither consider the operation of his hands.

13 Therefore my people are gone into captivity, because they have no knowledge: and their honourable men are famished, and their multitude dried up with thirst.

14 Therefore hell hath enlarged herself, and opened her mouth without measure: and their glory, and their multitude, and their pomp, and he that rejoiceth, shall descend into it.

15 And the mean man shall be brought down, and the mighty man shall be humbled, and the eyes of the lofty shall be humbled:

16 But the LORD of hosts shall be exalted in judgment, and God that is holy shall be sanctified in righteousness.

17 Then shall the lambs feed after their manner, and the waste places of the fat ones shall strangers eat.

18 Woe unto them that draw iniquity with cords of vanity, and sin as it were with a cart rope:

19 That say, Let him make speed, and hasten his work, that we may see it: and let the counsel of the Holy One of Israel draw nigh and come, that we may know it!

20 Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!

21 Woe unto them that are wise in their own eyes, and prudent in their own sight!

22 Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink:

23 Which justify the wicked for reward, and take away the righteousness of the righteous from him!

24 Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the LORD of hosts, and despised the word of the Holy One of Israel.

25 Therefore is the anger of the LORD kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still.

26 And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly:

27 None shall be weary nor stumble among them; none shall slumber nor sleep; neither shall the girdle of their loins be loosed, nor the latchet of their shoes be broken:

28 Whose arrows are sharp, and all their bows bent, their horses' hoofs shall be counted like flint, and their wheels like a whirlwind:

29 Their roaring shall be like a lion, they shall roar like young lions: yea, they shall roar, and lay hold of the prey, and shall carry it away safe, and none shall deliver it.

30 And in that day they shall roar against them like the roaring of the sea: and if one look unto the land, behold darkness and sorrow, and the light is darkened in the heavens thereof.

CHAPTER 6

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1 In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple.

2 Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly.

3 And one cried unto another, and said, Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory.

4 And the posts of the door moved at the voice of him that cried, and the house was filled with smoke.

5 Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the LORD of hosts.

6 Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar:

7 And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.

8 Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me.

9 And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not.

10 Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.

11 Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate,

12 And the LORD have removed men far away, and there be a great forsaking in the midst of the land.

13 But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof.

CHAPTER 7

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1 And it came to pass in the days of Ahaz the son of Jotham, the son of Uzziah, king of Judah, that Rezin the king of Syria, and Pekah the son of Remaliah, king of Israel, went up toward Jerusalem to war against it, but could not prevail against it.

2 And it was told the house of David, saying, Syria is confederate with Ephraim. And his heart was moved, and the heart of his people, as the trees of the wood are moved with the wind.

3 Then said the LORD unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller's field;

4 And say unto him, Take heed, and be quiet; fear not, neither be fainthearted for the two tails of these smoking firebrands, for the fierce anger of Rezin with Syria, and of the son of Remaliah.

5 Because Syria, Ephraim, and the son of Remaliah, have taken evil counsel against thee, saying,

6 Let us go up against Judah, and vex it, and let us make a breach therein for us, and set a king in the midst of it, even the son of Tabeal:

7 Thus saith the Lord GOD, It shall not stand, neither shall it come to pass.

8 For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people.

9 And the head of Ephraim is Samaria, and the head of Samaria is Remaliah's son. If ye will not believe, surely ye shall not be established.

10 Moreover the LORD spake again unto Ahaz, saying,

11 Ask thee a sign of the LORD thy God; ask it either in the depth, or in the height above.

12 But Ahaz said, I will not ask, neither will I tempt the LORD.

13 And he said, Hear ye now, O house of David; Is it a small thing for you to weary men, but will ye weary my God also?

14 Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.

15 Butter and honey shall he eat, that he may know to refuse the evil, and choose the good.

16 For before the child shall know to refuse the evil, and choose the good, the land that thou abhorrest shall be forsaken of both her kings.

17 The LORD shall bring upon thee, and upon thy people, and upon thy father's house, days that have not come, from the day that Ephraim departed from Judah; even the king of Assyria.

18 And it shall come to pass in that day, that the LORD shall hiss for the fly that is in the uttermost part of the rivers of Egypt, and for the bee that is in the land of Assyria.

19 And they shall come, and shall rest all of them in the desolate valleys, and in the holes of the rocks, and upon all thorns, and upon all bushes.

20 In the same day shall the Lord shave with a razor that is hired, namely, by them beyond the river, by the king of Assyria, the head, and the hair of the feet: and it shall also consume the beard.

21 And it shall come to pass in that day, that a man shall nourish a young cow, and two sheep;

22 And it shall come to pass, for the abundance of milk that they shall give he shall eat butter: for butter and honey shall every one eat that is left in the land.

23 And it shall come to pass in that day, that every place shall be, where there were a thousand vines at a thousand silverlings, it shall even be for briers and thorns.

24 With arrows and with bows shall men come thither; because all the land shall become briers and thorns.

25 And on all hills that shall be digged with the mattock, there shall not come thither the fear of briers and thorns: but it shall be for the sending forth of oxen, and for the treading of lesser cattle.

CHAPTER 8

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1 Moreover the LORD said unto me, Take thee a great roll, and write in it with a man's pen concerning Mahershalalhashbaz.

2 And I took unto me faithful witnesses to record, Uriah the priest, and Zechariah the son of Jeberechiah.

3 And I went unto the prophetess; and she conceived, and bare a son. Then said the LORD to me, Call his name Mahershalalhashbaz.

4 For before the child shall have knowledge to cry, My father, and my mother, the riches of Damascus and the spoil of Samaria shall be taken away before the king of Assyria.

5 The LORD spake also unto me again, saying,

6 Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah's son;

7 Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks:

8 And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel.

9 Associate yourselves, O ye people, and ye shall be broken in pieces; and give ear, all ye of far countries: gird yourselves, and ye shall be broken in pieces; gird yourselves, and ye shall be broken in pieces.

10 Take counsel together, and it shall come to nought; speak the word, and it shall not stand: for God is with us.

11 For the LORD spake thus to me with a strong hand, and instructed me that I should not walk in the way of this people, saying,

12 Say ye not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid.

13 Sanctify the LORD of hosts himself; and let him be your fear, and let him be your dread.

14 And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem.

15 And many among them shall stumble, and fall, and be broken, and be snared, and be taken.

16 Bind up the testimony, seal the law among my disciples.

17 And I will wait upon the LORD, that hideth his face from the house of Jacob, and I will look for him.

18 Behold, I and the children whom the LORD hath given me are for signs and for wonders in Israel from the LORD of hosts, which dwelleth in mount Zion.

19 And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead?

20 To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.

21 And they shall pass through it, hardly bestead and hungry: and it shall come to pass, that when they shall be hungry, they shall fret themselves, and curse their king and their God, and look upward.

22 And they shall look unto the earth; and behold trouble and darkness, dimness of anguish; and they shall be driven to darkness.

CHAPTER 9

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1 Nevertheless the dimness shall not be such as was in her vexation, when at the first he lightly afflicted the land of Zebulun and the land of Naphtali, and afterward did more grievously afflict her by the way of the sea, beyond Jordan, in Galilee of the nations.

2 The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined.

3 Thou hast multiplied the nation, and not increased the joy: they joy before thee according to the joy in harvest, and as men rejoice when they divide the spoil.

4 For thou hast broken the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, as in the day of Midian.

5 For every battle of the warrior is with confused noise, and garments rolled in blood; but this shall be with burning and fuel of fire.

6 For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.

7 Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this.

8 The Lord sent a word into Jacob, and it hath lighted upon Israel.

9 And all the people shall know, even Ephraim and the inhabitant of Samaria, that say in the pride and stoutness of heart,

10 The bricks are fallen down, but we will build with hewn stones: the sycomores are cut down, but we will change them into cedars.

11 Therefore the LORD shall set up the adversaries of Rezin against him, and join his enemies together;

12 The Syrians before, and the Philistines behind; and they shall devour Israel with open mouth. For all this his anger is not turned away, but his hand is stretched out still.

13 For the people turneth not unto him that smiteth them, neither do they seek the LORD of hosts.

14 Therefore the LORD will cut off from Israel head and tail, branch and rush, in one day.

15 The ancient and honourable, he is the head; and the prophet that teacheth lies, he is the tail.

16 For the leaders of this people cause them to err; and they that are led of them are destroyed.

17 Therefore the Lord shall have no joy in their young men, neither shall have mercy on their fatherless and widows: for every one is an hypocrite and an evildoer, and every mouth speaketh folly. For all this his anger is not turned away, but his hand is stretched out still.

18 For wickedness burneth as the fire: it shall devour the briers and thorns, and shall kindle in the thickets of the forest, and they shall mount up like the lifting up of smoke.

19 Through the wrath of the LORD of hosts is the land darkened, and the people shall be as the fuel of the fire: no man shall spare his brother.

20 And he shall snatch on the right hand, and be hungry; and he shall eat on the left hand, and they shall not be satisfied: they shall eat every man the flesh of his own arm:

21 Manasseh, Ephraim; and Ephraim, Manasseh: and they together shall be against Judah. For all this his anger is not turned away, but his hand is stretched out still.

CHAPTER 10

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1 Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed;

2 To turn aside the needy from judgment, and to take away the right from the poor of my people, that widows may be their prey, and that they may rob the fatherless!

3 And what will ye do in the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory?

4 Without me they shall bow down under the prisoners, and they shall fall under the slain. For all this his anger is not turned away, but his hand is stretched out still.

5 O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation.

6 I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets.

7 Howbeit he meaneth not so, neither doth his heart think so; but it is in his heart to destroy and cut off nations not a few.

8 For he saith, Are not my princes altogether kings?

9 Is not Calno as Carchemish? is not Hamath as Arpad? is not Samaria as Damascus?

10 As my hand hath found the kingdoms of the idols, and whose graven images did excel them of Jerusalem and of Samaria;

11 Shall I not, as I have done unto Samaria and her idols, so do to Jerusalem and her idols?

12 Wherefore it shall come to pass, that when the Lord hath performed his whole work upon mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks.

13 For he saith, By the strength of my hand I have done it, and by my wisdom; for I am prudent: and I have removed the bounds of the people, and have robbed their treasures, and I have put down the inhabitants like a valiant man:

14 And my hand hath found as a nest the riches of the people: and as one gathereth eggs that are left, have I gathered all the earth; and there was none that moved the wing, or opened the mouth, or peeped.

15 Shall the axe boast itself against him that heweth therewith? or shall the saw magnify itself against him that shaketh it? as if the rod should shake itself against them that lift it up, or as if the staff should lift up itself, as if it were no wood.

16 Therefore shall the Lord, the Lord of hosts, send among his fat ones leanness; and under his glory he shall kindle a burning like the burning of a fire.

17 And the light of Israel shall be for a fire, and his Holy One for a flame: and it shall burn and devour his thorns and his briers in one day;

18 And shall consume the glory of his forest, and of his fruitful field, both soul and body: and they shall be as when a standardbearer fainteth.

19 And the rest of the trees of his forest shall be few, that a child may write them.

20 And it shall come to pass in that day, that the remnant of Israel, and such as are escaped of the house of Jacob, shall no more again stay upon him that smote them; but shall stay upon the LORD, the Holy One of Israel, in truth.

21 The remnant shall return, even the remnant of Jacob, unto the mighty God.

22 For though thy people Israel be as the sand of the sea, yet a remnant of them shall return: the consumption decreed shall overflow with righteousness.

23 For the Lord GOD of hosts shall make a consumption, even determined, in the midst of all the land.

24 Therefore thus saith the Lord GOD of hosts, O my people that dwellest in Zion, be not afraid of the Assyrian: he shall smite thee with a rod, and shall lift up his staff against thee, after the manner of Egypt.

25 For yet a very little while, and the indignation shall cease, and mine anger in their destruction.

26 And the LORD of hosts shall stir up a scourge for him according to the slaughter of Midian at the rock of Oreb: and as his rod was upon the sea, so shall he lift it up after the manner of Egypt.

27 And it shall come to pass in that day, that his burden shall be taken away from off thy shoulder, and his yoke from off thy neck, and the yoke shall be destroyed because of the anointing.

28 He is come to Aiath, he is passed to Migron; at Michmash he hath laid up his carriages:

29 They are gone over the passage: they have taken up their lodging at Geba; Ramah is afraid; Gibeah of Saul is fled.

30 Lift up thy voice, O daughter of Gallim: cause it to be heard unto Laish, O poor Anathoth.

31 Madmenah is removed; the inhabitants of Gebim gather themselves to flee.

32 As yet shall he remain at Nob that day: he shall shake his hand against the mount of the daughter of Zion, the hill of Jerusalem.

33 Behold, the Lord, the LORD of hosts, shall lop the bough with terror: and the high ones of stature shall be hewn down, and the haughty shall be humbled.

34 And he shall cut down the thickets of the forest with iron, and Lebanon shall fall by a mighty one.

CHAPTER 11

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1 And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots:

2 And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD;

3 And shall make him of quick understanding in the fear of the LORD: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears:

4 But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked.

5 And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins.

6 The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them.

7 And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox.

8 And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice' den.

9 They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the LORD, as the waters cover the sea.

10 And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

11 And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.

12 And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.

13 The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim.

14 But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them.

15 And the LORD shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dryshod.

16 And there shall be an highway for the remnant of his people, which shall be left, from Assyria; like as it was to Israel in the day that he came up out of the land of Egypt.

CHAPTER 12

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1 And in that day thou shalt say, O LORD, I will praise thee: though thou wast angry with me, thine anger is turned away, and thou comfortedst me.

2 Behold, God is my salvation; I will trust, and not be afraid: for the LORD JEHOVAH is my strength and my song; he also is become my salvation.

3 Therefore with joy shall ye draw water out of the wells of salvation.

4 And in that day shall ye say, Praise the LORD, call upon his name, declare his doings among the people, make mention that his name is exalted.

5 Sing unto the LORD; for he hath done excellent things: this is known in all the earth.

6 Cry out and shout, thou inhabitant of Zion: for great is the Holy One of Israel in the midst of thee.

CHAPTER 13

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1 The burden of Babylon, which Isaiah the son of Amoz did see.

2 Lift ye up a banner upon the high mountain, exalt the voice unto them, shake the hand, that they may go into the gates of the nobles.

3 I have commanded my sanctified ones, I have also called my mighty ones for mine anger, even them that rejoice in my highness.

4 The noise of a multitude in the mountains, like as of a great people; a tumultuous noise of the kingdoms of nations gathered together: the LORD of hosts mustereth the host of the battle.

5 They come from a far country, from the end of heaven, even the LORD, and the weapons of his indignation, to destroy the whole land.

6 Howl ye; for the day of the LORD is at hand; it shall come as a destruction from the Almighty.

7 Therefore shall all hands be faint, and every man's heart shall melt:

8 And they shall be afraid: pangs and sorrows shall take hold of them; they shall be in pain as a woman that travaileth: they shall be amazed one at another; their faces shall be as flames.

9 Behold, the day of the LORD cometh, cruel both with wrath and fierce anger, to lay the land desolate: and he shall destroy the sinners thereof out of it.

10 For the stars of heaven and the constellations thereof shall not give their light: the sun shall be darkened in his going forth, and the moon shall not cause her light to shine.

11 And I will punish the world for their evil, and the wicked for their iniquity; and I will cause the arrogancy of the proud to cease, and will lay low the haughtiness of the terrible.

12 I will make a man more precious than fine gold; even a man than the golden wedge of Ophir.

13 Therefore I will shake the heavens, and the earth shall remove out of her place, in the wrath of the LORD of hosts, and in the day of his fierce anger.

14 And it shall be as the chased roe, and as a sheep that no man taketh up: they shall every man turn to his own people, and flee every one into his own land.

15 Every one that is found shall be thrust through; and every one that is joined unto them shall fall by the sword.

16 Their children also shall be dashed to pieces before their eyes; their houses shall be spoiled, and their wives ravished.

17 Behold, I will stir up the Medes against them, which shall not regard silver; and as for gold, they shall not delight in it.

18 Their bows also shall dash the young men to pieces; and they shall have no pity on the fruit of the womb; their eye shall not spare children.

19 And Babylon, the glory of kingdoms, the beauty of the Chaldees' excellency, shall be as when God overthrew Sodom and Gomorrah.

20 It shall never be inhabited, neither shall it be dwelt in from generation to generation: neither shall the Arabian pitch tent there; neither shall the shepherds make their fold there.

21 But wild beasts of the desert shall lie there; and their houses shall be full of doleful creatures; and owls shall dwell there, and satyrs shall dance there.

22 And the wild beasts of the islands shall cry in their desolate houses, and dragons in their pleasant palaces: and her time is near to come, and her days shall not be prolonged.

CHAPTER 14

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1 For the LORD will have mercy on Jacob, and will yet choose Israel, and set them in their own land: and the strangers shall be joined with them, and they shall cleave to the house of Jacob.

2 And the people shall take them, and bring them to their place: and the house of Israel shall possess them in the land of the LORD for servants and handmaids: and they shall take them captives, whose captives they were; and they shall rule over their oppressors.

3 And it shall come to pass in the day that the LORD shall give thee rest from thy sorrow, and from thy fear, and from the hard bondage wherein thou wast made to serve,

4 That thou shalt take up this proverb against the king of Babylon, and say, How hath the oppressor ceased! the golden city ceased!

5 The LORD hath broken the staff of the wicked, and the sceptre of the rulers.

6 He who smote the people in wrath with a continual stroke, he that ruled the nations in anger, is persecuted, and none hindereth.

7 The whole earth is at rest, and is quiet: they break forth into singing.

8 Yea, the fir trees rejoice at thee, and the cedars of Lebanon, saying, Since thou art laid down, no feller is come up against us.

9 Hell from beneath is moved for thee to meet thee at thy coming: it stirreth up the dead for thee, even all the chief ones of the earth; it hath raised up from their thrones all the kings of the nations.

10 All they shall speak and say unto thee, Art thou also become weak as we? art thou become like unto us?

11 Thy pomp is brought down to the grave, and the noise of thy viols: the worm is spread under thee, and the worms cover thee.

12 How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations!

13 For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north:

14 I will ascend above the heights of the clouds; I will be like the most High.

15 Yet thou shalt be brought down to hell, to the sides of the pit.

16 They that see thee shall narrowly look upon thee, and consider thee, saying, Is this the man that made the earth to tremble, that did shake kingdoms;

17 That made the world as a wilderness, and destroyed the cities thereof; that opened not the house of his prisoners?

18 All the kings of the nations, even all of them, lie in glory, every one in his own house.

19 But thou art cast out of thy grave like an abominable branch, and as the raiment of those that are slain, thrust through with a sword, that go down to the stones of the pit; as a carcase trodden under feet.

20 Thou shalt not be joined with them in burial, because thou hast destroyed thy land, and slain thy people: the seed of evildoers shall never be renowned.

21 Prepare slaughter for his children for the iniquity of their fathers; that they do not rise, nor possess the land, nor fill the face of the world with cities.

22 For I will rise up against them, saith the LORD of hosts, and cut off from Babylon the name, and remnant, and son, and nephew, saith the LORD.

23 I will also make it a possession for the bittern, and pools of water: and I will sweep it with the besom of destruction, saith the LORD of hosts.

24 The LORD of hosts hath sworn, saying, Surely as I have thought, so shall it come to pass; and as I have purposed, so shall it stand:

25 That I will break the Assyrian in my land, and upon my mountains tread him under foot: then shall his yoke depart from off them, and his burden depart from off their shoulders.

26 This is the purpose that is purposed upon the whole earth: and this is the hand that is stretched out upon all the nations.

27 For the LORD of hosts hath purposed, and who shall disannul it? and his hand is stretched out, and who shall turn it back?

28 In the year that king Ahaz died was this burden.

29 Rejoice not thou, whole Palestina, because the rod of him that smote thee is broken: for out of the serpent's root shall come forth a cockatrice, and his fruit shall be a fiery flying serpent.

30 And the firstborn of the poor shall feed, and the needy shall lie down in safety: and I will kill thy root with famine, and he shall slay thy remnant.

31 Howl, O gate; cry, O city; thou, whole Palestina, art dissolved: for there shall come from the north a smoke, and none shall be alone in his appointed times.

32 What shall one then answer the messengers of the nation? That the LORD hath founded Zion, and the poor of his people shall trust in it.

CHAPTER 15

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1 The burden of Moab. Because in the night Ar of Moab is laid waste, and brought to silence; because in the night Kir of Moab is laid waste, and brought to silence;

2 He is gone up to Bajith, and to Dibon, the high places, to weep: Moab shall howl over Nebo, and over Medeba: on all their heads shall be baldness, and every beard cut off.

3 In their streets they shall gird themselves with sackcloth: on the tops of their houses, and in their streets, every one shall howl, weeping abundantly.

4 And Heshbon shall cry, and Elealeh: their voice shall be heard even unto Jahaz: therefore the armed soldiers of Moab shall cry out; his life shall be grievous unto him.

5 My heart shall cry out for Moab; his fugitives shall flee unto Zoar, an heifer of three years old: for by the mounting up of Luhith with weeping shall they go it up; for in the way of Horonaim they shall raise up a cry of destruction.

6 For the waters of Nimrim shall be desolate: for the hay is withered away, the grass faileth, there is no green thing.

7 Therefore the abundance they have gotten, and that which they have laid up, shall they carry away to the brook of the willows.

8 For the cry is gone round about the borders of Moab; the howling thereof unto Eglaim, and the howling thereof unto Beerelim.

9 For the waters of Dimon shall be full of blood: for I will bring more upon Dimon, lions upon him that escapeth of Moab, and upon the remnant of the land.

CHAPTER 16

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1 Send ye the lamb to the ruler of the land from Sela to the wilderness, unto the mount of the daughter of Zion.

2 For it shall be, that, as a wandering bird cast out of the nest, so the daughters of Moab shall be at the fords of Arnon.

3 Take counsel, execute judgment; make thy shadow as the night in the midst of the noonday; hide the outcasts; bewray not him that wandereth.

4 Let mine outcasts dwell with thee, Moab; be thou a covert to them from the face of the spoiler: for the extortioner is at an end, the spoiler ceaseth, the oppressors are consumed out of the land.

5 And in mercy shall the throne be established: and he shall sit upon it in truth in the tabernacle of David, judging, and seeking judgment, and hasting righteousness.

6 We have heard of the pride of Moab; he is very proud: even of his haughtiness, and his pride, and his wrath: but his lies shall not be so.

7 Therefore shall Moab howl for Moab, every one shall howl: for the foundations of Kirhareseth shall ye mourn; surely they are stricken.

8 For the fields of Heshbon languish, and the vine of Sibmah: the lords of the heathen have broken down the principal plants thereof, they are come even unto Jazer, they wandered through the wilderness: her branches are stretched out, they are gone over the sea.

9 Therefore I will bewail with the weeping of Jazer the vine of Sibmah: I will water thee with my tears, O Heshbon, and Elealeh: for the shouting for thy summer fruits and for thy harvest is fallen.

10 And gladness is taken away, and joy out of the plentiful field; and in the vineyards there shall be no singing, neither shall there be shouting: the treaders shall tread out no wine in their presses; I have made their vintage shouting to cease.

11 Wherefore my bowels shall sound like an harp for Moab, and mine inward parts for Kirharesh.

12 And it shall come to pass, when it is seen that Moab is weary on the high place, that he shall come to his sanctuary to pray; but he shall not prevail.

13 This is the word that the LORD hath spoken concerning Moab since that time.

14 But now the LORD hath spoken, saying, Within three years, as the years of an hireling, and the glory of Moab shall be contemned, with all that great multitude; and the remnant shall be very small and feeble.

CHAPTER 17

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1 The burden of Damascus. Behold, Damascus is taken away from being a city, and it shall be a ruinous heap.

2 The cities of Aroer are forsaken: they shall be for flocks, which shall lie down, and none shall make them afraid.

3 The fortress also shall cease from Ephraim, and the kingdom from Damascus, and the remnant of Syria: they shall be as the glory of the children of Israel, saith the LORD of hosts.

4 And in that day it shall come to pass, that the glory of Jacob shall be made thin, and the fatness of his flesh shall wax lean.

5 And it shall be as when the harvestman gathereth the corn, and reapeth the ears with his arm; and it shall be as he that gathereth ears in the valley of Rephaim.

6 Yet gleaning grapes shall be left in it, as the shaking of an olive tree, two or three berries in the top of the uppermost bough, four or five in the outmost fruitful branches thereof, saith the LORD God of Israel.

7 At that day shall a man look to his Maker, and his eyes shall have respect to the Holy One of Israel.

8 And he shall not look to the altars, the work of his hands, neither shall respect that which his fingers have made, either the groves, or the images.

9 In that day shall his strong cities be as a forsaken bough, and an uppermost branch, which they left because of the children of Israel: and there shall be desolation.

10 Because thou hast forgotten the God of thy salvation, and hast not been mindful of the rock of thy strength, therefore shalt thou plant pleasant plants, and shalt set it with strange slips:

11 In the day shalt thou make thy plant to grow, and in the morning shalt thou make thy seed to flourish: but the harvest shall be a heap in the day of grief and of desperate sorrow.

12 Woe to the multitude of many people, which make a noise like the noise of the seas; and to the rushing of nations, that make a rushing like the rushing of mighty waters!

13 The nations shall rush like the rushing of many waters: but God shall rebuke them, and they shall flee far off, and shall be chased as the chaff of the mountains before the wind, and like a rolling thing before the whirlwind.

14 And behold at eveningtide trouble; and before the morning he is not. This is the portion of them that spoil us, and the lot of them that rob us.

CHAPTER 18

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1 Woe to the land shadowing with wings, which is beyond the rivers of Ethiopia:

2 That sendeth ambassadors by the sea, even in vessels of bulrushes upon the waters, saying, Go, ye swift messengers, to a nation scattered and peeled, to a people terrible from their beginning hitherto; a nation meted out and trodden down, whose land the rivers have spoiled!

3 All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye.

4 For so the LORD said unto me, I will take my rest, and I will consider in my dwelling place like a clear heat upon herbs, and like a cloud of dew in the heat of harvest.

5 For afore the harvest, when the bud is perfect, and the sour grape is ripening in the flower, he shall both cut off the sprigs with pruning hooks, and take away and cut down the branches.

6 They shall be left together unto the fowls of the mountains, and to the beasts of the earth: and the fowls shall summer upon them, and all the beasts of the earth shall winter upon them.

7 In that time shall the present be brought unto the LORD of hosts of a people scattered and peeled, and from a people terrible from their beginning hitherto; a nation meted out and trodden under foot, whose land the rivers have spoiled, to the place of the name of the LORD of hosts, the mount Zion.

CHAPTER 19

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1 The burden of Egypt. Behold, the LORD rideth upon a swift cloud, and shall come into Egypt: and the idols of Egypt shall be moved at his presence, and the heart of Egypt shall melt in the midst of it.

2 And I will set the Egyptians against the Egyptians: and they shall fight every one against his brother, and every one against his neighbour; city against city, and kingdom against kingdom.

3 And the spirit of Egypt shall fail in the midst thereof; and I will destroy the counsel thereof: and they shall seek to the idols, and to the charmers, and to them that have familiar spirits, and to the wizards.

4 And the Egyptians will I give over into the hand of a cruel lord; and a fierce king shall rule over them, saith the Lord, the LORD of hosts.

5 And the waters shall fail from the sea, and the river shall be wasted and dried up.

6 And they shall turn the rivers far away; and the brooks of defence shall be emptied and dried up: the reeds and flags shall wither.

7 The paper reeds by the brooks, by the mouth of the brooks, and every thing sown by the brooks, shall wither, be driven away, and be no more.

8 The fishers also shall mourn, and all they that cast angle into the brooks shall lament, and they that spread nets upon the waters shall languish.

9 Moreover they that work in fine flax, and they that weave networks, shall be confounded.

10 And they shall be broken in the purposes thereof, all that make sluices and ponds for fish.

11 Surely the princes of Zoan are fools, the counsel of the wise counsellors of Pharaoh is become brutish: how say ye unto Pharaoh, I am the son of the wise, the son of ancient kings?

12 Where are they? where are thy wise men? and let them tell thee now, and let them know what the LORD of hosts hath purposed upon Egypt.

13 The princes of Zoan are become fools, the princes of Noph are deceived; they have also seduced Egypt, even they that are the stay of the tribes thereof.

14 The LORD hath mingled a perverse spirit in the midst thereof: and they have caused Egypt to err in every work thereof, as a drunken man staggereth in his vomit.

15 Neither shall there be any work for Egypt, which the head or tail, branch or rush, may do.

16 In that day shall Egypt be like unto women: and it shall be afraid and fear because of the shaking of the hand of the LORD of hosts, which he shaketh over it.

17 And the land of Judah shall be a terror unto Egypt, every one that maketh mention thereof shall be afraid in himself, because of the counsel of the LORD of hosts, which he hath determined against it.

18 In that day shall five cities in the land of Egypt speak the language of Canaan, and swear to the LORD of hosts; one shall be called, The city of destruction.

19 In that day shall there be an altar to the LORD in the midst of the land of Egypt, and a pillar at the border thereof to the LORD.

20 And it shall be for a sign and for a witness unto the LORD of hosts in the land of Egypt: for they shall cry unto the LORD because of the oppressors, and he shall send them a saviour, and a great one, and he shall deliver them.

21 And the LORD shall be known to Egypt, and the Egyptians shall know the LORD in that day, and shall do sacrifice and oblation; yea, they shall vow a vow unto the LORD, and perform it.

22 And the LORD shall smite Egypt: he shall smite and heal it: and they shall return even to the LORD, and he shall be intreated of them, and shall heal them.

23 In that day shall there be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria, and the Egyptians shall serve with the Assyrians.

24 In that day shall Israel be the third with Egypt and with Assyria, even a blessing in the midst of the land:

25 Whom the LORD of hosts shall bless, saying, Blessed be Egypt my people, and Assyria the work of my hands, and Israel mine inheritance.

CHAPTER 20

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1 In the year that Tartan came unto Ashdod, (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it;

2 At the same time spake the LORD by Isaiah the son of Amoz, saying, Go and loose the sackcloth from off thy loins, and put off thy shoe from thy foot. And he did so, walking naked and barefoot.

3 And the LORD said, Like as my servant Isaiah hath walked naked and barefoot three years for a sign and wonder upon Egypt and upon Ethiopia;

4 So shall the king of Assyria lead away the Egyptians prisoners, and the Ethiopians captives, young and old, naked and barefoot, even with their buttocks uncovered, to the shame of Egypt.

5 And they shall be afraid and ashamed of Ethiopia their expectation, and of Egypt their glory.

6 And the inhabitant of this isle shall say in that day, Behold, such is our expectation, whither we flee for help to be delivered from the king of Assyria: and how shall we escape?

CHAPTER 21

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1 The burden of the desert of the sea. As whirlwinds in the south pass through; so it cometh from the desert, from a terrible land.

2 A grievous vision is declared unto me; the treacherous dealer dealeth treacherously, and the spoiler spoileth. Go up, O Elam: besiege, O Media; all the sighing thereof have I made to cease.

3 Therefore are my loins filled with pain: pangs have taken hold upon me, as the pangs of a woman that travaileth: I was bowed down at the hearing of it; I was dismayed at the seeing of it.

4 My heart panted, fearfulness affrighted me: the night of my pleasure hath he turned into fear unto me.

5 Prepare the table, watch in the watchtower, eat, drink: arise, ye princes, and anoint the shield.

6 For thus hath the Lord said unto me, Go, set a watchman, let him declare what he seeth.

7 And he saw a chariot with a couple of horsemen, a chariot of asses, and a chariot of camels; and he hearkened diligently with much heed:

8 And he cried, A lion: My lord, I stand continually upon the watchtower in the daytime, and I am set in my ward whole nights:

9 And, behold, here cometh a chariot of men, with a couple of horsemen. And he answered and said, Babylon is fallen, is fallen; and all the graven images of her gods he hath broken unto the ground.

10 O my threshing, and the corn of my floor: that which I have heard of the LORD of hosts, the God of Israel, have I declared unto you.

11 The burden of Dumah. He calleth to me out of Seir, Watchman, what of the night? Watchman, what of the night?

12 The watchman said, The morning cometh, and also the night: if ye will enquire, enquire ye: return, come.

13 The burden upon Arabia. In the forest in Arabia shall ye lodge, O ye travelling companies of Dedanim.

14 The inhabitants of the land of Tema brought water to him that was thirsty, they prevented with their bread him that fled.

15 For they fled from the swords, from the drawn sword, and from the bent bow, and from the grievousness of war.

16 For thus hath the Lord said unto me, Within a year, according to the years of an hireling, and all the glory of Kedar shall fail:

17 And the residue of the number of archers, the mighty men of the children of Kedar, shall be diminished: for the LORD God of Israel hath spoken it.

CHAPTER 22

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1 The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops?

2 Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle.

3 All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far.

4 Therefore said I, Look away from me; I will weep bitterly, labour not to comfort me, because of the spoiling of the daughter of my people.

5 For it is a day of trouble, and of treading down, and of perplexity by the Lord GOD of hosts in the valley of vision, breaking down the walls, and of crying to the mountains.

6 And Elam bare the quiver with chariots of men and horsemen, and Kir uncovered the shield.

7 And it shall come to pass, that thy choicest valleys shall be full of chariots, and the horsemen shall set themselves in array at the gate.

8 And he discovered the covering of Judah, and thou didst look in that day to the armour of the house of the forest.

9 Ye have seen also the breaches of the city of David, that they are many: and ye gathered together the waters of the lower pool.

10 And ye have numbered the houses of Jerusalem, and the houses have ye broken down to fortify the wall.

11 Ye made also a ditch between the two walls for the water of the old pool: but ye have not looked unto the maker thereof, neither had respect unto him that fashioned it long ago.

12 And in that day did the Lord GOD of hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth:

13 And behold joy and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine: let us eat and drink; for to morrow we shall die.

14 And it was revealed in mine ears by the LORD of hosts, Surely this iniquity shall not be purged from you till ye die, saith the Lord GOD of hosts.

15 Thus saith the Lord GOD of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say,

16 What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock?

17 Behold, the LORD will carry thee away with a mighty captivity, and will surely cover thee.

18 He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord's house.

19 And I will drive thee from thy station, and from thy state shall he pull thee down.

20 And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah:

21 And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah.

22 And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open.

23 And I will fasten him as a nail in a sure place; and he shall be for a glorious throne to his father's house.

24 And they shall hang upon him all the glory of his father's house, the offspring and the issue, all vessels of small quantity, from the vessels of cups, even to all the vessels of flagons.

25 In that day, saith the LORD of hosts, shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off: for the LORD hath spoken it.

CHAPTER 23

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1 The burden of Tyre. Howl, ye ships of Tarshish; for it is laid waste, so that there is no house, no entering in: from the land of Chittim it is revealed to them.

2 Be still, ye inhabitants of the isle; thou whom the merchants of Zidon, that pass over the sea, have replenished.

3 And by great waters the seed of Sihor, the harvest of the river, is her revenue; and she is a mart of nations.

4 Be thou ashamed, O Zidon: for the sea hath spoken, even the strength of the sea, saying, I travail not, nor bring forth children, neither do I nourish up young men, nor bring up virgins.

5 As at the report concerning Egypt, so shall they be sorely pained at the report of Tyre.

6 Pass ye over to Tarshish; howl, ye inhabitants of the isle.

7 Is this your joyous city, whose antiquity is of ancient days? her own feet shall carry her afar off to sojourn.

8 Who hath taken this counsel against Tyre, the crowning city, whose merchants are princes, whose traffickers are the honourable of the earth?

9 The LORD of hosts hath purposed it, to stain the pride of all glory, and to bring into contempt all the honourable of the earth.

10 Pass through thy land as a river, O daughter of Tarshish: there is no more strength.

11 He stretched out his hand over the sea, he shook the kingdoms: the LORD hath given a commandment against the merchant city, to destroy the strong holds thereof.

12 And he said, Thou shalt no more rejoice, O thou oppressed virgin, daughter of Zidon: arise, pass over to Chittim; there also shalt thou have no rest.

13 Behold the land of the Chaldeans; this people was not, till the Assyrian founded it for them that dwell in the wilderness: they set up the towers thereof, they raised up the palaces thereof; and he brought it to ruin.

14 Howl, ye ships of Tarshish: for your strength is laid waste.

15 And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot.

16 Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered.

17 And it shall come to pass after the end of seventy years, that the LORD will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth.

18 And her merchandise and her hire shall be holiness to the LORD: it shall not be treasured nor laid up; for her merchandise shall be for them that dwell before the LORD, to eat sufficiently, and for durable clothing.

CHAPTER 24

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1 Behold, the LORD maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof.

2 And it shall be, as with the people, so with the priest; as with the servant, so with his master; as with the maid, so with her mistress; as with the buyer, so with the seller; as with the lender, so with the borrower; as with the taker of usury, so with the giver of usury to him.

3 The land shall be utterly emptied, and utterly spoiled: for the LORD hath spoken this word.

4 The earth mourneth and fadeth away, the world languisheth and fadeth away, the haughty people of the earth do languish.

5 The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant.

6 Therefore hath the curse devoured the earth, and they that dwell therein are desolate: therefore the inhabitants of the earth are burned, and few men left.

7 The new wine mourneth, the vine languisheth, all the merryhearted do sigh.

8 The mirth of tabrets ceaseth, the noise of them that rejoice endeth, the joy of the harp ceaseth.

9 They shall not drink wine with a song; strong drink shall be bitter to them that drink it.

10 The city of confusion is broken down: every house is shut up, that no man may come in.

11 There is a crying for wine in the streets; all joy is darkened, the mirth of the land is gone.

12 In the city is left desolation, and the gate is smitten with destruction.

13 When thus it shall be in the midst of the land among the people, there shall be as the shaking of an olive tree, and as the gleaning grapes when the vintage is done.

14 They shall lift up their voice, they shall sing for the majesty of the LORD, they shall cry aloud from the sea.

15 Wherefore glorify ye the LORD in the fires, even the name of the LORD God of Israel in the isles of the sea.

16 From the uttermost part of the earth have we heard songs, even glory to the righteous. But I said, My leanness, my leanness, woe unto me! the treacherous dealers have dealt treacherously; yea, the treacherous dealers have dealt very treacherously.

17 Fear, and the pit, and the snare, are upon thee, O inhabitant of the earth.

18 And it shall come to pass, that he who fleeth from the noise of the fear shall fall into the pit; and he that cometh up out of the midst of the pit shall be taken in the snare: for the windows from on high are open, and the foundations of the earth do shake.

19 The earth is utterly broken down, the earth is clean dissolved, the earth is moved exceedingly.

20 The earth shall reel to and fro like a drunkard, and shall be removed like a cottage; and the transgression thereof shall be heavy upon it; and it shall fall, and not rise again.

21 And it shall come to pass in that day, that the LORD shall punish the host of the high ones that are on high, and the kings of the earth upon the earth.

22 And they shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited.

23 Then the moon shall be confounded, and the sun ashamed, when the LORD of hosts shall reign in mount Zion, and in Jerusalem, and before his ancients gloriously.

CHAPTER 25

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1 O LORD, thou art my God; I will exalt thee, I will praise thy name; for thou hast done wonderful things; thy counsels of old are faithfulness and truth.

2 For thou hast made of a city an heap; of a defenced city a ruin: a palace of strangers to be no city; it shall never be built.

3 Therefore shall the strong people glorify thee, the city of the terrible nations shall fear thee.

4 For thou hast been a strength to the poor, a strength to the needy in his distress, a refuge from the storm, a shadow from the heat, when the blast of the terrible ones is as a storm against the wall.

5 Thou shalt bring down the noise of strangers, as the heat in a dry place; even the heat with the shadow of a cloud: the branch of the terrible ones shall be brought low.

6 And in this mountain shall the LORD of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined.

7 And he will destroy in this mountain the face of the covering cast over all people, and the vail that is spread over all nations.

8 He will swallow up death in victory; and the Lord GOD will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth: for the LORD hath spoken it.

9 And it shall be said in that day, Lo, this is our God; we have waited for him, and he will save us: this is the LORD; we have waited for him, we will be glad and rejoice in his salvation.

10 For in this mountain shall the hand of the LORD rest, and Moab shall be trodden down under him, even as straw is trodden down for the dunghill.

11 And he shall spread forth his hands in the midst of them, as he that swimmeth spreadeth forth his hands to swim: and he shall bring down their pride together with the spoils of their hands.

12 And the fortress of the high fort of thy walls shall he bring down, lay low, and bring to the ground, even to the dust.

CHAPTER 26

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1 In that day shall this song be sung in the land of Judah; We have a strong city; salvation will God appoint for walls and bulwarks.

2 Open ye the gates, that the righteous nation which keepeth the truth may enter in.

3 Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee.

4 Trust ye in the LORD for ever: for in the LORD JEHOVAH is everlasting strength:

5 For he bringeth down them that dwell on high; the lofty city, he layeth it low; he layeth it low, even to the ground; he bringeth it even to the dust.

6 The foot shall tread it down, even the feet of the poor, and the steps of the needy.

7 The way of the just is uprightness: thou, most upright, dost weigh the path of the just.

8 Yea, in the way of thy judgments, O LORD, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee.

9 With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness.

10 Let favour be shewed to the wicked, yet will he not learn righteousness: in the land of uprightness will he deal unjustly, and will not behold the majesty of the LORD.

11 LORD, when thy hand is lifted up, they will not see: but they shall see, and be ashamed for their envy at the people; yea, the fire of thine enemies shall devour them.

12 LORD, thou wilt ordain peace for us: for thou also hast wrought all our works in us.

13 O LORD our God, other lords beside thee have had dominion over us: but by thee only will we make mention of thy name.

14 They are dead, they shall not live; they are deceased, they shall not rise: therefore hast thou visited and destroyed them, and made all their memory to perish.

15 Thou hast increased the nation, O LORD, thou hast increased the nation: thou art glorified: thou hadst removed it far unto all the ends of the earth.

16 LORD, in trouble have they visited thee, they poured out a prayer when thy chastening was upon them.

17 Like as a woman with child, that draweth near the time of her delivery, is in pain, and crieth out in her pangs; so have we been in thy sight, O LORD.

18 We have been with child, we have been in pain, we have as it were brought forth wind; we have not wrought any deliverance in the earth; neither have the inhabitants of the world fallen.

19 Thy dead men shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead.

20 Come, my people, enter thou into thy chambers, and shut thy doors about thee: hide thyself as it were for a little moment, until the indignation be overpast.

21 For, behold, the LORD cometh out of his place to punish the inhabitants of the earth for their iniquity: the earth also shall disclose her blood, and shall no more cover her slain.

CHAPTER 27

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1 In that day the LORD with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea.

2 In that day sing ye unto her, A vineyard of red wine.

3 I the LORD do keep it; I will water it every moment: lest any hurt it, I will keep it night and day.

4 Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together.

5 Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me.

6 He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit.

7 Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him?

8 In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind.

9 By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up.

10 Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof.

11 When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour.

12 And it shall come to pass in that day, that the LORD shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel.

13 And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the LORD in the holy mount at Jerusalem.

CHAPTER 28

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1 Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine!

2 Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand.

3 The crown of pride, the drunkards of Ephraim, shall be trodden under feet:

4 And the glorious beauty, which is on the head of the fat valley, shall be a fading flower, and as the hasty fruit before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth it up.

5 In that day shall the LORD of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people,

6 And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate.

7 But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment.

8 For all tables are full of vomit and filthiness, so that there is no place clean.

9 Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts.

10 For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little:

11 For with stammering lips and another tongue will he speak to this people.

12 To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear.

13 But the word of the LORD was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.

14 Wherefore hear the word of the LORD, ye scornful men, that rule this people which is in Jerusalem.

15 Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves:

16 Therefore thus saith the Lord GOD, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste.

17 Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place.

18 And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it.

19 From the time that it goeth forth it shall take you: for morning by morning shall it pass over, by day and by night: and it shall be a vexation only to understand the report.

20 For the bed is shorter than that a man can stretch himself on it: and the covering narrower than that he can wrap himself in it.

21 For the LORD shall rise up as in mount Perazim, he shall be wroth as in the valley of Gibeon, that he may do his work, his strange work; and bring to pass his act, his strange act.

22 Now therefore be ye not mockers, lest your bands be made strong: for I have heard from the Lord GOD of hosts a consumption, even determined upon the whole earth.

23 Give ye ear, and hear my voice; hearken, and hear my speech.

24 Doth the plowman plow all day to sow? doth he open and break the clods of his ground?

25 When he hath made plain the face thereof, doth he not cast abroad the fitches, and scatter the cummin, and cast in the principal wheat and the appointed barley and the rie in their place?

26 For his God doth instruct him to discretion, and doth teach him.

27 For the fitches are not threshed with a threshing instrument, neither is a cart wheel turned about upon the cummin; but the fitches are beaten out with a staff, and the cummin with a rod.

28 Bread corn is bruised; because he will not ever be threshing it, nor break it with the wheel of his cart, nor bruise it with his horsemen.

29 This also cometh forth from the LORD of hosts, which is wonderful in counsel, and excellent in working.

CHAPTER 29

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1 Woe to Ariel, to Ariel, the city where David dwelt! add ye year to year; let them kill sacrifices.

2 Yet I will distress Ariel, and there shall be heaviness and sorrow: and it shall be unto me as Ariel.

3 And I will camp against thee round about, and will lay siege against thee with a mount, and I will raise forts against thee.

4 And thou shalt be brought down, and shalt speak out of the ground, and thy speech shall be low out of the dust, and thy voice shall be, as of one that hath a familiar spirit, out of the ground, and thy speech shall whisper out of the dust.

5 Moreover the multitude of thy strangers shall be like small dust, and the multitude of the terrible ones shall be as chaff that passeth away: yea, it shall be at an instant suddenly.

6 Thou shalt be visited of the LORD of hosts with thunder, and with earthquake, and great noise, with storm and tempest, and the flame of devouring fire.

7 And the multitude of all the nations that fight against Ariel, even all that fight against her and her munition, and that distress her, shall be as a dream of a night vision.

8 It shall even be as when an hungry man dreameth, and, behold, he eateth; but he awaketh, and his soul is empty: or as when a thirsty man dreameth, and, behold, he drinketh; but he awaketh, and, behold, he is faint, and his soul hath appetite: so shall the multitude of all the nations be, that fight against mount Zion.

9 Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink.

10 For the LORD hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered.

11 And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed:

12 And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.

13 Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men:

14 Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid.

15 Woe unto them that seek deep to hide their counsel from the LORD, and their works are in the dark, and they say, Who seeth us? and who knoweth us?

16 Surely your turning of things upside down shall be esteemed as the potter's clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding?

17 Is it not yet a very little while, and Lebanon shall be turned into a fruitful field, and the fruitful field shall be esteemed as a forest?

18 And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness.

19 The meek also shall increase their joy in the LORD, and the poor among men shall rejoice in the Holy One of Israel.

20 For the terrible one is brought to nought, and the scorner is consumed, and all that watch for iniquity are cut off:

21 That make a man an offender for a word, and lay a snare for him that reproveth in the gate, and turn aside the just for a thing of nought.

22 Therefore thus saith the LORD, who redeemed Abraham, concerning the house of Jacob, Jacob shall not now be ashamed, neither shall his face now wax pale.

23 But when he seeth his children, the work of mine hands, in the midst of him, they shall sanctify my name, and sanctify the Holy One of Jacob, and shall fear the God of Israel.

24 They also that erred in spirit shall come to understanding, and they that murmured shall learn doctrine.

CHAPTER 30

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1 Woe to the rebellious children, saith the LORD, that take counsel, but not of me; and that cover with a covering, but not of my spirit, that they may add sin to sin:

2 That walk to go down into Egypt, and have not asked at my mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt!

3 Therefore shall the strength of Pharaoh be your shame, and the trust in the shadow of Egypt your confusion.

4 For his princes were at Zoan, and his ambassadors came to Hanes.

5 They were all ashamed of a people that could not profit them, nor be an help nor profit, but a shame, and also a reproach.

6 The burden of the beasts of the south: into the land of trouble and anguish, from whence come the young and old lion, the viper and fiery flying serpent, they will carry their riches upon the shoulders of young asses, and their treasures upon the bunches of camels, to a people that shall not profit them.

7 For the Egyptians shall help in vain, and to no purpose: therefore have I cried concerning this, Their strength is to sit still.

8 Now go, write it before them in a table, and note it in a book, that it may be for the time to come for ever and ever:

9 That this is a rebellious people, lying children, children that will not hear the law of the LORD:

10 Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits:

11 Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us.

12 Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon:

13 Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant.

14 And he shall break it as the breaking of the potters' vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit.

15 For thus saith the Lord GOD, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not.

16 But ye said, No; for we will flee upon horses; therefore shall ye flee: and, We will ride upon the swift; therefore shall they that pursue you be swift.

17 One thousand shall flee at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill.

18 And therefore will the LORD wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the LORD is a God of judgment: blessed are all they that wait for him.

19 For the people shall dwell in Zion at Jerusalem: thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee.

20 And though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers:

21 And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left.

22 Ye shall defile also the covering of thy graven images of silver, and the ornament of thy molten images of gold: thou shalt cast them away as a menstruous cloth; thou shalt say unto it, Get thee hence.

23 Then shall he give the rain of thy seed, that thou shalt sow the ground withal; and bread of the increase of the earth, and it shall be fat and plenteous: in that day shall thy cattle feed in large pastures.

24 The oxen likewise and the young asses that ear the ground shall eat clean provender, which hath been winnowed with the shovel and with the fan.

25 And there shall be upon every high mountain, and upon every high hill, rivers and streams of waters in the day of the great slaughter, when the towers fall.

26 Moreover the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days, in the day that the LORD bindeth up the breach of his people, and healeth the stroke of their wound.

27 Behold, the name of the LORD cometh from far, burning with his anger, and the burden thereof is heavy: his lips are full of indignation, and his tongue as a devouring fire:

28 And his breath, as an overflowing stream, shall reach to the midst of the neck, to sift the nations with the sieve of vanity: and there shall be a bridle in the jaws of the people, causing them to err.

29 Ye shall have a song, as in the night when a holy solemnity is kept; and gladness of heart, as when one goeth with a pipe to come into the mountain of the LORD, to the mighty One of Israel.

30 And the LORD shall cause his glorious voice to be heard, and shall shew the lighting down of his arm, with the indignation of his anger, and with the flame of a devouring fire, with scattering, and tempest, and hailstones.

31 For through the voice of the LORD shall the Assyrian be beaten down, which smote with a rod.

32 And in every place where the grounded staff shall pass, which the LORD shall lay upon him, it shall be with tabrets and harps: and in battles of shaking will he fight with it.

33 For Tophet is ordained of old; yea, for the king it is prepared; he hath made it deep and large: the pile thereof is fire and much wood; the breath of the LORD, like a stream of brimstone, doth kindle it.

CHAPTER 31

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1 Woe to them that go down to Egypt for help; and stay on horses, and trust in chariots, because they are many; and in horsemen, because they are very strong; but they look not unto the Holy One of Israel, neither seek the LORD!

2 Yet he also is wise, and will bring evil, and will not call back his words: but will arise against the house of the evildoers, and against the help of them that work iniquity.

3 Now the Egyptians are men, and not God; and their horses flesh, and not spirit. When the LORD shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down, and they all shall fail together.

4 For thus hath the LORD spoken unto me, Like as the lion and the young lion roaring on his prey, when a multitude of shepherds is called forth against him, he will not be afraid of their voice, nor abase himself for the noise of them: so shall the LORD of hosts come down to fight for mount Zion, and for the hill thereof.

5 As birds flying, so will the LORD of hosts defend Jerusalem; defending also he will deliver it; and passing over he will preserve it.

6 Turn ye unto him from whom the children of Israel have deeply revolted.

7 For in that day every man shall cast away his idols of silver, and his idols of gold, which your own hands have made unto you for a sin.

8 Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited.

9 And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the LORD, whose fire is in Zion, and his furnace in Jerusalem.

CHAPTER 32

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1 Behold, a king shall reign in righteousness, and princes shall rule in judgment.

2 And a man shall be as an hiding place from the wind, and a covert from the tempest; as rivers of water in a dry place, as the shadow of a great rock in a weary land.

3 And the eyes of them that see shall not be dim, and the ears of them that hear shall hearken.

4 The heart also of the rash shall understand knowledge, and the tongue of the stammerers shall be ready to speak plainly.

5 The vile person shall be no more called liberal, nor the churl said to be bountiful.

6 For the vile person will speak villany, and his heart will work iniquity, to practise hypocrisy, and to utter error against the LORD, to make empty the soul of the hungry, and he will cause the drink of the thirsty to fail.

7 The instruments also of the churl are evil: he deviseth wicked devices to destroy the poor with lying words, even when the needy speaketh right.

8 But the liberal deviseth liberal things; and by liberal things shall he stand.

9 Rise up, ye women that are at ease; hear my voice, ye careless daughters; give ear unto my speech.

10 Many days and years shall ye be troubled, ye careless women: for the vintage shall fail, the gathering shall not come.

11 Tremble, ye women that are at ease; be troubled, ye careless ones: strip you, and make you bare, and gird sackcloth upon your loins.

12 They shall lament for the teats, for the pleasant fields, for the fruitful vine.

13 Upon the land of my people shall come up thorns and briers; yea, upon all the houses of joy in the joyous city:

14 Because the palaces shall be forsaken; the multitude of the city shall be left; the forts and towers shall be for dens for ever, a joy of wild asses, a pasture of flocks;

15 Until the spirit be poured upon us from on high, and the wilderness be a fruitful field, and the fruitful field be counted for a forest.

16 Then judgment shall dwell in the wilderness, and righteousness remain in the fruitful field.

17 And the work of righteousness shall be peace; and the effect of righteousness quietness and assurance for ever.

18 And my people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting places;

19 When it shall hail, coming down on the forest; and the city shall be low in a low place.

20 Blessed are ye that sow beside all waters, that send forth thither the feet of the ox and the ass.

CHAPTER 33

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1 Woe to thee that spoilest, and thou wast not spoiled; and dealest treacherously, and they dealt not treacherously with thee! when thou shalt cease to spoil, thou shalt be spoiled; and when thou shalt make an end to deal treacherously, they shall deal treacherously with thee.

2 O LORD, be gracious unto us; we have waited for thee: be thou their arm every morning, our salvation also in the time of trouble.

3 At the noise of the tumult the people fled; at the lifting up of thyself the nations were scattered.

4 And your spoil shall be gathered like the gathering of the caterpiller: as the running to and fro of locusts shall he run upon them.

5 The LORD is exalted; for he dwelleth on high: he hath filled Zion with judgment and righteousness.

6 And wisdom and knowledge shall be the stability of thy times, and strength of salvation: the fear of the LORD is his treasure.

7 Behold, their valiant ones shall cry without: the ambassadors of peace shall weep bitterly.

8 The highways lie waste, the wayfaring man ceaseth: he hath broken the covenant, he hath despised the cities, he regardeth no man.

9 The earth mourneth and languisheth: Lebanon is ashamed and hewn down: Sharon is like a wilderness; and Bashan and Carmel shake off their fruits.

10 Now will I rise, saith the LORD; now will I be exalted; now will I lift up myself.

11 Ye shall conceive chaff, ye shall bring forth stubble: your breath, as fire, shall devour you.

12 And the people shall be as the burnings of lime: as thorns cut up shall they be burned in the fire.

13 Hear, ye that are far off, what I have done; and, ye that are near, acknowledge my might.

14 The sinners in Zion are afraid; fearfulness hath surprised the hypocrites. Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings?

15 He that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil;

16 He shall dwell on high: his place of defence shall be the munitions of rocks: bread shall be given him; his waters shall be sure.

17 Thine eyes shall see the king in his beauty: they shall behold the land that is very far off.

18 Thine heart shall meditate terror. Where is the scribe? where is the receiver? where is he that counted the towers?

19 Thou shalt not see a fierce people, a people of a deeper speech than thou canst perceive; of a stammering tongue, that thou canst not understand.

20 Look upon Zion, the city of our solemnities: thine eyes shall see Jerusalem a quiet habitation, a tabernacle that shall not be taken down; not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken.

21 But there the glorious LORD will be unto us a place of broad rivers and streams; wherein shall go no galley with oars, neither shall gallant ship pass thereby.

22 For the LORD is our judge, the LORD is our lawgiver, the LORD is our king; he will save us.

23 Thy tacklings are loosed; they could not well strengthen their mast, they could not spread the sail: then is the prey of a great spoil divided; the lame take the prey.

24 And the inhabitant shall not say, I am sick: the people that dwell therein shall be forgiven their iniquity.

CHAPTER 34

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1 Come near, ye nations, to hear; and hearken, ye people: let the earth hear, and all that is therein; the world, and all things that come forth of it.

2 For the indignation of the LORD is upon all nations, and his fury upon all their armies: he hath utterly destroyed them, he hath delivered them to the slaughter.

3 Their slain also shall be cast out, and their stink shall come up out of their carcases, and the mountains shall be melted with their blood.

4 And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their host shall fall down, as the leaf falleth off from the vine, and as a falling fig from the fig tree.

5 For my sword shall be bathed in heaven: behold, it shall come down upon Idumea, and upon the people of my curse, to judgment.

6 The sword of the LORD is filled with blood, it is made fat with fatness, and with the blood of lambs and goats, with the fat of the kidneys of rams: for the LORD hath a sacrifice in Bozrah, and a great slaughter in the land of Idumea.

7 And the unicorns shall come down with them, and the bullocks with the bulls; and their land shall be soaked with blood, and their dust made fat with fatness.

8 For it is the day of the LORD'S vengeance, and the year of recompences for the controversy of Zion.

9 And the streams thereof shall be turned into pitch, and the dust thereof into brimstone, and the land thereof shall become burning pitch.

10 It shall not be quenched night nor day; the smoke thereof shall go up for ever: from generation to generation it shall lie waste; none shall pass through it for ever and ever.

11 But the cormorant and the bittern shall possess it; the owl also and the raven shall dwell in it: and he shall stretch out upon it the line of confusion, and the stones of emptiness.

12 They shall call the nobles thereof to the kingdom, but none shall be there, and all her princes shall be nothing.

13 And thorns shall come up in her palaces, nettles and brambles in the fortresses thereof: and it shall be an habitation of dragons, and a court for owls.

14 The wild beasts of the desert shall also meet with the wild beasts of the island, and the satyr shall cry to his fellow; the screech owl also shall rest there, and find for herself a place of rest.

15 There shall the great owl make her nest, and lay, and hatch, and gather under her shadow: there shall the vultures also be gathered, every one with her mate.

16 Seek ye out of the book of the LORD, and read: no one of these shall fail, none shall want her mate: for my mouth it hath commanded, and his spirit it hath gathered them.

17 And he hath cast the lot for them, and his hand hath divided it unto them by line: they shall possess it for ever, from generation to generation shall they dwell therein.

CHAPTER 35

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1 The wilderness and the solitary place shall be glad for them; and the desert shall rejoice, and blossom as the rose.

2 It shall blossom abundantly, and rejoice even with joy and singing: the glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon, they shall see the glory of the LORD, and the excellency of our God.

3 Strengthen ye the weak hands, and confirm the feeble knees.

4 Say to them that are of a fearful heart, Be strong, fear not: behold, your God will come with vengeance, even God with a recompence; he will come and save you.

5 Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped.

6 Then shall the lame man leap as an hart, and the tongue of the dumb sing: for in the wilderness shall waters break out, and streams in the desert.

7 And the parched ground shall become a pool, and the thirsty land springs of water: in the habitation of dragons, where each lay, shall be grass with reeds and rushes.

8 And an highway shall be there, and a way, and it shall be called The way of holiness; the unclean shall not pass over it; but it shall be for those: the wayfaring men, though fools, shall not err therein.

9 No lion shall be there, nor any ravenous beast shall go up thereon, it shall not be found there; but the redeemed shall walk there:

10 And the ransomed of the LORD shall return, and come to Zion with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away.

CHAPTER 36

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1 Now it came to pass in the fourteenth year of king Hezekiah, that Sennacherib king of Assyria came up against all the defenced cities of Judah, and took them.

2 And the king of Assyria sent Rabshakeh from Lachish to Jerusalem unto king Hezekiah with a great army. And he stood by the conduit of the upper pool in the highway of the fuller's field.

3 Then came forth unto him Eliakim, Hilkiah's son, which was over the house, and Shebna the scribe, and Joah, Asaph's son, the recorder.

4 And Rabshakeh said unto them, Say ye now to Hezekiah, Thus saith the great king, the king of Assyria, What confidence is this wherein thou trustest?

5 I say, sayest thou, (but they are but vain words) I have counsel and strength for war: now on whom dost thou trust, that thou rebellest against me?

6 Lo, thou trustest in the staff of this broken reed, on Egypt; whereon if a man lean, it will go into his hand, and pierce it: so is Pharaoh king of Egypt to all that trust in him.

7 But if thou say to me, We trust in the LORD our God: is it not he, whose high places and whose altars Hezekiah hath taken away, and said to Judah and to Jerusalem, Ye shall worship before this altar?

8 Now therefore give pledges, I pray thee, to my master the king of Assyria, and I will give thee two thousand horses, if thou be able on thy part to set riders upon them.

9 How then wilt thou turn away the face of one captain of the least of my master's servants, and put thy trust on Egypt for chariots and for horsemen?

10 And am I now come up without the LORD against this land to destroy it? the LORD said unto me, Go up against this land, and destroy it.

11 Then said Eliakim and Shebna and Joah unto Rabshakeh, Speak, I pray thee, unto thy servants in the Syrian language; for we understand it: and speak not to us in the Jews' language, in the ears of the people that are on the wall.

12 But Rabshakeh said, Hath my master sent me to thy master and to thee to speak these words? hath he not sent me to the men that sit upon the wall, that they may eat their own dung, and drink their own piss with you?

13 Then Rabshakeh stood, and cried with a loud voice in the Jews' language, and said, Hear ye the words of the great king, the king of Assyria.

14 Thus saith the king, Let not Hezekiah deceive you: for he shall not be able to deliver you.

15 Neither let Hezekiah make you trust in the LORD, saying, The LORD will surely deliver us: this city shall not be delivered into the hand of the king of Assyria.

16 Hearken not to Hezekiah: for thus saith the king of Assyria, Make an agreement with me by a present, and come out to me: and eat ye every one of his vine, and every one of his fig tree, and drink ye every one the waters of his own cistern;

17 Until I come and take you away to a land like your own land, a land of corn and wine, a land of bread and vineyards.

18 Beware lest Hezekiah persuade you, saying, The LORD will deliver us. Hath any of the gods of the nations delivered his land out of the hand of the king of Assyria?

19 Where are the gods of Hamath and Arphad? where are the gods of Sepharvaim? and have they delivered Samaria out of my hand?

20 Who are they among all the gods of these lands, that have delivered their land out of my hand, that the LORD should deliver Jerusalem out of my hand?

21 But they held their peace, and answered him not a word: for the king's commandment was, saying, Answer him not.

22 Then came Eliakim, the son of Hilkiah, that was over the household, and Shebna the scribe, and Joah, the son of Asaph, the recorder, to Hezekiah with their clothes rent, and told him the words of Rabshakeh.

CHAPTER 37

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1 And it came to pass, when king Hezekiah heard it, that he rent his clothes, and covered himself with sackcloth, and went into the house of the LORD.

2 And he sent Eliakim, who was over the household, and Shebna the scribe, and the elders of the priests covered with sackcloth, unto Isaiah the prophet the son of Amoz.

3 And they said unto him, Thus saith Hezekiah, This day is a day of trouble, and of rebuke, and of blasphemy: for the children are come to the birth, and there is not strength to bring forth.

4 It may be the LORD thy God will hear the words of Rabshakeh, whom the king of Assyria his master hath sent to reproach the living God, and will reprove the words which the LORD thy God hath heard: wherefore lift up thy prayer for the remnant that is left.

5 So the servants of king Hezekiah came to Isaiah.

6 And Isaiah said unto them, Thus shall ye say unto your master, Thus saith the LORD, Be not afraid of the words that thou hast heard, wherewith the servants of the king of Assyria have blasphemed me.

7 Behold, I will send a blast upon him, and he shall hear a rumour, and return to his own land; and I will cause him to fall by the sword in his own land.

8 So Rabshakeh returned, and found the king of Assyria warring against Libnah: for he had heard that he was departed from Lachish.

9 And he heard say concerning Tirhakah king of Ethiopia, He is come forth to make war with thee. And when he heard it, he sent messengers to Hezekiah, saying,

10 Thus shall ye speak to Hezekiah king of Judah, saying, Let not thy God, in whom thou trustest, deceive thee, saying, Jerusalem shall not be given into the hand of the king of Assyria.

11 Behold, thou hast heard what the kings of Assyria have done to all lands by destroying them utterly; and shalt thou be delivered?

12 Have the gods of the nations delivered them which my fathers have destroyed, as Gozan, and Haran, and Rezeph, and the children of Eden which were in Telassar?

13 Where is the king of Hamath, and the king of Arphad, and the king of the city of Sepharvaim, Hena, and Ivah?

14 And Hezekiah received the letter from the hand of the messengers, and read it: and Hezekiah went up unto the house of the LORD, and spread it before the LORD.

15 And Hezekiah prayed unto the LORD, saying,

16 O LORD of hosts, God of Israel, that dwellest between the cherubims, thou art the God, even thou alone, of all the kingdoms of the earth: thou hast made heaven and earth.

17 Incline thine ear, O LORD, and hear; open thine eyes, O LORD, and see: and hear all the words of Sennacherib, which hath sent to reproach the living God.

18 Of a truth, LORD, the kings of Assyria have laid waste all the nations, and their countries,

19 And have cast their gods into the fire: for they were no gods, but the work of men's hands, wood and stone: therefore they have destroyed them.

20 Now therefore, O LORD our God, save us from his hand, that all the kingdoms of the earth may know that thou art the LORD, even thou only.

21 Then Isaiah the son of Amoz sent unto Hezekiah, saying, Thus saith the LORD God of Israel, Whereas thou hast prayed to me against Sennacherib king of Assyria:

22 This is the word which the LORD hath spoken concerning him; The virgin, the daughter of Zion, hath despised thee, and laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee.

23 Whom hast thou reproached and blasphemed? and against whom hast thou exalted thy voice, and lifted up thine eyes on high? even against the Holy One of Israel.

24 By thy servants hast thou reproached the Lord, and hast said, By the multitude of my chariots am I come up to the height of the mountains, to the sides of Lebanon; and I will cut down the tall cedars thereof, and the choice fir trees thereof: and I will enter into the height of his border, and the forest of his Carmel.

25 I have digged, and drunk water; and with the sole of my feet have I dried up all the rivers of the besieged places.

26 Hast thou not heard long ago, how I have done it; and of ancient times, that I have formed it? now have I brought it to pass, that thou shouldest be to lay waste defenced cities into ruinous heaps.

27 Therefore their inhabitants were of small power, they were dismayed and confounded: they were as the grass of the field, and as the green herb, as the grass on the housetops, and as corn blasted before it be grown up.

28 But I know thy abode, and thy going out, and thy coming in, and thy rage against me.

29 Because thy rage against me, and thy tumult, is come up into mine ears, therefore will I put my hook in thy nose, and my bridle in thy lips, and I will turn thee back by the way by which thou camest.

30 And this shall be a sign unto thee, Ye shall eat this year such as groweth of itself; and the second year that which springeth of the same: and in the third year sow ye, and reap, and plant vineyards, and eat the fruit thereof.

31 And the remnant that is escaped of the house of Judah shall again take root downward, and bear fruit upward:

32 For out of Jerusalem shall go forth a remnant, and they that escape out of mount Zion: the zeal of the LORD of hosts shall do this.

33 Therefore thus saith the LORD concerning the king of Assyria, He shall not come into this city, nor shoot an arrow there, nor come before it with shields, nor cast a bank against it.

34 By the way that he came, by the same shall he return, and shall not come into this city, saith the LORD.

35 For I will defend this city to save it for mine own sake, and for my servant David's sake.

36 Then the angel of the LORD went forth, and smote in the camp of the Assyrians a hundred and fourscore and five thousand: and when they arose early in the morning, behold, they were all dead corpses.

37 So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh.

38 And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword; and they escaped into the land of Armenia: and Esarhaddon his son reigned in his stead.

CHAPTER 38

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1 In those days was Hezekiah sick unto death. And Isaiah the prophet the son of Amoz came unto him, and said unto him, Thus saith the LORD, Set thine house in order: for thou shalt die, and not live.

2 Then Hezekiah turned his face toward the wall, and prayed unto the LORD,

3 And said, Remember now, O LORD, I beseech thee, how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight. And Hezekiah wept sore.

4 Then came the word of the LORD to Isaiah, saying,

5 Go, and say to Hezekiah, Thus saith the LORD, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will add unto thy days fifteen years.

6 And I will deliver thee and this city out of the hand of the king of Assyria: and I will defend this city.

7 And this shall be a sign unto thee from the LORD, that the LORD will do this thing that he hath spoken;

8 Behold, I will bring again the shadow of the degrees, which is gone down in the sun dial of Ahaz, ten degrees backward. So the sun returned ten degrees, by which degrees it was gone down.

9 The writing of Hezekiah king of Judah, when he had been sick, and was recovered of his sickness:

10 I said in the cutting off of my days, I shall go to the gates of the grave: I am deprived of the residue of my years.

11 I said, I shall not see the LORD, even the LORD, in the land of the living: I shall behold man no more with the inhabitants of the world.

12 Mine age is departed, and is removed from me as a shepherd's tent: I have cut off like a weaver my life: he will cut me off with pining sickness: from day even to night wilt thou make an end of me.

13 I reckoned till morning, that, as a lion, so will he break all my bones: from day even to night wilt thou make an end of me.

14 Like a crane or a swallow, so did I chatter: I did mourn as a dove: mine eyes fail with looking upward: O LORD, I am oppressed; undertake for me.

15 What shall I say? he hath both spoken unto me, and himself hath done it: I shall go softly all my years in the bitterness of my soul.

16 O Lord, by these things men live, and in all these things is the life of my spirit: so wilt thou recover me, and make me to live.

17 Behold, for peace I had great bitterness: but thou hast in love to my soul delivered it from the pit of corruption: for thou hast cast all my sins behind thy back.

18 For the grave cannot praise thee, death can not celebrate thee: they that go down into the pit cannot hope for thy truth.

19 The living, the living, he shall praise thee, as I do this day: the father to the children shall make known thy truth.

20 The LORD was ready to save me: therefore we will sing my songs to the stringed instruments all the days of our life in the house of the LORD.

21 For Isaiah had said, Let them take a lump of figs, and lay it for a plaister upon the boil, and he shall recover.

22 Hezekiah also had said, What is the sign that I shall go up to the house of the LORD?

CHAPTER 39

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1 At that time Merodachbaladan, the son of Baladan, king of Babylon, sent letters and a present to Hezekiah: for he had heard that he had been sick, and was recovered.

2 And Hezekiah was glad of them, and shewed them the house of his precious things, the silver, and the gold, and the spices, and the precious ointment, and all the house of his armour, and all that was found in his treasures: there was nothing in his house, nor in all his dominion, that Hezekiah shewed them not.

3 Then came Isaiah the prophet unto king Hezekiah, and said unto him, What said these men? and from whence came they unto thee? And Hezekiah said, They are come from a far country unto me, even from Babylon.

4 Then said he, What have they seen in thine house? And Hezekiah answered, All that is in mine house have they seen: there is nothing among my treasures that I have not shewed them.

5 Then said Isaiah to Hezekiah, Hear the word of the LORD of hosts:

6 Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store until this day, shall be carried to Babylon: nothing shall be left, saith the LORD.

7 And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon.

8 Then said Hezekiah to Isaiah, Good is the word of the LORD which thou hast spoken. He said moreover, For there shall be peace and truth in my days.

CHAPTER 40

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1 Comfort ye, comfort ye my people, saith your God.

2 Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the LORD'S hand double for all her sins.

3 The voice of him that crieth in the wilderness, Prepare ye the way of the LORD, make straight in the desert a highway for our God.

4 Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain:

5 And the glory of the LORD shall be revealed, and all flesh shall see it together: for the mouth of the LORD hath spoken it.

6 The voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field:

7 The grass withereth, the flower fadeth: because the spirit of the LORD bloweth upon it: surely the people is grass.

8 The grass withereth, the flower fadeth: but the word of our God shall stand for ever.

9 O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God!

10 Behold, the Lord GOD will come with strong hand, and his arm shall rule for him: behold, his reward is with him, and his work before him.

11 He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young.

12 Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance?

13 Who hath directed the Spirit of the LORD, or being his counsellor hath taught him?

14 With whom took he counsel, and who instructed him, and taught him in the path of judgment, and taught him knowledge, and shewed to him the way of understanding?

15 Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing.

16 And Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt offering.

17 All nations before him are as nothing; and they are counted to him less than nothing, and vanity.

18 To whom then will ye liken God? or what likeness will ye compare unto him?

19 The workman melteth a graven image, and the goldsmith spreadeth it over with gold, and casteth silver chains.

20 He that is so impoverished that he hath no oblation chooseth a tree that will not rot; he seeketh unto him a cunning workman to prepare a graven image, that shall not be moved.

21 Have ye not known? have ye not heard? hath it not been told you from the beginning? have ye not understood from the foundations of the earth?

22 It is he that sitteth upon the circle of the earth, and the inhabitants thereof are as grasshoppers; that stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in:

23 That bringeth the princes to nothing; he maketh the judges of the earth as vanity.

24 Yea, they shall not be planted; yea, they shall not be sown: yea, their stock shall not take root in the earth: and he shall also blow upon them, and they shall wither, and the whirlwind shall take them away as stubble.

25 To whom then will ye liken me, or shall I be equal? saith the Holy One.

26 Lift up your eyes on high, and behold who hath created these things, that bringeth out their host by number: he calleth them all by names by the greatness of his might, for that he is strong in power; not one faileth.

27 Why sayest thou, O Jacob, and speakest, O Israel, My way is hid from the LORD, and my judgment is passed over from my God?

28 Hast thou not known? hast thou not heard, that the everlasting God, the LORD, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding.

29 He giveth power to the faint; and to them that have no might he increaseth strength.

30 Even the youths shall faint and be weary, and the young men shall utterly fall:

31 But they that wait upon the LORD shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint.

CHAPTER 41

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1 Keep silence before me, O islands; and let the people renew their strength: let them come near; then let them speak: let us come near together to judgment.

2 Who raised up the righteous man from the east, called him to his foot, gave the nations before him, and made him rule over kings? he gave them as the dust to his sword, and as driven stubble to his bow.

3 He pursued them, and passed safely; even by the way that he had not gone with his feet.

4 Who hath wrought and done it, calling the generations from the beginning? I the LORD, the first, and with the last; I am he.

5 The isles saw it, and feared; the ends of the earth were afraid, drew near, and came.

6 They helped every one his neighbour; and every one said to his brother, Be of good courage.

7 So the carpenter encouraged the goldsmith, and he that smootheth with the hammer him that smote the anvil, saying, It is ready for the sodering: and he fastened it with nails, that it should not be moved.

8 But thou, Israel, art my servant, Jacob whom I have chosen, the seed of Abraham my friend.

9 Thou whom I have taken from the ends of the earth, and called thee from the chief men thereof, and said unto thee, Thou art my servant; I have chosen thee, and not cast thee away.

10 Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness.

11 Behold, all they that were incensed against thee shall be ashamed and confounded: they shall be as nothing; and they that strive with thee shall perish.

12 Thou shalt seek them, and shalt not find them, even them that contended with thee: they that war against thee shall be as nothing, and as a thing of nought.

13 For I the LORD thy God will hold thy right hand, saying unto thee, Fear not; I will help thee.

14 Fear not, thou worm Jacob, and ye men of Israel; I will help thee, saith the LORD, and thy redeemer, the Holy One of Israel.

15 Behold, I will make thee a new sharp threshing instrument having teeth: thou shalt thresh the mountains, and beat them small, and shalt make the hills as chaff.

16 Thou shalt fan them, and the wind shall carry them away, and the whirlwind shall scatter them: and thou shalt rejoice in the LORD, and shalt glory in the Holy One of Israel.

17 When the poor and needy seek water, and there is none, and their tongue faileth for thirst, I the LORD will hear them, I the God of Israel will not forsake them.

18 I will open rivers in high places, and fountains in the midst of the valleys: I will make the wilderness a pool of water, and the dry land springs of water.

19 I will plant in the wilderness the cedar, the shittah tree, and the myrtle, and the oil tree; I will set in the desert the fir tree, and the pine, and the box tree together:

20 That they may see, and know, and consider, and understand together, that the hand of the LORD hath done this, and the Holy One of Israel hath created it.

21 Produce your cause, saith the LORD; bring forth your strong reasons, saith the King of Jacob.

22 Let them bring them forth, and shew us what shall happen: let them shew the former things, what they be, that we may consider them, and know the latter end of them; or declare us things for to come.

23 Shew the things that are to come hereafter, that we may know that ye are gods: yea, do good, or do evil, that we may be dismayed, and behold it together.

24 Behold, ye are of nothing, and your work of nought: an abomination is he that chooseth you.

25 I have raised up one from the north, and he shall come: from the rising of the sun shall he call upon my name: and he shall come upon princes as upon morter, and as the potter treadeth clay.

26 Who hath declared from the beginning, that we may know? and beforetime, that we may say, He is righteous? yea, there is none that sheweth, yea, there is none that declareth, yea, there is none that heareth your words.

27 The first shall say to Zion, Behold, behold them: and I will give to Jerusalem one that bringeth good tidings.

28 For I beheld, and there was no man; even among them, and there was no counsellor, that, when I asked of them, could answer a word.

29 Behold, they are all vanity; their works are nothing: their molten images are wind and confusion.

CHAPTER 42

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1 Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles.

2 He shall not cry, nor lift up, nor cause his voice to be heard in the street.

3 A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth.

4 He shall not fail nor be discouraged, till he have set judgment in the earth: and the isles shall wait for his law.

5 Thus saith God the LORD, he that created the heavens, and stretched them out; he that spread forth the earth, and that which cometh out of it; he that giveth breath unto the people upon it, and spirit to them that walk therein:

6 I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles;

7 To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house.

8 I am the LORD: that is my name: and my glory will I not give to another, neither my praise to graven images.

9 Behold, the former things are come to pass, and new things do I declare: before they spring forth I tell you of them.

10 Sing unto the LORD a new song, and his praise from the end of the earth, ye that go down to the sea, and all that is therein; the isles, and the inhabitants thereof.

11 Let the wilderness and the cities thereof lift up their voice, the villages that Kedar doth inhabit: let the inhabitants of the rock sing, let them shout from the top of the mountains.

12 Let them give glory unto the LORD, and declare his praise in the islands.

13 The LORD shall go forth as a mighty man, he shall stir up jealousy like a man of war: he shall cry, yea, roar; he shall prevail against his enemies.

14 I have long time holden my peace; I have been still, and refrained myself: now will I cry like a travailing woman; I will destroy and devour at once.

15 I will make waste mountains and hills, and dry up all their herbs; and I will make the rivers islands, and I will dry up the pools.

16 And I will bring the blind by a way that they knew not; I will lead them in paths that they have not known: I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them.

17 They shall be turned back, they shall be greatly ashamed, that trust in graven images, that say to the molten images, Ye are our gods.

18 Hear, ye deaf; and look, ye blind, that ye may see.

19 Who is blind, but my servant? or deaf, as my messenger that I sent? who is blind as he that is perfect, and blind as the LORD'S servant?

20 Seeing many things, but thou observest not; opening the ears, but he heareth not.

21 The LORD is well pleased for his righteousness' sake; he will magnify the law, and make it honourable.

22 But this is a people robbed and spoiled; they are all of them snared in holes, and they are hid in prison houses: they are for a prey, and none delivereth; for a spoil, and none saith, Restore.

23 Who among you will give ear to this? who will hearken and hear for the time to come?

24 Who gave Jacob for a spoil, and Israel to the robbers? did not the LORD, he against whom we have sinned? for they would not walk in his ways, neither were they obedient unto his law.

25 Therefore he hath poured upon him the fury of his anger, and the strength of battle: and it hath set him on fire round about, yet he knew not; and it burned him, yet he laid it not to heart.

CHAPTER 43

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1 But now thus saith the LORD that created thee, O Jacob, and he that formed thee, O Israel, Fear not: for I have redeemed thee, I have called thee by thy name; thou art mine.

2 When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee.

3 For I am the LORD thy God, the Holy One of Israel, thy Saviour: I gave Egypt for thy ransom, Ethiopia and Seba for thee.

4 Since thou wast precious in my sight, thou hast been honourable, and I have loved thee: therefore will I give men for thee, and people for thy life.

5 Fear not: for I am with thee: I will bring thy seed from the east, and gather thee from the west;

6 I will say to the north, Give up; and to the south, Keep not back: bring my sons from far, and my daughters from the ends of the earth;

7 Even every one that is called by my name: for I have created him for my glory, I have formed him; yea, I have made him.

8 Bring forth the blind people that have eyes, and the deaf that have ears.

9 Let all the nations be gathered together, and let the people be assembled: who among them can declare this, and shew us former things? let them bring forth their witnesses, that they may be justified: or let them hear, and say, It is truth.

10 Ye are my witnesses, saith the LORD, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me.

11 I, even I, am the LORD; and beside me there is no saviour.

12 I have declared, and have saved, and I have shewed, when there was no strange god among you: therefore ye are my witnesses, saith the LORD, that I am God.

13 Yea, before the day was I am he; and there is none that can deliver out of my hand: I will work, and who shall let it?

14 Thus saith the LORD, your redeemer, the Holy One of Israel; For your sake I have sent to Babylon, and have brought down all their nobles, and the Chaldeans, whose cry is in the ships.

15 I am the LORD, your Holy One, the creator of Israel, your King.

16 Thus saith the LORD, which maketh a way in the sea, and a path in the mighty waters;

17 Which bringeth forth the chariot and horse, the army and the power; they shall lie down together, they shall not rise: they are extinct, they are quenched as tow.

18 Remember ye not the former things, neither consider the things of old.

19 Behold, I will do a new thing; now it shall spring forth; shall ye not know it? I will even make a way in the wilderness, and rivers in the desert.

20 The beast of the field shall honour me, the dragons and the owls: because I give waters in the wilderness, and rivers in the desert, to give drink to my people, my chosen.

21 This people have I formed for myself; they shall shew forth my praise.

22 But thou hast not called upon me, O Jacob; but thou hast been weary of me, O Israel.

23 Thou hast not brought me the small cattle of thy burnt offerings; neither hast thou honoured me with thy sacrifices. I have not caused thee to serve with an offering, nor wearied thee with incense.

24 Thou hast bought me no sweet cane with money, neither hast thou filled me with the fat of thy sacrifices: but thou hast made me to serve with thy sins, thou hast wearied me with thine iniquities.

25 I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins.

26 Put me in remembrance: let us plead together: declare thou, that thou mayest be justified.

27 Thy first father hath sinned, and thy teachers have transgressed against me.

28 Therefore I have profaned the princes of the sanctuary, and have given Jacob to the curse, and Israel to reproaches.

CHAPTER 44

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1 Yet now hear, O Jacob my servant; and Israel, whom I have chosen:

2 Thus saith the LORD that made thee, and formed thee from the womb, which will help thee; Fear not, O Jacob, my servant; and thou, Jesurun, whom I have chosen.

3 For I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my spirit upon thy seed, and my blessing upon thine offspring:

4 And they shall spring up as among the grass, as willows by the water courses.

5 One shall say, I am the LORD'S; and another shall call himself by the name of Jacob; and another shall subscribe with his hand unto the LORD, and surname himself by the name of Israel.

6 Thus saith the LORD the King of Israel, and his redeemer the LORD of hosts; I am the first, and I am the last; and beside me there is no God.

7 And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them shew unto them.

8 Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any.

9 They that make a graven image are all of them vanity; and their delectable things shall not profit; and they are their own witnesses; they see not, nor know; that they may be ashamed.

10 Who hath formed a god, or molten a graven image that is profitable for nothing?

11 Behold, all his fellows shall be ashamed: and the workmen, they are of men: let them all be gathered together, let them stand up; yet they shall fear, and they shall be ashamed together.

12 The smith with the tongs both worketh in the coals, and fashioneth it with hammers, and worketh it with the strength of his arms: yea, he is hungry, and his strength faileth: he drinketh no water, and is faint.

13 The carpenter stretcheth out his rule; he marketh it out with a line; he fitteth it with planes, and he marketh it out with the compass, and maketh it after the figure of a man, according to the beauty of a man; that it may remain in the house.

14 He heweth him down cedars, and taketh the cypress and the oak, which he strengtheneth for himself among the trees of the forest: he planteth an ash, and the rain doth nourish it.

15 Then shall it be for a man to burn: for he will take thereof, and warm himself; yea, he kindleth it, and baketh bread; yea, he maketh a god, and worshippeth it; he maketh it a graven image, and falleth down thereto.

16 He burneth part thereof in the fire; with part thereof he eateth flesh; he roasteth roast, and is satisfied: yea, he warmeth himself, and saith, Aha, I am warm, I have seen the fire:

17 And the residue thereof he maketh a god, even his graven image: he falleth down unto it, and worshippeth it, and prayeth unto it, and saith, Deliver me; for thou art my god.

18 They have not known nor understood: for he hath shut their eyes, that they cannot see; and their hearts, that they cannot understand.

19 And none considereth in his heart, neither is there knowledge nor understanding to say, I have burned part of it in the fire; yea, also I have baked bread upon the coals thereof; I have roasted flesh, and eaten it: and shall I make the residue thereof an abomination? shall I fall down to the stock of a tree?

20 He feedeth on ashes: a deceived heart hath turned him aside, that he cannot deliver his soul, nor say, Is there not a lie in my right hand?

21 Remember these, O Jacob and Israel; for thou art my servant: I have formed thee; thou art my servant: O Israel, thou shalt not be forgotten of me.

22 I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins: return unto me; for I have redeemed thee.

23 Sing, O ye heavens; for the LORD hath done it: shout, ye lower parts of the earth: break forth into singing, ye mountains, O forest, and every tree therein: for the LORD hath redeemed Jacob, and glorified himself in Israel.

24 Thus saith the LORD, thy redeemer, and he that formed thee from the womb, I am the LORD that maketh all things; that stretcheth forth the heavens alone; that spreadeth abroad the earth by myself;

25 That frustrateth the tokens of the liars, and maketh diviners mad; that turneth wise men backward, and maketh their knowledge foolish;

26 That confirmeth the word of his servant, and performeth the counsel of his messengers; that saith to Jerusalem, Thou shalt be inhabited; and to the cities of Judah, Ye shall be built, and I will raise up the decayed places thereof:

27 That saith to the deep, Be dry, and I will dry up thy rivers:

28 That saith of Cyrus, He is my shepherd, and shall perform all my pleasure: even saying to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid.

CHAPTER 45

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1 Thus saith the LORD to his anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; and I will loose the loins of kings, to open before him the two leaved gates; and the gates shall not be shut;

2 I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron:

3 And I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the LORD, which call thee by thy name, am the God of Israel.

4 For Jacob my servant's sake, and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me.

5 I am the LORD, and there is none else, there is no God beside me: I girded thee, though thou hast not known me:

6 That they may know from the rising of the sun, and from the west, that there is none beside me. I am the LORD, and there is none else.

7 I form the light, and create darkness: I make peace, and create evil: I the LORD do all these things.

8 Drop down, ye heavens, from above, and let the skies pour down righteousness: let the earth open, and let them bring forth salvation, and let righteousness spring up together; I the LORD have created it.

9 Woe unto him that striveth with his Maker! Let the potsherd strive with the potsherds of the earth. Shall the clay say to him that fashioneth it, What makest thou? or thy work, He hath no hands?

10 Woe unto him that saith unto his father, What begettest thou? or to the woman, What hast thou brought forth?

11 Thus saith the LORD, the Holy One of Israel, and his Maker, Ask me of things to come concerning my sons, and concerning the work of my hands command ye me.

12 I have made the earth, and created man upon it: I, even my hands, have stretched out the heavens, and all their host have I commanded.

13 I have raised him up in righteousness, and I will direct all his ways: he shall build my city, and he shall let go my captives, not for price nor reward, saith the LORD of hosts.

14 Thus saith the LORD, The labour of Egypt, and merchandise of Ethiopia and of the Sabeans, men of stature, shall come over unto thee, and they shall be thine: they shall come after thee; in chains they shall come over, and they shall fall down unto thee, they shall make supplication unto thee, saying, Surely God is in thee; and there is none else, there is no God.

15 Verily thou art a God that hidest thyself, O God of Israel, the Saviour.

16 They shall be ashamed, and also confounded, all of them: they shall go to confusion together that are makers of idols.

17 But Israel shall be saved in the LORD with an everlasting salvation: ye shall not be ashamed nor confounded world without end.

18 For thus saith the LORD that created the heavens; God himself that formed the earth and made it; he hath established it, he created it not in vain, he formed it to be inhabited: I am the LORD; and there is none else.

19 I have not spoken in secret, in a dark place of the earth: I said not unto the seed of Jacob, Seek ye me in vain: I the LORD speak righteousness, I declare things that are right.

20 Assemble yourselves and come; draw near together, ye that are escaped of the nations: they have no knowledge that set up the wood of their graven image, and pray unto a god that cannot save.

21 Tell ye, and bring them near; yea, let them take counsel together: who hath declared this from ancient time? who hath told it from that time? have not I the LORD? and there is no God else beside me; a just God and a Saviour; there is none beside me.

22 Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else.

23 I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear.

24 Surely, shall one say, in the LORD have I righteousness and strength: even to him shall men come; and all that are incensed against him shall be ashamed.

25 In the LORD shall all the seed of Israel be justified, and shall glory.

CHAPTER 46

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1 Bel boweth down, Nebo stoopeth, their idols were upon the beasts, and upon the cattle: your carriages were heavy loaden; they are a burden to the weary beast.

2 They stoop, they bow down together; they could not deliver the burden, but themselves are gone into captivity.

3 Hearken unto me, O house of Jacob, and all the remnant of the house of Israel, which are borne by me from the belly, which are carried from the womb:

4 And even to your old age I am he; and even to hoar hairs will I carry you: I have made, and I will bear; even I will carry, and will deliver you.

5 To whom will ye liken me, and make me equal, and compare me, that we may be like?

6 They lavish gold out of the bag, and weigh silver in the balance, and hire a goldsmith; and he maketh it a god: they fall down, yea, they worship.

7 They bear him upon the shoulder, they carry him, and set him in his place, and he standeth; from his place shall he not remove: yea, one shall cry unto him, yet can he not answer, nor save him out of his trouble.

8 Remember this, and shew yourselves men: bring it again to mind, O ye transgressors.

9 Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me,

10 Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure:

11 Calling a ravenous bird from the east, the man that executeth my counsel from a far country: yea, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it.

12 Hearken unto me, ye stouthearted, that are far from righteousness:

13 I bring near my righteousness; it shall not be far off, and my salvation shall not tarry: and I will place salvation in Zion for Israel my glory.

CHAPTER 47

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1 Come down, and sit in the dust, O virgin daughter of Babylon, sit on the ground: there is no throne, O daughter of the Chaldeans: for thou shalt no more be called tender and delicate.

2 Take the millstones, and grind meal: uncover thy locks, make bare the leg, uncover the thigh, pass over the rivers.

3 Thy nakedness shall be uncovered, yea, thy shame shall be seen: I will take vengeance, and I will not meet thee as a man.

4 As for our redeemer, the LORD of hosts is his name, the Holy One of Israel.

5 Sit thou silent, and get thee into darkness, O daughter of the Chaldeans: for thou shalt no more be called, The lady of kingdoms.

6 I was wroth with my people, I have polluted mine inheritance, and given them into thine hand: thou didst shew them no mercy; upon the ancient hast thou very heavily laid thy yoke.

7 And thou saidst, I shall be a lady for ever: so that thou didst not lay these things to thy heart, neither didst remember the latter end of it.

8 Therefore hear now this, thou that art given to pleasures, that dwellest carelessly, that sayest in thine heart, I am, and none else beside me; I shall not sit as a widow, neither shall I know the loss of children:

9 But these two things shall come to thee in a moment in one day, the loss of children, and widowhood: they shall come upon thee in their perfection for the multitude of thy sorceries, and for the great abundance of thine enchantments.

10 For thou hast trusted in thy wickedness: thou hast said, None seeth me. Thy wisdom and thy knowledge, it hath perverted thee; and thou hast said in thine heart, I am, and none else beside me.

11 Therefore shall evil come upon thee; thou shalt not know from whence it riseth: and mischief shall fall upon thee; thou shalt not be able to put it off: and desolation shall come upon thee suddenly, which thou shalt not know.

12 Stand now with thine enchantments, and with the multitude of thy sorceries, wherein thou hast laboured from thy youth; if so be thou shalt be able to profit, if so be thou mayest prevail.

13 Thou art wearied in the multitude of thy counsels. Let now the astrologers, the stargazers, the monthly prognosticators, stand up, and save thee from these things that shall come upon thee.

14 Behold, they shall be as stubble; the fire shall burn them; they shall not deliver themselves from the power of the flame: there shall not be a coal to warm at, nor fire to sit before it.

15 Thus shall they be unto thee with whom thou hast laboured, even thy merchants, from thy youth: they shall wander every one to his quarter; none shall save thee.

CHAPTER 48

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1 Hear ye this, O house of Jacob, which are called by the name of Israel, and are come forth out of the waters of Judah, which swear by the name of the LORD, and make mention of the God of Israel, but not in truth, nor in righteousness.

2 For they call themselves of the holy city, and stay themselves upon the God of Israel; The LORD of hosts is his name.

3 I have declared the former things from the beginning; and they went forth out of my mouth, and I shewed them; I did them suddenly, and they came to pass.

4 Because I knew that thou art obstinate, and thy neck is an iron sinew, and thy brow brass;

5 I have even from the beginning declared it to thee; before it came to pass I shewed it thee: lest thou shouldest say, Mine idol hath done them, and my graven image, and my molten image, hath commanded them.

6 Thou hast heard, see all this; and will not ye declare it? I have shewed thee new things from this time, even hidden things, and thou didst not know them.

7 They are created now, and not from the beginning; even before the day when thou heardest them not; lest thou shouldest say, Behold, I knew them.

8 Yea, thou heardest not; yea, thou knewest not; yea, from that time that thine ear was not opened: for I knew that thou wouldest deal very treacherously, and wast called a transgressor from the womb.

9 For my name's sake will I defer mine anger, and for my praise will I refrain for thee, that I cut thee not off.

10 Behold, I have refined thee, but not with silver; I have chosen thee in the furnace of affliction.

11 For mine own sake, even for mine own sake, will I do it: for how should my name be polluted? and I will not give my glory unto another.

12 Hearken unto me, O Jacob and Israel, my called; I am he; I am the first, I also am the last.

13 Mine hand also hath laid the foundation of the earth, and my right hand hath spanned the heavens: when I call unto them, they stand up together.

14 All ye, assemble yourselves, and hear; which among them hath declared these things? The LORD hath loved him: he will do his pleasure on Babylon, and his arm shall be on the Chaldeans.

15 I, even I, have spoken; yea, I have called him: I have brought him, and he shall make his way prosperous.

16 Come ye near unto me, hear ye this; I have not spoken in secret from the beginning; from the time that it was, there am I: and now the Lord GOD, and his Spirit, hath sent me.

17 Thus saith the LORD, thy Redeemer, the Holy One of Israel; I am the LORD thy God which teacheth thee to profit, which leadeth thee by the way that thou shouldest go.

18 O that thou hadst hearkened to my commandments! then had thy peace been as a river, and thy righteousness as the waves of the sea:

19 Thy seed also had been as the sand, and the offspring of thy bowels like the gravel thereof; his name should not have been cut off nor destroyed from before me.

20 Go ye forth of Babylon, flee ye from the Chaldeans, with a voice of singing declare ye, tell this, utter it even to the end of the earth; say ye, The LORD hath redeemed his servant Jacob.

21 And they thirsted not when he led them through the deserts: he caused the waters to flow out of the rock for them: he clave the rock also, and the waters gushed out.

22 There is no peace, saith the LORD, unto the wicked.

CHAPTER 49

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1 Listen, O isles, unto me; and hearken, ye people, from far; The LORD hath called me from the womb; from the bowels of my mother hath he made mention of my name.

2 And he hath made my mouth like a sharp sword; in the shadow of his hand hath he hid me, and made me a polished shaft; in his quiver hath he hid me;

3 And said unto me, Thou art my servant, O Israel, in whom I will be glorified.

4 Then I said, I have laboured in vain, I have spent my strength for nought, and in vain: yet surely my judgment is with the LORD, and my work with my God.

5 And now, saith the LORD that formed me from the womb to be his servant, to bring Jacob again to him, Though Israel be not gathered, yet shall I be glorious in the eyes of the LORD, and my God shall be my strength.

6 And he said, It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth.

7 Thus saith the LORD, the Redeemer of Israel, and his Holy One, to him whom man despiseth, to him whom the nation abhorreth, to a servant of rulers, Kings shall see and arise, princes also shall worship, because of the LORD that is faithful, and the Holy One of Israel, and he shall choose thee.

8 Thus saith the LORD, In an acceptable time have I heard thee, and in a day of salvation have I helped thee: and I will preserve thee, and give thee for a covenant of the people, to establish the earth, to cause to inherit the desolate heritages;

9 That thou mayest say to the prisoners, Go forth; to them that are in darkness, Shew yourselves. They shall feed in the ways, and their pastures shall be in all high places.

10 They shall not hunger nor thirst; neither shall the heat nor sun smite them: for he that hath mercy on them shall lead them, even by the springs of water shall he guide them.

11 And I will make all my mountains a way, and my highways shall be exalted.

12 Behold, these shall come from far: and, lo, these from the north and from the west; and these from the land of Sinim.

13 Sing, O heavens; and be joyful, O earth; and break forth into singing, O mountains: for the LORD hath comforted his people, and will have mercy upon his afflicted.

14 But Zion said, The LORD hath forsaken me, and my Lord hath forgotten me.

15 Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee.

16 Behold, I have graven thee upon the palms of my hands; thy walls are continually before me.

17 Thy children shall make haste; thy destroyers and they that made thee waste shall go forth of thee.

18 Lift up thine eyes round about, and behold: all these gather themselves together, and come to thee. As I live, saith the LORD, thou shalt surely clothe thee with them all, as with an ornament, and bind them on thee, as a bride doeth.

19 For thy waste and thy desolate places, and the land of thy destruction, shall even now be too narrow by reason of the inhabitants, and they that swallowed thee up shall be far away.

20 The children which thou shalt have, after thou hast lost the other, shall say again in thine ears, The place is too strait for me: give place to me that I may dwell.

21 Then shalt thou say in thine heart, Who hath begotten me these, seeing I have lost my children, and am desolate, a captive, and removing to and fro? and who hath brought up these? Behold, I was left alone; these, where had they been?

22 Thus saith the Lord GOD, Behold, I will lift up mine hand to the Gentiles, and set up my standard to the people: and they shall bring thy sons in their arms, and thy daughters shall be carried upon their shoulders.

23 And kings shall be thy nursing fathers, and their queens thy nursing mothers: they shall bow down to thee with their face toward the earth, and lick up the dust of thy feet; and thou shalt know that I am the LORD: for they shall not be ashamed that wait for me.

24 Shall the prey be taken from the mighty, or the lawful captive delivered?

25 But thus saith the LORD, Even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered: for I will contend with him that contendeth with thee, and I will save thy children.

26 And I will feed them that oppress thee with their own flesh; and they shall be drunken with their own blood, as with sweet wine: and all flesh shall know that I the LORD am thy Saviour and thy Redeemer, the mighty One of Jacob.

CHAPTER 50

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1 Thus saith the LORD, Where is the bill of your mother's divorcement, whom I have put away? or which of my creditors is it to whom I have sold you? Behold, for your iniquities have ye sold yourselves, and for your transgressions is your mother put away.

2 Wherefore, when I came, was there no man? when I called, was there none to answer? Is my hand shortened at all, that it cannot redeem? or have I no power to deliver? behold, at my rebuke I dry up the sea, I make the rivers a wilderness: their fish stinketh, because there is no water, and dieth for thirst.

3 I clothe the heavens with blackness, and I make sackcloth their covering.

4 The Lord GOD hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary: he wakeneth morning by morning, he wakeneth mine ear to hear as the learned.

5 The Lord GOD hath opened mine ear, and I was not rebellious, neither turned away back.

6 I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting.

7 For the Lord GOD will help me; therefore shall I not be confounded: therefore have I set my face like a flint, and I know that I shall not be ashamed.

8 He is near that justifieth me; who will contend with me? let us stand together: who is mine adversary? let him come near to me.

9 Behold, the Lord GOD will help me; who is he that shall condemn me? lo, they all shall wax old as a garment; the moth shall eat them up.

10 Who is among you that feareth the LORD, that obeyeth the voice of his servant, that walketh in darkness, and hath no light? let him trust in the name of the LORD, and stay upon his God.

11 Behold, all ye that kindle a fire, that compass yourselves about with sparks: walk in the light of your fire, and in the sparks that ye have kindled. This shall ye have of mine hand; ye shall lie down in sorrow.

CHAPTER 51

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1 Hearken to me, ye that follow after righteousness, ye that seek the LORD: look unto the rock whence ye are hewn, and to the hole of the pit whence ye are digged.

2 Look unto Abraham your father, and unto Sarah that bare you: for I called him alone, and blessed him, and increased him.

3 For the LORD shall comfort Zion: he will comfort all her waste places; and he will make her wilderness like Eden, and her desert like the garden of the LORD; joy and gladness shall be found therein, thanksgiving, and the voice of melody.

4 Hearken unto me, my people; and give ear unto me, O my nation: for a law shall proceed from me, and I will make my judgment to rest for a light of the people.

5 My righteousness is near; my salvation is gone forth, and mine arms shall judge the people; the isles shall wait upon me, and on mine arm shall they trust.

6 Lift up your eyes to the heavens, and look upon the earth beneath: for the heavens shall vanish away like smoke, and the earth shall wax old like a garment, and they that dwell therein shall die in like manner: but my salvation shall be for ever, and my righteousness shall not be abolished.

7 Hearken unto me, ye that know righteousness, the people in whose heart is my law; fear ye not the reproach of men, neither be ye afraid of their revilings.

8 For the moth shall eat them up like a garment, and the worm shall eat them like wool: but my righteousness shall be for ever, and my salvation from generation to generation.

9 Awake, awake, put on strength, O arm of the LORD; awake, as in the ancient days, in the generations of old. Art thou not it that hath cut Rahab, and wounded the dragon?

10 Art thou not it which hath dried the sea, the waters of the great deep; that hath made the depths of the sea a way for the ransomed to pass over?

11 Therefore the redeemed of the LORD shall return, and come with singing unto Zion; and everlasting joy shall be upon their head: they shall obtain gladness and joy; and sorrow and mourning shall flee away.

12 I, even I, am he that comforteth you: who art thou, that thou shouldest be afraid of a man that shall die, and of the son of man which shall be made as grass;

13 And forgettest the LORD thy maker, that hath stretched forth the heavens, and laid the foundations of the earth; and hast feared continually every day because of the fury of the oppressor, as if he were ready to destroy? and where is the fury of the oppressor?

14 The captive exile hasteneth that he may be loosed, and that he should not die in the pit, nor that his bread should fail.

15 But I am the LORD thy God, that divided the sea, whose waves roared: The LORD of hosts is his name.

16 And I have put my words in thy mouth, and I have covered thee in the shadow of mine hand, that I may plant the heavens, and lay the foundations of the earth, and say unto Zion, Thou art my people.

17 Awake, awake, stand up, O Jerusalem, which hast drunk at the hand of the LORD the cup of his fury; thou hast drunken the dregs of the cup of trembling, and wrung them out.

18 There is none to guide her among all the sons whom she hath brought forth; neither is there any that taketh her by the hand of all the sons that she hath brought up.

19 These two things are come unto thee; who shall be sorry for thee? desolation, and destruction, and the famine, and the sword: by whom shall I comfort thee?

20 Thy sons have fainted, they lie at the head of all the streets, as a wild bull in a net: they are full of the fury of the LORD, the rebuke of thy God.

21 Therefore hear now this, thou afflicted, and drunken, but not with wine:

22 Thus saith thy Lord the LORD, and thy God that pleadeth the cause of his people, Behold, I have taken out of thine hand the cup of trembling, even the dregs of the cup of my fury; thou shalt no more drink it again:

23 But I will put it into the hand of them that afflict thee; which have said to thy soul, Bow down, that we may go over: and thou hast laid thy body as the ground, and as the street, to them that went over.

CHAPTER 52

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1 Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean.

2 Shake thyself from the dust; arise, and sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion.

3 For thus saith the LORD, Ye have sold yourselves for nought; and ye shall be redeemed without money.

4 For thus saith the Lord GOD, My people went down aforetime into Egypt to sojourn there; and the Assyrian oppressed them without cause.

5 Now therefore, what have I here, saith the LORD, that my people is taken away for nought? they that rule over them make them to howl, saith the LORD; and my name continually every day is blasphemed.

6 Therefore my people shall know my name: therefore they shall know in that day that I am he that doth speak: behold, it is I.

7 How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth!

8 Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the LORD shall bring again Zion.

9 Break forth into joy, sing together, ye waste places of Jerusalem: for the LORD hath comforted his people, he hath redeemed Jerusalem.

10 The LORD hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God.

11 Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean, that bear the vessels of the LORD.

12 For ye shall not go out with haste, nor go by flight: for the LORD will go before you; and the God of Israel will be your rereward.

13 Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high.

14 As many were astonied at thee; his visage was so marred more than any man, and his form more than the sons of men:

15 So shall he sprinkle many nations; the kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they consider.

CHAPTER 53

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1 Who hath believed our report? and to whom is the arm of the LORD revealed?

2 For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him.

3 He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not.

4 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.

5 But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.

6 All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.

7 He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.

8 He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken.

9 And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth.

10 Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand.

11 He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.

12 Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.

CHAPTER 54

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1 Sing, O barren, thou that didst not bear; break forth into singing, and cry aloud, thou that didst not travail with child: for more are the children of the desolate than the children of the married wife, saith the LORD.

2 Enlarge the place of thy tent, and let them stretch forth the curtains of thine habitations: spare not, lengthen thy cords, and strengthen thy stakes;

3 For thou shalt break forth on the right hand and on the left; and thy seed shall inherit the Gentiles, and make the desolate cities to be inhabited.

4 Fear not; for thou shalt not be ashamed: neither be thou confounded; for thou shalt not be put to shame: for thou shalt forget the shame of thy youth, and shalt not remember the reproach of thy widowhood any more.

5 For thy Maker is thine husband; the LORD of hosts is his name; and thy Redeemer the Holy One of Israel; The God of the whole earth shall he be called.

6 For the LORD hath called thee as a woman forsaken and grieved in spirit, and a wife of youth, when thou wast refused, saith thy God.

7 For a small moment have I forsaken thee; but with great mercies will I gather thee.

8 In a little wrath I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee, saith the LORD thy Redeemer.

9 For this is as the waters of Noah unto me: for as I have sworn that the waters of Noah should no more go over the earth; so have I sworn that I would not be wroth with thee, nor rebuke thee.

10 For the mountains shall depart, and the hills be removed; but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the LORD that hath mercy on thee.

11 O thou afflicted, tossed with tempest, and not comforted, behold, I will lay thy stones with fair colours, and lay thy foundations with sapphires.

12 And I will make thy windows of agates, and thy gates of carbuncles, and all thy borders of pleasant stones.

13 And all thy children shall be taught of the LORD; and great shall be the peace of thy children.

14 In righteousness shalt thou be established: thou shalt be far from oppression; for thou shalt not fear: and from terror; for it shall not come near thee.

15 Behold, they shall surely gather together, but not by me: whosoever shall gather together against thee shall fall for thy sake.

16 Behold, I have created the smith that bloweth the coals in the fire, and that bringeth forth an instrument for his work; and I have created the waster to destroy.

17 No weapon that is formed against thee shall prosper; and every tongue that shall rise against thee in judgment thou shalt condemn. This is the heritage of the servants of the LORD, and their righteousness is of me, saith the LORD.

CHAPTER 55

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1 Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price.

2 Wherefore do ye spend money for that which is not bread? and your labour for that which satisfieth not? hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness.

3 Incline your ear, and come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David.

4 Behold, I have given him for a witness to the people, a leader and commander to the people.

5 Behold, thou shalt call a nation that thou knowest not, and nations that knew not thee shall run unto thee because of the LORD thy God, and for the Holy One of Israel; for he hath glorified thee.

6 Seek ye the LORD while he may be found, call ye upon him while he is near:

7 Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the LORD, and he will have mercy upon him; and to our God, for he will abundantly pardon.

8 For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD.

9 For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.

10 For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater:

11 So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.

12 For ye shall go out with joy, and be led forth with peace: the mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap their hands.

13 Instead of the thorn shall come up the fir tree, and instead of the brier shall come up the myrtle tree: and it shall be to the LORD for a name, for an everlasting sign that shall not be cut off.

CHAPTER 56

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1 Thus saith the LORD, Keep ye judgment, and do justice: for my salvation is near to come, and my righteousness to be revealed.

2 Blessed is the man that doeth this, and the son of man that layeth hold on it; that keepeth the sabbath from polluting it, and keepeth his hand from doing any evil.

3 Neither let the son of the stranger, that hath joined himself to the LORD, speak, saying, The LORD hath utterly separated me from his people: neither let the eunuch say, Behold, I am a dry tree.

4 For thus saith the LORD unto the eunuchs that keep my sabbaths, and choose the things that please me, and take hold of my covenant;

5 Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off.

6 Also the sons of the stranger, that join themselves to the LORD, to serve him, and to love the name of the LORD, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant;

7 Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people.

8 The Lord GOD which gathereth the outcasts of Israel saith, Yet will I gather others to him, beside those that are gathered unto him.

9 All ye beasts of the field, come to devour, yea, all ye beasts in the forest.

10 His watchmen are blind: they are all ignorant, they are all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber.

11 Yea, they are greedy dogs which can never have enough, and they are shepherds that cannot understand: they all look to their own way, every one for his gain, from his quarter.

12 Come ye, say they, I will fetch wine, and we will fill ourselves with strong drink; and to morrow shall be as this day, and much more abundant.

CHAPTER 57

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1 The righteous perisheth, and no man layeth it to heart: and merciful men are taken away, none considering that the righteous is taken away from the evil to come.

2 He shall enter into peace: they shall rest in their beds, each one walking in his uprightness.

3 But draw near hither, ye sons of the sorceress, the seed of the adulterer and the whore.

4 Against whom do ye sport yourselves? against whom make ye a wide mouth, and draw out the tongue? are ye not children of transgression, a seed of falsehood,

5 Enflaming yourselves with idols under every green tree, slaying the children in the valleys under the clifts of the rocks?

6 Among the smooth stones of the stream is thy portion; they, they are thy lot: even to them hast thou poured a drink offering, thou hast offered a meat offering. Should I receive comfort in these?

7 Upon a lofty and high mountain hast thou set thy bed: even thither wentest thou up to offer sacrifice.

8 Behind the doors also and the posts hast thou set up thy remembrance: for thou hast discovered thyself to another than me, and art gone up; thou hast enlarged thy bed, and made thee a covenant with them; thou lovedst their bed where thou sawest it.

9 And thou wentest to the king with ointment, and didst increase thy perfumes, and didst send thy messengers far off, and didst debase thyself even unto hell.

10 Thou art wearied in the greatness of thy way; yet saidst thou not, There is no hope: thou hast found the life of thine hand; therefore thou wast not grieved.

11 And of whom hast thou been afraid or feared, that thou hast lied, and hast not remembered me, nor laid it to thy heart? have not I held my peace even of old, and thou fearest me not?

12 I will declare thy righteousness, and thy works; for they shall not profit thee.

13 When thou criest, let thy companies deliver thee; but the wind shall carry them all away; vanity shall take them: but he that putteth his trust in me shall possess the land, and shall inherit my holy mountain;

14 And shall say, Cast ye up, cast ye up, prepare the way, take up the stumblingblock out of the way of my people.

15 For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.

16 For I will not contend for ever, neither will I be always wroth: for the spirit should fail before me, and the souls which I have made.

17 For the iniquity of his covetousness was I wroth, and smote him: I hid me, and was wroth, and he went on frowardly in the way of his heart.

18 I have seen his ways, and will heal him: I will lead him also, and restore comforts unto him and to his mourners.

19 I create the fruit of the lips; Peace, peace to him that is far off, and to him that is near, saith the LORD; and I will heal him.

20 But the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt.

21 There is no peace, saith my God, to the wicked.

CHAPTER 58

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1 Cry aloud, spare not, lift up thy voice like a trumpet, and shew my people their transgression, and the house of Jacob their sins.

2 Yet they seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the ordinance of their God: they ask of me the ordinances of justice; they take delight in approaching to God.

3 Wherefore have we fasted, say they, and thou seest not? wherefore have we afflicted our soul, and thou takest no knowledge? Behold, in the day of your fast ye find pleasure, and exact all your labours.

4 Behold, ye fast for strife and debate, and to smite with the fist of wickedness: ye shall not fast as ye do this day, to make your voice to be heard on high.

5 Is it such a fast that I have chosen? a day for a man to afflict his soul? is it to bow down his head as a bulrush, and to spread sackcloth and ashes under him? wilt thou call this a fast, and an acceptable day to the LORD?

6 Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke?

7 Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh?

8 Then shall thy light break forth as the morning, and thine health shall spring forth speedily: and thy righteousness shall go before thee; the glory of the LORD shall be thy rereward.

9 Then shalt thou call, and the LORD shall answer; thou shalt cry, and he shall say, Here I am. If thou take away from the midst of thee the yoke, the putting forth of the finger, and speaking vanity;

10 And if thou draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in obscurity, and thy darkness be as the noonday:

11 And the LORD shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden, and like a spring of water, whose waters fail not.

12 And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in.

13 If thou turn away thy foot from the sabbath, from doing thy pleasure on my holy day; and call the sabbath a delight, the holy of the LORD, honourable; and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words:

14 Then shalt thou delight thyself in the LORD; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the LORD hath spoken it.

CHAPTER 59

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1 Behold, the LORD'S hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear:

2 But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear.

3 For your hands are defiled with blood, and your fingers with iniquity; your lips have spoken lies, your tongue hath muttered perverseness.

4 None calleth for justice, nor any pleadeth for truth: they trust in vanity, and speak lies; they conceive mischief, and bring forth iniquity.

5 They hatch cockatrice' eggs, and weave the spider's web: he that eateth of their eggs dieth, and that which is crushed breaketh out into a viper.

6 Their webs shall not become garments, neither shall they cover themselves with their works: their works are works of iniquity, and the act of violence is in their hands.

7 Their feet run to evil, and they make haste to shed innocent blood: their thoughts are thoughts of iniquity; wasting and destruction are in their paths.

8 The way of peace they know not; and there is no judgment in their goings: they have made them crooked paths: whosoever goeth therein shall not know peace.

9 Therefore is judgment far from us, neither doth justice overtake us: we wait for light, but behold obscurity; for brightness, but we walk in darkness.

10 We grope for the wall like the blind, and we grope as if we had no eyes: we stumble at noonday as in the night; we are in desolate places as dead men.

11 We roar all like bears, and mourn sore like doves: we look for judgment, but there is none; for salvation, but it is far off from us.

12 For our transgressions are multiplied before thee, and our sins testify against us: for our transgressions are with us; and as for our iniquities, we know them;

13 In transgressing and lying against the LORD, and departing away from our God, speaking oppression and revolt, conceiving and uttering from the heart words of falsehood.

14 And judgment is turned away backward, and justice standeth afar off: for truth is fallen in the street, and equity cannot enter.

15 Yea, truth faileth; and he that departeth from evil maketh himself a prey: and the LORD saw it, and it displeased him that there was no judgment.

16 And he saw that there was no man, and wondered that there was no intercessor: therefore his arm brought salvation unto him; and his righteousness, it sustained him.

17 For he put on righteousness as a breastplate, and an helmet of salvation upon his head; and he put on the garments of vengeance for clothing, and was clad with zeal as a cloke.

18 According to their deeds, accordingly he will repay, fury to his adversaries, recompence to his enemies; to the islands he will repay recompence.

19 So shall they fear the name of the LORD from the west, and his glory from the rising of the sun. When the enemy shall come in like a flood, the Spirit of the LORD shall lift up a standard against him.

20 And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the LORD.

21 As for me, this is my covenant with them, saith the LORD; My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the LORD, from henceforth and for ever.

CHAPTER 60

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1 Arise, shine; for thy light is come, and the glory of the LORD is risen upon thee.

2 For, behold, the darkness shall cover the earth, and gross darkness the people: but the LORD shall arise upon thee, and his glory shall be seen upon thee.

3 And the Gentiles shall come to thy light, and kings to the brightness of thy rising.

4 Lift up thine eyes round about, and see: all they gather themselves together, they come to thee: thy sons shall come from far, and thy daughters shall be nursed at thy side.

5 Then thou shalt see, and flow together, and thine heart shall fear, and be enlarged; because the abundance of the sea shall be converted unto thee, the forces of the Gentiles shall come unto thee.

6 The multitude of camels shall cover thee, the dromedaries of Midian and Ephah; all they from Sheba shall come: they shall bring gold and incense; and they shall shew forth the praises of the LORD.

7 All the flocks of Kedar shall be gathered together unto thee, the rams of Nebaioth shall minister unto thee: they shall come up with acceptance on mine altar, and I will glorify the house of my glory.

8 Who are these that fly as a cloud, and as the doves to their windows?

9 Surely the isles shall wait for me, and the ships of Tarshish first, to bring thy sons from far, their silver and their gold with them, unto the name of the LORD thy God, and to the Holy One of Israel, because he hath glorified thee.

10 And the sons of strangers shall build up thy walls, and their kings shall minister unto thee: for in my wrath I smote thee, but in my favour have I had mercy on thee.

11 Therefore thy gates shall be open continually; they shall not be shut day nor night; that men may bring unto thee the forces of the Gentiles, and that their kings may be brought.

12 For the nation and kingdom that will not serve thee shall perish; yea, those nations shall be utterly wasted.

13 The glory of Lebanon shall come unto thee, the fir tree, the pine tree, and the box together, to beautify the place of my sanctuary; and I will make the place of my feet glorious.

14 The sons also of them that afflicted thee shall come bending unto thee; and all they that despised thee shall bow themselves down at the soles of thy feet; and they shall call thee, The city of the LORD, The Zion of the Holy One of Israel.

15 Whereas thou hast been forsaken and hated, so that no man went through thee, I will make thee an eternal excellency, a joy of many generations.

16 Thou shalt also suck the milk of the Gentiles, and shalt suck the breast of kings: and thou shalt know that I the LORD am thy Saviour and thy Redeemer, the mighty One of Jacob.

17 For brass I will bring gold, and for iron I will bring silver, and for wood brass, and for stones iron: I will also make thy officers peace, and thine exactors righteousness.

18 Violence shall no more be heard in thy land, wasting nor destruction within thy borders; but thou shalt call thy walls Salvation, and thy gates Praise.

19 The sun shall be no more thy light by day; neither for brightness shall the moon give light unto thee: but the LORD shall be unto thee an everlasting light, and thy God thy glory.

20 Thy sun shall no more go down; neither shall thy moon withdraw itself: for the LORD shall be thine everlasting light, and the days of thy mourning shall be ended.

21 Thy people also shall be all righteous: they shall inherit the land for ever, the branch of my planting, the work of my hands, that I may be glorified.

22 A little one shall become a thousand, and a small one a strong nation: I the LORD will hasten it in his time.

CHAPTER 61

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1 The Spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound;

2 To proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all that mourn;

3 To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the LORD, that he might be glorified.

4 And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations.

5 And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers.

6 But ye shall be named the Priests of the LORD: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves.

7 For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them.

8 For I the LORD love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them.

9 And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the LORD hath blessed.

10 I will greatly rejoice in the LORD, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels.

11 For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord GOD will cause righteousness and praise to spring forth before all the nations.

CHAPTER 62

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1 For Zion's sake will I not hold my peace, and for Jerusalem's sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth.

2 And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the LORD shall name.

3 Thou shalt also be a crown of glory in the hand of the LORD, and a royal diadem in the hand of thy God.

4 Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzibah, and thy land Beulah: for the LORD delighteth in thee, and thy land shall be married.

5 For as a young man marrieth a virgin, so shall thy sons marry thee: and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee.

6 I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night: ye that make mention of the LORD, keep not silence,

7 And give him no rest, till he establish, and till he make Jerusalem a praise in the earth.

8 The LORD hath sworn by his right hand, and by the arm of his strength, Surely I will no more give thy corn to be meat for thine enemies; and the sons of the stranger shall not drink thy wine, for the which thou hast laboured:

9 But they that have gathered it shall eat it, and praise the LORD; and they that have brought it together shall drink it in the courts of my holiness.

10 Go through, go through the gates; prepare ye the way of the people; cast up, cast up the highway; gather out the stones; lift up a standard for the people.

11 Behold, the LORD hath proclaimed unto the end of the world, Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, his reward is with him, and his work before him.

12 And they shall call them, The holy people, The redeemed of the LORD: and thou shalt be called, Sought out, A city not forsaken.

CHAPTER 63

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1 Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in his apparel, travelling in the greatness of his strength? I that speak in righteousness, mighty to save.

2 Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the winefat?

3 I have trodden the winepress alone; and of the people there was none with me: for I will tread them in mine anger, and trample them in my fury; and their blood shall be sprinkled upon my garments, and I will stain all my raiment.

4 For the day of vengeance is in mine heart, and the year of my redeemed is come.

5 And I looked, and there was none to help; and I wondered that there was none to uphold: therefore mine own arm brought salvation unto me; and my fury, it upheld me.

6 And I will tread down the people in mine anger, and make them drunk in my fury, and I will bring down their strength to the earth.

7 I will mention the lovingkindnesses of the LORD, and the praises of the LORD, according to all that the LORD hath bestowed on us, and the great goodness toward the house of Israel, which he hath bestowed on them according to his mercies, and according to the multitude of his lovingkindnesses.

8 For he said, Surely they are my people, children that will not lie: so he was their Saviour.

9 In all their affliction he was afflicted, and the angel of his presence saved them: in his love and in his pity he redeemed them; and he bare them, and carried them all the days of old.

10 But they rebelled, and vexed his holy Spirit: therefore he was turned to be their enemy, and he fought against them.

11 Then he remembered the days of old, Moses, and his people, saying, Where is he that brought them up out of the sea with the shepherd of his flock? where is he that put his holy Spirit within him?

12 That led them by the right hand of Moses with his glorious arm, dividing the water before them, to make himself an everlasting name?

13 That led them through the deep, as an horse in the wilderness, that they should not stumble?

14 As a beast goeth down into the valley, the Spirit of the LORD caused him to rest: so didst thou lead thy people, to make thyself a glorious name.

15 Look down from heaven, and behold from the habitation of thy holiness and of thy glory: where is thy zeal and thy strength, the sounding of thy bowels and of thy mercies toward me? are they restrained?

16 Doubtless thou art our father, though Abraham be ignorant of us, and Israel acknowledge us not: thou, O LORD, art our father, our redeemer; thy name is from everlasting.

17 O LORD, why hast thou made us to err from thy ways, and hardened our heart from thy fear? Return for thy servants' sake, the tribes of thine inheritance.

18 The people of thy holiness have possessed it but a little while: our adversaries have trodden down thy sanctuary.

19 We are thine: thou never barest rule over them; they were not called by thy name.

CHAPTER 64

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1 Oh that thou wouldest rend the heavens, that thou wouldest come down, that the mountains might flow down at thy presence,

2 As when the melting fire burneth, the fire causeth the waters to boil, to make thy name known to thine adversaries, that the nations may tremble at thy presence!

3 When thou didst terrible things which we looked not for, thou camest down, the mountains flowed down at thy presence.

4 For since the beginning of the world men have not heard, nor perceived by the ear, neither hath the eye seen, O God, beside thee, what he hath prepared for him that waiteth for him.

5 Thou meetest him that rejoiceth and worketh righteousness, those that remember thee in thy ways: behold, thou art wroth; for we have sinned: in those is continuance, and we shall be saved.

6 But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away.

7 And there is none that calleth upon thy name, that stirreth up himself to take hold of thee: for thou hast hid thy face from us, and hast consumed us, because of our iniquities.

8 But now, O LORD, thou art our father; we are the clay, and thou our potter; and we all are the work of thy hand.

9 Be not wroth very sore, O LORD, neither remember iniquity for ever: behold, see, we beseech thee, we are all thy people.

10 Thy holy cities are a wilderness, Zion is a wilderness, Jerusalem a desolation.

11 Our holy and our beautiful house, where our fathers praised thee, is burned up with fire: and all our pleasant things are laid waste.

12 Wilt thou refrain thyself for these things, O LORD? wilt thou hold thy peace, and afflict us very sore?

CHAPTER 65

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1 I am sought of them that asked not for me; I am found of them that sought me not: I said, Behold me, behold me, unto a nation that was not called by my name.

2 I have spread out my hands all the day unto a rebellious people, which walketh in a way that was not good, after their own thoughts;

3 A people that provoketh me to anger continually to my face; that sacrificeth in gardens, and burneth incense upon altars of brick;

4 Which remain among the graves, and lodge in the monuments, which eat swine's flesh, and broth of abominable things is in their vessels;

5 Which say, Stand by thyself, come not near to me; for I am holier than thou. These are a smoke in my nose, a fire that burneth all the day.

6 Behold, it is written before me: I will not keep silence, but will recompense, even recompense into their bosom,

7 Your iniquities, and the iniquities of your fathers together, saith the LORD, which have burned incense upon the mountains, and blasphemed me upon the hills: therefore will I measure their former work into their bosom.

8 Thus saith the LORD, As the new wine is found in the cluster, and one saith, Destroy it not; for a blessing is in it: so will I do for my servants' sakes, that I may not destroy them all.

9 And I will bring forth a seed out of Jacob, and out of Judah an inheritor of my mountains: and mine elect shall inherit it, and my servants shall dwell there.

10 And Sharon shall be a fold of flocks, and the valley of Achor a place for the herds to lie down in, for my people that have sought me.

11 But ye are they that forsake the LORD, that forget my holy mountain, that prepare a table for that troop, and that furnish the drink offering unto that number.

12 Therefore will I number you to the sword, and ye shall all bow down to the slaughter: because when I called, ye did not answer; when I spake, ye did not hear; but did evil before mine eyes, and did choose that wherein I delighted not.

13 Therefore thus saith the Lord GOD, Behold, my servants shall eat, but ye shall be hungry: behold, my servants shall drink, but ye shall be thirsty: behold, my servants shall rejoice, but ye shall be ashamed:

14 Behold, my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and shall howl for vexation of spirit.

15 And ye shall leave your name for a curse unto my chosen: for the Lord GOD shall slay thee, and call his servants by another name:

16 That he who blesseth himself in the earth shall bless himself in the God of truth; and he that sweareth in the earth shall swear by the God of truth; because the former troubles are forgotten, and because they are hid from mine eyes.

17 For, behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind.

18 But be ye glad and rejoice for ever in that which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy.

19 And I will rejoice in Jerusalem, and joy in my people: and the voice of weeping shall be no more heard in her, nor the voice of crying.

20 There shall be no more thence an infant of days, nor an old man that hath not filled his days: for the child shall die an hundred years old; but the sinner being an hundred years old shall be accursed.

21 And they shall build houses, and inhabit them; and they shall plant vineyards, and eat the fruit of them.

22 They shall not build, and another inhabit; they shall not plant, and another eat: for as the days of a tree are the days of my people, and mine elect shall long enjoy the work of their hands.

23 They shall not labour in vain, nor bring forth for trouble; for they are the seed of the blessed of the LORD, and their offspring with them.

24 And it shall come to pass, that before they call, I will answer; and while they are yet speaking, I will hear.

25 The wolf and the lamb shall feed together, and the lion shall eat straw like the bullock: and dust shall be the serpent's meat. They shall not hurt nor destroy in all my holy mountain, saith the LORD.

CHAPTER 66

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1 Thus saith the LORD, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest?

2 For all those things hath mine hand made, and all those things have been, saith the LORD: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word.

3 He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog's neck; he that offereth an oblation, as if he offered swine's blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations.

4 I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not.

5 Hear the word of the LORD, ye that tremble at his word; Your brethren that hated you, that cast you out for my name's sake, said, Let the LORD be glorified: but he shall appear to your joy, and they shall be ashamed.

6 A voice of noise from the city, a voice from the temple, a voice of the LORD that rendereth recompence to his enemies.

7 Before she travailed, she brought forth; before her pain came, she was delivered of a man child.

8 Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children.

9 Shall I bring to the birth, and not cause to bring forth? saith the LORD: shall I cause to bring forth, and shut the womb? saith thy God.

10 Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her:

11 That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory.

12 For thus saith the LORD, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees.

13 As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem.

14 And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the LORD shall be known toward his servants, and his indignation toward his enemies.

15 For, behold, the LORD will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire.

16 For by fire and by his sword will the LORD plead with all flesh: and the slain of the LORD shall be many.

17 They that sanctify themselves, and purify themselves in the gardens behind one tree in the midst, eating swine's flesh, and the abomination, and the mouse, shall be consumed together, saith the LORD.

18 For I know their works and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come, and see my glory.

19 And I will set a sign among them, and I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles.

20 And they shall bring all your brethren for an offering unto the LORD out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the LORD, as the children of Israel bring an offering in a clean vessel into the house of the LORD.

21 And I will also take of them for priests and for Levites, saith the LORD.

22 For as the new heavens and the new earth, which I will make, shall remain before me, saith the LORD, so shall your seed and your name remain.

23 And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the LORD.

24 And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh.

Jeremiah

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CHAPTER 1

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1 The words of Jeremiah the son of Hilkiah, of the priests that were in Anathoth in the land of Benjamin:

2 To whom the word of the LORD came in the days of Josiah the son of Amon king of Judah, in the thirteenth year of his reign.

3 It came also in the days of Jehoiakim the son of Josiah king of Judah, unto the end of the eleventh year of Zedekiah the son of Josiah king of Judah, unto the carrying away of Jerusalem captive in the fifth month.

4 Then the word of the LORD came unto me, saying,

5 Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations.

6 Then said I, Ah, Lord GOD! behold, I cannot speak: for I am a child.

7 But the LORD said unto me, Say not, I am a child: for thou shalt go to all that I shall send thee, and whatsoever I command thee thou shalt speak.

8 Be not afraid of their faces: for I am with thee to deliver thee, saith the LORD.

9 Then the LORD put forth his hand, and touched my mouth. And the LORD said unto me, Behold, I have put my words in thy mouth.

10 See, I have this day set thee over the nations and over the kingdoms, to root out, and to pull down, and to destroy, and to throw down, to build, and to plant.

11 Moreover the word of the LORD came unto me, saying, Jeremiah, what seest thou? And I said, I see a rod of an almond tree.

12 Then said the LORD unto me, Thou hast well seen: for I will hasten my word to perform it.

13 And the word of the LORD came unto me the second time, saying, What seest thou? And I said, I see a seething pot; and the face thereof is toward the north.

14 Then the LORD said unto me, Out of the north an evil shall break forth upon all the inhabitants of the land.

15 For, lo, I will call all the families of the kingdoms of the north, saith the LORD; and they shall come, and they shall set every one his throne at the entering of the gates of Jerusalem, and against all the walls thereof round about, and against all the cities of Judah.

16 And I will utter my judgments against them touching all their wickedness, who have forsaken me, and have burned incense unto other gods, and worshipped the works of their own hands.

17 Thou therefore gird up thy loins, and arise, and speak unto them all that I command thee: be not dismayed at their faces, lest I confound thee before them.

18 For, behold, I have made thee this day a defenced city, and an iron pillar, and brasen walls against the whole land, against the kings of Judah, against the princes thereof, against the priests thereof, and against the people of the land.

19 And they shall fight against thee; but they shall not prevail against thee; for I am with thee, saith the LORD, to deliver thee.

CHAPTER 2

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1 Moreover the word of the LORD came to me, saying,

2 Go and cry in the ears of Jerusalem, saying, Thus saith the LORD; I remember thee, the kindness of thy youth, the love of thine espousals, when thou wentest after me in the wilderness, in a land that was not sown.

3 Israel was holiness unto the LORD, and the firstfruits of his increase: all that devour him shall offend; evil shall come upon them, saith the LORD.

4 Hear ye the word of the LORD, O house of Jacob, and all the families of the house of Israel:

5 Thus saith the LORD, What iniquity have your fathers found in me, that they are gone far from me, and have walked after vanity, and are become vain?

6 Neither said they, Where is the LORD that brought us up out of the land of Egypt, that led us through the wilderness, through a land of deserts and of pits, through a land of drought, and of the shadow of death, through a land that no man passed through, and where no man dwelt?

7 And I brought you into a plentiful country, to eat the fruit thereof and the goodness thereof; but when ye entered, ye defiled my land, and made mine heritage an abomination.

8 The priests said not, Where is the LORD? and they that handle the law knew me not: the pastors also transgressed against me, and the prophets prophesied by Baal, and walked after things that do not profit.

9 Wherefore I will yet plead with you, saith the LORD, and with your children's children will I plead.

10 For pass over the isles of Chittim, and see; and send unto Kedar, and consider diligently, and see if there be such a thing.

11 Hath a nation changed their gods, which are yet no gods? but my people have changed their glory for that which doth not profit.

12 Be astonished, O ye heavens, at this, and be horribly afraid, be ye very desolate, saith the LORD.

13 For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water.

14 Is Israel a servant? is he a homeborn slave? why is he spoiled?

15 The young lions roared upon him, and yelled, and they made his land waste: his cities are burned without inhabitant.

16 Also the children of Noph and Tahapanes have broken the crown of thy head.

17 Hast thou not procured this unto thyself, in that thou hast forsaken the LORD thy God, when he led thee by the way?

18 And now what hast thou to do in the way of Egypt, to drink the waters of Sihor? or what hast thou to do in the way of Assyria, to drink the waters of the river?

19 Thine own wickedness shall correct thee, and thy backslidings shall reprove thee: know therefore and see that it is an evil thing and bitter, that thou hast forsaken the LORD thy God, and that my fear is not in thee, saith the Lord GOD of hosts.

20 For of old time I have broken thy yoke, and burst thy bands; and thou saidst, I will not transgress; when upon every high hill and under every green tree thou wanderest, playing the harlot.

21 Yet I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange vine unto me?

22 For though thou wash thee with nitre, and take thee much soap, yet thine iniquity is marked before me, saith the Lord GOD.

23 How canst thou say, I am not polluted, I have not gone after Baalim? see thy way in the valley, know what thou hast done: thou art a swift dromedary traversing her ways;

24 A wild ass used to the wilderness, that snuffeth up the wind at her pleasure; in her occasion who can turn her away? all they that seek her will not weary themselves; in her month they shall find her.

25 Withhold thy foot from being unshod, and thy throat from thirst: but thou saidst, There is no hope: no; for I have loved strangers, and after them will I go.

26 As the thief is ashamed when he is found, so is the house of Israel ashamed; they, their kings, their princes, and their priests, and their prophets,

27 Saying to a stock, Thou art my father; and to a stone, Thou hast brought me forth: for they have turned their back unto me, and not their face: but in the time of their trouble they will say, Arise, and save us.

28 But where are thy gods that thou hast made thee? let them arise, if they can save thee in the time of thy trouble: for according to the number of thy cities are thy gods, O Judah.

29 Wherefore will ye plead with me? ye all have transgressed against me, saith the LORD.

30 In vain have I smitten your children; they received no correction: your own sword hath devoured your prophets, like a destroying lion.

31 O generation, see ye the word of the LORD. Have I been a wilderness unto Israel? a land of darkness? wherefore say my people, We are lords; we will come no more unto thee?

32 Can a maid forget her ornaments, or a bride her attire? yet my people have forgotten me days without number.

33 Why trimmest thou thy way to seek love? therefore hast thou also taught the wicked ones thy ways.

34 Also in thy skirts is found the blood of the souls of the poor innocents: I have not found it by secret search, but upon all these.

35 Yet thou sayest, Because I am innocent, surely his anger shall turn from me. Behold, I will plead with thee, because thou sayest, I have not sinned.

36 Why gaddest thou about so much to change thy way? thou also shalt be ashamed of Egypt, as thou wast ashamed of Assyria.

37 Yea, thou shalt go forth from him, and thine hands upon thine head: for the LORD hath rejected thy confidences, and thou shalt not prosper in them.

CHAPTER 3

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1 They say, If a man put away his wife, and she go from him, and become another man's, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the LORD.

2 Lift up thine eyes unto the high places, and see where thou hast not been lien with. In the ways hast thou sat for them, as the Arabian in the wilderness; and thou hast polluted the land with thy whoredoms and with thy wickedness.

3 Therefore the showers have been withholden, and there hath been no latter rain; and thou hadst a whore's forehead, thou refusedst to be ashamed.

4 Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?

5 Will he reserve his anger for ever? will he keep it to the end? Behold, thou hast spoken and done evil things as thou couldest.

6 The LORD said also unto me in the days of Josiah the king, Hast thou seen that which backsliding Israel hath done? she is gone up upon every high mountain and under every green tree, and there hath played the harlot.

7 And I said after she had done all these things, Turn thou unto me. But she returned not. And her treacherous sister Judah saw it.

8 And I saw, when for all the causes whereby backsliding Israel committed adultery I had put her away, and given her a bill of divorce; yet her treacherous sister Judah feared not, but went and played the harlot also.

9 And it came to pass through the lightness of her whoredom, that she defiled the land, and committed adultery with stones and with stocks.

10 And yet for all this her treacherous sister Judah hath not turned unto me with her whole heart, but feignedly, saith the LORD.

11 And the LORD said unto me, The backsliding Israel hath justified herself more than treacherous Judah.

12 Go and proclaim these words toward the north, and say, Return, thou backsliding Israel, saith the LORD; and I will not cause mine anger to fall upon you: for I am merciful, saith the LORD, and I will not keep anger for ever.

13 Only acknowledge thine iniquity, that thou hast transgressed against the LORD thy God, and hast scattered thy ways to the strangers under every green tree, and ye have not obeyed my voice, saith the LORD.

14 Turn, O backsliding children, saith the LORD; for I am married unto you: and I will take you one of a city, and two of a family, and I will bring you to Zion:

15 And I will give you pastors according to mine heart, which shall feed you with knowledge and understanding.

16 And it shall come to pass, when ye be multiplied and increased in the land, in those days, saith the LORD, they shall say no more, The ark of the covenant of the LORD: neither shall it come to mind: neither shall they remember it; neither shall they visit it; neither shall that be done any more.

17 At that time they shall call Jerusalem the throne of the LORD; and all the nations shall be gathered unto it, to the name of the LORD, to Jerusalem: neither shall they walk any more after the imagination of their evil heart.

18 In those days the house of Judah shall walk with the house of Israel, and they shall come together out of the land of the north to the land that I have given for an inheritance unto your fathers.

19 But I said, How shall I put thee among the children, and give thee a pleasant land, a goodly heritage of the hosts of nations? and I said, Thou shalt call me, My father; and shalt not turn away from me.

20 Surely as a wife treacherously departeth from her husband, so have ye dealt treacherously with me, O house of Israel, saith the LORD.

21 A voice was heard upon the high places, weeping and supplications of the children of Israel: for they have perverted their way, and they have forgotten the LORD their God.

22 Return, ye backsliding children, and I will heal your backslidings. Behold, we come unto thee; for thou art the LORD our God.

23 Truly in vain is salvation hoped for from the hills, and from the multitude of mountains: truly in the LORD our God is the salvation of Israel.

24 For shame hath devoured the labour of our fathers from our youth; their flocks and their herds, their sons and their daughters.

25 We lie down in our shame, and our confusion covereth us: for we have sinned against the LORD our God, we and our fathers, from our youth even unto this day, and have not obeyed the voice of the LORD our God.

CHAPTER 4

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1 If thou wilt return, O Israel, saith the LORD, return unto me: and if thou wilt put away thine abominations out of my sight, then shalt thou not remove.

2 And thou shalt swear, The LORD liveth, in truth, in judgment, and in righteousness; and the nations shall bless themselves in him, and in him shall they glory.

3 For thus saith the LORD to the men of Judah and Jerusalem, Break up your fallow ground, and sow not among thorns.

4 Circumcise yourselves to the LORD, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem: lest my fury come forth like fire, and burn that none can quench it, because of the evil of your doings.

5 Declare ye in Judah, and publish in Jerusalem; and say, Blow ye the trumpet in the land: cry, gather together, and say, Assemble yourselves, and let us go into the defenced cities.

6 Set up the standard toward Zion: retire, stay not: for I will bring evil from the north, and a great destruction.

7 The lion is come up from his thicket, and the destroyer of the Gentiles is on his way; he is gone forth from his place to make thy land desolate; and thy cities shall be laid waste, without an inhabitant.

8 For this gird you with sackcloth, lament and howl: for the fierce anger of the LORD is not turned back from us.

9 And it shall come to pass at that day, saith the LORD, that the heart of the king shall perish, and the heart of the princes; and the priests shall be astonished, and the prophets shall wonder.

10 Then said I, Ah, Lord GOD! surely thou hast greatly deceived this people and Jerusalem, saying, Ye shall have peace; whereas the sword reacheth unto the soul.

11 At that time shall it be said to this people and to Jerusalem, A dry wind of the high places in the wilderness toward the daughter of my people, not to fan, nor to cleanse,

12 Even a full wind from those places shall come unto me: now also will I give sentence against them.

13 Behold, he shall come up as clouds, and his chariots shall be as a whirlwind: his horses are swifter than eagles. Woe unto us! for we are spoiled.

14 O Jerusalem, wash thine heart from wickedness, that thou mayest be saved. How long shall thy vain thoughts lodge within thee?

15 For a voice declareth from Dan, and publisheth affliction from mount Ephraim.

16 Make ye mention to the nations; behold, publish against Jerusalem, that watchers come from a far country, and give out their voice against the cities of Judah.

17 As keepers of a field, are they against her round about; because she hath been rebellious against me, saith the LORD.

18 Thy way and thy doings have procured these things unto thee; this is thy wickedness, because it is bitter, because it reacheth unto thine heart.

19 My bowels, my bowels! I am pained at my very heart; my heart maketh a noise in me; I cannot hold my peace, because thou hast heard, O my soul, the sound of the trumpet, the alarm of war.

20 Destruction upon destruction is cried; for the whole land is spoiled: suddenly are my tents spoiled, and my curtains in a moment.

21 How long shall I see the standard, and hear the sound of the trumpet?

22 For my people is foolish, they have not known me; they are sottish children, and they have none understanding: they are wise to do evil, but to do good they have no knowledge.

23 I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light.

24 I beheld the mountains, and, lo, they trembled, and all the hills moved lightly.

25 I beheld, and, lo, there was no man, and all the birds of the heavens were fled.

26 I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down at the presence of the LORD, and by his fierce anger.

27 For thus hath the LORD said, The whole land shall be desolate; yet will I not make a full end.

28 For this shall the earth mourn, and the heavens above be black: because I have spoken it, I have purposed it, and will not repent, neither will I turn back from it.

29 The whole city shall flee for the noise of the horsemen and bowmen; they shall go into thickets, and climb up upon the rocks: every city shall be forsaken, and not a man dwell therein.

30 And when thou art spoiled, what wilt thou do? Though thou clothest thyself with crimson, though thou deckest thee with ornaments of gold, though thou rentest thy face with painting, in vain shalt thou make thyself fair; thy lovers will despise thee, they will seek thy life.

31 For I have heard a voice as of a woman in travail, and the anguish as of her that bringeth forth her first child, the voice of the daughter of Zion, that bewaileth herself, that spreadeth her hands, saying, Woe is me now! for my soul is wearied because of murderers.

CHAPTER 5

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1 Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgment, that seeketh the truth; and I will pardon it.

2 And though they say, The LORD liveth; surely they swear falsely.

3 O LORD, are not thine eyes upon the truth? thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive correction: they have made their faces harder than a rock; they have refused to return.

4 Therefore I said, Surely these are poor; they are foolish: for they know not the way of the LORD, nor the judgment of their God.

5 I will get me unto the great men, and will speak unto them; for they have known the way of the LORD, and the judgment of their God: but these have altogether broken the yoke, and burst the bonds.

6 Wherefore a lion out of the forest shall slay them, and a wolf of the evenings shall spoil them, a leopard shall watch over their cities: every one that goeth out thence shall be torn in pieces: because their transgressions are many, and their backslidings are increased.

7 How shall I pardon thee for this? thy children have forsaken me, and sworn by them that are no gods: when I had fed them to the full, they then committed adultery, and assembled themselves by troops in the harlots' houses.

8 They were as fed horses in the morning: every one neighed after his neighbour's wife.

9 Shall I not visit for these things? saith the LORD: and shall not my soul be avenged on such a nation as this?

10 Go ye up upon her walls, and destroy; but make not a full end: take away her battlements; for they are not the LORD'S.

11 For the house of Israel and the house of Judah have dealt very treacherously against me, saith the LORD.

12 They have belied the LORD, and said, It is not he; neither shall evil come upon us; neither shall we see sword nor famine:

13 And the prophets shall become wind, and the word is not in them: thus shall it be done unto them.

14 Wherefore thus saith the LORD God of hosts, Because ye speak this word, behold, I will make my words in thy mouth fire, and this people wood, and it shall devour them.

15 Lo, I will bring a nation upon you from far, O house of Israel, saith the LORD: it is a mighty nation, it is an ancient nation, a nation whose language thou knowest not, neither understandest what they say.

16 Their quiver is as an open sepulchre, they are all mighty men.

17 And they shall eat up thine harvest, and thy bread, which thy sons and thy daughters should eat: they shall eat up thy flocks and thine herds: they shall eat up thy vines and thy fig trees: they shall impoverish thy fenced cities, wherein thou trustedst, with the sword.

18 Nevertheless in those days, saith the LORD, I will not make a full end with you.

19 And it shall come to pass, when ye shall say, Wherefore doeth the LORD our God all these things unto us? then shalt thou answer them, Like as ye have forsaken me, and served strange gods in your land, so shall ye serve strangers in a land that is not yours.

20 Declare this in the house of Jacob, and publish it in Judah, saying,

21 Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not:

22 Fear ye not me? saith the LORD: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual decree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it?

23 But this people hath a revolting and a rebellious heart; they are revolted and gone.

24 Neither say they in their heart, Let us now fear the LORD our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest.

25 Your iniquities have turned away these things, and your sins have withholden good things from you.

26 For among my people are found wicked men: they lay wait, as he that setteth snares; they set a trap, they catch men.

27 As a cage is full of birds, so are their houses full of deceit: therefore they are become great, and waxen rich.

28 They are waxen fat, they shine: yea, they overpass the deeds of the wicked: they judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge.

29 Shall I not visit for these things? saith the LORD: shall not my soul be avenged on such a nation as this?

30 A wonderful and horrible thing is committed in the land;

31 The prophets prophesy falsely, and the priests bear rule by their means; and my people love to have it so: and what will ye do in the end thereof?

CHAPTER 6

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1 O ye children of Benjamin, gather yourselves to flee out of the midst of Jerusalem, and blow the trumpet in Tekoa, and set up a sign of fire in Bethhaccerem: for evil appeareth out of the north, and great destruction.

2 I have likened the daughter of Zion to a comely and delicate woman.

3 The shepherds with their flocks shall come unto her; they shall pitch their tents against her round about; they shall feed every one in his place.

4 Prepare ye war against her; arise, and let us go up at noon. Woe unto us! for the day goeth away, for the shadows of the evening are stretched out.

5 Arise, and let us go by night, and let us destroy her palaces.

6 For thus hath the LORD of hosts said, Hew ye down trees, and cast a mount against Jerusalem: this is the city to be visited; she is wholly oppression in the midst of her.

7 As a fountain casteth out her waters, so she casteth out her wickedness: violence and spoil is heard in her; before me continually is grief and wounds.

8 Be thou instructed, O Jerusalem, lest my soul depart from thee; lest I make thee desolate, a land not inhabited.

9 Thus saith the LORD of hosts, They shall throughly glean the remnant of Israel as a vine: turn back thine hand as a grapegatherer into the baskets.

10 To whom shall I speak, and give warning, that they may hear? behold, their ear is uncircumcised, and they cannot hearken: behold, the word of the LORD is unto them a reproach; they have no delight in it.

11 Therefore I am full of the fury of the LORD; I am weary with holding in: I will pour it out upon the children abroad, and upon the assembly of young men together: for even the husband with the wife shall be taken, the aged with him that is full of days.

12 And their houses shall be turned unto others, with their fields and wives together: for I will stretch out my hand upon the inhabitants of the land, saith the LORD.

13 For from the least of them even unto the greatest of them every one is given to covetousness; and from the prophet even unto the priest every one dealeth falsely.

14 They have healed also the hurt of the daughter of my people slightly, saying, Peace, peace; when there is no peace.

15 Were they ashamed when they had committed abomination? nay, they were not at all ashamed, neither could they blush: therefore they shall fall among them that fall: at the time that I visit them they shall be cast down, saith the LORD.

16 Thus saith the LORD, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein.

17 Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken.

18 Therefore hear, ye nations, and know, O congregation, what is among them.

19 Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it.

20 To what purpose cometh there to me incense from Sheba, and the sweet cane from a far country? your burnt offerings are not acceptable, nor your sacrifices sweet unto me.

21 Therefore thus saith the LORD, Behold, I will lay stumblingblocks before this people, and the fathers and the sons together shall fall upon them; the neighbour and his friend shall perish.

22 Thus saith the LORD, Behold, a people cometh from the north country, and a great nation shall be raised from the sides of the earth.

23 They shall lay hold on bow and spear; they are cruel, and have no mercy; their voice roareth like the sea; and they ride upon horses, set in array as men for war against thee, O daughter of Zion.

24 We have heard the fame thereof: our hands wax feeble: anguish hath taken hold of us, and pain, as of a woman in travail.

25 Go not forth into the field, nor walk by the way; for the sword of the enemy and fear is on every side.

26 O daughter of my people, gird thee with sackcloth, and wallow thyself in ashes: make thee mourning, as for an only son, most bitter lamentation: for the spoiler shall suddenly come upon us.

27 I have set thee for a tower and a fortress among my people, that thou mayest know and try their way.

28 They are all grievous revolters, walking with slanders: they are brass and iron; they are all corrupters.

29 The bellows are burned, the lead is consumed of the fire; the founder melteth in vain: for the wicked are not plucked away.

30 Reprobate silver shall men call them, because the LORD hath rejected them.

CHAPTER 7

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1 The word that came to Jeremiah from the LORD, saying,

2 Stand in the gate of the LORD'S house, and proclaim there this word, and say, Hear the word of the LORD, all ye of Judah, that enter in at these gates to worship the LORD.

3 Thus saith the LORD of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place.

4 Trust ye not in lying words, saying, The temple of the LORD, The temple of the LORD, The temple of the LORD, are these.

5 For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour;

6 If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt:

7 Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever.

8 Behold, ye trust in lying words, that cannot profit.

9 Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not;

10 And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations?

11 Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the LORD.

12 But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel.

13 And now, because ye have done all these works, saith the LORD, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not;

14 Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh.

15 And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.

16 Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee.

17 Seest thou not what they do in the cities of Judah and in the streets of Jerusalem?

18 The children gather wood, and the fathers kindle the fire, and the women knead their dough, to make cakes to the queen of heaven, and to pour out drink offerings unto other gods, that they may provoke me to anger.

19 Do they provoke me to anger? saith the LORD: do they not provoke themselves to the confusion of their own faces?

20 Therefore thus saith the Lord GOD; Behold, mine anger and my fury shall be poured out upon this place, upon man, and upon beast, and upon the trees of the field, and upon the fruit of the ground; and it shall burn, and shall not be quenched.

21 Thus saith the LORD of hosts, the God of Israel; Put your burnt offerings unto your sacrifices, and eat flesh.

22 For I spake not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt offerings or sacrifices:

23 But this thing commanded I them, saying, Obey my voice, and I will be your God, and ye shall be my people: and walk ye in all the ways that I have commanded you, that it may be well unto you.

24 But they hearkened not, nor inclined their ear, but walked in the counsels and in the imagination of their evil heart, and went backward, and not forward.

25 Since the day that your fathers came forth out of the land of Egypt unto this day I have even sent unto you all my servants the prophets, daily rising up early and sending them:

26 Yet they hearkened not unto me, nor inclined their ear, but hardened their neck: they did worse than their fathers.

27 Therefore thou shalt speak all these words unto them; but they will not hearken to thee: thou shalt also call unto them; but they will not answer thee.

28 But thou shalt say unto them, This is a nation that obeyeth not the voice of the LORD their God, nor receiveth correction: truth is perished, and is cut off from their mouth.

29 Cut off thine hair, O Jerusalem, and cast it away, and take up a lamentation on high places; for the LORD hath rejected and forsaken the generation of his wrath.

30 For the children of Judah have done evil in my sight, saith the LORD: they have set their abominations in the house which is called by my name, to pollute it.

31 And they have built the high places of Tophet, which is in the valley of the son of Hinnom, to burn their sons and their daughters in the fire; which I commanded them not, neither came it into my heart.

32 Therefore, behold, the days come, saith the LORD, that it shall no more be called Tophet, nor the valley of the son of Hinnom, but the valley of slaughter: for they shall bury in Tophet, till there be no place.

33 And the carcases of this people shall be meat for the fowls of the heaven, and for the beasts of the earth; and none shall fray them away.

34 Then will I cause to cease from the cities of Judah, and from the streets of Jerusalem, the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride: for the land shall be desolate.

CHAPTER 8

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1 At that time, saith the LORD, they shall bring out the bones of the kings of Judah, and the bones of his princes, and the bones of the priests, and the bones of the prophets, and the bones of the inhabitants of Jerusalem, out of their graves:

2 And they shall spread them before the sun, and the moon, and all the host of heaven, whom they have loved, and whom they have served, and after whom they have walked, and whom they have sought, and whom they have worshipped: they shall not be gathered, nor be buried; they shall be for dung upon the face of the earth.

3 And death shall be chosen rather than life by all the residue of them that remain of this evil family, which remain in all the places whither I have driven them, saith the LORD of hosts.

4 Moreover thou shalt say unto them, Thus saith the LORD; Shall they fall, and not arise? shall he turn away, and not return?

5 Why then is this people of Jerusalem slidden back by a perpetual backsliding? they hold fast deceit, they refuse to return.

6 I hearkened and heard, but they spake not aright: no man repented him of his wickedness, saying, What have I done? every one turned to his course, as the horse rusheth into the battle.

7 Yea, the stork in the heaven knoweth her appointed times; and the turtle and the crane and the swallow observe the time of their coming; but my people know not the judgment of the LORD.

8 How do ye say, We are wise, and the law of the LORD is with us? Lo, certainly in vain made he it; the pen of the scribes is in vain.

9 The wise men are ashamed, they are dismayed and taken: lo, they have rejected the word of the LORD; and what wisdom is in them?

10 240810 will I give their wives unto others, and their fields to them that shall inherit them: for every one from the least even unto the greatest is given to covetousness, from the prophet even unto the priest every one dealeth falsely.

11 For they have healed the hurt of the daughter of my people slightly, saying, Peace, peace; when there is no peace.

12 Were they ashamed when they had committed abomination? nay, they were not at all ashamed, neither could they blush: therefore shall they fall among them that fall: in the time of their visitation they shall be cast down, saith the LORD.

13 I will surely consume them, saith the LORD: there shall be no grapes on the vine, nor figs on the fig tree, and the leaf shall fade; and the things that I have given them shall pass away from them.

14 Why do we sit still? assemble yourselves, and let us enter into the defenced cities, and let us be silent there: for the LORD our God hath put us to silence, and given us water of gall to drink, because we have sinned against the LORD.

15 We looked for peace, but no good came; and for a time of health, and behold trouble!

16 The snorting of his horses was heard from Dan: the whole land trembled at the sound of the neighing of his strong ones; for they are come, and have devoured the land, and all that is in it; the city, and those that dwell therein.

17 For, behold, I will send serpents, cockatrices, among you, which will not be charmed, and they shall bite you, saith the LORD.

18 When I would comfort myself against sorrow, my heart is faint in me.

19 Behold the voice of the cry of the daughter of my people because of them that dwell in a far country: Is not the LORD in Zion? is not her king in her? Why have they provoked me to anger with their graven images, and with strange vanities?

20 The harvest is past, the summer is ended, and we are not saved.

21 For the hurt of the daughter of my people am I hurt; I am black; astonishment hath taken hold on me.

22 Is there no balm in Gilead; is there no physician there? why then is not the health of the daughter of my people recovered?

CHAPTER 9

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1 Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people!

2 Oh that I had in the wilderness a lodging place of wayfaring men; that I might leave my people, and go from them! for they be all adulterers, an assembly of treacherous men.

3 And they bend their tongues like their bow for lies: but they are not valiant for the truth upon the earth; for they proceed from evil to evil, and they know not me, saith the LORD.

4 Take ye heed every one of his neighbour, and trust ye not in any brother: for every brother will utterly supplant, and every neighbour will walk with slanders.

5 And they will deceive every one his neighbour, and will not speak the truth: they have taught their tongue to speak lies, and weary themselves to commit iniquity.

6 Thine habitation is in the midst of deceit; through deceit they refuse to know me, saith the LORD.

7 Therefore thus saith the LORD of hosts, Behold, I will melt them, and try them; for how shall I do for the daughter of my people?

8 Their tongue is as an arrow shot out; it speaketh deceit: one speaketh peaceably to his neighbour with his mouth, but in heart he layeth his wait.

9 Shall I not visit them for these things? saith the LORD: shall not my soul be avenged on such a nation as this?

10 For the mountains will I take up a weeping and wailing, and for the habitations of the wilderness a lamentation, because they are burned up, so that none can pass through them; neither can men hear the voice of the cattle; both the fowl of the heavens and the beast are fled; they are gone.

11 And I will make Jerusalem heaps, and a den of dragons; and I will make the cities of Judah desolate, without an inhabitant.

12 Who is the wise man, that may understand this? and who is he to whom the mouth of the LORD hath spoken, that he may declare it, for what the land perisheth and is burned up like a wilderness, that none passeth through?

13 And the LORD saith, Because they have forsaken my law which I set before them, and have not obeyed my voice, neither walked therein;

14 But have walked after the imagination of their own heart, and after Baalim, which their fathers taught them:

15 Therefore thus saith the LORD of hosts, the God of Israel; Behold, I will feed them, even this people, with wormwood, and give them water of gall to drink.

16 I will scatter them also among the heathen, whom neither they nor their fathers have known: and I will send a sword after them, till I have consumed them.

17 Thus saith the LORD of hosts, Consider ye, and call for the mourning women, that they may come; and send for cunning women, that they may come:

18 And let them make haste, and take up a wailing for us, that our eyes may run down with tears, and our eyelids gush out with waters.

19 For a voice of wailing is heard out of Zion, How are we spoiled! we are greatly confounded, because we have forsaken the land, because our dwellings have cast us out.

20 Yet hear the word of the LORD, O ye women, and let your ear receive the word of his mouth, and teach your daughters wailing, and every one her neighbour lamentation.

21 For death is come up into our windows, and is entered into our palaces, to cut off the children from without, and the young men from the streets.

22 Speak, Thus saith the LORD, Even the carcases of men shall fall as dung upon the open field, and as the handful after the harvestman, and none shall gather them.

23 Thus saith the LORD, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches:

24 But let him that glorieth glory in this, that he understandeth and knoweth me, that I am the LORD which exercise lovingkindness, judgment, and righteousness, in the earth: for in these things I delight, saith the LORD.

25 Behold, the days come, saith the LORD, that I will punish all them which are circumcised with the uncircumcised;

26 Egypt, and Judah, and Edom, and the children of Ammon, and Moab, and all that are in the utmost corners, that dwell in the wilderness: for all these nations are uncircumcised, and all the house of Israel are uncircumcised in the heart.

CHAPTER 10

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1 Hear ye the word which the LORD speaketh unto you, O house of Israel:

2 Thus saith the LORD, Learn not the way of the heathen, and be not dismayed at the signs of heaven; for the heathen are dismayed at them.

3 For the customs of the people are vain: for one cutteth a tree out of the forest, the work of the hands of the workman, with the axe.

4 They deck it with silver and with gold; they fasten it with nails and with hammers, that it move not.

5 They are upright as the palm tree, but speak not: they must needs be borne, because they cannot go. Be not afraid of them; for they cannot do evil, neither also is it in them to do good.

6 Forasmuch as there is none like unto thee, O LORD; thou art great, and thy name is great in might.

7 Who would not fear thee, O King of nations? for to thee doth it appertain: forasmuch as among all the wise men of the nations, and in all their kingdoms, there is none like unto thee.

8 But they are altogether brutish and foolish: the stock is a doctrine of vanities.

9 Silver spread into plates is brought from Tarshish, and gold from Uphaz, the work of the workman, and of the hands of the founder: blue and purple is their clothing: they are all the work of cunning men.

10 But the LORD is the true God, he is the living God, and an everlasting king: at his wrath the earth shall tremble, and the nations shall not be able to abide his indignation.

11 Thus shall ye say unto them, The gods that have not made the heavens and the earth, even they shall perish from the earth, and from under these heavens.

12 He hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the heavens by his discretion.

13 When he uttereth his voice, there is a multitude of waters in the heavens, and he causeth the vapours to ascend from the ends of the earth; he maketh lightnings with rain, and bringeth forth the wind out of his treasures.

14 Every man is brutish in his knowledge: every founder is confounded by the graven image: for his molten image is falsehood, and there is no breath in them.

15 They are vanity, and the work of errors: in the time of their visitation they shall perish.

16 The portion of Jacob is not like them: for he is the former of all things; and Israel is the rod of his inheritance: The LORD of hosts is his name.

17 Gather up thy wares out of the land, O inhabitant of the fortress.

18 For thus saith the LORD, Behold, I will sling out the inhabitants of the land at this once, and will distress them, that they may find it so.

19 Woe is me for my hurt! my wound is grievous: but I said, Truly this is a grief, and I must bear it.

20 My tabernacle is spoiled, and all my cords are broken: my children are gone forth of me, and they are not: there is none to stretch forth my tent any more, and to set up my curtains.

21 For the pastors are become brutish, and have not sought the LORD: therefore they shall not prosper, and all their flocks shall be scattered.

22 Behold, the noise of the bruit is come, and a great commotion out of the north country, to make the cities of Judah desolate, and a den of dragons.

23 O LORD, I know that the way of man is not in himself: it is not in man that walketh to direct his steps.

24 O LORD, correct me, but with judgment; not in thine anger, lest thou bring me to nothing.

25 Pour out thy fury upon the heathen that know thee not, and upon the families that call not on thy name: for they have eaten up Jacob, and devoured him, and consumed him, and have made his habitation desolate.

CHAPTER 11

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1 The word that came to Jeremiah from the LORD, saying,

2 Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem;

3 And say thou unto them, Thus saith the LORD God of Israel; Cursed be the man that obeyeth not the words of this covenant,

4 Which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God:

5 That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day. Then answered I, and said, So be it, O LORD.

6 Then the LORD said unto me, Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this covenant, and do them.

7 For I earnestly protested unto your fathers in the day that I brought them up out of the land of Egypt, even unto this day, rising early and protesting, saying, Obey my voice.

8 Yet they obeyed not, nor inclined their ear, but walked every one in the imagination of their evil heart: therefore I will bring upon them all the words of this covenant, which I commanded them to do; but they did them not.

9 And the LORD said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem.

10 They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went after other gods to serve them: the house of Israel and the house of Judah have broken my covenant which I made with their fathers.

11 Therefore thus saith the LORD, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them.

12 Then shall the cities of Judah and inhabitants of Jerusalem go, and cry unto the gods unto whom they offer incense: but they shall not save them at all in the time of their trouble.

13 For according to the number of thy cities were thy gods, O Judah; and according to the number of the streets of Jerusalem have ye set up altars to that shameful thing, even altars to burn incense unto Baal.

14 Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble.

15 What hath my beloved to do in mine house, seeing she hath wrought lewdness with many, and the holy flesh is passed from thee? when thou doest evil, then thou rejoicest.

16 The LORD called thy name, A green olive tree, fair, and of goodly fruit: with the noise of a great tumult he hath kindled fire upon it, and the branches of it are broken.

17 For the LORD of hosts, that planted thee, hath pronounced evil against thee, for the evil of the house of Israel and of the house of Judah, which they have done against themselves to provoke me to anger in offering incense unto Baal.

18 And the LORD hath given me knowledge of it, and I know it: then thou shewedst me their doings.

19 But I was like a lamb or an ox that is brought to the slaughter; and I knew not that they had devised devices against me, saying, Let us destroy the tree with the fruit thereof, and let us cut him off from the land of the living, that his name may be no more remembered.

20 But, O LORD of hosts, that judgest righteously, that triest the reins and the heart, let me see thy vengeance on them: for unto thee have I revealed my cause.

21 Therefore thus saith the LORD of the men of Anathoth, that seek thy life, saying, Prophesy not in the name of the LORD, that thou die not by our hand:

22 Therefore thus saith the LORD of hosts, Behold, I will punish them: the young men shall die by the sword; their sons and their daughters shall die by famine:

23 And there shall be no remnant of them: for I will bring evil upon the men of Anathoth, even the year of their visitation.

CHAPTER 12

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1 Righteous art thou, O LORD, when I plead with thee: yet let me talk with thee of thy judgments: Wherefore doth the way of the wicked prosper? wherefore are all they happy that deal very treacherously?

2 Thou hast planted them, yea, they have taken root: they grow, yea, they bring forth fruit: thou art near in their mouth, and far from their reins.

3 But thou, O LORD, knowest me: thou hast seen me, and tried mine heart toward thee: pull them out like sheep for the slaughter, and prepare them for the day of slaughter.

4 How long shall the land mourn, and the herbs of every field wither, for the wickedness of them that dwell therein? the beasts are consumed, and the birds; because they said, He shall not see our last end.

5 If thou hast run with the footmen, and they have wearied thee, then how canst thou contend with horses? and if in the land of peace, wherein thou trustedst, they wearied thee, then how wilt thou do in the swelling of Jordan?

6 For even thy brethren, and the house of thy father, even they have dealt treacherously with thee; yea, they have called a multitude after thee: believe them not, though they speak fair words unto thee.

7 I have forsaken mine house, I have left mine heritage; I have given the dearly beloved of my soul into the hand of her enemies.

8 Mine heritage is unto me as a lion in the forest; it crieth out against me: therefore have I hated it.

9 Mine heritage is unto me as a speckled bird, the birds round about are against her; come ye, assemble all the beasts of the field, come to devour.

10 Many pastors have destroyed my vineyard, they have trodden my portion under foot, they have made my pleasant portion a desolate wilderness.

11 They have made it desolate, and being desolate it mourneth unto me; the whole land is made desolate, because no man layeth it to heart.

12 The spoilers are come upon all high places through the wilderness: for the sword of the LORD shall devour from the one end of the land even to the other end of the land: no flesh shall have peace.

13 They have sown wheat, but shall reap thorns: they have put themselves to pain, but shall not profit: and they shall be ashamed of your revenues because of the fierce anger of the LORD.

14 Thus saith the LORD against all mine evil neighbours, that touch the inheritance which I have caused my people Israel to inherit; Behold, I will pluck them out of their land, and pluck out the house of Judah from among them.

15 And it shall come to pass, after that I have plucked them out I will return, and have compassion on them, and will bring them again, every man to his heritage, and every man to his land.

16 And it shall come to pass, if they will diligently learn the ways of my people, to swear by my name, The LORD liveth; as they taught my people to swear by Baal; then shall they be built in the midst of my people.

17 But if they will not obey, I will utterly pluck up and destroy that nation, saith the LORD.

CHAPTER 13

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1 Thus saith the LORD unto me, Go and get thee a linen girdle, and put it upon thy loins, and put it not in water.

2 So I got a girdle according to the word of the LORD, and put it on my loins.

3 And the word of the LORD came unto me the second time, saying,

4 Take the girdle that thou hast got, which is upon thy loins, and arise, go to Euphrates, and hide it there in a hole of the rock.

5 So I went, and hid it by Euphrates, as the LORD commanded me.

6 And it came to pass after many days, that the LORD said unto me, Arise, go to Euphrates, and take the girdle from thence, which I commanded thee to hide there.

7 Then I went to Euphrates, and digged, and took the girdle from the place where I had hid it: and, behold, the girdle was marred, it was profitable for nothing.

8 Then the word of the LORD came unto me, saying,

9 Thus saith the LORD, After this manner will I mar the pride of Judah, and the great pride of Jerusalem.

10 This evil people, which refuse to hear my words, which walk in the imagination of their heart, and walk after other gods, to serve them, and to worship them, shall even be as this girdle, which is good for nothing.

11 For as the girdle cleaveth to the loins of a man, so have I caused to cleave unto me the whole house of Israel and the whole house of Judah, saith the LORD; that they might be unto me for a people, and for a name, and for a praise, and for a glory: but they would not hear.

12 Therefore thou shalt speak unto them this word; Thus saith the LORD God of Israel, Every bottle shall be filled with wine: and they shall say unto thee, Do we not certainly know that every bottle shall be filled with wine?

13 Then shalt thou say unto them, Thus saith the LORD, Behold, I will fill all the inhabitants of this land, even the kings that sit upon David's throne, and the priests, and the prophets, and all the inhabitants of Jerusalem, with drunkenness.

14 And I will dash them one against another, even the fathers and the sons together, saith the LORD: I will not pity, nor spare, nor have mercy, but destroy them.

15 Hear ye, and give ear; be not proud: for the LORD hath spoken.

16 Give glory to the LORD your God, before he cause darkness, and before your feet stumble upon the dark mountains, and, while ye look for light, he turn it into the shadow of death, and make it gross darkness.

17 But if ye will not hear it, my soul shall weep in secret places for your pride; and mine eye shall weep sore, and run down with tears, because the LORD'S flock is carried away captive.

18 Say unto the king and to the queen, Humble yourselves, sit down: for your principalities shall come down, even the crown of your glory.

19 The cities of the south shall be shut up, and none shall open them: Judah shall be carried away captive all of it, it shall be wholly carried away captive.

20 Lift up your eyes, and behold them that come from the north: where is the flock that was given thee, thy beautiful flock?

21 What wilt thou say when he shall punish thee? for thou hast taught them to be captains, and as chief over thee: shall not sorrows take thee, as a woman in travail?

22 And if thou say in thine heart, Wherefore come these things upon me? For the greatness of thine iniquity are thy skirts discovered, and thy heels made bare.

23 Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil.

24 Therefore will I scatter them as the stubble that passeth away by the wind of the wilderness.

25 This is thy lot, the portion of thy measures from me, saith the LORD; because thou hast forgotten me, and trusted in falsehood.

26 Therefore will I discover thy skirts upon thy face, that thy shame may appear.

27 I have seen thine adulteries, and thy neighings, the lewdness of thy whoredom, and thine abominations on the hills in the fields. Woe unto thee, O Jerusalem! wilt thou not be made clean? when shall it once be?

CHAPTER 14

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1 The word of the LORD that came to Jeremiah concerning the dearth.

2 Judah mourneth, and the gates thereof languish; they are black unto the ground; and the cry of Jerusalem is gone up.

3 And their nobles have sent their little ones to the waters: they came to the pits, and found no water; they returned with their vessels empty; they were ashamed and confounded, and covered their heads.

4 Because the ground is chapt, for there was no rain in the earth, the plowmen were ashamed, they covered their heads.

5 Yea, the hind also calved in the field, and forsook it, because there was no grass.

6 And the wild asses did stand in the high places, they snuffed up the wind like dragons; their eyes did fail, because there was no grass.

7 O LORD, though our iniquities testify against us, do thou it for thy name's sake: for our backslidings are many; we have sinned against thee.

8 O the hope of Israel, the saviour thereof in time of trouble, why shouldest thou be as a stranger in the land, and as a wayfaring man that turneth aside to tarry for a night?

9 Why shouldest thou be as a man astonied, as a mighty man that cannot save? yet thou, O LORD, art in the midst of us, and we are called by thy name; leave us not.

10 Thus saith the LORD unto this people, Thus have they loved to wander, they have not refrained their feet, therefore the LORD doth not accept them; he will now remember their iniquity, and visit their sins.

11 Then said the LORD unto me, Pray not for this people for their good.

12 When they fast, I will not hear their cry; and when they offer burnt offering and an oblation, I will not accept them: but I will consume them by the sword, and by the famine, and by the pestilence.

13 Then said I, Ah, Lord GOD! behold, the prophets say unto them, Ye shall not see the sword, neither shall ye have famine; but I will give you assured peace in this place.

14 Then the LORD said unto me, The prophets prophesy lies in my name: I sent them not, neither have I commanded them, neither spake unto them: they prophesy unto you a false vision and divination, and a thing of nought, and the deceit of their heart.

15 Therefore thus saith the LORD concerning the prophets that prophesy in my name, and I sent them not, yet they say, Sword and famine shall not be in this land; By sword and famine shall those prophets be consumed.

16 And the people to whom they prophesy shall be cast out in the streets of Jerusalem because of the famine and the sword; and they shall have none to bury them, them, their wives, nor their sons, nor their daughters: for I will pour their wickedness upon them.

17 Therefore thou shalt say this word unto them; Let mine eyes run down with tears night and day, and let them not cease: for the virgin daughter of my people is broken with a great breach, with a very grievous blow.

18 If I go forth into the field, then behold the slain with the sword! and if I enter into the city, then behold them that are sick with famine! yea, both the prophet and the priest go about into a land that they know not.

19 Hast thou utterly rejected Judah? hath thy soul lothed Zion? why hast thou smitten us, and there is no healing for us? we looked for peace, and there is no good; and for the time of healing, and behold trouble!

20 We acknowledge, O LORD, our wickedness, and the iniquity of our fathers: for we have sinned against thee.

21 Do not abhor us, for thy name's sake, do not disgrace the throne of thy glory: remember, break not thy covenant with us.

22 Are there any among the vanities of the Gentiles that can cause rain? or can the heavens give showers? art not thou he, O LORD our God? therefore we will wait upon thee: for thou hast made all these things.

CHAPTER 15

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1 Then said the LORD unto me, Though Moses and Samuel stood before me, yet my mind could not be toward this people: cast them out of my sight, and let them go forth.

2 And it shall come to pass, if they say unto thee, Whither shall we go forth? then thou shalt tell them, Thus saith the LORD; Such as are for death, to death; and such as are for the sword, to the sword; and such as are for the famine, to the famine; and such as are for the captivity, to the captivity.

3 And I will appoint over them four kinds, saith the LORD: the sword to slay, and the dogs to tear, and the fowls of the heaven, and the beasts of the earth, to devour and destroy.

4 And I will cause them to be removed into all kingdoms of the earth, because of Manasseh the son of Hezekiah king of Judah, for that which he did in Jerusalem.

5 For who shall have pity upon thee, O Jerusalem? or who shall bemoan thee? or who shall go aside to ask how thou doest?

6 Thou hast forsaken me, saith the LORD, thou art gone backward: therefore will I stretch out my hand against thee, and destroy thee; I am weary with repenting.

7 And I will fan them with a fan in the gates of the land; I will bereave them of children, I will destroy my people, since they return not from their ways.

8 Their widows are increased to me above the sand of the seas: I have brought upon them against the mother of the young men a spoiler at noonday: I have caused him to fall upon it suddenly, and terrors upon the city.

9 She that hath borne seven languisheth: she hath given up the ghost; her sun is gone down while it was yet day: she hath been ashamed and confounded: and the residue of them will I deliver to the sword before their enemies, saith the LORD.

10 Woe is me, my mother, that thou hast borne me a man of strife and a man of contention to the whole earth! I have neither lent on usury, nor men have lent to me on usury; yet every one of them doth curse me.

11 The LORD said, Verily it shall be well with thy remnant; verily I will cause the enemy to entreat thee well in the time of evil and in the time of affliction.

12 Shall iron break the northern iron and the steel?

13 Thy substance and thy treasures will I give to the spoil without price, and that for all thy sins, even in all thy borders.

14 And I will make thee to pass with thine enemies into a land which thou knowest not: for a fire is kindled in mine anger, which shall burn upon you.

15 O LORD, thou knowest: remember me, and visit me, and revenge me of my persecutors; take me not away in thy longsuffering: know that for thy sake I have suffered rebuke.

16 Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O LORD God of hosts.

17 I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation.

18 Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail?

19 Therefore thus saith the LORD, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them.

20 And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the LORD.

21 And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible.

CHAPTER 16

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1 The word of the LORD came also unto me, saying,

2 Thou shalt not take thee a wife, neither shalt thou have sons or daughters in this place.

3 For thus saith the LORD concerning the sons and concerning the daughters that are born in this place, and concerning their mothers that bare them, and concerning their fathers that begat them in this land;

4 They shall die of grievous deaths; they shall not be lamented; neither shall they be buried; but they shall be as dung upon the face of the earth: and they shall be consumed by the sword, and by famine; and their carcases shall be meat for the fowls of heaven, and for the beasts of the earth.

5 For thus saith the LORD, Enter not into the house of mourning, neither go to lament nor bemoan them: for I have taken away my peace from this people, saith the LORD, even lovingkindness and mercies.

6 Both the great and the small shall die in this land: they shall not be buried, neither shall men lament for them, nor cut themselves, nor make themselves bald for them:

7 Neither shall men tear themselves for them in mourning, to comfort them for the dead; neither shall men give them the cup of consolation to drink for their father or for their mother.

8 Thou shalt not also go into the house of feasting, to sit with them to eat and to drink.

9 For thus saith the LORD of hosts, the God of Israel; Behold, I will cause to cease out of this place in your eyes, and in your days, the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride.

10 And it shall come to pass, when thou shalt shew this people all these words, and they shall say unto thee, Wherefore hath the LORD pronounced all this great evil against us? or what is our iniquity? or what is our sin that we have committed against the LORD our God?

11 Then shalt thou say unto them, Because your fathers have forsaken me, saith the LORD, and have walked after other gods, and have served them, and have worshipped them, and have forsaken me, and have not kept my law;

12 And ye have done worse than your fathers; for, behold, ye walk every one after the imagination of his evil heart, that they may not hearken unto me:

13 Therefore will I cast you out of this land into a land that ye know not, neither ye nor your fathers; and there shall ye serve other gods day and night; where I will not shew you favour.

14 Therefore, behold, the days come, saith the LORD, that it shall no more be said, The LORD liveth, that brought up the children of Israel out of the land of Egypt;

15 But, The LORD liveth, that brought up the children of Israel from the land of the north, and from all the lands whither he had driven them: and I will bring them again into their land that I gave unto their fathers.

16 Behold, I will send for many fishers, saith the LORD, and they shall fish them; and after will I send for many hunters, and they shall hunt them from every mountain, and from every hill, and out of the holes of the rocks.

17 For mine eyes are upon all their ways: they are not hid from my face, neither is their iniquity hid from mine eyes.

18 And first I will recompense their iniquity and their sin double; because they have defiled my land, they have filled mine inheritance with the carcases of their detestable and abominable things.

19 O LORD, my strength, and my fortress, and my refuge in the day of affliction, the Gentiles shall come unto thee from the ends of the earth, and shall say, Surely our fathers have inherited lies, vanity, and things wherein there is no profit.

20 Shall a man make gods unto himself, and they are no gods?

21 Therefore, behold, I will this once cause them to know, I will cause them to know mine hand and my might; and they shall know that my name is The LORD.

CHAPTER 17

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1 The sin of Judah is written with a pen of iron, and with the point of a diamond: it is graven upon the table of their heart, and upon the horns of your altars;

2 Whilst their children remember their altars and their groves by the green trees upon the high hills.

3 O my mountain in the field, I will give thy substance and all thy treasures to the spoil, and thy high places for sin, throughout all thy borders.

4 And thou, even thyself, shalt discontinue from thine heritage that I gave thee; and I will cause thee to serve thine enemies in the land which thou knowest not: for ye have kindled a fire in mine anger, which shall burn for ever.

5 Thus saith the LORD; Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the LORD.

6 For he shall be like the heath in the desert, and shall not see when good cometh; but shall inhabit the parched places in the wilderness, in a salt land and not inhabited.

7 Blessed is the man that trusteth in the LORD, and whose hope the LORD is.

8 For he shall be as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit.

9 The heart is deceitful above all things, and desperately wicked: who can know it?

10 I the LORD search the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings.

11 As the partridge sitteth on eggs, and hatcheth them not; so he that getteth riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool.

12 A glorious high throne from the beginning is the place of our sanctuary.

13 O LORD, the hope of Israel, all that forsake thee shall be ashamed, and they that depart from me shall be written in the earth, because they have forsaken the LORD, the fountain of living waters.

14 Heal me, O LORD, and I shall be healed; save me, and I shall be saved: for thou art my praise.

15 Behold, they say unto me, Where is the word of the LORD? let it come now.

16 As for me, I have not hastened from being a pastor to follow thee: neither have I desired the woeful day; thou knowest: that which came out of my lips was right before thee.

17 Be not a terror unto me: thou art my hope in the day of evil.

18 Let them be confounded that persecute me, but let not me be confounded: let them be dismayed, but let not me be dismayed: bring upon them the day of evil, and destroy them with double destruction.

19 Thus said the LORD unto me; Go and stand in the gate of the children of the people, whereby the kings of Judah come in, and by the which they go out, and in all the gates of Jerusalem;

20 And say unto them, Hear ye the word of the LORD, ye kings of Judah, and all Judah, and all the inhabitants of Jerusalem, that enter in by these gates:

21 Thus saith the LORD; Take heed to yourselves, and bear no burden on the sabbath day, nor bring it in by the gates of Jerusalem;

22 Neither carry forth a burden out of your houses on the sabbath day, neither do ye any work, but hallow ye the sabbath day, as I commanded your fathers.

23 But they obeyed not, neither inclined their ear, but made their neck stiff, that they might not hear, nor receive instruction.

24 And it shall come to pass, if ye diligently hearken unto me, saith the LORD, to bring in no burden through the gates of this city on the sabbath day, but hallow the sabbath day, to do no work therein;

25 Then shall there enter into the gates of this city kings and princes sitting upon the throne of David, riding in chariots and on horses, they, and their princes, the men of Judah, and the inhabitants of Jerusalem: and this city shall remain for ever.

26 And they shall come from the cities of Judah, and from the places about Jerusalem, and from the land of Benjamin, and from the plain, and from the mountains, and from the south, bringing burnt offerings, and sacrifices, and meat offerings, and incense, and bringing sacrifices of praise, unto the house of the LORD.

27 But if ye will not hearken unto me to hallow the sabbath day, and not to bear a burden, even entering in at the gates of Jerusalem on the sabbath day; then will I kindle a fire in the gates thereof, and it shall devour the palaces of Jerusalem, and it shall not be quenched.

CHAPTER 18

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1 The word which came to Jeremiah from the LORD, saying,

2 Arise, and go down to the potter's house, and there I will cause thee to hear my words.

3 Then I went down to the potter's house, and, behold, he wrought a work on the wheels.

4 And the vessel that he made of clay was marred in the hand of the potter: so he made it again another vessel, as seemed good to the potter to make it.

5 Then the word of the LORD came to me, saying,

6 O house of Israel, cannot I do with you as this potter? saith the LORD. Behold, as the clay is in the potter's hand, so are ye in mine hand, O house of Israel.

7 At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy it;

8 If that nation, against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them.

9 And at what instant I shall speak concerning a nation, and concerning a kingdom, to build and to plant it;

10 If it do evil in my sight, that it obey not my voice, then I will repent of the good, wherewith I said I would benefit them.

11 Now therefore go to, speak to the men of Judah, and to the inhabitants of Jerusalem, saying, Thus saith the LORD; Behold, I frame evil against you, and devise a device against you: return ye now every one from his evil way, and make your ways and your doings good.

12 And they said, There is no hope: but we will walk after our own devices, and we will every one do the imagination of his evil heart.

13 Therefore thus saith the LORD; Ask ye now among the heathen, who hath heard such things: the virgin of Israel hath done a very horrible thing.

14 Will a man leave the snow of Lebanon which cometh from the rock of the field? or shall the cold flowing waters that come from another place be forsaken?

15 Because my people hath forgotten me, they have burned incense to vanity, and they have caused them to stumble in their ways from the ancient paths, to walk in paths, in a way not cast up;

16 To make their land desolate, and a perpetual hissing; every one that passeth thereby shall be astonished, and wag his head.

17 I will scatter them as with an east wind before the enemy; I will shew them the back, and not the face, in the day of their calamity.

18 Then said they, Come, and let us devise devices against Jeremiah; for the law shall not perish from the priest, nor counsel from the wise, nor the word from the prophet. Come, and let us smite him with the tongue, and let us not give heed to any of his words.

19 Give heed to me, O LORD, and hearken to the voice of them that contend with me.

20 Shall evil be recompensed for good? for they have digged a pit for my soul. Remember that I stood before thee to speak good for them, and to turn away thy wrath from them.

21 Therefore deliver up their children to the famine, and pour out their blood by the force of the sword; and let their wives be bereaved of their children, and be widows; and let their men be put to death; let their young men be slain by the sword in battle.

22 Let a cry be heard from their houses, when thou shalt bring a troop suddenly upon them: for they have digged a pit to take me, and hid snares for my feet.

23 Yet, LORD, thou knowest all their counsel against me to slay me: forgive not their iniquity, neither blot out their sin from thy sight, but let them be overthrown before thee; deal thus with them in the time of thine anger.

CHAPTER 19

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1 Thus saith the LORD, Go and get a potter's earthen bottle, and take of the ancients of the people, and of the ancients of the priests;

2 And go forth unto the valley of the son of Hinnom, which is by the entry of the east gate, and proclaim there the words that I shall tell thee,

3 And say, Hear ye the word of the LORD, O kings of Judah, and inhabitants of Jerusalem; Thus saith the LORD of hosts, the God of Israel; Behold, I will bring evil upon this place, the which whosoever heareth, his ears shall tingle.

4 Because they have forsaken me, and have estranged this place, and have burned incense in it unto other gods, whom neither they nor their fathers have known, nor the kings of Judah, and have filled this place with the blood of innocents;

5 They have built also the high places of Baal, to burn their sons with fire for burnt offerings unto Baal, which I commanded not, nor spake it, neither came it into my mind:

6 Therefore, behold, the days come, saith the LORD, that this place shall no more be called Tophet, nor The valley of the son of Hinnom, but The valley of slaughter.

7 And I will make void the counsel of Judah and Jerusalem in this place; and I will cause them to fall by the sword before their enemies, and by the hands of them that seek their lives: and their carcases will I give to be meat for the fowls of the heaven, and for the beasts of the earth.

8 And I will make this city desolate, and an hissing; every one that passeth thereby shall be astonished and hiss because of all the plagues thereof.

9 And I will cause them to eat the flesh of their sons and the flesh of their daughters, and they shall eat every one the flesh of his friend in the siege and straitness, wherewith their enemies, and they that seek their lives, shall straiten them.

10 Then shalt thou break the bottle in the sight of the men that go with thee,

11 And shalt say unto them, Thus saith the LORD of hosts; Even so will I break this people and this city, as one breaketh a potter's vessel, that cannot be made whole again: and they shall bury them in Tophet, till there be no place to bury.

12 Thus will I do unto this place, saith the LORD, and to the inhabitants thereof, and even make this city as Tophet:

13 And the houses of Jerusalem, and the houses of the kings of Judah, shall be defiled as the place of Tophet, because of all the houses upon whose roofs they have burned incense unto all the host of heaven, and have poured out drink offerings unto other gods.

14 Then came Jeremiah from Tophet, whither the LORD had sent him to prophesy; and he stood in the court of the LORD'S house; and said to all the people,

15 Thus saith the LORD of hosts, the God of Israel; Behold, I will bring upon this city and upon all her towns all the evil that I have pronounced against it, because they have hardened their necks, that they might not hear my words.

CHAPTER 20

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1 Now Pashur the son of Immer the priest, who was also chief governor in the house of the LORD, heard that Jeremiah prophesied these things.

2 Then Pashur smote Jeremiah the prophet, and put him in the stocks that were in the high gate of Benjamin, which was by the house of the LORD.

3 And it came to pass on the morrow, that Pashur brought forth Jeremiah out of the stocks. Then said Jeremiah unto him, The LORD hath not called thy name Pashur, but Magormissabib.

4 For thus saith the LORD, Behold, I will make thee a terror to thyself, and to all thy friends: and they shall fall by the sword of their enemies, and thine eyes shall behold it: and I will give all Judah into the hand of the king of Babylon, and he shall carry them captive into Babylon, and shall slay them with the sword.

5 Moreover I will deliver all the strength of this city, and all the labours thereof, and all the precious things thereof, and all the treasures of the kings of Judah will I give into the hand of their enemies, which shall spoil them, and take them, and carry them to Babylon.

6 And thou, Pashur, and all that dwell in thine house shall go into captivity: and thou shalt come to Babylon, and there thou shalt die, and shalt be buried there, thou, and all thy friends, to whom thou hast prophesied lies.

7 O LORD, thou hast deceived me, and I was deceived: thou art stronger than I, and hast prevailed: I am in derision daily, every one mocketh me.

8 For since I spake, I cried out, I cried violence and spoil; because the word of the LORD was made a reproach unto me, and a derision, daily.

9 Then I said, I will not make mention of him, nor speak any more in his name. But his word was in mine heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay.

10 For I heard the defaming of many, fear on every side. Report, say they, and we will report it. All my familiars watched for my halting, saying, Peradventure he will be enticed, and we shall prevail against him, and we shall take our revenge on him.

11 But the LORD is with me as a mighty terrible one: therefore my persecutors shall stumble, and they shall not prevail: they shall be greatly ashamed; for they shall not prosper: their everlasting confusion shall never be forgotten.

12 But, O LORD of hosts, that triest the righteous, and seest the reins and the heart, let me see thy vengeance on them: for unto thee have I opened my cause.

13 Sing unto the LORD, praise ye the LORD: for he hath delivered the soul of the poor from the hand of evildoers.

14 Cursed be the day wherein I was born: let not the day wherein my mother bare me be blessed.

15 Cursed be the man who brought tidings to my father, saying, A man child is born unto thee; making him very glad.

16 And let that man be as the cities which the LORD overthrew, and repented not: and let him hear the cry in the morning, and the shouting at noontide;

17 Because he slew me not from the womb; or that my mother might have been my grave, and her womb to be always great with me.

18 Wherefore came I forth out of the womb to see labour and sorrow, that my days should be consumed with shame?

CHAPTER 21

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1 The word which came unto Jeremiah from the LORD, when king Zedekiah sent unto him Pashur the son of Melchiah, and Zephaniah the son of Maaseiah the priest, saying,

2 Enquire, I pray thee, of the LORD for us; for Nebuchadrezzar king of Babylon maketh war against us; if so be that the LORD will deal with us according to all his wondrous works, that he may go up from us.

3 Then said Jeremiah unto them, Thus shall ye say to Zedekiah:

4 Thus saith the LORD God of Israel; Behold, I will turn back the weapons of war that are in your hands, wherewith ye fight against the king of Babylon, and against the Chaldeans, which besiege you without the walls, and I will assemble them into the midst of this city.

5 And I myself will fight against you with an outstretched hand and with a strong arm, even in anger, and in fury, and in great wrath.

6 And I will smite the inhabitants of this city, both man and beast: they shall die of a great pestilence.

7 And afterward, saith the LORD, I will deliver Zedekiah king of Judah, and his servants, and the people, and such as are left in this city from the pestilence, from the sword, and from the famine, into the hand of Nebuchadrezzar king of Babylon, and into the hand of their enemies, and into the hand of those that seek their life: and he shall smite them with the edge of the sword; he shall not spare them, neither have pity, nor have mercy.

8 And unto this people thou shalt say, Thus saith the LORD; Behold, I set before you the way of life, and the way of death.

9 He that abideth in this city shall die by the sword, and by the famine, and by the pestilence: but he that goeth out, and falleth to the Chaldeans that besiege you, he shall live, and his life shall be unto him for a prey.

10 For I have set my face against this city for evil, and not for good, saith the LORD: it shall be given into the hand of the king of Babylon, and he shall burn it with fire.

11 And touching the house of the king of Judah, say, Hear ye the word of the LORD;

12 O house of David, thus saith the LORD; Execute judgment in the morning, and deliver him that is spoiled out of the hand of the oppressor, lest my fury go out like fire, and burn that none can quench it, because of the evil of your doings.

13 Behold, I am against thee, O inhabitant of the valley, and rock of the plain, saith the LORD; which say, Who shall come down against us? or who shall enter into our habitations?

14 But I will punish you according to the fruit of your doings, saith the LORD: and I will kindle a fire in the forest thereof, and it shall devour all things round about it.

CHAPTER 22

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1 Thus saith the LORD; Go down to the house of the king of Judah, and speak there this word,

2 And say, Hear the word of the LORD, O king of Judah, that sittest upon the throne of David, thou, and thy servants, and thy people that enter in by these gates:

3 Thus saith the LORD; Execute ye judgment and righteousness, and deliver the spoiled out of the hand of the oppressor: and do no wrong, do no violence to the stranger, the fatherless, nor the widow, neither shed innocent blood in this place.

4 For if ye do this thing indeed, then shall there enter in by the gates of this house kings sitting upon the throne of David, riding in chariots and on horses, he, and his servants, and his people.

5 But if ye will not hear these words, I swear by myself, saith the LORD, that this house shall become a desolation.

6 For thus saith the LORD unto the king's house of Judah; Thou art Gilead unto me, and the head of Lebanon: yet surely I will make thee a wilderness, and cities which are not inhabited.

7 And I will prepare destroyers against thee, every one with his weapons: and they shall cut down thy choice cedars, and cast them into the fire.

8 And many nations shall pass by this city, and they shall say every man to his neighbour, Wherefore hath the LORD done thus unto this great city?

9 Then they shall answer, Because they have forsaken the covenant of the LORD their God, and worshipped other gods, and served them.

10 Weep ye not for the dead, neither bemoan him: but weep sore for him that goeth away: for he shall return no more, nor see his native country.

11 For thus saith the LORD touching Shallum the son of Josiah king of Judah, which reigned instead of Josiah his father, which went forth out of this place; He shall not return thither any more:

12 But he shall die in the place whither they have led him captive, and shall see this land no more.

13 Woe unto him that buildeth his house by unrighteousness, and his chambers by wrong; that useth his neighbour's service without wages, and giveth him not for his work;

14 That saith, I will build me a wide house and large chambers, and cutteth him out windows; and it is cieled with cedar, and painted with vermilion.

15 Shalt thou reign, because thou closest thyself in cedar? did not thy father eat and drink, and do judgment and justice, and then it was well with him?

16 He judged the cause of the poor and needy; then it was well with him: was not this to know me? saith the LORD.

17 But thine eyes and thine heart are not but for thy covetousness, and for to shed innocent blood, and for oppression, and for violence, to do it.

18 Therefore thus saith the LORD concerning Jehoiakim the son of Josiah king of Judah; They shall not lament for him, saying, Ah my brother! or, Ah sister! they shall not lament for him, saying, Ah lord! or, Ah his glory!

19 He shall be buried with the burial of an ass, drawn and cast forth beyond the gates of Jerusalem.

20 Go up to Lebanon, and cry; and lift up thy voice in Bashan, and cry from the passages: for all thy lovers are destroyed.

21 I spake unto thee in thy prosperity; but thou saidst, I will not hear. This hath been thy manner from thy youth, that thou obeyedst not my voice.

22 The wind shall eat up all thy pastors, and thy lovers shall go into captivity: surely then shalt thou be ashamed and confounded for all thy wickedness.

23 O inhabitant of Lebanon, that makest thy nest in the cedars, how gracious shalt thou be when pangs come upon thee, the pain as of a woman in travail!

24 As I live, saith the LORD, though Coniah the son of Jehoiakim king of Judah were the signet upon my right hand, yet would I pluck thee thence;

25 And I will give thee into the hand of them that seek thy life, and into the hand of them whose face thou fearest, even into the hand of Nebuchadrezzar king of Babylon, and into the hand of the Chaldeans.

26 And I will cast thee out, and thy mother that bare thee, into another country, where ye were not born; and there shall ye die.

27 But to the land whereunto they desire to return, thither shall they not return.

28 Is this man Coniah a despised broken idol? is he a vessel wherein is no pleasure? wherefore are they cast out, he and his seed, and are cast into a land which they know not?

29 O earth, earth, earth, hear the word of the LORD.

30 Thus saith the LORD, Write ye this man childless, a man that shall not prosper in his days: for no man of his seed shall prosper, sitting upon the throne of David, and ruling any more in Judah.

CHAPTER 23

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1 Woe be unto the pastors that destroy and scatter the sheep of my pasture! saith the LORD.

2 Therefore thus saith the LORD God of Israel against the pastors that feed my people; Ye have scattered my flock, and driven them away, and have not visited them: behold, I will visit upon you the evil of your doings, saith the LORD.

3 And I will gather the remnant of my flock out of all countries whither I have driven them, and will bring them again to their folds; and they shall be fruitful and increase.

4 And I will set up shepherds over them which shall feed them: and they shall fear no more, nor be dismayed, neither shall they be lacking, saith the LORD.

5 Behold, the days come, saith the LORD, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth.

6 In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS.

7 Therefore, behold, the days come, saith the LORD, that they shall no more say, The LORD liveth, which brought up the children of Israel out of the land of Egypt;

8 But, The LORD liveth, which brought up and which led the seed of the house of Israel out of the north country, and from all countries whither I had driven them; and they shall dwell in their own land.

9 Mine heart within me is broken because of the prophets; all my bones shake; I am like a drunken man, and like a man whom wine hath overcome, because of the LORD, and because of the words of his holiness.

10 For the land is full of adulterers; for because of swearing the land mourneth; the pleasant places of the wilderness are dried up, and their course is evil, and their force is not right.

11 For both prophet and priest are profane; yea, in my house have I found their wickedness, saith the LORD.

12 Wherefore their way shall be unto them as slippery ways in the darkness: they shall be driven on, and fall therein: for I will bring evil upon them, even the year of their visitation, saith the LORD.

13 And I have seen folly in the prophets of Samaria; they prophesied in Baal, and caused my people Israel to err.

14 I have seen also in the prophets of Jerusalem an horrible thing: they commit adultery, and walk in lies: they strengthen also the hands of evildoers, that none doth return from his wickedness: they are all of them unto me as Sodom, and the inhabitants thereof as Gomorrah.

15 Therefore thus saith the LORD of hosts concerning the prophets; Behold, I will feed them with wormwood, and make them drink the water of gall: for from the prophets of Jerusalem is profaneness gone forth into all the land.

16 Thus saith the LORD of hosts, Hearken not unto the words of the prophets that prophesy unto you: they make you vain: they speak a vision of their own heart, and not out of the mouth of the LORD.

17 They say still unto them that despise me, The LORD hath said, Ye shall have peace; and they say unto every one that walketh after the imagination of his own heart, No evil shall come upon you.

18 For who hath stood in the counsel of the LORD, and hath perceived and heard his word? who hath marked his word, and heard it?

19 Behold, a whirlwind of the LORD is gone forth in fury, even a grievous whirlwind: it shall fall grievously upon the head of the wicked.

20 The anger of the LORD shall not return, until he have executed, and till he have performed the thoughts of his heart: in the latter days ye shall consider it perfectly.

21 I have not sent these prophets, yet they ran: I have not spoken to them, yet they prophesied.

22 But if they had stood in my counsel, and had caused my people to hear my words, then they should have turned them from their evil way, and from the evil of their doings.

23 Am I a God at hand, saith the LORD, and not a God afar off?

24 Can any hide himself in secret places that I shall not see him? saith the LORD. Do not I fill heaven and earth? saith the LORD.

25 I have heard what the prophets said, that prophesy lies in my name, saying, I have dreamed, I have dreamed.

26 How long shall this be in the heart of the prophets that prophesy lies? yea, they are prophets of the deceit of their own heart;

27 Which think to cause my people to forget my name by their dreams which they tell every man to his neighbour, as their fathers have forgotten my name for Baal.

28 The prophet that hath a dream, let him tell a dream; and he that hath my word, let him speak my word faithfully. What is the chaff to the wheat? saith the LORD.

29 Is not my word like as a fire? saith the LORD; and like a hammer that breaketh the rock in pieces?

30 Therefore, behold, I am against the prophets, saith the LORD, that steal my words every one from his neighbour.

31 Behold, I am against the prophets, saith the LORD, that use their tongues, and say, He saith.

32 Behold, I am against them that prophesy false dreams, saith the LORD, and do tell them, and cause my people to err by their lies, and by their lightness; yet I sent them not, nor commanded them: therefore they shall not profit this people at all, saith the LORD.

33 And when this people, or the prophet, or a priest, shall ask thee, saying, What is the burden of the LORD? thou shalt then say unto them, What burden? I will even forsake you, saith the LORD.

34 And as for the prophet, and the priest, and the people, that shall say, The burden of the LORD, I will even punish that man and his house.

35 Thus shall ye say every one to his neighbour, and every one to his brother, What hath the LORD answered? and, What hath the LORD spoken?

36 And the burden of the LORD shall ye mention no more: for every man's word shall be his burden; for ye have perverted the words of the living God, of the LORD of hosts our God.

37 Thus shalt thou say to the prophet, What hath the LORD answered thee? and, What hath the LORD spoken?

38 But since ye say, The burden of the LORD; therefore thus saith the LORD; Because ye say this word, The burden of the LORD, and I have sent unto you, saying, Ye shall not say, The burden of the LORD;

39 Therefore, behold, I, even I, will utterly forget you, and I will forsake you, and the city that I gave you and your fathers, and cast you out of my presence:

40 And I will bring an everlasting reproach upon you, and a perpetual shame, which shall not be forgotten.

CHAPTER 24

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1 The LORD shewed me, and, behold, two baskets of figs were set before the temple of the LORD, after that Nebuchadrezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim king of Judah, and the princes of Judah, with the carpenters and smiths, from Jerusalem, and had brought them to Babylon.

2 One basket had very good figs, even like the figs that are first ripe: and the other basket had very naughty figs, which could not be eaten, they were so bad.

3 Then said the LORD unto me, What seest thou, Jeremiah? And I said, Figs; the good figs, very good; and the evil, very evil, that cannot be eaten, they are so evil.

4 Again the word of the LORD came unto me, saying,

5 Thus saith the LORD, the God of Israel; Like these good figs, so will I acknowledge them that are carried away captive of Judah, whom I have sent out of this place into the land of the Chaldeans for their good.

6 For I will set mine eyes upon them for good, and I will bring them again to this land: and I will build them, and not pull them down; and I will plant them, and not pluck them up.

7 And I will give them an heart to know me, that I am the LORD: and they shall be my people, and I will be their God: for they shall return unto me with their whole heart.

8 And as the evil figs, which cannot be eaten, they are so evil; surely thus saith the LORD, So will I give Zedekiah the king of Judah, and his princes, and the residue of Jerusalem, that remain in this land, and them that dwell in the land of Egypt:

9 And I will deliver them to be removed into all the kingdoms of the earth for their hurt, to be a reproach and a proverb, a taunt and a curse, in all places whither I shall drive them.

10 And I will send the sword, the famine, and the pestilence, among them, till they be consumed from off the land that I gave unto them and to their fathers.

CHAPTER 25

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1 The word that came to Jeremiah concerning all the people of Judah in the fourth year of Jehoiakim the son of Josiah king of Judah, that was the first year of Nebuchadrezzar king of Babylon;

2 The which Jeremiah the prophet spake unto all the people of Judah, and to all the inhabitants of Jerusalem, saying,

3 From the thirteenth year of Josiah the son of Amon king of Judah, even unto this day, that is the three and twentieth year, the word of the LORD hath come unto me, and I have spoken unto you, rising early and speaking; but ye have not hearkened.

4 And the LORD hath sent unto you all his servants the prophets, rising early and sending them; but ye have not hearkened, nor inclined your ear to hear.

5 They said, Turn ye again now every one from his evil way, and from the evil of your doings, and dwell in the land that the LORD hath given unto you and to your fathers for ever and ever:

6 And go not after other gods to serve them, and to worship them, and provoke me not to anger with the works of your hands; and I will do you no hurt.

7 Yet ye have not hearkened unto me, saith the LORD; that ye might provoke me to anger with the works of your hands to your own hurt.

8 Therefore thus saith the LORD of hosts; Because ye have not heard my words,

9 Behold, I will send and take all the families of the north, saith the LORD, and Nebuchadrezzar the king of Babylon, my servant, and will bring them against this land, and against the inhabitants thereof, and against all these nations round about, and will utterly destroy them, and make them an astonishment, and an hissing, and perpetual desolations.

10 Moreover I will take from them the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the sound of the millstones, and the light of the candle.

11 And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years.

12 And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the LORD, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations.

13 And I will bring upon that land all my words which I have pronounced against it, even all that is written in this book, which Jeremiah hath prophesied against all the nations.

14 For many nations and great kings shall serve themselves of them also: and I will recompense them according to their deeds, and according to the works of their own hands.

15 For thus saith the LORD God of Israel unto me; Take the wine cup of this fury at my hand, and cause all the nations, to whom I send thee, to drink it.

16 And they shall drink, and be moved, and be mad, because of the sword that I will send among them.

17 Then took I the cup at the LORD'S hand, and made all the nations to drink, unto whom the LORD had sent me:

18 To wit, Jerusalem, and the cities of Judah, and the kings thereof, and the princes thereof, to make them a desolation, an astonishment, an hissing, and a curse; as it is this day;

19 Pharaoh king of Egypt, and his servants, and his princes, and all his people;

20 And all the mingled people, and all the kings of the land of Uz, and all the kings of the land of the Philistines, and Ashkelon, and Azzah, and Ekron, and the remnant of Ashdod,

21 Edom, and Moab, and the children of Ammon,

22 And all the kings of Tyrus, and all the kings of Zidon, and the kings of the isles which are beyond the sea,

23 Dedan, and Tema, and Buz, and all that are in the utmost corners,

24 And all the kings of Arabia, and all the kings of the mingled people that dwell in the desert,

25 And all the kings of Zimri, and all the kings of Elam, and all the kings of the Medes,

26 And all the kings of the north, far and near, one with another, and all the kingdoms of the world, which are upon the face of the earth: and the king of Sheshach shall drink after them.

27 Therefore thou shalt say unto them, Thus saith the LORD of hosts, the God of Israel; Drink ye, and be drunken, and spue, and fall, and rise no more, because of the sword which I will send among you.

28 And it shall be, if they refuse to take the cup at thine hand to drink, then shalt thou say unto them, Thus saith the LORD of hosts; Ye shall certainly drink.

29 For, lo, I begin to bring evil on the city which is called by my name, and should ye be utterly unpunished? Ye shall not be unpunished: for I will call for a sword upon all the inhabitants of the earth, saith the LORD of hosts.

30 Therefore prophesy thou against them all these words, and say unto them, The LORD shall roar from on high, and utter his voice from his holy habitation; he shall mightily roar upon his habitation; he shall give a shout, as they that tread the grapes, against all the inhabitants of the earth.

31 A noise shall come even to the ends of the earth; for the LORD hath a controversy with the nations, he will plead with all flesh; he will give them that are wicked to the sword, saith the LORD.

32 Thus saith the LORD of hosts, Behold, evil shall go forth from nation to nation, and a great whirlwind shall be raised up from the coasts of the earth.

33 And the slain of the LORD shall be at that day from one end of the earth even unto the other end of the earth: they shall not be lamented, neither gathered, nor buried; they shall be dung upon the ground.

34 Howl, ye shepherds, and cry; and wallow yourselves in the ashes, ye principal of the flock: for the days of your slaughter and of your dispersions are accomplished; and ye shall fall like a pleasant vessel.

35 And the shepherds shall have no way to flee, nor the principal of the flock to escape.

36 A voice of the cry of the shepherds, and an howling of the principal of the flock, shall be heard: for the LORD hath spoiled their pasture.

37 And the peaceable habitations are cut down because of the fierce anger of the LORD.

38 He hath forsaken his covert, as the lion: for their land is desolate because of the fierceness of the oppressor, and because of his fierce anger.

CHAPTER 26

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1 In the beginning of the reign of Jehoiakim the son of Josiah king of Judah came this word from the LORD, saying,

2 Thus saith the LORD; Stand in the court of the LORD'S house, and speak unto all the cities of Judah, which come to worship in the LORD'S house, all the words that I command thee to speak unto them; diminish not a word:

3 If so be they will hearken, and turn every man from his evil way, that I may repent me of the evil, which I purpose to do unto them because of the evil of their doings.

4 And thou shalt say unto them, Thus saith the LORD; If ye will not hearken to me, to walk in my law, which I have set before you,

5 To hearken to the words of my servants the prophets, whom I sent unto you, both rising up early, and sending them, but ye have not hearkened;

6 Then will I make this house like Shiloh, and will make this city a curse to all the nations of the earth.

7 So the priests and the prophets and all the people heard Jeremiah speaking these words in the house of the LORD.

8 Now it came to pass, when Jeremiah had made an end of speaking all that the LORD had commanded him to speak unto all the people, that the priests and the prophets and all the people took him, saying, Thou shalt surely die.

9 Why hast thou prophesied in the name of the LORD, saying, This house shall be like Shiloh, and this city shall be desolate without an inhabitant? And all the people were gathered against Jeremiah in the house of the LORD.

10 When the princes of Judah heard these things, then they came up from the king's house unto the house of the LORD, and sat down in the entry of the new gate of the LORD'S house.

11 Then spake the priests and the prophets unto the princes and to all the people, saying, This man is worthy to die; for he hath prophesied against this city, as ye have heard with your ears.

12 Then spake Jeremiah unto all the princes and to all the people, saying, The LORD sent me to prophesy against this house and against this city all the words that ye have heard.

13 Therefore now amend your ways and your doings, and obey the voice of the LORD your God; and the LORD will repent him of the evil that he hath pronounced against you.

14 As for me, behold, I am in your hand: do with me as seemeth good and meet unto you.

15 But know ye for certain, that if ye put me to death, ye shall surely bring innocent blood upon yourselves, and upon this city, and upon the inhabitants thereof: for of a truth the LORD hath sent me unto you to speak all these words in your ears.

16 Then said the princes and all the people unto the priests and to the prophets; This man is not worthy to die: for he hath spoken to us in the name of the LORD our God.

17 Then rose up certain of the elders of the land, and spake to all the assembly of the people, saying,

18 Micah the Morasthite prophesied in the days of Hezekiah king of Judah, and spake to all the people of Judah, saying, Thus saith the LORD of hosts; Zion shall be plowed like a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of a forest.

19 Did Hezekiah king of Judah and all Judah put him at all to death? did he not fear the LORD, and besought the LORD, and the LORD repented him of the evil which he had pronounced against them? Thus might we procure great evil against our souls.

20 And there was also a man that prophesied in the name of the LORD, Urijah the son of Shemaiah of Kirjathjearim, who prophesied against this city and against this land according to all the words of Jeremiah:

21 And when Jehoiakim the king, with all his mighty men, and all the princes, heard his words, the king sought to put him to death: but when Urijah heard it, he was afraid, and fled, and went into Egypt;

22 And Jehoiakim the king sent men into Egypt, namely, Elnathan the son of Achbor, and certain men with him into Egypt.

23 And they fetched forth Urijah out of Egypt, and brought him unto Jehoiakim the king; who slew him with the sword, and cast his dead body into the graves of the common people.

24 Nevertheless the hand of Ahikam the son of Shaphan was with Jeremiah, that they should not give him into the hand of the people to put him to death.

CHAPTER 27

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1 In the beginning of the reign of Jehoiakim the son of Josiah king of Judah came this word unto Jeremiah from the LORD, saying,

2 Thus saith the LORD to me; Make thee bonds and yokes, and put them upon thy neck,

3 And send them to the king of Edom, and to the king of Moab, and to the king of the Ammonites, and to the king of Tyrus, and to the king of Zidon, by the hand of the messengers which come to Jerusalem unto Zedekiah king of Judah;

4 And command them to say unto their masters, Thus saith the LORD of hosts, the God of Israel; Thus shall ye say unto your masters;

5 I have made the earth, the man and the beast that are upon the ground, by my great power and by my outstretched arm, and have given it unto whom it seemed meet unto me.

6 And now have I given all these lands into the hand of Nebuchadnezzar the king of Babylon, my servant; and the beasts of the field have I given him also to serve him.

7 And all nations shall serve him, and his son, and his son's son, until the very time of his land come: and then many nations and great kings shall serve themselves of him.

8 And it shall come to pass, that the nation and kingdom which will not serve the same Nebuchadnezzar the king of Babylon, and that will not put their neck under the yoke of the king of Babylon, that nation will I punish, saith the LORD, with the sword, and with the famine, and with the pestilence, until I have consumed them by his hand.

9 Therefore hearken not ye to your prophets, nor to your diviners, nor to your dreamers, nor to your enchanters, nor to your sorcerers, which speak unto you, saying, Ye shall not serve the king of Babylon:

10 For they prophesy a lie unto you, to remove you far from your land; and that I should drive you out, and ye should perish.

11 But the nations that bring their neck under the yoke of the king of Babylon, and serve him, those will I let remain still in their own land, saith the LORD; and they shall till it, and dwell therein.

12 I spake also to Zedekiah king of Judah according to all these words, saying, Bring your necks under the yoke of the king of Babylon, and serve him and his people, and live.

13 Why will ye die, thou and thy people, by the sword, by the famine, and by the pestilence, as the LORD hath spoken against the nation that will not serve the king of Babylon?

14 Therefore hearken not unto the words of the prophets that speak unto you, saying, Ye shall not serve the king of Babylon: for they prophesy a lie unto you.

15 For I have not sent them, saith the LORD, yet they prophesy a lie in my name; that I might drive you out, and that ye might perish, ye, and the prophets that prophesy unto you.

16 Also I spake to the priests and to all this people, saying, Thus saith the LORD; Hearken not to the words of your prophets that prophesy unto you, saying, Behold, the vessels of the LORD'S house shall now shortly be brought again from Babylon: for they prophesy a lie unto you.

17 Hearken not unto them; serve the king of Babylon, and live: wherefore should this city be laid waste?

18 But if they be prophets, and if the word of the LORD be with them, let them now make intercession to the LORD of hosts, that the vessels which are left in the house of the LORD, and in the house of the king of Judah, and at Jerusalem, go not to Babylon.

19 For thus saith the LORD of hosts concerning the pillars, and concerning the sea, and concerning the bases, and concerning the residue of the vessels that remain in this city,

20 Which Nebuchadnezzar king of Babylon took not, when he carried away captive Jeconiah the son of Jehoiakim king of Judah from Jerusalem to Babylon, and all the nobles of Judah and Jerusalem;

21 Yea, thus saith the LORD of hosts, the God of Israel, concerning the vessels that remain in the house of the LORD, and in the house of the king of Judah and of Jerusalem;

22 They shall be carried to Babylon, and there shall they be until the day that I visit them, saith the LORD; then will I bring them up, and restore them to this place.

CHAPTER 28

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1 And it came to pass the same year, in the beginning of the reign of Zedekiah king of Judah, in the fourth year, and in the fifth month, that Hananiah the son of Azur the prophet, which was of Gibeon, spake unto me in the house of the LORD, in the presence of the priests and of all the people, saying,

2 Thus speaketh the LORD of hosts, the God of Israel, saying, I have broken the yoke of the king of Babylon.

3 Within two full years will I bring again into this place all the vessels of the LORD'S house, that Nebuchadnezzar king of Babylon took away from this place, and carried them to Babylon:

4 And I will bring again to this place Jeconiah the son of Jehoiakim king of Judah, with all the captives of Judah, that went into Babylon, saith the LORD: for I will break the yoke of the king of Babylon.

5 Then the prophet Jeremiah said unto the prophet Hananiah in the presence of the priests, and in the presence of all the people that stood in the house of the LORD,

6 Even the prophet Jeremiah said, Amen: the LORD do so: the LORD perform thy words which thou hast prophesied, to bring again the vessels of the LORD'S house, and all that is carried away captive, from Babylon into this place.

7 Nevertheless hear thou now this word that I speak in thine ears, and in the ears of all the people;

8 The prophets that have been before me and before thee of old prophesied both against many countries, and against great kingdoms, of war, and of evil, and of pestilence.

9 The prophet which prophesieth of peace, when the word of the prophet shall come to pass, then shall the prophet be known, that the LORD hath truly sent him.

10 Then Hananiah the prophet took the yoke from off the prophet Jeremiah's neck, and brake it.

11 And Hananiah spake in the presence of all the people, saying, Thus saith the LORD; Even so will I break the yoke of Nebuchadnezzar king of Babylon from the neck of all nations within the space of two full years. And the prophet Jeremiah went his way.

12 Then the word of the LORD came unto Jeremiah the prophet, after that Hananiah the prophet had broken the yoke from off the neck of the prophet Jeremiah, saying,

13 Go and tell Hananiah, saying, Thus saith the LORD; Thou hast broken the yokes of wood; but thou shalt make for them yokes of iron.

14 For thus saith the LORD of hosts, the God of Israel; I have put a yoke of iron upon the neck of all these nations, that they may serve Nebuchadnezzar king of Babylon; and they shall serve him: and I have given him the beasts of the field also.

15 Then said the prophet Jeremiah unto Hananiah the prophet, Hear now, Hananiah; The LORD hath not sent thee; but thou makest this people to trust in a lie.

16 Therefore thus saith the LORD; Behold, I will cast thee from off the face of the earth: this year thou shalt die, because thou hast taught rebellion against the LORD.

17 So Hananiah the prophet died the same year in the seventh month.

CHAPTER 29

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1 Now these are the words of the letter that Jeremiah the prophet sent from Jerusalem unto the residue of the elders which were carried away captives, and to the priests, and to the prophets, and to all the people whom Nebuchadnezzar had carried away captive from Jerusalem to Babylon;

2 (After that Jeconiah the king, and the queen, and the eunuchs, the princes of Judah and Jerusalem, and the carpenters, and the smiths, were departed from Jerusalem;)

3 By the hand of Elasah the son of Shaphan, and Gemariah the son of Hilkiah, (whom Zedekiah king of Judah sent unto Babylon to Nebuchadnezzar king of Babylon) saying,

4 Thus saith the LORD of hosts, the God of Israel, unto all that are carried away captives, whom I have caused to be carried away from Jerusalem unto Babylon;

5 Build ye houses, and dwell in them; and plant gardens, and eat the fruit of them;

6 Take ye wives, and beget sons and daughters; and take wives for your sons, and give your daughters to husbands, that they may bear sons and daughters; that ye may be increased there, and not diminished.

7 And seek the peace of the city whither I have caused you to be carried away captives, and pray unto the LORD for it: for in the peace thereof shall ye have peace.

8 For thus saith the LORD of hosts, the God of Israel; Let not your prophets and your diviners, that be in the midst of you, deceive you, neither hearken to your dreams which ye cause to be dreamed.

9 For they prophesy falsely unto you in my name: I have not sent them, saith the LORD.

10 For thus saith the LORD, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place.

11 For I know the thoughts that I think toward you, saith the LORD, thoughts of peace, and not of evil, to give you an expected end.

12 Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you.

13 And ye shall seek me, and find me, when ye shall search for me with all your heart.

14 And I will be found of you, saith the LORD: and I will turn away your captivity, and I will gather you from all the nations, and from all the places whither I have driven you, saith the LORD; and I will bring you again into the place whence I caused you to be carried away captive.

15 Because ye have said, The LORD hath raised us up prophets in Babylon;

16 Know that thus saith the LORD of the king that sitteth upon the throne of David, and of all the people that dwelleth in this city, and of your brethren that are not gone forth with you into captivity;

17 Thus saith the LORD of hosts; Behold, I will send upon them the sword, the famine, and the pestilence, and will make them like vile figs, that cannot be eaten, they are so evil.

18 And I will persecute them with the sword, with the famine, and with the pestilence, and will deliver them to be removed to all the kingdoms of the earth, to be a curse, and an astonishment, and an hissing, and a reproach, among all the nations whither I have driven them:

19 Because they have not hearkened to my words, saith the LORD, which I sent unto them by my servants the prophets, rising up early and sending them; but ye would not hear, saith the LORD.

20 Hear ye therefore the word of the LORD, all ye of the captivity, whom I have sent from Jerusalem to Babylon:

21 Thus saith the LORD of hosts, the God of Israel, of Ahab the son of Kolaiah, and of Zedekiah the son of Maaseiah, which prophesy a lie unto you in my name; Behold, I will deliver them into the hand of Nebuchadrezzar king of Babylon; and he shall slay them before your eyes;

22 And of them shall be taken up a curse by all the captivity of Judah which are in Babylon, saying, The LORD make thee like Zedekiah and like Ahab, whom the king of Babylon roasted in the fire;

23 Because they have committed villany in Israel, and have committed adultery with their neighbours' wives, and have spoken lying words in my name, which I have not commanded them; even I know, and am a witness, saith the LORD.

24 Thus shalt thou also speak to Shemaiah the Nehelamite, saying,

25 Thus speaketh the LORD of hosts, the God of Israel, saying, Because thou hast sent letters in thy name unto all the people that are at Jerusalem, and to Zephaniah the son of Maaseiah the priest, and to all the priests, saying,

26 The LORD hath made thee priest in the stead of Jehoiada the priest, that ye should be officers in the house of the LORD, for every man that is mad, and maketh himself a prophet, that thou shouldest put him in prison, and in the stocks.

27 Now therefore why hast thou not reproved Jeremiah of Anathoth, which maketh himself a prophet to you?

28 For therefore he sent unto us in Babylon, saying, This captivity is long: build ye houses, and dwell in them; and plant gardens, and eat the fruit of them.

29 And Zephaniah the priest read this letter in the ears of Jeremiah the prophet.

30 Then came the word of the LORD unto Jeremiah, saying,

31 Send to all them of the captivity, saying, Thus saith the LORD concerning Shemaiah the Nehelamite; Because that Shemaiah hath prophesied unto you, and I sent him not, and he caused you to trust in a lie:

32 Therefore thus saith the LORD; Behold, I will punish Shemaiah the Nehelamite, and his seed: he shall not have a man to dwell among this people; neither shall he behold the good that I will do for my people, saith the LORD; because he hath taught rebellion against the LORD.

CHAPTER 30

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1 The word that came to Jeremiah from the LORD, saying,

2 Thus speaketh the LORD God of Israel, saying, Write thee all the words that I have spoken unto thee in a book.

3 For, lo, the days come, saith the LORD, that I will bring again the captivity of my people Israel and Judah, saith the LORD: and I will cause them to return to the land that I gave to their fathers, and they shall possess it.

4 And these are the words that the LORD spake concerning Israel and concerning Judah.

5 For thus saith the LORD; We have heard a voice of trembling, of fear, and not of peace.

6 Ask ye now, and see whether a man doth travail with child? wherefore do I see every man with his hands on his loins, as a woman in travail, and all faces are turned into paleness?

7 Alas! for that day is great, so that none is like it: it is even the time of Jacob's trouble; but he shall be saved out of it.

8 For it shall come to pass in that day, saith the LORD of hosts, that I will break his yoke from off thy neck, and will burst thy bonds, and strangers shall no more serve themselves of him:

9 But they shall serve the LORD their God, and David their king, whom I will raise up unto them.

10 Therefore fear thou not, O my servant Jacob, saith the LORD; neither be dismayed, O Israel: for, lo, I will save thee from afar, and thy seed from the land of their captivity; and Jacob shall return, and shall be in rest, and be quiet, and none shall make him afraid.

11 For I am with thee, saith the LORD, to save thee: though I make a full end of all nations whither I have scattered thee, yet will I not make a full end of thee: but I will correct thee in measure, and will not leave thee altogether unpunished.

12 For thus saith the LORD, Thy bruise is incurable, and thy wound is grievous.

13 There is none to plead thy cause, that thou mayest be bound up: thou hast no healing medicines.

14 All thy lovers have forgotten thee; they seek thee not; for I have wounded thee with the wound of an enemy, with the chastisement of a cruel one, for the multitude of thine iniquity; because thy sins were increased.

15 Why criest thou for thine affliction? thy sorrow is incurable for the multitude of thine iniquity: because thy sins were increased, I have done these things unto thee.

16 Therefore all they that devour thee shall be devoured; and all thine adversaries, every one of them, shall go into captivity; and they that spoil thee shall be a spoil, and all that prey upon thee will I give for a prey.

17 For I will restore health unto thee, and I will heal thee of thy wounds, saith the LORD; because they called thee an Outcast, saying, This is Zion, whom no man seeketh after.

18 Thus saith the LORD; Behold, I will bring again the captivity of Jacob's tents, and have mercy on his dwellingplaces; and the city shall be builded upon her own heap, and the palace shall remain after the manner thereof.

19 And out of them shall proceed thanksgiving and the voice of them that make merry: and I will multiply them, and they shall not be few; I will also glorify them, and they shall not be small.

20 Their children also shall be as aforetime, and their congregation shall be established before me, and I will punish all that oppress them.

21 And their nobles shall be of themselves, and their governor shall proceed from the midst of them; and I will cause him to draw near, and he shall approach unto me: for who is this that engaged his heart to approach unto me? saith the LORD.

22 And ye shall be my people, and I will be your God.

23 Behold, the whirlwind of the LORD goeth forth with fury, a continuing whirlwind: it shall fall with pain upon the head of the wicked.

24 The fierce anger of the LORD shall not return, until he have done it, and until he have performed the intents of his heart: in the latter days ye shall consider it.

CHAPTER 31

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1 At the same time, saith the LORD, will I be the God of all the families of Israel, and they shall be my people.

2 Thus saith the LORD, The people which were left of the sword found grace in the wilderness; even Israel, when I went to cause him to rest.

3 The LORD hath appeared of old unto me, saying, Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee.

4 Again I will build thee, and thou shalt be built, O virgin of Israel: thou shalt again be adorned with thy tabrets, and shalt go forth in the dances of them that make merry.

5 Thou shalt yet plant vines upon the mountains of Samaria: the planters shall plant, and shall eat them as common things.

6 For there shall be a day, that the watchmen upon the mount Ephraim shall cry, Arise ye, and let us go up to Zion unto the LORD our God.

7 For thus saith the LORD; Sing with gladness for Jacob, and shout among the chief of the nations: publish ye, praise ye, and say, O LORD, save thy people, the remnant of Israel.

8 Behold, I will bring them from the north country, and gather them from the coasts of the earth, and with them the blind and the lame, the woman with child and her that travaileth with child together: a great company shall return thither.

9 They shall come with weeping, and with supplications will I lead them: I will cause them to walk by the rivers of waters in a straight way, wherein they shall not stumble: for I am a father to Israel, and Ephraim is my firstborn.

10 Hear the word of the LORD, O ye nations, and declare it in the isles afar off, and say, He that scattered Israel will gather him, and keep him, as a shepherd doth his flock.

11 For the LORD hath redeemed Jacob, and ransomed him from the hand of him that was stronger than he.

12 Therefore they shall come and sing in the height of Zion, and shall flow together to the goodness of the LORD, for wheat, and for wine, and for oil, and for the young of the flock and of the herd: and their soul shall be as a watered garden; and they shall not sorrow any more at all.

13 Then shall the virgin rejoice in the dance, both young men and old together: for I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow.

14 And I will satiate the soul of the priests with fatness, and my people shall be satisfied with my goodness, saith the LORD.

15 Thus saith the LORD; A voice was heard in Ramah, lamentation, and bitter weeping; Rahel weeping for her children refused to be comforted for her children, because they were not.

16 Thus saith the LORD; Refrain thy voice from weeping, and thine eyes from tears: for thy work shall be rewarded, saith the LORD; and they shall come again from the land of the enemy.

17 And there is hope in thine end, saith the LORD, that thy children shall come again to their own border.

18 I have surely heard Ephraim bemoaning himself thus; Thou hast chastised me, and I was chastised, as a bullock unaccustomed to the yoke: turn thou me, and I shall be turned; for thou art the LORD my God.

19 Surely after that I was turned, I repented; and after that I was instructed, I smote upon my thigh: I was ashamed, yea, even confounded, because I did bear the reproach of my youth.

20 Is Ephraim my dear son? is he a pleasant child? for since I spake against him, I do earnestly remember him still: therefore my bowels are troubled for him; I will surely have mercy upon him, saith the LORD.

21 Set thee up waymarks, make thee high heaps: set thine heart toward the highway, even the way which thou wentest: turn again, O virgin of Israel, turn again to these thy cities.

22 How long wilt thou go about, O thou backsliding daughter? for the LORD hath created a new thing in the earth, A woman shall compass a man.

23 Thus saith the LORD of hosts, the God of Israel; As yet they shall use this speech in the land of Judah and in the cities thereof, when I shall bring again their captivity; The LORD bless thee, O habitation of justice, and mountain of holiness.

24 And there shall dwell in Judah itself, and in all the cities thereof together, husbandmen, and they that go forth with flocks.

25 For I have satiated the weary soul, and I have replenished every sorrowful soul.

26 Upon this I awaked, and beheld; and my sleep was sweet unto me.

27 Behold, the days come, saith the LORD, that I will sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast.

28 And it shall come to pass, that like as I have watched over them, to pluck up, and to break down, and to throw down, and to destroy, and to afflict; so will I watch over them, to build, and to plant, saith the LORD.

29 In those days they shall say no more, The fathers have eaten a sour grape, and the children's teeth are set on edge.

30 But every one shall die for his own iniquity: every man that eateth the sour grape, his teeth shall be set on edge.

31 Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah:

32 Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD:

33 But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people.

34 And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more.

35 Thus saith the LORD, which giveth the sun for a light by day, and the ordinances of the moon and of the stars for a light by night, which divideth the sea when the waves thereof roar; The LORD of hosts is his name:

36 If those ordinances depart from before me, saith the LORD, then the seed of Israel also shall cease from being a nation before me for ever.

37 Thus saith the LORD; If heaven above can be measured, and the foundations of the earth searched out beneath, I will also cast off all the seed of Israel for all that they have done, saith the LORD.

38 Behold, the days come, saith the LORD, that the city shall be built to the LORD from the tower of Hananeel unto the gate of the corner.

39 And the measuring line shall yet go forth over against it upon the hill Gareb, and shall compass about to Goath.

40 And the whole valley of the dead bodies, and of the ashes, and all the fields unto the brook of Kidron, unto the corner of the horse gate toward the east, shall be holy unto the LORD; it shall not be plucked up, nor thrown down any more for ever.

CHAPTER 32

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1 The word that came to Jeremiah from the LORD in the tenth year of Zedekiah king of Judah, which was the eighteenth year of Nebuchadrezzar.

2 For then the king of Babylon's army besieged Jerusalem: and Jeremiah the prophet was shut up in the court of the prison, which was in the king of Judah's house.

3 For Zedekiah king of Judah had shut him up, saying, Wherefore dost thou prophesy, and say, Thus saith the LORD, Behold, I will give this city into the hand of the king of Babylon, and he shall take it;

4 And Zedekiah king of Judah shall not escape out of the hand of the Chaldeans, but shall surely be delivered into the hand of the king of Babylon, and shall speak with him mouth to mouth, and his eyes shall behold his eyes;

5 And he shall lead Zedekiah to Babylon, and there shall he be until I visit him, saith the LORD: though ye fight with the Chaldeans, ye shall not prosper.

6 And Jeremiah said, The word of the LORD came unto me, saying,

7 Behold, Hanameel the son of Shallum thine uncle shall come unto thee, saying, Buy thee my field that is in Anathoth: for the right of redemption is thine to buy it.

8 So Hanameel mine uncle's son came to me in the court of the prison according to the word of the LORD, and said unto me, Buy my field, I pray thee, that is in Anathoth, which is in the country of Benjamin: for the right of inheritance is thine, and the redemption is thine; buy it for thyself. Then I knew that this was the word of the LORD.

9 And I bought the field of Hanameel my uncle's son, that was in Anathoth, and weighed him the money, even seventeen shekels of silver.

10 And I subscribed the evidence, and sealed it, and took witnesses, and weighed him the money in the balances.

11 So I took the evidence of the purchase, both that which was sealed according to the law and custom, and that which was open:

12 And I gave the evidence of the purchase unto Baruch the son of Neriah, the son of Maaseiah, in the sight of Hanameel mine uncle's son, and in the presence of the witnesses that subscribed the book of the purchase, before all the Jews that sat in the court of the prison.

13 And I charged Baruch before them, saying,

14 Thus saith the LORD of hosts, the God of Israel; Take these evidences, this evidence of the purchase, both which is sealed, and this evidence which is open; and put them in an earthen vessel, that they may continue many days.

15 For thus saith the LORD of hosts, the God of Israel; Houses and fields and vineyards shall be possessed again in this land.

16 Now when I had delivered the evidence of the purchase unto Baruch the son of Neriah, I prayed unto the LORD, saying,

17 Ah Lord GOD! behold, thou hast made the heaven and the earth by thy great power and stretched out arm, and there is nothing too hard for thee:

18 Thou shewest lovingkindness unto thousands, and recompensest the iniquity of the fathers into the bosom of their children after them: the Great, the Mighty God, the LORD of hosts, is his name,

19 Great in counsel, and mighty in work: for thine eyes are open upon all the ways of the sons of men: to give every one according to his ways, and according to the fruit of his doings:

20 Which hast set signs and wonders in the land of Egypt, even unto this day, and in Israel, and among other men; and hast made thee a name, as at this day;

21 And hast brought forth thy people Israel out of the land of Egypt with signs, and with wonders, and with a strong hand, and with a stretched out arm, and with great terror;

22 And hast given them this land, which thou didst swear to their fathers to give them, a land flowing with milk and honey;

23 And they came in, and possessed it; but they obeyed not thy voice, neither walked in thy law; they have done nothing of all that thou commandedst them to do: therefore thou hast caused all this evil to come upon them:

24 Behold the mounts, they are come unto the city to take it; and the city is given into the hand of the Chaldeans, that fight against it, because of the sword, and of the famine, and of the pestilence: and what thou hast spoken is come to pass; and, behold, thou seest it.

25 And thou hast said unto me, O Lord GOD, Buy thee the field for money, and take witnesses; for the city is given into the hand of the Chaldeans.

26 Then came the word of the LORD unto Jeremiah, saying,

27 Behold, I am the LORD, the God of all flesh: is there any thing too hard for me?

28 Therefore thus saith the LORD; Behold, I will give this city into the hand of the Chaldeans, and into the hand of Nebuchadrezzar king of Babylon, and he shall take it:

29 And the Chaldeans, that fight against this city, shall come and set fire on this city, and burn it with the houses, upon whose roofs they have offered incense unto Baal, and poured out drink offerings unto other gods, to provoke me to anger.

30 For the children of Israel and the children of Judah have only done evil before me from their youth: for the children of Israel have only provoked me to anger with the work of their hands, saith the LORD.

31 For this city hath been to me as a provocation of mine anger and of my fury from the day that they built it even unto this day; that I should remove it from before my face,

32 Because of all the evil of the children of Israel and of the children of Judah, which they have done to provoke me to anger, they, their kings, their princes, their priests, and their prophets, and the men of Judah, and the inhabitants of Jerusalem.

33 And they have turned unto me the back, and not the face: though I taught them, rising up early and teaching them, yet they have not hearkened to receive instruction.

34 But they set their abominations in the house, which is called by my name, to defile it.

35 And they built the high places of Baal, which are in the valley of the son of Hinnom, to cause their sons and their daughters to pass through the fire unto Molech; which I commanded them not, neither came it into my mind, that they should do this abomination, to cause Judah to sin.

36 And now therefore thus saith the LORD, the God of Israel, concerning this city, whereof ye say, It shall be delivered into the hand of the king of Babylon by the sword, and by the famine, and by the pestilence;

37 Behold, I will gather them out of all countries, whither I have driven them in mine anger, and in my fury, and in great wrath; and I will bring them again unto this place, and I will cause them to dwell safely:

38 And they shall be my people, and I will be their God:

39 And I will give them one heart, and one way, that they may fear me for ever, for the good of them, and of their children after them:

40 And I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put my fear in their hearts, that they shall not depart from me.

41 Yea, I will rejoice over them to do them good, and I will plant them in this land assuredly with my whole heart and with my whole soul.

42 For thus saith the LORD; Like as I have brought all this great evil upon this people, so will I bring upon them all the good that I have promised them.

43 And fields shall be bought in this land, whereof ye say, It is desolate without man or beast; it is given into the hand of the Chaldeans.

44 Men shall buy fields for money, and subscribe evidences, and seal them, and take witnesses in the land of Benjamin, and in the places about Jerusalem, and in the cities of Judah, and in the cities of the mountains, and in the cities of the valley, and in the cities of the south: for I will cause their captivity to return, saith the LORD.

CHAPTER 33

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1 Moreover the word of the LORD came unto Jeremiah the second time, while he was yet shut up in the court of the prison, saying,

2 Thus saith the LORD the maker thereof, the LORD that formed it, to establish it; the LORD is his name;

3 Call unto me, and I will answer thee, and shew thee great and mighty things, which thou knowest not.

4 For thus saith the LORD, the God of Israel, concerning the houses of this city, and concerning the houses of the kings of Judah, which are thrown down by the mounts, and by the sword;

5 They come to fight with the Chaldeans, but it is to fill them with the dead bodies of men, whom I have slain in mine anger and in my fury, and for all whose wickedness I have hid my face from this city.

6 Behold, I will bring it health and cure, and I will cure them, and will reveal unto them the abundance of peace and truth.

7 And I will cause the captivity of Judah and the captivity of Israel to return, and will build them, as at the first.

8 And I will cleanse them from all their iniquity, whereby they have sinned against me; and I will pardon all their iniquities, whereby they have sinned, and whereby they have transgressed against me.

9 And it shall be to me a name of joy, a praise and an honour before all the nations of the earth, which shall hear all the good that I do unto them: and they shall fear and tremble for all the goodness and for all the prosperity that I procure unto it.

10 Thus saith the LORD; Again there shall be heard in this place, which ye say shall be desolate without man and without beast, even in the cities of Judah, and in the streets of Jerusalem, that are desolate, without man, and without inhabitant, and without beast,

11 The voice of joy, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the voice of them that shall say, Praise the LORD of hosts: for the LORD is good; for his mercy endureth for ever: and of them that shall bring the sacrifice of praise into the house of the LORD. For I will cause to return the captivity of the land, as at the first, saith the LORD.

12 Thus saith the LORD of hosts; Again in this place, which is desolate without man and without beast, and in all the cities thereof, shall be an habitation of shepherds causing their flocks to lie down.

13 In the cities of the mountains, in the cities of the vale, and in the cities of the south, and in the land of Benjamin, and in the places about Jerusalem, and in the cities of Judah, shall the flocks pass again under the hands of him that telleth them, saith the LORD.

14 Behold, the days come, saith the LORD, that I will perform that good thing which I have promised unto the house of Israel and to the house of Judah.

15 In those days, and at that time, will I cause the Branch of righteousness to grow up unto David; and he shall execute judgment and righteousness in the land.

16 In those days shall Judah be saved, and Jerusalem shall dwell safely: and this is the name wherewith she shall be called, The LORD our righteousness.

17 For thus saith the LORD; David shall never want a man to sit upon the throne of the house of Israel;

18 Neither shall the priests the Levites want a man before me to offer burnt offerings, and to kindle meat offerings, and to do sacrifice continually.

19 And the word of the LORD came unto Jeremiah, saying,

20 Thus saith the LORD; If ye can break my covenant of the day, and my covenant of the night, and that there should not be day and night in their season;

21 Then may also my covenant be broken with David my servant, that he should not have a son to reign upon his throne; and with the Levites the priests, my ministers.

22 As the host of heaven cannot be numbered, neither the sand of the sea measured: so will I multiply the seed of David my servant, and the Levites that minister unto me.

23 Moreover the word of the LORD came to Jeremiah, saying,

24 Considerest thou not what this people have spoken, saying, The two families which the LORD hath chosen, he hath even cast them off? thus they have despised my people, that they should be no more a nation before them.

25 Thus saith the LORD; If my covenant be not with day and night, and if I have not appointed the ordinances of heaven and earth;

26 Then will I cast away the seed of Jacob, and David my servant, so that I will not take any of his seed to be rulers over the seed of Abraham, Isaac, and Jacob: for I will cause their captivity to return, and have mercy on them.

CHAPTER 34

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1 The word which came unto Jeremiah from the LORD, when Nebuchadnezzar king of Babylon, and all his army, and all the kingdoms of the earth of his dominion, and all the people, fought against Jerusalem, and against all the cities thereof, saying,

2 Thus saith the LORD, the God of Israel; Go and speak to Zedekiah king of Judah, and tell him, Thus saith the LORD; Behold, I will give this city into the hand of the king of Babylon, and he shall burn it with fire:

3 And thou shalt not escape out of his hand, but shalt surely be taken, and delivered into his hand; and thine eyes shall behold the eyes of the king of Babylon, and he shall speak with thee mouth to mouth, and thou shalt go to Babylon.

4 Yet hear the word of the LORD, O Zedekiah king of Judah; Thus saith the LORD of thee, Thou shalt not die by the sword:

5 But thou shalt die in peace: and with the burnings of thy fathers, the former kings which were before thee, so shall they burn odours for thee; and they will lament thee, saying, Ah lord! for I have pronounced the word, saith the LORD.

6 Then Jeremiah the prophet spake all these words unto Zedekiah king of Judah in Jerusalem,

7 When the king of Babylon's army fought against Jerusalem, and against all the cities of Judah that were left, against Lachish, and against Azekah: for these defenced cities remained of the cities of Judah.

8 This is the word that came unto Jeremiah from the LORD, after that the king Zedekiah had made a covenant with all the people which were at Jerusalem, to proclaim liberty unto them;

9 That every man should let his manservant, and every man his maidservant, being an Hebrew or an Hebrewess, go free; that none should serve himself of them, to wit, of a Jew his brother.

10 Now when all the princes, and all the people, which had entered into the covenant, heard that every one should let his manservant, and every one his maidservant, go free, that none should serve themselves of them any more, then they obeyed, and let them go.

11 But afterward they turned, and caused the servants and the handmaids, whom they had let go free, to return, and brought them into subjection for servants and for handmaids.

12 Therefore the word of the LORD came to Jeremiah from the LORD, saying,

13 Thus saith the LORD, the God of Israel; I made a covenant with your fathers in the day that I brought them forth out of the land of Egypt, out of the house of bondmen, saying,

14 At the end of seven years let ye go every man his brother an Hebrew, which hath been sold unto thee; and when he hath served thee six years, thou shalt let him go free from thee: but your fathers hearkened not unto me, neither inclined their ear.

15 And ye were now turned, and had done right in my sight, in proclaiming liberty every man to his neighbour; and ye had made a covenant before me in the house which is called by my name:

16 But ye turned and polluted my name, and caused every man his servant, and every man his handmaid, whom ye had set at liberty at their pleasure, to return, and brought them into subjection, to be unto you for servants and for handmaids.

17 Therefore thus saith the LORD; Ye have not hearkened unto me, in proclaiming liberty, every one to his brother, and every man to his neighbour: behold, I proclaim a liberty for you, saith the LORD, to the sword, to the pestilence, and to the famine; and I will make you to be removed into all the kingdoms of the earth.

18 And I will give the men that have transgressed my covenant, which have not performed the words of the covenant which they had made before me, when they cut the calf in twain, and passed between the parts thereof,

19 The princes of Judah, and the princes of Jerusalem, the eunuchs, and the priests, and all the people of the land, which passed between the parts of the calf;

20 I will even give them into the hand of their enemies, and into the hand of them that seek their life: and their dead bodies shall be for meat unto the fowls of the heaven, and to the beasts of the earth.

21 And Zedekiah king of Judah and his princes will I give into the hand of their enemies, and into the hand of them that seek their life, and into the hand of the king of Babylon's army, which are gone up from you.

22 Behold, I will command, saith the LORD, and cause them to return to this city; and they shall fight against it, and take it, and burn it with fire: and I will make the cities of Judah a desolation without an inhabitant.

CHAPTER 35

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1 The word which came unto Jeremiah from the LORD in the days of Jehoiakim the son of Josiah king of Judah, saying,

2 Go unto the house of the Rechabites, and speak unto them, and bring them into the house of the LORD, into one of the chambers, and give them wine to drink.

3 Then I took Jaazaniah the son of Jeremiah, the son of Habaziniah, and his brethren, and all his sons, and the whole house of the Rechabites;

4 And I brought them into the house of the LORD, into the chamber of the sons of Hanan, the son of Igdaliah, a man of God, which was by the chamber of the princes, which was above the chamber of Maaseiah the son of Shallum, the keeper of the door:

5 And I set before the sons of the house of the Rechabites pots full of wine, and cups, and I said unto them, Drink ye wine.

6 But they said, We will drink no wine: for Jonadab the son of Rechab our father commanded us, saying, Ye shall drink no wine, neither ye, nor your sons for ever:

7 Neither shall ye build house, nor sow seed, nor plant vineyard, nor have any: but all your days ye shall dwell in tents; that ye may live many days in the land where ye be strangers.

8 Thus have we obeyed the voice of Jonadab the son of Rechab our father in all that he hath charged us, to drink no wine all our days, we, our wives, our sons, nor our daughters;

9 Nor to build houses for us to dwell in: neither have we vineyard, nor field, nor seed:

10 But we have dwelt in tents, and have obeyed, and done according to all that Jonadab our father commanded us.

11 But it came to pass, when Nebuchadrezzar king of Babylon came up into the land, that we said, Come, and let us go to Jerusalem for fear of the army of the Chaldeans, and for fear of the army of the Syrians: so we dwell at Jerusalem.

12 Then came the word of the LORD unto Jeremiah, saying,

13 Thus saith the LORD of hosts, the God of Israel; Go and tell the men of Judah and the inhabitants of Jerusalem, Will ye not receive instruction to hearken to my words? saith the LORD.

14 The words of Jonadab the son of Rechab, that he commanded his sons not to drink wine, are performed; for unto this day they drink none, but obey their father's commandment: notwithstanding I have spoken unto you, rising early and speaking; but ye hearkened not unto me.

15 I have sent also unto you all my servants the prophets, rising up early and sending them, saying, Return ye now every man from his evil way, and amend your doings, and go not after other gods to serve them, and ye shall dwell in the land which I have given to you and to your fathers: but ye have not inclined your ear, nor hearkened unto me.

16 Because the sons of Jonadab the son of Rechab have performed the commandment of their father, which he commanded them; but this people hath not hearkened unto me:

17 Therefore thus saith the LORD God of hosts, the God of Israel; Behold, I will bring upon Judah and upon all the inhabitants of Jerusalem all the evil that I have pronounced against them: because I have spoken unto them, but they have not heard; and I have called unto them, but they have not answered.

18 And Jeremiah said unto the house of the Rechabites, Thus saith the LORD of hosts, the God of Israel; Because ye have obeyed the commandment of Jonadab your father, and kept all his precepts, and done according unto all that he hath commanded you:

19 Therefore thus saith the LORD of hosts, the God of Israel; Jonadab the son of Rechab shall not want a man to stand before me for ever.

CHAPTER 36

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1 And it came to pass in the fourth year of Jehoiakim the son of Josiah king of Judah, that this word came unto Jeremiah from the LORD, saying,

2 Take thee a roll of a book, and write therein all the words that I have spoken unto thee against Israel, and against Judah, and against all the nations, from the day I spake unto thee, from the days of Josiah, even unto this day.

3 It may be that the house of Judah will hear all the evil which I purpose to do unto them; that they may return every man from his evil way; that I may forgive their iniquity and their sin.

4 Then Jeremiah called Baruch the son of Neriah: and Baruch wrote from the mouth of Jeremiah all the words of the LORD, which he had spoken unto him, upon a roll of a book.

5 And Jeremiah commanded Baruch, saying, I am shut up; I cannot go into the house of the LORD:

6 Therefore go thou, and read in the roll, which thou hast written from my mouth, the words of the LORD in the ears of the people in the LORD'S house upon the fasting day: and also thou shalt read them in the ears of all Judah that come out of their cities.

7 It may be they will present their supplication before the LORD, and will return every one from his evil way: for great is the anger and the fury that the LORD hath pronounced against this people.

8 And Baruch the son of Neriah did according to all that Jeremiah the prophet commanded him, reading in the book the words of the LORD in the LORD'S house.

9 And it came to pass in the fifth year of Jehoiakim the son of Josiah king of Judah, in the ninth month, that they proclaimed a fast before the LORD to all the people in Jerusalem, and to all the people that came from the cities of Judah unto Jerusalem.

10 Then read Baruch in the book the words of Jeremiah in the house of the LORD, in the chamber of Gemariah the son of Shaphan the scribe, in the higher court, at the entry of the new gate of the LORD'S house, in the ears of all the people.

11 When Michaiah the son of Gemariah, the son of Shaphan, had heard out of the book all the words of the LORD,

12 Then he went down into the king's house, into the scribe's chamber: and, lo, all the princes sat there, even Elishama the scribe, and Delaiah the son of Shemaiah, and Elnathan the son of Achbor, and Gemariah the son of Shaphan, and Zedekiah the son of Hananiah, and all the princes.

13 Then Michaiah declared unto them all the words that he had heard, when Baruch read the book in the ears of the people.

14 Therefore all the princes sent Jehudi the son of Nethaniah, the son of Shelemiah, the son of Cushi, unto Baruch, saying, Take in thine hand the roll wherein thou hast read in the ears of the people, and come. So Baruch the son of Neriah took the roll in his hand, and came unto them.

15 And they said unto him, Sit down now, and read it in our ears. So Baruch read it in their ears.

16 Now it came to pass, when they had heard all the words, they were afraid both one and other, and said unto Baruch, We will surely tell the king of all these words.

17 And they asked Baruch, saying, Tell us now, How didst thou write all these words at his mouth?

18 Then Baruch answered them, He pronounced all these words unto me with his mouth, and I wrote them with ink in the book.

19 Then said the princes unto Baruch, Go, hide thee, thou and Jeremiah; and let no man know where ye be.

20 And they went in to the king into the court, but they laid up the roll in the chamber of Elishama the scribe, and told all the words in the ears of the king.

21 So the king sent Jehudi to fetch the roll: and he took it out of Elishama the scribe's chamber. And Jehudi read it in the ears of the king, and in the ears of all the princes which stood beside the king.

22 Now the king sat in the winterhouse in the ninth month: and there was a fire on the hearth burning before him.

23 And it came to pass, that when Jehudi had read three or four leaves, he cut it with the penknife, and cast it into the fire that was on the hearth, until all the roll was consumed in the fire that was on the hearth.

24 Yet they were not afraid, nor rent their garments, neither the king, nor any of his servants that heard all these words.

25 Nevertheless Elnathan and Delaiah and Gemariah had made intercession to the king that he would not burn the roll: but he would not hear them.

26 But the king commanded Jerahmeel the son of Hammelech, and Seraiah the son of Azriel, and Shelemiah the son of Abdeel, to take Baruch the scribe and Jeremiah the prophet: but the LORD hid them.

27 Then the word of the LORD came to Jeremiah, after that the king had burned the roll, and the words which Baruch wrote at the mouth of Jeremiah, saying,

28 Take thee again another roll, and write in it all the former words that were in the first roll, which Jehoiakim the king of Judah hath burned.

29 And thou shalt say to Jehoiakim king of Judah, Thus saith the LORD; Thou hast burned this roll, saying, Why hast thou written therein, saying, The king of Babylon shall certainly come and destroy this land, and shall cause to cease from thence man and beast?

30 Therefore thus saith the LORD of Jehoiakim king of Judah; He shall have none to sit upon the throne of David: and his dead body shall be cast out in the day to the heat, and in the night to the frost.

31 And I will punish him and his seed and his servants for their iniquity; and I will bring upon them, and upon the inhabitants of Jerusalem, and upon the men of Judah, all the evil that I have pronounced against them; but they hearkened not.

32 Then took Jeremiah another roll, and gave it to Baruch the scribe, the son of Neriah; who wrote therein from the mouth of Jeremiah all the words of the book which Jehoiakim king of Judah had burned in the fire: and there were added besides unto them many like words.

CHAPTER 37

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1 And king Zedekiah the son of Josiah reigned instead of Coniah the son of Jehoiakim, whom Nebuchadrezzar king of Babylon made king in the land of Judah.

2 But neither he, nor his servants, nor the people of the land, did hearken unto the words of the LORD, which he spake by the prophet Jeremiah.

3 And Zedekiah the king sent Jehucal the son of Shelemiah and Zephaniah the son of Maaseiah the priest to the prophet Jeremiah, saying, Pray now unto the LORD our God for us.

4 Now Jeremiah came in and went out among the people: for they had not put him into prison.

5 Then Pharaoh's army was come forth out of Egypt: and when the Chaldeans that besieged Jerusalem heard tidings of them, they departed from Jerusalem.

6 Then came the word of the LORD unto the prophet Jeremiah, saying,

7 Thus saith the LORD, the God of Israel; Thus shall ye say to the king of Judah, that sent you unto me to enquire of me; Behold, Pharaoh's army, which is come forth to help you, shall return to Egypt into their own land.

8 And the Chaldeans shall come again, and fight against this city, and take it, and burn it with fire.

9 Thus saith the LORD; Deceive not yourselves, saying, The Chaldeans shall surely depart from us: for they shall not depart.

10 For though ye had smitten the whole army of the Chaldeans that fight against you, and there remained but wounded men among them, yet should they rise up every man in his tent, and burn this city with fire.

11 And it came to pass, that when the army of the Chaldeans was broken up from Jerusalem for fear of Pharaoh's army,

12 Then Jeremiah went forth out of Jerusalem to go into the land of Benjamin, to separate himself thence in the midst of the people.

13 And when he was in the gate of Benjamin, a captain of the ward was there, whose name was Irijah, the son of Shelemiah, the son of Hananiah; and he took Jeremiah the prophet, saying, Thou fallest away to the Chaldeans.

14 Then said Jeremiah, It is false; I fall not away to the Chaldeans. But he hearkened not to him: so Irijah took Jeremiah, and brought him to the princes.

15 Wherefore the princes were wroth with Jeremiah, and smote him, and put him in prison in the house of Jonathan the scribe: for they had made that the prison.

16 When Jeremiah was entered into the dungeon, and into the cabins, and Jeremiah had remained there many days;

17 Then Zedekiah the king sent, and took him out: and the king asked him secretly in his house, and said, Is there any word from the LORD? And Jeremiah said, There is: for, said he, thou shalt be delivered into the hand of the king of Babylon.

18 Moreover Jeremiah said unto king Zedekiah, What have I offended against thee, or against thy servants, or against this people, that ye have put me in prison?

19 Where are now your prophets which prophesied unto you, saying, The king of Babylon shall not come against you, nor against this land?

20 Therefore hear now, I pray thee, O my lord the king: let my supplication, I pray thee, be accepted before thee; that thou cause me not to return to the house of Jonathan the scribe, lest I die there.

21 Then Zedekiah the king commanded that they should commit Jeremiah into the court of the prison, and that they should give him daily a piece of bread out of the bakers' street, until all the bread in the city were spent. Thus Jeremiah remained in the court of the prison.

CHAPTER 38

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1 Then Shephatiah the son of Mattan, and Gedaliah the son of Pashur, and Jucal the son of Shelemiah, and Pashur the son of Malchiah, heard the words that Jeremiah had spoken unto all the people, saying,

2 Thus saith the LORD, He that remaineth in this city shall die by the sword, by the famine, and by the pestilence: but he that goeth forth to the Chaldeans shall live; for he shall have his life for a prey, and shall live.

3 Thus saith the LORD, This city shall surely be given into the hand of the king of Babylon's army, which shall take it.

4 Therefore the princes said unto the king, We beseech thee, let this man be put to death: for thus he weakeneth the hands of the men of war that remain in this city, and the hands of all the people, in speaking such words unto them: for this man seeketh not the welfare of this people, but the hurt.

5 Then Zedekiah the king said, Behold, he is in your hand: for the king is not he that can do any thing against you.

6 Then took they Jeremiah, and cast him into the dungeon of Malchiah the son of Hammelech, that was in the court of the prison: and they let down Jeremiah with cords. And in the dungeon there was no water, but mire: so Jeremiah sunk in the mire.

7 Now when Ebedmelech the Ethiopian, one of the eunuchs which was in the king's house, heard that they had put Jeremiah in the dungeon; the king then sitting in the gate of Benjamin;

8 Ebedmelech went forth out of the king's house, and spake to the king, saying,

9 My lord the king, these men have done evil in all that they have done to Jeremiah the prophet, whom they have cast into the dungeon; and he is like to die for hunger in the place where he is: for there is no more bread in the city.

10 Then the king commanded Ebedmelech the Ethiopian, saying, Take from hence thirty men with thee, and take up Jeremiah the prophet out of the dungeon, before he die.

11 So Ebedmelech took the men with him, and went into the house of the king under the treasury, and took thence old cast clouts and old rotten rags, and let them down by cords into the dungeon to Jeremiah.

12 And Ebedmelech the Ethiopian said unto Jeremiah, Put now these old cast clouts and rotten rags under thine armholes under the cords. And Jeremiah did so.

13 So they drew up Jeremiah with cords, and took him up out of the dungeon: and Jeremiah remained in the court of the prison.

14 Then Zedekiah the king sent, and took Jeremiah the prophet unto him into the third entry that is in the house of the LORD: and the king said unto Jeremiah, I will ask thee a thing; hide nothing from me.

15 Then Jeremiah said unto Zedekiah, If I declare it unto thee, wilt thou not surely put me to death? and if I give thee counsel, wilt thou not hearken unto me?

16 So Zedekiah the king sware secretly unto Jeremiah, saying, As the LORD liveth, that made us this soul, I will not put thee to death, neither will I give thee into the hand of these men that seek thy life.

17 Then said Jeremiah unto Zedekiah, Thus saith the LORD, the God of hosts, the God of Israel; If thou wilt assuredly go forth unto the king of Babylon's princes, then thy soul shall live, and this city shall not be burned with fire; and thou shalt live, and thine house:

18 But if thou wilt not go forth to the king of Babylon's princes, then shall this city be given into the hand of the Chaldeans, and they shall burn it with fire, and thou shalt not escape out of their hand.

19 And Zedekiah the king said unto Jeremiah, I am afraid of the Jews that are fallen to the Chaldeans, lest they deliver me into their hand, and they mock me.

20 But Jeremiah said, They shall not deliver thee. Obey, I beseech thee, the voice of the LORD, which I speak unto thee: so it shall be well unto thee, and thy soul shall live.

21 But if thou refuse to go forth, this is the word that the LORD hath shewed me:

22 And, behold, all the women that are left in the king of Judah's house shall be brought forth to the king of Babylon's princes, and those women shall say, Thy friends have set thee on, and have prevailed against thee: thy feet are sunk in the mire, and they are turned away back.

23 So they shall bring out all thy wives and thy children to the Chaldeans: and thou shalt not escape out of their hand, but shalt be taken by the hand of the king of Babylon: and thou shalt cause this city to be burned with fire.

24 Then said Zedekiah unto Jeremiah, Let no man know of these words, and thou shalt not die.

25 But if the princes hear that I have talked with thee, and they come unto thee, and say unto thee, Declare unto us now what thou hast said unto the king, hide it not from us, and we will not put thee to death; also what the king said unto thee:

26 Then thou shalt say unto them, I presented my supplication before the king, that he would not cause me to return to Jonathan's house, to die there.

27 Then came all the princes unto Jeremiah, and asked him: and he told them according to all these words that the king had commanded. So they left off speaking with him; for the matter was not perceived.

28 So Jeremiah abode in the court of the prison until the day that Jerusalem was taken: and he was there when Jerusalem was taken.

CHAPTER 39

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1 In the ninth year of Zedekiah king of Judah, in the tenth month, came Nebuchadrezzar king of Babylon and all his army against Jerusalem, and they besieged it.

2 And in the eleventh year of Zedekiah, in the fourth month, the ninth day of the month, the city was broken up.

3 And all the princes of the king of Babylon came in, and sat in the middle gate, even Nergalsharezer, Samgarnebo, Sarsechim, Rabsaris, Nergalsharezer, Rabmag, with all the residue of the princes of the king of Babylon.

4 And it came to pass, that when Zedekiah the king of Judah saw them, and all the men of war, then they fled, and went forth out of the city by night, by the way of the king's garden, by the gate betwixt the two walls: and he went out the way of the plain.

5 But the Chaldeans' army pursued after them, and overtook Zedekiah in the plains of Jericho: and when they had taken him, they brought him up to Nebuchadnezzar king of Babylon to Riblah in the land of Hamath, where he gave judgment upon him.

6 Then the king of Babylon slew the sons of Zedekiah in Riblah before his eyes: also the king of Babylon slew all the nobles of Judah.

7 Moreover he put out Zedekiah's eyes, and bound him with chains, to carry him to Babylon.

8 And the Chaldeans burned the king's house, and the houses of the people, with fire, and brake down the walls of Jerusalem.

9 Then Nebuzaradan the captain of the guard carried away captive into Babylon the remnant of the people that remained in the city, and those that fell away, that fell to him, with the rest of the people that remained.

10 But Nebuzaradan the captain of the guard left of the poor of the people, which had nothing, in the land of Judah, and gave them vineyards and fields at the same time.

11 Now Nebuchadrezzar king of Babylon gave charge concerning Jeremiah to Nebuzaradan the captain of the guard, saying,

12 Take him, and look well to him, and do him no harm; but do unto him even as he shall say unto thee.

13 So Nebuzaradan the captain of the guard sent, and Nebushasban, Rabsaris, and Nergalsharezer, Rabmag, and all the king of Babylon's princes;

14 Even they sent, and took Jeremiah out of the court of the prison, and committed him unto Gedaliah the son of Ahikam the son of Shaphan, that he should carry him home: so he dwelt among the people.

15 Now the word of the LORD came unto Jeremiah, while he was shut up in the court of the prison, saying,

16 Go and speak to Ebedmelech the Ethiopian, saying, Thus saith the LORD of hosts, the God of Israel; Behold, I will bring my words upon this city for evil, and not for good; and they shall be accomplished in that day before thee.

17 But I will deliver thee in that day, saith the LORD: and thou shalt not be given into the hand of the men of whom thou art afraid.

18 For I will surely deliver thee, and thou shalt not fall by the sword, but thy life shall be for a prey unto thee: because thou hast put thy trust in me, saith the LORD.

CHAPTER 40

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1 The word that came to Jeremiah from the LORD, after that Nebuzaradan the captain of the guard had let him go from Ramah, when he had taken him being bound in chains among all that were carried away captive of Jerusalem and Judah, which were carried away captive unto Babylon.

2 And the captain of the guard took Jeremiah, and said unto him, The LORD thy God hath pronounced this evil upon this place.

3 Now the LORD hath brought it, and done according as he hath said: because ye have sinned against the LORD, and have not obeyed his voice, therefore this thing is come upon you.

4 And now, behold, I loose thee this day from the chains which were upon thine hand. If it seem good unto thee to come with me into Babylon, come; and I will look well unto thee: but if it seem ill unto thee to come with me into Babylon, forbear: behold, all the land is before thee: whither it seemeth good and convenient for thee to go, thither go.

5 Now while he was not yet gone back, he said, Go back also to Gedaliah the son of Ahikam the son of Shaphan, whom the king of Babylon hath made governor over the cities of Judah, and dwell with him among the people: or go wheresoever it seemeth convenient unto thee to go. So the captain of the guard gave him victuals and a reward, and let him go.

6 Then went Jeremiah unto Gedaliah the son of Ahikam to Mizpah; and dwelt with him among the people that were left in the land.

7 Now when all the captains of the forces which were in the fields, even they and their men, heard that the king of Babylon had made Gedaliah the son of Ahikam governor in the land, and had committed unto him men, and women, and children, and of the poor of the land, of them that were not carried away captive to Babylon;

8 Then they came to Gedaliah to Mizpah, even Ishmael the son of Nethaniah, and Johanan and Jonathan the sons of Kareah, and Seraiah the son of Tanhumeth, and the sons of Ephai the Netophathite, and Jezaniah the son of a Maachathite, they and their men.

9 And Gedaliah the son of Ahikam the son of Shaphan sware unto them and to their men, saying, Fear not to serve the Chaldeans: dwell in the land, and serve the king of Babylon, and it shall be well with you.

10 As for me, behold, I will dwell at Mizpah to serve the Chaldeans, which will come unto us: but ye, gather ye wine, and summer fruits, and oil, and put them in your vessels, and dwell in your cities that ye have taken.

11 Likewise when all the Jews that were in Moab, and among the Ammonites, and in Edom, and that were in all the countries, heard that the king of Babylon had left a remnant of Judah, and that he had set over them Gedaliah the son of Ahikam the son of Shaphan;

12 Even all the Jews returned out of all places whither they were driven, and came to the land of Judah, to Gedaliah, unto Mizpah, and gathered wine and summer fruits very much.

13 Moreover Johanan the son of Kareah, and all the captains of the forces that were in the fields, came to Gedaliah to Mizpah,

14 And said unto him, Dost thou certainly know that Baalis the king of the Ammonites hath sent Ishmael the son of Nethaniah to slay thee? But Gedaliah the son of Ahikam believed them not.

15 Then Johanan the son of Kareah spake to Gedaliah in Mizpah secretly, saying, Let me go, I pray thee, and I will slay Ishmael the son of Nethaniah, and no man shall know it: wherefore should he slay thee, that all the Jews which are gathered unto thee should be scattered, and the remnant in Judah perish?

16 But Gedaliah the son of Ahikam said unto Johanan the son of Kareah, Thou shalt not do this thing: for thou speakest falsely of Ishmael.

CHAPTER 41

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1 Now it came to pass in the seventh month, that Ishmael the son of Nethaniah the son of Elishama, of the seed royal, and the princes of the king, even ten men with him, came unto Gedaliah the son of Ahikam to Mizpah; and there they did eat bread together in Mizpah.

2 Then arose Ishmael the son of Nethaniah, and the ten men that were with him, and smote Gedaliah the son of Ahikam the son of Shaphan with the sword, and slew him, whom the king of Babylon had made governor over the land.

3 Ishmael also slew all the Jews that were with him, even with Gedaliah, at Mizpah, and the Chaldeans that were found there, and the men of war.

4 And it came to pass the second day after he had slain Gedaliah, and no man knew it,

5 That there came certain from Shechem, from Shiloh, and from Samaria, even fourscore men, having their beards shaven, and their clothes rent, and having cut themselves, with offerings and incense in their hand, to bring them to the house of the LORD.

6 And Ishmael the son of Nethaniah went forth from Mizpah to meet them, weeping all along as he went: and it came to pass, as he met them, he said unto them, Come to Gedaliah the son of Ahikam.

7 And it was so, when they came into the midst of the city, that Ishmael the son of Nethaniah slew them, and cast them into the midst of the pit, he, and the men that were with him.

8 But ten men were found among them that said unto Ishmael, Slay us not: for we have treasures in the field, of wheat, and of barley, and of oil, and of honey. So he forbare, and slew them not among their brethren.

9 Now the pit wherein Ishmael had cast all the dead bodies of the men, whom he had slain because of Gedaliah, was it which Asa the king had made for fear of Baasha king of Israel: and Ishmael the son of Nethaniah filled it with them that were slain.

10 Then Ishmael carried away captive all the residue of the people that were in Mizpah, even the king's daughters, and all the people that remained in Mizpah, whom Nebuzaradan the captain of the guard had committed to Gedaliah the son of Ahikam: and Ishmael the son of Nethaniah carried them away captive, and departed to go over to the Ammonites.

11 But when Johanan the son of Kareah, and all the captains of the forces that were with him, heard of all the evil that Ishmael the son of Nethaniah had done,

12 Then they took all the men, and went to fight with Ishmael the son of Nethaniah, and found him by the great waters that are in Gibeon.

13 Now it came to pass, that when all the people which were with Ishmael saw Johanan the son of Kareah, and all the captains of the forces that were with him, then they were glad.

14 So all the people that Ishmael had carried away captive from Mizpah cast about and returned, and went unto Johanan the son of Kareah.

15 But Ishmael the son of Nethaniah escaped from Johanan with eight men, and went to the Ammonites.

16 Then took Johanan the son of Kareah, and all the captains of the forces that were with him, all the remnant of the people whom he had recovered from Ishmael the son of Nethaniah, from Mizpah, after that he had slain Gedaliah the son of Ahikam, even mighty men of war, and the women, and the children, and the eunuchs, whom he had brought again from Gibeon:

17 And they departed, and dwelt in the habitation of Chimham, which is by Bethlehem, to go to enter into Egypt,

18 Because of the Chaldeans: for they were afraid of them, because Ishmael the son of Nethaniah had slain Gedaliah the son of Ahikam, whom the king of Babylon made governor in the land.

CHAPTER 42

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1 Then all the captains of the forces, and Johanan the son of Kareah, and Jezaniah the son of Hoshaiah, and all the people from the least even unto the greatest, came near,

2 And said unto Jeremiah the prophet, Let, we beseech thee, our supplication be accepted before thee, and pray for us unto the LORD thy God, even for all this remnant; (for we are left but a few of many, as thine eyes do behold us:)

3 That the LORD thy God may shew us the way wherein we may walk, and the thing that we may do.

4 Then Jeremiah the prophet said unto them, I have heard you; behold, I will pray unto the LORD your God according to your words; and it shall come to pass, that whatsoever thing the LORD shall answer you, I will declare it unto you; I will keep nothing back from you.

5 Then they said to Jeremiah, The LORD be a true and faithful witness between us, if we do not even according to all things for the which the LORD thy God shall send thee to us.

6 Whether it be good, or whether it be evil, we will obey the voice of the LORD our God, to whom we send thee; that it may be well with us, when we obey the voice of the LORD our God.

7 And it came to pass after ten days, that the word of the LORD came unto Jeremiah.

8 Then called he Johanan the son of Kareah, and all the captains of the forces which were with him, and all the people from the least even to the greatest,

9 And said unto them, Thus saith the LORD, the God of Israel, unto whom ye sent me to present your supplication before him;

10 If ye will still abide in this land, then will I build you, and not pull you down, and I will plant you, and not pluck you up: for I repent me of the evil that I have done unto you.

11 Be not afraid of the king of Babylon, of whom ye are afraid; be not afraid of him, saith the LORD: for I am with you to save you, and to deliver you from his hand.

12 And I will shew mercies unto you, that he may have mercy upon you, and cause you to return to your own land.

13 But if ye say, We will not dwell in this land, neither obey the voice of the LORD your God,

14 Saying, No; but we will go into the land of Egypt, where we shall see no war, nor hear the sound of the trumpet, nor have hunger of bread; and there will we dwell:

15 And now therefore hear the word of the LORD, ye remnant of Judah; Thus saith the LORD of hosts, the God of Israel; If ye wholly set your faces to enter into Egypt, and go to sojourn there;

16 Then it shall come to pass, that the sword, which ye feared, shall overtake you there in the land of Egypt, and the famine, whereof ye were afraid, shall follow close after you there in Egypt; and there ye shall die.

17 So shall it be with all the men that set their faces to go into Egypt to sojourn there; they shall die by the sword, by the famine, and by the pestilence: and none of them shall remain or escape from the evil that I will bring upon them.

18 For thus saith the LORD of hosts, the God of Israel; As mine anger and my fury hath been poured forth upon the inhabitants of Jerusalem; so shall my fury be poured forth upon you, when ye shall enter into Egypt: and ye shall be an execration, and an astonishment, and a curse, and a reproach; and ye shall see this place no more.

19 The LORD hath said concerning you, O ye remnant of Judah; Go ye not into Egypt: know certainly that I have admonished you this day.

20 For ye dissembled in your hearts, when ye sent me unto the LORD your God, saying, Pray for us unto the LORD our God; and according unto all that the LORD our God shall say, so declare unto us, and we will do it.

21 And now I have this day declared it to you; but ye have not obeyed the voice of the LORD your God, nor any thing for the which he hath sent me unto you.

22 Now therefore know certainly that ye shall die by the sword, by the famine, and by the pestilence, in the place whither ye desire to go and to sojourn.

CHAPTER 43

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1 And it came to pass, that when Jeremiah had made an end of speaking unto all the people all the words of the LORD their God, for which the LORD their God had sent him to them, even all these words,

2 Then spake Azariah the son of Hoshaiah, and Johanan the son of Kareah, and all the proud men, saying unto Jeremiah, Thou speakest falsely: the LORD our God hath not sent thee to say, Go not into Egypt to sojourn there:

3 But Baruch the son of Neriah setteth thee on against us, for to deliver us into the hand of the Chaldeans, that they might put us to death, and carry us away captives into Babylon.

4 So Johanan the son of Kareah, and all the captains of the forces, and all the people, obeyed not the voice of the LORD, to dwell in the land of Judah.

5 But Johanan the son of Kareah, and all the captains of the forces, took all the remnant of Judah, that were returned from all nations, whither they had been driven, to dwell in the land of Judah;

6 Even men, and women, and children, and the king's daughters, and every person that Nebuzaradan the captain of the guard had left with Gedaliah the son of Ahikam the son of Shaphan, and Jeremiah the prophet, and Baruch the son of Neriah.

7 So they came into the land of Egypt: for they obeyed not the voice of the LORD: thus came they even to Tahpanhes.

8 Then came the word of the LORD unto Jeremiah in Tahpanhes, saying,

9 Take great stones in thine hand, and hide them in the clay in the brickkiln, which is at the entry of Pharaoh's house in Tahpanhes, in the sight of the men of Judah;

10 And say unto them, Thus saith the LORD of hosts, the God of Israel; Behold, I will send and take Nebuchadrezzar the king of Babylon, my servant, and will set his throne upon these stones that I have hid; and he shall spread his royal pavilion over them.

11 And when he cometh, he shall smite the land of Egypt, and deliver such as are for death to death; and such as are for captivity to captivity; and such as are for the sword to the sword.

12 And I will kindle a fire in the houses of the gods of Egypt; and he shall burn them, and carry them away captives: and he shall array himself with the land of Egypt, as a shepherd putteth on his garment; and he shall go forth from thence in peace.

13 He shall break also the images of Bethshemesh, that is in the land of Egypt; and the houses of the gods of the Egyptians shall he burn with fire.

CHAPTER 44

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1 The word that came to Jeremiah concerning all the Jews which dwell in the land of Egypt, which dwell at Migdol, and at Tahpanhes, and at Noph, and in the country of Pathros, saying,

2 Thus saith the LORD of hosts, the God of Israel; Ye have seen all the evil that I have brought upon Jerusalem, and upon all the cities of Judah; and, behold, this day they are a desolation, and no man dwelleth therein,

3 Because of their wickedness which they have committed to provoke me to anger, in that they went to burn incense, and to serve other gods, whom they knew not, neither they, ye, nor your fathers.

4 Howbeit I sent unto you all my servants the prophets, rising early and sending them, saying, Oh, do not this abominable thing that I hate.

5 But they hearkened not, nor inclined their ear to turn from their wickedness, to burn no incense unto other gods.

6 Wherefore my fury and mine anger was poured forth, and was kindled in the cities of Judah and in the streets of Jerusalem; and they are wasted and desolate, as at this day.

7 Therefore now thus saith the LORD, the God of hosts, the God of Israel; Wherefore commit ye this great evil against your souls, to cut off from you man and woman, child and suckling, out of Judah, to leave you none to remain;

8 In that ye provoke me unto wrath with the works of your hands, burning incense unto other gods in the land of Egypt, whither ye be gone to dwell, that ye might cut yourselves off, and that ye might be a curse and a reproach among all the nations of the earth?

9 Have ye forgotten the wickedness of your fathers, and the wickedness of the kings of Judah, and the wickedness of their wives, and your own wickedness, and the wickedness of your wives, which they have committed in the land of Judah, and in the streets of Jerusalem?

10 They are not humbled even unto this day, neither have they feared, nor walked in my law, nor in my statutes, that I set before you and before your fathers.

11 Therefore thus saith the LORD of hosts, the God of Israel; Behold, I will set my face against you for evil, and to cut off all Judah.

12 And I will take the remnant of Judah, that have set their faces to go into the land of Egypt to sojourn there, and they shall all be consumed, and fall in the land of Egypt; they shall even be consumed by the sword and by the famine: they shall die, from the least even unto the greatest, by the sword and by the famine: and they shall be an execration, and an astonishment, and a curse, and a reproach.

13 For I will punish them that dwell in the land of Egypt, as I have punished Jerusalem, by the sword, by the famine, and by the pestilence:

14 So that none of the remnant of Judah, which are gone into the land of Egypt to sojourn there, shall escape or remain, that they should return into the land of Judah, to the which they have a desire to return to dwell there: for none shall return but such as shall escape.

15 Then all the men which knew that their wives had burned incense unto other gods, and all the women that stood by, a great multitude, even all the people that dwelt in the land of Egypt, in Pathros, answered Jeremiah, saying,

16 As for the word that thou hast spoken unto us in the name of the LORD, we will not hearken unto thee.

17 But we will certainly do whatsoever thing goeth forth out of our own mouth, to burn incense unto the queen of heaven, and to pour out drink offerings unto her, as we have done, we, and our fathers, our kings, and our princes, in the cities of Judah, and in the streets of Jerusalem: for then had we plenty of victuals, and were well, and saw no evil.

18 But since we left off to burn incense to the queen of heaven, and to pour out drink offerings unto her, we have wanted all things, and have been consumed by the sword and by the famine.

19 And when we burned incense to the queen of heaven, and poured out drink offerings unto her, did we make her cakes to worship her, and pour out drink offerings unto her, without our men?

20 Then Jeremiah said unto all the people, to the men, and to the women, and to all the people which had given him that answer, saying,

21 The incense that ye burned in the cities of Judah, and in the streets of Jerusalem, ye, and your fathers, your kings, and your princes, and the people of the land, did not the LORD remember them, and came it not into his mind?

22 So that the LORD could no longer bear, because of the evil of your doings, and because of the abominations which ye have committed; therefore is your land a desolation, and an astonishment, and a curse, without an inhabitant, as at this day.

23 Because ye have burned incense, and because ye have sinned against the LORD, and have not obeyed the voice of the LORD, nor walked in his law, nor in his statutes, nor in his testimonies; therefore this evil is happened unto you, as at this day.

24 Moreover Jeremiah said unto all the people, and to all the women, Hear the word of the LORD, all Judah that are in the land of Egypt:

25 Thus saith the LORD of hosts, the God of Israel, saying; Ye and your wives have both spoken with your mouths, and fulfilled with your hand, saying, We will surely perform our vows that we have vowed, to burn incense to the queen of heaven, and to pour out drink offerings unto her: ye will surely accomplish your vows, and surely perform your vows.

26 Therefore hear ye the word of the LORD, all Judah that dwell in the land of Egypt; Behold, I have sworn by my great name, saith the LORD, that my name shall no more be named in the mouth of any man of Judah in all the land of Egypt, saying, The Lord GOD liveth.

27 Behold, I will watch over them for evil, and not for good: and all the men of Judah that are in the land of Egypt shall be consumed by the sword and by the famine, until there be an end of them.

28 Yet a small number that escape the sword shall return out of the land of Egypt into the land of Judah, and all the remnant of Judah, that are gone into the land of Egypt to sojourn there, shall know whose words shall stand, mine, or theirs.

29 And this shall be a sign unto you, saith the LORD, that I will punish you in this place, that ye may know that my words shall surely stand against you for evil:

30 Thus saith the LORD; Behold, I will give Pharaohhophra king of Egypt into the hand of his enemies, and into the hand of them that seek his life; as I gave Zedekiah king of Judah into the hand of Nebuchadrezzar king of Babylon, his enemy, and that sought his life.

CHAPTER 45

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1 The word that Jeremiah the prophet spake unto Baruch the son of Neriah, when he had written these words in a book at the mouth of Jeremiah, in the fourth year of Jehoiakim the son of Josiah king of Judah, saying,

2 Thus saith the LORD, the God of Israel, unto thee, O Baruch;

3 Thou didst say, Woe is me now! for the LORD hath added grief to my sorrow; I fainted in my sighing, and I find no rest.

4 Thus shalt thou say unto him, The LORD saith thus; Behold, that which I have built will I break down, and that which I have planted I will pluck up, even this whole land.

5 And seekest thou great things for thyself? seek them not: for, behold, I will bring evil upon all flesh, saith the LORD: but thy life will I give unto thee for a prey in all places whither thou goest.

CHAPTER 46

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1 The word of the LORD which came to Jeremiah the prophet against the Gentiles;

2 Against Egypt, against the army of Pharaohnecho king of Egypt, which was by the river Euphrates in Carchemish, which Nebuchadrezzar king of Babylon smote in the fourth year of Jehoiakim the son of Josiah king of Judah.

3 Order ye the buckler and shield, and draw near to battle.

4 Harness the horses; and get up, ye horsemen, and stand forth with your helmets; furbish the spears, and put on the brigandines.

5 Wherefore have I seen them dismayed and turned away back? and their mighty ones are beaten down, and are fled apace, and look not back: for fear was round about, saith the LORD.

6 Let not the swift flee away, nor the mighty man escape; they shall stumble, and fall toward the north by the river Euphrates.

7 Who is this that cometh up as a flood, whose waters are moved as the rivers?

8 Egypt riseth up like a flood, and his waters are moved like the rivers; and he saith, I will go up, and will cover the earth; I will destroy the city and the inhabitants thereof.

9 Come up, ye horses; and rage, ye chariots; and let the mighty men come forth; the Ethiopians and the Libyans, that handle the shield; and the Lydians, that handle and bend the bow.

10 For this is the day of the Lord GOD of hosts, a day of vengeance, that he may avenge him of his adversaries: and the sword shall devour, and it shall be satiate and made drunk with their blood: for the Lord GOD of hosts hath a sacrifice in the north country by the river Euphrates.

11 Go up into Gilead, and take balm, O virgin, the daughter of Egypt: in vain shalt thou use many medicines; for thou shalt not be cured.

12 The nations have heard of thy shame, and thy cry hath filled the land: for the mighty man hath stumbled against the mighty, and they are fallen both together.

13 The word that the LORD spake to Jeremiah the prophet, how Nebuchadrezzar king of Babylon should come and smite the land of Egypt.

14 Declare ye in Egypt, and publish in Migdol, and publish in Noph and in Tahpanhes: say ye, Stand fast, and prepare thee; for the sword shall devour round about thee.

15 Why are thy valiant men swept away? they stood not, because the LORD did drive them.

16 He made many to fall, yea, one fell upon another: and they said, Arise, and let us go again to our own people, and to the land of our nativity, from the oppressing sword.

17 They did cry there, Pharaoh king of Egypt is but a noise; he hath passed the time appointed.

18 As I live, saith the King, whose name is the LORD of hosts, Surely as Tabor is among the mountains, and as Carmel by the sea, so shall he come.

19 O thou daughter dwelling in Egypt, furnish thyself to go into captivity: for Noph shall be waste and desolate without an inhabitant.

20 Egypt is like a very fair heifer, but destruction cometh; it cometh out of the north.

21 Also her hired men are in the midst of her like fatted bullocks; for they also are turned back, and are fled away together: they did not stand, because the day of their calamity was come upon them, and the time of their visitation.

22 The voice thereof shall go like a serpent; for they shall march with an army, and come against her with axes, as hewers of wood.

23 They shall cut down her forest, saith the LORD, though it cannot be searched; because they are more than the grasshoppers, and are innumerable.

24 The daughter of Egypt shall be confounded; she shall be delivered into the hand of the people of the north.

25 The LORD of hosts, the God of Israel, saith; Behold, I will punish the multitude of No, and Pharaoh, and Egypt, with their gods, and their kings; even Pharaoh, and all them that trust in him:

26 And I will deliver them into the hand of those that seek their lives, and into the hand of Nebuchadrezzar king of Babylon, and into the hand of his servants: and afterward it shall be inhabited, as in the days of old, saith the LORD.

27 But fear not thou, O my servant Jacob, and be not dismayed, O Israel: for, behold, I will save thee from afar off, and thy seed from the land of their captivity; and Jacob shall return, and be in rest and at ease, and none shall make him afraid.

28 Fear thou not, O Jacob my servant, saith the LORD: for I am with thee; for I will make a full end of all the nations whither I have driven thee: but I will not make a full end of thee, but correct thee in measure; yet will I not leave thee wholly unpunished.

CHAPTER 47

1 - 2 - 3 - 4 - 5 - 6 - 7

1 The word of the LORD that came to Jeremiah the prophet against the Philistines, before that Pharaoh smote Gaza.

2 Thus saith the LORD; Behold, waters rise up out of the north, and shall be an overflowing flood, and shall overflow the land, and all that is therein; the city, and them that dwell therein: then the men shall cry, and all the inhabitants of the land shall howl.

3 At the noise of the stamping of the hoofs of his strong horses, at the rushing of his chariots, and at the rumbling of his wheels, the fathers shall not look back to their children for feebleness of hands;

4 Because of the day that cometh to spoil all the Philistines, and to cut off from Tyrus and Zidon every helper that remaineth: for the LORD will spoil the Philistines, the remnant of the country of Caphtor.

5 Baldness is come upon Gaza; Ashkelon is cut off with the remnant of their valley: how long wilt thou cut thyself?

6 O thou sword of the LORD, how long will it be ere thou be quiet? put up thyself into thy scabbard, rest, and be still.

7 How can it be quiet, seeing the LORD hath given it a charge against Ashkelon, and against the sea shore? there hath he appointed it.

CHAPTER 48

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1 Against Moab thus saith the LORD of hosts, the God of Israel; Woe unto Nebo! for it is spoiled: Kiriathaim is confounded and taken: Misgab is confounded and dismayed.

2 There shall be no more praise of Moab: in Heshbon they have devised evil against it; come, and let us cut it off from being a nation. Also thou shalt be cut down, O Madmen; the sword shall pursue thee.

3 A voice of crying shall be from Horonaim, spoiling and great destruction.

4 Moab is destroyed; her little ones have caused a cry to be heard.

5 For in the going up of Luhith continual weeping shall go up; for in the going down of Horonaim the enemies have heard a cry of destruction.

6 Flee, save your lives, and be like the heath in the wilderness.

7 For because thou hast trusted in thy works and in thy treasures, thou shalt also be taken: and Chemosh shall go forth into captivity with his priests and his princes together.

8 And the spoiler shall come upon every city, and no city shall escape: the valley also shall perish, and the plain shall be destroyed, as the LORD hath spoken.

9 Give wings unto Moab, that it may flee and get away: for the cities thereof shall be desolate, without any to dwell therein.

10 Cursed be he that doeth the work of the LORD deceitfully, and cursed be he that keepeth back his sword from blood.

11 Moab hath been at ease from his youth, and he hath settled on his lees, and hath not been emptied from vessel to vessel, neither hath he gone into captivity: therefore his taste remained in him, and his scent is not changed.

12 Therefore, behold, the days come, saith the LORD, that I will send unto him wanderers, that shall cause him to wander, and shall empty his vessels, and break their bottles.

13 And Moab shall be ashamed of Chemosh, as the house of Israel was ashamed of Bethel their confidence.

14 How say ye, We are mighty and strong men for the war?

15 Moab is spoiled, and gone up out of her cities, and his chosen young men are gone down to the slaughter, saith the King, whose name is the LORD of hosts.

16 The calamity of Moab is near to come, and his affliction hasteth fast.

17 All ye that are about him, bemoan him; and all ye that know his name, say, How is the strong staff broken, and the beautiful rod!

18 Thou daughter that dost inhabit Dibon, come down from thy glory, and sit in thirst; for the spoiler of Moab shall come upon thee, and he shall destroy thy strong holds.

19 O inhabitant of Aroer, stand by the way, and espy; ask him that fleeth, and her that escapeth, and say, What is done?

20 Moab is confounded; for it is broken down: howl and cry; tell ye it in Arnon, that Moab is spoiled,

21 And judgment is come upon the plain country; upon Holon, and upon Jahazah, and upon Mephaath,

22 And upon Dibon, and upon Nebo, and upon Bethdiblathaim,

23 And upon Kiriathaim, and upon Bethgamul, and upon Bethmeon,

24 And upon Kerioth, and upon Bozrah, and upon all the cities of the land of Moab, far or near.

25 The horn of Moab is cut off, and his arm is broken, saith the LORD.

26 Make ye him drunken: for he magnified himself against the LORD: Moab also shall wallow in his vomit, and he also shall be in derision.

27 For was not Israel a derision unto thee? was he found among thieves? for since thou spakest of him, thou skippedst for joy.

28 O ye that dwell in Moab, leave the cities, and dwell in the rock, and be like the dove that maketh her nest in the sides of the hole's mouth.

29 We have heard the pride of Moab, (he is exceeding proud) his loftiness, and his arrogancy, and his pride, and the haughtiness of his heart.

30 I know his wrath, saith the LORD; but it shall not be so; his lies shall not so effect it.

31 Therefore will I howl for Moab, and I will cry out for all Moab; mine heart shall mourn for the men of Kirheres.

32 O vine of Sibmah, I will weep for thee with the weeping of Jazer: thy plants are gone over the sea, they reach even to the sea of Jazer: the spoiler is fallen upon thy summer fruits and upon thy vintage.

33 And joy and gladness is taken from the plentiful field, and from the land of Moab; and I have caused wine to fail from the winepresses: none shall tread with shouting; their shouting shall be no shouting.

34 From the cry of Heshbon even unto Elealeh, and even unto Jahaz, have they uttered their voice, from Zoar even unto Horonaim, as an heifer of three years old: for the waters also of Nimrim shall be desolate.

35 Moreover I will cause to cease in Moab, saith the LORD, him that offereth in the high places, and him that burneth incense to his gods.

36 Therefore mine heart shall sound for Moab like pipes, and mine heart shall sound like pipes for the men of Kirheres: because the riches that he hath gotten are perished.

37 For every head shall be bald, and every beard clipped: upon all the hands shall be cuttings, and upon the loins sackcloth.

38 There shall be lamentation generally upon all the housetops of Moab, and in the streets thereof: for I have broken Moab like a vessel wherein is no pleasure, saith the LORD.

39 They shall howl, saying, How is it broken down! how hath Moab turned the back with shame! so shall Moab be a derision and a dismaying to all them about him.

40 For thus saith the LORD; Behold, he shall fly as an eagle, and shall spread his wings over Moab.

41 Kerioth is taken, and the strong holds are surprised, and the mighty men's hearts in Moab at that day shall be as the heart of a woman in her pangs.

42 And Moab shall be destroyed from being a people, because he hath magnified himself against the LORD.

43 Fear, and the pit, and the snare, shall be upon thee, O inhabitant of Moab, saith the LORD.

44 He that fleeth from the fear shall fall into the pit; and he that getteth up out of the pit shall be taken in the snare: for I will bring upon it, even upon Moab, the year of their visitation, saith the LORD.

45 They that fled stood under the shadow of Heshbon because of the force: but a fire shall come forth out of Heshbon, and a flame from the midst of Sihon, and shall devour the corner of Moab, and the crown of the head of the tumultuous ones.

46 Woe be unto thee, O Moab! the people of Chemosh perisheth: for thy sons are taken captives, and thy daughters captives.

47 Yet will I bring again the captivity of Moab in the latter days, saith the LORD. Thus far is the judgment of Moab.

CHAPTER 49

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1 Concerning the Ammonites, thus saith the LORD; Hath Israel no sons? hath he no heir? why then doth their king inherit Gad, and his people dwell in his cities?

2 Therefore, behold, the days come, saith the LORD, that I will cause an alarm of war to be heard in Rabbah of the Ammonites; and it shall be a desolate heap, and her daughters shall be burned with fire: then shall Israel be heir unto them that were his heirs, saith the LORD.

3 Howl, O Heshbon, for Ai is spoiled: cry, ye daughters of Rabbah, gird you with sackcloth; lament, and run to and fro by the hedges; for their king shall go into captivity, and his priests and his princes together.

4 Wherefore gloriest thou in the valleys, thy flowing valley, O backsliding daughter? that trusted in her treasures, saying, Who shall come unto me?

5 Behold, I will bring a fear upon thee, saith the Lord GOD of hosts, from all those that be about thee; and ye shall be driven out every man right forth; and none shall gather up him that wandereth.

6 And afterward I will bring again the captivity of the children of Ammon, saith the LORD.

7 Concerning Edom, thus saith the LORD of hosts; Is wisdom no more in Teman? is counsel perished from the prudent? is their wisdom vanished?

8 Flee ye, turn back, dwell deep, O inhabitants of Dedan; for I will bring the calamity of Esau upon him, the time that I will visit him.

9 If grapegatherers come to thee, would they not leave some gleaning grapes? if thieves by night, they will destroy till they have enough.

10 But I have made Esau bare, I have uncovered his secret places, and he shall not be able to hide himself: his seed is spoiled, and his brethren, and his neighbours, and he is not.

11 Leave thy fatherless children, I will preserve them alive; and let thy widows trust in me.

12 For thus saith the LORD; Behold, they whose judgment was not to drink of the cup have assuredly drunken; and art thou he that shall altogether go unpunished? thou shalt not go unpunished, but thou shalt surely drink of it.

13 For I have sworn by myself, saith the LORD, that Bozrah shall become a desolation, a reproach, a waste, and a curse; and all the cities thereof shall be perpetual wastes.

14 I have heard a rumour from the LORD, and an ambassador is sent unto the heathen, saying, Gather ye together, and come against her, and rise up to the battle.

15 For, lo, I will make thee small among the heathen, and despised among men.

16 Thy terribleness hath deceived thee, and the pride of thine heart, O thou that dwellest in the clefts of the rock, that holdest the height of the hill: though thou shouldest make thy nest as high as the eagle, I will bring thee down from thence, saith the LORD.

17 Also Edom shall be a desolation: every one that goeth by it shall be astonished, and shall hiss at all the plagues thereof.

18 As in the overthrow of Sodom and Gomorrah and the neighbour cities thereof, saith the LORD, no man shall abide there, neither shall a son of man dwell in it.

19 Behold, he shall come up like a lion from the swelling of Jordan against the habitation of the strong: but I will suddenly make him run away from her: and who is a chosen man, that I may appoint over her? for who is like me? and who will appoint me the time? and who is that shepherd that will stand before me?

20 Therefore hear the counsel of the LORD, that he hath taken against Edom; and his purposes, that he hath purposed against the inhabitants of Teman: Surely the least of the flock shall draw them out: surely he shall make their habitations desolate with them.

21 The earth is moved at the noise of their fall, at the cry the noise thereof was heard in the Red sea.

22 Behold, he shall come up and fly as the eagle, and spread his wings over Bozrah: and at that day shall the heart of the mighty men of Edom be as the heart of a woman in her pangs.

23 Concerning Damascus. Hamath is confounded, and Arpad: for they have heard evil tidings: they are fainthearted; there is sorrow on the sea; it cannot be quiet.

24 Damascus is waxed feeble, and turneth herself to flee, and fear hath seized on her: anguish and sorrows have taken her, as a woman in travail.

25 How is the city of praise not left, the city of my joy!

26 Therefore her young men shall fall in her streets, and all the men of war shall be cut off in that day, saith the LORD of hosts.

27 And I will kindle a fire in the wall of Damascus, and it shall consume the palaces of Benhadad.

28 Concerning Kedar, and concerning the kingdoms of Hazor, which Nebuchadrezzar king of Babylon shall smite, thus saith the LORD; Arise ye, go up to Kedar, and spoil the men of the east.

29 Their tents and their flocks shall they take away: they shall take to themselves their curtains, and all their vessels, and their camels; and they shall cry unto them, Fear is on every side.

30 Flee, get you far off, dwell deep, O ye inhabitants of Hazor, saith the LORD; for Nebuchadrezzar king of Babylon hath taken counsel against you, and hath conceived a purpose against you.

31 Arise, get you up unto the wealthy nation, that dwelleth without care, saith the LORD, which have neither gates nor bars, which dwell alone.

32 And their camels shall be a booty, and the multitude of their cattle a spoil: and I will scatter into all winds them that are in the utmost corners; and I will bring their calamity from all sides thereof, saith the LORD.

33 And Hazor shall be a dwelling for dragons, and a desolation for ever: there shall no man abide there, nor any son of man dwell in it.

34 The word of the LORD that came to Jeremiah the prophet against Elam in the beginning of the reign of Zedekiah king of Judah, saying,

35 Thus saith the LORD of hosts; Behold, I will break the bow of Elam, the chief of their might.

36 And upon Elam will I bring the four winds from the four quarters of heaven, and will scatter them toward all those winds; and there shall be no nation whither the outcasts of Elam shall not come.

37 For I will cause Elam to be dismayed before their enemies, and before them that seek their life: and I will bring evil upon them, even my fierce anger, saith the LORD; and I will send the sword after them, till I have consumed them:

38 And I will set my throne in Elam, and will destroy from thence the king and the princes, saith the LORD.

39 But it shall come to pass in the latter days, that I will bring again the captivity of Elam, saith the LORD.

CHAPTER 50

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1 The word that the LORD spake against Babylon and against the land of the Chaldeans by Jeremiah the prophet.

2 Declare ye among the nations, and publish, and set up a standard; publish, and conceal not: say, Babylon is taken, Bel is confounded, Merodach is broken in pieces; her idols are confounded, her images are broken in pieces.

3 For out of the north there cometh up a nation against her, which shall make her land desolate, and none shall dwell therein: they shall remove, they shall depart, both man and beast.

4 In those days, and in that time, saith the LORD, the children of Israel shall come, they and the children of Judah together, going and weeping: they shall go, and seek the LORD their God.

5 They shall ask the way to Zion with their faces thitherward, saying, Come, and let us join ourselves to the LORD in a perpetual covenant that shall not be forgotten.

6 My people hath been lost sheep: their shepherds have caused them to go astray, they have turned them away on the mountains: they have gone from mountain to hill, they have forgotten their restingplace.

7 All that found them have devoured them: and their adversaries said, We offend not, because they have sinned against the LORD, the habitation of justice, even the LORD, the hope of their fathers.

8 Remove out of the midst of Babylon, and go forth out of the land of the Chaldeans, and be as the he goats before the flocks.

9 For, lo, I will raise and cause to come up against Babylon an assembly of great nations from the north country: and they shall set themselves in array against her; from thence she shall be taken: their arrows shall be as of a mighty expert man; none shall return in vain.

10 And Chaldea shall be a spoil: all that spoil her shall be satisfied, saith the LORD.

11 Because ye were glad, because ye rejoiced, O ye destroyers of mine heritage, because ye are grown fat as the heifer at grass, and bellow as bulls;

12 Your mother shall be sore confounded; she that bare you shall be ashamed: behold, the hindermost of the nations shall be a wilderness, a dry land, and a desert.

13 Because of the wrath of the LORD it shall not be inhabited, but it shall be wholly desolate: every one that goeth by Babylon shall be astonished, and hiss at all her plagues.

14 Put yourselves in array against Babylon round about: all ye that bend the bow, shoot at her, spare no arrows: for she hath sinned against the LORD.

15 Shout against her round about: she hath given her hand: her foundations are fallen, her walls are thrown down: for it is the vengeance of the LORD: take vengeance upon her; as she hath done, do unto her.

16 Cut off the sower from Babylon, and him that handleth the sickle in the time of harvest: for fear of the oppressing sword they shall turn every one to his people, and they shall flee every one to his own land.

17 Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadrezzar king of Babylon hath broken his bones.

18 Therefore thus saith the LORD of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria.

19 And I will bring Israel again to his habitation, and he shall feed on Carmel and Bashan, and his soul shall be satisfied upon mount Ephraim and Gilead.

20 In those days, and in that time, saith the LORD, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found: for I will pardon them whom I reserve.

21 Go up against the land of Merathaim, even against it, and against the inhabitants of Pekod: waste and utterly destroy after them, saith the LORD, and do according to all that I have commanded thee.

22 A sound of battle is in the land, and of great destruction.

23 How is the hammer of the whole earth cut asunder and broken! how is Babylon become a desolation among the nations!

24 I have laid a snare for thee, and thou art also taken, O Babylon, and thou wast not aware: thou art found, and also caught, because thou hast striven against the LORD.

25 The LORD hath opened his armoury, and hath brought forth the weapons of his indignation: for this is the work of the Lord GOD of hosts in the land of the Chaldeans.

26 Come against her from the utmost border, open her storehouses: cast her up as heaps, and destroy her utterly: let nothing of her be left.

27 Slay all her bullocks; let them go down to the slaughter: woe unto them! for their day is come, the time of their visitation.

28 The voice of them that flee and escape out of the land of Babylon, to declare in Zion the vengeance of the LORD our God, the vengeance of his temple.

29 Call together the archers against Babylon: all ye that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she hath done, do unto her: for she hath been proud against the LORD, against the Holy One of Israel.

30 Therefore shall her young men fall in the streets, and all her men of war shall be cut off in that day, saith the LORD.

31 Behold, I am against thee, O thou most proud, saith the Lord GOD of hosts: for thy day is come, the time that I will visit thee.

32 And the most proud shall stumble and fall, and none shall raise him up: and I will kindle a fire in his cities, and it shall devour all round about him.

33 Thus saith the LORD of hosts; The children of Israel and the children of Judah were oppressed together: and all that took them captives held them fast; they refused to let them go.

34 Their Redeemer is strong; the LORD of hosts is his name: he shall throughly plead their cause, that he may give rest to the land, and disquiet the inhabitants of Babylon.

35 A sword is upon the Chaldeans, saith the LORD, and upon the inhabitants of Babylon, and upon her princes, and upon her wise men.

36 A sword is upon the liars; and they shall dote: a sword is upon her mighty men; and they shall be dismayed.

37 A sword is upon their horses, and upon their chariots, and upon all the mingled people that are in the midst of her; and they shall become as women: a sword is upon her treasures; and they shall be robbed.

38 A drought is upon her waters; and they shall be dried up: for it is the land of graven images, and they are mad upon their idols.

39 Therefore the wild beasts of the desert with the wild beasts of the islands shall dwell there, and the owls shall dwell therein: and it shall be no more inhabited for ever; neither shall it be dwelt in from generation to generation.

40 As God overthrew Sodom and Gomorrah and the neighbour cities thereof, saith the LORD; so shall no man abide there, neither shall any son of man dwell therein.

41 Behold, a people shall come from the north, and a great nation, and many kings shall be raised up from the coasts of the earth.

42 They shall hold the bow and the lance: they are cruel, and will not shew mercy: their voice shall roar like the sea, and they shall ride upon horses, every one put in array, like a man to the battle, against thee, O daughter of Babylon.

43 The king of Babylon hath heard the report of them, and his hands waxed feeble: anguish took hold of him, and pangs as of a woman in travail.

44 Behold, he shall come up like a lion from the swelling of Jordan unto the habitation of the strong: but I will make them suddenly run away from her: and who is a chosen man, that I may appoint over her? for who is like me? and who will appoint me the time? and who is that shepherd that will stand before me?

45 Therefore hear ye the counsel of the LORD, that he hath taken against Babylon; and his purposes, that he hath purposed against the land of the Chaldeans: Surely the least of the flock shall draw them out: surely he shall make their habitation desolate with them.

46 At the noise of the taking of Babylon the earth is moved, and the cry is heard among the nations.

CHAPTER 51

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1 Thus saith the LORD; Behold, I will raise up against Babylon, and against them that dwell in the midst of them that rise up against me, a destroying wind;

2 And will send unto Babylon fanners, that shall fan her, and shall empty her land: for in the day of trouble they shall be against her round about.

3 Against him that bendeth let the archer bend his bow, and against him that lifteth himself up in his brigandine: and spare ye not her young men; destroy ye utterly all her host.

4 Thus the slain shall fall in the land of the Chaldeans, and they that are thrust through in her streets.

5 For Israel hath not been forsaken, nor Judah of his God, of the LORD of hosts; though their land was filled with sin against the Holy One of Israel.

6 Flee out of the midst of Babylon, and deliver every man his soul: be not cut off in her iniquity; for this is the time of the LORD'S vengeance; he will render unto her a recompence.

7 Babylon hath been a golden cup in the LORD'S hand, that made all the earth drunken: the nations have drunken of her wine; therefore the nations are mad.

8 Babylon is suddenly fallen and destroyed: howl for her; take balm for her pain, if so be she may be healed.

9 We would have healed Babylon, but she is not healed: forsake her, and let us go every one into his own country: for her judgment reacheth unto heaven, and is lifted up even to the skies.

10 The LORD hath brought forth our righteousness: come, and let us declare in Zion the work of the LORD our God.

11 Make bright the arrows; gather the shields: the LORD hath raised up the spirit of the kings of the Medes: for his device is against Babylon, to destroy it; because it is the vengeance of the LORD, the vengeance of his temple.

12 Set up the standard upon the walls of Babylon, make the watch strong, set up the watchmen, prepare the ambushes: for the LORD hath both devised and done that which he spake against the inhabitants of Babylon.

13 O thou that dwellest upon many waters, abundant in treasures, thine end is come, and the measure of thy covetousness.

14 The LORD of hosts hath sworn by himself, saying, Surely I will fill thee with men, as with caterpillers; and they shall lift up a shout against thee.

15 He hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the heaven by his understanding.

16 When he uttereth his voice, there is a multitude of waters in the heavens; and he causeth the vapours to ascend from the ends of the earth: he maketh lightnings with rain, and bringeth forth the wind out of his treasures.

17 Every man is brutish by his knowledge; every founder is confounded by the graven image: for his molten image is falsehood, and there is no breath in them.

18 They are vanity, the work of errors: in the time of their visitation they shall perish.

19 The portion of Jacob is not like them; for he is the former of all things: and Israel is the rod of his inheritance: the LORD of hosts is his name.

20 Thou art my battle axe and weapons of war: for with thee will I break in pieces the nations, and with thee will I destroy kingdoms;

21 And with thee will I break in pieces the horse and his rider; and with thee will I break in pieces the chariot and his rider;

22 With thee also will I break in pieces man and woman; and with thee will I break in pieces old and young; and with thee will I break in pieces the young man and the maid;

23 I will also break in pieces with thee the shepherd and his flock; and with thee will I break in pieces the husbandman and his yoke of oxen; and with thee will I break in pieces captains and rulers.

24 And I will render unto Babylon and to all the inhabitants of Chaldea all their evil that they have done in Zion in your sight, saith the LORD.

25 Behold, I am against thee, O destroying mountain, saith the LORD, which destroyest all the earth: and I will stretch out mine hand upon thee, and roll thee down from the rocks, and will make thee a burnt mountain.

26 And they shall not take of thee a stone for a corner, nor a stone for foundations; but thou shalt be desolate for ever, saith the LORD.

27 Set ye up a standard in the land, blow the trumpet among the nations, prepare the nations against her, call together against her the kingdoms of Ararat, Minni, and Ashchenaz; appoint a captain against her; cause the horses to come up as the rough caterpillers.

28 Prepare against her the nations with the kings of the Medes, the captains thereof, and all the rulers thereof, and all the land of his dominion.

29 And the land shall tremble and sorrow: for every purpose of the LORD shall be performed against Babylon, to make the land of Babylon a desolation without an inhabitant.

30 The mighty men of Babylon have forborn to fight, they have remained in their holds: their might hath failed; they became as women: they have burned her dwellingplaces; her bars are broken.

31 One post shall run to meet another, and one messenger to meet another, to shew the king of Babylon that his city is taken at one end,

32 And that the passages are stopped, and the reeds they have burned with fire, and the men of war are affrighted.

33 For thus saith the LORD of hosts, the God of Israel; The daughter of Babylon is like a threshingfloor, it is time to thresh her: yet a little while, and the time of her harvest shall come.

34 Nebuchadrezzar the king of Babylon hath devoured me, he hath crushed me, he hath made me an empty vessel, he hath swallowed me up like a dragon, he hath filled his belly with my delicates, he hath cast me out.

35 The violence done to me and to my flesh be upon Babylon, shall the inhabitant of Zion say; and my blood upon the inhabitants of Chaldea, shall Jerusalem say.

36 Therefore thus saith the LORD; Behold, I will plead thy cause, and take vengeance for thee; and I will dry up her sea, and make her springs dry.

37 And Babylon shall become heaps, a dwellingplace for dragons, an astonishment, and an hissing, without an inhabitant.

38 They shall roar together like lions: they shall yell as lions' whelps.

39 In their heat I will make their feasts, and I will make them drunken, that they may rejoice, and sleep a perpetual sleep, and not wake, saith the LORD.

40 I will bring them down like lambs to the slaughter, like rams with he goats.

41 How is Sheshach taken! and how is the praise of the whole earth surprised! how is Babylon become an astonishment among the nations!

42 The sea is come up upon Babylon: she is covered with the multitude of the waves thereof.

43 Her cities are a desolation, a dry land, and a wilderness, a land wherein no man dwelleth, neither doth any son of man pass thereby.

44 And I will punish Bel in Babylon, and I will bring forth out of his mouth that which he hath swallowed up: and the nations shall not flow together any more unto him: yea, the wall of Babylon shall fall.

45 My people, go ye out of the midst of her, and deliver ye every man his soul from the fierce anger of the LORD.

46 And lest your heart faint, and ye fear for the rumour that shall be heard in the land; a rumour shall both come one year, and after that in another year shall come a rumour, and violence in the land, ruler against ruler.

47 Therefore, behold, the days come, that I will do judgment upon the graven images of Babylon: and her whole land shall be confounded, and all her slain shall fall in the midst of her.

48 Then the heaven and the earth, and all that is therein, shall sing for Babylon: for the spoilers shall come unto her from the north, saith the LORD.

49 As Babylon hath caused the slain of Israel to fall, so at Babylon shall fall the slain of all the earth.

50 Ye that have escaped the sword, go away, stand not still: remember the LORD afar off, and let Jerusalem come into your mind.

51 We are confounded, because we have heard reproach: shame hath covered our faces: for strangers are come into the sanctuaries of the LORD'S house.

52 Wherefore, behold, the days come, saith the LORD, that I will do judgment upon her graven images: and through all her land the wounded shall groan.

53 Though Babylon should mount up to heaven, and though she should fortify the height of her strength, yet from me shall spoilers come unto her, saith the LORD.

54 A sound of a cry cometh from Babylon, and great destruction from the land of the Chaldeans:

55 Because the LORD hath spoiled Babylon, and destroyed out of her the great voice; when her waves do roar like great waters, a noise of their voice is uttered:

56 Because the spoiler is come upon her, even upon Babylon, and her mighty men are taken, every one of their bows is broken: for the LORD God of recompences shall surely requite.

57 And I will make drunk her princes, and her wise men, her captains, and her rulers, and her mighty men: and they shall sleep a perpetual sleep, and not wake, saith the King, whose name is the LORD of hosts.

58 Thus saith the LORD of hosts; The broad walls of Babylon shall be utterly broken, and her high gates shall be burned with fire; and the people shall labour in vain, and the folk in the fire, and they shall be weary.

59 The word which Jeremiah the prophet commanded Seraiah the son of Neriah, the son of Maaseiah, when he went with Zedekiah the king of Judah into Babylon in the fourth year of his reign. And this Seraiah was a quiet prince.

60 So Jeremiah wrote in a book all the evil that should come upon Babylon, even all these words that are written against Babylon.

61 And Jeremiah said to Seraiah, When thou comest to Babylon, and shalt see, and shalt read all these words;

62 Then shalt thou say, O LORD, thou hast spoken against this place, to cut it off, that none shall remain in it, neither man nor beast, but that it shall be desolate for ever.

63 And it shall be, when thou hast made an end of reading this book, that thou shalt bind a stone to it, and cast it into the midst of Euphrates:

64 And thou shalt say, Thus shall Babylon sink, and shall not rise from the evil that I will bring upon her: and they shall be weary. Thus far are the words of Jeremiah.

CHAPTER 52

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1 Zedekiah was one and twenty years old when he began to reign, and he reigned eleven years in Jerusalem. And his mother's name was Hamutal the daughter of Jeremiah of Libnah.

2 And he did that which was evil in the eyes of the LORD, according to all that Jehoiakim had done.

3 For through the anger of the LORD it came to pass in Jerusalem and Judah, till he had cast them out from his presence, that Zedekiah rebelled against the king of Babylon.

4 And it came to pass in the ninth year of his reign, in the tenth month, in the tenth day of the month, that Nebuchadrezzar king of Babylon came, he and all his army, against Jerusalem, and pitched against it, and built forts against it round about.

5 So the city was besieged unto the eleventh year of king Zedekiah.

6 And in the fourth month, in the ninth day of the month, the famine was sore in the city, so that there was no bread for the people of the land.

7 Then the city was broken up, and all the men of war fled, and went forth out of the city by night by the way of the gate between the two walls, which was by the king's garden; (now the Chaldeans were by the city round about:) and they went by the way of the plain.

8 But the army of the Chaldeans pursued after the king, and overtook Zedekiah in the plains of Jericho; and all his army was scattered from him.

9 Then they took the king, and carried him up unto the king of Babylon to Riblah in the land of Hamath; where he gave judgment upon him.

10 And the king of Babylon slew the sons of Zedekiah before his eyes: he slew also all the princes of Judah in Riblah.

11 Then he put out the eyes of Zedekiah; and the king of Babylon bound him in chains, and carried him to Babylon, and put him in prison till the day of his death.

12 Now in the fifth month, in the tenth day of the month, which was the nineteenth year of Nebuchadrezzar king of Babylon, came Nebuzaradan, captain of the guard, which served the king of Babylon, into Jerusalem,

13 And burned the house of the LORD, and the king's house; and all the houses of Jerusalem, and all the houses of the great men, burned he with fire:

14 And all the army of the Chaldeans, that were with the captain of the guard, brake down all the walls of Jerusalem round about.

15 Then Nebuzaradan the captain of the guard carried away captive certain of the poor of the people, and the residue of the people that remained in the city, and those that fell away, that fell to the king of Babylon, and the rest of the multitude.

16 But Nebuzaradan the captain of the guard left certain of the poor of the land for vinedressers and for husbandmen.

17 Also the pillars of brass that were in the house of the LORD, and the bases, and the brasen sea that was in the house of the LORD, the Chaldeans brake, and carried all the brass of them to Babylon.

18 The caldrons also, and the shovels, and the snuffers, and the bowls, and the spoons, and all the vessels of brass wherewith they ministered, took they away.

19 And the basons, and the firepans, and the bowls, and the caldrons, and the candlesticks, and the spoons, and the cups; that which was of gold in gold, and that which was of silver in silver, took the captain of the guard away.

20 The two pillars, one sea, and twelve brasen bulls that were under the bases, which king Solomon had made in the house of the LORD: the brass of all these vessels was without weight.

21 And concerning the pillars, the height of one pillar was eighteen cubits; and a fillet of twelve cubits did compass it; and the thickness thereof was four fingers: it was hollow.

22 And a chapiter of brass was upon it; and the height of one chapiter was five cubits, with network and pomegranates upon the chapiters round about, all of brass. The second pillar also and the pomegranates were like unto these.

23 And there were ninety and six pomegranates on a side; and all the pomegranates upon the network were an hundred round about.

24 And the captain of the guard took Seraiah the chief priest, and Zephaniah the second priest, and the three keepers of the door:

25 He took also out of the city an eunuch, which had the charge of the men of war; and seven men of them that were near the king's person, which were found in the city; and the principal scribe of the host, who mustered the people of the land; and threescore men of the people of the land, that were found in the midst of the city.

26 So Nebuzaradan the captain of the guard took them, and brought them to the king of Babylon to Riblah.

27 And the king of Babylon smote them, and put them to death in Riblah in the land of Hamath. Thus Judah was carried away captive out of his own land.

28 This is the people whom Nebuchadrezzar carried away captive: in the seventh year three thousand Jews and three and twenty:

29 In the eighteenth year of Nebuchadrezzar he carried away captive from Jerusalem eight hundred thirty and two persons:

30 In the three and twentieth year of Nebuchadrezzar Nebuzaradan the captain of the guard carried away captive of the Jews seven hundred forty and five persons: all the persons were four thousand and six hundred.

31 And it came to pass in the seven and thirtieth year of the captivity of Jehoiachin king of Judah, in the twelfth month, in the five and twentieth day of the month, that Evilmerodach king of Babylon in the first year of his reign lifted up the head of Jehoiachin king of Judah, and brought him forth out of prison,

32 And spake kindly unto him, and set his throne above the throne of the kings that were with him in Babylon,

33 And changed his prison garments: and he did continually eat bread before him all the days of his life.

34 And for his diet, there was a continual diet given him of the king of Babylon, every day a portion until the day of his death, all the days of his life.

Lamentations

Select a Chapter

1 - 2 - 3 - 4 - 5

CHAPTER 1

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22

1 How doth the city sit solitary, that was full of people! how is she become as a widow! she that was great among the nations, and princess among the provinces, how is she become tributary!

2 She weepeth sore in the night, and her tears are on her cheeks: among all her lovers she hath none to comfort her: all her friends have dealt treacherously with her, they are become her enemies.

3 Judah is gone into captivity because of affliction, and because of great servitude: she dwelleth among the heathen, she findeth no rest: all her persecutors overtook her between the straits.

4 The ways of Zion do mourn, because none come to the solemn feasts: all her gates are desolate: her priests sigh, her virgins are afflicted, and she is in bitterness.

5 Her adversaries are the chief, her enemies prosper; for the LORD hath afflicted her for the multitude of her transgressions: her children are gone into captivity before the enemy.

6 And from the daughter of Zion all her beauty is departed: her princes are become like harts that find no pasture, and they are gone without strength before the pursuer.

7 Jerusalem remembered in the days of her affliction and of her miseries all her pleasant things that she had in the days of old, when her people fell into the hand of the enemy, and none did help her: the adversaries saw her, and did mock at her sabbaths.

8 Jerusalem hath grievously sinned; therefore she is removed: all that honoured her despise her, because they have seen her nakedness: yea, she sigheth, and turneth backward.

9 Her filthiness is in her skirts; she remembereth not her last end; therefore she came down wonderfully: she had no comforter. O LORD, behold my affliction: for the enemy hath magnified himself.

10 The adversary hath spread out his hand upon all her pleasant things: for she hath seen that the heathen entered into her sanctuary, whom thou didst command that they should not enter into thy congregation.

11 All her people sigh, they seek bread; they have given their pleasant things for meat to relieve the soul: see, O LORD, and consider; for I am become vile.

12 Is it nothing to you, all ye that pass by? behold, and see if there be any sorrow like unto my sorrow, which is done unto me, wherewith the LORD hath afflicted me in the day of his fierce anger.

13 From above hath he sent fire into my bones, and it prevaileth against them: he hath spread a net for my feet, he hath turned me back: he hath made me desolate and faint all the day.

14 The yoke of my transgressions is bound by his hand: they are wreathed, and come up upon my neck: he hath made my strength to fall, the Lord hath delivered me into their hands, from whom I am not able to rise up.

15 The Lord hath trodden under foot all my mighty men in the midst of me: he hath called an assembly against me to crush my young men: the Lord hath trodden the virgin, the daughter of Judah, as in a winepress.

16 For these things I weep; mine eye, mine eye runneth down with water, because the comforter that should relieve my soul is far from me: my children are desolate, because the enemy prevailed.

17 Zion spreadeth forth her hands, and there is none to comfort her: the LORD hath commanded concerning Jacob, that his adversaries should be round about him: Jerusalem is as a menstruous woman among them.

18 The LORD is righteous; for I have rebelled against his commandment: hear, I pray you, all people, and behold my sorrow: my virgins and my young men are gone into captivity.

19 I called for my lovers, but they deceived me: my priests and mine elders gave up the ghost in the city, while they sought their meat to relieve their souls.

20 Behold, O LORD; for I am in distress: my bowels are troubled; mine heart is turned within me; for I have grievously rebelled: abroad the sword bereaveth, at home there is as death.

21 They have heard that I sigh: there is none to comfort me: all mine enemies have heard of my trouble; they are glad that thou hast done it: thou wilt bring the day that thou hast called, and they shall be like unto me.

22 Let all their wickedness come before thee; and do unto them, as thou hast done unto me for all my transgressions: for my sighs are many, and my heart is faint.

CHAPTER 2

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22

1 How hath the Lord covered the daughter of Zion with a cloud in his anger, and cast down from heaven unto the earth the beauty of Israel, and remembered not his footstool in the day of his anger!

2 The Lord hath swallowed up all the habitations of Jacob, and hath not pitied: he hath thrown down in his wrath the strong holds of the daughter of Judah; he hath brought them down to the ground: he hath polluted the kingdom and the princes thereof.

3 He hath cut off in his fierce anger all the horn of Israel: he hath drawn back his right hand from before the enemy, and he burned against Jacob like a flaming fire, which devoureth round about.

4 He hath bent his bow like an enemy: he stood with his right hand as an adversary, and slew all that were pleasant to the eye in the tabernacle of the daughter of Zion: he poured out his fury like fire.

5 The Lord was as an enemy: he hath swallowed up Israel, he hath swallowed up all her palaces: he hath destroyed his strong holds, and hath increased in the daughter of Judah mourning and lamentation.

6 And he hath violently taken away his tabernacle, as if it were of a garden: he hath destroyed his places of the assembly: the LORD hath caused the solemn feasts and sabbaths to be forgotten in Zion, and hath despised in the indignation of his anger the king and the priest.

7 The Lord hath cast off his altar, he hath abhorred his sanctuary, he hath given up into the hand of the enemy the walls of her palaces; they have made a noise in the house of the LORD, as in the day of a solemn feast.

8 The LORD hath purposed to destroy the wall of the daughter of Zion: he hath stretched out a line, he hath not withdrawn his hand from destroying: therefore he made the rampart and the wall to lament; they languished together.

9 Her gates are sunk into the ground; he hath destroyed and broken her bars: her king and her princes are among the Gentiles: the law is no more; her prophets also find no vision from the LORD.

10 The elders of the daughter of Zion sit upon the ground, and keep silence: they have cast up dust upon their heads; they have girded themselves with sackcloth: the virgins of Jerusalem hang down their heads to the ground.

11 Mine eyes do fail with tears, my bowels are troubled, my liver is poured upon the earth, for the destruction of the daughter of my people; because the children and the sucklings swoon in the streets of the city.

12 They say to their mothers, Where is corn and wine? when they swooned as the wounded in the streets of the city, when their soul was poured out into their mothers' bosom.

13 What thing shall I take to witness for thee? what thing shall I liken to thee, O daughter of Jerusalem? what shall I equal to thee, that I may comfort thee, O virgin daughter of Zion? for thy breach is great like the sea: who can heal thee?

14 Thy prophets have seen vain and foolish things for thee: and they have not discovered thine iniquity, to turn away thy captivity; but have seen for thee false burdens and causes of banishment.

15 All that pass by clap their hands at thee; they hiss and wag their head at the daughter of Jerusalem, saying, Is this the city that men call The perfection of beauty, The joy of the whole earth?

16 All thine enemies have opened their mouth against thee: they hiss and gnash the teeth: they say, We have swallowed her up: certainly this is the day that we looked for; we have found, we have seen it.

17 The LORD hath done that which he had devised; he hath fulfilled his word that he had commanded in the days of old: he hath thrown down, and hath not pitied: and he hath caused thine enemy to rejoice over thee, he hath set up the horn of thine adversaries.

18 Their heart cried unto the Lord, O wall of the daughter of Zion, let tears run down like a river day and night: give thyself no rest; let not the apple of thine eye cease.

19 Arise, cry out in the night: in the beginning of the watches pour out thine heart like water before the face of the Lord: lift up thy hands toward him for the life of thy young children, that faint for hunger in the top of every street.

20 Behold, O LORD, and consider to whom thou hast done this. Shall the women eat their fruit, and children of a span long? shall the priest and the prophet be slain in the sanctuary of the Lord?

21 The young and the old lie on the ground in the streets: my virgins and my young men are fallen by the sword; thou hast slain them in the day of thine anger; thou hast killed, and not pitied.

22 Thou hast called as in a solemn day my terrors round about, so that in the day of the LORD'S anger none escaped nor remained: those that I have swaddled and brought up hath mine enemy consumed.

CHAPTER 3

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24 - 25 - 26 - 27 - 28 - 29 - 30 - 31 - 32 - 33 - 34 - 35 - 36 - 37 - 38 - 39 - 40 - 41 - 42 - 43 - 44 - 45 - 46 - 47 - 48 - 49 - 50 - 51 - 52 - 53 - 54 - 55 - 56 - 57 - 58 - 59 - 60 - 61 - 62 - 63 - 64 - 65 - 66

1 I am the man that hath seen affliction by the rod of his wrath.

2 He hath led me, and brought me into darkness, but not into light.

3 Surely against me is he turned; he turneth his hand against me all the day.

4 My flesh and my skin hath he made old; he hath broken my bones.

5 He hath builded against me, and compassed me with gall and travail.

6 He hath set me in dark places, as they that be dead of old.

7 He hath hedged me about, that I cannot get out: he hath made my chain heavy.

8 Also when I cry and shout, he shutteth out my prayer.

9 He hath inclosed my ways with hewn stone, he hath made my paths crooked.

10 He was unto me as a bear lying in wait, and as a lion in secret places.

11 He hath turned aside my ways, and pulled me in pieces: he hath made me desolate.

12 He hath bent his bow, and set me as a mark for the arrow.

13 He hath caused the arrows of his quiver to enter into my reins.

14 I was a derision to all my people; and their song all the day.

15 He hath filled me with bitterness, he hath made me drunken with wormwood.

16 He hath also broken my teeth with gravel stones, he hath covered me with ashes.

17 And thou hast removed my soul far off from peace: I forgat prosperity.

18 And I said, My strength and my hope is perished from the LORD:

19 Remembering mine affliction and my misery, the wormwood and the gall.

20 My soul hath them still in remembrance, and is humbled in me.

21 This I recall to my mind, therefore have I hope.

22 It is of the LORD'S mercies that we are not consumed, because his compassions fail not.

23 They are new every morning: great is thy faithfulness.

24 The LORD is my portion, saith my soul; therefore will I hope in him.

25 The LORD is good unto them that wait for him, to the soul that seeketh him.

26 It is good that a man should both hope and quietly wait for the salvation of the LORD.

27 It is good for a man that he bear the yoke in his youth.

28 He sitteth alone and keepeth silence, because he hath borne it upon him.

29 He putteth his mouth in the dust; if so be there may be hope.

30 He giveth his cheek to him that smiteth him: he is filled full with reproach.

31 For the Lord will not cast off for ever:

32 But though he cause grief, yet will he have compassion according to the multitude of his mercies.

33 For he doth not afflict willingly nor grieve the children of men.

34 To crush under his feet all the prisoners of the earth,

35 To turn aside the right of a man before the face of the most High,

36 To subvert a man in his cause, the Lord approveth not.

37 Who is he that saith, and it cometh to pass, when the Lord commandeth it not?

38 Out of the mouth of the most High proceedeth not evil and good?

39 Wherefore doth a living man complain, a man for the punishment of his sins?

40 Let us search and try our ways, and turn again to the LORD.

41 Let us lift up our heart with our hands unto God in the heavens.

42 We have transgressed and have rebelled: thou hast not pardoned.

43 Thou hast covered with anger, and persecuted us: thou hast slain, thou hast not pitied.

44 Thou hast covered thyself with a cloud, that our prayer should not pass through.

45 Thou hast made us as the offscouring and refuse in the midst of the people.

46 All our enemies have opened their mouths against us.

47 Fear and a snare is come upon us, desolation and destruction.

48 Mine eye runneth down with rivers of water for the destruction of the daughter of my people.

49 Mine eye trickleth down, and ceaseth not, without any intermission,

50 Till the LORD look down, and behold from heaven.

51 Mine eye affecteth mine heart because of all the daughters of my city.

52 Mine enemies chased me sore, like a bird, without cause.

53 They have cut off my life in the dungeon, and cast a stone upon me.

54 Waters flowed over mine head; then I said, I am cut off.

55 I called upon thy name, O LORD, out of the low dungeon.

56 Thou hast heard my voice: hide not thine ear at my breathing, at my cry.

57 Thou drewest near in the day that I called upon thee: thou saidst, Fear not.

58 O Lord, thou hast pleaded the causes of my soul; thou hast redeemed my life.

59 O LORD, thou hast seen my wrong: judge thou my cause.

60 Thou hast seen all their vengeance and all their imaginations against me.

61 Thou hast heard their reproach, O LORD, and all their imaginations against me;

62 The lips of those that rose up against me, and their device against me all the day.

63 Behold their sitting down, and their rising up; I am their musick.

64 Render unto them a recompence, O LORD, according to the work of their hands.

65 Give them sorrow of heart, thy curse unto them.

66 Persecute and destroy them in anger from under the heavens of the LORD.

CHAPTER 4

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22

1 How is the gold become dim! how is the most fine gold changed! the stones of the sanctuary are poured out in the top of every street.

2 The precious sons of Zion, comparable to fine gold, how are they esteemed as earthen pitchers, the work of the hands of the potter!

3 Even the sea monsters draw out the breast, they give suck to their young ones: the daughter of my people is become cruel, like the ostriches in the wilderness.

4 The tongue of the sucking child cleaveth to the roof of his mouth for thirst: the young children ask bread, and no man breaketh it unto them.

5 They that did feed delicately are desolate in the streets: they that were brought up in scarlet embrace dunghills.

6 For the punishment of the iniquity of the daughter of my people is greater than the punishment of the sin of Sodom, that was overthrown as in a moment, and no hands stayed on her.

7 Her Nazarites were purer than snow, they were whiter than milk, they were more ruddy in body than rubies, their polishing was of sapphire:

8 Their visage is blacker than a coal; they are not known in the streets: their skin cleaveth to their bones; it is withered, it is become like a stick.

9 They that be slain with the sword are better than they that be slain with hunger: for these pine away, stricken through for want of the fruits of the field.

10 The hands of the pitiful women have sodden their own children: they were their meat in the destruction of the daughter of my people.

11 The LORD hath accomplished his fury; he hath poured out his fierce anger, and hath kindled a fire in Zion, and it hath devoured the foundations thereof.

12 The kings of the earth, and all the inhabitants of the world, would not have believed that the adversary and the enemy should have entered into the gates of Jerusalem.

13 For the sins of her prophets, and the iniquities of her priests, that have shed the blood of the just in the midst of her,

14 They have wandered as blind men in the streets, they have polluted themselves with blood, so that men could not touch their garments.

15 They cried unto them, Depart ye; it is unclean; depart, depart, touch not: when they fled away and wandered, they said among the heathen, They shall no more sojourn there.

16 The anger of the LORD hath divided them; he will no more regard them: they respected not the persons of the priests, they favoured not the elders.

17 As for us, our eyes as yet failed for our vain help: in our watching we have watched for a nation that could not save us.

18 They hunt our steps, that we cannot go in our streets: our end is near, our days are fulfilled; for our end is come.

19 Our persecutors are swifter than the eagles of the heaven: they pursued us upon the mountains, they laid wait for us in the wilderness.

20 The breath of our nostrils, the anointed of the LORD, was taken in their pits, of whom we said, Under his shadow we shall live among the heathen.

21 Rejoice and be glad, O daughter of Edom, that dwellest in the land of Uz; the cup also shall pass through unto thee: thou shalt be drunken, and shalt make thyself naked.

22 The punishment of thine iniquity is accomplished, O daughter of Zion; he will no more carry thee away into captivity: he will visit thine iniquity, O daughter of Edom; he will discover thy sins.

CHAPTER 5

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22

1 Remember, O LORD, what is come upon us: consider, and behold our reproach.

2 Our inheritance is turned to strangers, our houses to aliens.

3 We are orphans and fatherless, our mothers are as widows.

4 We have drunken our water for money; our wood is sold unto us.

5 Our necks are under persecution: we labour, and have no rest.

6 We have given the hand to the Egyptians, and to the Assyrians, to be satisfied with bread.

7 Our fathers have sinned, and are not; and we have borne their iniquities.

8 Servants have ruled over us: there is none that doth deliver us out of their hand.

9 We gat our bread with the peril of our lives because of the sword of the wilderness.

10 Our skin was black like an oven because of the terrible famine.

11 They ravished the women in Zion, and the maids in the cities of Judah.

12 Princes are hanged up by their hand: the faces of elders were not honoured.

13 They took the young men to grind, and the children fell under the wood.

14 The elders have ceased from the gate, the young men from their musick.

15 The joy of our heart is ceased; our dance is turned into mourning.

16 The crown is fallen from our head: woe unto us, that we have sinned!

17 For this our heart is faint; for these things our eyes are dim.

18 Because of the mountain of Zion, which is desolate, the foxes walk upon it.

19 Thou, O LORD, remainest for ever; thy throne from generation to generation.

20 Wherefore dost thou forget us for ever, and forsake us so long time?

21 Turn thou us unto thee, O LORD, and we shall be turned; renew our days as of old.

22 But thou hast utterly rejected us; thou art very wroth against us.

Ezekiel

Select a Chapter

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24 - 25 - 26 - 27 - 28 - 29 - 30 - 31 - 32 - 33 - 34 - 35 - 36 - 37 - 38 - 39 - 40 - 41 - 42 - 43 - 44 - 45 - 46 - 47 - 48

CHAPTER 1

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24 - 25 - 26 - 27 - 28

1 Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God.

2 In the fifth day of the month, which was the fifth year of king Jehoiachin's captivity,

3 The word of the LORD came expressly unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of the LORD was there upon him.

4 And I looked, and, behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the colour of amber, out of the midst of the fire.

5 Also out of the midst thereof came the likeness of four living creatures. And this was their appearance; they had the likeness of a man.

6 And every one had four faces, and every one had four wings.

7 And their feet were straight feet; and the sole of their feet was like the sole of a calf's foot: and they sparkled like the colour of burnished brass.

8 And they had the hands of a man under their wings on their four sides; and they four had their faces and their wings.

9 Their wings were joined one to another; they turned not when they went; they went every one straight forward.

10 As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle.

11 Thus were their faces: and their wings were stretched upward; two wings of every one were joined one to another, and two covered their bodies.

12 And they went every one straight forward: whither the spirit was to go, they went; and they turned not when they went.

13 As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning.

14 And the living creatures ran and returned as the appearance of a flash of lightning.

15 Now as I beheld the living creatures, behold one wheel upon the earth by the living creatures, with his four faces.

16 The appearance of the wheels and their work was like unto the colour of a beryl: and they four had one likeness: and their appearance and their work was as it were a wheel in the middle of a wheel.

17 When they went, they went upon their four sides: and they turned not when they went.

18 As for their rings, they were so high that they were dreadful; and their rings were full of eyes round about them four.

19 And when the living creatures went, the wheels went by them: and when the living creatures were lifted up from the earth, the wheels were lifted up.

20 Whithersoever the spirit was to go, they went, thither was their spirit to go; and the wheels were lifted up over against them: for the spirit of the living creature was in the wheels.

21 When those went, these went; and when those stood, these stood; and when those were lifted up from the earth, the wheels were lifted up over against them: for the spirit of the living creature was in the wheels.

22 And the likeness of the firmament upon the heads of the living creature was as the colour of the terrible crystal, stretched forth over their heads above.

23 And under the firmament were their wings straight, the one toward the other: every one had two, which covered on this side, and every one had two, which covered on that side, their bodies.

24 And when they went, I heard the noise of their wings, like the noise of great waters, as the voice of the Almighty, the voice of speech, as the noise of an host: when they stood, they let down their wings.

25 And there was a voice from the firmament that was over their heads, when they stood, and had let down their wings.

26 And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.

27 And I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about.

28 As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the LORD. And when I saw it, I fell upon my face, and I heard a voice of one that spake.

CHAPTER 2

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10

1 And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee.

2 And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me.

3 And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day.

4 For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord GOD.

5 And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them.

6 And thou, son of man, be not afraid of them, neither be afraid of their words, though briers and thorns be with thee, and thou dost dwell among scorpions: be not afraid of their words, nor be dismayed at their looks, though they be a rebellious house.

7 And thou shalt speak my words unto them, whether they will hear, or whether they will forbear: for they are most rebellious.

8 But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee.

9 And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein;

10 And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe.

CHAPTER 3

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24 - 25 - 26 - 27

1 Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel.

2 So I opened my mouth, and he caused me to eat that roll.

3 And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness.

4 And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them.

5 For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel;

6 Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee.

7 But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted.

8 Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads.

9 As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house.

10 Moreover he said unto me, Son of man, all my words that I shall speak unto thee receive in thine heart, and hear with thine ears.

11 And go, get thee to them of the captivity, unto the children of thy people, and speak unto them, and tell them, Thus saith the Lord GOD; whether they will hear, or whether they will forbear.

12 Then the spirit took me up, and I heard behind me a voice of a great rushing, saying, Blessed be the glory of the LORD from his place.

13 I heard also the noise of the wings of the living creatures that touched one another, and the noise of the wheels over against them, and a noise of a great rushing.

14 So the spirit lifted me up, and took me away, and I went in bitterness, in the heat of my spirit; but the hand of the LORD was strong upon me.

15 Then I came to them of the captivity at Telabib, that dwelt by the river of Chebar, and I sat where they sat, and remained there astonished among them seven days.

16 And it came to pass at the end of seven days, that the word of the LORD came unto me, saying,

17 Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me.

18 When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand.

19 Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul.

20 Again, When a righteous man doth turn from his righteousness, and commit iniquity, and I lay a stumblingblock before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his righteousness which he hath done shall not be remembered; but his blood will I require at thine hand.

21 Nevertheless if thou warn the righteous man, that the righteous sin not, and he doth not sin, he shall surely live, because he is warned; also thou hast delivered thy soul.

22 And the hand of the LORD was there upon me; and he said unto me, Arise, go forth into the plain, and I will there talk with thee.

23 Then I arose, and went forth into the plain: and, behold, the glory of the LORD stood there, as the glory which I saw by the river of Chebar: and I fell on my face.

24 Then the spirit entered into me, and set me upon my feet, and spake with me, and said unto me, Go, shut thyself within thine house.

25 But thou, O son of man, behold, they shall put bands upon thee, and shall bind thee with them, and thou shalt not go out among them:

26 And I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover: for they are a rebellious house.

27 But when I speak with thee, I will open thy mouth, and thou shalt say unto them, Thus saith the Lord GOD; He that heareth, let him hear; and he that forbeareth, let him forbear: for they are a rebellious house.

CHAPTER 4

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1 Thou also, son of man, take thee a tile, and lay it before thee, and pourtray upon it the city, even Jerusalem:

2 And lay siege against it, and build a fort against it, and cast a mount against it; set the camp also against it, and set battering rams against it round about.

3 Moreover take thou unto thee an iron pan, and set it for a wall of iron between thee and the city: and set thy face against it, and it shall be besieged, and thou shalt lay siege against it. This shall be a sign to the house of Israel.

4 Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity.

5 For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel.

6 And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year.

7 Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it.

8 And, behold, I will lay bands upon thee, and thou shalt not turn thee from one side to another, till thou hast ended the days of thy siege.

9 Take thou also unto thee wheat, and barley, and beans, and lentiles, and millet, and fitches, and put them in one vessel, and make thee bread thereof, according to the number of the days that thou shalt lie upon thy side, three hundred and ninety days shalt thou eat thereof.

10 And thy meat which thou shalt eat shall be by weight, twenty shekels a day: from time to time shalt thou eat it.

11 Thou shalt drink also water by measure, the sixth part of an hin: from time to time shalt thou drink.

12 And thou shalt eat it as barley cakes, and thou shalt bake it with dung that cometh out of man, in their sight.

13 And the LORD said, Even thus shall the children of Israel eat their defiled bread among the Gentiles, whither I will drive them.

14 Then said I, Ah Lord GOD! behold, my soul hath not been polluted: for from my youth up even till now have I not eaten of that which dieth of itself, or is torn in pieces; neither came there abominable flesh into my mouth.

15 Then he said unto me, Lo, I have given thee cow's dung for man's dung, and thou shalt prepare thy bread therewith.

16 Moreover he said unto me, Son of man, behold, I will break the staff of bread in Jerusalem: and they shall eat bread by weight, and with care; and they shall drink water by measure, and with astonishment:

17 That they may want bread and water, and be astonied one with another, and consume away for their iniquity.

CHAPTER 5

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1 And thou, son of man, take thee a sharp knife, take thee a barber's razor, and cause it to pass upon thine head and upon thy beard: then take thee balances to weigh, and divide the hair.

2 Thou shalt burn with fire a third part in the midst of the city, when the days of the siege are fulfilled: and thou shalt take a third part, and smite about it with a knife: and a third part thou shalt scatter in the wind; and I will draw out a sword after them.

3 Thou shalt also take thereof a few in number, and bind them in thy skirts.

4 Then take of them again, and cast them into the midst of the fire, and burn them in the fire; for thereof shall a fire come forth into all the house of Israel.

5 Thus saith the Lord GOD; This is Jerusalem: I have set it in the midst of the nations and countries that are round about her.

6 And she hath changed my judgments into wickedness more than the nations, and my statutes more than the countries that are round about her: for they have refused my judgments and my statutes, they have not walked in them.

7 Therefore thus saith the Lord GOD; Because ye multiplied more than the nations that are round about you, and have not walked in my statutes, neither have kept my judgments, neither have done according to the judgments of the nations that are round about you;

8 Therefore thus saith the Lord GOD; Behold, I, even I, am against thee, and will execute judgments in the midst of thee in the sight of the nations.

9 And I will do in thee that which I have not done, and whereunto I will not do any more the like, because of all thine abominations.

10 Therefore the fathers shall eat the sons in the midst of thee, and the sons shall eat their fathers; and I will execute judgments in thee, and the whole remnant of thee will I scatter into all the winds.

11 Wherefore, as I live, saith the Lord GOD; Surely, because thou hast defiled my sanctuary with all thy detestable things, and with all thine abominations, therefore will I also diminish thee; neither shall mine eye spare, neither will I have any pity.

12 A third part of thee shall die with the pestilence, and with famine shall they be consumed in the midst of thee: and a third part shall fall by the sword round about thee; and I will scatter a third part into all the winds, and I will draw out a sword after them.

13 Thus shall mine anger be accomplished, and I will cause my fury to rest upon them, and I will be comforted: and they shall know that I the LORD have spoken it in my zeal, when I have accomplished my fury in them.

14 Moreover I will make thee waste, and a reproach among the nations that are round about thee, in the sight of all that pass by.

15 So it shall be a reproach and a taunt, an instruction and an astonishment unto the nations that are round about thee, when I shall execute judgments in thee in anger and in fury and in furious rebukes. I the LORD have spoken it.

16 When I shall send upon them the evil arrows of famine, which shall be for their destruction, and which I will send to destroy you: and I will increase the famine upon you, and will break your staff of bread:

17 So will I send upon you famine and evil beasts, and they shall bereave thee; and pestilence and blood shall pass through thee; and I will bring the sword upon thee. I the LORD have spoken it.

CHAPTER 6

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1 And the word of the LORD came unto me, saying,

2 Son of man, set thy face toward the mountains of Israel, and prophesy against them,

3 And say, Ye mountains of Israel, hear the word of the Lord GOD; Thus saith the Lord GOD to the mountains, and to the hills, to the rivers, and to the valleys; Behold, I, even I, will bring a sword upon you, and I will destroy your high places.

4 And your altars shall be desolate, and your images shall be broken: and I will cast down your slain men before your idols.

5 And I will lay the dead carcases of the children of Israel before their idols; and I will scatter your bones round about your altars.

6 In all your dwellingplaces the cities shall be laid waste, and the high places shall be desolate; that your altars may be laid waste and made desolate, and your idols may be broken and cease, and your images may be cut down, and your works may be abolished.

7 And the slain shall fall in the midst of you, and ye shall know that I am the LORD.

8 Yet will I leave a remnant, that ye may have some that shall escape the sword among the nations, when ye shall be scattered through the countries.

9 And they that escape of you shall remember me among the nations whither they shall be carried captives, because I am broken with their whorish heart, which hath departed from me, and with their eyes, which go a whoring after their idols: and they shall lothe themselves for the evils which they have committed in all their abominations.

10 And they shall know that I am the LORD, and that I have not said in vain that I would do this evil unto them.

11 Thus saith the Lord GOD; Smite with thine hand, and stamp with thy foot, and say, Alas for all the evil abominations of the house of Israel! for they shall fall by the sword, by the famine, and by the pestilence.

12 He that is far off shall die of the pestilence; and he that is near shall fall by the sword; and he that remaineth and is besieged shall die by the famine: thus will I accomplish my fury upon them.

13 Then shall ye know that I am the LORD, when their slain men shall be among their idols round about their altars, upon every high hill, in all the tops of the mountains, and under every green tree, and under every thick oak, the place where they did offer sweet savour to all their idols.

14 So will I stretch out my hand upon them, and make the land desolate, yea, more desolate than the wilderness toward Diblath, in all their habitations: and they shall know that I am the LORD.

CHAPTER 7

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1 Moreover the word of the LORD came unto me, saying,

2 Also, thou son of man, thus saith the Lord GOD unto the land of Israel; An end, the end is come upon the four corners of the land.

3 Now is the end come upon thee, and I will send mine anger upon thee, and will judge thee according to thy ways, and will recompense upon thee all thine abominations.

4 And mine eye shall not spare thee, neither will I have pity: but I will recompense thy ways upon thee, and thine abominations shall be in the midst of thee: and ye shall know that I am the LORD.

5 Thus saith the Lord GOD; An evil, an only evil, behold, is come.

6 An end is come, the end is come: it watcheth for thee; behold, it is come.

7 The morning is come unto thee, O thou that dwellest in the land: the time is come, the day of trouble is near, and not the sounding again of the mountains.

8 Now will I shortly pour out my fury upon thee, and accomplish mine anger upon thee: and I will judge thee according to thy ways, and will recompense thee for all thine abominations.

9 And mine eye shall not spare, neither will I have pity: I will recompense thee according to thy ways and thine abominations that are in the midst of thee; and ye shall know that I am the LORD that smiteth.

10 Behold the day, behold, it is come: the morning is gone forth; the rod hath blossomed, pride hath budded.

11 Violence is risen up into a rod of wickedness: none of them shall remain, nor of their multitude, nor of any of theirs: neither shall there be wailing for them.

12 The time is come, the day draweth near: let not the buyer rejoice, nor the seller mourn: for wrath is upon all the multitude thereof.

13 For the seller shall not return to that which is sold, although they were yet alive: for the vision is touching the whole multitude thereof, which shall not return; neither shall any strengthen himself in the iniquity of his life.

14 They have blown the trumpet, even to make all ready; but none goeth to the battle: for my wrath is upon all the multitude thereof.

15 The sword is without, and the pestilence and the famine within: he that is in the field shall die with the sword; and he that is in the city, famine and pestilence shall devour him.

16 But they that escape of them shall escape, and shall be on the mountains like doves of the valleys, all of them mourning, every one for his iniquity.

17 All hands shall be feeble, and all knees shall be weak as water.

18 They shall also gird themselves with sackcloth, and horror shall cover them; and shame shall be upon all faces, and baldness upon all their heads.

19 They shall cast their silver in the streets, and their gold shall be removed: their silver and their gold shall not be able to deliver them in the day of the wrath of the LORD: they shall not satisfy their souls, neither fill their bowels: because it is the stumblingblock of their iniquity.

20 As for the beauty of his ornament, he set it in majesty: but they made the images of their abominations and of their detestable things therein: therefore have I set it far from them.

21 And I will give it into the hands of the strangers for a prey, and to the wicked of the earth for a spoil; and they shall pollute it.

22 My face will I turn also from them, and they shall pollute my secret place: for the robbers shall enter into it, and defile it.

23 Make a chain: for the land is full of bloody crimes, and the city is full of violence.

24 Wherefore I will bring the worst of the heathen, and they shall possess their houses: I will also make the pomp of the strong to cease; and their holy places shall be defiled.

25 Destruction cometh; and they shall seek peace, and there shall be none.

26 Mischief shall come upon mischief, and rumour shall be upon rumour; then shall they seek a vision of the prophet; but the law shall perish from the priest, and counsel from the ancients.

27 The king shall mourn, and the prince shall be clothed with desolation, and the hands of the people of the land shall be troubled: I will do unto them after their way, and according to their deserts will I judge them; and they shall know that I am the LORD.

CHAPTER 8

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1 And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord GOD fell there upon me.

2 Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber.

3 And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy.

4 And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain.

5 Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry.

6 He said furthermore unto me, Son of man, seest thou what they do? even the great abominations that the house of Israel committeth here, that I should go far off from my sanctuary? but turn thee yet again, and thou shalt see greater abominations.

7 And he brought me to the door of the court; and when I looked, behold a hole in the wall.

8 Then said he unto me, Son of man, dig now in the wall: and when I had digged in the wall, behold a door.

9 And he said unto me, Go in, and behold the wicked abominations that they do here.

10 So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, pourtrayed upon the wall round about.

11 And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up.

12 Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The LORD seeth us not; the LORD hath forsaken the earth.

13 He said also unto me, Turn thee yet again, and thou shalt see greater abominations that they do.

14 Then he brought me to the door of the gate of the LORD'S house which was toward the north; and, behold, there sat women weeping for Tammuz.

15 Then said he unto me, Hast thou seen this, O son of man? turn thee yet again, and thou shalt see greater abominations than these.

16 And he brought me into the inner court of the LORD'S house, and, behold, at the door of the temple of the LORD, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the LORD, and their faces toward the east; and they worshipped the sun toward the east.

17 Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose.

18 Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them.

CHAPTER 9

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1 He cried also in mine ears with a loud voice, saying, Cause them that have charge over the city to draw near, even every man with his destroying weapon in his hand.

2 And, behold, six men came from the way of the higher gate, which lieth toward the north, and every man a slaughter weapon in his hand; and one man among them was clothed with linen, with a writer's inkhorn by his side: and they went in, and stood beside the brasen altar.

3 And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house. And he called to the man clothed with linen, which had the writer's inkhorn by his side;

4 And the LORD said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.

5 And to the others he said in mine hearing, Go ye after him through the city, and smite: let not your eye spare, neither have ye pity:

6 Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at my sanctuary. Then they began at the ancient men which were before the house.

7 And he said unto them, Defile the house, and fill the courts with the slain: go ye forth. And they went forth, and slew in the city.

8 And it came to pass, while they were slaying them, and I was left, that I fell upon my face, and cried, and said, Ah Lord GOD! wilt thou destroy all the residue of Israel in thy pouring out of thy fury upon Jerusalem?

9 Then said he unto me, The iniquity of the house of Israel and Judah is exceeding great, and the land is full of blood, and the city full of perverseness: for they say, The LORD hath forsaken the earth, and the LORD seeth not.

10 And as for me also, mine eye shall not spare, neither will I have pity, but I will recompense their way upon their head.

11 And, behold, the man clothed with linen, which had the inkhorn by his side, reported the matter, saying, I have done as thou hast commanded me.

CHAPTER 10

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1 Then I looked, and, behold, in the firmament that was above the head of the cherubims there appeared over them as it were a sapphire stone, as the appearance of the likeness of a throne.

2 And he spake unto the man clothed with linen, and said, Go in between the wheels, even under the cherub, and fill thine hand with coals of fire from between the cherubims, and scatter them over the city. And he went in in my sight.

3 Now the cherubims stood on the right side of the house, when the man went in; and the cloud filled the inner court.

4 Then the glory of the LORD went up from the cherub, and stood over the threshold of the house; and the house was filled with the cloud, and the court was full of the brightness of the LORD'S glory.

5 And the sound of the cherubims' wings was heard even to the outer court, as the voice of the Almighty God when he speaketh.

6 And it came to pass, that when he had commanded the man clothed with linen, saying, Take fire from between the wheels, from between the cherubims; then he went in, and stood beside the wheels.

7 And one cherub stretched forth his hand from between the cherubims unto the fire that was between the cherubims, and took thereof, and put it into the hands of him that was clothed with linen: who took it, and went out.

8 And there appeared in the cherubims the form of a man's hand under their wings.

9 And when I looked, behold the four wheels by the cherubims, one wheel by one cherub, and another wheel by another cherub: and the appearance of the wheels was as the colour of a beryl stone.

10 And as for their appearances, they four had one likeness, as if a wheel had been in the midst of a wheel.

11 When they went, they went upon their four sides; they turned not as they went, but to the place whither the head looked they followed it; they turned not as they went.

12 And their whole body, and their backs, and their hands, and their wings, and the wheels, were full of eyes round about, even the wheels that they four had.

13 As for the wheels, it was cried unto them in my hearing, O wheel.

14 And every one had four faces: the first face was the face of a cherub, and the second face was the face of a man, and the third the face of a lion, and the fourth the face of an eagle.

15 And the cherubims were lifted up. This is the living creature that I saw by the river of Chebar.

16 And when the cherubims went, the wheels went by them: and when the cherubims lifted up their wings to mount up from the earth, the same wheels also turned not from beside them.

17 When they stood, these stood; and when they were lifted up, these lifted up themselves also: for the spirit of the living creature was in them.

18 Then the glory of the LORD departed from off the threshold of the house, and stood over the cherubims.

19 And the cherubims lifted up their wings, and mounted up from the earth in my sight: when they went out, the wheels also were beside them, and every one stood at the door of the east gate of the LORD'S house; and the glory of the God of Israel was over them above.

20 This is the living creature that I saw under the God of Israel by the river of Chebar; and I knew that they were the cherubims.

21 Every one had four faces apiece, and every one four wings; and the likeness of the hands of a man was under their wings.

22 And the likeness of their faces was the same faces which I saw by the river of Chebar, their appearances and themselves: they went every one straight forward.

CHAPTER 11

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1 Moreover the spirit lifted me up, and brought me unto the east gate of the LORD'S house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.

2 Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city:

3 Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh.

4 Therefore prophesy against them, prophesy, O son of man.

5 And the Spirit of the LORD fell upon me, and said unto me, Speak; Thus saith the LORD; Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them.

6 Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain.

7 Therefore thus saith the Lord GOD; Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron: but I will bring you forth out of the midst of it.

8 Ye have feared the sword; and I will bring a sword upon you, saith the Lord GOD.

9 And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you.

10 Ye shall fall by the sword; I will judge you in the border of Israel; and ye shall know that I am the LORD.

11 This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel:

12 And ye shall know that I am the LORD: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you.

13 And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord GOD! wilt thou make a full end of the remnant of Israel?

14 Again the word of the LORD came unto me, saying,

15 Son of man, thy brethren, even thy brethren, the men of thy kindred, and all the house of Israel wholly, are they unto whom the inhabitants of Jerusalem have said, Get you far from the LORD: unto us is this land given in possession.

16 Therefore say, Thus saith the Lord GOD; Although I have cast them far off among the heathen, and although I have scattered them among the countries, yet will I be to them as a little sanctuary in the countries where they shall come.

17 Therefore say, Thus saith the Lord GOD; I will even gather you from the people, and assemble you out of the countries where ye have been scattered, and I will give you the land of Israel.

18 And they shall come thither, and they shall take away all the detestable things thereof and all the abominations thereof from thence.

19 And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh:

20 That they may walk in my statutes, and keep mine ordinances, and do them: and they shall be my people, and I will be their God.

21 But as for them whose heart walketh after the heart of their detestable things and their abominations, I will recompense their way upon their own heads, saith the Lord GOD.

22 Then did the cherubims lift up their wings, and the wheels beside them; and the glory of the God of Israel was over them above.

23 And the glory of the LORD went up from the midst of the city, and stood upon the mountain which is on the east side of the city.

24 Afterwards the spirit took me up, and brought me in a vision by the Spirit of God into Chaldea, to them of the captivity. So the vision that I had seen went up from me.

25 Then I spake unto them of the captivity all the things that the LORD had shewed me.

CHAPTER 12

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1 The word of the LORD also came unto me, saying,

2 Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house.

3 Therefore, thou son of man, prepare thee stuff for removing, and remove by day in their sight; and thou shalt remove from thy place to another place in their sight: it may be they will consider, though they be a rebellious house.

4 Then shalt thou bring forth thy stuff by day in their sight, as stuff for removing: and thou shalt go forth at even in their sight, as they that go forth into captivity.

5 Dig thou through the wall in their sight, and carry out thereby.

6 In their sight shalt thou bear it upon thy shoulders, and carry it forth in the twilight: thou shalt cover thy face, that thou see not the ground: for I have set thee for a sign unto the house of Israel.

7 And I did so as I was commanded: I brought forth my stuff by day, as stuff for captivity, and in the even I digged through the wall with mine hand; I brought it forth in the twilight, and I bare it upon my shoulder in their sight.

8 And in the morning came the word of the LORD unto me, saying,

9 Son of man, hath not the house of Israel, the rebellious house, said unto thee, What doest thou?

10 Say thou unto them, Thus saith the Lord GOD; This burden concerneth the prince in Jerusalem, and all the house of Israel that are among them.

11 Say, I am your sign: like as I have done, so shall it be done unto them: they shall remove and go into captivity.

12 And the prince that is among them shall bear upon his shoulder in the twilight, and shall go forth: they shall dig through the wall to carry out thereby: he shall cover his face, that he see not the ground with his eyes.

13 My net also will I spread upon him, and he shall be taken in my snare: and I will bring him to Babylon to the land of the Chaldeans; yet shall he not see it, though he shall die there.

14 And I will scatter toward every wind all that are about him to help him, and all his bands; and I will draw out the sword after them.

15 And they shall know that I am the LORD, when I shall scatter them among the nations, and disperse them in the countries.

16 But I will leave a few men of them from the sword, from the famine, and from the pestilence; that they may declare all their abominations among the heathen whither they come; and they shall know that I am the LORD.

17 Moreover the word of the LORD came to me, saying,

18 Son of man, eat thy bread with quaking, and drink thy water with trembling and with carefulness;

19 And say unto the people of the land, Thus saith the Lord GOD of the inhabitants of Jerusalem, and of the land of Israel; They shall eat their bread with carefulness, and drink their water with astonishment, that her land may be desolate from all that is therein, because of the violence of all them that dwell therein.

20 And the cities that are inhabited shall be laid waste, and the land shall be desolate; and ye shall know that I am the LORD.

21 And the word of the LORD came unto me, saying,

22 Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth?

23 Tell them therefore, Thus saith the Lord GOD; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision.

24 For there shall be no more any vain vision nor flattering divination within the house of Israel.

25 For I am the LORD: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord GOD.

26 Again the word of the LORD came to me, saying,

27 Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off.

28 Therefore say unto them, Thus saith the Lord GOD; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord GOD.

CHAPTER 13

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1 And the word of the LORD came unto me, saying,

2 Son of man, prophesy against the prophets of Israel that prophesy, and say thou unto them that prophesy out of their own hearts, Hear ye the word of the LORD;

3 Thus saith the Lord GOD; Woe unto the foolish prophets, that follow their own spirit, and have seen nothing!

4 O Israel, thy prophets are like the foxes in the deserts.

5 Ye have not gone up into the gaps, neither made up the hedge for the house of Israel to stand in the battle in the day of the LORD.

6 They have seen vanity and lying divination, saying, The LORD saith: and the LORD hath not sent them: and they have made others to hope that they would confirm the word.

7 Have ye not seen a vain vision, and have ye not spoken a lying divination, whereas ye say, The LORD saith it; albeit I have not spoken?

8 Therefore thus saith the Lord GOD; Because ye have spoken vanity, and seen lies, therefore, behold, I am against you, saith the Lord GOD.

9 And mine hand shall be upon the prophets that see vanity, and that divine lies: they shall not be in the assembly of my people, neither shall they be written in the writing of the house of Israel, neither shall they enter into the land of Israel; and ye shall know that I am the Lord GOD.

10 Because, even because they have seduced my people, saying, Peace; and there was no peace; and one built up a wall, and, lo, others daubed it with untempered morter:

11 Say unto them which daub it with untempered morter, that it shall fall: there shall be an overflowing shower; and ye, O great hailstones, shall fall; and a stormy wind shall rend it.

12 Lo, when the wall is fallen, shall it not be said unto you, Where is the daubing wherewith ye have daubed it?

13 Therefore thus saith the Lord GOD; I will even rend it with a stormy wind in my fury; and there shall be an overflowing shower in mine anger, and great hailstones in my fury to consume it.

14 So will I break down the wall that ye have daubed with untempered morter, and bring it down to the ground, so that the foundation thereof shall be discovered, and it shall fall, and ye shall be consumed in the midst thereof: and ye shall know that I am the LORD.

15 Thus will I accomplish my wrath upon the wall, and upon them that have daubed it with untempered morter, and will say unto you, The wall is no more, neither they that daubed it;

16 To wit, the prophets of Israel which prophesy concerning Jerusalem, and which see visions of peace for her, and there is no peace, saith the Lord GOD.

17 Likewise, thou son of man, set thy face against the daughters of thy people, which prophesy out of their own heart; and prophesy thou against them,

18 And say, Thus saith the Lord GOD; Woe to the women that sew pillows to all armholes, and make kerchiefs upon the head of every stature to hunt souls! Will ye hunt the souls of my people, and will ye save the souls alive that come unto you?

19 And will ye pollute me among my people for handfuls of barley and for pieces of bread, to slay the souls that should not die, and to save the souls alive that should not live, by your lying to my people that hear your lies?

20 Wherefore thus saith the Lord GOD; Behold, I am against your pillows, wherewith ye there hunt the souls to make them fly, and I will tear them from your arms, and will let the souls go, even the souls that ye hunt to make them fly.

21 Your kerchiefs also will I tear, and deliver my people out of your hand, and they shall be no more in your hand to be hunted; and ye shall know that I am the LORD.

22 Because with lies ye have made the heart of the righteous sad, whom I have not made sad; and strengthened the hands of the wicked, that he should not return from his wicked way, by promising him life:

23 Therefore ye shall see no more vanity, nor divine divinations: for I will deliver my people out of your hand: and ye shall know that I am the LORD.

CHAPTER 14

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1 Then came certain of the elders of Israel unto me, and sat before me.

2 And the word of the LORD came unto me, saying,

3 Son of man, these men have set up their idols in their heart, and put the stumblingblock of their iniquity before their face: should I be enquired of at all by them?

4 Therefore speak unto them, and say unto them, Thus saith the Lord GOD; Every man of the house of Israel that setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to the prophet; I the LORD will answer him that cometh according to the multitude of his idols;

5 That I may take the house of Israel in their own heart, because they are all estranged from me through their idols.

6 Therefore say unto the house of Israel, Thus saith the Lord GOD; Repent, and turn yourselves from your idols; and turn away your faces from all your abominations.

7 For every one of the house of Israel, or of the stranger that sojourneth in Israel, which separateth himself from me, and setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to a prophet to enquire of him concerning me; I the LORD will answer him by myself:

8 And I will set my face against that man, and will make him a sign and a proverb, and I will cut him off from the midst of my people; and ye shall know that I am the LORD.

9 And if the prophet be deceived when he hath spoken a thing, I the LORD have deceived that prophet, and I will stretch out my hand upon him, and will destroy him from the midst of my people Israel.

10 And they shall bear the punishment of their iniquity: the punishment of the prophet shall be even as the punishment of him that seeketh unto him;

11 That the house of Israel may go no more astray from me, neither be polluted any more with all their transgressions; but that they may be my people, and I may be their God, saith the Lord GOD.

12 The word of the LORD came again to me, saying,

13 Son of man, when the land sinneth against me by trespassing grievously, then will I stretch out mine hand upon it, and will break the staff of the bread thereof, and will send famine upon it, and will cut off man and beast from it:

14 Though these three men, Noah, Daniel, and Job, were in it, they should deliver but their own souls by their righteousness, saith the Lord GOD.

15 If I cause noisome beasts to pass through the land, and they spoil it, so that it be desolate, that no man may pass through because of the beasts:

16 Though these three men were in it, as I live, saith the Lord GOD, they shall deliver neither sons nor daughters; they only shall be delivered, but the land shall be desolate.

17 Or if I bring a sword upon that land, and say, Sword, go through the land; so that I cut off man and beast from it:

18 Though these three men were in it, as I live, saith the Lord GOD, they shall deliver neither sons nor daughters, but they only shall be delivered themselves.

19 Or if I send a pestilence into that land, and pour out my fury upon it in blood, to cut off from it man and beast:

20 Though Noah, Daniel, and Job, were in it, as I live, saith the Lord GOD, they shall deliver neither son nor daughter; they shall but deliver their own souls by their righteousness.

21 For thus saith the Lord GOD; How much more when I send my four sore judgments upon Jerusalem, the sword, and the famine, and the noisome beast, and the pestilence, to cut off from it man and beast?

22 Yet, behold, therein shall be left a remnant that shall be brought forth, both sons and daughters: behold, they shall come forth unto you, and ye shall see their way and their doings: and ye shall be comforted concerning the evil that I have brought upon Jerusalem, even concerning all that I have brought upon it.

23 And they shall comfort you, when ye see their ways and their doings: and ye shall know that I have not done without cause all that I have done in it, saith the Lord GOD.

CHAPTER 15

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1 And the word of the LORD came unto me, saying,

2 Son of man, What is the vine tree more than any tree, or than a branch which is among the trees of the forest?

3 Shall wood be taken thereof to do any work? or will men take a pin of it to hang any vessel thereon?

4 Behold, it is cast into the fire for fuel; the fire devoureth both the ends of it, and the midst of it is burned. Is it meet for any work?

5 Behold, when it was whole, it was meet for no work: how much less shall it be meet yet for any work, when the fire hath devoured it, and it is burned?

6 Therefore thus saith the Lord GOD; As the vine tree among the trees of the forest, which I have given to the fire for fuel, so will I give the inhabitants of Jerusalem.

7 And I will set my face against them; they shall go out from one fire, and another fire shall devour them; and ye shall know that I am the LORD, when I set my face against them.

8 And I will make the land desolate, because they have committed a trespass, saith the Lord GOD.

CHAPTER 16

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1 Again the word of the LORD came unto me, saying,

2 Son of man, cause Jerusalem to know her abominations,

3 And say, Thus saith the Lord GOD unto Jerusalem; Thy birth and thy nativity is of the land of Canaan; thy father was an Amorite, and thy mother an Hittite.

4 And as for thy nativity, in the day thou wast born thy navel was not cut, neither wast thou washed in water to supple thee; thou wast not salted at all, nor swaddled at all.

5 None eye pitied thee, to do any of these unto thee, to have compassion upon thee; but thou wast cast out in the open field, to the lothing of thy person, in the day that thou wast born.

6 And when I passed by thee, and saw thee polluted in thine own blood, I said unto thee when thou wast in thy blood, Live; yea, I said unto thee when thou wast in thy blood, Live.

7 I have caused thee to multiply as the bud of the field, and thou hast increased and waxen great, and thou art come to excellent ornaments: thy breasts are fashioned, and thine hair is grown, whereas thou wast naked and bare.

8 Now when I passed by thee, and looked upon thee, behold, thy time was the time of love; and I spread my skirt over thee, and covered thy nakedness: yea, I sware unto thee, and entered into a covenant with thee, saith the Lord GOD, and thou becamest mine.

9 Then washed I thee with water; yea, I throughly washed away thy blood from thee, and I anointed thee with oil.

10 I clothed thee also with broidered work, and shod thee with badgers' skin, and I girded thee about with fine linen, and I covered thee with silk.

11 I decked thee also with ornaments, and I put bracelets upon thy hands, and a chain on thy neck.

12 And I put a jewel on thy forehead, and earrings in thine ears, and a beautiful crown upon thine head.

13 Thus wast thou decked with gold and silver; and thy raiment was of fine linen, and silk, and broidered work; thou didst eat fine flour, and honey, and oil: and thou wast exceeding beautiful, and thou didst prosper into a kingdom.

14 And thy renown went forth among the heathen for thy beauty: for it was perfect through my comeliness, which I had put upon thee, saith the Lord GOD.

15 But thou didst trust in thine own beauty, and playedst the harlot because of thy renown, and pouredst out thy fornications on every one that passed by; his it was.

16 And of thy garments thou didst take, and deckedst thy high places with divers colours, and playedst the harlot thereupon: the like things shall not come, neither shall it be so.

17 Thou hast also taken thy fair jewels of my gold and of my silver, which I had given thee, and madest to thyself images of men, and didst commit whoredom with them,

18 And tookest thy broidered garments, and coveredst them: and thou hast set mine oil and mine incense before them.

19 My meat also which I gave thee, fine flour, and oil, and honey, wherewith I fed thee, thou hast even set it before them for a sweet savour: and thus it was, saith the Lord GOD.

20 Moreover thou hast taken thy sons and thy daughters, whom thou hast borne unto me, and these hast thou sacrificed unto them to be devoured. Is this of thy whoredoms a small matter,

21 That thou hast slain my children, and delivered them to cause them to pass through the fire for them?

22 And in all thine abominations and thy whoredoms thou hast not remembered the days of thy youth, when thou wast naked and bare, and wast polluted in thy blood.

23 And it came to pass after all thy wickedness, (woe, woe unto thee! saith the Lord GOD;)

24 That thou hast also built unto thee an eminent place, and hast made thee an high place in every street.

25 Thou hast built thy high place at every head of the way, and hast made thy beauty to be abhorred, and hast opened thy feet to every one that passed by, and multiplied thy whoredoms.

26 Thou hast also committed fornication with the Egyptians thy neighbours, great of flesh; and hast increased thy whoredoms, to provoke me to anger.

27 Behold, therefore I have stretched out my hand over thee, and have diminished thine ordinary food, and delivered thee unto the will of them that hate thee, the daughters of the Philistines, which are ashamed of thy lewd way.

28 Thou hast played the whore also with the Assyrians, because thou wast unsatiable; yea, thou hast played the harlot with them, and yet couldest not be satisfied.

29 Thou hast moreover multiplied thy fornication in the land of Canaan unto Chaldea; and yet thou wast not satisfied herewith.

30 How weak is thine heart, saith the Lord GOD, seeing thou doest all these things, the work of an imperious whorish woman;

31 In that thou buildest thine eminent place in the head of every way, and makest thine high place in every street; and hast not been as an harlot, in that thou scornest hire;

32 But as a wife that committeth adultery, which taketh strangers instead of her husband!

33 They give gifts to all whores: but thou givest thy gifts to all thy lovers, and hirest them, that they may come unto thee on every side for thy whoredom.

34 And the contrary is in thee from other women in thy whoredoms, whereas none followeth thee to commit whoredoms: and in that thou givest a reward, and no reward is given unto thee, therefore thou art contrary.

35 Wherefore, O harlot, hear the word of the LORD:

36 Thus saith the Lord GOD; Because thy filthiness was poured out, and thy nakedness discovered through thy whoredoms with thy lovers, and with all the idols of thy abominations, and by the blood of thy children, which thou didst give unto them;

37 Behold, therefore I will gather all thy lovers, with whom thou hast taken pleasure, and all them that thou hast loved, with all them that thou hast hated; I will even gather them round about against thee, and will discover thy nakedness unto them, that they may see all thy nakedness.

38 And I will judge thee, as women that break wedlock and shed blood are judged; and I will give thee blood in fury and jealousy.

39 And I will also give thee into their hand, and they shall throw down thine eminent place, and shall break down thy high places: they shall strip thee also of thy clothes, and shall take thy fair jewels, and leave thee naked and bare.

40 They shall also bring up a company against thee, and they shall stone thee with stones, and thrust thee through with their swords.

41 And they shall burn thine houses with fire, and execute judgments upon thee in the sight of many women: and I will cause thee to cease from playing the harlot, and thou also shalt give no hire any more.

42 So will I make my fury toward thee to rest, and my jealousy shall depart from thee, and I will be quiet, and will be no more angry.

43 Because thou hast not remembered the days of thy youth, but hast fretted me in all these things; behold, therefore I also will recompense thy way upon thine head, saith the Lord GOD: and thou shalt not commit this lewdness above all thine abominations.

44 Behold, every one that useth proverbs shall use this proverb against thee, saying, As is the mother, so is her daughter.

45 Thou art thy mother's daughter, that lotheth her husband and her children; and thou art the sister of thy sisters, which lothed their husbands and their children: your mother was an Hittite, and your father an Amorite.

46 And thine elder sister is Samaria, she and her daughters that dwell at thy left hand: and thy younger sister, that dwelleth at thy right hand, is Sodom and her daughters.

47 Yet hast thou not walked after their ways, nor done after their abominations: but, as if that were a very little thing, thou wast corrupted more than they in all thy ways.

48 As I live, saith the Lord GOD, Sodom thy sister hath not done, she nor her daughters, as thou hast done, thou and thy daughters.

49 Behold, this was the iniquity of thy sister Sodom, pride, fulness of bread, and abundance of idleness was in her and in her daughters, neither did she strengthen the hand of the poor and needy.

50 And they were haughty, and committed abomination before me: therefore I took them away as I saw good.

51 Neither hath Samaria committed half of thy sins; but thou hast multiplied thine abominations more than they, and hast justified thy sisters in all thine abominations which thou hast done.

52 Thou also, which hast judged thy sisters, bear thine own shame for thy sins that thou hast committed more abominable than they: they are more righteous than thou: yea, be thou confounded also, and bear thy shame, in that thou hast justified thy sisters.

53 When I shall bring again their captivity, the captivity of Sodom and her daughters, and the captivity of Samaria and her daughters, then will I bring again the captivity of thy captives in the midst of them:

54 That thou mayest bear thine own shame, and mayest be confounded in all that thou hast done, in that thou art a comfort unto them.

55 When thy sisters, Sodom and her daughters, shall return to their former estate, and Samaria and her daughters shall return to their former estate, then thou and thy daughters shall return to your former estate.

56 For thy sister Sodom was not mentioned by thy mouth in the day of thy pride,

57 Before thy wickedness was discovered, as at the time of thy reproach of the daughters of Syria, and all that are round about her, the daughters of the Philistines, which despise thee round about.

58 Thou hast borne thy lewdness and thine abominations, saith the LORD.

59 For thus saith the Lord GOD; I will even deal with thee as thou hast done, which hast despised the oath in breaking the covenant.

60 Nevertheless I will remember my covenant with thee in the days of thy youth, and I will establish unto thee an everlasting covenant.

61 Then thou shalt remember thy ways, and be ashamed, when thou shalt receive thy sisters, thine elder and thy younger: and I will give them unto thee for daughters, but not by thy covenant.

62 And I will establish my covenant with thee; and thou shalt know that I am the LORD:

63 That thou mayest remember, and be confounded, and never open thy mouth any more because of thy shame, when I am pacified toward thee for all that thou hast done, saith the Lord GOD.

CHAPTER 17

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1 And the word of the LORD came unto me, saying,

2 Son of man, put forth a riddle, and speak a parable unto the house of Israel;

3 And say, Thus saith the Lord GOD; A great eagle with great wings, longwinged, full of feathers, which had divers colours, came unto Lebanon, and took the highest branch of the cedar:

4 He cropped off the top of his young twigs, and carried it into a land of traffick; he set it in a city of merchants.

5 He took also of the seed of the land, and planted it in a fruitful field; he placed it by great waters, and set it as a willow tree.

6 And it grew, and became a spreading vine of low stature, whose branches turned toward him, and the roots thereof were under him: so it became a vine, and brought forth branches, and shot forth sprigs.

7 There was also another great eagle with great wings and many feathers: and, behold, this vine did bend her roots toward him, and shot forth her branches toward him, that he might water it by the furrows of her plantation.

8 It was planted in a good soil by great waters, that it might bring forth branches, and that it might bear fruit, that it might be a goodly vine.

9 Say thou, Thus saith the Lord GOD; Shall it prosper? shall he not pull up the roots thereof, and cut off the fruit thereof, that it wither? it shall wither in all the leaves of her spring, even without great power or many people to pluck it up by the roots thereof.

10 Yea, behold, being planted, shall it prosper? shall it not utterly wither, when the east wind toucheth it? it shall wither in the furrows where it grew.

11 Moreover the word of the LORD came unto me, saying,

12 Say now to the rebellious house, Know ye not what these things mean? tell them, Behold, the king of Babylon is come to Jerusalem, and hath taken the king thereof, and the princes thereof, and led them with him to Babylon;

13 And hath taken of the king's seed, and made a covenant with him, and hath taken an oath of him: he hath also taken the mighty of the land:

14 That the kingdom might be base, that it might not lift itself up, but that by keeping of his covenant it might stand.

15 But he rebelled against him in sending his ambassadors into Egypt, that they might give him horses and much people. Shall he prosper? shall he escape that doeth such things? or shall he break the covenant, and be delivered?

16 As I live, saith the Lord GOD, surely in the place where the king dwelleth that made him king, whose oath he despised, and whose covenant he brake, even with him in the midst of Babylon he shall die.

17 Neither shall Pharaoh with his mighty army and great company make for him in the war, by casting up mounts, and building forts, to cut off many persons:

18 Seeing he despised the oath by breaking the covenant, when, lo, he had given his hand, and hath done all these things, he shall not escape.

19 Therefore thus saith the Lord GOD; As I live, surely mine oath that he hath despised, and my covenant that he hath broken, even it will I recompense upon his own head.

20 And I will spread my net upon him, and he shall be taken in my snare, and I will bring him to Babylon, and will plead with him there for his trespass that he hath trespassed against me.

21 And all his fugitives with all his bands shall fall by the sword, and they that remain shall be scattered toward all winds: and ye shall know that I the LORD have spoken it.

22 Thus saith the Lord GOD; I will also take of the highest branch of the high cedar, and will set it; I will crop off from the top of his young twigs a tender one, and will plant it upon an high mountain and eminent:

23 In the mountain of the height of Israel will I plant it: and it shall bring forth boughs, and bear fruit, and be a goodly cedar: and under it shall dwell all fowl of every wing; in the shadow of the branches thereof shall they dwell.

24 And all the trees of the field shall know that I the LORD have brought down the high tree, have exalted the low tree, have dried up the green tree, and have made the dry tree to flourish: I the LORD have spoken and have done it.

CHAPTER 18

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1 The word of the LORD came unto me again, saying,

2 What mean ye, that ye use this proverb concerning the land of Israel, saying, The fathers have eaten sour grapes, and the children's teeth are set on edge?

3 As I live, saith the Lord GOD, ye shall not have occasion any more to use this proverb in Israel.

4 Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall die.

5 But if a man be just, and do that which is lawful and right,

6 And hath not eaten upon the mountains, neither hath lifted up his eyes to the idols of the house of Israel, neither hath defiled his neighbour's wife, neither hath come near to a menstruous woman,

7 And hath not oppressed any, but hath restored to the debtor his pledge, hath spoiled none by violence, hath given his bread to the hungry, and hath covered the naked with a garment;

8 He that hath not given forth upon usury, neither hath taken any increase, that hath withdrawn his hand from iniquity, hath executed true judgment between man and man,

9 Hath walked in my statutes, and hath kept my judgments, to deal truly; he is just, he shall surely live, saith the Lord GOD.

10 If he beget a son that is a robber, a shedder of blood, and that doeth the like to any one of these things,

11 And that doeth not any of those duties, but even hath eaten upon the mountains, and defiled his neighbour's wife,

12 Hath oppressed the poor and needy, hath spoiled by violence, hath not restored the pledge, and hath lifted up his eyes to the idols, hath committed abomination,

13 Hath given forth upon usury, and hath taken increase: shall he then live? he shall not live: he hath done all these abominations; he shall surely die; his blood shall be upon him.

14 Now, lo, if he beget a son, that seeth all his father's sins which he hath done, and considereth, and doeth not such like,

15 That hath not eaten upon the mountains, neither hath lifted up his eyes to the idols of the house of Israel, hath not defiled his neighbour's wife,

16 Neither hath oppressed any, hath not withholden the pledge, neither hath spoiled by violence, but hath given his bread to the hungry, and hath covered the naked with a garment,

17 That hath taken off his hand from the poor, that hath not received usury nor increase, hath executed my judgments, hath walked in my statutes; he shall not die for the iniquity of his father, he shall surely live.

18 As for his father, because he cruelly oppressed, spoiled his brother by violence, and did that which is not good among his people, lo, even he shall die in his iniquity.

19 Yet say ye, Why? doth not the son bear the iniquity of the father? When the son hath done that which is lawful and right, and hath kept all my statutes, and hath done them, he shall surely live.

20 The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him.

21 But if the wicked will turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die.

22 All his transgressions that he hath committed, they shall not be mentioned unto him: in his righteousness that he hath done he shall live.

23 Have I any pleasure at all that the wicked should die? saith the Lord GOD: and not that he should return from his ways, and live?

24 But when the righteous turneth away from his righteousness, and committeth iniquity, and doeth according to all the abominations that the wicked man doeth, shall he live? All his righteousness that he hath done shall not be mentioned: in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die.

25 Yet ye say, The way of the Lord is not equal. Hear now, O house of Israel; Is not my way equal? are not your ways unequal?

26 When a righteous man turneth away from his righteousness, and committeth iniquity, and dieth in them; for his iniquity that he hath done shall he die.

27 Again, when the wicked man turneth away from his wickedness that he hath committed, and doeth that which is lawful and right, he shall save his soul alive.

28 Because he considereth, and turneth away from all his transgressions that he hath committed, he shall surely live, he shall not die.

29 Yet saith the house of Israel, The way of the Lord is not equal. O house of Israel, are not my ways equal? are not your ways unequal?

30 Therefore I will judge you, O house of Israel, every one according to his ways, saith the Lord GOD. Repent, and turn yourselves from all your transgressions; so iniquity shall not be your ruin.

31 Cast away from you all your transgressions, whereby ye have transgressed; and make you a new heart and a new spirit: for why will ye die, O house of Israel?

32 For I have no pleasure in the death of him that dieth, saith the Lord GOD: wherefore turn yourselves, and live ye.

CHAPTER 19

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1 Moreover take thou up a lamentation for the princes of Israel,

2 And say, What is thy mother? A lioness: she lay down among lions, she nourished her whelps among young lions.

3 And she brought up one of her whelps: it became a young lion, and it learned to catch the prey; it devoured men.

4 The nations also heard of him; he was taken in their pit, and they brought him with chains unto the land of Egypt.

5 Now when she saw that she had waited, and her hope was lost, then she took another of her whelps, and made him a young lion.

6 And he went up and down among the lions, he became a young lion, and learned to catch the prey, and devoured men.

7 And he knew their desolate palaces, and he laid waste their cities; and the land was desolate, and the fulness thereof, by the noise of his roaring.

8 Then the nations set against him on every side from the provinces, and spread their net over him: he was taken in their pit.

9 And they put him in ward in chains, and brought him to the king of Babylon: they brought him into holds, that his voice should no more be heard upon the mountains of Israel.

10 Thy mother is like a vine in thy blood, planted by the waters: she was fruitful and full of branches by reason of many waters.

11 And she had strong rods for the sceptres of them that bare rule, and her stature was exalted among the thick branches, and she appeared in her height with the multitude of her branches.

12 But she was plucked up in fury, she was cast down to the ground, and the east wind dried up her fruit: her strong rods were broken and withered; the fire consumed them.

13 And now she is planted in the wilderness, in a dry and thirsty ground.

14 And fire is gone out of a rod of her branches, which hath devoured her fruit, so that she hath no strong rod to be a sceptre to rule. This is a lamentation, and shall be for a lamentation.

CHAPTER 20

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1 And it came to pass in the seventh year, in the fifth month, the tenth day of the month, that certain of the elders of Israel came to enquire of the LORD, and sat before me.

2 Then came the word of the LORD unto me, saying,

3 Son of man, speak unto the elders of Israel, and say unto them, Thus saith the Lord GOD; Are ye come to enquire of me? As I live, saith the Lord GOD, I will not be enquired of by you.

4 Wilt thou judge them, son of man, wilt thou judge them? cause them to know the abominations of their fathers:

5 And say unto them, Thus saith the Lord GOD; In the day when I chose Israel, and lifted up mine hand unto the seed of the house of Jacob, and made myself known unto them in the land of Egypt, when I lifted up mine hand unto them, saying, I am the LORD your God;

6 In the day that I lifted up mine hand unto them, to bring them forth of the land of Egypt into a land that I had espied for them, flowing with milk and honey, which is the glory of all lands:

7 Then said I unto them, Cast ye away every man the abominations of his eyes, and defile not yourselves with the idols of Egypt: I am the LORD your God.

8 But they rebelled against me, and would not hearken unto me: they did not every man cast away the abominations of their eyes, neither did they forsake the idols of Egypt: then I said, I will pour out my fury upon them, to accomplish my anger against them in the midst of the land of Egypt.

9 But I wrought for my name's sake, that it should not be polluted before the heathen, among whom they were, in whose sight I made myself known unto them, in bringing them forth out of the land of Egypt.

10 Wherefore I caused them to go forth out of the land of Egypt, and brought them into the wilderness.

11 And I gave them my statutes, and shewed them my judgments, which if a man do, he shall even live in them.

12 Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the LORD that sanctify them.

13 But the house of Israel rebelled against me in the wilderness: they walked not in my statutes, and they despised my judgments, which if a man do, he shall even live in them; and my sabbaths they greatly polluted: then I said, I would pour out my fury upon them in the wilderness, to consume them.

14 But I wrought for my name's sake, that it should not be polluted before the heathen, in whose sight I brought them out.

15 Yet also I lifted up my hand unto them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands;

16 Because they despised my judgments, and walked not in my statutes, but polluted my sabbaths: for their heart went after their idols.

17 Nevertheless mine eye spared them from destroying them, neither did I make an end of them in the wilderness.

18 But I said unto their children in the wilderness, Walk ye not in the statutes of your fathers, neither observe their judgments, nor defile yourselves with their idols:

19 I am the LORD your God; walk in my statutes, and keep my judgments, and do them;

20 And hallow my sabbaths; and they shall be a sign between me and you, that ye may know that I am the LORD your God.

21 Notwithstanding the children rebelled against me: they walked not in my statutes, neither kept my judgments to do them, which if a man do, he shall even live in them; they polluted my sabbaths: then I said, I would pour out my fury upon them, to accomplish my anger against them in the wilderness.

22 Nevertheless I withdrew mine hand, and wrought for my name's sake, that it should not be polluted in the sight of the heathen, in whose sight I brought them forth.

23 I lifted up mine hand unto them also in the wilderness, that I would scatter them among the heathen, and disperse them through the countries;

24 Because they had not executed my judgments, but had despised my statutes, and had polluted my sabbaths, and their eyes were after their fathers' idols.

25 Wherefore I gave them also statutes that were not good, and judgments whereby they should not live;

26 And I polluted them in their own gifts, in that they caused to pass through the fire all that openeth the womb, that I might make them desolate, to the end that they might know that I am the LORD.

27 Therefore, son of man, speak unto the house of Israel, and say unto them, Thus saith the Lord GOD; Yet in this your fathers have blasphemed me, in that they have committed a trespass against me.

28 For when I had brought them into the land, for the which I lifted up mine hand to give it to them, then they saw every high hill, and all the thick trees, and they offered there their sacrifices, and there they presented the provocation of their offering: there also they made their sweet savour, and poured out there their drink offerings.

29 Then I said unto them, What is the high place whereunto ye go? And the name thereof is called Bamah unto this day.

30 Wherefore say unto the house of Israel, Thus saith the Lord GOD; Are ye polluted after the manner of your fathers? and commit ye whoredom after their abominations?

31 For when ye offer your gifts, when ye make your sons to pass through the fire, ye pollute yourselves with all your idols, even unto this day: and shall I be enquired of by you, O house of Israel? As I live, saith the Lord GOD, I will not be enquired of by you.

32 And that which cometh into your mind shall not be at all, that ye say, We will be as the heathen, as the families of the countries, to serve wood and stone.

33 As I live, saith the Lord GOD, surely with a mighty hand, and with a stretched out arm, and with fury poured out, will I rule over you:

34 And I will bring you out from the people, and will gather you out of the countries wherein ye are scattered, with a mighty hand, and with a stretched out arm, and with fury poured out.

35 And I will bring you into the wilderness of the people, and there will I plead with you face to face.

36 Like as I pleaded with your fathers in the wilderness of the land of Egypt, so will I plead with you, saith the Lord GOD.

37 And I will cause you to pass under the rod, and I will bring you into the bond of the covenant:

38 And I will purge out from among you the rebels, and them that transgress against me: I will bring them forth out of the country where they sojourn, and they shall not enter into the land of Israel: and ye shall know that I am the LORD.

39 As for you, O house of Israel, thus saith the Lord GOD; Go ye, serve ye every one his idols, and hereafter also, if ye will not hearken unto me: but pollute ye my holy name no more with your gifts, and with your idols.

40 For in mine holy mountain, in the mountain of the height of Israel, saith the Lord GOD, there shall all the house of Israel, all of them in the land, serve me: there will I accept them, and there will I require your offerings, and the firstfruits of your oblations, with all your holy things.

41 I will accept you with your sweet savour, when I bring you out from the people, and gather you out of the countries wherein ye have been scattered; and I will be sanctified in you before the heathen.

42 And ye shall know that I am the LORD, when I shall bring you into the land of Israel, into the country for the which I lifted up mine hand to give it to your fathers.

43 And there shall ye remember your ways, and all your doings, wherein ye have been defiled; and ye shall lothe yourselves in your own sight for all your evils that ye have committed.

44 And ye shall know that I am the LORD, when I have wrought with you for my name's sake, not according to your wicked ways, nor according to your corrupt doings, O ye house of Israel, saith the Lord GOD.

45 Moreover the word of the LORD came unto me, saying,

46 Son of man, set thy face toward the south, and drop thy word toward the south, and prophesy against the forest of the south field;

47 And say to the forest of the south, Hear the word of the LORD; Thus saith the Lord GOD; Behold, I will kindle a fire in thee, and it shall devour every green tree in thee, and every dry tree: the flaming flame shall not be quenched, and all faces from the south to the north shall be burned therein.

48 And all flesh shall see that I the LORD have kindled it: it shall not be quenched.

49 Then said I, Ah Lord GOD! they say of me, Doth he not speak parables?

CHAPTER 21

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1 And the word of the LORD came unto me, saying,

2 Son of man, set thy face toward Jerusalem, and drop thy word toward the holy places, and prophesy against the land of Israel,

3 And say to the land of Israel, Thus saith the LORD; Behold, I am against thee, and will draw forth my sword out of his sheath, and will cut off from thee the righteous and the wicked.

4 Seeing then that I will cut off from thee the righteous and the wicked, therefore shall my sword go forth out of his sheath against all flesh from the south to the north:

5 That all flesh may know that I the LORD have drawn forth my sword out of his sheath: it shall not return any more.

6 Sigh therefore, thou son of man, with the breaking of thy loins; and with bitterness sigh before their eyes.

7 And it shall be, when they say unto thee, Wherefore sighest thou? that thou shalt answer, For the tidings; because it cometh: and every heart shall melt, and all hands shall be feeble, and every spirit shall faint, and all knees shall be weak as water: behold, it cometh, and shall be brought to pass, saith the Lord GOD.

8 Again the word of the LORD came unto me, saying,

9 Son of man, prophesy, and say, Thus saith the LORD; Say, A sword, a sword is sharpened, and also furbished:

10 It is sharpened to make a sore slaughter; it is furbished that it may glitter: should we then make mirth? it contemneth the rod of my son, as every tree.

11 And he hath given it to be furbished, that it may be handled: this sword is sharpened, and it is furbished, to give it into the hand of the slayer.

12 Cry and howl, son of man: for it shall be upon my people, it shall be upon all the princes of Israel: terrors by reason of the sword shall be upon my people: smite therefore upon thy thigh.

13 Because it is a trial, and what if the sword contemn even the rod? it shall be no more, saith the Lord GOD.

14 Thou therefore, son of man, prophesy, and smite thine hands together, and let the sword be doubled the third time, the sword of the slain: it is the sword of the great men that are slain, which entereth into their privy chambers.

15 I have set the point of the sword against all their gates, that their heart may faint, and their ruins be multiplied: ah! it is made bright, it is wrapped up for the slaughter.

16 Go thee one way or other, either on the right hand, or on the left, whithersoever thy face is set.

17 I will also smite mine hands together, and I will cause my fury to rest: I the LORD have said it.

18 The word of the LORD came unto me again, saying,

19 Also, thou son of man, appoint thee two ways, that the sword of the king of Babylon may come: both twain shall come forth out of one land: and choose thou a place, choose it at the head of the way to the city.

20 Appoint a way, that the sword may come to Rabbath of the Ammonites, and to Judah in Jerusalem the defenced.

21 For the king of Babylon stood at the parting of the way, at the head of the two ways, to use divination: he made his arrows bright, he consulted with images, he looked in the liver.

22 At his right hand was the divination for Jerusalem, to appoint captains, to open the mouth in the slaughter, to lift up the voice with shouting, to appoint battering rams against the gates, to cast a mount, and to build a fort.

23 And it shall be unto them as a false divination in their sight, to them that have sworn oaths: but he will call to remembrance the iniquity, that they may be taken.

24 Therefore thus saith the Lord GOD; Because ye have made your iniquity to be remembered, in that your transgressions are discovered, so that in all your doings your sins do appear; because, I say, that ye are come to remembrance, ye shall be taken with the hand.

25 And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end,

26 Thus saith the Lord GOD; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high.

27 I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him.

28 And thou, son of man, prophesy and say, Thus saith the Lord GOD concerning the Ammonites, and concerning their reproach; even say thou, The sword, the sword is drawn: for the slaughter it is furbished, to consume because of the glittering:

29 Whiles they see vanity unto thee, whiles they divine a lie unto thee, to bring thee upon the necks of them that are slain, of the wicked, whose day is come, when their iniquity shall have an end.

30 Shall I cause it to return into his sheath? I will judge thee in the place where thou wast created, in the land of thy nativity.

31 And I will pour out mine indignation upon thee, I will blow against thee in the fire of my wrath, and deliver thee into the hand of brutish men, and skilful to destroy.

32 Thou shalt be for fuel to the fire; thy blood shall be in the midst of the land; thou shalt be no more remembered: for I the LORD have spoken it.

CHAPTER 22

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1 Moreover the word of the LORD came unto me, saying,

2 Now, thou son of man, wilt thou judge, wilt thou judge the bloody city? yea, thou shalt shew her all her abominations.

3 Then say thou, Thus saith the Lord GOD, The city sheddeth blood in the midst of it, that her time may come, and maketh idols against herself to defile herself.

4 Thou art become guilty in thy blood that thou hast shed; and hast defiled thyself in thine idols which thou hast made; and thou hast caused thy days to draw near, and art come even unto thy years: therefore have I made thee a reproach unto the heathen, and a mocking to all countries.

5 Those that be near, and those that be far from thee, shall mock thee, which art infamous and much vexed.

6 Behold, the princes of Israel, every one were in thee to their power to shed blood.

7 In thee have they set light by father and mother: in the midst of thee have they dealt by oppression with the stranger: in thee have they vexed the fatherless and the widow.

8 Thou hast despised mine holy things, and hast profaned my sabbaths.

9 In thee are men that carry tales to shed blood: and in thee they eat upon the mountains: in the midst of thee they commit lewdness.

10 In thee have they discovered their fathers' nakedness: in thee have they humbled her that was set apart for pollution.

11 And one hath committed abomination with his neighbour's wife; and another hath lewdly defiled his daughter in law; and another in thee hath humbled his sister, his father's daughter.

12 In thee have they taken gifts to shed blood; thou hast taken usury and increase, and thou hast greedily gained of thy neighbours by extortion, and hast forgotten me, saith the Lord GOD.

13 Behold, therefore I have smitten mine hand at thy dishonest gain which thou hast made, and at thy blood which hath been in the midst of thee.

14 Can thine heart endure, or can thine hands be strong, in the days that I shall deal with thee? I the LORD have spoken it, and will do it.

15 And I will scatter thee among the heathen, and disperse thee in the countries, and will consume thy filthiness out of thee.

16 And thou shalt take thine inheritance in thyself in the sight of the heathen, and thou shalt know that I am the LORD.

17 And the word of the LORD came unto me, saying,

18 Son of man, the house of Israel is to me become dross: all they are brass, and tin, and iron, and lead, in the midst of the furnace; they are even the dross of silver.

19 Therefore thus saith the Lord GOD; Because ye are all become dross, behold, therefore I will gather you into the midst of Jerusalem.

20 As they gather silver, and brass, and iron, and lead, and tin, into the midst of the furnace, to blow the fire upon it, to melt it; so will I gather you in mine anger and in my fury, and I will leave you there, and melt you.

21 Yea, I will gather you, and blow upon you in the fire of my wrath, and ye shall be melted in the midst thereof.

22 As silver is melted in the midst of the furnace, so shall ye be melted in the midst thereof; and ye shall know that I the LORD have poured out my fury upon you.

23 And the word of the LORD came unto me, saying,

24 Son of man, say unto her, Thou art the land that is not cleansed, nor rained upon in the day of indignation.

25 There is a conspiracy of her prophets in the midst thereof, like a roaring lion ravening the prey; they have devoured souls; they have taken the treasure and precious things; they have made her many widows in the midst thereof.

26 Her priests have violated my law, and have profaned mine holy things: they have put no difference between the holy and profane, neither have they shewed difference between the unclean and the clean, and have hid their eyes from my sabbaths, and I am profaned among them.

27 Her princes in the midst thereof are like wolves ravening the prey, to shed blood, and to destroy souls, to get dishonest gain.

28 And her prophets have daubed them with untempered morter, seeing vanity, and divining lies unto them, saying, Thus saith the Lord GOD, when the LORD hath not spoken.

29 The people of the land have used oppression, and exercised robbery, and have vexed the poor and needy: yea, they have oppressed the stranger wrongfully.

30 And I sought for a man among them, that should make up the hedge, and stand in the gap before me for the land, that I should not destroy it: but I found none.

31 Therefore have I poured out mine indignation upon them; I have consumed them with the fire of my wrath: their own way have I recompensed upon their heads, saith the Lord GOD.

CHAPTER 23

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1 The word of the LORD came again unto me, saying,

2 Son of man, there were two women, the daughters of one mother:

3 And they committed whoredoms in Egypt; they committed whoredoms in their youth: there were their breasts pressed, and there they bruised the teats of their virginity.

4 And the names of them were Aholah the elder, and Aholibah her sister: and they were mine, and they bare sons and daughters. Thus were their names; Samaria is Aholah, and Jerusalem Aholibah.

5 And Aholah played the harlot when she was mine; and she doted on her lovers, on the Assyrians her neighbours,

6 Which were clothed with blue, captains and rulers, all of them desirable young men, horsemen riding upon horses.

7 Thus she committed her whoredoms with them, with all them that were the chosen men of Assyria, and with all on whom she doted: with all their idols she defiled herself.

8 Neither left she her whoredoms brought from Egypt: for in her youth they lay with her, and they bruised the breasts of her virginity, and poured their whoredom upon her.

9 Wherefore I have delivered her into the hand of her lovers, into the hand of the Assyrians, upon whom she doted.

10 These discovered her nakedness: they took her sons and her daughters, and slew her with the sword: and she became famous among women; for they had executed judgment upon her.

11 And when her sister Aholibah saw this, she was more corrupt in her inordinate love than she, and in her whoredoms more than her sister in her whoredoms.

12 She doted upon the Assyrians her neighbours, captains and rulers clothed most gorgeously, horsemen riding upon horses, all of them desirable young men.

13 Then I saw that she was defiled, that they took both one way,

14 And that she increased her whoredoms: for when she saw men pourtrayed upon the wall, the images of the Chaldeans pourtrayed with vermilion,

15 Girded with girdles upon their loins, exceeding in dyed attire upon their heads, all of them princes to look to, after the manner of the Babylonians of Chaldea, the land of their nativity:

16 And as soon as she saw them with her eyes, she doted upon them, and sent messengers unto them into Chaldea.

17 And the Babylonians came to her into the bed of love, and they defiled her with their whoredom, and she was polluted with them, and her mind was alienated from them.

18 So she discovered her whoredoms, and discovered her nakedness: then my mind was alienated from her, like as my mind was alienated from her sister.

19 Yet she multiplied her whoredoms, in calling to remembrance the days of her youth, wherein she had played the harlot in the land of Egypt.

20 For she doted upon their paramours, whose flesh is as the flesh of asses, and whose issue is like the issue of horses.

21 Thus thou calledst to remembrance the lewdness of thy youth, in bruising thy teats by the Egyptians for the paps of thy youth.

22 Therefore, O Aholibah, thus saith the Lord GOD; Behold, I will raise up thy lovers against thee, from whom thy mind is alienated, and I will bring them against thee on every side;

23 The Babylonians, and all the Chaldeans, Pekod, and Shoa, and Koa, and all the Assyrians with them: all of them desirable young men, captains and rulers, great lords and renowned, all of them riding upon horses.

24 And they shall come against thee with chariots, wagons, and wheels, and with an assembly of people, which shall set against thee buckler and shield and helmet round about: and I will set judgment before them, and they shall judge thee according to their judgments.

25 And I will set my jealousy against thee, and they shall deal furiously with thee: they shall take away thy nose and thine ears; and thy remnant shall fall by the sword: they shall take thy sons and thy daughters; and thy residue shall be devoured by the fire.

26 They shall also strip thee out of thy clothes, and take away thy fair jewels.

27 Thus will I make thy lewdness to cease from thee, and thy whoredom brought from the land of Egypt: so that thou shalt not lift up thine eyes unto them, nor remember Egypt any more.

28 For thus saith the Lord GOD; Behold, I will deliver thee into the hand of them whom thou hatest, into the hand of them from whom thy mind is alienated:

29 And they shall deal with thee hatefully, and shall take away all thy labour, and shall leave thee naked and bare: and the nakedness of thy whoredoms shall be discovered, both thy lewdness and thy whoredoms.

30 I will do these things unto thee, because thou hast gone a whoring after the heathen, and because thou art polluted with their idols.

31 Thou hast walked in the way of thy sister; therefore will I give her cup into thine hand.

32 Thus saith the Lord GOD; Thou shalt drink of thy sister's cup deep and large: thou shalt be laughed to scorn and had in derision; it containeth much.

33 Thou shalt be filled with drunkenness and sorrow, with the cup of astonishment and desolation, with the cup of thy sister Samaria.

34 Thou shalt even drink it and suck it out, and thou shalt break the sherds thereof, and pluck off thine own breasts: for I have spoken it, saith the Lord GOD.

35 Therefore thus saith the Lord GOD; Because thou hast forgotten me, and cast me behind thy back, therefore bear thou also thy lewdness and thy whoredoms.

36 The LORD said moreover unto me; Son of man, wilt thou judge Aholah and Aholibah? yea, declare unto them their abominations;

37 That they have committed adultery, and blood is in their hands, and with their idols have they committed adultery, and have also caused their sons, whom they bare unto me, to pass for them through the fire, to devour them.

38 Moreover this they have done unto me: they have defiled my sanctuary in the same day, and have profaned my sabbaths.

39 For when they had slain their children to their idols, then they came the same day into my sanctuary to profane it; and, lo, thus have they done in the midst of mine house.

40 And furthermore, that ye have sent for men to come from far, unto whom a messenger was sent; and, lo, they came: for whom thou didst wash thyself, paintedst thy eyes, and deckedst thyself with ornaments,

41 And satest upon a stately bed, and a table prepared before it, whereupon thou hast set mine incense and mine oil.

42 And a voice of a multitude being at ease was with her: and with the men of the common sort were brought Sabeans from the wilderness, which put bracelets upon their hands, and beautiful crowns upon their heads.

43 Then said I unto her that was old in adulteries, Will they now commit whoredoms with her, and she with them?

44 Yet they went in unto her, as they go in unto a woman that playeth the harlot: so went they in unto Aholah and unto Aholibah, the lewd women.

45 And the righteous men, they shall judge them after the manner of adulteresses, and after the manner of women that shed blood; because they are adulteresses, and blood is in their hands.

46 For thus saith the Lord GOD; I will bring up a company upon them, and will give them to be removed and spoiled.

47 And the company shall stone them with stones, and dispatch them with their swords; they shall slay their sons and their daughters, and burn up their houses with fire.

48 Thus will I cause lewdness to cease out of the land, that all women may be taught not to do after your lewdness.

49 And they shall recompense your lewdness upon you, and ye shall bear the sins of your idols: and ye shall know that I am the Lord GOD.

CHAPTER 24

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1 Again in the ninth year, in the tenth month, in the tenth day of the month, the word of the LORD came unto me, saying,

2 Son of man, write thee the name of the day, even of this same day: the king of Babylon set himself against Jerusalem this same day.

3 And utter a parable unto the rebellious house, and say unto them, Thus saith the Lord GOD; Set on a pot, set it on, and also pour water into it:

4 Gather the pieces thereof into it, even every good piece, the thigh, and the shoulder; fill it with the choice bones.

5 Take the choice of the flock, and burn also the bones under it, and make it boil well, and let them seethe the bones of it therein.

6 Wherefore thus saith the Lord GOD; Woe to the bloody city, to the pot whose scum is therein, and whose scum is not gone out of it! bring it out piece by piece; let no lot fall upon it.

7 For her blood is in the midst of her; she set it upon the top of a rock; she poured it not upon the ground, to cover it with dust;

8 That it might cause fury to come up to take vengeance; I have set her blood upon the top of a rock, that it should not be covered.

9 Therefore thus saith the Lord GOD; Woe to the bloody city! I will even make the pile for fire great.

10 Heap on wood, kindle the fire, consume the flesh, and spice it well, and let the bones be burned.

11 Then set it empty upon the coals thereof, that the brass of it may be hot, and may burn, and that the filthiness of it may be molten in it, that the scum of it may be consumed.

12 She hath wearied herself with lies, and her great scum went not forth out of her: her scum shall be in the fire.

13 In thy filthiness is lewdness: because I have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee.

14 I the LORD have spoken it: it shall come to pass, and I will do it; I will not go back, neither will I spare, neither will I repent; according to thy ways, and according to thy doings, shall they judge thee, saith the Lord GOD.

15 Also the word of the LORD came unto me, saying,

16 Son of man, behold, I take away from thee the desire of thine eyes with a stroke: yet neither shalt thou mourn nor weep, neither shall thy tears run down.

17 Forbear to cry, make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men.

18 So I spake unto the people in the morning: and at even my wife died; and I did in the morning as I was commanded.

19 And the people said unto me, Wilt thou not tell us what these things are to us, that thou doest so?

20 Then I answered them, The word of the LORD came unto me, saying,

21 Speak unto the house of Israel, Thus saith the Lord GOD; Behold, I will profane my sanctuary, the excellency of your strength, the desire of your eyes, and that which your soul pitieth; and your sons and your daughters whom ye have left shall fall by the sword.

22 And ye shall do as I have done: ye shall not cover your lips, nor eat the bread of men.

23 And your tires shall be upon your heads, and your shoes upon your feet: ye shall not mourn nor weep; but ye shall pine away for your iniquities, and mourn one toward another.

24 Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord GOD.

25 Also, thou son of man, shall it not be in the day when I take from them their strength, the joy of their glory, the desire of their eyes, and that whereupon they set their minds, their sons and their daughters,

26 That he that escapeth in that day shall come unto thee, to cause thee to hear it with thine ears?

27 In that day shall thy mouth be opened to him which is escaped, and thou shalt speak, and be no more dumb: and thou shalt be a sign unto them; and they shall know that I am the LORD.

CHAPTER 25

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1 The word of the LORD came again unto me, saying,

2 Son of man, set thy face against the Ammonites, and prophesy against them;

3 And say unto the Ammonites, Hear the word of the Lord GOD; Thus saith the Lord GOD; Because thou saidst, Aha, against my sanctuary, when it was profaned; and against the land of Israel, when it was desolate; and against the house of Judah, when they went into captivity;

4 Behold, therefore I will deliver thee to the men of the east for a possession, and they shall set their palaces in thee, and make their dwellings in thee: they shall eat thy fruit, and they shall drink thy milk.

5 And I will make Rabbah a stable for camels, and the Ammonites a couchingplace for flocks: and ye shall know that I am the LORD.

6 For thus saith the Lord GOD; Because thou hast clapped thine hands, and stamped with the feet, and rejoiced in heart with all thy despite against the land of Israel;

7 Behold, therefore I will stretch out mine hand upon thee, and will deliver thee for a spoil to the heathen; and I will cut thee off from the people, and I will cause thee to perish out of the countries: I will destroy thee; and thou shalt know that I am the LORD.

8 Thus saith the Lord GOD; Because that Moab and Seir do say, Behold, the house of Judah is like unto all the heathen;

9 Therefore, behold, I will open the side of Moab from the cities, from his cities which are on his frontiers, the glory of the country, Bethjeshimoth, Baalmeon, and Kiriathaim,

10 Unto the men of the east with the Ammonites, and will give them in possession, that the Ammonites may not be remembered among the nations.

11 And I will execute judgments upon Moab; and they shall know that I am the LORD.

12 Thus saith the Lord GOD; Because that Edom hath dealt against the house of Judah by taking vengeance, and hath greatly offended, and revenged himself upon them;

13 Therefore thus saith the Lord GOD; I will also stretch out mine hand upon Edom, and will cut off man and beast from it; and I will make it desolate from Teman; and they of Dedan shall fall by the sword.

14 And I will lay my vengeance upon Edom by the hand of my people Israel: and they shall do in Edom according to mine anger and according to my fury; and they shall know my vengeance, saith the Lord GOD.

15 Thus saith the Lord GOD; Because the Philistines have dealt by revenge, and have taken vengeance with a despiteful heart, to destroy it for the old hatred;

16 Therefore thus saith the Lord GOD; Behold, I will stretch out mine hand upon the Philistines, and I will cut off the Cherethims, and destroy the remnant of the sea coast.

17 And I will execute great vengeance upon them with furious rebukes; and they shall know that I am the LORD, when I shall lay my vengeance upon them.

CHAPTER 26

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1 And it came to pass in the eleventh year, in the first day of the month, that the word of the LORD came unto me, saying,

2 Son of man, because that Tyrus hath said against Jerusalem, Aha, she is broken that was the gates of the people: she is turned unto me: I shall be replenished, now she is laid waste:

3 Therefore thus saith the Lord GOD; Behold, I am against thee, O Tyrus, and will cause many nations to come up against thee, as the sea causeth his waves to come up.

4 And they shall destroy the walls of Tyrus, and break down her towers: I will also scrape her dust from her, and make her like the top of a rock.

5 It shall be a place for the spreading of nets in the midst of the sea: for I have spoken it, saith the Lord GOD: and it shall become a spoil to the nations.

6 And her daughters which are in the field shall be slain by the sword; and they shall know that I am the LORD.

7 For thus saith the Lord GOD; Behold, I will bring upon Tyrus Nebuchadrezzar king of Babylon, a king of kings, from the north, with horses, and with chariots, and with horsemen, and companies, and much people.

8 He shall slay with the sword thy daughters in the field: and he shall make a fort against thee, and cast a mount against thee, and lift up the buckler against thee.

9 And he shall set engines of war against thy walls, and with his axes he shall break down thy towers.

10 By reason of the abundance of his horses their dust shall cover thee: thy walls shall shake at the noise of the horsemen, and of the wheels, and of the chariots, when he shall enter into thy gates, as men enter into a city wherein is made a breach.

11 With the hoofs of his horses shall he tread down all thy streets: he shall slay thy people by the sword, and thy strong garrisons shall go down to the ground.

12 And they shall make a spoil of thy riches, and make a prey of thy merchandise: and they shall break down thy walls, and destroy thy pleasant houses: and they shall lay thy stones and thy timber and thy dust in the midst of the water.

13 And I will cause the noise of thy songs to cease; and the sound of thy harps shall be no more heard.

14 And I will make thee like the top of a rock: thou shalt be a place to spread nets upon; thou shalt be built no more: for I the LORD have spoken it, saith the Lord GOD.

15 Thus saith the Lord GOD to Tyrus; Shall not the isles shake at the sound of thy fall, when the wounded cry, when the slaughter is made in the midst of thee?

16 Then all the princes of the sea shall come down from their thrones, and lay away their robes, and put off their broidered garments: they shall clothe themselves with trembling; they shall sit upon the ground, and shall tremble at every moment, and be astonished at thee.

17 And they shall take up a lamentation for thee, and say to thee, How art thou destroyed, that wast inhabited of seafaring men, the renowned city, which wast strong in the sea, she and her inhabitants, which cause their terror to be on all that haunt it!

18 Now shall the isles tremble in the day of thy fall; yea, the isles that are in the sea shall be troubled at thy departure.

19 For thus saith the Lord GOD; When I shall make thee a desolate city, like the cities that are not inhabited; when I shall bring up the deep upon thee, and great waters shall cover thee;

20 When I shall bring thee down with them that descend into the pit, with the people of old time, and shall set thee in the low parts of the earth, in places desolate of old, with them that go down to the pit, that thou be not inhabited; and I shall set glory in the land of the living;

21 I will make thee a terror, and thou shalt be no more: though thou be sought for, yet shalt thou never be found again, saith the Lord GOD.

CHAPTER 27

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1 The word of the LORD came again unto me, saying,

2 Now, thou son of man, take up a lamentation for Tyrus;

3 And say unto Tyrus, O thou that art situate at the entry of the sea, which art a merchant of the people for many isles, Thus saith the Lord GOD; O Tyrus, thou hast said, I am of perfect beauty.

4 Thy borders are in the midst of the seas, thy builders have perfected thy beauty.

5 They have made all thy ship boards of fir trees of Senir: they have taken cedars from Lebanon to make masts for thee.

6 Of the oaks of Bashan have they made thine oars; the company of the Ashurites have made thy benches of ivory, brought out of the isles of Chittim.

7 Fine linen with broidered work from Egypt was that which thou spreadest forth to be thy sail; blue and purple from the isles of Elishah was that which covered thee.

8 The inhabitants of Zidon and Arvad were thy mariners: thy wise men, O Tyrus, that were in thee, were thy pilots.

9 The ancients of Gebal and the wise men thereof were in thee thy calkers: all the ships of the sea with their mariners were in thee to occupy thy merchandise.

10 They of Persia and of Lud and of Phut were in thine army, thy men of war: they hanged the shield and helmet in thee; they set forth thy comeliness.

11 The men of Arvad with thine army were upon thy walls round about, and the Gammadims were in thy towers: they hanged their shields upon thy walls round about; they have made thy beauty perfect.

12 Tarshish was thy merchant by reason of the multitude of all kind of riches; with silver, iron, tin, and lead, they traded in thy fairs.

13 Javan, Tubal, and Meshech, they were thy merchants: they traded the persons of men and vessels of brass in thy market.

14 They of the house of Togarmah traded in thy fairs with horses and horsemen and mules.

15 The men of Dedan were thy merchants; many isles were the merchandise of thine hand: they brought thee for a present horns of ivory and ebony.

16 Syria was thy merchant by reason of the multitude of the wares of thy making: they occupied in thy fairs with emeralds, purple, and broidered work, and fine linen, and coral, and agate.

17 Judah, and the land of Israel, they were thy merchants: they traded in thy market wheat of Minnith, and Pannag, and honey, and oil, and balm.

18 Damascus was thy merchant in the multitude of the wares of thy making, for the multitude of all riches; in the wine of Helbon, and white wool.

19 Dan also and Javan going to and fro occupied in thy fairs: bright iron, cassia, and calamus, were in thy market.

20 Dedan was thy merchant in precious clothes for chariots.

21 Arabia, and all the princes of Kedar, they occupied with thee in lambs, and rams, and goats: in these were they thy merchants.

22 The merchants of Sheba and Raamah, they were thy merchants: they occupied in thy fairs with chief of all spices, and with all precious stones, and gold.

23 Haran, and Canneh, and Eden, the merchants of Sheba, Asshur, and Chilmad, were thy merchants.

24 These were thy merchants in all sorts of things, in blue clothes, and broidered work, and in chests of rich apparel, bound with cords, and made of cedar, among thy merchandise.

25 The ships of Tarshish did sing of thee in thy market: and thou wast replenished, and made very glorious in the midst of the seas.

26 Thy rowers have brought thee into great waters: the east wind hath broken thee in the midst of the seas.

27 Thy riches, and thy fairs, thy merchandise, thy mariners, and thy pilots, thy calkers, and the occupiers of thy merchandise, and all thy men of war, that are in thee, and in all thy company which is in the midst of thee, shall fall into the midst of the seas in the day of thy ruin.

28 The suburbs shall shake at the sound of the cry of thy pilots.

29 And all that handle the oar, the mariners, and all the pilots of the sea, shall come down from their ships, they shall stand upon the land;

30 And shall cause their voice to be heard against thee, and shall cry bitterly, and shall cast up dust upon their heads, they shall wallow themselves in the ashes:

31 And they shall make themselves utterly bald for thee, and gird them with sackcloth, and they shall weep for thee with bitterness of heart and bitter wailing.

32 And in their wailing they shall take up a lamentation for thee, and lament over thee, saying, What city is like Tyrus, like the destroyed in the midst of the sea?

33 When thy wares went forth out of the seas, thou filledst many people; thou didst enrich the kings of the earth with the multitude of thy riches and of thy merchandise.

34 In the time when thou shalt be broken by the seas in the depths of the waters thy merchandise and all thy company in the midst of thee shall fall.

35 All the inhabitants of the isles shall be astonished at thee, and their kings shall be sore afraid, they shall be troubled in their countenance.

36 The merchants among the people shall hiss at thee; thou shalt be a terror, and never shalt be any more.

CHAPTER 28

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1 The word of the LORD came again unto me, saying,

2 Son of man, say unto the prince of Tyrus, Thus saith the Lord GOD; Because thine heart is lifted up, and thou hast said, I am a God, I sit in the seat of God, in the midst of the seas; yet thou art a man, and not God, though thou set thine heart as the heart of God:

3 Behold, thou art wiser than Daniel; there is no secret that they can hide from thee:

4 With thy wisdom and with thine understanding thou hast gotten thee riches, and hast gotten gold and silver into thy treasures:

5 By thy great wisdom and by thy traffick hast thou increased thy riches, and thine heart is lifted up because of thy riches:

6 Therefore thus saith the Lord GOD; Because thou hast set thine heart as the heart of God;

7 Behold, therefore I will bring strangers upon thee, the terrible of the nations: and they shall draw their swords against the beauty of thy wisdom, and they shall defile thy brightness.

8 They shall bring thee down to the pit, and thou shalt die the deaths of them that are slain in the midst of the seas.

9 Wilt thou yet say before him that slayeth thee, I am God? but thou shalt be a man, and no God, in the hand of him that slayeth thee.

10 Thou shalt die the deaths of the uncircumcised by the hand of strangers: for I have spoken it, saith the Lord GOD.

11 Moreover the word of the LORD came unto me, saying,

12 Son of man, take up a lamentation upon the king of Tyrus, and say unto him, Thus saith the Lord GOD; Thou sealest up the sum, full of wisdom, and perfect in beauty.

13 Thou hast been in Eden the garden of God; every precious stone was thy covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created.

14 Thou art the anointed cherub that covereth; and I have set thee so: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire.

15 Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee.

16 By the multitude of thy merchandise they have filled the midst of thee with violence, and thou hast sinned: therefore I will cast thee as profane out of the mountain of God: and I will destroy thee, O covering cherub, from the midst of the stones of fire.

17 Thine heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness: I will cast thee to the ground, I will lay thee before kings, that they may behold thee.

18 Thou hast defiled thy sanctuaries by the multitude of thine iniquities, by the iniquity of thy traffick; therefore will I bring forth a fire from the midst of thee, it shall devour thee, and I will bring thee to ashes upon the earth in the sight of all them that behold thee.

19 All they that know thee among the people shall be astonished at thee: thou shalt be a terror, and never shalt thou be any more.

20 Again the word of the LORD came unto me, saying,

21 Son of man, set thy face against Zidon, and prophesy against it,

22 And say, Thus saith the Lord GOD; Behold, I am against thee, O Zidon; and I will be glorified in the midst of thee: and they shall know that I am the LORD, when I shall have executed judgments in her, and shall be sanctified in her.

23 For I will send into her pestilence, and blood into her streets; and the wounded shall be judged in the midst of her by the sword upon her on every side; and they shall know that I am the LORD.

24 And there shall be no more a pricking brier unto the house of Israel, nor any grieving thorn of all that are round about them, that despised them; and they shall know that I am the Lord GOD.

25 Thus saith the Lord GOD; When I shall have gathered the house of Israel from the people among whom they are scattered, and shall be sanctified in them in the sight of the heathen, then shall they dwell in their land that I have given to my servant Jacob.

26 And they shall dwell safely therein, and shall build houses, and plant vineyards; yea, they shall dwell with confidence, when I have executed judgments upon all those that despise them round about them; and they shall know that I am the LORD their God.

CHAPTER 29

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1 In the tenth year, in the tenth month, in the twelfth day of the month, the word of the LORD came unto me, saying,

2 Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt:

3 Speak, and say, Thus saith the Lord GOD; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself.

4 But I will put hooks in thy jaws, and I will cause the fish of thy rivers to stick unto thy scales, and I will bring thee up out of the midst of thy rivers, and all the fish of thy rivers shall stick unto thy scales.

5 And I will leave thee thrown into the wilderness, thee and all the fish of thy rivers: thou shalt fall upon the open fields; thou shalt not be brought together, nor gathered: I have given thee for meat to the beasts of the field and to the fowls of the heaven.

6 And all the inhabitants of Egypt shall know that I am the LORD, because they have been a staff of reed to the house of Israel.

7 When they took hold of thee by thy hand, thou didst break, and rend all their shoulder: and when they leaned upon thee, thou brakest, and madest all their loins to be at a stand.

8 Therefore thus saith the Lord GOD; Behold, I will bring a sword upon thee, and cut off man and beast out of thee.

9 And the land of Egypt shall be desolate and waste; and they shall know that I am the LORD: because he hath said, The river is mine, and I have made it.

10 Behold, therefore I am against thee, and against thy rivers, and I will make the land of Egypt utterly waste and desolate, from the tower of Syene even unto the border of Ethiopia.

11 No foot of man shall pass through it, nor foot of beast shall pass through it, neither shall it be inhabited forty years.

12 And I will make the land of Egypt desolate in the midst of the countries that are desolate, and her cities among the cities that are laid waste shall be desolate forty years: and I will scatter the Egyptians among the nations, and will disperse them through the countries.

13 Yet thus saith the Lord GOD; At the end of forty years will I gather the Egyptians from the people whither they were scattered:

14 And I will bring again the captivity of Egypt, and will cause them to return into the land of Pathros, into the land of their habitation; and they shall be there a base kingdom.

15 It shall be the basest of the kingdoms; neither shall it exalt itself any more above the nations: for I will diminish them, that they shall no more rule over the nations.

16 And it shall be no more the confidence of the house of Israel, which bringeth their iniquity to remembrance, when they shall look after them: but they shall know that I am the Lord GOD.

17 And it came to pass in the seven and twentieth year, in the first month, in the first day of the month, the word of the LORD came unto me, saying,

18 Son of man, Nebuchadrezzar king of Babylon caused his army to serve a great service against Tyrus: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his army, for Tyrus, for the service that he had served against it:

19 Therefore thus saith the Lord GOD; Behold, I will give the land of Egypt unto Nebuchadrezzar king of Babylon; and he shall take her multitude, and take her spoil, and take her prey; and it shall be the wages for his army.

20 I have given him the land of Egypt for his labour wherewith he served against it, because they wrought for me, saith the Lord GOD.

21 In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the LORD.

CHAPTER 30

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1 The word of the LORD came again unto me, saying,

2 Son of man, prophesy and say, Thus saith the Lord GOD; Howl ye, Woe worth the day!

3 For the day is near, even the day of the LORD is near, a cloudy day; it shall be the time of the heathen.

4 And the sword shall come upon Egypt, and great pain shall be in Ethiopia, when the slain shall fall in Egypt, and they shall take away her multitude, and her foundations shall be broken down.

5 Ethiopia, and Libya, and Lydia, and all the mingled people, and Chub, and the men of the land that is in league, shall fall with them by the sword.

6 Thus saith the LORD; They also that uphold Egypt shall fall; and the pride of her power shall come down: from the tower of Syene shall they fall in it by the sword, saith the Lord GOD.

7 And they shall be desolate in the midst of the countries that are desolate, and her cities shall be in the midst of the cities that are wasted.

8 And they shall know that I am the LORD, when I have set a fire in Egypt, and when all her helpers shall be destroyed.

9 In that day shall messengers go forth from me in ships to make the careless Ethiopians afraid, and great pain shall come upon them, as in the day of Egypt: for, lo, it cometh.

10 Thus saith the Lord GOD; I will also make the multitude of Egypt to cease by the hand of Nebuchadrezzar king of Babylon.

11 He and his people with him, the terrible of the nations, shall be brought to destroy the land: and they shall draw their swords against Egypt, and fill the land with the slain.

12 And I will make the rivers dry, and sell the land into the hand of the wicked: and I will make the land waste, and all that is therein, by the hand of strangers: I the LORD have spoken it.

13 Thus saith the Lord GOD; I will also destroy the idols, and I will cause their images to cease out of Noph; and there shall be no more a prince of the land of Egypt: and I will put a fear in the land of Egypt.

14 And I will make Pathros desolate, and will set fire in Zoan, and will execute judgments in No.

15 And I will pour my fury upon Sin, the strength of Egypt; and I will cut off the multitude of No.

16 And I will set fire in Egypt: Sin shall have great pain, and No shall be rent asunder, and Noph shall have distresses daily.

17 The young men of Aven and of Pibeseth shall fall by the sword: and these cities shall go into captivity.

18 At Tehaphnehes also the day shall be darkened, when I shall break there the yokes of Egypt: and the pomp of her strength shall cease in her: as for her, a cloud shall cover her, and her daughters shall go into captivity.

19 Thus will I execute judgments in Egypt: and they shall know that I am the LORD.

20 And it came to pass in the eleventh year, in the first month, in the seventh day of the month, that the word of the LORD came unto me, saying,

21 Son of man, I have broken the arm of Pharaoh king of Egypt; and, lo, it shall not be bound up to be healed, to put a roller to bind it, to make it strong to hold the sword.

22 Therefore thus saith the Lord GOD; Behold, I am against Pharaoh king of Egypt, and will break his arms, the strong, and that which was broken; and I will cause the sword to fall out of his hand.

23 And I will scatter the Egyptians among the nations, and will disperse them through the countries.

24 And I will strengthen the arms of the king of Babylon, and put my sword in his hand: but I will break Pharaoh's arms, and he shall groan before him with the groanings of a deadly wounded man.

25 But I will strengthen the arms of the king of Babylon, and the arms of Pharaoh shall fall down; and they shall know that I am the LORD, when I shall put my sword into the hand of the king of Babylon, and he shall stretch it out upon the land of Egypt.

26 And I will scatter the Egyptians among the nations, and disperse them among the countries; and they shall know that I am the LORD.

CHAPTER 31

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1 And it came to pass in the eleventh year, in the third month, in the first day of the month, that the word of the LORD came unto me, saying,

2 Son of man, speak unto Pharaoh king of Egypt, and to his multitude; Whom art thou like in thy greatness?

3 Behold, the Assyrian was a cedar in Lebanon with fair branches, and with a shadowing shroud, and of an high stature; and his top was among the thick boughs.

4 The waters made him great, the deep set him up on high with her rivers running round about his plants, and sent out her little rivers unto all the trees of the field.

5 Therefore his height was exalted above all the trees of the field, and his boughs were multiplied, and his branches became long because of the multitude of waters, when he shot forth.

6 All the fowls of heaven made their nests in his boughs, and under his branches did all the beasts of the field bring forth their young, and under his shadow dwelt all great nations.

7 Thus was he fair in his greatness, in the length of his branches: for his root was by great waters.

8 The cedars in the garden of God could not hide him: the fir trees were not like his boughs, and the chesnut trees were not like his branches; nor any tree in the garden of God was like unto him in his beauty.

9 I have made him fair by the multitude of his branches: so that all the trees of Eden, that were in the garden of God, envied him.

10 Therefore thus saith the Lord GOD; Because thou hast lifted up thyself in height, and he hath shot up his top among the thick boughs, and his heart is lifted up in his height;

11 I have therefore delivered him into the hand of the mighty one of the heathen; he shall surely deal with him: I have driven him out for his wickedness.

12 And strangers, the terrible of the nations, have cut him off, and have left him: upon the mountains and in all the valleys his branches are fallen, and his boughs are broken by all the rivers of the land; and all the people of the earth are gone down from his shadow, and have left him.

13 Upon his ruin shall all the fowls of the heaven remain, and all the beasts of the field shall be upon his branches:

14 To the end that none of all the trees by the waters exalt themselves for their height, neither shoot up their top among the thick boughs, neither their trees stand up in their height, all that drink water: for they are all delivered unto death, to the nether parts of the earth, in the midst of the children of men, with them that go down to the pit.

15 Thus saith the Lord GOD; In the day when he went down to the grave I caused a mourning: I covered the deep for him, and I restrained the floods thereof, and the great waters were stayed: and I caused Lebanon to mourn for him, and all the trees of the field fainted for him.

16 I made the nations to shake at the sound of his fall, when I cast him down to hell with them that descend into the pit: and all the trees of Eden, the choice and best of Lebanon, all that drink water, shall be comforted in the nether parts of the earth.

17 They also went down into hell with him unto them that be slain with the sword; and they that were his arm, that dwelt under his shadow in the midst of the heathen.

18 To whom art thou thus like in glory and in greatness among the trees of Eden? yet shalt thou be brought down with the trees of Eden unto the nether parts of the earth: thou shalt lie in the midst of the uncircumcised with them that be slain by the sword. This is Pharaoh and all his multitude, saith the Lord GOD.

CHAPTER 32

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1 And it came to pass in the twelfth year, in the twelfth month, in the first day of the month, that the word of the LORD came unto me, saying,

2 Son of man, take up a lamentation for Pharaoh king of Egypt, and say unto him, Thou art like a young lion of the nations, and thou art as a whale in the seas: and thou camest forth with thy rivers, and troubledst the waters with thy feet, and fouledst their rivers.

3 Thus saith the Lord GOD; I will therefore spread out my net over thee with a company of many people; and they shall bring thee up in my net.

4 Then will I leave thee upon the land, I will cast thee forth upon the open field, and will cause all the fowls of the heaven to remain upon thee, and I will fill the beasts of the whole earth with thee.

5 And I will lay thy flesh upon the mountains, and fill the valleys with thy height.

6 I will also water with thy blood the land wherein thou swimmest, even to the mountains; and the rivers shall be full of thee.

7 And when I shall put thee out, I will cover the heaven, and make the stars thereof dark; I will cover the sun with a cloud, and the moon shall not give her light.

8 All the bright lights of heaven will I make dark over thee, and set darkness upon thy land, saith the Lord GOD.

9 I will also vex the hearts of many people, when I shall bring thy destruction among the nations, into the countries which thou hast not known.

10 Yea, I will make many people amazed at thee, and their kings shall be horribly afraid for thee, when I shall brandish my sword before them; and they shall tremble at every moment, every man for his own life, in the day of thy fall.

11 For thus saith the Lord GOD; The sword of the king of Babylon shall come upon thee.

12 By the swords of the mighty will I cause thy multitude to fall, the terrible of the nations, all of them: and they shall spoil the pomp of Egypt, and all the multitude thereof shall be destroyed.

13 I will destroy also all the beasts thereof from beside the great waters; neither shall the foot of man trouble them any more, nor the hoofs of beasts trouble them.

14 Then will I make their waters deep, and cause their rivers to run like oil, saith the Lord GOD.

15 When I shall make the land of Egypt desolate, and the country shall be destitute of that whereof it was full, when I shall smite all them that dwell therein, then shall they know that I am the LORD.

16 This is the lamentation wherewith they shall lament her: the daughters of the nations shall lament her: they shall lament for her, even for Egypt, and for all her multitude, saith the Lord GOD.

17 It came to pass also in the twelfth year, in the fifteenth day of the month, that the word of the LORD came unto me, saying,

18 Son of man, wail for the multitude of Egypt, and cast them down, even her, and the daughters of the famous nations, unto the nether parts of the earth, with them that go down into the pit.

19 Whom dost thou pass in beauty? go down, and be thou laid with the uncircumcised.

20 They shall fall in the midst of them that are slain by the sword: she is delivered to the sword: draw her and all her multitudes.

21 The strong among the mighty shall speak to him out of the midst of hell with them that help him: they are gone down, they lie uncircumcised, slain by the sword.

22 Asshur is there and all her company: his graves are about him: all of them slain, fallen by the sword:

23 Whose graves are set in the sides of the pit, and her company is round about her grave: all of them slain, fallen by the sword, which caused terror in the land of the living.

24 There is Elam and all her multitude round about her grave, all of them slain, fallen by the sword, which are gone down uncircumcised into the nether parts of the earth, which caused their terror in the land of the living; yet have they borne their shame with them that go down to the pit.

25 They have set her a bed in the midst of the slain with all her multitude: her graves are round about him: all of them uncircumcised, slain by the sword: though their terror was caused in the land of the living, yet have they borne their shame with them that go down to the pit: he is put in the midst of them that be slain.

26 There is Meshech, Tubal, and all her multitude: her graves are round about him: all of them uncircumcised, slain by the sword, though they caused their terror in the land of the living.

27 And they shall not lie with the mighty that are fallen of the uncircumcised, which are gone down to hell with their weapons of war: and they have laid their swords under their heads, but their iniquities shall be upon their bones, though they were the terror of the mighty in the land of the living.

28 Yea, thou shalt be broken in the midst of the uncircumcised, and shalt lie with them that are slain with the sword.

29 There is Edom, her kings, and all her princes, which with their might are laid by them that were slain by the sword: they shall lie with the uncircumcised, and with them that go down to the pit.

30 There be the princes of the north, all of them, and all the Zidonians, which are gone down with the slain; with their terror they are ashamed of their might; and they lie uncircumcised with them that be slain by the sword, and bear their shame with them that go down to the pit.

31 Pharaoh shall see them, and shall be comforted over all his multitude, even Pharaoh and all his army slain by the sword, saith the Lord GOD.

32 For I have caused my terror in the land of the living: and he shall be laid in the midst of the uncircumcised with them that are slain with the sword, even Pharaoh and all his multitude, saith the Lord GOD.

CHAPTER 33

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1 Again the word of the LORD came unto me, saying,

2 Son of man, speak to the children of thy people, and say unto them, When I bring the sword upon a land, if the people of the land take a man of their coasts, and set him for their watchman:

3 If when he seeth the sword come upon the land, he blow the trumpet, and warn the people;

4 Then whosoever heareth the sound of the trumpet, and taketh not warning; if the sword come, and take him away, his blood shall be upon his own head.

5 He heard the sound of the trumpet, and took not warning; his blood shall be upon him. But he that taketh warning shall deliver his soul.

6 But if the watchman see the sword come, and blow not the trumpet, and the people be not warned; if the sword come, and take any person from among them, he is taken away in his iniquity; but his blood will I require at the watchman's hand.

7 So thou, O son of man, I have set thee a watchman unto the house of Israel; therefore thou shalt hear the word at my mouth, and warn them from me.

8 When I say unto the wicked, O wicked man, thou shalt surely die; if thou dost not speak to warn the wicked from his way, that wicked man shall die in his iniquity; but his blood will I require at thine hand.

9 Nevertheless, if thou warn the wicked of his way to turn from it; if he do not turn from his way, he shall die in his iniquity; but thou hast delivered thy soul.

10 Therefore, O thou son of man, speak unto the house of Israel; Thus ye speak, saying, If our transgressions and our sins be upon us, and we pine away in them, how should we then live?

11 Say unto them, As I live, saith the Lord GOD, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?

12 Therefore, thou son of man, say unto the children of thy people, The righteousness of the righteous shall not deliver him in the day of his transgression: as for the wickedness of the wicked, he shall not fall thereby in the day that he turneth from his wickedness; neither shall the righteous be able to live for his righteousness in the day that he sinneth.

13 When I shall say to the righteous, that he shall surely live; if he trust to his own righteousness, and commit iniquity, all his righteousnesses shall not be remembered; but for his iniquity that he hath committed, he shall die for it.

14 Again, when I say unto the wicked, Thou shalt surely die; if he turn from his sin, and do that which is lawful and right;

15 If the wicked restore the pledge, give again that he had robbed, walk in the statutes of life, without committing iniquity; he shall surely live, he shall not die.

16 None of his sins that he hath committed shall be mentioned unto him: he hath done that which is lawful and right; he shall surely live.

17 Yet the children of thy people say, The way of the Lord is not equal: but as for them, their way is not equal.

18 When the righteous turneth from his righteousness, and committeth iniquity, he shall even die thereby.

19 But if the wicked turn from his wickedness, and do that which is lawful and right, he shall live thereby.

20 Yet ye say, The way of the Lord is not equal. O ye house of Israel, I will judge you every one after his ways.

21 And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten.

22 Now the hand of the LORD was upon me in the evening, afore he that was escaped came; and had opened my mouth, until he came to me in the morning; and my mouth was opened, and I was no more dumb.

23 Then the word of the LORD came unto me, saying,

24 Son of man, they that inhabit those wastes of the land of Israel speak, saying, Abraham was one, and he inherited the land: but we are many; the land is given us for inheritance.

25 Wherefore say unto them, Thus saith the Lord GOD; Ye eat with the blood, and lift up your eyes toward your idols, and shed blood: and shall ye possess the land?

26 Ye stand upon your sword, ye work abomination, and ye defile every one his neighbour's wife: and shall ye possess the land?

27 Say thou thus unto them, Thus saith the Lord GOD; As I live, surely they that are in the wastes shall fall by the sword, and him that is in the open field will I give to the beasts to be devoured, and they that be in the forts and in the caves shall die of the pestilence.

28 For I will lay the land most desolate, and the pomp of her strength shall cease; and the mountains of Israel shall be desolate, that none shall pass through.

29 Then shall they know that I am the LORD, when I have laid the land most desolate because of all their abominations which they have committed.

30 Also, thou son of man, the children of thy people still are talking against thee by the walls and in the doors of the houses, and speak one to another, every one to his brother, saying, Come, I pray you, and hear what is the word that cometh forth from the LORD.

31 And they come unto thee as the people cometh, and they sit before thee as my people, and they hear thy words, but they will not do them: for with their mouth they shew much love, but their heart goeth after their covetousness.

32 And, lo, thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument: for they hear thy words, but they do them not.

33 And when this cometh to pass, (lo, it will come,) then shall they know that a prophet hath been among them.

CHAPTER 34

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1 And the word of the LORD came unto me, saying,

2 Son of man, prophesy against the shepherds of Israel, prophesy, and say unto them, Thus saith the Lord GOD unto the shepherds; Woe be to the shepherds of Israel that do feed themselves! should not the shepherds feed the flocks?

3 Ye eat the fat, and ye clothe you with the wool, ye kill them that are fed: but ye feed not the flock.

4 The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost; but with force and with cruelty have ye ruled them.

5 And they were scattered, because there is no shepherd: and they became meat to all the beasts of the field, when they were scattered.

6 My sheep wandered through all the mountains, and upon every high hill: yea, my flock was scattered upon all the face of the earth, and none did search or seek after them.

7 Therefore, ye shepherds, hear the word of the LORD;

8 As I live, saith the Lord GOD, surely because my flock became a prey, and my flock became meat to every beast of the field, because there was no shepherd, neither did my shepherds search for my flock, but the shepherds fed themselves, and fed not my flock;

9 Therefore, O ye shepherds, hear the word of the LORD;

10 Thus saith the Lord GOD; Behold, I am against the shepherds; and I will require my flock at their hand, and cause them to cease from feeding the flock; neither shall the shepherds feed themselves any more; for I will deliver my flock from their mouth, that they may not be meat for them.

11 For thus saith the Lord GOD; Behold, I, even I, will both search my sheep, and seek them out.

12 As a shepherd seeketh out his flock in the day that he is among his sheep that are scattered; so will I seek out my sheep, and will deliver them out of all places where they have been scattered in the cloudy and dark day.

13 And I will bring them out from the people, and gather them from the countries, and will bring them to their own land, and feed them upon the mountains of Israel by the rivers, and in all the inhabited places of the country.

14 I will feed them in a good pasture, and upon the high mountains of Israel shall their fold be: there shall they lie in a good fold, and in a fat pasture shall they feed upon the mountains of Israel.

15 I will feed my flock, and I will cause them to lie down, saith the Lord GOD.

16 I will seek that which was lost, and bring again that which was driven away, and will bind up that which was broken, and will strengthen that which was sick: but I will destroy the fat and the strong; I will feed them with judgment.

17 And as for you, O my flock, thus saith the Lord GOD; Behold, I judge between cattle and cattle, between the rams and the he goats.

18 Seemeth it a small thing unto you to have eaten up the good pasture, but ye must tread down with your feet the residue of your pastures? and to have drunk of the deep waters, but ye must foul the residue with your feet?

19 And as for my flock, they eat that which ye have trodden with your feet; and they drink that which ye have fouled with your feet.

20 Therefore thus saith the Lord GOD unto them; Behold, I, even I, will judge between the fat cattle and between the lean cattle.

21 Because ye have thrust with side and with shoulder, and pushed all the diseased with your horns, till ye have scattered them abroad;

22 Therefore will I save my flock, and they shall no more be a prey; and I will judge between cattle and cattle.

23 And I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd.

24 And I the LORD will be their God, and my servant David a prince among them; I the LORD have spoken it.

25 And I will make with them a covenant of peace, and will cause the evil beasts to cease out of the land: and they shall dwell safely in the wilderness, and sleep in the woods.

26 And I will make them and the places round about my hill a blessing; and I will cause the shower to come down in his season; there shall be showers of blessing.

27 And the tree of the field shall yield her fruit, and the earth shall yield her increase, and they shall be safe in their land, and shall know that I am the LORD, when I have broken the bands of their yoke, and delivered them out of the hand of those that served themselves of them.

28 And they shall no more be a prey to the heathen, neither shall the beast of the land devour them; but they shall dwell safely, and none shall make them afraid.

29 And I will raise up for them a plant of renown, and they shall be no more consumed with hunger in the land, neither bear the shame of the heathen any more.

30 Thus shall they know that I the LORD their God am with them, and that they, even the house of Israel, are my people, saith the Lord GOD.

31 And ye my flock, the flock of my pasture, are men, and I am your God, saith the Lord GOD.

CHAPTER 35

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1 Moreover the word of the LORD came unto me, saying,

2 Son of man, set thy face against mount Seir, and prophesy against it,

3 And say unto it, Thus saith the Lord GOD; Behold, O mount Seir, I am against thee, and I will stretch out mine hand against thee, and I will make thee most desolate.

4 I will lay thy cities waste, and thou shalt be desolate, and thou shalt know that I am the LORD.

5 Because thou hast had a perpetual hatred, and hast shed the blood of the children of Israel by the force of the sword in the time of their calamity, in the time that their iniquity had an end:

6 Therefore, as I live, saith the Lord GOD, I will prepare thee unto blood, and blood shall pursue thee: sith thou hast not hated blood, even blood shall pursue thee.

7 Thus will I make mount Seir most desolate, and cut off from it him that passeth out and him that returneth.

8 And I will fill his mountains with his slain men: in thy hills, and in thy valleys, and in all thy rivers, shall they fall that are slain with the sword.

9 I will make thee perpetual desolations, and thy cities shall not return: and ye shall know that I am the LORD.

10 Because thou hast said, These two nations and these two countries shall be mine, and we will possess it; whereas the LORD was there:

11 Therefore, as I live, saith the Lord GOD, I will even do according to thine anger, and according to thine envy which thou hast used out of thy hatred against them; and I will make myself known among them, when I have judged thee.

12 And thou shalt know that I am the LORD, and that I have heard all thy blasphemies which thou hast spoken against the mountains of Israel, saying, They are laid desolate, they are given us to consume.

13 Thus with your mouth ye have boasted against me, and have multiplied your words against me: I have heard them.

14 Thus saith the Lord GOD; When the whole earth rejoiceth, I will make thee desolate.

15 As thou didst rejoice at the inheritance of the house of Israel, because it was desolate, so will I do unto thee: thou shalt be desolate, O mount Seir, and all Idumea, even all of it: and they shall know that I am the LORD.

CHAPTER 36

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1 Also, thou son of man, prophesy unto the mountains of Israel, and say, Ye mountains of Israel, hear the word of the LORD:

2 Thus saith the Lord GOD; Because the enemy hath said against you, Aha, even the ancient high places are ours in possession:

3 Therefore prophesy and say, Thus saith the Lord GOD; Because they have made you desolate, and swallowed you up on every side, that ye might be a possession unto the residue of the heathen, and ye are taken up in the lips of talkers, and are an infamy of the people:

4 Therefore, ye mountains of Israel, hear the word of the Lord GOD; Thus saith the Lord GOD to the mountains, and to the hills, to the rivers, and to the valleys, to the desolate wastes, and to the cities that are forsaken, which became a prey and derision to the residue of the heathen that are round about;

5 Therefore thus saith the Lord GOD; Surely in the fire of my jealousy have I spoken against the residue of the heathen, and against all Idumea, which have appointed my land into their possession with the joy of all their heart, with despiteful minds, to cast it out for a prey.

6 Prophesy therefore concerning the land of Israel, and say unto the mountains, and to the hills, to the rivers, and to the valleys, Thus saith the Lord GOD; Behold, I have spoken in my jealousy and in my fury, because ye have borne the shame of the heathen:

7 Therefore thus saith the Lord GOD; I have lifted up mine hand, Surely the heathen that are about you, they shall bear their shame.

8 But ye, O mountains of Israel, ye shall shoot forth your branches, and yield your fruit to my people of Israel; for they are at hand to come.

9 For, behold, I am for you, and I will turn unto you, and ye shall be tilled and sown:

10 And I will multiply men upon you, all the house of Israel, even all of it: and the cities shall be inhabited, and the wastes shall be builded:

11 And I will multiply upon you man and beast; and they shall increase and bring fruit: and I will settle you after your old estates, and will do better unto you than at your beginnings: and ye shall know that I am the LORD.

12 Yea, I will cause men to walk upon you, even my people Israel; and they shall possess thee, and thou shalt be their inheritance, and thou shalt no more henceforth bereave them of men.

13 Thus saith the Lord GOD; Because they say unto you, Thou land devourest up men, and hast bereaved thy nations;

14 Therefore thou shalt devour men no more, neither bereave thy nations any more, saith the Lord GOD.

15 Neither will I cause men to hear in thee the shame of the heathen any more, neither shalt thou bear the reproach of the people any more, neither shalt thou cause thy nations to fall any more, saith the Lord GOD.

16 Moreover the word of the LORD came unto me, saying,

17 Son of man, when the house of Israel dwelt in their own land, they defiled it by their own way and by their doings: their way was before me as the uncleanness of a removed woman.

18 Wherefore I poured my fury upon them for the blood that they had shed upon the land, and for their idols wherewith they had polluted it:

19 And I scattered them among the heathen, and they were dispersed through the countries: according to their way and according to their doings I judged them.

20 And when they entered unto the heathen, whither they went, they profaned my holy name, when they said to them, These are the people of the LORD, and are gone forth out of his land.

21 But I had pity for mine holy name, which the house of Israel had profaned among the heathen, whither they went.

22 Therefore say unto the house of Israel, Thus saith the Lord GOD; I do not this for your sakes, O house of Israel, but for mine holy name's sake, which ye have profaned among the heathen, whither ye went.

23 And I will sanctify my great name, which was profaned among the heathen, which ye have profaned in the midst of them; and the heathen shall know that I am the LORD, saith the Lord GOD, when I shall be sanctified in you before their eyes.

24 For I will take you from among the heathen, and gather you out of all countries, and will bring you into your own land.

25 Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you.

26 A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh.

27 And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them.

28 And ye shall dwell in the land that I gave to your fathers; and ye shall be my people, and I will be your God.

29 I will also save you from all your uncleannesses: and I will call for the corn, and will increase it, and lay no famine upon you.

30 And I will multiply the fruit of the tree, and the increase of the field, that ye shall receive no more reproach of famine among the heathen.

31 Then shall ye remember your own evil ways, and your doings that were not good, and shall lothe yourselves in your own sight for your iniquities and for your abominations.

32 Not for your sakes do I this, saith the Lord GOD, be it known unto you: be ashamed and confounded for your own ways, O house of Israel.

33 Thus saith the Lord GOD; In the day that I shall have cleansed you from all your iniquities I will also cause you to dwell in the cities, and the wastes shall be builded.

34 And the desolate land shall be tilled, whereas it lay desolate in the sight of all that passed by.

35 And they shall say, This land that was desolate is become like the garden of Eden; and the waste and desolate and ruined cities are become fenced, and are inhabited.

36 Then the heathen that are left round about you shall know that I the LORD build the ruined places, and plant that that was desolate: I the LORD have spoken it, and I will do it.

37 Thus saith the Lord GOD; I will yet for this be enquired of by the house of Israel, to do it for them; I will increase them with men like a flock.

38 As the holy flock, as the flock of Jerusalem in her solemn feasts; so shall the waste cities be filled with flocks of men: and they shall know that I am the LORD.

CHAPTER 37

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1 The hand of the LORD was upon me, and carried me out in the spirit of the LORD, and set me down in the midst of the valley which was full of bones,

2 And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry.

3 And he said unto me, Son of man, can these bones live? And I answered, O Lord GOD, thou knowest.

4 Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the LORD.

5 Thus saith the Lord GOD unto these bones; Behold, I will cause breath to enter into you, and ye shall live:

6 And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the LORD.

7 So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone.

8 And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them.

9 Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord GOD; Come from the four winds, O breath, and breathe upon these slain, that they may live.

10 So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army.

11 Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts.

12 Therefore prophesy and say unto them, Thus saith the Lord GOD; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel.

13 And ye shall know that I am the LORD, when I have opened your graves, O my people, and brought you up out of your graves,

14 And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the LORD have spoken it, and performed it, saith the LORD.

15 The word of the LORD came again unto me, saying,

16 Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions:

17 And join them one to another into one stick; and they shall become one in thine hand.

18 And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these?

19 Say unto them, Thus saith the Lord GOD; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand.

20 And the sticks whereon thou writest shall be in thine hand before their eyes.

21 And say unto them, Thus saith the Lord GOD; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land:

22 And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all:

23 Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God.

24 And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them.

25 And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children's children for ever: and my servant David shall be their prince for ever.

26 Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore.

27 My tabernacle also shall be with them: yea, I will be their God, and they shall be my people.

28 And the heathen shall know that I the LORD do sanctify Israel, when my sanctuary shall be in the midst of them for evermore.

CHAPTER 38

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1 And the word of the LORD came unto me, saying,

2 Son of man, set thy face against Gog, the land of Magog, the chief prince of Meshech and Tubal, and prophesy against him,

3 And say, Thus saith the Lord GOD; Behold, I am against thee, O Gog, the chief prince of Meshech and Tubal:

4 And I will turn thee back, and put hooks into thy jaws, and I will bring thee forth, and all thine army, horses and horsemen, all of them clothed with all sorts of armour, even a great company with bucklers and shields, all of them handling swords:

5 Persia, Ethiopia, and Libya with them; all of them with shield and helmet:

6 Gomer, and all his bands; the house of Togarmah of the north quarters, and all his bands: and many people with thee.

7 Be thou prepared, and prepare for thyself, thou, and all thy company that are assembled unto thee, and be thou a guard unto them.

8 After many days thou shalt be visited: in the latter years thou shalt come into the land that is brought back from the sword, and is gathered out of many people, against the mountains of Israel, which have been always waste: but it is brought forth out of the nations, and they shall dwell safely all of them.

9 Thou shalt ascend and come like a storm, thou shalt be like a cloud to cover the land, thou, and all thy bands, and many people with thee.

10 Thus saith the Lord GOD; It shall also come to pass, that at the same time shall things come into thy mind, and thou shalt think an evil thought:

11 And thou shalt say, I will go up to the land of unwalled villages; I will go to them that are at rest, that dwell safely, all of them dwelling without walls, and having neither bars nor gates,

12 To take a spoil, and to take a prey; to turn thine hand upon the desolate places that are now inhabited, and upon the people that are gathered out of the nations, which have gotten cattle and goods, that dwell in the midst of the land.

13 Sheba, and Dedan, and the merchants of Tarshish, with all the young lions thereof, shall say unto thee, Art thou come to take a spoil? hast thou gathered thy company to take a prey? to carry away silver and gold, to take away cattle and goods, to take a great spoil?

14 Therefore, son of man, prophesy and say unto Gog, Thus saith the Lord GOD; In that day when my people of Israel dwelleth safely, shalt thou not know it?

15 And thou shalt come from thy place out of the north parts, thou, and many people with thee, all of them riding upon horses, a great company, and a mighty army:

16 And thou shalt come up against my people of Israel, as a cloud to cover the land; it shall be in the latter days, and I will bring thee against my land, that the heathen may know me, when I shall be sanctified in thee, O Gog, before their eyes.

17 Thus saith the Lord GOD; Art thou he of whom I have spoken in old time by my servants the prophets of Israel, which prophesied in those days many years that I would bring thee against them?

18 And it shall come to pass at the same time when Gog shall come against the land of Israel, saith the Lord GOD, that my fury shall come up in my face.

19 For in my jealousy and in the fire of my wrath have I spoken, Surely in that day there shall be a great shaking in the land of Israel;

20 So that the fishes of the sea, and the fowls of the heaven, and the beasts of the field, and all creeping things that creep upon the earth, and all the men that are upon the face of the earth, shall shake at my presence, and the mountains shall be thrown down, and the steep places shall fall, and every wall shall fall to the ground.

21 And I will call for a sword against him throughout all my mountains, saith the Lord GOD: every man's sword shall be against his brother.

22 And I will plead against him with pestilence and with blood; and I will rain upon him, and upon his bands, and upon the many people that are with him, an overflowing rain, and great hailstones, fire, and brimstone.

23 Thus will I magnify myself, and sanctify myself; and I will be known in the eyes of many nations, and they shall know that I am the LORD.

CHAPTER 39

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1 Therefore, thou son of man, prophesy against Gog, and say, Thus saith the Lord GOD; Behold, I am against thee, O Gog, the chief prince of Meshech and Tubal:

2 And I will turn thee back, and leave but the sixth part of thee, and will cause thee to come up from the north parts, and will bring thee upon the mountains of Israel:

3 And I will smite thy bow out of thy left hand, and will cause thine arrows to fall out of thy right hand.

4 Thou shalt fall upon the mountains of Israel, thou, and all thy bands, and the people that is with thee: I will give thee unto the ravenous birds of every sort, and to the beasts of the field to be devoured.

5 Thou shalt fall upon the open field: for I have spoken it, saith the Lord GOD.

6 And I will send a fire on Magog, and among them that dwell carelessly in the isles: and they shall know that I am the LORD.

7 So will I make my holy name known in the midst of my people Israel; and I will not let them pollute my holy name any more: and the heathen shall know that I am the LORD, the Holy One in Israel.

8 Behold, it is come, and it is done, saith the Lord GOD; this is the day whereof I have spoken.

9 And they that dwell in the cities of Israel shall go forth, and shall set on fire and burn the weapons, both the shields and the bucklers, the bows and the arrows, and the handstaves, and the spears, and they shall burn them with fire seven years:

10 So that they shall take no wood out of the field, neither cut down any out of the forests; for they shall burn the weapons with fire: and they shall spoil those that spoiled them, and rob those that robbed them, saith the Lord GOD.

11 And it shall come to pass in that day, that I will give unto Gog a place there of graves in Israel, the valley of the passengers on the east of the sea: and it shall stop the noses of the passengers: and there shall they bury Gog and all his multitude: and they shall call it The valley of Hamongog.

12 And seven months shall the house of Israel be burying of them, that they may cleanse the land.

13 Yea, all the people of the land shall bury them; and it shall be to them a renown the day that I shall be glorified, saith the Lord GOD.

14 And they shall sever out men of continual employment, passing through the land to bury with the passengers those that remain upon the face of the earth, to cleanse it: after the end of seven months shall they search.

15 And the passengers that pass through the land, when any seeth a man's bone, then shall he set up a sign by it, till the buriers have buried it in the valley of Hamongog.

16 And also the name of the city shall be Hamonah. Thus shall they cleanse the land.

17 And, thou son of man, thus saith the Lord GOD; Speak unto every feathered fowl, and to every beast of the field, Assemble yourselves, and come; gather yourselves on every side to my sacrifice that I do sacrifice for you, even a great sacrifice upon the mountains of Israel, that ye may eat flesh, and drink blood.

18 Ye shall eat the flesh of the mighty, and drink the blood of the princes of the earth, of rams, of lambs, and of goats, of bullocks, all of them fatlings of Bashan.

19 And ye shall eat fat till ye be full, and drink blood till ye be drunken, of my sacrifice which I have sacrificed for you.

20 Thus ye shall be filled at my table with horses and chariots, with mighty men, and with all men of war, saith the Lord GOD.

21 And I will set my glory among the heathen, and all the heathen shall see my judgment that I have executed, and my hand that I have laid upon them.

22 So the house of Israel shall know that I am the LORD their God from that day and forward.

23 And the heathen shall know that the house of Israel went into captivity for their iniquity: because they trespassed against me, therefore hid I my face from them, and gave them into the hand of their enemies: so fell they all by the sword.

24 According to their uncleanness and according to their transgressions have I done unto them, and hid my face from them.

25 Therefore thus saith the Lord GOD; Now will I bring again the captivity of Jacob, and have mercy upon the whole house of Israel, and will be jealous for my holy name;

26 After that they have borne their shame, and all their trespasses whereby they have trespassed against me, when they dwelt safely in their land, and none made them afraid.

27 When I have brought them again from the people, and gathered them out of their enemies' lands, and am sanctified in them in the sight of many nations;

28 Then shall they know that I am the LORD their God, which caused them to be led into captivity among the heathen: but I have gathered them unto their own land, and have left none of them any more there.

29 Neither will I hide my face any more from them: for I have poured out my spirit upon the house of Israel, saith the Lord GOD.

CHAPTER 40

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1 In the five and twentieth year of our captivity, in the beginning of the year, in the tenth day of the month, in the fourteenth year after that the city was smitten, in the selfsame day the hand of the LORD was upon me, and brought me thither.

2 In the visions of God brought he me into the land of Israel, and set me upon a very high mountain, by which was as the frame of a city on the south.

3 And he brought me thither, and, behold, there was a man, whose appearance was like the appearance of brass, with a line of flax in his hand, and a measuring reed; and he stood in the gate.

4 And the man said unto me, Son of man, behold with thine eyes, and hear with thine ears, and set thine heart upon all that I shall shew thee; for to the intent that I might shew them unto thee art thou brought hither: declare all that thou seest to the house of Israel.

5 And behold a wall on the outside of the house round about, and in the man's hand a measuring reed of six cubits long by the cubit and an hand breadth: so he measured the breadth of the building, one reed; and the height, one reed.

6 Then came he unto the gate which looketh toward the east, and went up the stairs thereof, and measured the threshold of the gate, which was one reed broad; and the other threshold of the gate, which was one reed broad.

7 And every little chamber was one reed long, and one reed broad; and between the little chambers were five cubits; and the threshold of the gate by the porch of the gate within was one reed.

8 He measured also the porch of the gate within, one reed.

9 Then measured he the porch of the gate, eight cubits; and the posts thereof, two cubits; and the porch of the gate was inward.

10 And the little chambers of the gate eastward were three on this side, and three on that side; they three were of one measure: and the posts had one measure on this side and on that side.

11 And he measured the breadth of the entry of the gate, ten cubits; and the length of the gate, thirteen cubits.

12 The space also before the little chambers was one cubit on this side, and the space was one cubit on that side: and the little chambers were six cubits on this side, and six cubits on that side.

13 He measured then the gate from the roof of one little chamber to the roof of another: the breadth was five and twenty cubits, door against door.

14 He made also posts of threescore cubits, even unto the post of the court round about the gate.

15 And from the face of the gate of the entrance unto the face of the porch of the inner gate were fifty cubits.

16 And there were narrow windows to the little chambers, and to their posts within the gate round about, and likewise to the arches: and windows were round about inward: and upon each post were palm trees.

17 Then brought he me into the outward court, and, lo, there were chambers, and a pavement made for the court round about: thirty chambers were upon the pavement.

18 And the pavement by the side of the gates over against the length of the gates was the lower pavement.

19 Then he measured the breadth from the forefront of the lower gate unto the forefront of the inner court without, an hundred cubits eastward and northward.

20 And the gate of the outward court that looked toward the north, he measured the length thereof, and the breadth thereof.

21 And the little chambers thereof were three on this side and three on that side; and the posts thereof and the arches thereof were after the measure of the first gate: the length thereof was fifty cubits, and the breadth five and twenty cubits.

22 And their windows, and their arches, and their palm trees, were after the measure of the gate that looketh toward the east; and they went up unto it by seven steps; and the arches thereof were before them.

23 And the gate of the inner court was over against the gate toward the north, and toward the east; and he measured from gate to gate an hundred cubits.

24 After that he brought me toward the south, and behold a gate toward the south: and he measured the posts thereof and the arches thereof according to these measures.

25 And there were windows in it and in the arches thereof round about, like those windows: the length was fifty cubits, and the breadth five and twenty cubits.

26 And there were seven steps to go up to it, and the arches thereof were before them: and it had palm trees, one on this side, and another on that side, upon the posts thereof.

27 And there was a gate in the inner court toward the south: and he measured from gate to gate toward the south an hundred cubits.

28 And he brought me to the inner court by the south gate: and he measured the south gate according to these measures;

29 And the little chambers thereof, and the posts thereof, and the arches thereof, according to these measures: and there were windows in it and in the arches thereof round about: it was fifty cubits long, and five and twenty cubits broad.

30 And the arches round about were five and twenty cubits long, and five cubits broad.

31 And the arches thereof were toward the utter court; and palm trees were upon the posts thereof: and the going up to it had eight steps.

32 And he brought me into the inner court toward the east: and he measured the gate according to these measures.

33 And the little chambers thereof, and the posts thereof, and the arches thereof, were according to these measures: and there were windows therein and in the arches thereof round about: it was fifty cubits long, and five and twenty cubits broad.

34 And the arches thereof were toward the outward court; and palm trees were upon the posts thereof, on this side, and on that side: and the going up to it had eight steps.

35 And he brought me to the north gate, and measured it according to these measures;

36 The little chambers thereof, the posts thereof, and the arches thereof, and the windows to it round about: the length was fifty cubits, and the breadth five and twenty cubits.

37 And the posts thereof were toward the utter court; and palm trees were upon the posts thereof, on this side, and on that side: and the going up to it had eight steps.

38 And the chambers and the entries thereof were by the posts of the gates, where they washed the burnt offering.

39 And in the porch of the gate were two tables on this side, and two tables on that side, to slay thereon the burnt offering and the sin offering and the trespass offering.

40 And at the side without, as one goeth up to the entry of the north gate, were two tables; and on the other side, which was at the porch of the gate, were two tables.

41 Four tables were on this side, and four tables on that side, by the side of the gate; eight tables, whereupon they slew their sacrifices.

42 And the four tables were of hewn stone for the burnt offering, of a cubit and an half long, and a cubit and an half broad, and one cubit high: whereupon also they laid the instruments wherewith they slew the burnt offering and the sacrifice.

43 And within were hooks, an hand broad, fastened round about: and upon the tables was the flesh of the offering.

44 And without the inner gate were the chambers of the singers in the inner court, which was at the side of the north gate; and their prospect was toward the south: one at the side of the east gate having the prospect toward the north.

45 And he said unto me, This chamber, whose prospect is toward the south, is for the priests, the keepers of the charge of the house.

46 And the chamber whose prospect is toward the north is for the priests, the keepers of the charge of the altar: these are the sons of Zadok among the sons of Levi, which come near to the LORD to minister unto him.

47 So he measured the court, an hundred cubits long, and an hundred cubits broad, foursquare; and the altar that was before the house.

48 And he brought me to the porch of the house, and measured each post of the porch, five cubits on this side, and five cubits on that side: and the breadth of the gate was three cubits on this side, and three cubits on that side.

49 The length of the porch was twenty cubits, and the breadth eleven cubits; and he brought me by the steps whereby they went up to it: and there were pillars by the posts, one on this side, and another on that side.

CHAPTER 41

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1 Afterward he brought me to the temple, and measured the posts, six cubits broad on the one side, and six cubits broad on the other side, which was the breadth of the tabernacle.

2 And the breadth of the door was ten cubits; and the sides of the door were five cubits on the one side, and five cubits on the other side: and he measured the length thereof, forty cubits: and the breadth, twenty cubits.

3 Then went he inward, and measured the post of the door, two cubits; and the door, six cubits; and the breadth of the door, seven cubits.

4 So he measured the length thereof, twenty cubits; and the breadth, twenty cubits, before the temple: and he said unto me, This is the most holy place.

5 After he measured the wall of the house, six cubits; and the breadth of every side chamber, four cubits, round about the house on every side.

6 And the side chambers were three, one over another, and thirty in order; and they entered into the wall which was of the house for the side chambers round about, that they might have hold, but they had not hold in the wall of the house.

7 And there was an enlarging, and a winding about still upward to the side chambers: for the winding about of the house went still upward round about the house: therefore the breadth of the house was still upward, and so increased from the lowest chamber to the highest by the midst.

8 I saw also the height of the house round about: the foundations of the side chambers were a full reed of six great cubits.

9 The thickness of the wall, which was for the side chamber without, was five cubits: and that which was left was the place of the side chambers that were within.

10 And between the chambers was the wideness of twenty cubits round about the house on every side.

11 And the doors of the side chambers were toward the place that was left, one door toward the north, and another door toward the south: and the breadth of the place that was left was five cubits round about.

12 Now the building that was before the separate place at the end toward the west was seventy cubits broad; and the wall of the building was five cubits thick round about, and the length thereof ninety cubits.

13 So he measured the house, an hundred cubits long; and the separate place, and the building, with the walls thereof, an hundred cubits long;

14 Also the breadth of the face of the house, and of the separate place toward the east, an hundred cubits.

15 And he measured the length of the building over against the separate place which was behind it, and the galleries thereof on the one side and on the other side, an hundred cubits, with the inner temple, and the porches of the court;

16 The door posts, and the narrow windows, and the galleries round about on their three stories, over against the door, cieled with wood round about, and from the ground up to the windows, and the windows were covered;

17 To that above the door, even unto the inner house, and without, and by all the wall round about within and without, by measure.

18 And it was made with cherubims and palm trees, so that a palm tree was between a cherub and a cherub; and every cherub had two faces;

19 So that the face of a man was toward the palm tree on the one side, and the face of a young lion toward the palm tree on the other side: it was made through all the house round about.

20 From the ground unto above the door were cherubims and palm trees made, and on the wall of the temple.

21 The posts of the temple were squared, and the face of the sanctuary; the appearance of the one as the appearance of the other.

22 The altar of wood was three cubits high, and the length thereof two cubits; and the corners thereof, and the length thereof, and the walls thereof, were of wood: and he said unto me, This is the table that is before the LORD.

23 And the temple and the sanctuary had two doors.

24 And the doors had two leaves apiece, two turning leaves; two leaves for the one door, and two leaves for the other door.

25 And there were made on them, on the doors of the temple, cherubims and palm trees, like as were made upon the walls; and there were thick planks upon the face of the porch without.

26 And there were narrow windows and palm trees on the one side and on the other side, on the sides of the porch, and upon the side chambers of the house, and thick planks.

CHAPTER 42

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1 Then he brought me forth into the utter court, the way toward the north: and he brought me into the chamber that was over against the separate place, and which was before the building toward the north.

2 Before the length of an hundred cubits was the north door, and the breadth was fifty cubits.

3 Over against the twenty cubits which were for the inner court, and over against the pavement which was for the utter court, was gallery against gallery in three stories.

4 And before the chambers was a walk of ten cubits breadth inward, a way of one cubit; and their doors toward the north.

5 Now the upper chambers were shorter: for the galleries were higher than these, than the lower, and than the middlemost of the building.

6 For they were in three stories, but had not pillars as the pillars of the courts: therefore the building was straitened more than the lowest and the middlemost from the ground.

7 And the wall that was without over against the chambers, toward the utter court on the forepart of the chambers, the length thereof was fifty cubits.

8 For the length of the chambers that were in the utter court was fifty cubits: and, lo, before the temple were an hundred cubits.

9 And from under these chambers was the entry on the east side, as one goeth into them from the utter court.

10 The chambers were in the thickness of the wall of the court toward the east, over against the separate place, and over against the building.

11 And the way before them was like the appearance of the chambers which were toward the north, as long as they, and as broad as they: and all their goings out were both according to their fashions, and according to their doors.

12 And according to the doors of the chambers that were toward the south was a door in the head of the way, even the way directly before the wall toward the east, as one entereth into them.

13 Then said he unto me, The north chambers and the south chambers, which are before the separate place, they be holy chambers, where the priests that approach unto the LORD shall eat the most holy things: there shall they lay the most holy things, and the meat offering, and the sin offering, and the trespass offering; for the place is holy.

14 When the priests enter therein, then shall they not go out of the holy place into the utter court, but there they shall lay their garments wherein they minister; for they are holy; and shall put on other garments, and shall approach to those things which are for the people.

15 Now when he had made an end of measuring the inner house, he brought me forth toward the gate whose prospect is toward the east, and measured it round about.

16 He measured the east side with the measuring reed, five hundred reeds, with the measuring reed round about.

17 He measured the north side, five hundred reeds, with the measuring reed round about.

18 He measured the south side, five hundred reeds, with the measuring reed.

19 He turned about to the west side, and measured five hundred reeds with the measuring reed.

20 He measured it by the four sides: it had a wall round about, five hundred reeds long, and five hundred broad, to make a separation between the sanctuary and the profane place.

CHAPTER 43

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1 Afterward he brought me to the gate, even the gate that looketh toward the east:

2 And, behold, the glory of the God of Israel came from the way of the east: and his voice was like a noise of many waters: and the earth shined with his glory.

3 And it was according to the appearance of the vision which I saw, even according to the vision that I saw when I came to destroy the city: and the visions were like the vision that I saw by the river Chebar; and I fell upon my face.

4 And the glory of the LORD came into the house by the way of the gate whose prospect is toward the east.

5 So the spirit took me up, and brought me into the inner court; and, behold, the glory of the LORD filled the house.

6 And I heard him speaking unto me out of the house; and the man stood by me.

7 And he said unto me, Son of man, the place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the children of Israel for ever, and my holy name, shall the house of Israel no more defile, neither they, nor their kings, by their whoredom, nor by the carcases of their kings in their high places.

8 In their setting of their threshold by my thresholds, and their post by my posts, and the wall between me and them, they have even defiled my holy name by their abominations that they have committed: wherefore I have consumed them in mine anger.

9 Now let them put away their whoredom, and the carcases of their kings, far from me, and I will dwell in the midst of them for ever.

10 Thou son of man, shew the house to the house of Israel, that they may be ashamed of their iniquities: and let them measure the pattern.

11 And if they be ashamed of all that they have done, shew them the form of the house, and the fashion thereof, and the goings out thereof, and the comings in thereof, and all the forms thereof, and all the ordinances thereof, and all the forms thereof, and all the laws thereof: and write it in their sight, that they may keep the whole form thereof, and all the ordinances thereof, and do them.

12 This is the law of the house; Upon the top of the mountain the whole limit thereof round about shall be most holy. Behold, this is the law of the house.

13 And these are the measures of the altar after the cubits: The cubit is a cubit and an hand breadth; even the bottom shall be a cubit, and the breadth a cubit, and the border thereof by the edge thereof round about shall be a span: and this shall be the higher place of the altar.

14 And from the bottom upon the ground even to the lower settle shall be two cubits, and the breadth one cubit; and from the lesser settle even to the greater settle shall be four cubits, and the breadth one cubit.

15 So the altar shall be four cubits; and from the altar and upward shall be four horns.

16 And the altar shall be twelve cubits long, twelve broad, square in the four squares thereof.

17 And the settle shall be fourteen cubits long and fourteen broad in the four squares thereof; and the border about it shall be half a cubit; and the bottom thereof shall be a cubit about; and his stairs shall look toward the east.

18 And he said unto me, Son of man, thus saith the Lord GOD; These are the ordinances of the altar in the day when they shall make it, to offer burnt offerings thereon, and to sprinkle blood thereon.

19 And thou shalt give to the priests the Levites that be of the seed of Zadok, which approach unto me, to minister unto me, saith the Lord GOD, a young bullock for a sin offering.

20 And thou shalt take of the blood thereof, and put it on the four horns of it, and on the four corners of the settle, and upon the border round about: thus shalt thou cleanse and purge it.

21 Thou shalt take the bullock also of the sin offering, and he shall burn it in the appointed place of the house, without the sanctuary.

22 And on the second day thou shalt offer a kid of the goats without blemish for a sin offering; and they shall cleanse the altar, as they did cleanse it with the bullock.

23 When thou hast made an end of cleansing it, thou shalt offer a young bullock without blemish, and a ram out of the flock without blemish.

24 And thou shalt offer them before the LORD, and the priests shall cast salt upon them, and they shall offer them up for a burnt offering unto the LORD.

25 Seven days shalt thou prepare every day a goat for a sin offering: they shall also prepare a young bullock, and a ram out of the flock, without blemish.

26 Seven days shall they purge the altar and purify it; and they shall consecrate themselves.

27 And when these days are expired, it shall be, that upon the eighth day, and so forward, the priests shall make your burnt offerings upon the altar, and your peace offerings; and I will accept you, saith the Lord GOD.

CHAPTER 44

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1 Then he brought me back the way of the gate of the outward sanctuary which looketh toward the east; and it was shut.

2 Then said the LORD unto me; This gate shall be shut, it shall not be opened, and no man shall enter in by it; because the LORD, the God of Israel, hath entered in by it, therefore it shall be shut.

3 It is for the prince; the prince, he shall sit in it to eat bread before the LORD; he shall enter by the way of the porch of that gate, and shall go out by the way of the same.

4 Then brought he me the way of the north gate before the house: and I looked, and, behold, the glory of the LORD filled the house of the LORD: and I fell upon my face.

5 And the LORD said unto me, Son of man, mark well, and behold with thine eyes, and hear with thine ears all that I say unto thee concerning all the ordinances of the house of the LORD, and all the laws thereof; and mark well the entering in of the house, with every going forth of the sanctuary.

6 And thou shalt say to the rebellious, even to the house of Israel, Thus saith the Lord GOD; O ye house of Israel, let it suffice you of all your abominations,

7 In that ye have brought into my sanctuary strangers, uncircumcised in heart, and uncircumcised in flesh, to be in my sanctuary, to pollute it, even my house, when ye offer my bread, the fat and the blood, and they have broken my covenant because of all your abominations.

8 And ye have not kept the charge of mine holy things: but ye have set keepers of my charge in my sanctuary for yourselves.

9 Thus saith the Lord GOD; No stranger, uncircumcised in heart, nor uncircumcised in flesh, shall enter into my sanctuary, of any stranger that is among the children of Israel.

10 And the Levites that are gone away far from me, when Israel went astray, which went astray away from me after their idols; they shall even bear their iniquity.

11 Yet they shall be ministers in my sanctuary, having charge at the gates of the house, and ministering to the house: they shall slay the burnt offering and the sacrifice for the people, and they shall stand before them to minister unto them.

12 Because they ministered unto them before their idols, and caused the house of Israel to fall into iniquity; therefore have I lifted up mine hand against them, saith the Lord GOD, and they shall bear their iniquity.

13 And they shall not come near unto me, to do the office of a priest unto me, nor to come near to any of my holy things, in the most holy place: but they shall bear their shame, and their abominations which they have committed.

14 But I will make them keepers of the charge of the house, for all the service thereof, and for all that shall be done therein.

15 But the priests the Levites, the sons of Zadok, that kept the charge of my sanctuary when the children of Israel went astray from me, they shall come near to me to minister unto me, and they shall stand before me to offer unto me the fat and the blood, saith the Lord GOD:

16 They shall enter into my sanctuary, and they shall come near to my table, to minister unto me, and they shall keep my charge.

17 And it shall come to pass, that when they enter in at the gates of the inner court, they shall be clothed with linen garments; and no wool shall come upon them, whiles they minister in the gates of the inner court, and within.

18 They shall have linen bonnets upon their heads, and shall have linen breeches upon their loins; they shall not gird themselves with any thing that causeth sweat.

19 And when they go forth into the utter court, even into the utter court to the people, they shall put off their garments wherein they ministered, and lay them in the holy chambers, and they shall put on other garments; and they shall not sanctify the people with their garments.

20 Neither shall they shave their heads, nor suffer their locks to grow long; they shall only poll their heads.

21 Neither shall any priest drink wine, when they enter into the inner court.

22 Neither shall they take for their wives a widow, nor her that is put away: but they shall take maidens of the seed of the house of Israel, or a widow that had a priest before.

23 And they shall teach my people the difference between the holy and profane, and cause them to discern between the unclean and the clean.

24 And in controversy they shall stand in judgment; and they shall judge it according to my judgments: and they shall keep my laws and my statutes in all mine assemblies; and they shall hallow my sabbaths.

25 And they shall come at no dead person to defile themselves: but for father, or for mother, or for son, or for daughter, for brother, or for sister that hath had no husband, they may defile themselves.

26 And after he is cleansed, they shall reckon unto him seven days.

27 And in the day that he goeth into the sanctuary, unto the inner court, to minister in the sanctuary, he shall offer his sin offering, saith the Lord GOD.

28 And it shall be unto them for an inheritance: I am their inheritance: and ye shall give them no possession in Israel: I am their possession.

29 They shall eat the meat offering, and the sin offering, and the trespass offering; and every dedicated thing in Israel shall be theirs.

30 And the first of all the firstfruits of all things, and every oblation of all, of every sort of your oblations, shall be the priest's: ye shall also give unto the priest the first of your dough, that he may cause the blessing to rest in thine house.

31 The priests shall not eat of any thing that is dead of itself, or torn, whether it be fowl or beast.

CHAPTER 45

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1 Moreover, when ye shall divide by lot the land for inheritance, ye shall offer an oblation unto the LORD, an holy portion of the land: the length shall be the length of five and twenty thousand reeds, and the breadth shall be ten thousand. This shall be holy in all the borders thereof round about.

2 Of this there shall be for the sanctuary five hundred in length, with five hundred in breadth, square round about; and fifty cubits round about for the suburbs thereof.

3 And of this measure shalt thou measure the length of five and twenty thousand, and the breadth of ten thousand: and in it shall be the sanctuary and the most holy place.

4 The holy portion of the land shall be for the priests the ministers of the sanctuary, which shall come near to minister unto the LORD: and it shall be a place for their houses, and an holy place for the sanctuary.

5 And the five and twenty thousand of length, and the ten thousand of breadth, shall also the Levites, the ministers of the house, have for themselves, for a possession for twenty chambers.

6 And ye shall appoint the possession of the city five thousand broad, and five and twenty thousand long, over against the oblation of the holy portion: it shall be for the whole house of Israel.

7 And a portion shall be for the prince on the one side and on the other side of the oblation of the holy portion, and of the possession of the city, before the oblation of the holy portion, and before the possession of the city, from the west side westward, and from the east side eastward: and the length shall be over against one of the portions, from the west border unto the east border.

8 In the land shall be his possession in Israel: and my princes shall no more oppress my people; and the rest of the land shall they give to the house of Israel according to their tribes.

9 Thus saith the Lord GOD; Let it suffice you, O princes of Israel: remove violence and spoil, and execute judgment and justice, take away your exactions from my people, saith the Lord GOD.

10 Ye shall have just balances, and a just ephah, and a just bath.

11 The ephah and the bath shall be of one measure, that the bath may contain the tenth part of an homer, and the ephah the tenth part of an homer: the measure thereof shall be after the homer.

12 And the shekel shall be twenty gerahs: twenty shekels, five and twenty shekels, fifteen shekels, shall be your maneh.

13 This is the oblation that ye shall offer; the sixth part of an ephah of an homer of wheat, and ye shall give the sixth part of an ephah of an homer of barley:

14 Concerning the ordinance of oil, the bath of oil, ye shall offer the tenth part of a bath out of the cor, which is an homer of ten baths; for ten baths are an homer:

15 And one lamb out of the flock, out of two hundred, out of the fat pastures of Israel; for a meat offering, and for a burnt offering, and for peace offerings, to make reconciliation for them, saith the Lord GOD.

16 All the people of the land shall give this oblation for the prince in Israel.

17 And it shall be the prince's part to give burnt offerings, and meat offerings, and drink offerings, in the feasts, and in the new moons, and in the sabbaths, in all solemnities of the house of Israel: he shall prepare the sin offering, and the meat offering, and the burnt offering, and the peace offerings, to make reconciliation for the house of Israel.

18 Thus saith the Lord GOD; In the first month, in the first day of the month, thou shalt take a young bullock without blemish, and cleanse the sanctuary:

19 And the priest shall take of the blood of the sin offering, and put it upon the posts of the house, and upon the four corners of the settle of the altar, and upon the posts of the gate of the inner court.

20 And so thou shalt do the seventh day of the month for every one that erreth, and for him that is simple: so shall ye reconcile the house.

21 In the first month, in the fourteenth day of the month, ye shall have the passover, a feast of seven days; unleavened bread shall be eaten.

22 And upon that day shall the prince prepare for himself and for all the people of the land a bullock for a sin offering.

23 And seven days of the feast he shall prepare a burnt offering to the LORD, seven bullocks and seven rams without blemish daily the seven days; and a kid of the goats daily for a sin offering.

24 And he shall prepare a meat offering of an ephah for a bullock, and an ephah for a ram, and an hin of oil for an ephah.

25 In the seventh month, in the fifteenth day of the month, shall he do the like in the feast of the seven days, according to the sin offering, according to the burnt offering, and according to the meat offering, and according to the oil.

CHAPTER 46

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1 Thus saith the Lord GOD; The gate of the inner court that looketh toward the east shall be shut the six working days; but on the sabbath it shall be opened, and in the day of the new moon it shall be opened.

2 And the prince shall enter by the way of the porch of that gate without, and shall stand by the post of the gate, and the priests shall prepare his burnt offering and his peace offerings, and he shall worship at the threshold of the gate: then he shall go forth; but the gate shall not be shut until the evening.

3 Likewise the people of the land shall worship at the door of this gate before the LORD in the sabbaths and in the new moons.

4 And the burnt offering that the prince shall offer unto the LORD in the sabbath day shall be six lambs without blemish, and a ram without blemish.

5 And the meat offering shall be an ephah for a ram, and the meat offering for the lambs as he shall be able to give, and an hin of oil to an ephah.

6 And in the day of the new moon it shall be a young bullock without blemish, and six lambs, and a ram: they shall be without blemish.

7 And he shall prepare a meat offering, an ephah for a bullock, and an ephah for a ram, and for the lambs according as his hand shall attain unto, and an hin of oil to an ephah.

8 And when the prince shall enter, he shall go in by the way of the porch of that gate, and he shall go forth by the way thereof.

9 But when the people of the land shall come before the LORD in the solemn feasts, he that entereth in by the way of the north gate to worship shall go out by the way of the south gate; and he that entereth by the way of the south gate shall go forth by the way of the north gate: he shall not return by the way of the gate whereby he came in, but shall go forth over against it.

10 And the prince in the midst of them, when they go in, shall go in; and when they go forth, shall go forth.

11 And in the feasts and in the solemnities the meat offering shall be an ephah to a bullock, and an ephah to a ram, and to the lambs as he is able to give, and an hin of oil to an ephah.

12 Now when the prince shall prepare a voluntary burnt offering or peace offerings voluntarily unto the LORD, one shall then open him the gate that looketh toward the east, and he shall prepare his burnt offering and his peace offerings, as he did on the sabbath day: then he shall go forth; and after his going forth one shall shut the gate.

13 Thou shalt daily prepare a burnt offering unto the LORD of a lamb of the first year without blemish: thou shalt prepare it every morning.

14 And thou shalt prepare a meat offering for it every morning, the sixth part of an ephah, and the third part of an hin of oil, to temper with the fine flour; a meat offering continually by a perpetual ordinance unto the LORD.

15 Thus shall they prepare the lamb, and the meat offering, and the oil, every morning for a continual burnt offering.

16 Thus saith the Lord GOD; If the prince give a gift unto any of his sons, the inheritance thereof shall be his sons'; it shall be their possession by inheritance.

17 But if he give a gift of his inheritance to one of his servants, then it shall be his to the year of liberty; after it shall return to the prince: but his inheritance shall be his sons' for them.

18 Moreover the prince shall not take of the people's inheritance by oppression, to thrust them out of their possession; but he shall give his sons inheritance out of his own possession: that my people be not scattered every man from his possession.

19 After he brought me through the entry, which was at the side of the gate, into the holy chambers of the priests, which looked toward the north: and, behold, there was a place on the two sides westward.

20 Then said he unto me, This is the place where the priests shall boil the trespass offering and the sin offering, where they shall bake the meat offering; that they bear them not out into the utter court, to sanctify the people.

21 Then he brought me forth into the utter court, and caused me to pass by the four corners of the court; and, behold, in every corner of the court there was a court.

22 In the four corners of the court there were courts joined of forty cubits long and thirty broad: these four corners were of one measure.

23 And there was a row of building round about in them, round about them four, and it was made with boiling places under the rows round about.

24 Then said he unto me, These are the places of them that boil, where the ministers of the house shall boil the sacrifice of the people.

CHAPTER 47

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1 Afterward he brought me again unto the door of the house; and, behold, waters issued out from under the threshold of the house eastward: for the forefront of the house stood toward the east, and the waters came down from under from the right side of the house, at the south side of the altar.

2 Then brought he me out of the way of the gate northward, and led me about the way without unto the utter gate by the way that looketh eastward; and, behold, there ran out waters on the right side.

3 And when the man that had the line in his hand went forth eastward, he measured a thousand cubits, and he brought me through the waters; the waters were to the ankles.

4 Again he measured a thousand, and brought me through the waters; the waters were to the knees. Again he measured a thousand, and brought me through; the waters were to the loins.

5 Afterward he measured a thousand; and it was a river that I could not pass over: for the waters were risen, waters to swim in, a river that could not be passed over.

6 And he said unto me, Son of man, hast thou seen this? Then he brought me, and caused me to return to the brink of the river.

7 Now when I had returned, behold, at the bank of the river were very many trees on the one side and on the other.

8 Then said he unto me, These waters issue out toward the east country, and go down into the desert, and go into the sea: which being brought forth into the sea, the waters shall be healed.

9 And it shall come to pass, that every thing that liveth, which moveth, whithersoever the rivers shall come, shall live: and there shall be a very great multitude of fish, because these waters shall come thither: for they shall be healed; and every thing shall live whither the river cometh.

10 And it shall come to pass, that the fishers shall stand upon it from Engedi even unto Eneglaim; they shall be a place to spread forth nets; their fish shall be according to their kinds, as the fish of the great sea, exceeding many.

11 But the miry places thereof and the marishes thereof shall not be healed; they shall be given to salt.

12 And by the river upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed: it shall bring forth new fruit according to his months, because their waters they issued out of the sanctuary: and the fruit thereof shall be for meat, and the leaf thereof for medicine.

13 Thus saith the Lord GOD; This shall be the border, whereby ye shall inherit the land according to the twelve tribes of Israel: Joseph shall have two portions.

14 And ye shall inherit it, one as well as another: concerning the which I lifted up mine hand to give it unto your fathers: and this land shall fall unto you for inheritance.

15 And this shall be the border of the land toward the north side, from the great sea, the way of Hethlon, as men go to Zedad;

16 Hamath, Berothah, Sibraim, which is between the border of Damascus and the border of Hamath; Hazarhatticon, which is by the coast of Hauran.

17 And the border from the sea shall be Hazarenan, the border of Damascus, and the north northward, and the border of Hamath. And this is the north side.

18 And the east side ye shall measure from Hauran, and from Damascus, and from Gilead, and from the land of Israel by Jordan, from the border unto the east sea. And this is the east side.

19 And the south side southward, from Tamar even to the waters of strife in Kadesh, the river to the great sea. And this is the south side southward.

20 The west side also shall be the great sea from the border, till a man come over against Hamath. This is the west side.

21 So shall ye divide this land unto you according to the tribes of Israel.

22 And it shall come to pass, that ye shall divide it by lot for an inheritance unto you, and to the strangers that sojourn among you, which shall beget children among you: and they shall be unto you as born in the country among the children of Israel; they shall have inheritance with you among the tribes of Israel.

23 And it shall come to pass, that in what tribe the stranger sojourneth, there shall ye give him his inheritance, saith the Lord GOD.

CHAPTER 48

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1 Now these are the names of the tribes. From the north end to the coast of the way of Hethlon, as one goeth to Hamath, Hazarenan, the border of Damascus northward, to the coast of Hamath; for these are his sides east and west; a portion for Dan.

2 And by the border of Dan, from the east side unto the west side, a portion for Asher.

3 And by the border of Asher, from the east side even unto the west side, a portion for Naphtali.

4 And by the border of Naphtali, from the east side unto the west side, a portion for Manasseh.

5 And by the border of Manasseh, from the east side unto the west side, a portion for Ephraim.

6 And by the border of Ephraim, from the east side even unto the west side, a portion for Reuben.

7 And by the border of Reuben, from the east side unto the west side, a portion for Judah.

8 And by the border of Judah, from the east side unto the west side, shall be the offering which ye shall offer of five and twenty thousand reeds in breadth, and in length as one of the other parts, from the east side unto the west side: and the sanctuary shall be in the midst of it.

9 The oblation that ye shall offer unto the LORD shall be of five and twenty thousand in length, and of ten thousand in breadth.

10 And for them, even for the priests, shall be this holy oblation; toward the north five and twenty thousand in length, and toward the west ten thousand in breadth, and toward the east ten thousand in breadth, and toward the south five and twenty thousand in length: and the sanctuary of the LORD shall be in the midst thereof.

11 It shall be for the priests that are sanctified of the sons of Zadok; which have kept my charge, which went not astray when the children of Israel went astray, as the Levites went astray.

12 And this oblation of the land that is offered shall be unto them a thing most holy by the border of the Levites.

13 And over against the border of the priests the Levites shall have five and twenty thousand in length, and ten thousand in breadth: all the length shall be five and twenty thousand, and the breadth ten thousand.

14 And they shall not sell of it, neither exchange, nor alienate the firstfruits of the land: for it is holy unto the LORD.

15 And the five thousand, that are left in the breadth over against the five and twenty thousand, shall be a profane place for the city, for dwelling, and for suburbs: and the city shall be in the midst thereof.

16 And these shall be the measures thereof; the north side four thousand and five hundred, and the south side four thousand and five hundred, and on the east side four thousand and five hundred, and the west side four thousand and five hundred.

17 And the suburbs of the city shall be toward the north two hundred and fifty, and toward the south two hundred and fifty, and toward the east two hundred and fifty, and toward the west two hundred and fifty.

18 And the residue in length over against the oblation of the holy portion shall be ten thousand eastward, and ten thousand westward: and it shall be over against the oblation of the holy portion; and the increase thereof shall be for food unto them that serve the city.

19 And they that serve the city shall serve it out of all the tribes of Israel.

20 All the oblation shall be five and twenty thousand by five and twenty thousand: ye shall offer the holy oblation foursquare, with the possession of the city.

21 And the residue shall be for the prince, on the one side and on the other of the holy oblation, and of the possession of the city, over against the five and twenty thousand of the oblation toward the east border, and westward over against the five and twenty thousand toward the west border, over against the portions for the prince: and it shall be the holy oblation; and the sanctuary of the house shall be in the midst thereof.

22 Moreover from the possession of the Levites, and from the possession of the city, being in the midst of that which is the prince's, between the border of Judah and the border of Benjamin, shall be for the prince.

23 As for the rest of the tribes, from the east side unto the west side, Benjamin shall have a portion.

24 And by the border of Benjamin, from the east side unto the west side, Simeon shall have a portion.

25 And by the border of Simeon, from the east side unto the west side, Issachar a portion.

26 And by the border of Issachar, from the east side unto the west side, Zebulun a portion.

27 And by the border of Zebulun, from the east side unto the west side, Gad a portion.

28 And by the border of Gad, at the south side southward, the border shall be even from Tamar unto the waters of strife in Kadesh, and to the river toward the great sea.

29 This is the land which ye shall divide by lot unto the tribes of Israel for inheritance, and these are their portions, saith the Lord GOD.

30 And these are the goings out of the city on the north side, four thousand and five hundred measures.

31 And the gates of the city shall be after the names of the tribes of Israel: three gates northward; one gate of Reuben, one gate of Judah, one gate of Levi.

32 And at the east side four thousand and five hundred: and three gates; and one gate of Joseph, one gate of Benjamin, one gate of Dan.

33 And at the south side four thousand and five hundred measures: and three gates; one gate of Simeon, one gate of Issachar, one gate of Zebulun.

34 At the west side four thousand and five hundred, with their three gates; one gate of Gad, one gate of Asher, one gate of Naphtali.

35 It was round about eighteen thousand measures: and the name of the city from that day shall be, The LORD is there.

Daniel

Select a Chapter

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CHAPTER 1

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1 In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it.

2 And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god.

3 And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king's seed, and of the princes;

4 Children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king's palace, and whom they might teach the learning and the tongue of the Chaldeans.

5 And the king appointed them a daily provision of the king's meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king.

6 Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah:

7 Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego.

8 But Daniel purposed in his heart that he would not defile himself with the portion of the king's meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself.

9 Now God had brought Daniel into favour and tender love with the prince of the eunuchs.

10 And the prince of the eunuchs said unto Daniel, I fear my lord the king, who hath appointed your meat and your drink: for why should he see your faces worse liking than the children which are of your sort? then shall ye make me endanger my head to the king.

11 Then said Daniel to Melzar, whom the prince of the eunuchs had set over Daniel, Hananiah, Mishael, and Azariah,

12 Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink.

13 Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king's meat: and as thou seest, deal with thy servants.

14 So he consented to them in this matter, and proved them ten days.

15 And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king's meat.

16 Thus Melzar took away the portion of their meat, and the wine that they should drink; and gave them pulse.

17 As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams.

18 Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar.

19 And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king.

20 And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm.

21 And Daniel continued even unto the first year of king Cyrus.

CHAPTER 2

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1 And in the second year of the reign of Nebuchadnezzar Nebuchadnezzar dreamed dreams, wherewith his spirit was troubled, and his sleep brake from him.

2 Then the king commanded to call the magicians, and the astrologers, and the sorcerers, and the Chaldeans, for to shew the king his dreams. So they came and stood before the king.

3 And the king said unto them, I have dreamed a dream, and my spirit was troubled to know the dream.

4 Then spake the Chaldeans to the king in Syriack, O king, live for ever: tell thy servants the dream, and we will shew the interpretation.

5 The king answered and said to the Chaldeans, The thing is gone from me: if ye will not make known unto me the dream, with the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill.

6 But if ye shew the dream, and the interpretation thereof, ye shall receive of me gifts and rewards and great honour: therefore shew me the dream, and the interpretation thereof.

7 They answered again and said, Let the king tell his servants the dream, and we will shew the interpretation of it.

8 The king answered and said, I know of certainty that ye would gain the time, because ye see the thing is gone from me.

9 But if ye will not make known unto me the dream, there is but one decree for you: for ye have prepared lying and corrupt words to speak before me, till the time be changed: therefore tell me the dream, and I shall know that ye can shew me the interpretation thereof.

10 The Chaldeans answered before the king, and said, There is not a man upon the earth that can shew the king's matter: therefore there is no king, lord, nor ruler, that asked such things at any magician, or astrologer, or Chaldean.

11 And it is a rare thing that the king requireth, and there is none other that can shew it before the king, except the gods, whose dwelling is not with flesh.

12 For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon.

13 And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain.

14 Then Daniel answered with counsel and wisdom to Arioch the captain of the king's guard, which was gone forth to slay the wise men of Babylon:

15 He answered and said to Arioch the king's captain, Why is the decree so hasty from the king? Then Arioch made the thing known to Daniel.

16 Then Daniel went in, and desired of the king that he would give him time, and that he would shew the king the interpretation.

17 Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions:

18 That they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon.

19 Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven.

20 Daniel answered and said, Blessed be the name of God for ever and ever: for wisdom and might are his:

21 And he changeth the times and the seasons: he removeth kings, and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding:

22 He revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him.

23 I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of thee: for thou hast now made known unto us the king's matter.

24 Therefore Daniel went in unto Arioch, whom the king had ordained to destroy the wise men of Babylon: he went and said thus unto him; Destroy not the wise men of Babylon: bring me in before the king, and I will shew unto the king the interpretation.

25 Then Arioch brought in Daniel before the king in haste, and said thus unto him, I have found a man of the captives of Judah, that will make known unto the king the interpretation.

26 The king answered and said to Daniel, whose name was Belteshazzar, Art thou able to make known unto me the dream which I have seen, and the interpretation thereof?

27 Daniel answered in the presence of the king, and said, The secret which the king hath demanded cannot the wise men, the astrologers, the magicians, the soothsayers, shew unto the king;

28 But there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these;

29 As for thee, O king, thy thoughts came into thy mind upon thy bed, what should come to pass hereafter: and he that revealeth secrets maketh known to thee what shall come to pass.

30 But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but for their sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart.

31 Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible.

32 This image's head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass,

33 His legs of iron, his feet part of iron and part of clay.

34 Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces.

35 Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth.

36 This is the dream; and we will tell the interpretation thereof before the king.

37 Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory.

38 And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold.

39 And after thee shall arise another kingdom inferior to thee, and another third kingdom of brass, which shall bear rule over all the earth.

40 And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise.

41 And whereas thou sawest the feet and toes, part of potters' clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay.

42 And as the toes of the feet were part of iron, and part of clay, so the kingdom shall be partly strong, and partly broken.

43 And whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of men: but they shall not cleave one to another, even as iron is not mixed with clay.

44 And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever.

45 Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure.

46 Then the king Nebuchadnezzar fell upon his face, and worshipped Daniel, and commanded that they should offer an oblation and sweet odours unto him.

47 The king answered unto Daniel, and said, Of a truth it is, that your God is a God of gods, and a Lord of kings, and a revealer of secrets, seeing thou couldest reveal this secret.

48 Then the king made Daniel a great man, and gave him many great gifts, and made him ruler over the whole province of Babylon, and chief of the governors over all the wise men of Babylon.

49 Then Daniel requested of the king, and he set Shadrach, Meshach, and Abednego, over the affairs of the province of Babylon: but Daniel sat in the gate of the king.

CHAPTER 3

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24 - 25 - 26 - 27 - 28 - 29 - 30

1 Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits: he set it up in the plain of Dura, in the province of Babylon.

2 Then Nebuchadnezzar the king sent to gather together the princes, the governors, and the captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up.

3 Then the princes, the governors, and captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, were gathered together unto the dedication of the image that Nebuchadnezzar the king had set up; and they stood before the image that Nebuchadnezzar had set up.

4 Then an herald cried aloud, To you it is commanded, O people, nations, and languages,

5 That at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of musick, ye fall down and worship the golden image that Nebuchadnezzar the king hath set up:

6 And whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace.

7 Therefore at that time, when all the people heard the sound of the cornet, flute, harp, sackbut, psaltery, and all kinds of musick, all the people, the nations, and the languages, fell down and worshipped the golden image that Nebuchadnezzar the king had set up.

8 Wherefore at that time certain Chaldeans came near, and accused the Jews.

9 They spake and said to the king Nebuchadnezzar, O king, live for ever.

10 Thou, O king, hast made a decree, that every man that shall hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, shall fall down and worship the golden image:

11 And whoso falleth not down and worshippeth, that he should be cast into the midst of a burning fiery furnace.

12 There are certain Jews whom thou hast set over the affairs of the province of Babylon, Shadrach, Meshach, and Abednego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up.

13 Then Nebuchadnezzar in his rage and fury commanded to bring Shadrach, Meshach, and Abednego. Then they brought these men before the king.

14 Nebuchadnezzar spake and said unto them, Is it true, O Shadrach, Meshach, and Abednego, do not ye serve my gods, nor worship the golden image which I have set up?

15 Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands?

16 Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter.

17 If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king.

18 But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up.

19 Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: therefore he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated.

20 And he commanded the most mighty men that were in his army to bind Shadrach, Meshach, and Abednego, and to cast them into the burning fiery furnace.

21 Then these men were bound in their coats, their hosen, and their hats, and their other garments, and were cast into the midst of the burning fiery furnace.

22 Therefore because the king's commandment was urgent, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abednego.

23 And these three men, Shadrach, Meshach, and Abednego, fell down bound into the midst of the burning fiery furnace.

24 Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king.

25 He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God.

26 Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, and spake, and said, Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth, and come hither. Then Shadrach, Meshach, and Abednego, came forth of the midst of the fire.

27 And the princes, governors, and captains, and the king's counsellors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them.

28 Then Nebuchadnezzar spake, and said, Blessed be the God of Shadrach, Meshach, and Abednego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king's word, and yielded their bodies, that they might not serve nor worship any god, except their own God.

29 Therefore I make a decree, That every people, nation, and language, which speak any thing amiss against the God of Shadrach, Meshach, and Abednego, shall be cut in pieces, and their houses shall be made a dunghill: because there is no other God that can deliver after this sort.

30 Then the king promoted Shadrach, Meshach, and Abednego, in the province of Babylon.

CHAPTER 4

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24 - 25 - 26 - 27 - 28 - 29 - 30 - 31 - 32 - 33 - 34 - 35 - 36 - 37

1 Nebuchadnezzar the king, unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you.

2 I thought it good to shew the signs and wonders that the high God hath wrought toward me.

3 How great are his signs! and how mighty are his wonders! his kingdom is an everlasting kingdom, and his dominion is from generation to generation.

4 I Nebuchadnezzar was at rest in mine house, and flourishing in my palace:

5 I saw a dream which made me afraid, and the thoughts upon my bed and the visions of my head troubled me.

6 Therefore made I a decree to bring in all the wise men of Babylon before me, that they might make known unto me the interpretation of the dream.

7 Then came in the magicians, the astrologers, the Chaldeans, and the soothsayers: and I told the dream before them; but they did not make known unto me the interpretation thereof.

8 But at the last Daniel came in before me, whose name was Belteshazzar, according to the name of my god, and in whom is the spirit of the holy gods: and before him I told the dream, saying,

9 O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof.

10 Thus were the visions of mine head in my bed; I saw, and behold a tree in the midst of the earth, and the height thereof was great.

11 The tree grew, and was strong, and the height thereof reached unto heaven, and the sight thereof to the end of all the earth:

12 The leaves thereof were fair, and the fruit thereof much, and in it was meat for all: the beasts of the field had shadow under it, and the fowls of the heaven dwelt in the boughs thereof, and all flesh was fed of it.

13 I saw in the visions of my head upon my bed, and, behold, a watcher and an holy one came down from heaven;

14 He cried aloud, and said thus, Hew down the tree, and cut off his branches, shake off his leaves, and scatter his fruit: let the beasts get away from under it, and the fowls from his branches:

15 Nevertheless leave the stump of his roots in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts in the grass of the earth:

16 Let his heart be changed from man's, and let a beast's heart be given unto him; and let seven times pass over him.

17 This matter is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men.

18 This dream I king Nebuchadnezzar have seen. Now thou, O Belteshazzar, declare the interpretation thereof, forasmuch as all the wise men of my kingdom are not able to make known unto me the interpretation: but thou art able; for the spirit of the holy gods is in thee.

19 Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies.

20 The tree that thou sawest, which grew, and was strong, whose height reached unto the heaven, and the sight thereof to all the earth;

21 Whose leaves were fair, and the fruit thereof much, and in it was meat for all; under which the beasts of the field dwelt, and upon whose branches the fowls of the heaven had their habitation:

22 It is thou, O king, that art grown and become strong: for thy greatness is grown, and reacheth unto heaven, and thy dominion to the end of the earth.

23 And whereas the king saw a watcher and an holy one coming down from heaven, and saying, Hew the tree down, and destroy it; yet leave the stump of the roots thereof in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts of the field, till seven times pass over him;

24 This is the interpretation, O king, and this is the decree of the most High, which is come upon my lord the king:

25 That they shall drive thee from men, and thy dwelling shall be with the beasts of the field, and they shall make thee to eat grass as oxen, and they shall wet thee with the dew of heaven, and seven times shall pass over thee, till thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will.

26 And whereas they commanded to leave the stump of the tree roots; thy kingdom shall be sure unto thee, after that thou shalt have known that the heavens do rule.

27 Wherefore, O king, let my counsel be acceptable unto thee, and break off thy sins by righteousness, and thine iniquities by shewing mercy to the poor; if it may be a lengthening of thy tranquillity.

28 All this came upon the king Nebuchadnezzar.

29 At the end of twelve months he walked in the palace of the kingdom of Babylon.

30 The king spake, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty?

31 While the word was in the king's mouth, there fell a voice from heaven, saying, O king Nebuchadnezzar, to thee it is spoken; The kingdom is departed from thee.

32 And they shall drive thee from men, and thy dwelling shall be with the beasts of the field: they shall make thee to eat grass as oxen, and seven times shall pass over thee, until thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will.

33 The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles' feathers, and his nails like birds' claws.

34 And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth for ever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation:

35 And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou?

36 At the same time my reason returned unto me; and for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me.

37 Now I Nebuchadnezzar praise and extol and honour the King of heaven, all whose works are truth, and his ways judgment: and those that walk in pride he is able to abase.

CHAPTER 5

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24 - 25 - 26 - 27 - 28 - 29 - 30 - 31

1 Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand.

2 Belshazzar, whiles he tasted the wine, commanded to bring the golden and silver vessels which his father Nebuchadnezzar had taken out of the temple which was in Jerusalem; that the king, and his princes, his wives, and his concubines, might drink therein.

3 Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king, and his princes, his wives, and his concubines, drank in them.

4 They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone.

5 In the same hour came forth fingers of a man's hand, and wrote over against the candlestick upon the plaister of the wall of the king's palace: and the king saw the part of the hand that wrote.

6 Then the king's countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another.

7 The king cried aloud to bring in the astrologers, the Chaldeans, and the soothsayers. And the king spake, and said to the wise men of Babylon, Whosoever shall read this writing, and shew me the interpretation thereof, shall be clothed with scarlet, and have a chain of gold about his neck, and shall be the third ruler in the kingdom.

8 Then came in all the king's wise men: but they could not read the writing, nor make known to the king the interpretation thereof.

9 Then was king Belshazzar greatly troubled, and his countenance was changed in him, and his lords were astonied.

10 Now the queen, by reason of the words of the king and his lords, came into the banquet house: and the queen spake and said, O king, live for ever: let not thy thoughts trouble thee, nor let thy countenance be changed:

11 There is a man in thy kingdom, in whom is the spirit of the holy gods; and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, was found in him; whom the king Nebuchadnezzar thy father, the king, I say, thy father, made master of the magicians, astrologers, Chaldeans, and soothsayers;

12 Forasmuch as an excellent spirit, and knowledge, and understanding, interpreting of dreams, and shewing of hard sentences, and dissolving of doubts, were found in the same Daniel, whom the king named Belteshazzar: now let Daniel be called, and he will shew the interpretation.

13 Then was Daniel brought in before the king. And the king spake and said unto Daniel, Art thou that Daniel, which art of the children of the captivity of Judah, whom the king my father brought out of Jewry?

14 I have even heard of thee, that the spirit of the gods is in thee, and that light and understanding and excellent wisdom is found in thee.

15 And now the wise men, the astrologers, have been brought in before me, that they should read this writing, and make known unto me the interpretation thereof: but they could not shew the interpretation of the thing:

16 And I have heard of thee, that thou canst make interpretations, and dissolve doubts: now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom.

17 Then Daniel answered and said before the king, Let thy gifts be to thyself, and give thy rewards to another; yet I will read the writing unto the king, and make known to him the interpretation.

18 O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour:

19 And for the majesty that he gave him, all people, nations, and languages, trembled and feared before him: whom he would he slew; and whom he would he kept alive; and whom he would he set up; and whom he would he put down.

20 But when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him:

21 And he was driven from the sons of men; and his heart was made like the beasts, and his dwelling was with the wild asses: they fed him with grass like oxen, and his body was wet with the dew of heaven; till he knew that the most high God ruled in the kingdom of men, and that he appointeth over it whomsoever he will.

22 And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this;

23 But hast lifted up thyself against the Lord of heaven; and they have brought the vessels of his house before thee, and thou, and thy lords, thy wives, and thy concubines, have drunk wine in them; and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know: and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified:

24 Then was the part of the hand sent from him; and this writing was written.

25 And this is the writing that was written, MENE, MENE, TEKEL, UPHARSIN.

26 This is the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it.

27 TEKEL; Thou art weighed in the balances, and art found wanting.

28 PERES; Thy kingdom is divided, and given to the Medes and Persians.

29 Then commanded Belshazzar, and they clothed Daniel with scarlet, and put a chain of gold about his neck, and made a proclamation concerning him, that he should be the third ruler in the kingdom.

30 In that night was Belshazzar the king of the Chaldeans slain.

31 And Darius the Median took the kingdom, being about threescore and two years old.

CHAPTER 6

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24 - 25 - 26 - 27 - 28

1 It pleased Darius to set over the kingdom an hundred and twenty princes, which should be over the whole kingdom;

2 And over these three presidents; of whom Daniel was first: that the princes might give accounts unto them, and the king should have no damage.

3 Then this Daniel was preferred above the presidents and princes, because an excellent spirit was in him; and the king thought to set him over the whole realm.

4 Then the presidents and princes sought to find occasion against Daniel concerning the kingdom; but they could find none occasion nor fault; forasmuch as he was faithful, neither was there any error or fault found in him.

5 Then said these men, We shall not find any occasion against this Daniel, except we find it against him concerning the law of his God.

6 Then these presidents and princes assembled together to the king, and said thus unto him, King Darius, live for ever.

7 All the presidents of the kingdom, the governors, and the princes, the counsellors, and the captains, have consulted together to establish a royal statute, and to make a firm decree, that whosoever shall ask a petition of any God or man for thirty days, save of thee, O king, he shall be cast into the den of lions.

8 Now, O king, establish the decree, and sign the writing, that it be not changed, according to the law of the Medes and Persians, which altereth not.

9 Wherefore king Darius signed the writing and the decree.

10 Now when Daniel knew that the writing was signed, he went into his house; and his windows being open in his chamber toward Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime.

11 Then these men assembled, and found Daniel praying and making supplication before his God.

12 Then they came near, and spake before the king concerning the king's decree; Hast thou not signed a decree, that every man that shall ask a petition of any God or man within thirty days, save of thee, O king, shall be cast into the den of lions? The king answered and said, The thing is true, according to the law of the Medes and Persians, which altereth not.

13 Then answered they and said before the king, That Daniel, which is of the children of the captivity of Judah, regardeth not thee, O king, nor the decree that thou hast signed, but maketh his petition three times a day.

14 Then the king, when he heard these words, was sore displeased with himself, and set his heart on Daniel to deliver him: and he laboured till the going down of the sun to deliver him.

15 Then these men assembled unto the king, and said unto the king, Know, O king, that the law of the Medes and Persians is, That no decree nor statute which the king establisheth may be changed.

16 Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee.

17 And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that the purpose might not be changed concerning Daniel.

18 Then the king went to his palace, and passed the night fasting: neither were instruments of musick brought before him: and his sleep went from him.

19 Then the king arose very early in the morning, and went in haste unto the den of lions.

20 And when he came to the den, he cried with a lamentable voice unto Daniel: and the king spake and said to Daniel, O Daniel, servant of the living God, is thy God, whom thou servest continually, able to deliver thee from the lions?

21 Then said Daniel unto the king, O king, live for ever.

22 My God hath sent his angel, and hath shut the lions' mouths, that they have not hurt me: forasmuch as before him innocency was found in me; and also before thee, O king, have I done no hurt.

23 Then was the king exceeding glad for him, and commanded that they should take Daniel up out of the den. So Daniel was taken up out of the den, and no manner of hurt was found upon him, because he believed in his God.

24 And the king commanded, and they brought those men which had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and brake all their bones in pieces or ever they came at the bottom of the den.

25 Then king Darius wrote unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you.

26 I make a decree, That in every dominion of my kingdom men tremble and fear before the God of Daniel: for he is the living God, and stedfast for ever, and his kingdom that which shall not be destroyed, and his dominion shall be even unto the end.

27 He delivereth and rescueth, and he worketh signs and wonders in heaven and in earth, who hath delivered Daniel from the power of the lions.

28 So this Daniel prospered in the reign of Darius, and in the reign of Cyrus the Persian.

CHAPTER 7

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24 - 25 - 26 - 27 - 28

1 In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his head upon his bed: then he wrote the dream, and told the sum of the matters.

2 Daniel spake and said, I saw in my vision by night, and, behold, the four winds of the heaven strove upon the great sea.

3 And four great beasts came up from the sea, diverse one from another.

4 The first was like a lion, and had eagle's wings: I beheld till the wings thereof were plucked, and it was lifted up from the earth, and made stand upon the feet as a man, and a man's heart was given to it.

5 And behold another beast, a second, like to a bear, and it raised up itself on one side, and it had three ribs in the mouth of it between the teeth of it: and they said thus unto it, Arise, devour much flesh.

6 After this I beheld, and lo another, like a leopard, which had upon the back of it four wings of a fowl; the beast had also four heads; and dominion was given to it.

7 After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns.

8 I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things.

9 I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire.

10 A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened.

11 I beheld then because of the voice of the great words which the horn spake: I beheld even till the beast was slain, and his body destroyed, and given to the burning flame.

12 As concerning the rest of the beasts, they had their dominion taken away: yet their lives were prolonged for a season and time.

13 I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him.

14 And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.

15 I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me.

16 I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things.

17 These great beasts, which are four, are four kings, which shall arise out of the earth.

18 But the saints of the most High shall take the kingdom, and possess the kingdom for ever, even for ever and ever.

19 Then I would know the truth of the fourth beast, which was diverse from all the others, exceeding dreadful, whose teeth were of iron, and his nails of brass; which devoured, brake in pieces, and stamped the residue with his feet;

20 And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows.

21 I beheld, and the same horn made war with the saints, and prevailed against them;

22 Until the Ancient of days came, and judgment was given to the saints of the most High; and the time came that the saints possessed the kingdom.

23 Thus he said, The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces.

24 And the ten horns out of this kingdom are ten kings that shall arise: and another shall rise after them; and he shall be diverse from the first, and he shall subdue three kings.

25 And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time.

26 But the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end.

27 And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him.

28 Hitherto is the end of the matter. As for me Daniel, my cogitations much troubled me, and my countenance changed in me: but I kept the matter in my heart.

CHAPTER 8

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24 - 25 - 26 - 27

1 In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first.

2 And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai.

3 Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last.

4 I saw the ram pushing westward, and northward, and southward; so that no beasts might stand before him, neither was there any that could deliver out of his hand; but he did according to his will, and became great.

5 And as I was considering, behold, an he goat came from the west on the face of the whole earth, and touched not the ground: and the goat had a notable horn between his eyes.

6 And he came to the ram that had two horns, which I had seen standing before the river, and ran unto him in the fury of his power.

7 And I saw him come close unto the ram, and he was moved with choler against him, and smote the ram, and brake his two horns: and there was no power in the ram to stand before him, but he cast him down to the ground, and stamped upon him: and there was none that could deliver the ram out of his hand.

8 Therefore the he goat waxed very great: and when he was strong, the great horn was broken; and for it came up four notable ones toward the four winds of heaven.

9 And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land.

10 And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them.

11 Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down.

12 And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practised, and prospered.

13 Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?

14 And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed.

15 And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man.

16 And I heard a man's voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision.

17 So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision.

18 Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright.

19 And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be.

20 The ram which thou sawest having two horns are the kings of Media and Persia.

21 And the rough goat is the king of Grecia: and the great horn that is between his eyes is the first king.

22 Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power.

23 And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up.

24 And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practise, and shall destroy the mighty and the holy people.

25 And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand.

26 And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days.

27 And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king's business; and I was astonished at the vision, but none understood it.

CHAPTER 9

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1 In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans;

2 In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the LORD came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem.

3 And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes:

4 And I prayed unto the LORD my God, and made my confession, and said, O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments;

5 We have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments:

6 Neither have we hearkened unto thy servants the prophets, which spake in thy name to our kings, our princes, and our fathers, and to all the people of the land.

7 O Lord, righteousness belongeth unto thee, but unto us confusion of faces, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, that are near, and that are far off, through all the countries whither thou hast driven them, because of their trespass that they have trespassed against thee.

8 O Lord, to us belongeth confusion of face, to our kings, to our princes, and to our fathers, because we have sinned against thee.

9 To the Lord our God belong mercies and forgivenesses, though we have rebelled against him;

10 Neither have we obeyed the voice of the LORD our God, to walk in his laws, which he set before us by his servants the prophets.

11 Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him.

12 And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem.

13 As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the LORD our God, that we might turn from our iniquities, and understand thy truth.

14 Therefore hath the LORD watched upon the evil, and brought it upon us: for the LORD our God is righteous in all his works which he doeth: for we obeyed not his voice.

15 And now, O Lord our God, that hast brought thy people forth out of the land of Egypt with a mighty hand, and hast gotten thee renown, as at this day; we have sinned, we have done wickedly.

16 O Lord, according to all thy righteousness, I beseech thee, let thine anger and thy fury be turned away from thy city Jerusalem, thy holy mountain: because for our sins, and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are about us.

17 Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate, for the Lord's sake.

18 O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name: for we do not present our supplications before thee for our righteousnesses, but for thy great mercies.

19 O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God: for thy city and thy people are called by thy name.

20 And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the LORD my God for the holy mountain of my God;

21 Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation.

22 And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding.

23 At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision.

24 Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.

25 Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.

26 And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.

27 And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.

CHAPTER 10

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1 In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision.

2 In those days I Daniel was mourning three full weeks.

3 I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled.

4 And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel;

5 Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz:

6 His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.

7 And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves.

8 Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.

9 Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground.

10 And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands.

11 And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling.

12 Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words.

13 But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.

14 Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days.

15 And when he had spoken such words unto me, I set my face toward the ground, and I became dumb.

16 And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength.

17 For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me.

18 Then there came again and touched me one like the appearance of a man, and he strengthened me,

19 And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me.

20 Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come.

21 But I will shew thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince.

CHAPTER 11

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1 Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him.

2 And now will I shew thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia.

3 And a mighty king shall stand up, that shall rule with great dominion, and do according to his will.

4 And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those.

5 And the king of the south shall be strong, and one of his princes; and he shall be strong above him, and have dominion; his dominion shall be a great dominion.

6 And in the end of years they shall join themselves together; for the king's daughter of the south shall come to the king of the north to make an agreement: but she shall not retain the power of the arm; neither shall he stand, nor his arm: but she shall be given up, and they that brought her, and he that begat her, and he that strengthened her in these times.

7 But out of a branch of her roots shall one stand up in his estate, which shall come with an army, and shall enter into the fortress of the king of the north, and shall deal against them, and shall prevail:

8 And shall also carry captives into Egypt their gods, with their princes, and with their precious vessels of silver and of gold; and he shall continue more years than the king of the north.

9 So the king of the south shall come into his kingdom, and shall return into his own land.

10 But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress.

11 And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand.

12 And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it.

13 For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches.

14 And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall.

15 So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand.

16 But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed.

17 He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither be for him.

18 After this shall he turn his face unto the isles, and shall take many: but a prince for his own behalf shall cause the reproach offered by him to cease; without his own reproach he shall cause it to turn upon him.

19 Then he shall turn his face toward the fort of his own land: but he shall stumble and fall, and not be found.

20 Then shall stand up in his estate a raiser of taxes in the glory of the kingdom: but within few days he shall be destroyed, neither in anger, nor in battle.

21 And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries.

22 And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant.

23 And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people.

24 He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers' fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time.

25 And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him.

26 Yea, they that feed of the portion of his meat shall destroy him, and his army shall overflow: and many shall fall down slain.

27 And both these kings' hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed.

28 Then shall he return into his land with great riches; and his heart shall be against the holy covenant; and he shall do exploits, and return to his own land.

29 At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter.

30 For the ships of Chittim shall come against him: therefore he shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant.

31 And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate.

32 And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits.

33 And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days.

34 Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries.

35 And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed.

36 And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.

37 Neither shall he regard the God of his fathers, nor the desire of women, nor regard any god: for he shall magnify himself above all.

38 But in his estate shall he honour the God of forces: and a god whom his fathers knew not shall he honour with gold, and silver, and with precious stones, and pleasant things.

39 Thus shall he do in the most strong holds with a strange god, whom he shall acknowledge and increase with glory: and he shall cause them to rule over many, and shall divide the land for gain.

40 And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over.

41 He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon.

42 He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape.

43 But he shall have power over the treasures of gold and of silver, and over all the precious things of Egypt: and the Libyans and the Ethiopians shall be at his steps.

44 But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many.

45 And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him.

CHAPTER 12

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1 And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book.

2 And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.

3 And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever.

4 But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.

5 Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river.

6 And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?

7 And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.

8 And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things?

9 And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end.

10 Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.

11 And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days.

12 Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.

13 But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.

Hosea

Select a Chapter

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CHAPTER 1

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11

1 The word of the LORD that came unto Hosea, the son of Beeri, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, and in the days of Jeroboam the son of Joash, king of Israel.

2 The beginning of the word of the LORD by Hosea. And the LORD said to Hosea, Go, take unto thee a wife of whoredoms and children of whoredoms: for the land hath committed great whoredom, departing from the LORD.

3 So he went and took Gomer the daughter of Diblaim; which conceived, and bare him a son.

4 And the LORD said unto him, Call his name Jezreel; for yet a little while, and I will avenge the blood of Jezreel upon the house of Jehu, and will cause to cease the kingdom of the house of Israel.

5 And it shall come to pass at that day, that I will break the bow of Israel in the valley of Jezreel.

6 And she conceived again, and bare a daughter. And God said unto him, Call her name Loruhamah: for I will no more have mercy upon the house of Israel; but I will utterly take them away.

7 But I will have mercy upon the house of Judah, and will save them by the LORD their God, and will not save them by bow, nor by sword, nor by battle, by horses, nor by horsemen.

8 Now when she had weaned Loruhamah, she conceived, and bare a son.

9 Then said God, Call his name Loammi: for ye are not my people, and I will not be your God.

10 Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God.

11 Then shall the children of Judah and the children of Israel be gathered together, and appoint themselves one head, and they shall come up out of the land: for great shall be the day of Jezreel.

CHAPTER 2

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23

1 Say ye unto your brethren, Ammi; and to your sisters, Ruhamah.

2 Plead with your mother, plead: for she is not my wife, neither am I her husband: let her therefore put away her whoredoms out of her sight, and her adulteries from between her breasts;

3 Lest I strip her naked, and set her as in the day that she was born, and make her as a wilderness, and set her like a dry land, and slay her with thirst.

4 And I will not have mercy upon her children; for they be the children of whoredoms.

5 For their mother hath played the harlot: she that conceived them hath done shamefully: for she said, I will go after my lovers, that give me my bread and my water, my wool and my flax, mine oil and my drink.

6 Therefore, behold, I will hedge up thy way with thorns, and make a wall, that she shall not find her paths.

7 And she shall follow after her lovers, but she shall not overtake them; and she shall seek them, but shall not find them: then shall she say, I will go and return to my first husband; for then was it better with me than now.

8 For she did not know that I gave her corn, and wine, and oil, and multiplied her silver and gold, which they prepared for Baal.

9 Therefore will I return, and take away my corn in the time thereof, and my wine in the season thereof, and will recover my wool and my flax given to cover her nakedness.

10 And now will I discover her lewdness in the sight of her lovers, and none shall deliver her out of mine hand.

11 I will also cause all her mirth to cease, her feast days, her new moons, and her sabbaths, and all her solemn feasts.

12 And I will destroy her vines and her fig trees, whereof she hath said, These are my rewards that my lovers have given me: and I will make them a forest, and the beasts of the field shall eat them.

13 And I will visit upon her the days of Baalim, wherein she burned incense to them, and she decked herself with her earrings and her jewels, and she went after her lovers, and forgat me, saith the LORD.

14 Therefore, behold, I will allure her, and bring her into the wilderness, and speak comfortably unto her.

15 And I will give her her vineyards from thence, and the valley of Achor for a door of hope: and she shall sing there, as in the days of her youth, and as in the day when she came up out of the land of Egypt.

16 And it shall be at that day, saith the LORD, that thou shalt call me Ishi; and shalt call me no more Baali.

17 For I will take away the names of Baalim out of her mouth, and they shall no more be remembered by their name.

18 And in that day will I make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and will make them to lie down safely.

19 And I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgment, and in lovingkindness, and in mercies.

20 I will even betroth thee unto me in faithfulness: and thou shalt know the LORD.

21 And it shall come to pass in that day, I will hear, saith the LORD, I will hear the heavens, and they shall hear the earth;

22 And the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel.

23 And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.

CHAPTER 3

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1 Then said the LORD unto me, Go yet, love a woman beloved of her friend, yet an adulteress, according to the love of the LORD toward the children of Israel, who look to other gods, and love flagons of wine.

2 So I bought her to me for fifteen pieces of silver, and for an homer of barley, and an half homer of barley:

3 And I said unto her, Thou shalt abide for me many days; thou shalt not play the harlot, and thou shalt not be for another man: so will I also be for thee.

4 For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim:

5 Afterward shall the children of Israel return, and seek the LORD their God, and David their king; and shall fear the LORD and his goodness in the latter days.

CHAPTER 4

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1 Hear the word of the LORD, ye children of Israel: for the LORD hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land.

2 By swearing, and lying, and killing, and stealing, and committing adultery, they break out, and blood toucheth blood.

3 Therefore shall the land mourn, and every one that dwelleth therein shall languish, with the beasts of the field, and with the fowls of heaven; yea, the fishes of the sea also shall be taken away.

4 Yet let no man strive, nor reprove another: for thy people are as they that strive with the priest.

5 Therefore shalt thou fall in the day, and the prophet also shall fall with thee in the night, and I will destroy thy mother.

6 My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children.

7 As they were increased, so they sinned against me: therefore will I change their glory into shame.

8 They eat up the sin of my people, and they set their heart on their iniquity.

9 And there shall be, like people, like priest: and I will punish them for their ways, and reward them their doings.

10 For they shall eat, and not have enough: they shall commit whoredom, and shall not increase: because they have left off to take heed to the LORD.

11 Whoredom and wine and new wine take away the heart.

12 My people ask counsel at their stocks, and their staff declareth unto them: for the spirit of whoredoms hath caused them to err, and they have gone a whoring from under their God.

13 They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks and poplars and elms, because the shadow thereof is good: therefore your daughters shall commit whoredom, and your spouses shall commit adultery.

14 I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery: for themselves are separated with whores, and they sacrifice with harlots: therefore the people that doth not understand shall fall.

15 Though thou, Israel, play the harlot, yet let not Judah offend; and come not ye unto Gilgal, neither go ye up to Bethaven, nor swear, The LORD liveth.

16 For Israel slideth back as a backsliding heifer: now the LORD will feed them as a lamb in a large place.

17 Ephraim is joined to idols: let him alone.

18 Their drink is sour: they have committed whoredom continually: her rulers with shame do love, Give ye.

19 The wind hath bound her up in her wings, and they shall be ashamed because of their sacrifices.

CHAPTER 5

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15

1 Hear ye this, O priests; and hearken, ye house of Israel; and give ye ear, O house of the king; for judgment is toward you, because ye have been a snare on Mizpah, and a net spread upon Tabor.

2 And the revolters are profound to make slaughter, though I have been a rebuker of them all.

3 I know Ephraim, and Israel is not hid from me: for now, O Ephraim, thou committest whoredom, and Israel is defiled.

4 They will not frame their doings to turn unto their God: for the spirit of whoredoms is in the midst of them, and they have not known the LORD.

5 And the pride of Israel doth testify to his face: therefore shall Israel and Ephraim fall in their iniquity; Judah also shall fall with them.

6 They shall go with their flocks and with their herds to seek the LORD; but they shall not find him; he hath withdrawn himself from them.

7 They have dealt treacherously against the LORD: for they have begotten strange children: now shall a month devour them with their portions.

8 Blow ye the cornet in Gibeah, and the trumpet in Ramah: cry aloud at Bethaven, after thee, O Benjamin.

9 Ephraim shall be desolate in the day of rebuke: among the tribes of Israel have I made known that which shall surely be.

10 The princes of Judah were like them that remove the bound: therefore I will pour out my wrath upon them like water.

11 Ephraim is oppressed and broken in judgment, because he willingly walked after the commandment.

12 Therefore will I be unto Ephraim as a moth, and to the house of Judah as rottenness.

13 When Ephraim saw his sickness, and Judah saw his wound, then went Ephraim to the Assyrian, and sent to king Jareb: yet could he not heal you, nor cure you of your wound.

14 For I will be unto Ephraim as a lion, and as a young lion to the house of Judah: I, even I, will tear and go away; I will take away, and none shall rescue him.

15 I will go and return to my place, till they acknowledge their offence, and seek my face: in their affliction they will seek me early.

CHAPTER 6

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1 Come, and let us return unto the LORD: for he hath torn, and he will heal us; he hath smitten, and he will bind us up.

2 After two days will he revive us: in the third day he will raise us up, and we shall live in his sight.

3 Then shall we know, if we follow on to know the LORD: his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth.

4 O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? for your goodness is as a morning cloud, and as the early dew it goeth away.

5 Therefore have I hewed them by the prophets; I have slain them by the words of my mouth: and thy judgments are as the light that goeth forth.

6 For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings.

7 But they like men have transgressed the covenant: there have they dealt treacherously against me.

8 Gilead is a city of them that work iniquity, and is polluted with blood.

9 And as troops of robbers wait for a man, so the company of priests murder in the way by consent: for they commit lewdness.

10 I have seen an horrible thing in the house of Israel: there is the whoredom of Ephraim, Israel is defiled.

11 Also, O Judah, he hath set an harvest for thee, when I returned the captivity of my people.

CHAPTER 7

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1 When I would have healed Israel, then the iniquity of Ephraim was discovered, and the wickedness of Samaria: for they commit falsehood; and the thief cometh in, and the troop of robbers spoileth without.

2 And they consider not in their hearts that I remember all their wickedness: now their own doings have beset them about; they are before my face.

3 They make the king glad with their wickedness, and the princes with their lies.

4 They are all adulterers, as an oven heated by the baker, who ceaseth from raising after he hath kneaded the dough, until it be leavened.

5 In the day of our king the princes have made him sick with bottles of wine; he stretched out his hand with scorners.

6 For they have made ready their heart like an oven, whiles they lie in wait: their baker sleepeth all the night; in the morning it burneth as a flaming fire.

7 They are all hot as an oven, and have devoured their judges; all their kings are fallen: there is none among them that calleth unto me.

8 Ephraim, he hath mixed himself among the people; Ephraim is a cake not turned.

9 Strangers have devoured his strength, and he knoweth it not: yea, gray hairs are here and there upon him, yet he knoweth not.

10 And the pride of Israel testifieth to his face: and they do not return to the LORD their God, nor seek him for all this.

11 Ephraim also is like a silly dove without heart: they call to Egypt, they go to Assyria.

12 When they shall go, I will spread my net upon them; I will bring them down as the fowls of the heaven; I will chastise them, as their congregation hath heard.

13 Woe unto them! for they have fled from me: destruction unto them! because they have transgressed against me: though I have redeemed them, yet they have spoken lies against me.

14 And they have not cried unto me with their heart, when they howled upon their beds: they assemble themselves for corn and wine, and they rebel against me.

15 Though I have bound and strengthened their arms, yet do they imagine mischief against me.

16 They return, but not to the most High: they are like a deceitful bow: their princes shall fall by the sword for the rage of their tongue: this shall be their derision in the land of Egypt.

CHAPTER 8

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1 Set the trumpet to thy mouth. He shall come as an eagle against the house of the LORD, because they have transgressed my covenant, and trespassed against my law.

2 Israel shall cry unto me, My God, we know thee.

3 Israel hath cast off the thing that is good: the enemy shall pursue him.

4 They have set up kings, but not by me: they have made princes, and I knew it not: of their silver and their gold have they made them idols, that they may be cut off.

5 Thy calf, O Samaria, hath cast thee off; mine anger is kindled against them: how long will it be ere they attain to innocency?

6 For from Israel was it also: the workman made it; therefore it is not God: but the calf of Samaria shall be broken in pieces.

7 For they have sown the wind, and they shall reap the whirlwind: it hath no stalk: the bud shall yield no meal: if so be it yield, the strangers shall swallow it up.

8 Israel is swallowed up: now shall they be among the Gentiles as a vessel wherein is no pleasure.

9 For they are gone up to Assyria, a wild ass alone by himself: Ephraim hath hired lovers.

10 Yea, though they have hired among the nations, now will I gather them, and they shall sorrow a little for the burden of the king of princes.

11 Because Ephraim hath made many altars to sin, altars shall be unto him to sin.

12 I have written to him the great things of my law, but they were counted as a strange thing.

13 They sacrifice flesh for the sacrifices of mine offerings, and eat it; but the LORD accepteth them not; now will he remember their iniquity, and visit their sins: they shall return to Egypt.

14 For Israel hath forgotten his Maker, and buildeth temples; and Judah hath multiplied fenced cities: but I will send a fire upon his cities, and it shall devour the palaces thereof.

CHAPTER 9

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1 Rejoice not, O Israel, for joy, as other people: for thou hast gone a whoring from thy God, thou hast loved a reward upon every cornfloor.

2 The floor and the winepress shall not feed them, and the new wine shall fail in her.

3 They shall not dwell in the LORD'S land; but Ephraim shall return to Egypt, and they shall eat unclean things in Assyria.

4 They shall not offer wine offerings to the LORD, neither shall they be pleasing unto him: their sacrifices shall be unto them as the bread of mourners; all that eat thereof shall be polluted: for their bread for their soul shall not come into the house of the LORD.

5 What will ye do in the solemn day, and in the day of the feast of the LORD?

6 For, lo, they are gone because of destruction: Egypt shall gather them up, Memphis shall bury them: the pleasant places for their silver, nettles shall possess them: thorns shall be in their tabernacles.

7 The days of visitation are come, the days of recompence are come; Israel shall know it: the prophet is a fool, the spiritual man is mad, for the multitude of thine iniquity, and the great hatred.

8 The watchman of Ephraim was with my God: but the prophet is a snare of a fowler in all his ways, and hatred in the house of his God.

9 They have deeply corrupted themselves, as in the days of Gibeah: therefore he will remember their iniquity, he will visit their sins.

10 I found Israel like grapes in the wilderness; I saw your fathers as the firstripe in the fig tree at her first time: but they went to Baalpeor, and separated themselves unto that shame; and their abominations were according as they loved.

11 As for Ephraim, their glory shall fly away like a bird, from the birth, and from the womb, and from the conception.

12 Though they bring up their children, yet will I bereave them, that there shall not be a man left: yea, woe also to them when I depart from them!

13 Ephraim, as I saw Tyrus, is planted in a pleasant place: but Ephraim shall bring forth his children to the murderer.

14 Give them, O LORD: what wilt thou give? give them a miscarrying womb and dry breasts.

15 All their wickedness is in Gilgal: for there I hated them: for the wickedness of their doings I will drive them out of mine house, I will love them no more: all their princes are revolters.

16 Ephraim is smitten, their root is dried up, they shall bear no fruit: yea, though they bring forth, yet will I slay even the beloved fruit of their womb.

17 My God will cast them away, because they did not hearken unto him: and they shall be wanderers among the nations.

CHAPTER 10

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1 Israel is an empty vine, he bringeth forth fruit unto himself: according to the multitude of his fruit he hath increased the altars; according to the goodness of his land they have made goodly images.

2 Their heart is divided; now shall they be found faulty: he shall break down their altars, he shall spoil their images.

3 For now they shall say, We have no king, because we feared not the LORD; what then should a king do to us?

4 They have spoken words, swearing falsely in making a covenant: thus judgment springeth up as hemlock in the furrows of the field.

5 The inhabitants of Samaria shall fear because of the calves of Bethaven: for the people thereof shall mourn over it, and the priests thereof that rejoiced on it, for the glory thereof, because it is departed from it.

6 It shall be also carried unto Assyria for a present to king Jareb: Ephraim shall receive shame, and Israel shall be ashamed of his own counsel.

7 As for Samaria, her king is cut off as the foam upon the water.

8 The high places also of Aven, the sin of Israel, shall be destroyed: the thorn and the thistle shall come up on their altars; and they shall say to the mountains, cover us; and to the hills, Fall on us.

9 O Israel, thou hast sinned from the days of Gibeah: there they stood: the battle in Gibeah against the children of iniquity did not overtake them.

10 It is in my desire that I should chastise them; and the people shall be gathered against them, when they shall bind themselves in their two furrows.

11 And Ephraim is as an heifer that is taught, and loveth to tread out the corn; but I passed over upon her fair neck: I will make Ephraim to ride; Judah shall plow, and Jacob shall break his clods.

12 Sow to yourselves in righteousness, reap in mercy; break up your fallow ground: for it is time to seek the LORD, till he come and rain righteousness upon you.

13 Ye have plowed wickedness, ye have reaped iniquity; ye have eaten the fruit of lies: because thou didst trust in thy way, in the multitude of thy mighty men.

14 Therefore shall a tumult arise among thy people, and all thy fortresses shall be spoiled, as Shalman spoiled Betharbel in the day of battle: the mother was dashed in pieces upon her children.

15 So shall Bethel do unto you because of your great wickedness: in a morning shall the king of Israel utterly be cut off.

CHAPTER 11

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1 When Israel was a child, then I loved him, and called my son out of Egypt.

2 As they called them, so they went from them: they sacrificed unto Baalim, and burned incense to graven images.

3 I taught Ephraim also to go, taking them by their arms; but they knew not that I healed them.

4 I drew them with cords of a man, with bands of love: and I was to them as they that take off the yoke on their jaws, and I laid meat unto them.

5 He shall not return into the land of Egypt, but the Assyrian shall be his king, because they refused to return.

6 And the sword shall abide on his cities, and shall consume his branches, and devour them, because of their own counsels.

7 And my people are bent to backsliding from me: though they called them to the most High, none at all would exalt him.

8 How shall I give thee up, Ephraim? how shall I deliver thee, Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? mine heart is turned within me, my repentings are kindled together.

9 I will not execute the fierceness of mine anger, I will not return to destroy Ephraim: for I am God, and not man; the Holy One in the midst of thee: and I will not enter into the city.

10 They shall walk after the LORD: he shall roar like a lion: when he shall roar, then the children shall tremble from the west.

11 They shall tremble as a bird out of Egypt, and as a dove out of the land of Assyria: and I will place them in their houses, saith the LORD.

12 Ephraim compasseth me about with lies, and the house of Israel with deceit: but Judah yet ruleth with God, and is faithful with the saints.

CHAPTER 12

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1 Ephraim feedeth on wind, and followeth after the east wind: he daily increaseth lies and desolation; and they do make a covenant with the Assyrians, and oil is carried into Egypt.

2 The LORD hath also a controversy with Judah, and will punish Jacob according to his ways; according to his doings will he recompense him.

3 He took his brother by the heel in the womb, and by his strength he had power with God:

4 Yea, he had power over the angel, and prevailed: he wept, and made supplication unto him: he found him in Bethel, and there he spake with us;

5 Even the LORD God of hosts; the LORD is his memorial.

6 Therefore turn thou to thy God: keep mercy and judgment, and wait on thy God continually.

7 He is a merchant, the balances of deceit are in his hand: he loveth to oppress.

8 And Ephraim said, Yet I am become rich, I have found me out substance: in all my labours they shall find none iniquity in me that were sin.

9 And I that am the LORD thy God from the land of Egypt will yet make thee to dwell in tabernacles, as in the days of the solemn feast.

10 I have also spoken by the prophets, and I have multiplied visions, and used similitudes, by the ministry of the prophets.

11 Is there iniquity in Gilead? surely they are vanity: they sacrifice bullocks in Gilgal; yea, their altars are as heaps in the furrows of the fields.

12 And Jacob fled into the country of Syria, and Israel served for a wife, and for a wife he kept sheep.

13 And by a prophet the LORD brought Israel out of Egypt, and by a prophet was he preserved.

14 Ephraim provoked him to anger most bitterly: therefore shall he leave his blood upon him, and his reproach shall his Lord return unto him.

CHAPTER 13

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1 When Ephraim spake trembling, he exalted himself in Israel; but when he offended in Baal, he died.

2 And now they sin more and more, and have made them molten images of their silver, and idols according to their own understanding, all of it the work of the craftsmen: they say of them, Let the men that sacrifice kiss the calves.

3 Therefore they shall be as the morning cloud, and as the early dew that passeth away, as the chaff that is driven with the whirlwind out of the floor, and as the smoke out of the chimney.

4 Yet I am the LORD thy God from the land of Egypt, and thou shalt know no god but me: for there is no saviour beside me.

5 I did know thee in the wilderness, in the land of great drought.

6 According to their pasture, so were they filled; they were filled, and their heart was exalted; therefore have they forgotten me.

7 Therefore I will be unto them as a lion: as a leopard by the way will I observe them:

8 I will meet them as a bear that is bereaved of her whelps, and will rend the caul of their heart, and there will I devour them like a lion: the wild beast shall tear them.

9 O Israel, thou hast destroyed thyself; but in me is thine help.

10 I will be thy king: where is any other that may save thee in all thy cities? and thy judges of whom thou saidst, Give me a king and princes?

11 I gave thee a king in mine anger, and took him away in my wrath.

12 The iniquity of Ephraim is bound up; his sin is hid.

13 The sorrows of a travailing woman shall come upon him: he is an unwise son; for he should not stay long in the place of the breaking forth of children.

14 I will ransom them from the power of the grave; I will redeem them from death: O death, I will be thy plagues; O grave, I will be thy destruction: repentance shall be hid from mine eyes.

15 Though he be fruitful among his brethren, an east wind shall come, the wind of the LORD shall come up from the wilderness, and his spring shall become dry, and his fountain shall be dried up: he shall spoil the treasure of all pleasant vessels.

16 Samaria shall become desolate; for she hath rebelled against her God: they shall fall by the sword: their infants shall be dashed in pieces, and their women with child shall be ripped up.

CHAPTER 14

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1 O Israel, return unto the LORD thy God; for thou hast fallen by thine iniquity.

2 Take with you words, and turn to the LORD: say unto him, Take away all iniquity, and receive us graciously: so will we render the calves of our lips.

3 Asshur shall not save us; we will not ride upon horses: neither will we say any more to the work of our hands, Ye are our gods: for in thee the fatherless findeth mercy.

4 I will heal their backsliding, I will love them freely: for mine anger is turned away from him.

5 I will be as the dew unto Israel: he shall grow as the lily, and cast forth his roots as Lebanon.

6 His branches shall spread, and his beauty shall be as the olive tree, and his smell as Lebanon.

7 They that dwell under his shadow shall return; they shall revive as the corn, and grow as the vine: the scent thereof shall be as the wine of Lebanon.

8 Ephraim shall say, What have I to do any more with idols? I have heard him, and observed him: I am like a green fir tree. From me is thy fruit found.

9 Who is wise, and he shall understand these things? prudent, and he shall know them? for the ways of the LORD are right, and the just shall walk in them: but the transgressors shall fall therein.

Joel

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1 - 2 - 3

CHAPTER 1

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1 The word of the LORD that came to Joel the son of Pethuel.

2 Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers?

3 Tell ye your children of it, and let your children tell their children, and their children another generation.

4 That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten.

5 Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth.

6 For a nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the cheek teeth of a great lion.

7 He hath laid my vine waste, and barked my fig tree: he hath made it clean bare, and cast it away; the branches thereof are made white.

8 Lament like a virgin girded with sackcloth for the husband of her youth.

9 The meat offering and the drink offering is cut off from the house of the LORD; the priests, the LORD'S ministers, mourn.

10 The field is wasted, the land mourneth; for the corn is wasted: the new wine is dried up, the oil languisheth.

11 Be ye ashamed, O ye husbandmen; howl, O ye vinedressers, for the wheat and for the barley; because the harvest of the field is perished.

12 The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men.

13 Gird yourselves, and lament, ye priests: howl, ye ministers of the altar: come, lie all night in sackcloth, ye ministers of my God: for the meat offering and the drink offering is withholden from the house of your God.

14 Sanctify ye a fast, call a solemn assembly, gather the elders and all the inhabitants of the land into the house of the LORD your God, and cry unto the LORD,

15 Alas for the day! for the day of the LORD is at hand, and as a destruction from the Almighty shall it come.

16 Is not the meat cut off before our eyes, yea, joy and gladness from the house of our God?

17 The seed is rotten under their clods, the garners are laid desolate, the barns are broken down; for the corn is withered.

18 How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate.

19 O LORD, to thee will I cry: for the fire hath devoured the pastures of the wilderness, and the flame hath burned all the trees of the field.

20 The beasts of the field cry also unto thee: for the rivers of waters are dried up, and the fire hath devoured the pastures of the wilderness.

CHAPTER 2

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1 Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the LORD cometh, for it is nigh at hand;

2 A day of darkness and of gloominess, a day of clouds and of thick darkness, as the morning spread upon the mountains: a great people and a strong; there hath not been ever the like, neither shall be any more after it, even to the years of many generations.

3 A fire devoureth before them; and behind them a flame burneth: the land is as the garden of Eden before them, and behind them a desolate wilderness; yea, and nothing shall escape them.

4 The appearance of them is as the appearance of horses; and as horsemen, so shall they run.

5 Like the noise of chariots on the tops of mountains shall they leap, like the noise of a flame of fire that devoureth the stubble, as a strong people set in battle array.

6 Before their face the people shall be much pained: all faces shall gather blackness.

7 They shall run like mighty men; they shall climb the wall like men of war; and they shall march every one on his ways, and they shall not break their ranks:

8 Neither shall one thrust another; they shall walk every one in his path: and when they fall upon the sword, they shall not be wounded.

9 They shall run to and fro in the city; they shall run upon the wall, they shall climb up upon the houses; they shall enter in at the windows like a thief.

10 The earth shall quake before them; the heavens shall tremble: the sun and the moon shall be dark, and the stars shall withdraw their shining:

11 And the LORD shall utter his voice before his army: for his camp is very great: for he is strong that executeth his word: for the day of the LORD is great and very terrible; and who can abide it?

12 Therefore also now, saith the LORD, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning:

13 And rend your heart, and not your garments, and turn unto the LORD your God: for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil.

14 Who knoweth if he will return and repent, and leave a blessing behind him; even a meat offering and a drink offering unto the LORD your God?

15 Blow the trumpet in Zion, sanctify a fast, call a solemn assembly:

16 Gather the people, sanctify the congregation, assemble the elders, gather the children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her closet.

17 Let the priests, the ministers of the LORD, weep between the porch and the altar, and let them say, Spare thy people, O LORD, and give not thine heritage to reproach, that the heathen should rule over them: wherefore should they say among the people, Where is their God?

18 Then will the LORD be jealous for his land, and pity his people.

19 Yea, the LORD will answer and say unto his people, Behold, I will send you corn, and wine, and oil, and ye shall be satisfied therewith: and I will no more make you a reproach among the heathen:

20 But I will remove far off from you the northern army, and will drive him into a land barren and desolate, with his face toward the east sea, and his hinder part toward the utmost sea, and his stink shall come up, and his ill savour shall come up, because he hath done great things.

21 Fear not, O land; be glad and rejoice: for the LORD will do great things.

22 Be not afraid, ye beasts of the field: for the pastures of the wilderness do spring, for the tree beareth her fruit, the fig tree and the vine do yield their strength.

23 Be glad then, ye children of Zion, and rejoice in the LORD your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month.

24 And the floors shall be full of wheat, and the fats shall overflow with wine and oil.

25 And I will restore to you the years that the locust hath eaten, the cankerworm, and the caterpiller, and the palmerworm, my great army which I sent among you.

26 And ye shall eat in plenty, and be satisfied, and praise the name of the LORD your God, that hath dealt wondrously with you: and my people shall never be ashamed.

27 And ye shall know that I am in the midst of Israel, and that I am the LORD your God, and none else: and my people shall never be ashamed.

28 And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions:

29 And also upon the servants and upon the handmaids in those days will I pour out my spirit.

30 And I will shew wonders in the heavens and in the earth, blood, and fire, and pillars of smoke.

31 The sun shall be turned into darkness, and the moon into blood, before the great and the terrible day of the LORD come.

32 And it shall come to pass, that whosoever shall call on the name of the LORD shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as the LORD hath said, and in the remnant whom the LORD shall call.

CHAPTER 3

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1 For, behold, in those days, and in that time, when I shall bring again the captivity of Judah and Jerusalem,

2 I will also gather all nations, and will bring them down into the valley of Jehoshaphat, and will plead with them there for my people and for my heritage Israel, whom they have scattered among the nations, and parted my land.

3 And they have cast lots for my people; and have given a boy for an harlot, and sold a girl for wine, that they might drink.

4 Yea, and what have ye to do with me, O Tyre, and Zidon, and all the coasts of Palestine? will ye render me a recompence? and if ye recompense me, swiftly and speedily will I return your recompence upon your own head;

5 Because ye have taken my silver and my gold, and have carried into your temples my goodly pleasant things:

6 The children also of Judah and the children of Jerusalem have ye sold unto the Grecians, that ye might remove them far from their border.

7 Behold, I will raise them out of the place whither ye have sold them, and will return your recompence upon your own head:

8 And I will sell your sons and your daughters into the hand of the children of Judah, and they shall sell them to the Sabeans, to a people far off: for the LORD hath spoken it.

9 Proclaim ye this among the Gentiles; Prepare war, wake up the mighty men, let all the men of war draw near; let them come up:

10 Beat your plowshares into swords, and your pruninghooks into spears: let the weak say, I am strong.

11 Assemble yourselves, and come, all ye heathen, and gather yourselves together round about: thither cause thy mighty ones to come down, O LORD.

12 Let the heathen be wakened, and come up to the valley of Jehoshaphat: for there will I sit to judge all the heathen round about.

13 Put ye in the sickle, for the harvest is ripe: come, get you down; for the press is full, the fats overflow; for their wickedness is great.

14 Multitudes, multitudes in the valley of decision: for the day of the LORD is near in the valley of decision.

15 The sun and the moon shall be darkened, and the stars shall withdraw their shining.

16 The LORD also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the LORD will be the hope of his people, and the strength of the children of Israel.

17 So shall ye know that I am the LORD your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more.

18 And it shall come to pass in that day, that the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth of the house of the LORD, and shall water the valley of Shittim.

19 Egypt shall be a desolation, and Edom shall be a desolate wilderness, for the violence against the children of Judah, because they have shed innocent blood in their land.

20 But Judah shall dwell for ever, and Jerusalem from generation to generation.

21 For I will cleanse their blood that I have not cleansed: for the LORD dwelleth in Zion.

Amos

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CHAPTER 1

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1 The words of Amos, who was among the herdmen of Tekoa, which he saw concerning Israel in the days of Uzziah king of Judah, and in the days of Jeroboam the son of Joash king of Israel, two years before the earthquake.

2 And he said, The LORD will roar from Zion, and utter his voice from Jerusalem; and the habitations of the shepherds shall mourn, and the top of Carmel shall wither.

3 Thus saith the LORD; For three transgressions of Damascus, and for four, I will not turn away the punishment thereof; because they have threshed Gilead with threshing instruments of iron:

4 But I will send a fire into the house of Hazael, which shall devour the palaces of Benhadad.

5 I will break also the bar of Damascus, and cut off the inhabitant from the plain of Aven, and him that holdeth the sceptre from the house of Eden: and the people of Syria shall go into captivity unto Kir, saith the LORD.

6 Thus saith the LORD; For three transgressions of Gaza, and for four, I will not turn away the punishment thereof; because they carried away captive the whole captivity, to deliver them up to Edom:

7 But I will send a fire on the wall of Gaza, which shall devour the palaces thereof:

8 And I will cut off the inhabitant from Ashdod, and him that holdeth the sceptre from Ashkelon, and I will turn mine hand against Ekron: and the remnant of the Philistines shall perish, saith the Lord GOD.

9 Thus saith the LORD; For three transgressions of Tyrus, and for four, I will not turn away the punishment thereof; because they delivered up the whole captivity to Edom, and remembered not the brotherly covenant:

10 But I will send a fire on the wall of Tyrus, which shall devour the palaces thereof.

11 Thus saith the LORD; For three transgressions of Edom, and for four, I will not turn away the punishment thereof; because he did pursue his brother with the sword, and did cast off all pity, and his anger did tear perpetually, and he kept his wrath for ever:

12 But I will send a fire upon Teman, which shall devour the palaces of Bozrah.

13 Thus saith the LORD; For three transgressions of the children of Ammon, and for four, I will not turn away the punishment thereof; because they have ripped up the women with child of Gilead, that they might enlarge their border:

14 But I will kindle a fire in the wall of Rabbah, and it shall devour the palaces thereof, with shouting in the day of battle, with a tempest in the day of the whirlwind:

15 And their king shall go into captivity, he and his princes together, saith the LORD.

CHAPTER 2

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1 Thus saith the LORD; For three transgressions of Moab, and for four, I will not turn away the punishment thereof; because he burned the bones of the king of Edom into lime:

2 But I will send a fire upon Moab, and it shall devour the palaces of Kerioth: and Moab shall die with tumult, with shouting, and with the sound of the trumpet:

3 And I will cut off the judge from the midst thereof, and will slay all the princes thereof with him, saith the LORD.

4 Thus saith the LORD; For three transgressions of Judah, and for four, I will not turn away the punishment thereof; because they have despised the law of the LORD, and have not kept his commandments, and their lies caused them to err, after the which their fathers have walked:

5 But I will send a fire upon Judah, and it shall devour the palaces of Jerusalem.

6 Thus saith the LORD; For three transgressions of Israel, and for four, I will not turn away the punishment thereof; because they sold the righteous for silver, and the poor for a pair of shoes;

7 That pant after the dust of the earth on the head of the poor, and turn aside the way of the meek: and a man and his father will go in unto the same maid, to profane my holy name:

8 And they lay themselves down upon clothes laid to pledge by every altar, and they drink the wine of the condemned in the house of their god.

9 Yet destroyed I the Amorite before them, whose height was like the height of the cedars, and he was strong as the oaks; yet I destroyed his fruit from above, and his roots from beneath.

10 Also I brought you up from the land of Egypt, and led you forty years through the wilderness, to possess the land of the Amorite.

11 And I raised up of your sons for prophets, and of your young men for Nazarites. Is it not even thus, O ye children of Israel? saith the LORD.

12 But ye gave the Nazarites wine to drink; and commanded the prophets, saying, Prophesy not.

13 Behold, I am pressed under you, as a cart is pressed that is full of sheaves.

14 Therefore the flight shall perish from the swift, and the strong shall not strengthen his force, neither shall the mighty deliver himself:

15 Neither shall he stand that handleth the bow; and he that is swift of foot shall not deliver himself: neither shall he that rideth the horse deliver himself.

16 And he that is courageous among the mighty shall flee away naked in that day, saith the LORD.

CHAPTER 3

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1 Hear this word that the LORD hath spoken against you, O children of Israel, against the whole family which I brought up from the land of Egypt, saying,

2 You only have I known of all the families of the earth: therefore I will punish you for all your iniquities.

3 Can two walk together, except they be agreed?

4 Will a lion roar in the forest, when he hath no prey? will a young lion cry out of his den, if he have taken nothing?

5 Can a bird fall in a snare upon the earth, where no gin is for him? shall one take up a snare from the earth, and have taken nothing at all?

6 Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the LORD hath not done it?

7 Surely the Lord GOD will do nothing, but he revealeth his secret unto his servants the prophets.

8 The lion hath roared, who will not fear? the Lord GOD hath spoken, who can but prophesy?

9 Publish in the palaces at Ashdod, and in the palaces in the land of Egypt, and say, Assemble yourselves upon the mountains of Samaria, and behold the great tumults in the midst thereof, and the oppressed in the midst thereof.

10 For they know not to do right, saith the LORD, who store up violence and robbery in their palaces.

11 Therefore thus saith the Lord GOD; An adversary there shall be even round about the land; and he shall bring down thy strength from thee, and thy palaces shall be spoiled.

12 Thus saith the LORD; As the shepherd taketh out of the mouth of the lion two legs, or a piece of an ear; so shall the children of Israel be taken out that dwell in Samaria in the corner of a bed, and in Damascus in a couch.

13 Hear ye, and testify in the house of Jacob, saith the Lord GOD, the God of hosts,

14 That in the day that I shall visit the transgressions of Israel upon him I will also visit the altars of Bethel: and the horns of the altar shall be cut off, and fall to the ground.

15 And I will smite the winter house with the summer house; and the houses of ivory shall perish, and the great houses shall have an end, saith the LORD.

CHAPTER 4

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1 Hear this word, ye kine of Bashan, that are in the mountain of Samaria, which oppress the poor, which crush the needy, which say to their masters, Bring, and let us drink.

2 The Lord GOD hath sworn by his holiness, that, lo, the days shall come upon you, that he will take you away with hooks, and your posterity with fishhooks.

3 And ye shall go out at the breaches, every cow at that which is before her; and ye shall cast them into the palace, saith the LORD.

4 Come to Bethel, and transgress; at Gilgal multiply transgression; and bring your sacrifices every morning, and your tithes after three years:

5 And offer a sacrifice of thanksgiving with leaven, and proclaim and publish the free offerings: for this liketh you, O ye children of Israel, saith the Lord GOD.

6 And I also have given you cleanness of teeth in all your cities, and want of bread in all your places: yet have ye not returned unto me, saith the LORD.

7 And also I have withholden the rain from you, when there were yet three months to the harvest: and I caused it to rain upon one city, and caused it not to rain upon another city: one piece was rained upon, and the piece whereupon it rained not withered.

8 So two or three cities wandered unto one city, to drink water; but they were not satisfied: yet have ye not returned unto me, saith the LORD.

9 I have smitten you with blasting and mildew: when your gardens and your vineyards and your fig trees and your olive trees increased, the palmerworm devoured them: yet have ye not returned unto me, saith the LORD.

10 I have sent among you the pestilence after the manner of Egypt: your young men have I slain with the sword, and have taken away your horses; and I have made the stink of your camps to come up unto your nostrils: yet have ye not returned unto me, saith the LORD.

11 I have overthrown some of you, as God overthrew Sodom and Gomorrah, and ye were as a firebrand plucked out of the burning: yet have ye not returned unto me, saith the LORD.

12 Therefore thus will I do unto thee, O Israel: and because I will do this unto thee, prepare to meet thy God, O Israel.

13 For, lo, he that formeth the mountains, and createth the wind, and declareth unto man what is his thought, that maketh the morning darkness, and treadeth upon the high places of the earth, The LORD, The God of hosts, is his name.

CHAPTER 5

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1 Hear ye this word which I take up against you, even a lamentation, O house of Israel.

2 The virgin of Israel is fallen; she shall no more rise: she is forsaken upon her land; there is none to raise her up.

3 For thus saith the Lord GOD; The city that went out by a thousand shall leave an hundred, and that which went forth by an hundred shall leave ten, to the house of Israel.

4 For thus saith the LORD unto the house of Israel, Seek ye me, and ye shall live:

5 But seek not Bethel, nor enter into Gilgal, and pass not to Beersheba: for Gilgal shall surely go into captivity, and Bethel shall come to nought.

6 Seek the LORD, and ye shall live; lest he break out like fire in the house of Joseph, and devour it, and there be none to quench it in Bethel.

7 Ye who turn judgment to wormwood, and leave off righteousness in the earth,

8 Seek him that maketh the seven stars and Orion, and turneth the shadow of death into the morning, and maketh the day dark with night: that calleth for the waters of the sea, and poureth them out upon the face of the earth: The LORD is his name:

9 That strengtheneth the spoiled against the strong, so that the spoiled shall come against the fortress.

10 They hate him that rebuketh in the gate, and they abhor him that speaketh uprightly.

11 Forasmuch therefore as your treading is upon the poor, and ye take from him burdens of wheat: ye have built houses of hewn stone, but ye shall not dwell in them; ye have planted pleasant vineyards, but ye shall not drink wine of them.

12 For I know your manifold transgressions and your mighty sins: they afflict the just, they take a bribe, and they turn aside the poor in the gate from their right.

13 Therefore the prudent shall keep silence in that time; for it is an evil time.

14 Seek good, and not evil, that ye may live: and so the LORD, the God of hosts, shall be with you, as ye have spoken.

15 Hate the evil, and love the good, and establish judgment in the gate: it may be that the LORD God of hosts will be gracious unto the remnant of Joseph.

16 Therefore the LORD, the God of hosts, the Lord, saith thus; Wailing shall be in all streets; and they shall say in all the highways, Alas! alas! and they shall call the husbandman to mourning, and such as are skilful of lamentation to wailing.

17 And in all vineyards shall be wailing: for I will pass through thee, saith the LORD.

18 Woe unto you that desire the day of the LORD! to what end is it for you? the day of the LORD is darkness, and not light.

19 As if a man did flee from a lion, and a bear met him; or went into the house, and leaned his hand on the wall, and a serpent bit him.

20 Shall not the day of the LORD be darkness, and not light? even very dark, and no brightness in it?

21 I hate, I despise your feast days, and I will not smell in your solemn assemblies.

22 Though ye offer me burnt offerings and your meat offerings, I will not accept them: neither will I regard the peace offerings of your fat beasts.

23 Take thou away from me the noise of thy songs; for I will not hear the melody of thy viols.

24 But let judgment run down as waters, and righteousness as a mighty stream.

25 Have ye offered unto me sacrifices and offerings in the wilderness forty years, O house of Israel?

26 But ye have borne the tabernacle of your Moloch and Chiun your images, the star of your god, which ye made to yourselves.

27 Therefore will I cause you to go into captivity beyond Damascus, saith the LORD, whose name is The God of hosts.

CHAPTER 6

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1 Woe to them that are at ease in Zion, and trust in the mountain of Samaria, which are named chief of the nations, to whom the house of Israel came!

2 Pass ye unto Calneh, and see; and from thence go ye to Hamath the great: then go down to Gath of the Philistines: be they better than these kingdoms? or their border greater than your border?

3 Ye that put far away the evil day, and cause the seat of violence to come near;

4 That lie upon beds of ivory, and stretch themselves upon their couches, and eat the lambs out of the flock, and the calves out of the midst of the stall;

5 That chant to the sound of the viol, and invent to themselves instruments of musick, like David;

6 That drink wine in bowls, and anoint themselves with the chief ointments: but they are not grieved for the affliction of Joseph.

7 Therefore now shall they go captive with the first that go captive, and the banquet of them that stretched themselves shall be removed.

8 The Lord GOD hath sworn by himself, saith the LORD the God of hosts, I abhor the excellency of Jacob, and hate his palaces: therefore will I deliver up the city with all that is therein.

9 And it shall come to pass, if there remain ten men in one house, that they shall die.

10 And a man's uncle shall take him up, and he that burneth him, to bring out the bones out of the house, and shall say unto him that is by the sides of the house, Is there yet any with thee? and he shall say, No. Then shall he say, Hold thy tongue: for we may not make mention of the name of the LORD.

11 For, behold, the LORD commandeth, and he will smite the great house with breaches, and the little house with clefts.

12 Shall horses run upon the rock? will one plow there with oxen? for ye have turned judgment into gall, and the fruit of righteousness into hemlock:

13 Ye which rejoice in a thing of nought, which say, Have we not taken to us horns by our own strength?

14 But, behold, I will raise up against you a nation, O house of Israel, saith the LORD the God of hosts; and they shall afflict you from the entering in of Hemath unto the river of the wilderness.

CHAPTER 7

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1 Thus hath the Lord GOD shewed unto me; and, behold, he formed grasshoppers in the beginning of the shooting up of the latter growth; and, lo, it was the latter growth after the king's mowings.

2 And it came to pass, that when they had made an end of eating the grass of the land, then I said, O Lord GOD, forgive, I beseech thee: by whom shall Jacob arise? for he is small.

3 The LORD repented for this: It shall not be, saith the LORD.

4 Thus hath the Lord GOD shewed unto me: and, behold, the Lord GOD called to contend by fire, and it devoured the great deep, and did eat up a part.

5 Then said I, O Lord GOD, cease, I beseech thee: by whom shall Jacob arise? for he is small.

6 The LORD repented for this: This also shall not be, saith the Lord GOD.

7 Thus he shewed me: and, behold, the Lord stood upon a wall made by a plumbline, with a plumbline in his hand.

8 And the LORD said unto me, Amos, what seest thou? And I said, A plumbline. Then said the Lord, Behold, I will set a plumbline in the midst of my people Israel: I will not again pass by them any more:

9 And the high places of Isaac shall be desolate, and the sanctuaries of Israel shall be laid waste; and I will rise against the house of Jeroboam with the sword.

10 Then Amaziah the priest of Bethel sent to Jeroboam king of Israel, saying, Amos hath conspired against thee in the midst of the house of Israel: the land is not able to bear all his words.

11 For thus Amos saith, Jeroboam shall die by the sword, and Israel shall surely be led away captive out of their own land.

12 Also Amaziah said unto Amos, O thou seer, go, flee thee away into the land of Judah, and there eat bread, and prophesy there:

13 But prophesy not again any more at Bethel: for it is the king's chapel, and it is the king's court.

14 Then answered Amos, and said to Amaziah, I was no prophet, neither was I a prophet's son; but I was an herdman, and a gatherer of sycomore fruit:

15 And the LORD took me as I followed the flock, and the LORD said unto me, Go, prophesy unto my people Israel.

16 Now therefore hear thou the word of the LORD: Thou sayest, Prophesy not against Israel, and drop not thy word against the house of Isaac.

17 Therefore thus saith the LORD; Thy wife shall be an harlot in the city, and thy sons and thy daughters shall fall by the sword, and thy land shall be divided by line; and thou shalt die in a polluted land: and Israel shall surely go into captivity forth of his land.

CHAPTER 8

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1 Thus hath the Lord GOD shewed unto me: and behold a basket of summer fruit.

2 And he said, Amos, what seest thou? And I said, A basket of summer fruit. Then said the LORD unto me, The end is come upon my people of Israel; I will not again pass by them any more.

3 And the songs of the temple shall be howlings in that day, saith the Lord GOD: there shall be many dead bodies in every place; they shall cast them forth with silence.

4 Hear this, O ye that swallow up the needy, even to make the poor of the land to fail,

5 Saying, When will the new moon be gone, that we may sell corn? and the sabbath, that we may set forth wheat, making the ephah small, and the shekel great, and falsifying the balances by deceit?

6 That we may buy the poor for silver, and the needy for a pair of shoes; yea, and sell the refuse of the wheat?

7 The LORD hath sworn by the excellency of Jacob, Surely I will never forget any of their works.

8 Shall not the land tremble for this, and every one mourn that dwelleth therein? and it shall rise up wholly as a flood; and it shall be cast out and drowned, as by the flood of Egypt.

9 And it shall come to pass in that day, saith the Lord GOD, that I will cause the sun to go down at noon, and I will darken the earth in the clear day:

10 And I will turn your feasts into mourning, and all your songs into lamentation; and I will bring up sackcloth upon all loins, and baldness upon every head; and I will make it as the mourning of an only son, and the end thereof as a bitter day.

11 Behold, the days come, saith the Lord GOD, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the LORD:

12 And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the LORD, and shall not find it.

13 In that day shall the fair virgins and young men faint for thirst.

14 They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again.

CHAPTER 9

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1 I saw the Lord standing upon the altar: and he said, Smite the lintel of the door, that the posts may shake: and cut them in the head, all of them; and I will slay the last of them with the sword: he that fleeth of them shall not flee away, and he that escapeth of them shall not be delivered.

2 Though they dig into hell, thence shall mine hand take them; though they climb up to heaven, thence will I bring them down:

3 And though they hide themselves in the top of Carmel, I will search and take them out thence; and though they be hid from my sight in the bottom of the sea, thence will I command the serpent, and he shall bite them:

4 And though they go into captivity before their enemies, thence will I command the sword, and it shall slay them: and I will set mine eyes upon them for evil, and not for good.

5 And the Lord GOD of hosts is he that toucheth the land, and it shall melt, and all that dwell therein shall mourn: and it shall rise up wholly like a flood; and shall be drowned, as by the flood of Egypt.

6 It is he that buildeth his stories in the heaven, and hath founded his troop in the earth; he that calleth for the waters of the sea, and poureth them out upon the face of the earth: The LORD is his name.

7 Are ye not as children of the Ethiopians unto me, O children of Israel? saith the LORD. Have not I brought up Israel out of the land of Egypt? and the Philistines from Caphtor, and the Syrians from Kir?

8 Behold, the eyes of the Lord GOD are upon the sinful kingdom, and I will destroy it from off the face of the earth; saving that I will not utterly destroy the house of Jacob, saith the LORD.

9 For, lo, I will command, and I will sift the house of Israel among all nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth.

10 All the sinners of my people shall die by the sword, which say, The evil shall not overtake nor prevent us.

11 In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old:

12 That they may possess the remnant of Edom, and of all the heathen, which are called by my name, saith the LORD that doeth this.

13 Behold, the days come, saith the LORD, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt.

14 And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them.

15 And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the LORD thy God.

Obadiah

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CHAPTER 1

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1 The vision of Obadiah. Thus saith the Lord GOD concerning Edom; We have heard a rumour from the LORD, and an ambassador is sent among the heathen, Arise ye, and let us rise up against her in battle.

2 Behold, I have made thee small among the heathen: thou art greatly despised.

3 The pride of thine heart hath deceived thee, thou that dwellest in the clefts of the rock, whose habitation is high; that saith in his heart, Who shall bring me down to the ground?

4 Though thou exalt thyself as the eagle, and though thou set thy nest among the stars, thence will I bring thee down, saith the LORD.

5 If thieves came to thee, if robbers by night, (how art thou cut off!) would they not have stolen till they had enough? if the grapegatherers came to thee, would they not leave some grapes?

6 How are the things of Esau searched out! how are his hidden things sought up!

7 All the men of thy confederacy have brought thee even to the border: the men that were at peace with thee have deceived thee, and prevailed against thee; they that eat thy bread have laid a wound under thee: there is none understanding in him.

8 Shall I not in that day, saith the LORD, even destroy the wise men out of Edom, and understanding out of the mount of Esau?

9 And thy mighty men, O Teman, shall be dismayed, to the end that every one of the mount of Esau may be cut off by slaughter.

10 For thy violence against thy brother Jacob shame shall cover thee, and thou shalt be cut off for ever.

11 In the day that thou stoodest on the other side, in the day that the strangers carried away captive his forces, and foreigners entered into his gates, and cast lots upon Jerusalem, even thou wast as one of them.

12 But thou shouldest not have looked on the day of thy brother in the day that he became a stranger; neither shouldest thou have rejoiced over the children of Judah in the day of their destruction; neither shouldest thou have spoken proudly in the day of distress.

13 Thou shouldest not have entered into the gate of my people in the day of their calamity; yea, thou shouldest not have looked on their affliction in the day of their calamity, nor have laid hands on their substance in the day of their calamity;

14 Neither shouldest thou have stood in the crossway, to cut off those of his that did escape; neither shouldest thou have delivered up those of his that did remain in the day of distress.

15 For the day of the LORD is near upon all the heathen: as thou hast done, it shall be done unto thee: thy reward shall return upon thine own head.

16 For as ye have drunk upon my holy mountain, so shall all the heathen drink continually, yea, they shall drink, and they shall swallow down, and they shall be as though they had not been.

17 But upon mount Zion shall be deliverance, and there shall be holiness; and the house of Jacob shall possess their possessions.

18 And the house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau for stubble, and they shall kindle in them, and devour them; and there shall not be any remaining of the house of Esau; for the LORD hath spoken it.

19 And they of the south shall possess the mount of Esau; and they of the plain the Philistines: and they shall possess the fields of Ephraim, and the fields of Samaria: and Benjamin shall possess Gilead.

20 And the captivity of this host of the children of Israel shall possess that of the Canaanites, even unto Zarephath; and the captivity of Jerusalem, which is in Sepharad, shall possess the cities of the south.

21 And saviours shall come up on mount Zion to judge the mount of Esau; and the kingdom shall be the LORD'S.

Jonah

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CHAPTER 1

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1 Now the word of the LORD came unto Jonah the son of Amittai, saying,

2 Arise, go to Nineveh, that great city, and cry against it; for their wickedness is come up before me.

3 But Jonah rose up to flee unto Tarshish from the presence of the LORD, and went down to Joppa; and he found a ship going to Tarshish: so he paid the fare thereof, and went down into it, to go with them unto Tarshish from the presence of the LORD.

4 But the LORD sent out a great wind into the sea, and there was a mighty tempest in the sea, so that the ship was like to be broken.

5 Then the mariners were afraid, and cried every man unto his god, and cast forth the wares that were in the ship into the sea, to lighten it of them. But Jonah was gone down into the sides of the ship; and he lay, and was fast asleep.

6 So the shipmaster came to him, and said unto him, What meanest thou, O sleeper? arise, call upon thy God, if so be that God will think upon us, that we perish not.

7 And they said every one to his fellow, Come, and let us cast lots, that we may know for whose cause this evil is upon us. So they cast lots, and the lot fell upon Jonah.

8 Then said they unto him, Tell us, we pray thee, for whose cause this evil is upon us; What is thine occupation? and whence comest thou? what is thy country? and of what people art thou?

9 And he said unto them, I am an Hebrew; and I fear the LORD, the God of heaven, which hath made the sea and the dry land.

10 Then were the men exceedingly afraid, and said unto him, Why hast thou done this? For the men knew that he fled from the presence of the LORD, because he had told them.

11 Then said they unto him, What shall we do unto thee, that the sea may be calm unto us? for the sea wrought, and was tempestuous.

12 And he said unto them, Take me up, and cast me forth into the sea; so shall the sea be calm unto you: for I know that for my sake this great tempest is upon you.

13 Nevertheless the men rowed hard to bring it to the land; but they could not: for the sea wrought, and was tempestuous against them.

14 Wherefore they cried unto the LORD, and said, We beseech thee, O LORD, we beseech thee, let us not perish for this man's life, and lay not upon us innocent blood: for thou, O LORD, hast done as it pleased thee.

15 So they took up Jonah, and cast him forth into the sea: and the sea ceased from her raging.

16 Then the men feared the LORD exceedingly, and offered a sacrifice unto the LORD, and made vows.

17 Now the LORD had prepared a great fish to swallow up Jonah. And Jonah was in the belly of the fish three days and three nights.

CHAPTER 2

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1 Then Jonah prayed unto the LORD his God out of the fish's belly,

2 And said, I cried by reason of mine affliction unto the LORD, and he heard me; out of the belly of hell cried I, and thou heardest my voice.

3 For thou hadst cast me into the deep, in the midst of the seas; and the floods compassed me about: all thy billows and thy waves passed over me.

4 Then I said, I am cast out of thy sight; yet I will look again toward thy holy temple.

5 The waters compassed me about, even to the soul: the depth closed me round about, the weeds were wrapped about my head.

6 I went down to the bottoms of the mountains; the earth with her bars was about me for ever: yet hast thou brought up my life from corruption, O LORD my God.

7 When my soul fainted within me I remembered the LORD: and my prayer came in unto thee, into thine holy temple.

8 They that observe lying vanities forsake their own mercy.

9 But I will sacrifice unto thee with the voice of thanksgiving; I will pay that that I have vowed. Salvation is of the LORD.

10 And the LORD spake unto the fish, and it vomited out Jonah upon the dry land.

CHAPTER 3

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1 And the word of the LORD came unto Jonah the second time, saying,

2 Arise, go unto Nineveh, that great city, and preach unto it the preaching that I bid thee.

3 So Jonah arose, and went unto Nineveh, according to the word of the LORD. Now Nineveh was an exceeding great city of three days' journey.

4 And Jonah began to enter into the city a day's journey, and he cried, and said, Yet forty days, and Nineveh shall be overthrown.

5 So the people of Nineveh believed God, and proclaimed a fast, and put on sackcloth, from the greatest of them even to the least of them.

6 For word came unto the king of Nineveh, and he arose from his throne, and he laid his robe from him, and covered him with sackcloth, and sat in ashes.

7 And he caused it to be proclaimed and published through Nineveh by the decree of the king and his nobles, saying, Let neither man nor beast, herd nor flock, taste any thing: let them not feed, nor drink water:

8 But let man and beast be covered with sackcloth, and cry mightily unto God: yea, let them turn every one from his evil way, and from the violence that is in their hands.

9 Who can tell if God will turn and repent, and turn away from his fierce anger, that we perish not?

10 And God saw their works, that they turned from their evil way; and God repented of the evil, that he had said that he would do unto them; and he did it not.

CHAPTER 4

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1 But it displeased Jonah exceedingly, and he was very angry.

2 And he prayed unto the LORD, and said, I pray thee, O LORD, was not this my saying, when I was yet in my country? Therefore I fled before unto Tarshish: for I knew that thou art a gracious God, and merciful, slow to anger, and of great kindness, and repentest thee of the evil.

3 Therefore now, O LORD, take, I beseech thee, my life from me; for it is better for me to die than to live.

4 Then said the LORD, Doest thou well to be angry?

5 So Jonah went out of the city, and sat on the east side of the city, and there made him a booth, and sat under it in the shadow, till he might see what would become of the city.

6 And the LORD God prepared a gourd, and made it to come up over Jonah, that it might be a shadow over his head, to deliver him from his grief. So Jonah was exceeding glad of the gourd.

7 But God prepared a worm when the morning rose the next day, and it smote the gourd that it withered.

8 And it came to pass, when the sun did arise, that God prepared a vehement east wind; and the sun beat upon the head of Jonah, that he fainted, and wished in himself to die, and said, It is better for me to die than to live.

9 And God said to Jonah, Doest thou well to be angry for the gourd? And he said, I do well to be angry, even unto death.

10 Then said the LORD, Thou hast had pity on the gourd, for the which thou hast not laboured, neither madest it grow; which came up in a night, and perished in a night:

11 And should not I spare Nineveh, that great city, wherein are more than sixscore thousand persons that cannot discern between their right hand and their left hand; and also much cattle?

Micah

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1 - 2 - 3 - 4 - 5 - 6 - 7

CHAPTER 1

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16

1 The word of the LORD that came to Micah the Morasthite in the days of Jotham, Ahaz, and Hezekiah, kings of Judah, which he saw concerning Samaria and Jerusalem.

2 Hear, all ye people; hearken, O earth, and all that therein is: and let the Lord GOD be witness against you, the Lord from his holy temple.

3 For, behold, the LORD cometh forth out of his place, and will come down, and tread upon the high places of the earth.

4 And the mountains shall be molten under him, and the valleys shall be cleft, as wax before the fire, and as the waters that are poured down a steep place.

5 For the transgression of Jacob is all this, and for the sins of the house of Israel. What is the transgression of Jacob? is it not Samaria? and what are the high places of Judah? are they not Jerusalem?

6 Therefore I will make Samaria as an heap of the field, and as plantings of a vineyard: and I will pour down the stones thereof into the valley, and I will discover the foundations thereof.

7 And all the graven images thereof shall be beaten to pieces, and all the hires thereof shall be burned with the fire, and all the idols thereof will I lay desolate: for she gathered it of the hire of an harlot, and they shall return to the hire of an harlot.

8 Therefore I will wail and howl, I will go stripped and naked: I will make a wailing like the dragons, and mourning as the owls.

9 For her wound is incurable; for it is come unto Judah; he is come unto the gate of my people, even to Jerusalem.

10 Declare ye it not at Gath, weep ye not at all: in the house of Aphrah roll thyself in the dust.

11 Pass ye away, thou inhabitant of Saphir, having thy shame naked: the inhabitant of Zaanan came not forth in the mourning of Bethezel; he shall receive of you his standing.

12 For the inhabitant of Maroth waited carefully for good: but evil came down from the LORD unto the gate of Jerusalem.

13 O thou inhabitant of Lachish, bind the chariot to the swift beast: she is the beginning of the sin to the daughter of Zion: for the transgressions of Israel were found in thee.

14 Therefore shalt thou give presents to Moreshethgath: the houses of Achzib shall be a lie to the kings of Israel.

15 Yet will I bring an heir unto thee, O inhabitant of Mareshah: he shall come unto Adullam the glory of Israel.

16 Make thee bald, and poll thee for thy delicate children; enlarge thy baldness as the eagle; for they are gone into captivity from thee.

CHAPTER 2

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1 Woe to them that devise iniquity, and work evil upon their beds! when the morning is light, they practise it, because it is in the power of their hand.

2 And they covet fields, and take them by violence; and houses, and take them away: so they oppress a man and his house, even a man and his heritage.

3 Therefore thus saith the LORD; Behold, against this family do I devise an evil, from which ye shall not remove your necks; neither shall ye go haughtily: for this time is evil.

4 In that day shall one take up a parable against you, and lament with a doleful lamentation, and say, We be utterly spoiled: he hath changed the portion of my people: how hath he removed it from me! turning away he hath divided our fields.

5 Therefore thou shalt have none that shall cast a cord by lot in the congregation of the LORD.

6 Prophesy ye not, say they to them that prophesy: they shall not prophesy to them, that they shall not take shame.

7 O thou that art named the house of Jacob, is the spirit of the LORD straitened? are these his doings? do not my words do good to him that walketh uprightly?

8 Even of late my people is risen up as an enemy: ye pull off the robe with the garment from them that pass by securely as men averse from war.

9 The women of my people have ye cast out from their pleasant houses; from their children have ye taken away my glory for ever.

10 Arise ye, and depart; for this is not your rest: because it is polluted, it shall destroy you, even with a sore destruction.

11 If a man walking in the spirit and falsehood do lie, saying, I will prophesy unto thee of wine and of strong drink; he shall even be the prophet of this people.

12 I will surely assemble, O Jacob, all of thee; I will surely gather the remnant of Israel; I will put them together as the sheep of Bozrah, as the flock in the midst of their fold: they shall make great noise by reason of the multitude of men.

13 The breaker is come up before them: they have broken up, and have passed through the gate, and are gone out by it: and their king shall pass before them, and the LORD on the head of them.

CHAPTER 3

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1 And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment?

2 Who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones;

3 Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron.

4 Then shall they cry unto the LORD, but he will not hear them: he will even hide his face from them at that time, as they have behaved themselves ill in their doings.

5 Thus saith the LORD concerning the prophets that make my people err, that bite with their teeth, and cry, Peace; and he that putteth not into their mouths, they even prepare war against him.

6 Therefore night shall be unto you, that ye shall not have a vision; and it shall be dark unto you, that ye shall not divine; and the sun shall go down over the prophets, and the day shall be dark over them.

7 Then shall the seers be ashamed, and the diviners confounded: yea, they shall all cover their lips; for there is no answer of God.

8 But truly I am full of power by the spirit of the LORD, and of judgment, and of might, to declare unto Jacob his transgression, and to Israel his sin.

9 Hear this, I pray you, ye heads of the house of Jacob, and princes of the house of Israel, that abhor judgment, and pervert all equity.

10 They build up Zion with blood, and Jerusalem with iniquity.

11 The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money: yet will they lean upon the LORD, and say, Is not the LORD among us? none evil can come upon us.

12 Therefore shall Zion for your sake be plowed as a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of the forest.

CHAPTER 4

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1 But in the last days it shall come to pass, that the mountain of the house of the LORD shall be established in the top of the mountains, and it shall be exalted above the hills; and people shall flow unto it.

2 And many nations shall come, and say, Come, and let us go up to the mountain of the LORD, and to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for the law shall go forth of Zion, and the word of the LORD from Jerusalem.

3 And he shall judge among many people, and rebuke strong nations afar off; and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up a sword against nation, neither shall they learn war any more.

4 But they shall sit every man under his vine and under his fig tree; and none shall make them afraid: for the mouth of the LORD of hosts hath spoken it.

5 For all people will walk every one in the name of his god, and we will walk in the name of the LORD our God for ever and ever.

6 In that day, saith the LORD, will I assemble her that halteth, and I will gather her that is driven out, and her that I have afflicted;

7 And I will make her that halted a remnant, and her that was cast far off a strong nation: and the LORD shall reign over them in mount Zion from henceforth, even for ever.

8 And thou, O tower of the flock, the strong hold of the daughter of Zion, unto thee shall it come, even the first dominion; the kingdom shall come to the daughter of Jerusalem.

9 Now why dost thou cry out aloud? is there no king in thee? is thy counsellor perished? for pangs have taken thee as a woman in travail.

10 Be in pain, and labour to bring forth, O daughter of Zion, like a woman in travail: for now shalt thou go forth out of the city, and thou shalt dwell in the field, and thou shalt go even to Babylon; there shalt thou be delivered; there the LORD shall redeem thee from the hand of thine enemies.

11 Now also many nations are gathered against thee, that say, Let her be defiled, and let our eye look upon Zion.

12 But they know not the thoughts of the LORD, neither understand they his counsel: for he shall gather them as the sheaves into the floor.

13 Arise and thresh, O daughter of Zion: for I will make thine horn iron, and I will make thy hoofs brass: and thou shalt beat in pieces many people: and I will consecrate their gain unto the LORD, and their substance unto the Lord of the whole earth.

CHAPTER 5

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1 Now gather thyself in troops, O daughter of troops: he hath laid siege against us: they shall smite the judge of Israel with a rod upon the cheek.

2 But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting.

3 Therefore will he give them up, until the time that she which travaileth hath brought forth: then the remnant of his brethren shall return unto the children of Israel.

4 And he shall stand and feed in the strength of the LORD, in the majesty of the name of the LORD his God; and they shall abide: for now shall he be great unto the ends of the earth.

5 And this man shall be the peace, when the Assyrian shall come into our land: and when he shall tread in our palaces, then shall we raise against him seven shepherds, and eight principal men.

6 And they shall waste the land of Assyria with the sword, and the land of Nimrod in the entrances thereof: thus shall he deliver us from the Assyrian, when he cometh into our land, and when he treadeth within our borders.

7 And the remnant of Jacob shall be in the midst of many people as a dew from the LORD, as the showers upon the grass, that tarrieth not for man, nor waiteth for the sons of men.

8 And the remnant of Jacob shall be among the Gentiles in the midst of many people as a lion among the beasts of the forest, as a young lion among the flocks of sheep: who, if he go through, both treadeth down, and teareth in pieces, and none can deliver.

9 Thine hand shall be lifted up upon thine adversaries, and all thine enemies shall be cut off.

10 And it shall come to pass in that day, saith the LORD, that I will cut off thy horses out of the midst of thee, and I will destroy thy chariots:

11 And I will cut off the cities of thy land, and throw down all thy strong holds:

12 And I will cut off witchcrafts out of thine hand; and thou shalt have no more soothsayers:

13 Thy graven images also will I cut off, and thy standing images out of the midst of thee; and thou shalt no more worship the work of thine hands.

14 And I will pluck up thy groves out of the midst of thee: so will I destroy thy cities.

15 And I will execute vengeance in anger and fury upon the heathen, such as they have not heard.

CHAPTER 6

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1 Hear ye now what the LORD saith; Arise, contend thou before the mountains, and let the hills hear thy voice.

2 Hear ye, O mountains, the LORD'S controversy, and ye strong foundations of the earth: for the LORD hath a controversy with his people, and he will plead with Israel.

3 O my people, what have I done unto thee? and wherein have I wearied thee? testify against me.

4 For I brought thee up out of the land of Egypt, and redeemed thee out of the house of servants; and I sent before thee Moses, Aaron, and Miriam.

5 O my people, remember now what Balak king of Moab consulted, and what Balaam the son of Beor answered him from Shittim unto Gilgal; that ye may know the righteousness of the LORD.

6 Wherewith shall I come before the LORD, and bow myself before the high God? shall I come before him with burnt offerings, with calves of a year old?

7 Will the LORD be pleased with thousands of rams, or with ten thousands of rivers of oil? shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?

8 He hath shewed thee, O man, what is good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?

9 The LORD'S voice crieth unto the city, and the man of wisdom shall see thy name: hear ye the rod, and who hath appointed it.

10 Are there yet the treasures of wickedness in the house of the wicked, and the scant measure that is abominable?

11 Shall I count them pure with the wicked balances, and with the bag of deceitful weights?

12 For the rich men thereof are full of violence, and the inhabitants thereof have spoken lies, and their tongue is deceitful in their mouth.

13 Therefore also will I make thee sick in smiting thee, in making thee desolate because of thy sins.

14 Thou shalt eat, but not be satisfied; and thy casting down shall be in the midst of thee; and thou shalt take hold, but shalt not deliver; and that which thou deliverest will I give up to the sword.

15 Thou shalt sow, but thou shalt not reap; thou shalt tread the olives, but thou shalt not anoint thee with oil; and sweet wine, but shalt not drink wine.

16 For the statutes of Omri are kept, and all the works of the house of Ahab, and ye walk in their counsels; that I should make thee a desolation, and the inhabitants thereof an hissing: therefore ye shall bear the reproach of my people.

CHAPTER 7

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1 Woe is me! for I am as when they have gathered the summer fruits, as the grapegleanings of the vintage: there is no cluster to eat: my soul desired the firstripe fruit.

2 The good man is perished out of the earth: and there is none upright among men: they all lie in wait for blood; they hunt every man his brother with a net.

3 That they may do evil with both hands earnestly, the prince asketh, and the judge asketh for a reward; and the great man, he uttereth his mischievous desire: so they wrap it up.

4 The best of them is as a brier: the most upright is sharper than a thorn hedge: the day of thy watchmen and thy visitation cometh; now shall be their perplexity.

5 Trust ye not in a friend, put ye not confidence in a guide: keep the doors of thy mouth from her that lieth in thy bosom.

6 For the son dishonoureth the father, the daughter riseth up against her mother, the daughter in law against her mother in law; a man's enemies are the men of his own house.

7 Therefore I will look unto the LORD; I will wait for the God of my salvation: my God will hear me.

8 Rejoice not against me, O mine enemy: when I fall, I shall arise; when I sit in darkness, the LORD shall be a light unto me.

9 I will bear the indignation of the LORD, because I have sinned against him, until he plead my cause, and execute judgment for me: he will bring me forth to the light, and I shall behold his righteousness.

10 Then she that is mine enemy shall see it, and shame shall cover her which said unto me, Where is the LORD thy God? mine eyes shall behold her: now shall she be trodden down as the mire of the streets.

11 In the day that thy walls are to be built, in that day shall the decree be far removed.

12 In that day also he shall come even to thee from Assyria, and from the fortified cities, and from the fortress even to the river, and from sea to sea, and from mountain to mountain.

13 Notwithstanding the land shall be desolate because of them that dwell therein, for the fruit of their doings.

14 Feed thy people with thy rod, the flock of thine heritage, which dwell solitarily in the wood, in the midst of Carmel: let them feed in Bashan and Gilead, as in the days of old.

15 According to the days of thy coming out of the land of Egypt will I shew unto him marvellous things.

16 The nations shall see and be confounded at all their might: they shall lay their hand upon their mouth, their ears shall be deaf.

17 They shall lick the dust like a serpent, they shall move out of their holes like worms of the earth: they shall be afraid of the LORD our God, and shall fear because of thee.

18 Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth in mercy.

19 He will turn again, he will have compassion upon us; he will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea.

20 Thou wilt perform the truth to Jacob, and the mercy to Abraham, which thou hast sworn unto our fathers from the days of old.

Nahum

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1 - 2 - 3

CHAPTER 1

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15

1 The burden of Nineveh. The book of the vision of Nahum the Elkoshite.

2 God is jealous, and the LORD revengeth; the LORD revengeth, and is furious; the LORD will take vengeance on his adversaries, and he reserveth wrath for his enemies.

3 The LORD is slow to anger, and great in power, and will not at all acquit the wicked: the LORD hath his way in the whirlwind and in the storm, and the clouds are the dust of his feet.

4 He rebuketh the sea, and maketh it dry, and drieth up all the rivers: Bashan languisheth, and Carmel, and the flower of Lebanon languisheth.

5 The mountains quake at him, and the hills melt, and the earth is burned at his presence, yea, the world, and all that dwell therein.

6 Who can stand before his indignation? and who can abide in the fierceness of his anger? his fury is poured out like fire, and the rocks are thrown down by him.

7 The LORD is good, a strong hold in the day of trouble; and he knoweth them that trust in him.

8 But with an overrunning flood he will make an utter end of the place thereof, and darkness shall pursue his enemies.

9 What do ye imagine against the LORD? he will make an utter end: affliction shall not rise up the second time.

10 For while they be folden together as thorns, and while they are drunken as drunkards, they shall be devoured as stubble fully dry.

11 There is one come out of thee, that imagineth evil against the LORD, a wicked counsellor.

12 Thus saith the LORD; Though they be quiet, and likewise many, yet thus shall they be cut down, when he shall pass through. Though I have afflicted thee, I will afflict thee no more.

13 For now will I break his yoke from off thee, and will burst thy bonds in sunder.

14 And the LORD hath given a commandment concerning thee, that no more of thy name be sown: out of the house of thy gods will I cut off the graven image and the molten image: I will make thy grave; for thou art vile.

15 Behold upon the mountains the feet of him that bringeth good tidings, that publisheth peace! O Judah, keep thy solemn feasts, perform thy vows: for the wicked shall no more pass through thee; he is utterly cut off.

CHAPTER 2

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1 He that dasheth in pieces is come up before thy face: keep the munition, watch the way, make thy loins strong, fortify thy power mightily.

2 For the LORD hath turned away the excellency of Jacob, as the excellency of Israel: for the emptiers have emptied them out, and marred their vine branches.

3 The shield of his mighty men is made red, the valiant men are in scarlet: the chariots shall be with flaming torches in the day of his preparation, and the fir trees shall be terribly shaken.

4 The chariots shall rage in the streets, they shall justle one against another in the broad ways: they shall seem like torches, they shall run like the lightnings.

5 He shall recount his worthies: they shall stumble in their walk; they shall make haste to the wall thereof, and the defence shall be prepared.

6 The gates of the rivers shall be opened, and the palace shall be dissolved.

7 And Huzzab shall be led away captive, she shall be brought up, and her maids shall lead her as with the voice of doves, tabering upon their breasts.

8 But Nineveh is of old like a pool of water: yet they shall flee away. Stand, stand, shall they cry; but none shall look back.

9 Take ye the spoil of silver, take the spoil of gold: for there is none end of the store and glory out of all the pleasant furniture.

10 She is empty, and void, and waste: and the heart melteth, and the knees smite together, and much pain is in all loins, and the faces of them all gather blackness.

11 Where is the dwelling of the lions, and the feedingplace of the young lions, where the lion, even the old lion, walked, and the lion's whelp, and none made them afraid?

12 The lion did tear in pieces enough for his whelps, and strangled for his lionesses, and filled his holes with prey, and his dens with ravin.

13 Behold, I am against thee, saith the LORD of hosts, and I will burn her chariots in the smoke, and the sword shall devour thy young lions: and I will cut off thy prey from the earth, and the voice of thy messengers shall no more be heard.

CHAPTER 3

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1 Woe to the bloody city! it is all full of lies and robbery; the prey departeth not;

2 The noise of a whip, and the noise of the rattling of the wheels, and of the pransing horses, and of the jumping chariots.

3 The horseman lifteth up both the bright sword and the glittering spear: and there is a multitude of slain, and a great number of carcases; and there is none end of their corpses; they stumble upon their corpses:

4 Because of the multitude of the whoredoms of the wellfavoured harlot, the mistress of witchcrafts, that selleth nations through her whoredoms, and families through her witchcrafts.

5 Behold, I am against thee, saith the LORD of hosts; and I will discover thy skirts upon thy face, and I will shew the nations thy nakedness, and the kingdoms thy shame.

6 And I will cast abominable filth upon thee, and make thee vile, and will set thee as a gazingstock.

7 And it shall come to pass, that all they that look upon thee shall flee from thee, and say, Nineveh is laid waste: who will bemoan her? whence shall I seek comforters for thee?

8 Art thou better than populous No, that was situate among the rivers, that had the waters round about it, whose rampart was the sea, and her wall was from the sea?

9 Ethiopia and Egypt were her strength, and it was infinite; Put and Lubim were thy helpers.

10 Yet was she carried away, she went into captivity: her young children also were dashed in pieces at the top of all the streets: and they cast lots for her honourable men, and all her great men were bound in chains.

11 Thou also shalt be drunken: thou shalt be hid, thou also shalt seek strength because of the enemy.

12 All thy strong holds shall be like fig trees with the firstripe figs: if they be shaken, they shall even fall into the mouth of the eater.

13 Behold, thy people in the midst of thee are women: the gates of thy land shall be set wide open unto thine enemies: the fire shall devour thy bars.

14 Draw thee waters for the siege, fortify thy strong holds: go into clay, and tread the morter, make strong the brickkiln.

15 There shall the fire devour thee; the sword shall cut thee off, it shall eat thee up like the cankerworm: make thyself many as the cankerworm, make thyself many as the locusts.

16 Thou hast multiplied thy merchants above the stars of heaven: the cankerworm spoileth, and flieth away.

17 Thy crowned are as the locusts, and thy captains as the great grasshoppers, which camp in the hedges in the cold day, but when the sun ariseth they flee away, and their place is not known where they are.

18 Thy shepherds slumber, O king of Assyria: thy nobles shall dwell in the dust: thy people is scattered upon the mountains, and no man gathereth them.

19 There is no healing of thy bruise; thy wound is grievous: all that hear the bruit of thee shall clap the hands over thee: for upon whom hath not thy wickedness passed continually?

Habakkuk

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1 - 2 - 3

CHAPTER 1

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1 The burden which Habakkuk the prophet did see.

2 O LORD, how long shall I cry, and thou wilt not hear! even cry out unto thee of violence, and thou wilt not save!

3 Why dost thou shew me iniquity, and cause me to behold grievance? for spoiling and violence are before me: and there are that raise up strife and contention.

4 Therefore the law is slacked, and judgment doth never go forth: for the wicked doth compass about the righteous; therefore wrong judgment proceedeth.

5 Behold ye among the heathen, and regard, and wonder marvellously: for I will work a work in your days, which ye will not believe, though it be told you.

6 For, lo, I raise up the Chaldeans, that bitter and hasty nation, which shall march through the breadth of the land, to possess the dwellingplaces that are not theirs.

7 They are terrible and dreadful: their judgment and their dignity shall proceed of themselves.

8 Their horses also are swifter than the leopards, and are more fierce than the evening wolves: and their horsemen shall spread themselves, and their horsemen shall come from far; they shall fly as the eagle that hasteth to eat.

9 They shall come all for violence: their faces shall sup up as the east wind, and they shall gather the captivity as the sand.

10 And they shall scoff at the kings, and the princes shall be a scorn unto them: they shall deride every strong hold; for they shall heap dust, and take it.

11 Then shall his mind change, and he shall pass over, and offend, imputing this his power unto his god.

12 Art thou not from everlasting, O LORD my God, mine Holy One? we shall not die. O LORD, thou hast ordained them for judgment; and, O mighty God, thou hast established them for correction.

13 Thou art of purer eyes than to behold evil, and canst not look on iniquity: wherefore lookest thou upon them that deal treacherously, and holdest thy tongue when the wicked devoureth the man that is more righteous than he?

14 And makest men as the fishes of the sea, as the creeping things, that have no ruler over them?

15 They take up all of them with the angle, they catch them in their net, and gather them in their drag: therefore they rejoice and are glad.

16 Therefore they sacrifice unto their net, and burn incense unto their drag; because by them their portion is fat, and their meat plenteous.

17 Shall they therefore empty their net, and not spare continually to slay the nations?

CHAPTER 2

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1 I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved.

2 And the LORD answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it.

3 For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.

4 Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.

5 Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people:

6 Shall not all these take up a parable against him, and a taunting proverb against him, and say, Woe to him that increaseth that which is not his! how long? and to him that ladeth himself with thick clay!

7 Shall they not rise up suddenly that shall bite thee, and awake that shall vex thee, and thou shalt be for booties unto them?

8 Because thou hast spoiled many nations, all the remnant of the people shall spoil thee; because of men's blood, and for the violence of the land, of the city, and of all that dwell therein.

9 Woe to him that coveteth an evil covetousness to his house, that he may set his nest on high, that he may be delivered from the power of evil!

10 Thou hast consulted shame to thy house by cutting off many people, and hast sinned against thy soul.

11 For the stone shall cry out of the wall, and the beam out of the timber shall answer it.

12 Woe to him that buildeth a town with blood, and stablisheth a city by iniquity!

13 Behold, is it not of the LORD of hosts that the people shall labour in the very fire, and the people shall weary themselves for very vanity?

14 For the earth shall be filled with the knowledge of the glory of the LORD, as the waters cover the sea.

15 Woe unto him that giveth his neighbour drink, that puttest thy bottle to him, and makest him drunken also, that thou mayest look on their nakedness!

16 Thou art filled with shame for glory: drink thou also, and let thy foreskin be uncovered: the cup of the LORD'S right hand shall be turned unto thee, and shameful spewing shall be on thy glory.

17 For the violence of Lebanon shall cover thee, and the spoil of beasts, which made them afraid, because of men's blood, and for the violence of the land, of the city, and of all that dwell therein.

18 What profiteth the graven image that the maker thereof hath graven it; the molten image, and a teacher of lies, that the maker of his work trusteth therein, to make dumb idols?

19 Woe unto him that saith to the wood, Awake; to the dumb stone, Arise, it shall teach! Behold, it is laid over with gold and silver, and there is no breath at all in the midst of it.

20 But the LORD is in his holy temple: let all the earth keep silence before him.

CHAPTER 3

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19

1 A prayer of Habakkuk the prophet upon Shigionoth.

2 O LORD, I have heard thy speech, and was afraid: O LORD, revive thy work in the midst of the years, in the midst of the years make known; in wrath remember mercy.

3 God came from Teman, and the Holy One from mount Paran. Selah. His glory covered the heavens, and the earth was full of his praise.

4 And his brightness was as the light; he had horns coming out of his hand: and there was the hiding of his power.

5 Before him went the pestilence, and burning coals went forth at his feet.

6 He stood, and measured the earth: he beheld, and drove asunder the nations; and the everlasting mountains were scattered, the perpetual hills did bow: his ways are everlasting.

7 I saw the tents of Cushan in affliction: and the curtains of the land of Midian did tremble.

8 Was the LORD displeased against the rivers? was thine anger against the rivers? was thy wrath against the sea, that thou didst ride upon thine horses and thy chariots of salvation?

9 Thy bow was made quite naked, according to the oaths of the tribes, even thy word. Selah. Thou didst cleave the earth with rivers.

10 The mountains saw thee, and they trembled: the overflowing of the water passed by: the deep uttered his voice, and lifted up his hands on high.

11 The sun and moon stood still in their habitation: at the light of thine arrows they went, and at the shining of thy glittering spear.

12 Thou didst march through the land in indignation, thou didst thresh the heathen in anger.

13 Thou wentest forth for the salvation of thy people, even for salvation with thine anointed; thou woundedst the head out of the house of the wicked, by discovering the foundation unto the neck. Selah.

14 Thou didst strike through with his staves the head of his villages: they came out as a whirlwind to scatter me: their rejoicing was as to devour the poor secretly.

15 Thou didst walk through the sea with thine horses, through the heap of great waters.

16 When I heard, my belly trembled; my lips quivered at the voice: rottenness entered into my bones, and I trembled in myself, that I might rest in the day of trouble: when he cometh up unto the people, he will invade them with his troops.

17 Although the fig tree shall not blossom, neither shall fruit be in the vines; the labour of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls:

18 Yet I will rejoice in the LORD, I will joy in the God of my salvation.

19 The LORD God is my strength, and he will make my feet like hinds' feet, and he will make me to walk upon mine high places. To the chief singer on my stringed instruments.

Zephaniah

Select a Chapter

1 - 2 - 3

CHAPTER 1

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18

1 The word of the LORD which came unto Zephaniah the son of Cushi, the son of Gedaliah, the son of Amariah, the son of Hizkiah, in the days of Josiah the son of Amon, king of Judah.

2 I will utterly consume all things from off the land, saith the LORD.

3 I will consume man and beast; I will consume the fowls of the heaven, and the fishes of the sea, and the stumblingblocks with the wicked; and I will cut off man from off the land, saith the LORD.

4 I will also stretch out mine hand upon Judah, and upon all the inhabitants of Jerusalem; and I will cut off the remnant of Baal from this place, and the name of the Chemarims with the priests;

5 And them that worship the host of heaven upon the housetops; and them that worship and that swear by the LORD, and that swear by Malcham;

6 And them that are turned back from the LORD; and those that have not sought the LORD, nor enquired for him.

7 Hold thy peace at the presence of the Lord GOD: for the day of the LORD is at hand: for the LORD hath prepared a sacrifice, he hath bid his guests.

8 And it shall come to pass in the day of the LORD'S sacrifice, that I will punish the princes, and the king's children, and all such as are clothed with strange apparel.

9 In the same day also will I punish all those that leap on the threshold, which fill their masters' houses with violence and deceit.

10 And it shall come to pass in that day, saith the LORD, that there shall be the noise of a cry from the fish gate, and an howling from the second, and a great crashing from the hills.

11 Howl, ye inhabitants of Maktesh, for all the merchant people are cut down; all they that bear silver are cut off.

12 And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, The LORD will not do good, neither will he do evil.

13 Therefore their goods shall become a booty, and their houses a desolation: they shall also build houses, but not inhabit them; and they shall plant vineyards, but not drink the wine thereof.

14 The great day of the LORD is near, it is near, and hasteth greatly, even the voice of the day of the LORD: the mighty man shall cry there bitterly.

15 That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness,

16 A day of the trumpet and alarm against the fenced cities, and against the high towers.

17 And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the LORD: and their blood shall be poured out as dust, and their flesh as the dung.

18 Neither their silver nor their gold shall be able to deliver them in the day of the LORD'S wrath; but the whole land shall be devoured by the fire of his jealousy: for he shall make even a speedy riddance of all them that dwell in the land.

CHAPTER 2

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15

1 Gather yourselves together, yea, gather together, O nation not desired;

2 Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the LORD come upon you, before the day of the LORD'S anger come upon you.

3 Seek ye the LORD, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the LORD'S anger.

4 For Gaza shall be forsaken, and Ashkelon a desolation: they shall drive out Ashdod at the noon day, and Ekron shall be rooted up.

5 Woe unto the inhabitants of the sea coast, the nation of the Cherethites! the word of the LORD is against you; O Canaan, the land of the Philistines, I will even destroy thee, that there shall be no inhabitant.

6 And the sea coast shall be dwellings and cottages for shepherds, and folds for flocks.

7 And the coast shall be for the remnant of the house of Judah; they shall feed thereupon: in the houses of Ashkelon shall they lie down in the evening: for the LORD their God shall visit them, and turn away their captivity.

8 I have heard the reproach of Moab, and the revilings of the children of Ammon, whereby they have reproached my people, and magnified themselves against their border.

9 Therefore as I live, saith the LORD of hosts, the God of Israel, Surely Moab shall be as Sodom, and the children of Ammon as Gomorrah, even the breeding of nettles, and saltpits, and a perpetual desolation: the residue of my people shall spoil them, and the remnant of my people shall possess them.

10 This shall they have for their pride, because they have reproached and magnified themselves against the people of the LORD of hosts.

11 The LORD will be terrible unto them: for he will famish all the gods of the earth; and men shall worship him, every one from his place, even all the isles of the heathen.

12 Ye Ethiopians also, ye shall be slain by my sword.

13 And he will stretch out his hand against the north, and destroy Assyria; and will make Nineveh a desolation, and dry like a wilderness.

14 And flocks shall lie down in the midst of her, all the beasts of the nations: both the cormorant and the bittern shall lodge in the upper lintels of it; their voice shall sing in the windows; desolation shall be in the thresholds: for he shall uncover the cedar work.

15 This is the rejoicing city that dwelt carelessly, that said in her heart, I am, and there is none beside me: how is she become a desolation, a place for beasts to lie down in! every one that passeth by her shall hiss, and wag his hand.

CHAPTER 3

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20

1 Woe to her that is filthy and polluted, to the oppressing city!

2 She obeyed not the voice; she received not correction; she trusted not in the LORD; she drew not near to her God.

3 Her princes within her are roaring lions; her judges are evening wolves; they gnaw not the bones till the morrow.

4 Her prophets are light and treacherous persons: her priests have polluted the sanctuary, they have done violence to the law.

5 The just LORD is in the midst thereof; he will not do iniquity: every morning doth he bring his judgment to light, he faileth not; but the unjust knoweth no shame.

6 I have cut off the nations: their towers are desolate; I made their streets waste, that none passeth by: their cities are destroyed, so that there is no man, that there is none inhabitant.

7 I said, Surely thou wilt fear me, thou wilt receive instruction; so their dwelling should not be cut off, howsoever I punished them: but they rose early, and corrupted all their doings.

8 Therefore wait ye upon me, saith the LORD, until the day that I rise up to the prey: for my determination is to gather the nations, that I may assemble the kingdoms, to pour upon them mine indignation, even all my fierce anger: for all the earth shall be devoured with the fire of my jealousy.

9 For then will I turn to the people a pure language, that they may all call upon the name of the LORD, to serve him with one consent.

10 From beyond the rivers of Ethiopia my suppliants, even the daughter of my dispersed, shall bring mine offering.

11 In that day shalt thou not be ashamed for all thy doings, wherein thou hast transgressed against me: for then I will take away out of the midst of thee them that rejoice in thy pride, and thou shalt no more be haughty because of my holy mountain.

12 I will also leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the LORD.

13 The remnant of Israel shall not do iniquity, nor speak lies; neither shall a deceitful tongue be found in their mouth: for they shall feed and lie down, and none shall make them afraid.

14 Sing, O daughter of Zion; shout, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem.

15 The LORD hath taken away thy judgments, he hath cast out thine enemy: the king of Israel, even the LORD, is in the midst of thee: thou shalt not see evil any more.

16 In that day it shall be said to Jerusalem, Fear thou not: and to Zion, Let not thine hands be slack.

17 The LORD thy God in the midst of thee is mighty; he will save, he will rejoice over thee with joy; he will rest in his love, he will joy over thee with singing.

18 I will gather them that are sorrowful for the solemn assembly, who are of thee, to whom the reproach of it was a burden.

19 Behold, at that time I will undo all that afflict thee: and I will save her that halteth, and gather her that was driven out; and I will get them praise and fame in every land where they have been put to shame.

20 At that time will I bring you again, even in the time that I gather you: for I will make you a name and a praise among all people of the earth, when I turn back your captivity before your eyes, saith the LORD.

Haggai

Select a Chapter

1 - 2

CHAPTER 1

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15

1 In the second year of Darius the king, in the sixth month, in the first day of the month, came the word of the LORD by Haggai the prophet unto Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Josedech, the high priest, saying,

2 Thus speaketh the LORD of hosts, saying, This people say, The time is not come, the time that the LORD'S house should be built.

3 Then came the word of the LORD by Haggai the prophet, saying,

4 Is it time for you, O ye, to dwell in your cieled houses, and this house lie waste?

5 Now therefore thus saith the LORD of hosts; Consider your ways.

6 Ye have sown much, and bring in little; ye eat, but ye have not enough; ye drink, but ye are not filled with drink; ye clothe you, but there is none warm; and he that earneth wages earneth wages to put it into a bag with holes.

7 Thus saith the LORD of hosts; Consider your ways.

8 Go up to the mountain, and bring wood, and build the house; and I will take pleasure in it, and I will be glorified, saith the LORD.

9 Ye looked for much, and, lo, it came to little; and when ye brought it home, I did blow upon it. Why? saith the LORD of hosts. Because of mine house that is waste, and ye run every man unto his own house.

10 Therefore the heaven over you is stayed from dew, and the earth is stayed from her fruit.

11 And I called for a drought upon the land, and upon the mountains, and upon the corn, and upon the new wine, and upon the oil, and upon that which the ground bringeth forth, and upon men, and upon cattle, and upon all the labour of the hands.

12 Then Zerubbabel the son of Shealtiel, and Joshua the son of Josedech, the high priest, with all the remnant of the people, obeyed the voice of the LORD their God, and the words of Haggai the prophet, as the LORD their God had sent him, and the people did fear before the LORD.

13 Then spake Haggai the LORD'S messenger in the LORD'S message unto the people, saying, I am with you, saith the LORD.

14 And the LORD stirred up the spirit of Zerubbabel the son of Shealtiel, governor of Judah, and the spirit of Joshua the son of Josedech, the high priest, and the spirit of all the remnant of the people; and they came and did work in the house of the LORD of hosts, their God,

15 In the four and twentieth day of the sixth month, in the second year of Darius the king.

CHAPTER 2

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23

1 In the seventh month, in the one and twentieth day of the month, came the word of the LORD by the prophet Haggai, saying,

2 Speak now to Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Josedech, the high priest, and to the residue of the people, saying,

3 Who is left among you that saw this house in her first glory? and how do ye see it now? is it not in your eyes in comparison of it as nothing?

4 Yet now be strong, O Zerubbabel, saith the LORD; and be strong, O Joshua, son of Josedech, the high priest; and be strong, all ye people of the land, saith the LORD, and work: for I am with you, saith the LORD of hosts:

5 According to the word that I covenanted with you when ye came out of Egypt, so my spirit remaineth among you: fear ye not.

6 For thus saith the LORD of hosts; Yet once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land;

7 And I will shake all nations, and the desire of all nations shall come: and I will fill this house with glory, saith the LORD of hosts.

8 The silver is mine, and the gold is mine, saith the LORD of hosts.

9 The glory of this latter house shall be greater than of the former, saith the LORD of hosts: and in this place will I give peace, saith the LORD of hosts.

10 In the four and twentieth day of the ninth month, in the second year of Darius, came the word of the LORD by Haggai the prophet, saying,

11 Thus saith the LORD of hosts; Ask now the priests concerning the law, saying,

12 If one bear holy flesh in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or oil, or any meat, shall it be holy? And the priests answered and said, No.

13 Then said Haggai, If one that is unclean by a dead body touch any of these, shall it be unclean? And the priests answered and said, It shall be unclean.

14 Then answered Haggai, and said, So is this people, and so is this nation before me, saith the LORD; and so is every work of their hands; and that which they offer there is unclean.

15 And now, I pray you, consider from this day and upward, from before a stone was laid upon a stone in the temple of the LORD:

16 Since those days were, when one came to an heap of twenty measures, there were but ten: when one came to the pressfat for to draw out fifty vessels out of the press, there were but twenty.

17 I smote you with blasting and with mildew and with hail in all the labours of your hands; yet ye turned not to me, saith the LORD.

18 Consider now from this day and upward, from the four and twentieth day of the ninth month, even from the day that the foundation of the LORD'S temple was laid, consider it.

19 Is the seed yet in the barn? yea, as yet the vine, and the fig tree, and the pomegranate, and the olive tree, hath not brought forth: from this day will I bless you.

20 And again the word of the LORD came unto Haggai in the four and twentieth day of the month, saying,

21 Speak to Zerubbabel, governor of Judah, saying, I will shake the heavens and the earth;

22 And I will overthrow the throne of kingdoms, and I will destroy the strength of the kingdoms of the heathen; and I will overthrow the chariots, and those that ride in them; and the horses and their riders shall come down, every one by the sword of his brother.

23 In that day, saith the LORD of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith the LORD, and will make thee as a signet: for I have chosen thee, saith the LORD of hosts.

Zechariah

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1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14

CHAPTER 1

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21

1 In the eighth month, in the second year of Darius, came the word of the LORD unto Zechariah, the son of Berechiah, the son of Iddo the prophet, saying,

2 The LORD hath been sore displeased with your fathers.

3 Therefore say thou unto them, Thus saith the LORD of hosts; Turn ye unto me, saith the LORD of hosts, and I will turn unto you, saith the LORD of hosts.

4 Be ye not as your fathers, unto whom the former prophets have cried, saying, Thus saith the LORD of hosts; Turn ye now from your evil ways, and from your evil doings: but they did not hear, nor hearken unto me, saith the LORD.

5 Your fathers, where are they? and the prophets, do they live for ever?

6 But my words and my statutes, which I commanded my servants the prophets, did they not take hold of your fathers? and they returned and said, Like as the LORD of hosts thought to do unto us, according to our ways, and according to our doings, so hath he dealt with us.

7 Upon the four and twentieth day of the eleventh month, which is the month Sebat, in the second year of Darius, came the word of the LORD unto Zechariah, the son of Berechiah, the son of Iddo the prophet, saying,

8 I saw by night, and behold a man riding upon a red horse, and he stood among the myrtle trees that were in the bottom; and behind him were there red horses, speckled, and white.

9 Then said I, O my lord, what are these? And the angel that talked with me said unto me, I will shew thee what these be.

10 And the man that stood among the myrtle trees answered and said, These are they whom the LORD hath sent to walk to and fro through the earth.

11 And they answered the angel of the LORD that stood among the myrtle trees, and said, We have walked to and fro through the earth, and, behold, all the earth sitteth still, and is at rest.

12 Then the angel of the LORD answered and said, O LORD of hosts, how long wilt thou not have mercy on Jerusalem and on the cities of Judah, against which thou hast had indignation these threescore and ten years?

13 And the LORD answered the angel that talked with me with good words and comfortable words.

14 So the angel that communed with me said unto me, Cry thou, saying, Thus saith the LORD of hosts; I am jealous for Jerusalem and for Zion with a great jealousy.

15 And I am very sore displeased with the heathen that are at ease: for I was but a little displeased, and they helped forward the affliction.

16 Therefore thus saith the LORD; I am returned to Jerusalem with mercies: my house shall be built in it, saith the LORD of hosts, and a line shall be stretched forth upon Jerusalem.

17 Cry yet, saying, Thus saith the LORD of hosts; My cities through prosperity shall yet be spread abroad; and the LORD shall yet comfort Zion, and shall yet choose Jerusalem.

18 Then lifted I up mine eyes, and saw, and behold four horns.

19 And I said unto the angel that talked with me, What be these? And he answered me, These are the horns which have scattered Judah, Israel, and Jerusalem.

20 And the LORD shewed me four carpenters.

21 Then said I, What come these to do? And he spake, saying, These are the horns which have scattered Judah, so that no man did lift up his head: but these are come to fray them, to cast out the horns of the Gentiles, which lifted up their horn over the land of Judah to scatter it.

CHAPTER 2

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13

1 I lifted up mine eyes again, and looked, and behold a man with a measuring line in his hand.

2 Then said I, Whither goest thou? And he said unto me, To measure Jerusalem, to see what is the breadth thereof, and what is the length thereof.

3 And, behold, the angel that talked with me went forth, and another angel went out to meet him,

4 And said unto him, Run, speak to this young man, saying, Jerusalem shall be inhabited as towns without walls for the multitude of men and cattle therein:

5 For I, saith the LORD, will be unto her a wall of fire round about, and will be the glory in the midst of her.

6 Ho, ho, come forth, and flee from the land of the north, saith the LORD: for I have spread you abroad as the four winds of the heaven, saith the LORD.

7 Deliver thyself, O Zion, that dwellest with the daughter of Babylon.

8 For thus saith the LORD of hosts; After the glory hath he sent me unto the nations which spoiled you: for he that toucheth you toucheth the apple of his eye.

9 For, behold, I will shake mine hand upon them, and they shall be a spoil to their servants: and ye shall know that the LORD of hosts hath sent me.

10 Sing and rejoice, O daughter of Zion: for, lo, I come, and I will dwell in the midst of thee, saith the LORD.

11 And many nations shall be joined to the LORD in that day, and shall be my people: and I will dwell in the midst of thee, and thou shalt know that the LORD of hosts hath sent me unto thee.

12 And the LORD shall inherit Judah his portion in the holy land, and shall choose Jerusalem again.

13 Be silent, O all flesh, before the LORD: for he is raised up out of his holy habitation.

CHAPTER 3

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10

1 And he shewed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to resist him.

2 And the LORD said unto Satan, The LORD rebuke thee, O Satan; even the LORD that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire?

3 Now Joshua was clothed with filthy garments, and stood before the angel.

4 And he answered and spake unto those that stood before him, saying, Take away the filthy garments from him. And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.

5 And I said, Let them set a fair mitre upon his head. So they set a fair mitre upon his head, and clothed him with garments. And the angel of the LORD stood by.

6 And the angel of the LORD protested unto Joshua, saying,

7 Thus saith the LORD of hosts; If thou wilt walk in my ways, and if thou wilt keep my charge, then thou shalt also judge my house, and shalt also keep my courts, and I will give thee places to walk among these that stand by.

8 Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth my servant the BRANCH.

9 For behold the stone that I have laid before Joshua; upon one stone shall be seven eyes: behold, I will engrave the graving thereof, saith the LORD of hosts, and I will remove the iniquity of that land in one day.

10 In that day, saith the LORD of hosts, shall ye call every man his neighbour under the vine and under the fig tree.

CHAPTER 4

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14

1 And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep,

2 And said unto me, What seest thou? And I said, I have looked, and behold a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which are upon the top thereof:

3 And two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof.

4 So I answered and spake to the angel that talked with me, saying, What are these, my lord?

5 Then the angel that talked with me answered and said unto me, Knowest thou not what these be? And I said, No, my lord.

6 Then he answered and spake unto me, saying, This is the word of the LORD unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the LORD of hosts.

7 Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it.

8 Moreover the word of the LORD came unto me, saying,

9 The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the LORD of hosts hath sent me unto you.

10 For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the LORD, which run to and fro through the whole earth.

11 Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof?

12 And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves?

13 And he answered me and said, Knowest thou not what these be? And I said, No, my lord.

14 Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.

CHAPTER 5

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11

1 Then I turned, and lifted up mine eyes, and looked, and behold a flying roll.

2 And he said unto me, What seest thou? And I answered, I see a flying roll; the length thereof is twenty cubits, and the breadth thereof ten cubits.

3 Then said he unto me, This is the curse that goeth forth over the face of the whole earth: for every one that stealeth shall be cut off as on this side according to it; and every one that sweareth shall be cut off as on that side according to it.

4 I will bring it forth, saith the LORD of hosts, and it shall enter into the house of the thief, and into the house of him that sweareth falsely by my name: and it shall remain in the midst of his house, and shall consume it with the timber thereof and the stones thereof.

5 Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth.

6 And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth.

7 And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah.

8 And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof.

9 Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven.

10 Then said I to the angel that talked with me, Whither do these bear the ephah?

11 And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base.

CHAPTER 6

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1 And I turned, and lifted up mine eyes, and looked, and, behold, there came four chariots out from between two mountains; and the mountains were mountains of brass.

2 In the first chariot were red horses; and in the second chariot black horses;

3 And in the third chariot white horses; and in the fourth chariot grisled and bay horses.

4 Then I answered and said unto the angel that talked with me, What are these, my lord?

5 And the angel answered and said unto me, These are the four spirits of the heavens, which go forth from standing before the Lord of all the earth.

6 The black horses which are therein go forth into the north country; and the white go forth after them; and the grisled go forth toward the south country.

7 And the bay went forth, and sought to go that they might walk to and fro through the earth: and he said, Get you hence, walk to and fro through the earth. So they walked to and fro through the earth.

8 Then cried he upon me, and spake unto me, saying, Behold, these that go toward the north country have quieted my spirit in the north country.

9 And the word of the LORD came unto me, saying,

10 Take of them of the captivity, even of Heldai, of Tobijah, and of Jedaiah, which are come from Babylon, and come thou the same day, and go into the house of Josiah the son of Zephaniah;

11 Then take silver and gold, and make crowns, and set them upon the head of Joshua the son of Josedech, the high priest;

12 And speak unto him, saying, Thus speaketh the LORD of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the LORD:

13 Even he shall build the temple of the LORD; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both.

14 And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the LORD.

15 And they that are far off shall come and build in the temple of the LORD, and ye shall know that the LORD of hosts hath sent me unto you. And this shall come to pass, if ye will diligently obey the voice of the LORD your God.

CHAPTER 7

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1 And it came to pass in the fourth year of king Darius, that the word of the LORD came unto Zechariah in the fourth day of the ninth month, even in Chisleu;

2 When they had sent unto the house of God Sherezer and Regemmelech, and their men, to pray before the LORD,

3 And to speak unto the priests which were in the house of the LORD of hosts, and to the prophets, saying, Should I weep in the fifth month, separating myself, as I have done these so many years?

4 Then came the word of the LORD of hosts unto me, saying,

5 Speak unto all the people of the land, and to the priests, saying, When ye fasted and mourned in the fifth and seventh month, even those seventy years, did ye at all fast unto me, even to me?

6 And when ye did eat, and when ye did drink, did not ye eat for yourselves, and drink for yourselves?

7 Should ye not hear the words which the LORD hath cried by the former prophets, when Jerusalem was inhabited and in prosperity, and the cities thereof round about her, when men inhabited the south and the plain?

8 And the word of the LORD came unto Zechariah, saying,

9 Thus speaketh the LORD of hosts, saying, Execute true judgment, and shew mercy and compassions every man to his brother:

10 And oppress not the widow, nor the fatherless, the stranger, nor the poor; and let none of you imagine evil against his brother in your heart.

11 But they refused to hearken, and pulled away the shoulder, and stopped their ears, that they should not hear.

12 Yea, they made their hearts as an adamant stone, lest they should hear the law, and the words which the LORD of hosts hath sent in his spirit by the former prophets: therefore came a great wrath from the LORD of hosts.

13 Therefore it is come to pass, that as he cried, and they would not hear; so they cried, and I would not hear, saith the LORD of hosts:

14 But I scattered them with a whirlwind among all the nations whom they knew not. Thus the land was desolate after them, that no man passed through nor returned: for they laid the pleasant land desolate.

CHAPTER 8

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1 Again the word of the LORD of hosts came to me, saying,

2 Thus saith the LORD of hosts; I was jealous for Zion with great jealousy, and I was jealous for her with great fury.

3 Thus saith the LORD; I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the LORD of hosts the holy mountain.

4 Thus saith the LORD of hosts; There shall yet old men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age.

5 And the streets of the city shall be full of boys and girls playing in the streets thereof.

6 Thus saith the LORD of hosts; If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes? saith the LORD of hosts.

7 Thus saith the LORD of hosts; Behold, I will save my people from the east country, and from the west country;

8 And I will bring them, and they shall dwell in the midst of Jerusalem: and they shall be my people, and I will be their God, in truth and in righteousness.

9 Thus saith the LORD of hosts; Let your hands be strong, ye that hear in these days these words by the mouth of the prophets, which were in the day that the foundation of the house of the LORD of hosts was laid, that the temple might be built.

10 For before these days there was no hire for man, nor any hire for beast; neither was there any peace to him that went out or came in because of the affliction: for I set all men every one against his neighbour.

11 But now I will not be unto the residue of this people as in the former days, saith the LORD of hosts.

12 For the seed shall be prosperous; the vine shall give her fruit, and the ground shall give her increase, and the heavens shall give their dew; and I will cause the remnant of this people to possess all these things.

13 And it shall come to pass, that as ye were a curse among the heathen, O house of Judah, and house of Israel; so will I save you, and ye shall be a blessing: fear not, but let your hands be strong.

14 For thus saith the LORD of hosts; As I thought to punish you, when your fathers provoked me to wrath, saith the LORD of hosts, and I repented not:

15 So again have I thought in these days to do well unto Jerusalem and to the house of Judah: fear ye not.

16 These are the things that ye shall do; Speak ye every man the truth to his neighbour; execute the judgment of truth and peace in your gates:

17 And let none of you imagine evil in your hearts against his neighbour; and love no false oath: for all these are things that I hate, saith the LORD.

18 And the word of the LORD of hosts came unto me, saying,

19 Thus saith the LORD of hosts; The fast of the fourth month, and the fast of the fifth, and the fast of the seventh, and the fast of the tenth, shall be to the house of Judah joy and gladness, and cheerful feasts; therefore love the truth and peace.

20 Thus saith the LORD of hosts; It shall yet come to pass, that there shall come people, and the inhabitants of many cities:

21 And the inhabitants of one city shall go to another, saying, Let us go speedily to pray before the LORD, and to seek the LORD of hosts: I will go also.

22 Yea, many people and strong nations shall come to seek the LORD of hosts in Jerusalem, and to pray before the LORD.

23 Thus saith the LORD of hosts; In those days it shall come to pass, that ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you: for we have heard that God is with you.

CHAPTER 9

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1 The burden of the word of the LORD in the land of Hadrach, and Damascus shall be the rest thereof: when the eyes of man, as of all the tribes of Israel, shall be toward the LORD.

2 And Hamath also shall border thereby; Tyrus, and Zidon, though it be very wise.

3 And Tyrus did build herself a strong hold, and heaped up silver as the dust, and fine gold as the mire of the streets.

4 Behold, the Lord will cast her out, and he will smite her power in the sea; and she shall be devoured with fire.

5 Ashkelon shall see it, and fear; Gaza also shall see it, and be very sorrowful, and Ekron; for her expectation shall be ashamed; and the king shall perish from Gaza, and Ashkelon shall not be inhabited.

6 And a bastard shall dwell in Ashdod, and I will cut off the pride of the Philistines.

7 And I will take away his blood out of his mouth, and his abominations from between his teeth: but he that remaineth, even he, shall be for our God, and he shall be as a governor in Judah, and Ekron as a Jebusite.

8 And I will encamp about mine house because of the army, because of him that passeth by, and because of him that returneth: and no oppressor shall pass through them any more: for now have I seen with mine eyes.

9 Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.

10 And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and he shall speak peace unto the heathen: and his dominion shall be from sea even to sea, and from the river even to the ends of the earth.

11 As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.

12 Turn you to the strong hold, ye prisoners of hope: even to day do I declare that I will render double unto thee;

13 When I have bent Judah for me, filled the bow with Ephraim, and raised up thy sons, O Zion, against thy sons, O Greece, and made thee as the sword of a mighty man.

14 And the LORD shall be seen over them, and his arrow shall go forth as the lightning: and the Lord GOD shall blow the trumpet, and shall go with whirlwinds of the south.

15 The LORD of hosts shall defend them; and they shall devour, and subdue with sling stones; and they shall drink, and make a noise as through wine; and they shall be filled like bowls, and as the corners of the altar.

16 And the LORD their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land.

17 For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids.

CHAPTER 10

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1 Ask ye of the LORD rain in the time of the latter rain; so the LORD shall make bright clouds, and give them showers of rain, to every one grass in the field.

2 For the idols have spoken vanity, and the diviners have seen a lie, and have told false dreams; they comfort in vain: therefore they went their way as a flock, they were troubled, because there was no shepherd.

3 Mine anger was kindled against the shepherds, and I punished the goats: for the LORD of hosts hath visited his flock the house of Judah, and hath made them as his goodly horse in the battle.

4 Out of him came forth the corner, out of him the nail, out of him the battle bow, out of him every oppressor together.

5 And they shall be as mighty men, which tread down their enemies in the mire of the streets in the battle: and they shall fight, because the LORD is with them, and the riders on horses shall be confounded.

6 And I will strengthen the house of Judah, and I will save the house of Joseph, and I will bring them again to place them; for I have mercy upon them: and they shall be as though I had not cast them off: for I am the LORD their God, and will hear them.

7 And they of Ephraim shall be like a mighty man, and their heart shall rejoice as through wine: yea, their children shall see it, and be glad; their heart shall rejoice in the LORD.

8 I will hiss for them, and gather them; for I have redeemed them: and they shall increase as they have increased.

9 And I will sow them among the people: and they shall remember me in far countries; and they shall live with their children, and turn again.

10 I will bring them again also out of the land of Egypt, and gather them out of Assyria; and I will bring them into the land of Gilead and Lebanon; and place shall not be found for them.

11 And he shall pass through the sea with affliction, and shall smite the waves in the sea, and all the deeps of the river shall dry up: and the pride of Assyria shall be brought down, and the sceptre of Egypt shall depart away.

12 And I will strengthen them in the LORD; and they shall walk up and down in his name, saith the LORD.

CHAPTER 11

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1 Open thy doors, O Lebanon, that the fire may devour thy cedars.

2 Howl, fir tree; for the cedar is fallen; because the mighty are spoiled: howl, O ye oaks of Bashan; for the forest of the vintage is come down.

3 There is a voice of the howling of the shepherds; for their glory is spoiled: a voice of the roaring of young lions; for the pride of Jordan is spoiled.

4 Thus saith the LORD my God; Feed the flock of the slaughter;

5 Whose possessors slay them, and hold themselves not guilty: and they that sell them say, Blessed be the LORD; for I am rich: and their own shepherds pity them not.

6 For I will no more pity the inhabitants of the land, saith the LORD: but, lo, I will deliver the men every one into his neighbour's hand, and into the hand of his king: and they shall smite the land, and out of their hand I will not deliver them.

7 And I will feed the flock of slaughter, even you, O poor of the flock. And I took unto me two staves; the one I called Beauty, and the other I called Bands; and I fed the flock.

8 Three shepherds also I cut off in one month; and my soul lothed them, and their soul also abhorred me.

9 Then said I, I will not feed you: that that dieth, let it die; and that that is to be cut off, let it be cut off; and let the rest eat every one the flesh of another.

10 And I took my staff, even Beauty, and cut it asunder, that I might break my covenant which I had made with all the people.

11 And it was broken in that day: and so the poor of the flock that waited upon me knew that it was the word of the LORD.

12 And I said unto them, If ye think good, give me my price; and if not, forbear. So they weighed for my price thirty pieces of silver.

13 And the LORD said unto me, Cast it unto the potter: a goodly price that I was prised at of them. And I took the thirty pieces of silver, and cast them to the potter in the house of the LORD.

14 Then I cut asunder mine other staff, even Bands, that I might break the brotherhood between Judah and Israel.

15 And the LORD said unto me, Take unto thee yet the instruments of a foolish shepherd.

16 For, lo, I will raise up a shepherd in the land, which shall not visit those that be cut off, neither shall seek the young one, nor heal that that is broken, nor feed that that standeth still: but he shall eat the flesh of the fat, and tear their claws in pieces.

17 Woe to the idol shepherd that leaveth the flock! the sword shall be upon his arm, and upon his right eye: his arm shall be clean dried up, and his right eye shall be utterly darkened.

CHAPTER 12

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1 The burden of the word of the LORD for Israel, saith the LORD, which stretcheth forth the heavens, and layeth the foundation of the earth, and formeth the spirit of man within him.

2 Behold, I will make Jerusalem a cup of trembling unto all the people round about, when they shall be in the siege both against Judah and against Jerusalem.

3 And in that day will I make Jerusalem a burdensome stone for all people: all that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together against it.

4 In that day, saith the LORD, I will smite every horse with astonishment, and his rider with madness: and I will open mine eyes upon the house of Judah, and will smite every horse of the people with blindness.

5 And the governors of Judah shall say in their heart, The inhabitants of Jerusalem shall be my strength in the LORD of hosts their God.

6 In that day will I make the governors of Judah like an hearth of fire among the wood, and like a torch of fire in a sheaf; and they shall devour all the people round about, on the right hand and on the left: and Jerusalem shall be inhabited again in her own place, even in Jerusalem.

7 The LORD also shall save the tents of Judah first, that the glory of the house of David and the glory of the inhabitants of Jerusalem do not magnify themselves against Judah.

8 In that day shall the LORD defend the inhabitants of Jerusalem; and he that is feeble among them at that day shall be as David; and the house of David shall be as God, as the angel of the LORD before them.

9 And it shall come to pass in that day, that I will seek to destroy all the nations that come against Jerusalem.

10 And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn.

11 In that day shall there be a great mourning in Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddon.

12 And the land shall mourn, every family apart; the family of the house of David apart, and their wives apart; the family of the house of Nathan apart, and their wives apart;

13 The family of the house of Levi apart, and their wives apart; the family of Shimei apart, and their wives apart;

14 All the families that remain, every family apart, and their wives apart.

CHAPTER 13

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1 In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness.

2 And it shall come to pass in that day, saith the LORD of hosts, that I will cut off the names of the idols out of the land, and they shall no more be remembered: and also I will cause the prophets and the unclean spirit to pass out of the land.

3 And it shall come to pass, that when any shall yet prophesy, then his father and his mother that begat him shall say unto him, Thou shalt not live; for thou speakest lies in the name of the LORD: and his father and his mother that begat him shall thrust him through when he prophesieth.

4 And it shall come to pass in that day, that the prophets shall be ashamed every one of his vision, when he hath prophesied; neither shall they wear a rough garment to deceive:

5 But he shall say, I am no prophet, I am an husbandman; for man taught me to keep cattle from my youth.

6 And one shall say unto him, What are these wounds in thine hands? Then he shall answer, Those with which I was wounded in the house of my friends.

7 Awake, O sword, against my shepherd, and against the man that is my fellow, saith the LORD of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones.

8 And it shall come to pass, that in all the land, saith the LORD, two parts therein shall be cut off and die; but the third shall be left therein.

9 And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: they shall call on my name, and I will hear them: I will say, It is my people: and they shall say, The LORD is my God.

CHAPTER 14

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1 Behold, the day of the LORD cometh, and thy spoil shall be divided in the midst of thee.

2 For I will gather all nations against Jerusalem to battle; and the city shall be taken, and the houses rifled, and the women ravished; and half of the city shall go forth into captivity, and the residue of the people shall not be cut off from the city.

3 Then shall the LORD go forth, and fight against those nations, as when he fought in the day of battle.

4 And his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south.

5 And ye shall flee to the valley of the mountains; for the valley of the mountains shall reach unto Azal: yea, ye shall flee, like as ye fled from before the earthquake in the days of Uzziah king of Judah: and the LORD my God shall come, and all the saints with thee.

6 And it shall come to pass in that day, that the light shall not be clear, nor dark:

7 But it shall be one day which shall be known to the LORD, not day, nor night: but it shall come to pass, that at evening time it shall be light.

8 And it shall be in that day, that living waters shall go out from Jerusalem; half of them toward the former sea, and half of them toward the hinder sea: in summer and in winter shall it be.

9 And the LORD shall be king over all the earth: in that day shall there be one LORD, and his name one.

10 All the land shall be turned as a plain from Geba to Rimmon south of Jerusalem: and it shall be lifted up, and inhabited in her place, from Benjamin's gate unto the place of the first gate, unto the corner gate, and from the tower of Hananeel unto the king's winepresses.

11 And men shall dwell in it, and there shall be no more utter destruction; but Jerusalem shall be safely inhabited.

12 And this shall be the plague wherewith the LORD will smite all the people that have fought against Jerusalem; Their flesh shall consume away while they stand upon their feet, and their eyes shall consume away in their holes, and their tongue shall consume away in their mouth.

13 And it shall come to pass in that day, that a great tumult from the LORD shall be among them; and they shall lay hold every one on the hand of his neighbour, and his hand shall rise up against the hand of his neighbour.

14 And Judah also shall fight at Jerusalem; and the wealth of all the heathen round about shall be gathered together, gold, and silver, and apparel, in great abundance.

15 And so shall be the plague of the horse, of the mule, of the camel, and of the ass, and of all the beasts that shall be in these tents, as this plague.

16 And it shall come to pass, that every one that is left of all the nations which came against Jerusalem shall even go up from year to year to worship the King, the LORD of hosts, and to keep the feast of tabernacles.

17 And it shall be, that whoso will not come up of all the families of the earth unto Jerusalem to worship the King, the LORD of hosts, even upon them shall be no rain.

18 And if the family of Egypt go not up, and come not, that have no rain; there shall be the plague, wherewith the LORD will smite the heathen that come not up to keep the feast of tabernacles.

19 This shall be the punishment of Egypt, and the punishment of all nations that come not up to keep the feast of tabernacles.

20 In that day shall there be upon the bells of the horses, HOLINESS UNTO THE LORD; and the pots in the LORD'S house shall be like the bowls before the altar.

21 Yea, every pot in Jerusalem and in Judah shall be holiness unto the LORD of hosts: and all they that sacrifice shall come and take of them, and seethe therein: and in that day there shall be no more the Canaanite in the house of the LORD of hosts.

Malachi

Select a Chapter

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CHAPTER 1

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1 The burden of the word of the LORD to Israel by Malachi.

2 I have loved you, saith the LORD. Yet ye say, Wherein hast thou loved us? Was not Esau Jacob's brother? saith the LORD: yet I loved Jacob,

3 And I hated Esau, and laid his mountains and his heritage waste for the dragons of the wilderness.

4 Whereas Edom saith, We are impoverished, but we will return and build the desolate places; thus saith the LORD of hosts, They shall build, but I will throw down; and they shall call them, The border of wickedness, and, The people against whom the LORD hath indignation for ever.

5 And your eyes shall see, and ye shall say, The LORD will be magnified from the border of Israel.

6 A son honoureth his father, and a servant his master: if then I be a father, where is mine honour? and if I be a master, where is my fear? saith the LORD of hosts unto you, O priests, that despise my name. And ye say, Wherein have we despised thy name?

7 Ye offer polluted bread upon mine altar; and ye say, Wherein have we polluted thee? In that ye say, The table of the LORD is contemptible.

8 And if ye offer the blind for sacrifice, is it not evil? and if ye offer the lame and sick, is it not evil? offer it now unto thy governor; will he be pleased with thee, or accept thy person? saith the LORD of hosts.

9 And now, I pray you, beseech God that he will be gracious unto us: this hath been by your means: will he regard your persons? saith the LORD of hosts.

10 Who is there even among you that would shut the doors for nought? neither do ye kindle fire on mine altar for nought. I have no pleasure in you, saith the LORD of hosts, neither will I accept an offering at your hand.

11 For from the rising of the sun even unto the going down of the same my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a pure offering: for my name shall be great among the heathen, saith the LORD of hosts.

12 But ye have profaned it, in that ye say, The table of the LORD is polluted; and the fruit thereof, even his meat, is contemptible.

13 Ye said also, Behold, what a weariness is it! and ye have snuffed at it, saith the LORD of hosts; and ye brought that which was torn, and the lame, and the sick; thus ye brought an offering: should I accept this of your hand? saith the LORD.

14 But cursed be the deceiver, which hath in his flock a male, and voweth, and sacrificeth unto the Lord a corrupt thing: for I am a great King, saith the LORD of hosts, and my name is dreadful among the heathen.

CHAPTER 2

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1 And now, O ye priests, this commandment is for you.

2 If ye will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the LORD of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay it to heart.

3 Behold, I will corrupt your seed, and spread dung upon your faces, even the dung of your solemn feasts; and one shall take you away with it.

4 And ye shall know that I have sent this commandment unto you, that my covenant might be with Levi, saith the LORD of hosts.

5 My covenant was with him of life and peace; and I gave them to him for the fear wherewith he feared me, and was afraid before my name.

6 The law of truth was in his mouth, and iniquity was not found in his lips: he walked with me in peace and equity, and did turn many away from iniquity.

7 For the priest's lips should keep knowledge, and they should seek the law at his mouth: for he is the messenger of the LORD of hosts.

8 But ye are departed out of the way; ye have caused many to stumble at the law; ye have corrupted the covenant of Levi, saith the LORD of hosts.

9 Therefore have I also made you contemptible and base before all the people, according as ye have not kept my ways, but have been partial in the law.

10 Have we not all one father? hath not one God created us? why do we deal treacherously every man against his brother, by profaning the covenant of our fathers?

11 Judah hath dealt treacherously, and an abomination is committed in Israel and in Jerusalem; for Judah hath profaned the holiness of the LORD which he loved, and hath married the daughter of a strange god.

12 The LORD will cut off the man that doeth this, the master and the scholar, out of the tabernacles of Jacob, and him that offereth an offering unto the LORD of hosts.

13 And this have ye done again, covering the altar of the LORD with tears, with weeping, and with crying out, insomuch that he regardeth not the offering any more, or receiveth it with good will at your hand.

14 Yet ye say, Wherefore? Because the LORD hath been witness between thee and the wife of thy youth, against whom thou hast dealt treacherously: yet is she thy companion, and the wife of thy covenant.

15 And did not he make one? Yet had he the residue of the spirit. And wherefore one? That he might seek a godly seed. Therefore take heed to your spirit, and let none deal treacherously against the wife of his youth.

16 For the LORD, the God of Israel, saith that he hateth putting away: for one covereth violence with his garment, saith the LORD of hosts: therefore take heed to your spirit, that ye deal not treacherously.

17 Ye have wearied the LORD with your words. Yet ye say, Wherein have we wearied him? When ye say, Every one that doeth evil is good in the sight of the LORD, and he delighteth in them; or, Where is the God of judgment?

CHAPTER 3

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1 Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts.

2 But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner's fire, and like fullers' soap:

3 And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the LORD an offering in righteousness.

4 Then shall the offering of Judah and Jerusalem be pleasant unto the LORD, as in the days of old, and as in former years.

5 And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the LORD of hosts.

6 For I am the LORD, I change not; therefore ye sons of Jacob are not consumed.

7 Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them. Return unto me, and I will return unto you, saith the LORD of hosts. But ye said, Wherein shall we return?

8 Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings.

9 Ye are cursed with a curse: for ye have robbed me, even this whole nation.

10 Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the LORD of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.

11 And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the LORD of hosts.

12 And all nations shall call you blessed: for ye shall be a delightsome land, saith the LORD of hosts.

13 Your words have been stout against me, saith the LORD. Yet ye say, What have we spoken so much against thee?

14 Ye have said, It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the LORD of hosts?

15 And now we call the proud happy; yea, they that work wickedness are set up; yea, they that tempt God are even delivered.

16 Then they that feared the LORD spake often one to another: and the LORD hearkened, and heard it, and a book of remembrance was written before him for them that feared the LORD, and that thought upon his name.

17 And they shall be mine, saith the LORD of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him.

18 Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not.

CHAPTER 4

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1 For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the LORD of hosts, that it shall leave them neither root nor branch.

2 But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall.

3 And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the LORD of hosts.

4 Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments.

5 Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD:

6 And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.

Matthew

Select a Chapter

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CHAPTER 1

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1 The book of the generation of Jesus Christ, the son of David, the son of Abraham.

2 Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren;

3 And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram;

4 And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon;

5 And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse;

6 And Jesse begat David the king; and David the king begat Solomon of her that had been the wife of Urias;

7 And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa;

8 And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias;

9 And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias;

10 And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias;

11 And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon:

12 And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel;

13 And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor;

14 And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud;

15 And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob;

16 And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.

17 So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.

18 Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost.

19 Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily.

20 But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.

21 And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins.

22 Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying,

23 Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.

24 Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife:

25 And knew her not till she had brought forth her firstborn son: and he called his name JESUS.

CHAPTER 2

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1 Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem,

2 Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him.

3 When Herod the king had heard these things, he was troubled, and all Jerusalem with him.

4 And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born.

5 And they said unto him, In Bethlehem of Judaea: for thus it is written by the prophet,

6 And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel.

7 Then Herod, when he had privily called the wise men, enquired of them diligently what time the star appeared.

8 And he sent them to Bethlehem, and said, Go and search diligently for the young child; and when ye have found him, bring me word again, that I may come and worship him also.

9 When they had heard the king, they departed; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was.

10 When they saw the star, they rejoiced with exceeding great joy.

11 And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh.

12 And being warned of God in a dream that they should not return to Herod, they departed into their own country another way.

13 And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young child to destroy him.

14 When he arose, he took the young child and his mother by night, and departed into Egypt:

15 And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son.

16 Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently enquired of the wise men.

17 Then was fulfilled that which was spoken by Jeremy the prophet, saying,

18 In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not.

19 But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt,

20 Saying, Arise, and take the young child and his mother, and go into the land of Israel: for they are dead which sought the young child's life.

21 And he arose, and took the young child and his mother, and came into the land of Israel.

22 But when he heard that Archelaus did reign in Judaea in the room of his father Herod, he was afraid to go thither: notwithstanding, being warned of God in a dream, he turned aside into the parts of Galilee:

23 And he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene.

CHAPTER 3

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1 In those days came John the Baptist, preaching in the wilderness of Judaea,

2 And saying, Repent ye: for the kingdom of heaven is at hand.

3 For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.

4 And the same John had his raiment of camel's hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.

5 Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan,

6 And were baptized of him in Jordan, confessing their sins.

7 But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?

8 Bring forth therefore fruits meet for repentance:

9 And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham.

10 And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire.

11 I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire:

12 Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.

13 Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him.

14 But John forbad him, saying, I have need to be baptized of thee, and comest thou to me?

15 And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him.

16 And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him:

17 And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.

CHAPTER 4

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1 Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil.

2 And when he had fasted forty days and forty nights, he was afterward an hungred.

3 And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread.

4 But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.

5 Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple,

6 And saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.

7 Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God.

8 Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them;

9 And saith unto him, All these things will I give thee, if thou wilt fall down and worship me.

10 Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.

11 Then the devil leaveth him, and, behold, angels came and ministered unto him.

12 Now when Jesus had heard that John was cast into prison, he departed into Galilee;

13 And leaving Nazareth, he came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim:

14 That it might be fulfilled which was spoken by Esaias the prophet, saying,

15 The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles;

16 The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up.

17 From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand.

18 And Jesus, walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishers.

19 And he saith unto them, Follow me, and I will make you fishers of men.

20 And they straightway left their nets, and followed him.

21 And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and he called them.

22 And they immediately left the ship and their father, and followed him.

23 And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people.

24 And his fame went throughout all Syria: and they brought unto him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatick, and those that had the palsy; and he healed them.

25 And there followed him great multitudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judaea, and from beyond Jordan.

CHAPTER 5

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1 And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him:

2 And he opened his mouth, and taught them, saying,

3 Blessed are the poor in spirit: for theirs is the kingdom of heaven.

4 Blessed are they that mourn: for they shall be comforted.

5 Blessed are the meek: for they shall inherit the earth.

6 Blessed are they which do hunger and thirst after righteousness: for they shall be filled.

7 Blessed are the merciful: for they shall obtain mercy.

8 Blessed are the pure in heart: for they shall see God.

9 Blessed are the peacemakers: for they shall be called the children of God.

10 Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven.

11 Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake.

12 Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.

13 Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.

14 Ye are the light of the world. A city that is set on an hill cannot be hid.

15 Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house.

16 Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.

17 Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.

18 For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.

19 Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.

20 For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.

21 Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment:

22 But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.

23 Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee;

24 Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.

25 Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.

26 Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing.

27 Ye have heard that it was said by them of old time, Thou shalt not commit adultery:

28 But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.

29 And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.

30 And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.

31 It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement:

32 But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery.

33 Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths:

34 But I say unto you, Swear not at all; neither by heaven; for it is God's throne:

35 Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King.

36 Neither shalt thou swear by thy head, because thou canst not make one hair white or black.

37 But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.

38 Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth:

39 But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.

40 And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also.

41 And whosoever shall compel thee to go a mile, go with him twain.

42 Give to him that asketh thee, and from him that would borrow of thee turn not thou away.

43 Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.

44 But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;

45 That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.

46 For if ye love them which love you, what reward have ye? do not even the publicans the same?

47 And if ye salute your brethren only, what do ye more than others? do not even the publicans so?

48 Be ye therefore perfect, even as your Father which is in heaven is perfect.

CHAPTER 6

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1 Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven.

2 Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward.

3 But when thou doest alms, let not thy left hand know what thy right hand doeth:

4 That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly.

5 And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward.

6 But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly.

7 But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking.

8 Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him.

9 After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name.

10 Thy kingdom come. Thy will be done in earth, as it is in heaven.

11 Give us this day our daily bread.

12 And forgive us our debts, as we forgive our debtors.

13 And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.

14 For if ye forgive men their trespasses, your heavenly Father will also forgive you:

15 But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.

16 Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward.

17 But thou, when thou fastest, anoint thine head, and wash thy face;

18 That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly.

19 Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal:

20 But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal:

21 For where your treasure is, there will your heart be also.

22 The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light.

23 But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness!

24 No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.

25 Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?

26 Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?

27 Which of you by taking thought can add one cubit unto his stature?

28 And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin:

29 And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these.

30 Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith?

31 Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?

32 (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things.

33 But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.

34 Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof.

CHAPTER 7

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1 Judge not, that ye be not judged.

2 For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.

3 And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye?

4 Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye?

5 Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye.

6 Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.

7 Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you:

8 For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.

9 Or what man is there of you, whom if his son ask bread, will he give him a stone?

10 Or if he ask a fish, will he give him a serpent?

11 If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him?

12 Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.

13 Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat:

14 Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.

15 Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves.

16 Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?

17 Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit.

18 A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.

19 Every tree that bringeth not forth good fruit is hewn down, and cast into the fire.

20 Wherefore by their fruits ye shall know them.

21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.

22 Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?

23 And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.

24 Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock:

25 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock.

26 And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand:

27 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.

28 And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine:

29 For he taught them as one having authority, and not as the scribes.

CHAPTER 8

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1 When he was come down from the mountain, great multitudes followed him.

2 And, behold, there came a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean.

3 And Jesus put forth his hand, and touched him, saying, I will; be thou clean. And immediately his leprosy was cleansed.

4 And Jesus saith unto him, See thou tell no man; but go thy way, shew thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them.

5 And when Jesus was entered into Capernaum, there came unto him a centurion, beseeching him,

6 And saying, Lord, my servant lieth at home sick of the palsy, grievously tormented.

7 And Jesus saith unto him, I will come and heal him.

8 The centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof: but speak the word only, and my servant shall be healed.

9 For I am a man under authority, having soldiers under me: and I say to this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it.

10 When Jesus heard it, he marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel.

11 And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven.

12 But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth.

13 And Jesus said unto the centurion, Go thy way; and as thou hast believed, so be it done unto thee. And his servant was healed in the selfsame hour.

14 And when Jesus was come into Peter's house, he saw his wife's mother laid, and sick of a fever.

15 And he touched her hand, and the fever left her: and she arose, and ministered unto them.

16 When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with his word, and healed all that were sick:

17 That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses.

18 Now when Jesus saw great multitudes about him, he gave commandment to depart unto the other side.

19 And a certain scribe came, and said unto him, Master, I will follow thee whithersoever thou goest.

20 And Jesus saith unto him, The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head.

21 And another of his disciples said unto him, Lord, suffer me first to go and bury my father.

22 But Jesus said unto him, Follow me; and let the dead bury their dead.

23 And when he was entered into a ship, his disciples followed him.

24 And, behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves: but he was asleep.

25 And his disciples came to him, and awoke him, saying, Lord, save us: we perish.

26 And he saith unto them, Why are ye fearful, O ye of little faith? Then he arose, and rebuked the winds and the sea; and there was a great calm.

27 But the men marvelled, saying, What manner of man is this, that even the winds and the sea obey him!

28 And when he was come to the other side into the country of the Gergesenes, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way.

29 And, behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time?

30 And there was a good way off from them an herd of many swine feeding.

31 So the devils besought him, saying, If thou cast us out, suffer us to go away into the herd of swine.

32 And he said unto them, Go. And when they were come out, they went into the herd of swine: and, behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters.

33 And they that kept them fled, and went their ways into the city, and told every thing, and what was befallen to the possessed of the devils.

34 And, behold, the whole city came out to meet Jesus: and when they saw him, they besought him that he would depart out of their coasts.

CHAPTER 9

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1 And he entered into a ship, and passed over, and came into his own city.

2 And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee.

3 And, behold, certain of the scribes said within themselves, This man blasphemeth.

4 And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts?

5 For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk?

6 But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house.

7 And he arose, and departed to his house.

8 But when the multitudes saw it, they marvelled, and glorified God, which had given such power unto men.

9 And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, Follow me. And he arose, and followed him.

10 And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples.

11 And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with publicans and sinners?

12 But when Jesus heard that, he said unto them, They that be whole need not a physician, but they that are sick.

13 But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance.

14 Then came to him the disciples of John, saying, Why do we and the Pharisees fast oft, but thy disciples fast not?

15 And Jesus said unto them, Can the children of the bridechamber mourn, as long as the bridegroom is with them? but the days will come, when the bridegroom shall be taken from them, and then shall they fast.

16 No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse/.

17 Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved.

18 While he spake these things unto them, behold, there came a certain ruler, and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live.

19 And Jesus arose, and followed him, and so did his disciples.

20 And, behold, a woman, which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his garment:

21 For she said within herself, If I may but touch his garment, I shall be whole.

22 But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort; thy faith hath made thee whole. And the woman was made whole from that hour.

23 And when Jesus came into the ruler's house, and saw the minstrels and the people making a noise,

24 He said unto them, Give place: for the maid is not dead, but sleepeth. And they laughed him to scorn.

25 But when the people were put forth, he went in, and took her by the hand, and the maid arose.

26 And the fame hereof went abroad into all that land.

27 And when Jesus departed thence, two blind men followed him, crying, and saying, Thou Son of David, have mercy on us.

28 And when he was come into the house, the blind men came to him: and Jesus saith unto them, Believe ye that I am able to do this? They said unto him, Yea, Lord.

29 Then touched he their eyes, saying, According to your faith be it unto you.

30 And their eyes were opened; and Jesus straitly charged them, saying, See that no man know it.

31 But they, when they were departed, spread abroad his fame in all that country.

32 As they went out, behold, they brought to him a dumb man possessed with a devil.

33 And when the devil was cast out, the dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel.

34 But the Pharisees said, He casteth out devils through the prince of the devils.

35 And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people.

36 But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd.

37 Then saith he unto his disciples, The harvest truly is plenteous, but the labourers are few;

38 Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest.

CHAPTER 10

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1 And when he had called unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease.

2 Now the names of the twelve apostles are these; The first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother;

3 Philip, and Bartholomew; Thomas, and Matthew the publican; James the son of Alphaeus, and Lebbaeus, whose surname was Thaddaeus;

4 Simon the Canaanite, and Judas Iscariot, who also betrayed him.

5 These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not:

6 But go rather to the lost sheep of the house of Israel.

7 And as ye go, preach, saying, The kingdom of heaven is at hand.

8 Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give.

9 Provide neither gold, nor silver, nor brass in your purses,

10 Nor scrip for your journey, neither two coats, neither shoes, nor yet staves: for the workman is worthy of his meat.

11 And into whatsoever city or town ye shall enter, enquire who in it is worthy; and there abide till ye go thence.

12 And when ye come into an house, salute it.

13 And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you.

14 And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet.

15 Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city.

16 Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves.

17 But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues;

18 And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles.

19 But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak.

20 For it is not ye that speak, but the Spirit of your Father which speaketh in you.

21 And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death.

22 And ye shall be hated of all men for my name's sake: but he that endureth to the end shall be saved.

23 But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come.

24 The disciple is not above his master, nor the servant above his lord.

25 It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household?

26 Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known.

27 What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops.

28 And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.

29 Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father.

30 But the very hairs of your head are all numbered.

31 Fear ye not therefore, ye are of more value than many sparrows.

32 Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven.

33 But whosoever shall deny me before men, him will I also deny before my Father which is in heaven.

34 Think not that I am come to send peace on earth: I came not to send peace, but a sword.

35 For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law.

36 And a man's foes shall be they of his own household.

37 He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me.

38 And he that taketh not his cross, and followeth after me, is not worthy of me.

39 He that findeth his life shall lose it: and he that loseth his life for my sake shall find it.

40 He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me.

41 He that receiveth a prophet in the name of a prophet shall receive a prophet's reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man's reward.

42 And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward.

CHAPTER 11

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1 And it came to pass, when Jesus had made an end of commanding his twelve disciples, he departed thence to teach and to preach in their cities.

2 Now when John had heard in the prison the works of Christ, he sent two of his disciples,

3 And said unto him, Art thou he that should come, or do we look for another?

4 Jesus answered and said unto them, Go and shew John again those things which ye do hear and see:

5 The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them.

6 And blessed is he, whosoever shall not be offended in me.

7 And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind?

8 But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings' houses.

9 But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.

10 For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.

11 Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he.

12 And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force.

13 For all the prophets and the law prophesied until John.

14 And if ye will receive it, this is Elias, which was for to come.

15 He that hath ears to hear, let him hear.

16 But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows,

17 And saying, We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented.

18 For John came neither eating nor drinking, and they say, He hath a devil.

19 The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children.

20 Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not:

21 Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.

22 But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you.

23 And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day.

24 But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.

25 At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes.

26 Even so, Father: for so it seemed good in thy sight.

27 All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.

28 Come unto me, all ye that labour and are heavy laden, and I will give you rest.

29 Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.

30 For my yoke is easy, and my burden is light.

CHAPTER 12

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1 At that time Jesus went on the sabbath day through the corn; and his disciples were an hungred, and began to pluck the ears of corn, and to eat.

2 But when the Pharisees saw it, they said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath day.

3 But he said unto them, Have ye not read what David did, when he was an hungred, and they that were with him;

4 How he entered into the house of God, and did eat the shewbread, which was not lawful for him to eat, neither for them which were with him, but only for the priests?

5 Or have ye not read in the law, how that on the sabbath days the priests in the temple profane the sabbath, and are blameless?

6 But I say unto you, That in this place is one greater than the temple.

7 But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless.

8 For the Son of man is Lord even of the sabbath day.

9 And when he was departed thence, he went into their synagogue:

10 And, behold, there was a man which had his hand withered. And they asked him, saying, Is it lawful to heal on the sabbath days? that they might accuse him.

11 And he said unto them, What man shall there be among you, that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift it out?

12 How much then is a man better than a sheep? Wherefore it is lawful to do well on the sabbath days.

13 Then saith he to the man, Stretch forth thine hand. And he stretched it forth; and it was restored whole, like as the other.

14 Then the Pharisees went out, and held a council against him, how they might destroy him.

15 But when Jesus knew it, he withdrew himself from thence: and great multitudes followed him, and he healed them all;

16 And charged them that they should not make him known:

17 That it might be fulfilled which was spoken by Esaias the prophet, saying,

18 Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall shew judgment to the Gentiles.

19 He shall not strive, nor cry; neither shall any man hear his voice in the streets.

20 A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory.

21 And in his name shall the Gentiles trust.

22 Then was brought unto him one possessed with a devil, blind, and dumb: and he healed him, insomuch that the blind and dumb both spake and saw.

23 And all the people were amazed, and said, Is not this the son of David?

24 But when the Pharisees heard it, they said, This fellow doth not cast out devils, but by Beelzebub the prince of the devils.

25 And Jesus knew their thoughts, and said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand:

26 And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand?

27 And if I by Beelzebub cast out devils, by whom do your children cast them out? therefore they shall be your judges.

28 But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you.

29 Or else how can one enter into a strong man's house, and spoil his goods, except he first bind the strong man? and then he will spoil his house.

30 He that is not with me is against me; and he that gathereth not with me scattereth abroad.

31 Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men.

32 And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come.

33 Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit.

34 O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh.

35 A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things.

36 But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment.

37 For by thy words thou shalt be justified, and by thy words thou shalt be condemned.

38 Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee.

39 But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas:

40 For as Jonas was three days and three nights in the whale's belly; so shall the Son of man be three days and three nights in the heart of the earth.

41 The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here.

42 The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here.

43 When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none.

44 Then he saith, I will return into my house from whence I came out; and when he is come, he findeth it empty, swept, and garnished.

45 Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is worse than the first. Even so shall it be also unto this wicked generation.

46 While he yet talked to the people, behold, his mother and his brethren stood without, desiring to speak with him.

47 Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee.

48 But he answered and said unto him that told him, Who is my mother? and who are my brethren?

49 And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren!

50 For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.

CHAPTER 13

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1 The same day went Jesus out of the house, and sat by the sea side.

2 And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore.

3 And he spake many things unto them in parables, saying, Behold, a sower went forth to sow;

4 And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up:

5 Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth:

6 And when the sun was up, they were scorched; and because they had no root, they withered away.

7 And some fell among thorns; and the thorns sprung up, and choked them:

8 But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold.

9 Who hath ears to hear, let him hear.

10 And the disciples came, and said unto him, Why speakest thou unto them in parables?

11 He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.

12 For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath.

13 Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand.

14 And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive:

15 For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.

16 But blessed are your eyes, for they see: and your ears, for they hear.

17 For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.

18 Hear ye therefore the parable of the sower.

19 When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side.

20 But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it;

21 Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended.

22 He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful.

23 But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty.

24 Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field:

25 But while men slept, his enemy came and sowed tares among the wheat, and went his way.

26 But when the blade was sprung up, and brought forth fruit, then appeared the tares also.

27 So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares?

28 He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up?

29 But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them.

30 Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.

31 Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field:

32 Which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof.

33 Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened.

34 All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them:

35 That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world.

36 Then Jesus sent the multitude away, and went into the house: and his disciples came unto him, saying, Declare unto us the parable of the tares of the field.

37 He answered and said unto them, He that soweth the good seed is the Son of man;

38 The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one;

39 The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels.

40 As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world.

41 The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity;

42 And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth.

43 Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear.

44 Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field.

45 Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls:

46 Who, when he had found one pearl of great price, went and sold all that he had, and bought it.

47 Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind:

48 Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away.

49 So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just,

50 And shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth.

51 Jesus saith unto them, Have ye understood all these things? They say unto him, Yea, Lord.

52 Then said he unto them, Therefore every scribe which is instructed unto the kingdom of heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old.

53 And it came to pass, that when Jesus had finished these parables, he departed thence.

54 And when he was come into his own country, he taught them in their synagogue, insomuch that they were astonished, and said, Whence hath this man this wisdom, and these mighty works?

55 Is not this the carpenter's son? is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Judas?

56 And his sisters, are they not all with us? Whence then hath this man all these things?

57 And they were offended in him. But Jesus said unto them, A prophet is not without honour, save in his own country, and in his own house.

58 And he did not many mighty works there because of their unbelief.

CHAPTER 14

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1 At that time Herod the tetrarch heard of the fame of Jesus,

2 And said unto his servants, This is John the Baptist; he is risen from the dead; and therefore mighty works do shew forth themselves in him.

3 For Herod had laid hold on John, and bound him, and put him in prison for Herodias' sake, his brother Philip's wife.

4 For John said unto him, It is not lawful for thee to have her.

5 And when he would have put him to death, he feared the multitude, because they counted him as a prophet.

6 But when Herod's birthday was kept, the daughter of Herodias danced before them, and pleased Herod.

7 Whereupon he promised with an oath to give her whatsoever she would ask.

8 And she, being before instructed of her mother, said, Give me here John Baptist's head in a charger.

9 And the king was sorry: nevertheless for the oath's sake, and them which sat with him at meat, he commanded it to be given her.

10 And he sent, and beheaded John in the prison.

11 And his head was brought in a charger, and given to the damsel: and she brought it to her mother.

12 And his disciples came, and took up the body, and buried it, and went and told Jesus.

13 When Jesus heard of it, he departed thence by ship into a desert place apart: and when the people had heard thereof, they followed him on foot out of the cities.

14 And Jesus went forth, and saw a great multitude, and was moved with compassion toward them, and he healed their sick.

15 And when it was evening, his disciples came to him, saying, This is a desert place, and the time is now past; send the multitude away, that they may go into the villages, and buy themselves victuals.

16 But Jesus said unto them, They need not depart; give ye them to eat.

17 And they say unto him, We have here but five loaves, and two fishes.

18 He said, Bring them hither to me.

19 And he commanded the multitude to sit down on the grass, and took the five loaves, and the two fishes, and looking up to heaven, he blessed, and brake, and gave the loaves to his disciples, and the disciples to the multitude.

20 And they did all eat, and were filled: and they took up of the fragments that remained twelve baskets full.

21 And they that had eaten were about five thousand men, beside women and children.

22 And straightway Jesus constrained his disciples to get into a ship, and to go before him unto the other side, while he sent the multitudes away.

23 And when he had sent the multitudes away, he went up into a mountain apart to pray: and when the evening was come, he was there alone.

24 But the ship was now in the midst of the sea, tossed with waves: for the wind was contrary.

25 And in the fourth watch of the night Jesus went unto them, walking on the sea.

26 And when the disciples saw him walking on the sea, they were troubled, saying, It is a spirit; and they cried out for fear.

27 But straightway Jesus spake unto them, saying, Be of good cheer; it is I; be not afraid.

28 And Peter answered him and said, Lord, if it be thou, bid me come unto thee on the water.

29 And he said, Come. And when Peter was come down out of the ship, he walked on the water, to go to Jesus.

30 But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord, save me.

31 And immediately Jesus stretched forth his hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt?

32 And when they were come into the ship, the wind ceased.

33 Then they that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God.

34 And when they were gone over, they came into the land of Gennesaret.

35 And when the men of that place had knowledge of him, they sent out into all that country round about, and brought unto him all that were diseased;

36 And besought him that they might only touch the hem of his garment: and as many as touched were made perfectly whole.

CHAPTER 15

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1 Then came to Jesus scribes and Pharisees, which were of Jerusalem, saying,

2 Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread.

3 But he answered and said unto them, Why do ye also transgress the commandment of God by your tradition?

4 For God commanded, saying, Honour thy father and mother: and, He that curseth father or mother, let him die the death.

5 But ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by me;

6 And honour not his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition.

7 Ye hypocrites, well did Esaias prophesy of you, saying,

8 This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me.

9 But in vain they do worship me, teaching for doctrines the commandments of men.

10 And he called the multitude, and said unto them, Hear, and understand:

11 Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man.

12 Then came his disciples, and said unto him, Knowest thou that the Pharisees were offended, after they heard this saying?

13 But he answered and said, Every plant, which my heavenly Father hath not planted, shall be rooted up.

14 Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch.

15 Then answered Peter and said unto him, Declare unto us this parable.

16 And Jesus said, Are ye also yet without understanding?

17 Do not ye yet understand, that whatsoever entereth in at the mouth goeth into the belly, and is cast out into the draught?

18 But those things which proceed out of the mouth come forth from the heart; and they defile the man.

19 For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies:

20 These are the things which defile a man: but to eat with unwashen hands defileth not a man.

21 Then Jesus went thence, and departed into the coasts of Tyre and Sidon.

22 And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, thou Son of David; my daughter is grievously vexed with a devil.

23 But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us.

24 But he answered and said, I am not sent but unto the lost sheep of the house of Israel.

25 Then came she and worshipped him, saying, Lord, help me.

26 But he answered and said, It is not meet to take the children's bread, and to cast it to dogs.

27 And she said, Truth, Lord: yet the dogs eat of the crumbs which fall from their masters' table.

28 Then Jesus answered and said unto her, O woman, great is thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour.

29 And Jesus departed from thence, and came nigh unto the sea of Galilee; and went up into a mountain, and sat down there.

30 And great multitudes came unto him, having with them those that were lame, blind, dumb, maimed, and many others, and cast them down at Jesus' feet; and he healed them:

31 Insomuch that the multitude wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see: and they glorified the God of Israel.

32 Then Jesus called his disciples unto him, and said, I have compassion on the multitude, because they continue with me now three days, and have nothing to eat: and I will not send them away fasting, lest they faint in the way.

33 And his disciples say unto him, Whence should we have so much bread in the wilderness, as to fill so great a multitude?

34 And Jesus saith unto them, How many loaves have ye? And they said, Seven, and a few little fishes.

35 And he commanded the multitude to sit down on the ground.

36 And he took the seven loaves and the fishes, and gave thanks, and brake them, and gave to his disciples, and the disciples to the multitude.

37 And they did all eat, and were filled: and they took up of the broken meat that was left seven baskets full.

38 And they that did eat were four thousand men, beside women and children.

39 And he sent away the multitude, and took ship, and came into the coasts of Magdala.

CHAPTER 16

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1 The Pharisees also with the Sadducees came, and tempting desired him that he would shew them a sign from heaven.

2 He answered and said unto them, When it is evening, ye say, It will be fair weather: for the sky is red.

3 And in the morning, It will be foul weather to day: for the sky is red and lowring. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times?

4 A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas. And he left them, and departed.

5 And when his disciples were come to the other side, they had forgotten to take bread.

6 Then Jesus said unto them, Take heed and beware of the leaven of the Pharisees and of the Sadducees.

7 And they reasoned among themselves, saying, It is because we have taken no bread.

8 Which when Jesus perceived, he said unto them, O ye of little faith, why reason ye among yourselves, because ye have brought no bread?

9 Do ye not yet understand, neither remember the five loaves of the five thousand, and how many baskets ye took up?

10 Neither the seven loaves of the four thousand, and how many baskets ye took up?

11 How is it that ye do not understand that I spake it not to you concerning bread, that ye should beware of the leaven of the Pharisees and of the Sadducees?

12 Then understood they how that he bade them not beware of the leaven of bread, but of the doctrine of the Pharisees and of the Sadducees.

13 When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am?

14 And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets.

15 He saith unto them, But whom say ye that I am?

16 And Simon Peter answered and said, Thou art the Christ, the Son of the living God.

17 And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.

18 And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.

19 And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.

20 Then charged he his disciples that they should tell no man that he was Jesus the Christ.

21 From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.

22 Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee.

23 But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.

24 Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me.

25 For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it.

26 For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?

27 For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works.

28 Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.

CHAPTER 17

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1 And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart,

2 And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light.

3 And, behold, there appeared unto them Moses and Elias talking with him.

4 Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias.

5 While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him.

6 And when the disciples heard it, they fell on their face, and were sore afraid.

7 And Jesus came and touched them, and said, Arise, and be not afraid.

8 And when they had lifted up their eyes, they saw no man, save Jesus only.

9 And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead.

10 And his disciples asked him, saying, Why then say the scribes that Elias must first come?

11 And Jesus answered and said unto them, Elias truly shall first come, and restore all things.

12 But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them.

13 Then the disciples understood that he spake unto them of John the Baptist.

14 And when they were come to the multitude, there came to him a certain man, kneeling down to him, and saying,

15 Lord, have mercy on my son: for he is lunatick, and sore vexed: for ofttimes he falleth into the fire, and oft into the water.

16 And I brought him to thy disciples, and they could not cure him.

17 Then Jesus answered and said, O faithless and perverse generation, how long shall I be with you? how long shall I suffer you? bring him hither to me.

18 And Jesus rebuked the devil; and he departed out of him: and the child was cured from that very hour.

19 Then came the disciples to Jesus apart, and said, Why could not we cast him out?

20 And Jesus said unto them, Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you.

21 Howbeit this kind goeth not out but by prayer and fasting.

22 And while they abode in Galilee, Jesus said unto them, The Son of man shall be betrayed into the hands of men:

23 And they shall kill him, and the third day he shall be raised again. And they were exceeding sorry.

24 And when they were come to Capernaum, they that received tribute money came to Peter, and said, Doth not your master pay tribute?

25 He saith, Yes. And when he was come into the house, Jesus prevented him, saying, What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of strangers?

26 Peter saith unto him, Of strangers. Jesus saith unto him, Then are the children free.

27 Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money: that take, and give unto them for me and thee.

CHAPTER 18

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1 At the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven?

2 And Jesus called a little child unto him, and set him in the midst of them,

3 And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.

4 Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven.

5 And whoso shall receive one such little child in my name receiveth me.

6 But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.

7 Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh!

8 Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire.

9 And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire.

10 Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven.

11 For the Son of man is come to save that which was lost.

12 How think ye? if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray?

13 And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray.

14 Even so it is not the will of your Father which is in heaven, that one of these little ones should perish.

15 Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother.

16 But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established.

17 And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican.

18 Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.

19 Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven.

20 For where two or three are gathered together in my name, there am I in the midst of them.

21 Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times?

22 Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven.

23 Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants.

24 And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents.

25 But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made.

26 The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all.

27 Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt.

28 But the same servant went out, and found one of his fellowservants, which owed him an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest.

29 And his fellowservant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all.

30 And he would not: but went and cast him into prison, till he should pay the debt.

31 So when his fellowservants saw what was done, they were very sorry, and came and told unto their lord all that was done.

32 Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me:

33 Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee?

34 And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him.

35 So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.

CHAPTER 19

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1 And it came to pass, that when Jesus had finished these sayings, he departed from Galilee, and came into the coasts of Judaea beyond Jordan;

2 And great multitudes followed him; and he healed them there.

3 The Pharisees also came unto him, tempting him, and saying unto him, Is it lawful for a man to put away his wife for every cause?

4 And he answered and said unto them, Have ye not read, that he which made them at the beginning made them male and female,

5 And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh?

6 Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder.

7 They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away?

8 He saith unto them, Moses because of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so.

9 And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery.

10 His disciples say unto him, If the case of the man be so with his wife, it is not good to marry.

11 But he said unto them, All men cannot receive this saying, save they to whom it is given.

12 For there are some eunuchs, which were so born from their mother's womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive it, let him receive it.

13 Then were there brought unto him little children, that he should put his hands on them, and pray: and the disciples rebuked them.

14 But Jesus said, Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven.

15 And he laid his hands on them, and departed thence.

16 And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life?

17 And he said unto him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments.

18 He saith unto him, Which? Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness,

19 Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself.

20 The young man saith unto him, All these things have I kept from my youth up: what lack I yet?

21 Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me.

22 But when the young man heard that saying, he went away sorrowful: for he had great possessions.

23 Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven.

24 And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.

25 When his disciples heard it, they were exceedingly amazed, saying, Who then can be saved?

26 But Jesus beheld them, and said unto them, With men this is impossible; but with God all things are possible.

27 Then answered Peter and said unto him, Behold, we have forsaken all, and followed thee; what shall we have therefore?

28 And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.

29 And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive an hundredfold, and shall inherit everlasting life.

30 But many that are first shall be last; and the last shall be first.

CHAPTER 20

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1 For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard.

2 And when he had agreed with the labourers for a penny a day, he sent them into his vineyard.

3 And he went out about the third hour, and saw others standing idle in the marketplace,

4 And said unto them; Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way.

5 Again he went out about the sixth and ninth hour, and did likewise.

6 And about the eleventh hour he went out, and found others standing idle, and saith unto them, Why stand ye here all the day idle?

7 They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard; and whatsoever is right, that shall ye receive.

8 So when even was come, the lord of the vineyard saith unto his steward, Call the labourers, and give them their hire, beginning from the last unto the first.

9 And when they came that were hired about the eleventh hour, they received every man a penny.

10 But when the first came, they supposed that they should have received more; and they likewise received every man a penny.

11 And when they had received it, they murmured against the goodman of the house,

12 Saying, These last have wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day.

13 But he answered one of them, and said, Friend, I do thee no wrong: didst not thou agree with me for a penny?

14 Take that thine is, and go thy way: I will give unto this last, even as unto thee.

15 Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good?

16 So the last shall be first, and the first last: for many be called, but few chosen.

17 And Jesus going up to Jerusalem took the twelve disciples apart in the way, and said unto them,

18 Behold, we go up to Jerusalem; and the Son of man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn him to death,

19 And shall deliver him to the Gentiles to mock, and to scourge, and to crucify him: and the third day he shall rise again.

20 Then came to him the mother of Zebedee's children with her sons, worshipping him, and desiring a certain thing of him.

21 And he said unto her, What wilt thou? She saith unto him, Grant that these my two sons may sit, the one on thy right hand, and the other on the left, in thy kingdom.

22 But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They say unto him, We are able.

23 And he saith unto them, Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with: but to sit on my right hand, and on my left, is not mine to give, but it shall be given to them for whom it is prepared of my Father.

24 And when the ten heard it, they were moved with indignation against the two brethren.

25 But Jesus called them unto him, and said, Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them.

26 But it shall not be so among you: but whosoever will be great among you, let him be your minister;

27 And whosoever will be chief among you, let him be your servant:

28 Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.

29 And as they departed from Jericho, a great multitude followed him.

30 And, behold, two blind men sitting by the way side, when they heard that Jesus passed by, cried out, saying, Have mercy on us, O Lord, thou Son of David.

31 And the multitude rebuked them, because they should hold their peace: but they cried the more, saying, Have mercy on us, O Lord, thou Son of David.

32 And Jesus stood still, and called them, and said, What will ye that I shall do unto you?

33 They say unto him, Lord, that our eyes may be opened.

34 So Jesus had compassion on them, and touched their eyes: and immediately their eyes received sight, and they followed him.

CHAPTER 21

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1 And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples,

2 Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me.

3 And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them.

4 All this was done, that it might be fulfilled which was spoken by the prophet, saying,

5 Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass.

6 And the disciples went, and did as Jesus commanded them,

7 And brought the ass, and the colt, and put on them their clothes, and they set him thereon.

8 And a very great multitude spread their garments in the way; others cut down branches from the trees, and strawed them in the way.

9 And the multitudes that went before, and that followed, cried, saying, Hosanna to the Son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest.

10 And when he was come into Jerusalem, all the city was moved, saying, Who is this?

11 And the multitude said, This is Jesus the prophet of Nazareth of Galilee.

12 And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves,

13 And said unto them, It is written, My house shall be called the house of prayer; but ye have made it a den of thieves.

14 And the blind and the lame came to him in the temple; and he healed them.

15 And when the chief priests and scribes saw the wonderful things that he did, and the children crying in the temple, and saying, Hosanna to the Son of David; they were sore displeased,

16 And said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?

17 And he left them, and went out of the city into Bethany; and he lodged there.

18 Now in the morning as he returned into the city, he hungered.

19 And when he saw a fig tree in the way, he came to it, and found nothing thereon, but leaves only, and said unto it, Let no fruit grow on thee henceforward for ever. And presently the fig tree withered away.

20 And when the disciples saw it, they marvelled, saying, How soon is the fig tree withered away!

21 Jesus answered and said unto them, Verily I say unto you, If ye have faith, and doubt not, ye shall not only do this which is done to the fig tree, but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done.

22 And all things, whatsoever ye shall ask in prayer, believing, ye shall receive.

23 And when he was come into the temple, the chief priests and the elders of the people came unto him as he was teaching, and said, By what authority doest thou these things? and who gave thee this authority?

24 And Jesus answered and said unto them, I also will ask you one thing, which if ye tell me, I in like wise will tell you by what authority I do these things.

25 The baptism of John, whence was it? from heaven, or of men? And they reasoned with themselves, saying, If we shall say, From heaven; he will say unto us, Why did ye not then believe him?

26 But if we shall say, Of men; we fear the people; for all hold John as a prophet.

27 And they answered Jesus, and said, We cannot tell. And he said unto them, Neither tell I you by what authority I do these things.

28 But what think ye? A certain man had two sons; and he came to the first, and said, Son, go work to day in my vineyard.

29 He answered and said, I will not: but afterward he repented, and went.

30 And he came to the second, and said likewise. And he answered and said, I go, sir: and went not.

31 Whether of them twain did the will of his father? They say unto him, The first. Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you.

32 For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe him.

33 Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country:

34 And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it.

35 And the husbandmen took his servants, and beat one, and killed another, and stoned another.

36 Again, he sent other servants more than the first: and they did unto them likewise.

37 But last of all he sent unto them his son, saying, They will reverence my son.

38 But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance.

39 And they caught him, and cast him out of the vineyard, and slew him.

40 When the lord therefore of the vineyard cometh, what will he do unto those husbandmen?

41 They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons.

42 Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes?

43 Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.

44 And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.

45 And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them.

46 But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet.

CHAPTER 22

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1 And Jesus answered and spake unto them again by parables, and said,

2 The kingdom of heaven is like unto a certain king, which made a marriage for his son,

3 And sent forth his servants to call them that were bidden to the wedding: and they would not come.

4 Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage.

5 But they made light of it, and went their ways, one to his farm, another to his merchandise:

6 And the remnant took his servants, and entreated them spitefully, and slew them.

7 But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city.

8 Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy.

9 Go ye therefore into the highways, and as many as ye shall find, bid to the marriage.

10 So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests.

11 And when the king came in to see the guests, he saw there a man which had not on a wedding garment:

12 And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless.

13 Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth.

14 For many are called, but few are chosen.

15 Then went the Pharisees, and took counsel how they might entangle him in his talk.

16 And they sent out unto him their disciples with the Herodians, saying, Master, we know that thou art true, and teachest the way of God in truth, neither carest thou for any man: for thou regardest not the person of men.

17 Tell us therefore, What thinkest thou? Is it lawful to give tribute unto Caesar, or not?

18 But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites?

19 Shew me the tribute money. And they brought unto him a penny.

20 And he saith unto them, Whose is this image and superscription?

21 They say unto him, Caesar's. Then saith he unto them, Render therefore unto Caesar the things which are Caesar's; and unto God the things that are God's.

22 When they had heard these words, they marvelled, and left him, and went their way.

23 The same day came to him the Sadducees, which say that there is no resurrection, and asked him,

24 Saying, Master, Moses said, If a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother.

25 Now there were with us seven brethren: and the first, when he had married a wife, deceased, and, having no issue, left his wife unto his brother:

26 Likewise the second also, and the third, unto the seventh.

27 And last of all the woman died also.

28 Therefore in the resurrection whose wife shall she be of the seven? for they all had her.

29 Jesus answered and said unto them, Ye do err, not knowing the scriptures, nor the power of God.

30 For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven.

31 But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying,

32 I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living.

33 And when the multitude heard this, they were astonished at his doctrine.

34 But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together.

35 Then one of them, which was a lawyer, asked him a question, tempting him, and saying,

36 Master, which is the great commandment in the law?

37 Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.

38 This is the first and great commandment.

39 And the second is like unto it, Thou shalt love thy neighbour as thyself.

40 On these two commandments hang all the law and the prophets.

41 While the Pharisees were gathered together, Jesus asked them,

42 Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David.

43 He saith unto them, How then doth David in spirit call him Lord, saying,

44 The LORD said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool?

45 If David then call him Lord, how is he his son?

46 And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions.

CHAPTER 23

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1 Then spake Jesus to the multitude, and to his disciples,

2 Saying, The scribes and the Pharisees sit in Moses' seat:

3 All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not.

4 For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them with one of their fingers.

5 But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments,

6 And love the uppermost rooms at feasts, and the chief seats in the synagogues,

7 And greetings in the markets, and to be called of men, Rabbi, Rabbi.

8 But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren.

9 And call no man your father upon the earth: for one is your Father, which is in heaven.

10 Neither be ye called masters: for one is your Master, even Christ.

11 But he that is greatest among you shall be your servant.

12 And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.

13 But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in.

14 Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows' houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation.

15 Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves.

16 Woe unto you, ye blind guides, which say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor!

17 Ye fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold?

18 And, Whosoever shall swear by the altar, it is nothing; but whosoever sweareth by the gift that is upon it, he is guilty.

19 Ye fools and blind: for whether is greater, the gift, or the altar that sanctifieth the gift?

20 Whoso therefore shall swear by the altar, sweareth by it, and by all things thereon.

21 And whoso shall swear by the temple, sweareth by it, and by him that dwelleth therein.

22 And he that shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon.

23 Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone.

24 Ye blind guides, which strain at a gnat, and swallow a camel.

25 Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess.

26 Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also.

27 Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness.

28 Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity.

29 Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous,

30 And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets.

31 Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets.

32 Fill ye up then the measure of your fathers.

33 Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?

34 Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city:

35 That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar.

36 Verily I say unto you, All these things shall come upon this generation.

37 O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!

38 Behold, your house is left unto you desolate.

39 For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord.

CHAPTER 24

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1 And Jesus went out, and departed from the temple: and his disciples came to him for to shew him the buildings of the temple.

2 And Jesus said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down.

3 And as he sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world?

4 And Jesus answered and said unto them, Take heed that no man deceive you.

5 For many shall come in my name, saying, I am Christ; and shall deceive many.

6 And ye shall hear of wars and rumours of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet.

7 For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.

8 All these are the beginning of sorrows.

9 Then shall they deliver you up to be afflicted, and shall kill you: and ye shall be hated of all nations for my name's sake.

10 And then shall many be offended, and shall betray one another, and shall hate one another.

11 And many false prophets shall rise, and shall deceive many.

12 And because iniquity shall abound, the love of many shall wax cold.

13 But he that shall endure unto the end, the same shall be saved.

14 And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.

15 When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:)

16 Then let them which be in Judaea flee into the mountains:

17 Let him which is on the housetop not come down to take any thing out of his house:

18 Neither let him which is in the field return back to take his clothes.

19 And woe unto them that are with child, and to them that give suck in those days!

20 But pray ye that your flight be not in the winter, neither on the sabbath day:

21 For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be.

22 And except those days should be shortened, there should no flesh be saved: but for the elect's sake those days shall be shortened.

23 Then if any man shall say unto you, Lo, here is Christ, or there; believe it not.

24 For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect.

25 Behold, I have told you before.

26 Wherefore if they shall say unto you, Behold, he is in the desert; go not forth: behold, he is in the secret chambers; believe it not.

27 For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.

28 For wheresoever the carcase is, there will the eagles be gathered together.

29 Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken:

30 And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory.

31 And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.

32 Now learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh:

33 So likewise ye, when ye shall see all these things, know that it is near, even at the doors.

34 Verily I say unto you, This generation shall not pass, till all these things be fulfilled.

35 Heaven and earth shall pass away, but my words shall not pass away.

36 But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.

37 But as the days of Noe were, so shall also the coming of the Son of man be.

38 For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark,

39 And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.

40 Then shall two be in the field; the one shall be taken, and the other left.

41 Two women shall be grinding at the mill; the one shall be taken, and the other left.

42 Watch therefore: for ye know not what hour your Lord doth come.

43 But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up.

44 Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh.

45 Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season?

46 Blessed is that servant, whom his lord when he cometh shall find so doing.

47 Verily I say unto you, That he shall make him ruler over all his goods.

48 But and if that evil servant shall say in his heart, My lord delayeth his coming;

49 And shall begin to smite his fellowservants, and to eat and drink with the drunken;

50 The lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of,

51 And shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth.

CHAPTER 25

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1 Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom.

2 And five of them were wise, and five were foolish.

3 They that were foolish took their lamps, and took no oil with them:

4 But the wise took oil in their vessels with their lamps.

5 While the bridegroom tarried, they all slumbered and slept.

6 And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him.

7 Then all those virgins arose, and trimmed their lamps.

8 And the foolish said unto the wise, Give us of your oil; for our lamps are gone out.

9 But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves.

10 And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut.

11 Afterward came also the other virgins, saying, Lord, Lord, open to us.

12 But he answered and said, Verily I say unto you, I know you not.

13 Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh.

14 For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods.

15 And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey.

16 Then he that had received the five talents went and traded with the same, and made them other five talents.

17 And likewise he that had received two, he also gained other two.

18 But he that had received one went and digged in the earth, and hid his lord's money.

19 After a long time the lord of those servants cometh, and reckoneth with them.

20 And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more.

21 His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.

22 He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them.

23 His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.

24 Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed:

25 And I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine.

26 His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed:

27 Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury.

28 Take therefore the talent from him, and give it unto him which hath ten talents.

29 For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath.

30 And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.

31 When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory:

32 And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats:

33 And he shall set the sheep on his right hand, but the goats on the left.

34 Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:

35 For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in:

36 Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me.

37 Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink?

38 When saw we thee a stranger, and took thee in? or naked, and clothed thee?

39 Or when saw we thee sick, or in prison, and came unto thee?

40 And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.

41 Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:

42 For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink:

43 I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not.

44 Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?

45 Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me.

46 And these shall go away into everlasting punishment: but the righteous into life eternal.

CHAPTER 26

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1 And it came to pass, when Jesus had finished all these sayings, he said unto his disciples,

2 Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified.

3 Then assembled together the chief priests, and the scribes, and the elders of the people, unto the palace of the high priest, who was called Caiaphas,

4 And consulted that they might take Jesus by subtilty, and kill him.

5 But they said, Not on the feast day, lest there be an uproar among the people.

6 Now when Jesus was in Bethany, in the house of Simon the leper,

7 There came unto him a woman having an alabaster box of very precious ointment, and poured it on his head, as he sat at meat.

8 But when his disciples saw it, they had indignation, saying, To what purpose is this waste?

9 For this ointment might have been sold for much, and given to the poor.

10 When Jesus understood it, he said unto them, Why trouble ye the woman? for she hath wrought a good work upon me.

11 For ye have the poor always with you; but me ye have not always.

12 For in that she hath poured this ointment on my body, she did it for my burial.

13 Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her.

14 Then one of the twelve, called Judas Iscariot, went unto the chief priests,

15 And said unto them, What will ye give me, and I will deliver him unto you? And they covenanted with him for thirty pieces of silver.

16 And from that time he sought opportunity to betray him.

17 Now the first day of the feast of unleavened bread the disciples came to Jesus, saying unto him, Where wilt thou that we prepare for thee to eat the passover?

18 And he said, Go into the city to such a man, and say unto him, The Master saith, My time is at hand; I will keep the passover at thy house with my disciples.

19 And the disciples did as Jesus had appointed them; and they made ready the passover.

20 Now when the even was come, he sat down with the twelve.

21 And as they did eat, he said, Verily I say unto you, that one of you shall betray me.

22 And they were exceeding sorrowful, and began every one of them to say unto him, Lord, is it I?

23 And he answered and said, He that dippeth his hand with me in the dish, the same shall betray me.

24 The Son of man goeth as it is written of him: but woe unto that man by whom the Son of man is betrayed! it had been good for that man if he had not been born.

25 Then Judas, which betrayed him, answered and said, Master, is it I? He said unto him, Thou hast said.

26 And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body.

27 And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it;

28 For this is my blood of the new testament, which is shed for many for the remission of sins.

29 But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom.

30 And when they had sung an hymn, they went out into the mount of Olives.

31 Then saith Jesus unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad.

32 But after I am risen again, I will go before you into Galilee.

33 Peter answered and said unto him, Though all men shall be offended because of thee, yet will I never be offended.

34 Jesus said unto him, Verily I say unto thee, That this night, before the cock crow, thou shalt deny me thrice.

35 Peter said unto him, Though I should die with thee, yet will I not deny thee. Likewise also said all the disciples.

36 Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder.

37 And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy.

38 Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me.

39 And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.

40 And he cometh unto the disciples, and findeth them asleep, and saith unto Peter, What, could ye not watch with me one hour?

41 Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak.

42 He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done.

43 And he came and found them asleep again: for their eyes were heavy.

44 And he left them, and went away again, and prayed the third time, saying the same words.

45 Then cometh he to his disciples, and saith unto them, Sleep on now, and take your rest: behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners.

46 Rise, let us be going: behold, he is at hand that doth betray me.

47 And while he yet spake, lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves, from the chief priests and elders of the people.

48 Now he that betrayed him gave them a sign, saying, Whomsoever I shall kiss, that same is he: hold him fast.

49 And forthwith he came to Jesus, and said, Hail, master; and kissed him.

50 And Jesus said unto him, Friend, wherefore art thou come? Then came they, and laid hands on Jesus, and took him.

51 And, behold, one of them which were with Jesus stretched out his hand, and drew his sword, and struck a servant of the high priest's, and smote off his ear.

52 Then said Jesus unto him, Put up again thy sword into his place: for all they that take the sword shall perish with the sword.

53 Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels?

54 But how then shall the scriptures be fulfilled, that thus it must be?

55 In that same hour said Jesus to the multitudes, Are ye come out as against a thief with swords and staves for to take me? I sat daily with you teaching in the temple, and ye laid no hold on me.

56 But all this was done, that the scriptures of the prophets might be fulfilled. Then all the disciples forsook him, and fled.

57 And they that had laid hold on Jesus led him away to Caiaphas the high priest, where the scribes and the elders were assembled.

58 But Peter followed him afar off unto the high priest's palace, and went in, and sat with the servants, to see the end.

59 Now the chief priests, and elders, and all the council, sought false witness against Jesus, to put him to death;

60 But found none: yea, though many false witnesses came, yet found they none. At the last came two false witnesses,

61 And said, This fellow said, I am able to destroy the temple of God, and to build it in three days.

62 And the high priest arose, and said unto him, Answerest thou nothing? what is it which these witness against thee?

63 But Jesus held his peace. And the high priest answered and said unto him, I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God.

64 Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.

65 Then the high priest rent his clothes, saying, He hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard his blasphemy.

66 What think ye? They answered and said, He is guilty of death.

67 Then did they spit in his face, and buffeted him; and others smote him with the palms of their hands,

68 Saying, Prophesy unto us, thou Christ, Who is he that smote thee?

69 Now Peter sat without in the palace: and a damsel came unto him, saying, Thou also wast with Jesus of Galilee.

70 But he denied before them all, saying, I know not what thou sayest.

71 And when he was gone out into the porch, another maid saw him, and said unto them that were there, This fellow was also with Jesus of Nazareth.

72 And again he denied with an oath, I do not know the man.

73 And after a while came unto him they that stood by, and said to Peter, Surely thou also art one of them; for thy speech bewrayeth thee.

74 Then began he to curse and to swear, saying, I know not the man. And immediately the cock crew.

75 And Peter remembered the word of Jesus, which said unto him, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly.

CHAPTER 27

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1 When the morning was come, all the chief priests and elders of the people took counsel against Jesus to put him to death:

2 And when they had bound him, they led him away, and delivered him to Pontius Pilate the governor.

3 Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders,

4 Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that.

5 And he cast down the pieces of silver in the temple, and departed, and went and hanged himself.

6 And the chief priests took the silver pieces, and said, It is not lawful for to put them into the treasury, because it is the price of blood.

7 And they took counsel, and bought with them the potter's field, to bury strangers in.

8 Wherefore that field was called, The field of blood, unto this day.

9 Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value;

10 And gave them for the potter's field, as the Lord appointed me.

11 And Jesus stood before the governor: and the governor asked him, saying, Art thou the King of the Jews? And Jesus said unto him, Thou sayest.

12 And when he was accused of the chief priests and elders, he answered nothing.

13 Then said Pilate unto him, Hearest thou not how many things they witness against thee?

14 And he answered him to never a word; insomuch that the governor marvelled greatly.

15 Now at that feast the governor was wont to release unto the people a prisoner, whom they would.

16 And they had then a notable prisoner, called Barabbas.

17 Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ?

18 For he knew that for envy they had delivered him.

19 When he was set down on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man: for I have suffered many things this day in a dream because of him.

20 But the chief priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus.

21 The governor answered and said unto them, Whether of the twain will ye that I release unto you? They said, Barabbas.

22 Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say unto him, Let him be crucified.

23 And the governor said, Why, what evil hath he done? But they cried out the more, saying, Let him be crucified.

24 When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it.

25 Then answered all the people, and said, His blood be on us, and on our children.

26 Then released he Barabbas unto them: and when he had scourged Jesus, he delivered him to be crucified.

27 Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers.

28 And they stripped him, and put on him a scarlet robe.

29 And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews!

30 And they spit upon him, and took the reed, and smote him on the head.

31 And after that they had mocked him, they took the robe off from him, and put his own raiment on him, and led him away to crucify him.

32 And as they came out, they found a man of Cyrene, Simon by name: him they compelled to bear his cross.

33 And when they were come unto a place called Golgotha, that is to say, a place of a skull,

34 They gave him vinegar to drink mingled with gall: and when he had tasted thereof, he would not drink.

35 And they crucified him, and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots.

36 And sitting down they watched him there;

37 And set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS.

38 Then were there two thieves crucified with him, one on the right hand, and another on the left.

39 And they that passed by reviled him, wagging their heads,

40 And saying, Thou that destroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross.

41 Likewise also the chief priests mocking him, with the scribes and elders, said,

42 He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him.

43 He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God.

44 The thieves also, which were crucified with him, cast the same in his teeth.

45 Now from the sixth hour there was darkness over all the land unto the ninth hour.

46 And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?

47 Some of them that stood there, when they heard that, said, This man calleth for Elias.

48 And straightway one of them ran, and took a spunge, and filled it with vinegar, and put it on a reed, and gave him to drink.

49 The rest said, Let be, let us see whether Elias will come to save him.

50 Jesus, when he had cried again with a loud voice, yielded up the ghost.

51 And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent;

52 And the graves were opened; and many bodies of the saints which slept arose,

53 And came out of the graves after his resurrection, and went into the holy city, and appeared unto many.

54 Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God.

55 And many women were there beholding afar off, which followed Jesus from Galilee, ministering unto him:

56 Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee's children.

57 When the even was come, there came a rich man of Arimathaea, named Joseph, who also himself was Jesus ' disciple:

58 He went to Pilate, and begged the body of Jesus. Then Pilate commanded the body to be delivered.

59 And when Joseph had taken the body, he wrapped it in a clean linen cloth,

60 And laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed.

61 And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre.

62 Now the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate,

63 Saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again.

64 Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He is risen from the dead: so the last error shall be worse than the first.

65 Pilate said unto them, Ye have a watch: go your way, make it as sure as ye can.

66 So they went, and made the sepulchre sure, sealing the stone, and setting a watch.

CHAPTER 28

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1 In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre.

2 And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it.

3 His countenance was like lightning, and his raiment white as snow:

4 And for fear of him the keepers did shake, and became as dead men.

5 And the angel answered and said unto the women, Fear not ye: for I know that ye seek Jesus, which was crucified.

6 He is not here: for he is risen, as he said. Come, see the place where the Lord lay.

7 And go quickly, and tell his disciples that he is risen from the dead; and, behold, he goeth before you into Galilee; there shall ye see him: lo, I have told you.

8 And they departed quickly from the sepulchre with fear and great joy; and did run to bring his disciples word.

9 And as they went to tell his disciples, behold, Jesus met them, saying, All hail. And they came and held him by the feet, and worshipped him.

10 Then said Jesus unto them, Be not afraid: go tell my brethren that they go into Galilee, and there shall they see me.

11 Now when they were going, behold, some of the watch came into the city, and shewed unto the chief priests all the things that were done.

12 And when they were assembled with the elders, and had taken counsel, they gave large money unto the soldiers,

13 Saying, Say ye, His disciples came by night, and stole him away while we slept.

14 And if this come to the governor's ears, we will persuade him, and secure you.

15 So they took the money, and did as they were taught: and this saying is commonly reported among the Jews until this day.

16 Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them.

17 And when they saw him, they worshipped him: but some doubted.

18 And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth.

19 Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:

20 Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.

Mark

Select a Chapter

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CHAPTER 1

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24 - 25 - 26 - 27 - 28 - 29 - 30 - 31 - 32 - 33 - 34 - 35 - 36 - 37 - 38 - 39 - 40 - 41 - 42 - 43 - 44 - 45

1 The beginning of the gospel of Jesus Christ, the Son of God;

2 As it is written in the prophets, Behold, I send my messenger before thy face, which shall prepare thy way before thee.

3 The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.

4 John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins.

5 And there went out unto him all the land of Judaea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins.

6 And John was clothed with camel's hair, and with a girdle of a skin about his loins; and he did eat locusts and wild honey;

7 And preached, saying, There cometh one mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and unloose.

8 I indeed have baptized you with water: but he shall baptize you with the Holy Ghost.

9 And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan.

10 And straightway coming up out of the water, he saw the heavens opened, and the Spirit like a dove descending upon him:

11 And there came a voice from heaven, saying, Thou art my beloved Son, in whom I am well pleased.

12 And immediately the Spirit driveth him into the wilderness.

13 And he was there in the wilderness forty days, tempted of Satan; and was with the wild beasts; and the angels ministered unto him.

14 Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God,

15 And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.

16 Now as he walked by the sea of Galilee, he saw Simon and Andrew his brother casting a net into the sea: for they were fishers.

17 And Jesus said unto them, Come ye after me, and I will make you to become fishers of men.

18 And straightway they forsook their nets, and followed him.

19 And when he had gone a little further thence, he saw James the son of Zebedee, and John his brother, who also were in the ship mending their nets.

20 And straightway he called them: and they left their father Zebedee in the ship with the hired servants, and went after him.

21 And they went into Capernaum; and straightway on the sabbath day he entered into the synagogue, and taught.

22 And they were astonished at his doctrine: for he taught them as one that had authority, and not as the scribes.

23 And there was in their synagogue a man with an unclean spirit; and he cried out,

24 Saying, Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the Holy One of God.

25 And Jesus rebuked him, saying, Hold thy peace, and come out of him.

26 And when the unclean spirit had torn him, and cried with a loud voice, he came out of him.

27 And they were all amazed, insomuch that they questioned among themselves, saying, What thing is this? what new doctrine is this? for with authority commandeth he even the unclean spirits, and they do obey him.

28 And immediately his fame spread abroad throughout all the region round about Galilee.

29 And forthwith, when they were come out of the synagogue, they entered into the house of Simon and Andrew, with James and John.

30 But Simon's wife's mother lay sick of a fever, and anon they tell him of her.

31 And he came and took her by the hand, and lifted her up; and immediately the fever left her, and she ministered unto them.

32 And at even, when the sun did set, they brought unto him all that were diseased, and them that were possessed with devils.

33 And all the city was gathered together at the door.

34 And he healed many that were sick of divers diseases, and cast out many devils; and suffered not the devils to speak, because they knew him.

35 And in the morning, rising up a great while before day, he went out, and departed into a solitary place, and there prayed.

36 And Simon and they that were with him followed after him.

37 And when they had found him, they said unto him, All men seek for thee.

38 And he said unto them, Let us go into the next towns, that I may preach there also: for therefore came I forth.

39 And he preached in their synagogues throughout all Galilee, and cast out devils.

40 And there came a leper to him, beseeching him, and kneeling down to him, and saying unto him, If thou wilt, thou canst make me clean.

41 And Jesus, moved with compassion, put forth his hand, and touched him, and saith unto him, I will; be thou clean.

42 And as soon as he had spoken, immediately the leprosy departed from him, and he was cleansed.

43 And he straitly charged him, and forthwith sent him away;

44 And saith unto him, See thou say nothing to any man: but go thy way, shew thyself to the priest, and offer for thy cleansing those things which Moses commanded, for a testimony unto them.

45 But he went out, and began to publish it much, and to blaze abroad the matter, insomuch that Jesus could no more openly enter into the city, but was without in desert places: and they came to him from every quarter.

CHAPTER 2

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1 And again he entered into Capernaum after some days; and it was noised that he was in the house.

2 And straightway many were gathered together, insomuch that there was no room to receive them, no, not so much as about the door: and he preached the word unto them.

3 And they come unto him, bringing one sick of the palsy, which was borne of four.

4 And when they could not come nigh unto him for the press, they uncovered the roof where he was: and when they had broken it up, they let down the bed wherein the sick of the palsy lay.

5 When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee.

6 But there were certain of the scribes sitting there, and reasoning in their hearts,

7 Why doth this man thus speak blasphemies? who can forgive sins but God only?

8 And immediately when Jesus perceived in his spirit that they so reasoned within themselves, he said unto them, Why reason ye these things in your hearts?

9 Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?

10 But that ye may know that the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy,)

11 I say unto thee, Arise, and take up thy bed, and go thy way into thine house.

12 And immediately he arose, took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion.

13 And he went forth again by the sea side; and all the multitude resorted unto him, and he taught them.

14 And as he passed by, he saw Levi the son of Alphaeus sitting at the receipt of custom, and said unto him, Follow me. And he arose and followed him.

15 And it came to pass, that, as Jesus sat at meat in his house, many publicans and sinners sat also together with Jesus and his disciples: for there were many, and they followed him.

16 And when the scribes and Pharisees saw him eat with publicans and sinners, they said unto his disciples, How is it that he eateth and drinketh with publicans and sinners?

17 When Jesus heard it, he saith unto them, They that are whole have no need of the physician, but they that are sick: I came not to call the righteous, but sinners to repentance.

18 And the disciples of John and of the Pharisees used to fast: and they come and say unto him, Why do the disciples of John and of the Pharisees fast, but thy disciples fast not?

19 And Jesus said unto them, Can the children of the bridechamber fast, while the bridegroom is with them? as long as they have the bridegroom with them, they cannot fast.

20 But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.

21 No man also seweth a piece of new cloth on an old garment: else the new piece that filled it up taketh away from the old, and the rent is made worse.

22 And no man putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles.

23 And it came to pass, that he went through the corn fields on the sabbath day; and his disciples began, as they went, to pluck the ears of corn.

24 And the Pharisees said unto him, Behold, why do they on the sabbath day that which is not lawful?

25 And he said unto them, Have ye never read what David did, when he had need, and was an hungred, he, and they that were with him?

26 How he went into the house of God in the days of Abiathar the high priest, and did eat the shewbread, which is not lawful to eat but for the priests, and gave also to them which were with him?

27 And he said unto them, The sabbath was made for man, and not man for the sabbath:

28 Therefore the Son of man is Lord also of the sabbath.

CHAPTER 3

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1 And he entered again into the synagogue; and there was a man there which had a withered hand.

2 And they watched him, whether he would heal him on the sabbath day; that they might accuse him.

3 And he saith unto the man which had the withered hand, Stand forth.

4 And he saith unto them, Is it lawful to do good on the sabbath days, or to do evil? to save life, or to kill? But they held their peace.

5 And when he had looked round about on them with anger, being grieved for the hardness of their hearts, he saith unto the man, Stretch forth thine hand. And he stretched it out: and his hand was restored whole as the other.

6 And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him.

7 But Jesus withdrew himself with his disciples to the sea: and a great multitude from Galilee followed him, and from Judaea,

8 And from Jerusalem, and from Idumaea, and from beyond Jordan; and they about Tyre and Sidon, a great multitude, when they had heard what great things he did, came unto him.

9 And he spake to his disciples, that a small ship should wait on him because of the multitude, lest they should throng him.

10 For he had healed many; insomuch that they pressed upon him for to touch him, as many as had plagues.

11 And unclean spirits, when they saw him, fell down before him, and cried, saying, Thou art the Son of God.

12 And he straitly charged them that they should not make him known.

13 And he goeth up into a mountain, and calleth unto him whom he would: and they came unto him.

14 And he ordained twelve, that they should be with him, and that he might send them forth to preach,

15 And to have power to heal sicknesses, and to cast out devils:

16 And Simon he surnamed Peter;

17 And James the son of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder:

18 And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, and Thaddaeus, and Simon the Canaanite,

19 And Judas Iscariot, which also betrayed him: and they went into an house.

20 And the multitude cometh together again, so that they could not so much as eat bread.

21 And when his friends heard of it, they went out to lay hold on him: for they said, He is beside himself.

22 And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils.

23 And he called them unto him, and said unto them in parables, How can Satan cast out Satan?

24 And if a kingdom be divided against itself, that kingdom cannot stand.

25 And if a house be divided against itself, that house cannot stand.

26 And if Satan rise up against himself, and be divided, he cannot stand, but hath an end.

27 No man can enter into a strong man's house, and spoil his goods, except he will first bind the strong man; and then he will spoil his house.

28 Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme:

29 But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation:

30 Because they said, He hath an unclean spirit.

31 There came then his brethren and his mother, and, standing without, sent unto him, calling him.

32 And the multitude sat about him, and they said unto him, Behold, thy mother and thy brethren without seek for thee.

33 And he answered them, saying, Who is my mother, or my brethren?

34 And he looked round about on them which sat about him, and said, Behold my mother and my brethren!

35 For whosoever shall do the will of God, the same is my brother, and my sister, and mother.

CHAPTER 4

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1 And he began again to teach by the sea side: and there was gathered unto him a great multitude, so that he entered into a ship, and sat in the sea; and the whole multitude was by the sea on the land.

2 And he taught them many things by parables, and said unto them in his doctrine,

3 Hearken; Behold, there went out a sower to sow:

4 And it came to pass, as he sowed, some fell by the way side, and the fowls of the air came and devoured it up.

5 And some fell on stony ground, where it had not much earth; and immediately it sprang up, because it had no depth of earth:

6 But when the sun was up, it was scorched; and because it had no root, it withered away.

7 And some fell among thorns, and the thorns grew up, and choked it, and it yielded no fruit.

8 And other fell on good ground, and did yield fruit that sprang up and increased; and brought forth, some thirty, and some sixty, and some an hundred.

9 And he said unto them, He that hath ears to hear, let him hear.

10 And when he was alone, they that were about him with the twelve asked of him the parable.

11 And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables:

12 That seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any time they should be converted, and their sins should be forgiven them.

13 And he said unto them, Know ye not this parable? and how then will ye know all parables?

14 The sower soweth the word.

15 And these are they by the way side, where the word is sown; but when they have heard, Satan cometh immediately, and taketh away the word that was sown in their hearts.

16 And these are they likewise which are sown on stony ground; who, when they have heard the word, immediately receive it with gladness;

17 And have no root in themselves, and so endure but for a time: afterward, when affliction or persecution ariseth for the word's sake, immediately they are offended.

18 And these are they which are sown among thorns; such as hear the word,

19 And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful.

20 And these are they which are sown on good ground; such as hear the word, and receive it, and bring forth fruit, some thirtyfold, some sixty, and some an hundred.

21 And he said unto them, Is a candle brought to be put under a bushel, or under a bed? and not to be set on a candlestick?

22 For there is nothing hid, which shall not be manifested; neither was any thing kept secret, but that it should come abroad.

23 If any man have ears to hear, let him hear.

24 And he said unto them, Take heed what ye hear: with what measure ye mete, it shall be measured to you: and unto you that hear shall more be given.

25 For he that hath, to him shall be given: and he that hath not, from him shall be taken even that which he hath.

26 And he said, So is the kingdom of God, as if a man should cast seed into the ground;

27 And should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how.

28 For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear.

29 But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.

30 And he said, Whereunto shall we liken the kingdom of God? or with what comparison shall we compare it?

31 It is like a grain of mustard seed, which, when it is sown in the earth, is less than all the seeds that be in the earth:

32 But when it is sown, it groweth up, and becometh greater than all herbs, and shooteth out great branches; so that the fowls of the air may lodge under the shadow of it.

33 And with many such parables spake he the word unto them, as they were able to hear it.

34 But without a parable spake he not unto them: and when they were alone, he expounded all things to his disciples.

35 And the same day, when the even was come, he saith unto them, Let us pass over unto the other side.

36 And when they had sent away the multitude, they took him even as he was in the ship. And there were also with him other little ships.

37 And there arose a great storm of wind, and the waves beat into the ship, so that it was now full.

38 And he was in the hinder part of the ship, asleep on a pillow: and they awake him, and say unto him, Master, carest thou not that we perish?

39 And he arose, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm.

40 And he said unto them, Why are ye so fearful? how is it that ye have no faith?

41 And they feared exceedingly, and said one to another, What manner of man is this, that even the wind and the sea obey him?

CHAPTER 5

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1 And they came over unto the other side of the sea, into the country of the Gadarenes.

2 And when he was come out of the ship, immediately there met him out of the tombs a man with an unclean spirit,

3 Who had his dwelling among the tombs; and no man could bind him, no, not with chains:

4 Because that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fetters broken in pieces: neither could any man tame him.

5 And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones.

6 But when he saw Jesus afar off, he ran and worshipped him,

7 And cried with a loud voice, and said, What have I to do with thee, Jesus, thou Son of the most high God? I adjure thee by God, that thou torment me not.

8 For he said unto him, Come out of the man, thou unclean spirit.

9 And he asked him, What is thy name? And he answered, saying, My name is Legion: for we are many.

10 And he besought him much that he would not send them away out of the country.

11 Now there was there nigh unto the mountains a great herd of swine feeding.

12 And all the devils besought him, saying, Send us into the swine, that we may enter into them.

13 And forthwith Jesus gave them leave. And the unclean spirits went out, and entered into the swine: and the herd ran violently down a steep place into the sea, (they were about two thousand;) and were choked in the sea.

14 And they that fed the swine fled, and told it in the city, and in the country. And they went out to see what it was that was done.

15 And they come to Jesus, and see him that was possessed with the devil, and had the legion, sitting, and clothed, and in his right mind: and they were afraid.

16 And they that saw it told them how it befell to him that was possessed with the devil, and also concerning the swine.

17 And they began to pray him to depart out of their coasts.

18 And when he was come into the ship, he that had been possessed with the devil prayed him that he might be with him.

19 Howbeit Jesus suffered him not, but saith unto him, Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee.

20 And he departed, and began to publish in Decapolis how great things Jesus had done for him: and all men did marvel.

21 And when Jesus was passed over again by ship unto the other side, much people gathered unto him: and he was nigh unto the sea.

22 And, behold, there cometh one of the rulers of the synagogue, Jairus by name; and when he saw him, he fell at his feet,

23 And besought him greatly, saying, My little daughter lieth at the point of death: I pray thee, come and lay thy hands on her, that she may be healed; and she shall live.

24 And Jesus went with him; and much people followed him, and thronged him.

25 And a certain woman, which had an issue of blood twelve years,

26 And had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse,

27 When she had heard of Jesus, came in the press behind, and touched his garment.

28 For she said, If I may touch but his clothes, I shall be whole.

29 And straightway the fountain of her blood was dried up; and she felt in her body that she was healed of that plague.

30 And Jesus, immediately knowing in himself that virtue had gone out of him, turned him about in the press, and said, Who touched my clothes?

31 And his disciples said unto him, Thou seest the multitude thronging thee, and sayest thou, Who touched me?

32 And he looked round about to see her that had done this thing.

33 But the woman fearing and trembling, knowing what was done in her, came and fell down before him, and told him all the truth.

34 And he said unto her, Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague.

35 While he yet spake, there came from the ruler of the synagogue's house certain which said, Thy daughter is dead: why troublest thou the Master any further?

36 As soon as Jesus heard the word that was spoken, he saith unto the ruler of the synagogue, Be not afraid, only believe.

37 And he suffered no man to follow him, save Peter, and James, and John the brother of James.

38 And he cometh to the house of the ruler of the synagogue, and seeth the tumult, and them that wept and wailed greatly.

39 And when he was come in, he saith unto them, Why make ye this ado, and weep? the damsel is not dead, but sleepeth.

40 And they laughed him to scorn. But when he had put them all out, he taketh the father and the mother of the damsel, and them that were with him, and entereth in where the damsel was lying.

41 And he took the damsel by the hand, and said unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, arise.

42 And straightway the damsel arose, and walked; for she was of the age of twelve years. And they were astonished with a great astonishment.

43 And he charged them straitly that no man should know it; and commanded that something should be given her to eat.

CHAPTER 6

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1 And he went out from thence, and came into his own country; and his disciples follow him.

2 And when the sabbath day was come, he began to teach in the synagogue: and many hearing him were astonished, saying, From whence hath this man these things? and what wisdom is this which is given unto him, that even such mighty works are wrought by his hands?

3 Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, and Simon? and are not his sisters here with us? And they were offended at him.

4 But Jesus said unto them, A prophet is not without honour, but in his own country, and among his own kin, and in his own house.

5 And he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed them.

6 And he marvelled because of their unbelief. And he went round about the villages, teaching.

7 And he called unto him the twelve, and began to send them forth by two and two; and gave them power over unclean spirits;

8 And commanded them that they should take nothing for their journey, save a staff only; no scrip, no bread, no money in their purse:

9 But be shod with sandals; and not put on two coats.

10 And he said unto them, In what place soever ye enter into an house, there abide till ye depart from that place.

11 And whosoever shall not receive you, nor hear you, when ye depart thence, shake off the dust under your feet for a testimony against them. Verily I say unto you, It shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city.

12 And they went out, and preached that men should repent.

13 And they cast out many devils, and anointed with oil many that were sick, and healed them.

14 And king Herod heard of him; (for his name was spread abroad:) and he said, That John the Baptist was risen from the dead, and therefore mighty works do shew forth themselves in him.

15 Others said, That it is Elias. And others said, That it is a prophet, or as one of the prophets.

16 But when Herod heard thereof, he said, It is John, whom I beheaded: he is risen from the dead.

17 For Herod himself had sent forth and laid hold upon John, and bound him in prison for Herodias' sake, his brother Philip's wife: for he had married her.

18 For John had said unto Herod, It is not lawful for thee to have thy brother's wife.

19 Therefore Herodias had a quarrel against him, and would have killed him; but she could not:

20 For Herod feared John, knowing that he was a just man and an holy, and observed him; and when he heard him, he did many things, and heard him gladly.

21 And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee;

22 And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee.

23 And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom.

24 And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist.

25 And she came in straightway with haste unto the king, and asked, saying, I will that thou give me by and by in a charger the head of John the Baptist.

26 And the king was exceeding sorry; yet for his oath's sake, and for their sakes which sat with him, he would not reject her.

27 And immediately the king sent an executioner, and commanded his head to be brought: and he went and beheaded him in the prison,

28 And brought his head in a charger, and gave it to the damsel: and the damsel gave it to her mother.

29 And when his disciples heard of it, they came and took up his corpse, and laid it in a tomb.

30 And the apostles gathered themselves together unto Jesus, and told him all things, both what they had done, and what they had taught.

31 And he said unto them, Come ye yourselves apart into a desert place, and rest a while: for there were many coming and going, and they had no leisure so much as to eat.

32 And they departed into a desert place by ship privately.

33 And the people saw them departing, and many knew him, and ran afoot thither out of all cities, and outwent them, and came together unto him.

34 And Jesus, when he came out, saw much people, and was moved with compassion toward them, because they were as sheep not having a shepherd: and he began to teach them many things.

35 And when the day was now far spent, his disciples came unto him, and said, This is a desert place, and now the time is far passed:

36 Send them away, that they may go into the country round about, and into the villages, and buy themselves bread: for they have nothing to eat.

37 He answered and said unto them, Give ye them to eat. And they say unto him, Shall we go and buy two hundred pennyworth of bread, and give them to eat?

38 He saith unto them, How many loaves have ye? go and see. And when they knew, they say, Five, and two fishes.

39 And he commanded them to make all sit down by companies upon the green grass.

40 And they sat down in ranks, by hundreds, and by fifties.

41 And when he had taken the five loaves and the two fishes, he looked up to heaven, and blessed, and brake the loaves, and gave them to his disciples to set before them; and the two fishes divided he among them all.

42 And they did all eat, and were filled.

43 And they took up twelve baskets full of the fragments, and of the fishes.

44 And they that did eat of the loaves were about five thousand men.

45 And straightway he constrained his disciples to get into the ship, and to go to the other side before unto Bethsaida, while he sent away the people.

46 And when he had sent them away, he departed into a mountain to pray.

47 And when even was come, the ship was in the midst of the sea, and he alone on the land.

48 And he saw them toiling in rowing; for the wind was contrary unto them: and about the fourth watch of the night he cometh unto them, walking upon the sea, and would have passed by them.

49 But when they saw him walking upon the sea, they supposed it had been a spirit, and cried out:

50 For they all saw him, and were troubled. And immediately he talked with them, and saith unto them, Be of good cheer: it is I; be not afraid.

51 And he went up unto them into the ship; and the wind ceased: and they were sore amazed in themselves beyond measure, and wondered.

52 For they considered not the miracle of the loaves: for their heart was hardened.

53 And when they had passed over, they came into the land of Gennesaret, and drew to the shore.

54 And when they were come out of the ship, straightway they knew him,

55 And ran through that whole region round about, and began to carry about in beds those that were sick, where they heard he was.

56 And whithersoever he entered, into villages, or cities, or country, they laid the sick in the streets, and besought him that they might touch if it were but the border of his garment: and as many as touched him were made whole.

CHAPTER 7

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1 Then came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem.

2 And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, hands, they found fault.

3 For the Pharisees, and all the Jews, except they wash their hands oft, eat not, holding the tradition of the elders.

4 And when they come from the market, except they wash, they eat not. And many other things there be, which they have received to hold, as the washing of cups, and pots, brasen vessels, and of tables.

5 Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands?

6 He answered and said unto them, Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with their lips, but their heart is far from me.

7 Howbeit in vain do they worship me, teaching for doctrines the commandments of men.

8 For laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups: and many other such like things ye do.

9 And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition.

10 For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death:

11 But ye say, If a man shall say to his father or mother, It is Corban, that is to say, a gift, by whatsoever thou mightest be profited by me; he shall be free.

12 And ye suffer him no more to do ought for his father or his mother;

13 Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye.

14 And when he had called all the people unto him, he said unto them, Hearken unto me every one of you, and understand:

15 There is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man.

16 If any man have ears to hear, let him hear.

17 And when he was entered into the house from the people, his disciples asked him concerning the parable.

18 And he saith unto them, Are ye so without understanding also? Do ye not perceive, that whatsoever thing from without entereth into the man, it cannot defile him;

19 Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats?

20 And he said, That which cometh out of the man, that defileth the man.

21 For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders,

22 Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness:

23 All these evil things come from within, and defile the man.

24 And from thence he arose, and went into the borders of Tyre and Sidon, and entered into an house, and would have no man know it: but he could not be hid.

25 For a certain woman, whose young daughter had an unclean spirit, heard of him, and came and fell at his feet:

26 The woman was a Greek, a Syrophenician by nation; and she besought him that he would cast forth the devil out of her daughter.

27 But Jesus said unto her, Let the children first be filled: for it is not meet to take the children's bread, and to cast it unto the dogs.

28 And she answered and said unto him, Yes, Lord: yet the dogs under the table eat of the children's crumbs.

29 And he said unto her, For this saying go thy way; the devil is gone out of thy daughter.

30 And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed.

31 And again, departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis.

32 And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to put his hand upon him.

33 And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his tongue;

34 And looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened.

35 And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain.

36 And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published it;

37 And were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumb to speak.

CHAPTER 8

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1 In those days the multitude being very great, and having nothing to eat, Jesus called his disciples unto him, and saith unto them,

2 I have compassion on the multitude, because they have now been with me three days, and have nothing to eat:

3 And if I send them away fasting to their own houses, they will faint by the way: for divers of them came from far.

4 And his disciples answered him, From whence can a man satisfy these men with bread here in the wilderness?

5 And he asked them, How many loaves have ye? And they said, Seven.

6 And he commanded the people to sit down on the ground: and he took the seven loaves, and gave thanks, and brake, and gave to his disciples to set before them; and they did set them before the people.

7 And they had a few small fishes: and he blessed, and commanded to set them also before them.

8 So they did eat, and were filled: and they took up of the broken meat that was left seven baskets.

9 And they that had eaten were about four thousand: and he sent them away.

10 And straightway he entered into a ship with his disciples, and came into the parts of Dalmanutha.

11 And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him.

12 And he sighed deeply in his spirit, and saith, Why doth this generation seek after a sign? verily I say unto you, There shall no sign be given unto this generation.

13 And he left them, and entering into the ship again departed to the other side.

14 Now the disciples had forgotten to take bread, neither had they in the ship with them more than one loaf.

15 And he charged them, saying, Take heed, beware of the leaven of the Pharisees, and of the leaven of Herod.

16 And they reasoned among themselves, saying, It is because we have no bread.

17 And when Jesus knew it, he saith unto them, Why reason ye, because ye have no bread? perceive ye not yet, neither understand? have ye your heart yet hardened?

18 Having eyes, see ye not? and having ears, hear ye not? and do ye not remember?

19 When I brake the five loaves among five thousand, how many baskets full of fragments took ye up? They say unto him, Twelve.

20 And when the seven among four thousand, how many baskets full of fragments took ye up? And they said, Seven.

21 And he said unto them, How is it that ye do not understand?

22 And he cometh to Bethsaida; and they bring a blind man unto him, and besought him to touch him.

23 And he took the blind man by the hand, and led him out of the town; and when he had spit on his eyes, and put his hands upon him, he asked him if he saw ought.

24 And he looked up, and said, I see men as trees, walking.

25 After that he put his hands again upon his eyes, and made him look up: and he was restored, and saw every man clearly.

26 And he sent him away to his house, saying, Neither go into the town, nor tell it to any in the town.

27 And Jesus went out, and his disciples, into the towns of Caesarea Philippi: and by the way he asked his disciples, saying unto them, Whom do men say that I am?

28 And they answered, John the Baptist: but some say, Elias; and others, One of the prophets.

29 And he saith unto them, But whom say ye that I am? And Peter answereth and saith unto him, Thou art the Christ.

30 And he charged them that they should tell no man of him.

31 And he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and of the chief priests, and scribes, and be killed, and after three days rise again.

32 And he spake that saying openly. And Peter took him, and began to rebuke him.

33 But when he had turned about and looked on his disciples, he rebuked Peter, saying, Get thee behind me, Satan: for thou savourest not the things that be of God, but the things that be of men.

34 And when he had called the people unto him with his disciples also, he said unto them, Whosoever will come after me, let him deny himself, and take up his cross, and follow me.

35 For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel's, the same shall save it.

36 For what shall it profit a man, if he shall gain the whole world, and lose his own soul?

37 Or what shall a man give in exchange for his soul?

38 Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels.

CHAPTER 9

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1 And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power.

2 And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them.

3 And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them.

4 And there appeared unto them Elias with Moses: and they were talking with Jesus.

5 And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias.

6 For he wist not what to say; for they were sore afraid.

7 And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him.

8 And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves.

9 And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead.

10 And they kept that saying with themselves, questioning one with another what the rising from the dead should mean.

11 And they asked him, saying, Why say the scribes that Elias must first come?

12 And he answered and told them, Elias verily cometh first, and restoreth all things; and how it is written of the Son of man, that he must suffer many things, and be set at nought.

13 But I say unto you, That Elias is indeed come, and they have done unto him whatsoever they listed, as it is written of him.

14 And when he came to his disciples, he saw a great multitude about them, and the scribes questioning with them.

15 And straightway all the people, when they beheld him, were greatly amazed, and running to him saluted him.

16 And he asked the scribes, What question ye with them?

17 And one of the multitude answered and said, Master, I have brought unto thee my son, which hath a dumb spirit;

18 And wheresoever he taketh him, he teareth him: and he foameth, and gnasheth with his teeth, and pineth away: and I spake to thy disciples that they should cast him out; and they could not.

19 He answereth him, and saith, O faithless generation, how long shall I be with you? how long shall I suffer you? bring him unto me.

20 And they brought him unto him: and when he saw him, straightway the spirit tare him; and he fell on the ground, and wallowed foaming.

21 And he asked his father, How long is it ago since this came unto him? And he said, Of a child.

22 And ofttimes it hath cast him into the fire, and into the waters, to destroy him: but if thou canst do any thing, have compassion on us, and help us.

23 Jesus said unto him, If thou canst believe, all things are possible to him that believeth.

24 And straightway the father of the child cried out, and said with tears, Lord, I believe; help thou mine unbelief.

25 When Jesus saw that the people came running together, he rebuked the foul spirit, saying unto him, Thou dumb and deaf spirit, I charge thee, come out of him, and enter no more into him.

26 And the spirit cried, and rent him sore, and came out of him: and he was as one dead; insomuch that many said, He is dead.

27 But Jesus took him by the hand, and lifted him up; and he arose.

28 And when he was come into the house, his disciples asked him privately, Why could not we cast him out?

29 And he said unto them, This kind can come forth by nothing, but by prayer and fasting.

30 And they departed thence, and passed through Galilee; and he would not that any man should know it.

31 For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day.

32 But they understood not that saying, and were afraid to ask him.

33 And he came to Capernaum: and being in the house he asked them, What was it that ye disputed among yourselves by the way?

34 But they held their peace: for by the way they had disputed among themselves, who should be the greatest.

35 And he sat down, and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all.

36 And he took a child, and set him in the midst of them: and when he had taken him in his arms, he said unto them,

37 Whosoever shall receive one of such children in my name, receiveth me: and whosoever shall receive me, receiveth not me, but him that sent me.

38 And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us: and we forbad him, because he followeth not us.

39 But Jesus said, Forbid him not: for there is no man which shall do a miracle in my name, that can lightly speak evil of me.

40 For he that is not against us is on our part.

41 For whosoever shall give you a cup of water to drink in my name, because ye belong to Christ, verily I say unto you, he shall not lose his reward.

42 And whosoever shall offend one of these little ones that believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea.

43 And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched:

44 Where their worm dieth not, and the fire is not quenched.

45 And if thy foot offend thee, cut it off: it is better for thee to enter halt into life, than having two feet to be cast into hell, into the fire that never shall be quenched:

46 Where their worm dieth not, and the fire is not quenched.

47 And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire:

48 Where their worm dieth not, and the fire is not quenched.

49 For every one shall be salted with fire, and every sacrifice shall be salted with salt.

50 Salt is good: but if the salt have lost his saltness, wherewith will ye season it? Have salt in yourselves, and have peace one with another.

CHAPTER 10

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1 And he arose from thence, and cometh into the coasts of Judaea by the farther side of Jordan: and the people resort unto him again; and, as he was wont, he taught them again.

2 And the Pharisees came to him, and asked him, Is it lawful for a man to put away his wife? tempting him.

3 And he answered and said unto them, What did Moses command you?

4 And they said, Moses suffered to write a bill of divorcement, and to put her away.

5 And Jesus answered and said unto them, For the hardness of your heart he wrote you this precept.

6 But from the beginning of the creation God made them male and female.

7 For this cause shall a man leave his father and mother, and cleave to his wife;

8 And they twain shall be one flesh: so then they are no more twain, but one flesh.

9 What therefore God hath joined together, let not man put asunder.

10 And in the house his disciples asked him again of the same matter.

11 And he saith unto them, Whosoever shall put away his wife, and marry another, committeth adultery against her.

12 And if a woman shall put away her husband, and be married to another, she committeth adultery.

13 And they brought young children to him, that he should touch them: and his disciples rebuked those that brought them.

14 But when Jesus saw it, he was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God.

15 Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein.

16 And he took them up in his arms, put his hands upon them, and blessed them.

17 And when he was gone forth into the way, there came one running, and kneeled to him, and asked him, Good Master, what shall I do that I may inherit eternal life?

18 And Jesus said unto him, Why callest thou me good? there is none good but one, that is, God.

19 Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honour thy father and mother.

20 And he answered and said unto him, Master, all these have I observed from my youth.

21 Then Jesus beholding him loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross, and follow me.

22 And he was sad at that saying, and went away grieved: for he had great possessions.

23 And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God!

24 And the disciples were astonished at his words. But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches to enter into the kingdom of God!

25 It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.

26 And they were astonished out of measure, saying among themselves, Who then can be saved?

27 And Jesus looking upon them saith, With men it is impossible, but not with God: for with God all things are possible.

28 Then Peter began to say unto him, Lo, we have left all, and have followed thee.

29 And Jesus answered and said, Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the gospel's,

30 But he shall receive an hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life.

31 But many that are first shall be last; and the last first.

32 And they were in the way going up to Jerusalem; and Jesus went before them: and they were amazed; and as they followed, they were afraid. And he took again the twelve, and began to tell them what things should happen unto him,

33 Saying, Behold, we go up to Jerusalem; and the Son of man shall be delivered unto the chief priests, and unto the scribes; and they shall condemn him to death, and shall deliver him to the Gentiles:

34 And they shall mock him, and shall scourge him, and shall spit upon him, and shall kill him: and the third day he shall rise again.

35 And James and John, the sons of Zebedee, come unto him, saying, Master, we would that thou shouldest do for us whatsoever we shall desire.

36 And he said unto them, What would ye that I should do for you?

37 They said unto him, Grant unto us that we may sit, one on thy right hand, and the other on thy left hand, in thy glory.

38 But Jesus said unto them, Ye know not what ye ask: can ye drink of the cup that I drink of? and be baptized with the baptism that I am baptized with?

39 And they said unto him, We can. And Jesus said unto them, Ye shall indeed drink of the cup that I drink of; and with the baptism that I am baptized withal shall ye be baptized:

40 But to sit on my right hand and on my left hand is not mine to give; but it shall be given to them for whom it is prepared.

41 And when the ten heard it, they began to be much displeased with James and John.

42 But Jesus called them to him, and saith unto them, Ye know that they which are accounted to rule over the Gentiles exercise lordship over them; and their great ones exercise authority upon them.

43 But so shall it not be among you: but whosoever will be great among you, shall be your minister:

44 And whosoever of you will be the chiefest, shall be servant of all.

45 For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.

46 And they came to Jericho: and as he went out of Jericho with his disciples and a great number of people, blind Bartimaeus, the son of Timaeus, sat by the highway side begging.

47 And when he heard that it was Jesus of Nazareth, he began to cry out, and say, Jesus, thou Son of David, have mercy on me.

48 And many charged him that he should hold his peace: but he cried the more a great deal, Thou Son of David, have mercy on me.

49 And Jesus stood still, and commanded him to be called. And they call the blind man, saying unto him, Be of good comfort, rise; he calleth thee.

50 And he, casting away his garment, rose, and came to Jesus.

51 And Jesus answered and said unto him, What wilt thou that I should do unto thee? The blind man said unto him, Lord, that I might receive my sight.

52 And Jesus said unto him, Go thy way; thy faith hath made thee whole. And immediately he received his sight, and followed Jesus in the way.

CHAPTER 11

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1 And when they came nigh to Jerusalem, unto Bethphage and Bethany, at the mount of Olives, he sendeth forth two of his disciples,

2 And saith unto them, Go your way into the village over against you: and as soon as ye be entered into it, ye shall find a colt tied, whereon never man sat; loose him, and bring him.

3 And if any man say unto you, Why do ye this? say ye that the Lord hath need of him; and straightway he will send him hither.

4 And they went their way, and found the colt tied by the door without in a place where two ways met; and they loose him.

5 And certain of them that stood there said unto them, What do ye, loosing the colt?

6 And they said unto them even as Jesus had commanded: and they let them go.

7 And they brought the colt to Jesus, and cast their garments on him; and he sat upon him.

8 And many spread their garments in the way: and others cut down branches off the trees, and strawed them in the way.

9 And they that went before, and they that followed, cried, saying, Hosanna; Blessed is he that cometh in the name of the Lord:

10 Blessed be the kingdom of our father David, that cometh in the name of the Lord: Hosanna in the highest.

11 And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve.

12 And on the morrow, when they were come from Bethany, he was hungry:

13 And seeing a fig tree afar off having leaves, he came, if haply he might find any thing thereon: and when he came to it, he found nothing but leaves; for the time of figs was not yet.

14 And Jesus answered and said unto it, No man eat fruit of thee hereafter for ever. And his disciples heard it.

15 And they come to Jerusalem: and Jesus went into the temple, and began to cast out them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves;

16 And would not suffer that any man should carry any vessel through the temple.

17 And he taught, saying unto them, Is it not written, My house shall be called of all nations the house of prayer? but ye have made it a den of thieves.

18 And the scribes and chief priests heard it, and sought how they might destroy him: for they feared him, because all the people was astonished at his doctrine.

19 And when even was come, he went out of the city.

20 And in the morning, as they passed by, they saw the fig tree dried up from the roots.

21 And Peter calling to remembrance saith unto him, Master, behold, the fig tree which thou cursedst is withered away.

22 And Jesus answering saith unto them, Have faith in God.

23 For verily I say unto you, That whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass; he shall have whatsoever he saith.

24 Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.

25 And when ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses.

26 But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses.

27 And they come again to Jerusalem: and as he was walking in the temple, there come to him the chief priests, and the scribes, and the elders,

28 And say unto him, By what authority doest thou these things? and who gave thee this authority to do these things?

29 And Jesus answered and said unto them, I will also ask of you one question, and answer me, and I will tell you by what authority I do these things.

30 The baptism of John, was it from heaven, or of men? answer me.

31 And they reasoned with themselves, saying, If we shall say, From heaven; he will say, Why then did ye not believe him?

32 But if we shall say, Of men; they feared the people: for all men counted John, that he was a prophet indeed.

33 And they answered and said unto Jesus, We cannot tell. And Jesus answering saith unto them, Neither do I tell you by what authority I do these things.

CHAPTER 12

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1 And he began to speak unto them by parables. A certain man planted a vineyard, and set an hedge about it, and digged a place for the winefat, and built a tower, and let it out to husbandmen, and went into a far country.

2 And at the season he sent to the husbandmen a servant, that he might receive from the husbandmen of the fruit of the vineyard.

3 And they caught him, and beat him, and sent him away empty.

4 And again he sent unto them another servant; and at him they cast stones, and wounded him in the head, and sent him away shamefully handled.

5 And again he sent another; and him they killed, and many others; beating some, and killing some.

6 Having yet therefore one son, his wellbeloved, he sent him also last unto them, saying, They will reverence my son.

7 But those husbandmen said among themselves, This is the heir; come, let us kill him, and the inheritance shall be ours.

8 And they took him, and killed him, and cast him out of the vineyard.

9 What shall therefore the lord of the vineyard do? he will come and destroy the husbandmen, and will give the vineyard unto others.

10 And have ye not read this scripture; The stone which the builders rejected is become the head of the corner:

11 This was the Lord's doing, and it is marvellous in our eyes?

12 And they sought to lay hold on him, but feared the people: for they knew that he had spoken the parable against them: and they left him, and went their way.

13 And they send unto him certain of the Pharisees and of the Herodians, to catch him in his words.

14 And when they were come, they say unto him, Master, we know that thou art true, and carest for no man: for thou regardest not the person of men, but teachest the way of God in truth: Is it lawful to give tribute to Caesar, or not?

15 Shall we give, or shall we not give? But he, knowing their hypocrisy, said unto them, Why tempt ye me? bring me a penny, that I may see it.

16 And they brought it. And he saith unto them, Whose is this image and superscription? And they said unto him, Caesar's.

17 And Jesus answering said unto them, Render to Caesar the things that are Caesar's, and to God the things that are God's. And they marvelled at him.

18 Then come unto him the Sadducees, which say there is no resurrection; and they asked him, saying,

19 Master, Moses wrote unto us, If a man's brother die, and leave his wife behind him, and leave no children, that his brother should take his wife, and raise up seed unto his brother.

20 Now there were seven brethren: and the first took a wife, and dying left no seed.

21 And the second took her, and died, neither left he any seed: and the third likewise.

22 And the seven had her, and left no seed: last of all the woman died also.

23 In the resurrection therefore, when they shall rise, whose wife shall she be of them? for the seven had her to wife.

24 And Jesus answering said unto them, Do ye not therefore err, because ye know not the scriptures, neither the power of God?

25 For when they shall rise from the dead, they neither marry, nor are given in marriage; but are as the angels which are in heaven.

26 And as touching the dead, that they rise: have ye not read in the book of Moses, how in the bush God spake unto him, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob?

27 He is not the God of the dead, but the God of the living: ye therefore do greatly err.

28 And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment of all?

29 And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord:

30 And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment.

31 And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these.

32 And the scribe said unto him, Well, Master, thou hast said the truth: for there is one God; and there is none other but he:

33 And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices.

34 And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God. And no man after that durst ask him any question.

35 And Jesus answered and said, while he taught in the temple, How say the scribes that Christ is the Son of David?

36 For David himself said by the Holy Ghost, The LORD said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool.

37 David therefore himself calleth him Lord; and whence is he then his son? And the common people heard him gladly.

38 And he said unto them in his doctrine, Beware of the scribes, which love to go in long clothing, and love salutations in the marketplaces,

39 And the chief seats in the synagogues, and the uppermost rooms at feasts:

40 Which devour widows' houses, and for a pretence make long prayers: these shall receive greater damnation.

41 And Jesus sat over against the treasury, and beheld how the people cast money into the treasury: and many that were rich cast in much.

42 And there came a certain poor widow, and she threw in two mites, which make a farthing.

43 And he called unto him his disciples, and saith unto them, Verily I say unto you, That this poor widow hath cast more in, than all they which have cast into the treasury:

44 For all they did cast in of their abundance; but she of her want did cast in all that she had, even all her living.

CHAPTER 13

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1 And as he went out of the temple, one of his disciples saith unto him, Master, see what manner of stones and what buildings are here!

2 And Jesus answering said unto him, Seest thou these great buildings? there shall not be left one stone upon another, that shall not be thrown down.

3 And as he sat upon the mount of Olives over against the temple, Peter and James and John and Andrew asked him privately,

4 Tell us, when shall these things be? and what shall be the sign when all these things shall be fulfilled?

5 And Jesus answering them began to say, Take heed lest any man deceive you:

6 For many shall come in my name, saying, I am Christ; and shall deceive many.

7 And when ye shall hear of wars and rumours of wars, be ye not troubled: for such things must needs be; but the end shall not be yet.

8 For nation shall rise against nation, and kingdom against kingdom: and there shall be earthquakes in divers places, and there shall be famines and troubles: these are the beginnings of sorrows.

9 But take heed to yourselves: for they shall deliver you up to councils; and in the synagogues ye shall be beaten: and ye shall be brought before rulers and kings for my sake, for a testimony against them.

10 And the gospel must first be published among all nations.

11 But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost.

12 Now the brother shall betray the brother to death, and the father the son; and children shall rise up against their parents, and shall cause them to be put to death.

13 And ye shall be hated of all men for my name's sake: but he that shall endure unto the end, the same shall be saved.

14 But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains:

15 And let him that is on the housetop not go down into the house, neither enter therein, to take any thing out of his house:

16 And let him that is in the field not turn back again for to take up his garment.

17 But woe to them that are with child, and to them that give suck in those days!

18 And pray ye that your flight be not in the winter.

19 For in those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be.

20 And except that the Lord had shortened those days, no flesh should be saved: but for the elect's sake, whom he hath chosen, he hath shortened the days.

21 And then if any man shall say to you, Lo, here is Christ; or, lo, he is there; believe him not:

22 For false Christs and false prophets shall rise, and shall shew signs and wonders, to seduce, if it were possible, even the elect.

23 But take ye heed: behold, I have foretold you all things.

24 But in those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light,

25 And the stars of heaven shall fall, and the powers that are in heaven shall be shaken.

26 And then shall they see the Son of man coming in the clouds with great power and glory.

27 And then shall he send his angels, and shall gather together his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven.

28 Now learn a parable of the fig tree; When her branch is yet tender, and putteth forth leaves, ye know that summer is near:

29 So ye in like manner, when ye shall see these things come to pass, know that it is nigh, even at the doors.

30 Verily I say unto you, that this generation shall not pass, till all these things be done.

31 Heaven and earth shall pass away: but my words shall not pass away.

32 But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.

33 Take ye heed, watch and pray: for ye know not when the time is.

34 For the Son of man is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch.

35 Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at the cockcrowing, or in the morning:

36 Lest coming suddenly he find you sleeping.

37 And what I say unto you I say unto all, Watch.

CHAPTER 14

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1 After two days was the feast of the passover, and of unleavened bread: and the chief priests and the scribes sought how they might take him by craft, and put him to death.

2 But they said, Not on the feast day, lest there be an uproar of the people.

3 And being in Bethany in the house of Simon the leper, as he sat at meat, there came a woman having an alabaster box of ointment of spikenard very precious; and she brake the box, and poured it on his head.

4 And there were some that had indignation within themselves, and said, Why was this waste of the ointment made?

5 For it might have been sold for more than three hundred pence, and have been given to the poor. And they murmured against her.

6 And Jesus said, Let her alone; why trouble ye her? she hath wrought a good work on me.

7 For ye have the poor with you always, and whensoever ye will ye may do them good: but me ye have not always.

8 She hath done what she could: she is come aforehand to anoint my body to the burying.

9 Verily I say unto you, Wheresoever this gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of for a memorial of her.

10 And Judas Iscariot, one of the twelve, went unto the chief priests, to betray him unto them.

11 And when they heard it, they were glad, and promised to give him money. And he sought how he might conveniently betray him.

12 And the first day of unleavened bread, when they killed the passover, his disciples said unto him, Where wilt thou that we go and prepare that thou mayest eat the passover?

13 And he sendeth forth two of his disciples, and saith unto them, Go ye into the city, and there shall meet you a man bearing a pitcher of water: follow him.

14 And wheresoever he shall go in, say ye to the goodman of the house, The Master saith, Where is the guestchamber, where I shall eat the passover with my disciples?

15 And he will shew you a large upper room furnished and prepared: there make ready for us.

16 And his disciples went forth, and came into the city, and found as he had said unto them: and they made ready the passover.

17 And in the evening he cometh with the twelve.

18 And as they sat and did eat, Jesus said, Verily I say unto you, One of you which eateth with me shall betray me.

19 And they began to be sorrowful, and to say unto him one by one, Is it I? and another said, Is it I?

20 And he answered and said unto them, It is one of the twelve, that dippeth with me in the dish.

21 The Son of man indeed goeth, as it is written of him: but woe to that man by whom the Son of man is betrayed! good were it for that man if he had never been born.

22 And as they did eat, Jesus took bread, and blessed, and brake it, and gave to them, and said, Take, eat: this is my body.

23 And he took the cup, and when he had given thanks, he gave it to them: and they all drank of it.

24 And he said unto them, This is my blood of the new testament, which is shed for many.

25 Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God.

26 And when they had sung an hymn, they went out into the mount of Olives.

27 And Jesus saith unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep shall be scattered.

28 But after that I am risen, I will go before you into Galilee.

29 But Peter said unto him, Although all shall be offended, yet will not I.

30 And Jesus saith unto him, Verily I say unto thee, That this day, even in this night, before the cock crow twice, thou shalt deny me thrice.

31 But he spake the more vehemently, If I should die with thee, I will not deny thee in any wise. Likewise also said they all.

32 And they came to a place which was named Gethsemane: and he saith to his disciples, Sit ye here, while I shall pray.

33 And he taketh with him Peter and James and John, and began to be sore amazed, and to be very heavy;

34 And saith unto them, My soul is exceeding sorrowful unto death: tarry ye here, and watch.

35 And he went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass from him.

36 And he said, Abba, Father, all things are possible unto thee; take away this cup from me: nevertheless not what I will, but what thou wilt.

37 And he cometh, and findeth them sleeping, and saith unto Peter, Simon, sleepest thou? couldest not thou watch one hour?

38 Watch ye and pray, lest ye enter into temptation. The spirit truly is ready, but the flesh is weak.

39 And again he went away, and prayed, and spake the same words.

40 And when he returned, he found them asleep again, (for their eyes were heavy,) neither wist they what to answer him.

41 And he cometh the third time, and saith unto them, Sleep on now, and take your rest: it is enough, the hour is come; behold, the Son of man is betrayed into the hands of sinners.

42 Rise up, let us go; lo, he that betrayeth me is at hand.

43 And immediately, while he yet spake, cometh Judas, one of the twelve, and with him a great multitude with swords and staves, from the chief priests and the scribes and the elders.

44 And he that betrayed him had given them a token, saying, Whomsoever I shall kiss, that same is he; take him, and lead him away safely.

45 And as soon as he was come, he goeth straightway to him, and saith, Master, master; and kissed him.

46 And they laid their hands on him, and took him.

47 And one of them that stood by drew a sword, and smote a servant of the high priest, and cut off his ear.

48 And Jesus answered and said unto them, Are ye come out, as against a thief, with swords and with staves to take me?

49 I was daily with you in the temple teaching, and ye took me not: but the scriptures must be fulfilled.

50 And they all forsook him, and fled.

51 And there followed him a certain young man, having a linen cloth cast about his naked body; and the young men laid hold on him:

52 And he left the linen cloth, and fled from them naked.

53 And they led Jesus away to the high priest: and with him were assembled all the chief priests and the elders and the scribes.

54 And Peter followed him afar off, even into the palace of the high priest: and he sat with the servants, and warmed himself at the fire.

55 And the chief priests and all the council sought for witness against Jesus to put him to death; and found none.

56 For many bare false witness against him, but their witness agreed not together.

57 And there arose certain, and bare false witness against him, saying,

58 We heard him say, I will destroy this temple that is made with hands, and within three days I will build another made without hands.

59 But neither so did their witness agree together.

60 And the high priest stood up in the midst, and asked Jesus, saying, Answerest thou nothing? what is it which these witness against thee?

61 But he held his peace, and answered nothing. Again the high priest asked him, and said unto him, Art thou the Christ, the Son of the Blessed?

62 And Jesus said, I am: and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.

63 Then the high priest rent his clothes, and saith, What need we any further witnesses?

64 Ye have heard the blasphemy: what think ye? And they all condemned him to be guilty of death.

65 And some began to spit on him, and to cover his face, and to buffet him, and to say unto him, Prophesy: and the servants did strike him with the palms of their hands.

66 And as Peter was beneath in the palace, there cometh one of the maids of the high priest:

67 And when she saw Peter warming himself, she looked upon him, and said, And thou also wast with Jesus of Nazareth.

68 But he denied, saying, I know not, neither understand I what thou sayest. And he went out into the porch; and the cock crew.

69 And a maid saw him again, and began to say to them that stood by, This is one of them.

70 And he denied it again. And a little after, they that stood by said again to Peter, Surely thou art one of them: for thou art a Galilaean, and thy speech agreeth thereto.

71 But he began to curse and to swear, saying, I know not this man of whom ye speak.

72 And the second time the cock crew. And Peter called to mind the word that Jesus said unto him, Before the cock crow twice, thou shalt deny me thrice. And when he thought thereon, he wept.

CHAPTER 15

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1 And straightway in the morning the chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus, and carried him away, and delivered him to Pilate.

2 And Pilate asked him, Art thou the King of the Jews? And he answering said unto him, Thou sayest it.

3 And the chief priests accused him of many things: but he answered nothing.

4 And Pilate asked him again, saying, Answerest thou nothing? behold how many things they witness against thee.

5 But Jesus yet answered nothing; so that Pilate marvelled.

6 Now at that feast he released unto them one prisoner, whomsoever they desired.

7 And there was one named Barabbas, which lay bound with them that had made insurrection with him, who had committed murder in the insurrection.

8 And the multitude crying aloud began to desire him to do as he had ever done unto them.

9 But Pilate answered them, saying, Will ye that I release unto you the King of the Jews?

10 For he knew that the chief priests had delivered him for envy.

11 But the chief priests moved the people, that he should rather release Barabbas unto them.

12 And Pilate answered and said again unto them, What will ye then that I shall do unto him whom ye call the King of the Jews?

13 And they cried out again, Crucify him.

14 Then Pilate said unto them, Why, what evil hath he done? And they cried out the more exceedingly, Crucify him.

15 And so Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged him, to be crucified.

16 And the soldiers led him away into the hall, called Praetorium; and they call together the whole band.

17 And they clothed him with purple, and platted a crown of thorns, and put it about his head,

18 And began to salute him, Hail, King of the Jews!

19 And they smote him on the head with a reed, and did spit upon him, and bowing their knees worshipped him.

20 And when they had mocked him, they took off the purple from him, and put his own clothes on him, and led him out to crucify him.

21 And they compel one Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross.

22 And they bring him unto the place Golgotha, which is, being interpreted, The place of a skull.

23 And they gave him to drink wine mingled with myrrh: but he received it not.

24 And when they had crucified him, they parted his garments, casting lots upon them, what every man should take.

25 And it was the third hour, and they crucified him.

26 And the superscription of his accusation was written over, THE KING OF THE JEWS.

27 And with him they crucify two thieves; the one on his right hand, and the other on his left.

28 And the scripture was fulfilled, which saith, And he was numbered with the transgressors.

29 And they that passed by railed on him, wagging their heads, and saying, Ah, thou that destroyest the temple, and buildest it in three days,

30 Save thyself, and come down from the cross.

31 Likewise also the chief priests mocking said among themselves with the scribes, He saved others; himself he cannot save.

32 Let Christ the King of Israel descend now from the cross, that we may see and believe. And they that were crucified with him reviled him.

33 And when the sixth hour was come, there was darkness over the whole land until the ninth hour.

34 And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me?

35 And some of them that stood by, when they heard it, said, Behold, he calleth Elias.

36 And one ran and filled a spunge full of vinegar, and put it on a reed, and gave him to drink, saying, Let alone; let us see whether Elias will come to take him down.

37 And Jesus cried with a loud voice, and gave up the ghost.

38 And the veil of the temple was rent in twain from the top to the bottom.

39 And when the centurion, which stood over against him, saw that he so cried out, and gave up the ghost, he said, Truly this man was the Son of God.

40 There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome;

41 (Who also, when he was in Galilee, followed him, and ministered unto him;) and many other women which came up with him unto Jerusalem.

42 And now when the even was come, because it was the preparation, that is, the day before the sabbath,

43 Joseph of Arimathaea, an honourable counsellor, which also waited for the kingdom of God, came, and went in boldly unto Pilate, and craved the body of Jesus.

44 And Pilate marvelled if he were already dead: and calling unto him the centurion, he asked him whether he had been any while dead.

45 And when he knew it of the centurion, he gave the body to Joseph.

46 And he bought fine linen, and took him down, and wrapped him in the linen, and laid him in a sepulchre which was hewn out of a rock, and rolled a stone unto the door of the sepulchre.

47 And Mary Magdalene and Mary the mother of Joses beheld where he was laid.

CHAPTER 16

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1 And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him.

2 And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun.

3 And they said among themselves, Who shall roll us away the stone from the door of the sepulchre?

4 And when they looked, they saw that the stone was rolled away: for it was very great.

5 And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted.

6 And he saith unto them, Be not affrighted: Ye seek Jesus of Nazareth, which was crucified: he is risen; he is not here: behold the place where they laid him.

7 But go your way, tell his disciples and Peter that he goeth before you into Galilee: there shall ye see him, as he said unto you.

8 And they went out quickly, and fled from the sepulchre; for they trembled and were amazed: neither said they any thing to any man; for they were afraid.

9 Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils.

10 And she went and told them that had been with him, as they mourned and wept.

11 And they, when they had heard that he was alive, and had been seen of her, believed not.

12 After that he appeared in another form unto two of them, as they walked, and went into the country.

13 And they went and told it unto the residue: neither believed they them.

14 Afterward he appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen.

15 And he said unto them, Go ye into all the world, and preach the gospel to every creature.

16 He that believeth and is baptized shall be saved; but he that believeth not shall be damned.

17 And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues;

18 They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover.

19 So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God.

20 And they went forth, and preached every where, the Lord working with them, and confirming the word with signs following. Amen.

Luke

Select a Chapter

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CHAPTER 1

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1 Forasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us,

2 Even as they delivered them unto us, which from the beginning were eyewitnesses, and ministers of the word;

3 It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus,

4 That thou mightest know the certainty of those things, wherein thou hast been instructed.

5 There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth.

6 And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.

7 And they had no child, because that Elisabeth was barren, and they both were now well stricken in years.

8 And it came to pass, that while he executed the priest's office before God in the order of his course,

9 According to the custom of the priest's office, his lot was to burn incense when he went into the temple of the Lord.

10 And the whole multitude of the people were praying without at the time of incense.

11 And there appeared unto him an angel of the Lord standing on the right side of the altar of incense.

12 And when Zacharias saw him, he was troubled, and fear fell upon him.

13 But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John.

14 And thou shalt have joy and gladness; and many shall rejoice at his birth.

15 For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother's womb.

16 And many of the children of Israel shall he turn to the Lord their God.

17 And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.

18 And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years.

19 And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings.

20 And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season.

21 And the people waited for Zacharias, and marvelled that he tarried so long in the temple.

22 And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: for he beckoned unto them, and remained speechless.

23 And it came to pass, that, as soon as the days of his ministration were accomplished, he departed to his own house.

24 And after those days his wife Elisabeth conceived, and hid herself five months, saying,

25 Thus hath the Lord dealt with me in the days wherein he looked on me, to take away my reproach among men.

26 And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth,

27 To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin's name was Mary.

28 And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women.

29 And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be.

30 And the angel said unto her, Fear not, Mary: for thou hast found favour with God.

31 And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS.

32 He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David:

33 And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end.

34 Then said Mary unto the angel, How shall this be, seeing I know not a man?

35 And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.

36 And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age: and this is the sixth month with her, who was called barren.

37 For with God nothing shall be impossible.

38 And Mary said, Behold the handmaid of the Lord; be it unto me according to thy word. And the angel departed from her.

39 And Mary arose in those days, and went into the hill country with haste, into a city of Juda;

40 And entered into the house of Zacharias, and saluted Elisabeth.

41 And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost:

42 And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb.

43 And whence is this to me, that the mother of my Lord should come to me?

44 For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy.

45 And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord.

46 And Mary said, My soul doth magnify the Lord,

47 And my spirit hath rejoiced in God my Saviour.

48 For he hath regarded the low estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed.

49 For he that is mighty hath done to me great things; and holy is his name.

50 And his mercy is on them that fear him from generation to generation.

51 He hath shewed strength with his arm; he hath scattered the proud in the imagination of their hearts.

52 He hath put down the mighty from their seats, and exalted them of low degree.

53 He hath filled the hungry with good things; and the rich he hath sent empty away.

54 He hath holpen his servant Israel, in remembrance of his mercy;

55 As he spake to our fathers, to Abraham, and to his seed for ever.

56 And Mary abode with her about three months, and returned to her own house.

57 Now Elisabeth's full time came that she should be delivered; and she brought forth a son.

58 And her neighbours and her cousins heard how the Lord had shewed great mercy upon her; and they rejoiced with her.

59 And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father.

60 And his mother answered and said, Not so; but he shall be called John.

61 And they said unto her, There is none of thy kindred that is called by this name.

62 And they made signs to his father, how he would have him called.

63 And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all.

64 And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God.

65 And fear came on all that dwelt round about them: and all these sayings were noised abroad throughout all the hill country of Judaea.

66 And all they that heard them laid them up in their hearts, saying, What manner of child shall this be! And the hand of the Lord was with him.

67 And his father Zacharias was filled with the Holy Ghost, and prophesied, saying,

68 Blessed be the Lord God of Israel; for he hath visited and redeemed his people,

69 And hath raised up an horn of salvation for us in the house of his servant David;

70 As he spake by the mouth of his holy prophets, which have been since the world began:

71 That we should be saved from our enemies, and from the hand of all that hate us;

72 To perform the mercy promised to our fathers, and to remember his holy covenant;

73 The oath which he sware to our father Abraham,

74 That he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear,

75 In holiness and righteousness before him, all the days of our life.

76 And thou, child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare his ways;

77 To give knowledge of salvation unto his people by the remission of their sins,

78 Through the tender mercy of our God; whereby the dayspring from on high hath visited us,

79 To give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace.

80 And the child grew, and waxed strong in spirit, and was in the deserts till the day of his shewing unto Israel.

CHAPTER 2

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1 And it came to pass in those days, that there went out a decree from Caesar Augustus, that all the world should be taxed.

2 (And this taxing was first made when Cyrenius was governor of Syria.)

3 And all went to be taxed, every one into his own city.

4 And Joseph also went up from Galilee, out of the city of Nazareth, into Judaea, unto the city of David, which is called Bethlehem; (because he was of the house and lineage of David:)

5 To be taxed with Mary his espoused wife, being great with child.

6 And so it was, that, while they were there, the days were accomplished that she should be delivered.

7 And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn.

8 And there were in the same country shepherds abiding in the field, keeping watch over their flock by night.

9 And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid.

10 And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people.

11 For unto you is born this day in the city of David a Saviour, which is Christ the Lord.

12 And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger.

13 And suddenly there was with the angel a multitude of the heavenly host praising God, and saying,

14 Glory to God in the highest, and on earth peace, good will toward men.

15 And it came to pass, as the angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us.

16 And they came with haste, and found Mary, and Joseph, and the babe lying in a manger.

17 And when they had seen it, they made known abroad the saying which was told them concerning this child.

18 And all they that heard it wondered at those things which were told them by the shepherds.

19 But Mary kept all these things, and pondered them in her heart.

20 And the shepherds returned, glorifying and praising God for all the things that they had heard and seen, as it was told unto them.

21 And when eight days were accomplished for the circumcising of the child, his name was called JESUS, which was so named of the angel before he was conceived in the womb.

22 And when the days of her purification according to the law of Moses were accomplished, they brought him to Jerusalem, to present him to the Lord;

23 (As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord;)

24 And to offer a sacrifice according to that which is said in the law of the Lord, A pair of turtledoves, or two young pigeons.

25 And, behold, there was a man in Jerusalem, whose name was Simeon; and the same man was just and devout, waiting for the consolation of Israel: and the Holy Ghost was upon him.

26 And it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord's Christ.

27 And he came by the Spirit into the temple: and when the parents brought in the child Jesus, to do for him after the custom of the law,

28 Then took he him up in his arms, and blessed God, and said,

29 Lord, now lettest thou thy servant depart in peace, according to thy word:

30 For mine eyes have seen thy salvation,

31 Which thou hast prepared before the face of all people;

32 A light to lighten the Gentiles, and the glory of thy people Israel.

33 And Joseph and his mother marvelled at those things which were spoken of him.

34 And Simeon blessed them, and said unto Mary his mother, Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against;

35 (Yea, a sword shall pierce through thy own soul also,) that the thoughts of many hearts may be revealed.

36 And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser: she was of a great age, and had lived with an husband seven years from her virginity;

37 And she was a widow of about fourscore and four years, which departed not from the temple, but served God with fastings and prayers night and day.

38 And she coming in that instant gave thanks likewise unto the Lord, and spake of him to all them that looked for redemption in Jerusalem.

39 And when they had performed all things according to the law of the Lord, they returned into Galilee, to their own city Nazareth.

40 And the child grew, and waxed strong in spirit, filled with wisdom: and the grace of God was upon him.

41 Now his parents went to Jerusalem every year at the feast of the passover.

42 And when he was twelve years old, they went up to Jerusalem after the custom of the feast.

43 And when they had fulfilled the days, as they returned, the child Jesus tarried behind in Jerusalem; and Joseph and his mother knew not of it.

44 But they, supposing him to have been in the company, went a day's journey; and they sought him among their kinsfolk and acquaintance.

45 And when they found him not, they turned back again to Jerusalem, seeking him.

46 And it came to pass, that after three days they found him in the temple, sitting in the midst of the doctors, both hearing them, and asking them questions.

47 And all that heard him were astonished at his understanding and answers.

48 And when they saw him, they were amazed: and his mother said unto him, Son, why hast thou thus dealt with us? behold, thy father and I have sought thee sorrowing.

49 And he said unto them, How is it that ye sought me? wist ye not that I must be about my Father's business?

50 And they understood not the saying which he spake unto them.

51 And he went down with them, and came to Nazareth, and was subject unto them: but his mother kept all these sayings in her heart.

52 And Jesus increased in wisdom and stature, and in favour with God and man.

CHAPTER 3

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1 Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judaea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Ituraea and of the region of Trachonitis, and Lysanias the tetrarch of Abilene,

2 Annas and Caiaphas being the high priests, the word of God came unto John the son of Zacharias in the wilderness.

3 And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins;

4 As it is written in the book of the words of Esaias the prophet, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.

5 Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways shall be made smooth;

6 And all flesh shall see the salvation of God.

7 Then said he to the multitude that came forth to be baptized of him, O generation of vipers, who hath warned you to flee from the wrath to come?

8 Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, We have Abraham to our father: for I say unto you, That God is able of these stones to raise up children unto Abraham.

9 And now also the axe is laid unto the root of the trees: every tree therefore which bringeth not forth good fruit is hewn down, and cast into the fire.

10 And the people asked him, saying, What shall we do then?

11 He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise.

12 Then came also publicans to be baptized, and said unto him, Master, what shall we do?

13 And he said unto them, Exact no more than that which is appointed you.

14 And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely; and be content with your wages.

15 And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not;

16 John answered, saying unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire:

17 Whose fan is in his hand, and he will throughly purge his floor, and will gather the wheat into his garner; but the chaff he will burn with fire unquenchable.

18 And many other things in his exhortation preached he unto the people.

19 But Herod the tetrarch, being reproved by him for Herodias his brother Philip's wife, and for all the evils which Herod had done,

20 Added yet this above all, that he shut up John in prison.

21 Now when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened,

22 And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased.

23 And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli,

24 Which was the son of Matthat, which was the son of Levi, which was the son of Melchi, which was the son of Janna, which was the son of Joseph,

25 Which was the son of Mattathias, which was the son of Amos, which was the son of Naum, which was the son of Esli, which was the son of Nagge,

26 Which was the son of Maath, which was the son of Mattathias, which was the son of Semei, which was the son of Joseph, which was the son of Juda,

27 Which was the son of Joanna, which was the son of Rhesa, which was the son of Zorobabel, which was the son of Salathiel, which was the son of Neri,

28 Which was the son of Melchi, which was the son of Addi, which was the son of Cosam, which was the son of Elmodam, which was the son of Er,

29 Which was the son of Jose, which was the son of Eliezer, which was the son of Jorim, which was the son of Matthat, which was the son of Levi,

30 Which was the son of Simeon, which was the son of Juda, which was the son of Joseph, which was the son of Jonan, which was the son of Eliakim,

31 Which was the son of Melea, which was the son of Menan, which was the son of Mattatha, which was the son of Nathan, which was the son of David,

32 Which was the son of Jesse, which was the son of Obed, which was the son of Booz, which was the son of Salmon, which was the son of Naasson,

33 Which was the son of Aminadab, which was the son of Aram, which was the son of Esrom, which was the son of Phares, which was the son of Juda,

34 Which was the son of Jacob, which was the son of Isaac, which was the son of Abraham, which was the son of Thara, which was the son of Nachor,

35 Which was the son of Saruch, which was the son of Ragau, which was the son of Phalec, which was the son of Heber, which was the son of Sala,

36 Which was the son of Cainan, which was the son of Arphaxad, which was the son of Sem, which was the son of Noe, which was the son of Lamech,

37 Which was the son of Mathusala, which was the son of Enoch, which was the son of Jared, which was the son of Maleleel, which was the son of Cainan,

38 Which was the son of Enos, which was the son of Seth, which was the son of Adam, which was the son of God.

CHAPTER 4

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1 And Jesus being full of the Holy Ghost returned from Jordan, and was led by the Spirit into the wilderness,

2 Being forty days tempted of the devil. And in those days he did eat nothing: and when they were ended, he afterward hungered.

3 And the devil said unto him, If thou be the Son of God, command this stone that it be made bread.

4 And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God.

5 And the devil, taking him up into an high mountain, shewed unto him all the kingdoms of the world in a moment of time.

6 And the devil said unto him, All this power will I give thee, and the glory of them: for that is delivered unto me; and to whomsoever I will I give it.

7 If thou therefore wilt worship me, all shall be thine.

8 And Jesus answered and said unto him, Get thee behind me, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.

9 And he brought him to Jerusalem, and set him on a pinnacle of the temple, and said unto him, If thou be the Son of God, cast thyself down from hence:

10 For it is written, He shall give his angels charge over thee, to keep thee:

11 And in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.

12 And Jesus answering said unto him, It is said, Thou shalt not tempt the Lord thy God.

13 And when the devil had ended all the temptation, he departed from him for a season.

14 And Jesus returned in the power of the Spirit into Galilee: and there went out a fame of him through all the region round about.

15 And he taught in their synagogues, being glorified of all.

16 And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the sabbath day, and stood up for to read.

17 And there was delivered unto him the book of the prophet Esaias. And when he had opened the book, he found the place where it was written,

18 The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised,

19 To preach the acceptable year of the Lord.

20 And he closed the book, and he gave it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him.

21 And he began to say unto them, This day is this scripture fulfilled in your ears.

22 And all bare him witness, and wondered at the gracious words which proceeded out of his mouth. And they said, Is not this Joseph's son?

23 And he said unto them, Ye will surely say unto me this proverb, Physician, heal thyself: whatsoever we have heard done in Capernaum, do also here in thy country.

24 And he said, Verily I say unto you, No prophet is accepted in his own country.

25 But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land;

26 But unto none of them was Elias sent, save unto Sarepta, a city of Sidon, unto a woman that was a widow.

27 And many lepers were in Israel in the time of Eliseus the prophet; and none of them was cleansed, saving Naaman the Syrian.

28 And all they in the synagogue, when they heard these things, were filled with wrath,

29 And rose up, and thrust him out of the city, and led him unto the brow of the hill whereon their city was built, that they might cast him down headlong.

30 But he passing through the midst of them went his way,

31 And came down to Capernaum, a city of Galilee, and taught them on the sabbath days.

32 And they were astonished at his doctrine: for his word was with power.

33 And in the synagogue there was a man, which had a spirit of an unclean devil, and cried out with a loud voice,

34 Saying, Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art; the Holy One of God.

35 And Jesus rebuked him, saying, Hold thy peace, and come out of him. And when the devil had thrown him in the midst, he came out of him, and hurt him not.

36 And they were all amazed, and spake among themselves, saying, What a word is this! for with authority and power he commandeth the unclean spirits, and they come out.

37 And the fame of him went out into every place of the country round about.

38 And he arose out of the synagogue, and entered into Simon's house. And Simon's wife's mother was taken with a great fever; and they besought him for her.

39 And he stood over her, and rebuked the fever; and it left her: and immediately she arose and ministered unto them.

40 Now when the sun was setting, all they that had any sick with divers diseases brought them unto him; and he laid his hands on every one of them, and healed them.

41 And devils also came out of many, crying out, and saying, Thou art Christ the Son of God. And he rebuking them suffered them not to speak: for they knew that he was Christ.

42 And when it was day, he departed and went into a desert place: and the people sought him, and came unto him, and stayed him, that he should not depart from them.

43 And he said unto them, I must preach the kingdom of God to other cities also: for therefore am I sent.

44 And he preached in the synagogues of Galilee.

CHAPTER 5

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1 And it came to pass, that, as the people pressed upon him to hear the word of God, he stood by the lake of Gennesaret,

2 And saw two ships standing by the lake: but the fishermen were gone out of them, and were washing their nets.

3 And he entered into one of the ships, which was Simon's, and prayed him that he would thrust out a little from the land. And he sat down, and taught the people out of the ship.

4 Now when he had left speaking, he said unto Simon, Launch out into the deep, and let down your nets for a draught.

5 And Simon answering said unto him, Master, we have toiled all the night, and have taken nothing: nevertheless at thy word I will let down the net.

6 And when they had this done, they inclosed a great multitude of fishes: and their net brake.

7 And they beckoned unto their partners, which were in the other ship, that they should come and help them. And they came, and filled both the ships, so that they began to sink.

8 When Simon Peter saw it, he fell down at Jesus' knees, saying, Depart from me; for I am a sinful man, O Lord.

9 For he was astonished, and all that were with him, at the draught of the fishes which they had taken:

10 And so was also James, and John, the sons of Zebedee, which were partners with Simon. And Jesus said unto Simon, Fear not; from henceforth thou shalt catch men.

11 And when they had brought their ships to land, they forsook all, and followed him.

12 And it came to pass, when he was in a certain city, behold a man full of leprosy: who seeing Jesus fell on his face, and besought him, saying, Lord, if thou wilt, thou canst make me clean.

13 And he put forth his hand, and touched him, saying, I will: be thou clean. And immediately the leprosy departed from him.

14 And he charged him to tell no man: but go, and shew thyself to the priest, and offer for thy cleansing, according as Moses commanded, for a testimony unto them.

15 But so much the more went there a fame abroad of him: and great multitudes came together to hear, and to be healed by him of their infirmities.

16 And he withdrew himself into the wilderness, and prayed.

17 And it came to pass on a certain day, as he was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judaea, and Jerusalem: and the power of the Lord was present to heal them.

18 And, behold, men brought in a bed a man which was taken with a palsy: and they sought means to bring him in, and to lay him before him.

19 And when they could not find by what way they might bring him in because of the multitude, they went upon the housetop, and let him down through the tiling with his couch into the midst before Jesus.

20 And when he saw their faith, he said unto him, Man, thy sins are forgiven thee.

21 And the scribes and the Pharisees began to reason, saying, Who is this which speaketh blasphemies? Who can forgive sins, but God alone?

22 But when Jesus perceived their thoughts, he answering said unto them, What reason ye in your hearts?

23 Whether is easier, to say, Thy sins be forgiven thee; or to say, Rise up and walk?

24 But that ye may know that the Son of man hath power upon earth to forgive sins, (he said unto the sick of the palsy,) I say unto thee, Arise, and take up thy couch, and go into thine house.

25 And immediately he rose up before them, and took up that whereon he lay, and departed to his own house, glorifying God.

26 And they were all amazed, and they glorified God, and were filled with fear, saying, We have seen strange things to day.

27 And after these things he went forth, and saw a publican, named Levi, sitting at the receipt of custom: and he said unto him, Follow me.

28 And he left all, rose up, and followed him.

29 And Levi made him a great feast in his own house: and there was a great company of publicans and of others that sat down with them.

30 But their scribes and Pharisees murmured against his disciples, saying, Why do ye eat and drink with publicans and sinners?

31 And Jesus answering said unto them, They that are whole need not a physician; but they that are sick.

32 I came not to call the righteous, but sinners to repentance.

33 And they said unto him, Why do the disciples of John fast often, and make prayers, and likewise the disciples of the Pharisees; but thine eat and drink?

34 And he said unto them, Can ye make the children of the bridechamber fast, while the bridegroom is with them?

35 But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.

36 And he spake also a parable unto them; No man putteth a piece of a new garment upon an old; if otherwise, then both the new maketh a rent, and the piece that was taken out of the new agreeth not with the old.

37 And no man putteth new wine into old bottles; else the new wine will burst the bottles, and be spilled, and the bottles shall perish.

38 But new wine must be put into new bottles; and both are preserved.

39 No man also having drunk old wine straightway desireth new: for he saith, The old is better.

CHAPTER 6

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1 And it came to pass on the second sabbath after the first, that he went through the corn fields; and his disciples plucked the ears of corn, and did eat, rubbing them in their hands.

2 And certain of the Pharisees said unto them, Why do ye that which is not lawful to do on the sabbath days?

3 And Jesus answering them said, Have ye not read so much as this, what David did, when himself was an hungred, and they which were with him;

4 How he went into the house of God, and did take and eat the shewbread, and gave also to them that were with him; which it is not lawful to eat but for the priests alone?

5 And he said unto them, That the Son of man is Lord also of the sabbath.

6 And it came to pass also on another sabbath, that he entered into the synagogue and taught: and there was a man whose right hand was withered.

7 And the scribes and Pharisees watched him, whether he would heal on the sabbath day; that they might find an accusation against him.

8 But he knew their thoughts, and said to the man which had the withered hand, Rise up, and stand forth in the midst. And he arose and stood forth.

9 Then said Jesus unto them, I will ask you one thing; Is it lawful on the sabbath days to do good, or to do evil? to save life, or to destroy it?

10 And looking round about upon them all, he said unto the man, Stretch forth thy hand. And he did so: and his hand was restored whole as the other.

11 And they were filled with madness; and communed one with another what they might do to Jesus.

12 And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God.

13 And when it was day, he called unto him his disciples: and of them he chose twelve, whom also he named apostles;

14 Simon, (whom he also named Peter,) and Andrew his brother, James and John, Philip and Bartholomew,

15 Matthew and Thomas, James the son of Alphaeus, and Simon called Zelotes,

16 And Judas the brother of James, and Judas Iscariot, which also was the traitor.

17 And he came down with them, and stood in the plain, and the company of his disciples, and a great multitude of people out of all Judaea and Jerusalem, and from the sea coast of Tyre and Sidon, which came to hear him, and to be healed of their diseases;

18 And they that were vexed with unclean spirits: and they were healed.

19 And the whole multitude sought to touch him: for there went virtue out of him, and healed them all.

20 And he lifted up his eyes on his disciples, and said, Blessed be ye poor: for yours is the kingdom of God.

21 Blessed are ye that hunger now: for ye shall be filled. Blessed are ye that weep now: for ye shall laugh.

22 Blessed are ye, when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man's sake.

23 Rejoice ye in that day, and leap for joy: for, behold, your reward is great in heaven: for in the like manner did their fathers unto the prophets.

24 But woe unto you that are rich! for ye have received your consolation.

25 Woe unto you that are full! for ye shall hunger. Woe unto you that laugh now! for ye shall mourn and weep.

26 Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets.

27 But I say unto you which hear, Love your enemies, do good to them which hate you,

28 Bless them that curse you, and pray for them which despitefully use you.

29 And unto him that smiteth thee on the one cheek offer also the other; and him that taketh away thy cloke forbid not to take thy coat also.

30 Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again.

31 And as ye would that men should do to you, do ye also to them likewise.

32 For if ye love them which love you, what thank have ye? for sinners also love those that love them.

33 And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same.

34 And if ye lend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again.

35 But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil.

36 Be ye therefore merciful, as your Father also is merciful.

37 Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven:

38 Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again.

39 And he spake a parable unto them, Can the blind lead the blind? shall they not both fall into the ditch?

40 The disciple is not above his master: but every one that is perfect shall be as his master.

41 And why beholdest thou the mote that is in thy brother's eye, but perceivest not the beam that is in thine own eye?

42 Either how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye, and then shalt thou see clearly to pull out the mote that is in thy brother's eye.

43 For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit.

44 For every tree is known by his own fruit. For of thorns men do not gather figs, nor of a bramble bush gather they grapes.

45 A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh.

46 And why call ye me, Lord, Lord, and do not the things which I say?

47 Whosoever cometh to me, and heareth my sayings, and doeth them, I will shew you to whom he is like:

48 He is like a man which built an house, and digged deep, and laid the foundation on a rock: and when the flood arose, the stream beat vehemently upon that house, and could not shake it: for it was founded upon a rock.

49 But he that heareth, and doeth not, is like a man that without a foundation built an house upon the earth; against which the stream did beat vehemently, and immediately it fell; and the ruin of that house was great.

CHAPTER 7

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1 Now when he had ended all his sayings in the audience of the people, he entered into Capernaum.

2 And a certain centurion's servant, who was dear unto him, was sick, and ready to die.

3 And when he heard of Jesus, he sent unto him the elders of the Jews, beseeching him that he would come and heal his servant.

4 And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this:

5 For he loveth our nation, and he hath built us a synagogue.

6 Then Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying unto him, Lord, trouble not thyself: for I am not worthy that thou shouldest enter under my roof:

7 Wherefore neither thought I myself worthy to come unto thee: but say in a word, and my servant shall be healed.

8 For I also am a man set under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it.

9 When Jesus heard these things, he marvelled at him, and turned him about, and said unto the people that followed him, I say unto you, I have not found so great faith, no, not in Israel.

10 And they that were sent, returning to the house, found the servant whole that had been sick.

11 And it came to pass the day after, that he went into a city called Nain; and many of his disciples went with him, and much people.

12 Now when he came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother, and she was a widow: and much people of the city was with her.

13 And when the Lord saw her, he had compassion on her, and said unto her, Weep not.

14 And he came and touched the bier: and they that bare him stood still. And he said, Young man, I say unto thee, Arise.

15 And he that was dead sat up, and began to speak. And he delivered him to his mother.

16 And there came a fear on all: and they glorified God, saying, That a great prophet is risen up among us; and, That God hath visited his people.

17 And this rumour of him went forth throughout all Judaea, and throughout all the region round about.

18 And the disciples of John shewed him of all these things.

19 And John calling unto him two of his disciples sent them to Jesus, saying, Art thou he that should come? or look we for another?

20 When the men were come unto him, they said, John Baptist hath sent us unto thee, saying, Art thou he that should come? or look we for another?

21 And in that same hour he cured many of their infirmities and plagues, and of evil spirits; and unto many that were blind he gave sight.

22 Then Jesus answering said unto them, Go your way, and tell John what things ye have seen and heard; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospel is preached.

23 And blessed is he, whosoever shall not be offended in me.

24 And when the messengers of John were departed, he began to speak unto the people concerning John, What went ye out into the wilderness for to see? A reed shaken with the wind?

25 But what went ye out for to see? A man clothed in soft raiment? Behold, they which are gorgeously apparelled, and live delicately, are in kings' courts.

26 But what went ye out for to see? A prophet? Yea, I say unto you, and much more than a prophet.

27 This is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.

28 For I say unto you, Among those that are born of women there is not a greater prophet than John the Baptist: but he that is least in the kingdom of God is greater than he.

29 And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John.

30 But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him.

31 And the Lord said, Whereunto then shall I liken the men of this generation? and to what are they like?

32 They are like unto children sitting in the marketplace, and calling one to another, and saying, We have piped unto you, and ye have not danced; we have mourned to you, and ye have not wept.

33 For John the Baptist came neither eating bread nor drinking wine; and ye say, He hath a devil.

34 The Son of man is come eating and drinking; and ye say, Behold a gluttonous man, and a winebibber, a friend of publicans and sinners!

35 But wisdom is justified of all her children.

36 And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee's house, and sat down to meat.

37 And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee's house, brought an alabaster box of ointment,

38 And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment.

39 Now when the Pharisee which had bidden him saw it, he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him: for she is a sinner.

40 And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on.

41 There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty.

42 And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most?

43 Simon answered and said, I suppose that he, to whom he forgave most. And he said unto him, Thou hast rightly judged.

44 And he turned to the woman, and said unto Simon, Seest thou this woman? I entered into thine house, thou gavest me no water for my feet: but she hath washed my feet with tears, and wiped them with the hairs of her head.

45 Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet.

46 My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment.

47 Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little.

48 And he said unto her, Thy sins are forgiven.

49 And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also?

50 And he said to the woman, Thy faith hath saved thee; go in peace.

CHAPTER 8

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1 And it came to pass afterward, that he went throughout every city and village, preaching and shewing the glad tidings of the kingdom of God: and the twelve were with him,

2 And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils,

3 And Joanna the wife of Chuza Herod's steward, and Susanna, and many others, which ministered unto him of their substance.

4 And when much people were gathered together, and were come to him out of every city, he spake by a parable:

5 A sower went out to sow his seed: and as he sowed, some fell by the way side; and it was trodden down, and the fowls of the air devoured it.

6 And some fell upon a rock; and as soon as it was sprung up, it withered away, because it lacked moisture.

7 And some fell among thorns; and the thorns sprang up with it, and choked it.

8 And other fell on good ground, and sprang up, and bare fruit an hundredfold. And when he had said these things, he cried, He that hath ears to hear, let him hear.

9 And his disciples asked him, saying, What might this parable be?

10 And he said, Unto you it is given to know the mysteries of the kingdom of God: but to others in parables; that seeing they might not see, and hearing they might not understand.

11 Now the parable is this: The seed is the word of God.

12 Those by the way side are they that hear; then cometh the devil, and taketh away the word out of their hearts, lest they should believe and be saved.

13 They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away.

14 And that which fell among thorns are they, which, when they have heard, go forth, and are choked with cares and riches and pleasures of this life, and bring no fruit to perfection.

15 But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience.

16 No man, when he hath lighted a candle, covereth it with a vessel, or putteth it under a bed; but setteth it on a candlestick, that they which enter in may see the light.

17 For nothing is secret, that shall not be made manifest; neither any thing hid, that shall not be known and come abroad.

18 Take heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have.

19 Then came to him his mother and his brethren, and could not come at him for the press.

20 And it was told him by certain which said, Thy mother and thy brethren stand without, desiring to see thee.

21 And he answered and said unto them, My mother and my brethren are these which hear the word of God, and do it.

22 Now it came to pass on a certain day, that he went into a ship with his disciples: and he said unto them, Let us go over unto the other side of the lake. And they launched forth.

23 But as they sailed he fell asleep: and there came down a storm of wind on the lake; and they were filled with water, and were in jeopardy.

24 And they came to him, and awoke him, saying, Master, master, we perish. Then he arose, and rebuked the wind and the raging of the water: and they ceased, and there was a calm.

25 And he said unto them, Where is your faith? And they being afraid wondered, saying one to another, What manner of man is this! for he commandeth even the winds and water, and they obey him.

26 And they arrived at the country of the Gadarenes, which is over against Galilee.

27 And when he went forth to land, there met him out of the city a certain man, which had devils long time, and ware no clothes, neither abode in any house, but in the tombs.

28 When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, What have I to do with thee, Jesus, thou Son of God most high? I beseech thee, torment me not.

29 (For he had commanded the unclean spirit to come out of the man. For oftentimes it had caught him: and he was kept bound with chains and in fetters; and he brake the bands, and was driven of the devil into the wilderness.)

30 And Jesus asked him, saying, What is thy name? And he said, Legion: because many devils were entered into him.

31 And they besought him that he would not command them to go out into the deep.

32 And there was there an herd of many swine feeding on the mountain: and they besought him that he would suffer them to enter into them. And he suffered them.

33 Then went the devils out of the man, and entered into the swine: and the herd ran violently down a steep place into the lake, and were choked.

34 When they that fed them saw what was done, they fled, and went and told it in the city and in the country.

35 Then they went out to see what was done; and came to Jesus, and found the man, out of whom the devils were departed, sitting at the feet of Jesus, clothed, and in his right mind: and they were afraid.

36 They also which saw it told them by what means he that was possessed of the devils was healed.

37 Then the whole multitude of the country of the Gadarenes round about besought him to depart from them; for they were taken with great fear: and he went up into the ship, and returned back again.

38 Now the man out of whom the devils were departed besought him that he might be with him: but Jesus sent him away, saying,

39 Return to thine own house, and shew how great things God hath done unto thee. And he went his way, and published throughout the whole city how great things Jesus had done unto him.

40 And it came to pass, that, when Jesus was returned, the people gladly received him: for they were all waiting for him.

41 And, behold, there came a man named Jairus, and he was a ruler of the synagogue: and he fell down at Jesus' feet, and besought him that he would come into his house:

42 For he had one only daughter, about twelve years of age, and she lay a dying. But as he went the people thronged him.

43 And a woman having an issue of blood twelve years, which had spent all her living upon physicians, neither could be healed of any,

44 Came behind him, and touched the border of his garment: and immediately her issue of blood stanched.

45 And Jesus said, Who touched me? When all denied, Peter and they that were with him said, Master, the multitude throng thee and press thee, and sayest thou, Who touched me?

46 And Jesus said, Somebody hath touched me: for I perceive that virtue is gone out of me.

47 And when the woman saw that she was not hid, she came trembling, and falling down before him, she declared unto him before all the people for what cause she had touched him, and how she was healed immediately.

48 And he said unto her, Daughter, be of good comfort: thy faith hath made thee whole; go in peace.

49 While he yet spake, there cometh one from the ruler of the synagogue's house, saying to him, Thy daughter is dead; trouble not the Master.

50 But when Jesus heard it, he answered him, saying, Fear not: believe only, and she shall be made whole.

51 And when he came into the house, he suffered no man to go in, save Peter, and James, and John, and the father and the mother of the maiden.

52 And all wept, and bewailed her: but he said, Weep not; she is not dead, but sleepeth.

53 And they laughed him to scorn, knowing that she was dead.

54 And he put them all out, and took her by the hand, and called, saying, Maid, arise.

55 And her spirit came again, and she arose straightway: and he commanded to give her meat.

56 And her parents were astonished: but he charged them that they should tell no man what was done.

CHAPTER 9

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1 Then he called his twelve disciples together, and gave them power and authority over all devils, and to cure diseases.

2 And he sent them to preach the kingdom of God, and to heal the sick.

3 And he said unto them, Take nothing for your journey, neither staves, nor scrip, neither bread, neither money; neither have two coats apiece.

4 And whatsoever house ye enter into, there abide, and thence depart.

5 And whosoever will not receive you, when ye go out of that city, shake off the very dust from your feet for a testimony against them.

6 And they departed, and went through the towns, preaching the gospel, and healing every where.

7 Now Herod the tetrarch heard of all that was done by him: and he was perplexed, because that it was said of some, that John was risen from the dead;

8 And of some, that Elias had appeared; and of others, that one of the old prophets was risen again.

9 And Herod said, John have I beheaded: but who is this, of whom I hear such things? And he desired to see him.

10 And the apostles, when they were returned, told him all that they had done. And he took them, and went aside privately into a desert place belonging to the city called Bethsaida.

11 And the people, when they knew it, followed him: and he received them, and spake unto them of the kingdom of God, and healed them that had need of healing.

12 And when the day began to wear away, then came the twelve, and said unto him, Send the multitude away, that they may go into the towns and country round about, and lodge, and get victuals: for we are here in a desert place.

13 But he said unto them, Give ye them to eat. And they said, We have no more but five loaves and two fishes; except we should go and buy meat for all this people.

14 For they were about five thousand men. And he said to his disciples, Make them sit down by fifties in a company.

15 And they did so, and made them all sit down.

16 Then he took the five loaves and the two fishes, and looking up to heaven, he blessed them, and brake, and gave to the disciples to set before the multitude.

17 And they did eat, and were all filled: and there was taken up of fragments that remained to them twelve baskets.

18 And it came to pass, as he was alone praying, his disciples were with him: and he asked them, saying, Whom say the people that I am?

19 They answering said, John the Baptist; but some say, Elias; and others say, that one of the old prophets is risen again.

20 He said unto them, But whom say ye that I am? Peter answering said, The Christ of God.

21 And he straitly charged them, and commanded them to tell no man that thing;

22 Saying, The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be slain, and be raised the third day.

23 And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me.

24 For whosoever will save his life shall lose it: but whosoever will lose his life for my sake, the same shall save it.

25 For what is a man advantaged, if he gain the whole world, and lose himself, or be cast away?

26 For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father's, and of the holy angels.

27 But I tell you of a truth, there be some standing here, which shall not taste of death, till they see the kingdom of God.

28 And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray.

29 And as he prayed, the fashion of his countenance was altered, and his raiment was white and glistering.

30 And, behold, there talked with him two men, which were Moses and Elias:

31 Who appeared in glory, and spake of his decease which he should accomplish at Jerusalem.

32 But Peter and they that were with him were heavy with sleep: and when they were awake, they saw his glory, and the two men that stood with him.

33 And it came to pass, as they departed from him, Peter said unto Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias: not knowing what he said.

34 While he thus spake, there came a cloud, and overshadowed them: and they feared as they entered into the cloud.

35 And there came a voice out of the cloud, saying, This is my beloved Son: hear him.

36 And when the voice was past, Jesus was found alone. And they kept it close, and told no man in those days any of those things which they had seen.

37 And it came to pass, that on the next day, when they were come down from the hill, much people met him.

38 And, behold, a man of the company cried out, saying, Master, I beseech thee, look upon my son: for he is mine only child.

39 And, lo, a spirit taketh him, and he suddenly crieth out; and it teareth him that he foameth again, and bruising him hardly departeth from him.

40 And I besought thy disciples to cast him out; and they could not.

41 And Jesus answering said, O faithless and perverse generation, how long shall I be with you, and suffer you? Bring thy son hither.

42 And as he was yet a coming, the devil threw him down, and tare him. And Jesus rebuked the unclean spirit, and healed the child, and delivered him again to his father.

43 And they were all amazed at the mighty power of God. But while they wondered every one at all things which Jesus did, he said unto his disciples,

44 Let these sayings sink down into your ears: for the Son of man shall be delivered into the hands of men.

45 But they understood not this saying, and it was hid from them, that they perceived it not: and they feared to ask him of that saying.

46 Then there arose a reasoning among them, which of them should be greatest.

47 And Jesus, perceiving the thought of their heart, took a child, and set him by him,

48 And said unto them, Whosoever shall receive this child in my name receiveth me: and whosoever shall receive me receiveth him that sent me: for he that is least among you all, the same shall be great.

49 And John answered and said, Master, we saw one casting out devils in thy name; and we forbad him, because he followeth not with us.

50 And Jesus said unto him, Forbid him not: for he that is not against us is for us.

51 And it came to pass, when the time was come that he should be received up, he stedfastly set his face to go to Jerusalem,

52 And sent messengers before his face: and they went, and entered into a village of the Samaritans, to make ready for him.

53 And they did not receive him, because his face was as though he would go to Jerusalem.

54 And when his disciples James and John saw this, they said, Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias did?

55 But he turned, and rebuked them, and said, Ye know not what manner of spirit ye are of.

56 For the Son of man is not come to destroy men's lives, but to save them. And they went to another village.

57 And it came to pass, that, as they went in the way, a certain man said unto him, Lord, I will follow thee whithersoever thou goest.

58 And Jesus said unto him, Foxes have holes, and birds of the air have nests; but the Son of man hath not where to lay his head.

59 And he said unto another, Follow me. But he said, Lord, suffer me first to go and bury my father.

60 Jesus said unto him, Let the dead bury their dead: but go thou and preach the kingdom of God.

61 And another also said, Lord, I will follow thee; but let me first go bid them farewell, which are at home at my house.

62 And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God.

CHAPTER 10

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1 After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come.

2 Therefore said he unto them, The harvest truly is great, but the labourers are few: pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest.

3 Go your ways: behold, I send you forth as lambs among wolves.

4 Carry neither purse, nor scrip, nor shoes: and salute no man by the way.

5 And into whatsoever house ye enter, first say, Peace be to this house.

6 And if the son of peace be there, your peace shall rest upon it: if not, it shall turn to you again.

7 And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house.

8 And into whatsoever city ye enter, and they receive you, eat such things as are set before you:

9 And heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you.

10 But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say,

11 Even the very dust of your city, which cleaveth on us, we do wipe off against you: notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you.

12 But I say unto you, that it shall be more tolerable in that day for Sodom, than for that city.

13 Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes.

14 But it shall be more tolerable for Tyre and Sidon at the judgment, than for you.

15 And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell.

16 He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me.

17 And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name.

18 And he said unto them, I beheld Satan as lightning fall from heaven.

19 Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you.

20 Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven.

21 In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight.

22 All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him.

23 And he turned him unto his disciples, and said privately, Blessed are the eyes which see the things that ye see:

24 For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.

25 And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life?

26 He said unto him, What is written in the law? how readest thou?

27 And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself.

28 And he said unto him, Thou hast answered right: this do, and thou shalt live.

29 But he, willing to justify himself, said unto Jesus, And who is my neighbour?

30 And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead.

31 And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side.

32 And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side.

33 But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him,

34 And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him.

35 And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee.

36 Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves?

37 And he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise.

38 Now it came to pass, as they went, that he entered into a certain village: and a certain woman named Martha received him into her house.

39 And she had a sister called Mary, which also sat at Jesus' feet, and heard his word.

40 But Martha was cumbered about much serving, and came to him, and said, Lord, dost thou not care that my sister hath left me to serve alone? bid her therefore that she help me.

41 And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things:

42 But one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her.

CHAPTER 11

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1 And it came to pass, that, as he was praying in a certain place, when he ceased, one of his disciples said unto him, Lord, teach us to pray, as John also taught his disciples.

2 And he said unto them, When ye pray, say, Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth.

3 Give us day by day our daily bread.

4 And forgive us our sins; for we also forgive every one that is indebted to us. And lead us not into temptation; but deliver us from evil.

5 And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves;

6 For a friend of mine in his journey is come to me, and I have nothing to set before him?

7 And he from within shall answer and say, Trouble me not: the door is now shut, and my children are with me in bed; I cannot rise and give thee.

8 I say unto you, Though he will not rise and give him, because he is his friend, yet because of his importunity he will rise and give him as many as he needeth.

9 And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.

10 For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.

11 If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent?

12 Or if he shall ask an egg, will he offer him a scorpion?

13 If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?

14 And he was casting out a devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake; and the people wondered.

15 But some of them said, He casteth out devils through Beelzebub the chief of the devils.

16 And others, tempting him, sought of him a sign from heaven.

17 But he, knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation; and a house divided against a house falleth.

18 If Satan also be divided against himself, how shall his kingdom stand? because ye say that I cast out devils through Beelzebub.

19 And if I by Beelzebub cast out devils, by whom do your sons cast them out? therefore shall they be your judges.

20 But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you.

21 When a strong man armed keepeth his palace, his goods are in peace:

22 But when a stronger than he shall come upon him, and overcome him, he taketh from him all his armour wherein he trusted, and divideth his spoils.

23 He that is not with me is against me: and he that gathereth not with me scattereth.

24 When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest; and finding none, he saith, I will return unto my house whence I came out.

25 And when he cometh, he findeth it swept and garnished.

26 Then goeth he, and taketh to him seven other spirits more wicked than himself; and they enter in, and dwell there: and the last state of that man is worse than the first.

27 And it came to pass, as he spake these things, a certain woman of the company lifted up her voice, and said unto him, Blessed is the womb that bare thee, and the paps which thou hast sucked.

28 But he said, Yea rather, blessed are they that hear the word of God, and keep it.

29 And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet.

30 For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation.

31 The queen of the south shall rise up in the judgment with the men of this generation, and condemn them: for she came from the utmost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here.

32 The men of Nineve shall rise up in the judgment with this generation, and shall condemn it: for they repented at the preaching of Jonas; and, behold, a greater than Jonas is here.

33 No man, when he hath lighted a candle, putteth it in a secret place, neither under a bushel, but on a candlestick, that they which come in may see the light.

34 The light of the body is the eye: therefore when thine eye is single, thy whole body also is full of light; but when thine eye is evil, thy body also is full of darkness.

35 Take heed therefore that the light which is in thee be not darkness.

36 If thy whole body therefore be full of light, having no part dark, the whole shall be full of light, as when the bright shining of a candle doth give thee light.

37 And as he spake, a certain Pharisee besought him to dine with him: and he went in, and sat down to meat.

38 And when the Pharisee saw it, he marvelled that he had not first washed before dinner.

39 And the Lord said unto him, Now do ye Pharisees make clean the outside of the cup and the platter; but your inward part is full of ravening and wickedness.

40 Ye fools, did not he that made that which is without make that which is within also?

41 But rather give alms of such things as ye have; and, behold, all things are clean unto you.

42 But woe unto you, Pharisees! for ye tithe mint and rue and all manner of herbs, and pass over judgment and the love of God: these ought ye to have done, and not to leave the other undone.

43 Woe unto you, Pharisees! for ye love the uppermost seats in the synagogues, and greetings in the markets.

44 Woe unto you, scribes and Pharisees, hypocrites! for ye are as graves which appear not, and the men that walk over them are not aware of them.

45 Then answered one of the lawyers, and said unto him, Master, thus saying thou reproachest us also.

46 And he said, Woe unto you also, ye lawyers! for ye lade men with burdens grievous to be borne, and ye yourselves touch not the burdens with one of your fingers.

47 Woe unto you! for ye build the sepulchres of the prophets, and your fathers killed them.

48 Truly ye bear witness that ye allow the deeds of your fathers: for they indeed killed them, and ye build their sepulchres.

49 Therefore also said the wisdom of God, I will send them prophets and apostles, and some of them they shall slay and persecute:

50 That the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation;

51 From the blood of Abel unto the blood of Zacharias, which perished between the altar and the temple: verily I say unto you, It shall be required of this generation.

52 Woe unto you, lawyers! for ye have taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered.

53 And as he said these things unto them, the scribes and the Pharisees began to urge him vehemently, and to provoke him to speak of many things:

54 Laying wait for him, and seeking to catch something out of his mouth, that they might accuse him.

CHAPTER 12

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1 In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy.

2 For there is nothing covered, that shall not be revealed; neither hid, that shall not be known.

3 Therefore whatsoever ye have spoken in darkness shall be heard in the light; and that which ye have spoken in the ear in closets shall be proclaimed upon the housetops.

4 And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do.

5 But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him.

6 Are not five sparrows sold for two farthings, and not one of them is forgotten before God?

7 But even the very hairs of your head are all numbered. Fear not therefore: ye are of more value than many sparrows.

8 Also I say unto you, Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God:

9 But he that denieth me before men shall be denied before the angels of God.

10 And whosoever shall speak a word against the Son of man, it shall be forgiven him: but unto him that blasphemeth against the Holy Ghost it shall not be forgiven.

11 And when they bring you unto the synagogues, and unto magistrates, and powers, take ye no thought how or what thing ye shall answer, or what ye shall say:

12 For the Holy Ghost shall teach you in the same hour what ye ought to say.

13 And one of the company said unto him, Master, speak to my brother, that he divide the inheritance with me.

14 And he said unto him, Man, who made me a judge or a divider over you?

15 And he said unto them, Take heed, and beware of covetousness: for a man's life consisteth not in the abundance of the things which he possesseth.

16 And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully:

17 And he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits?

18 And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods.

19 And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry.

20 But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided?

21 So is he that layeth up treasure for himself, and is not rich toward God.

22 And he said unto his disciples, Therefore I say unto you, Take no thought for your life, what ye shall eat; neither for the body, what ye shall put on.

23 The life is more than meat, and the body is more than raiment.

24 Consider the ravens: for they neither sow nor reap; which neither have storehouse nor barn; and God feedeth them: how much more are ye better than the fowls?

25 And which of you with taking thought can add to his stature one cubit?

26 If ye then be not able to do that thing which is least, why take ye thought for the rest?

27 Consider the lilies how they grow: they toil not, they spin not; and yet I say unto you, that Solomon in all his glory was not arrayed like one of these.

28 If then God so clothe the grass, which is to day in the field, and to morrow is cast into the oven; how much more will he clothe you, O ye of little faith?

29 And seek not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful mind.

30 For all these things do the nations of the world seek after: and your Father knoweth that ye have need of these things.

31 But rather seek ye the kingdom of God; and all these things shall be added unto you.

32 Fear not, little flock; for it is your Father's good pleasure to give you the kingdom.

33 Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth.

34 For where your treasure is, there will your heart be also.

35 Let your loins be girded about, and your lights burning;

36 And ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately.

37 Blessed are those servants, whom the lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them.

38 And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants.

39 And this know, that if the goodman of the house had known what hour the thief would come, he would have watched, and not have suffered his house to be broken through.

40 Be ye therefore ready also: for the Son of man cometh at an hour when ye think not.

41 Then Peter said unto him, Lord, speakest thou this parable unto us, or even to all?

42 And the Lord said, Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them their portion of meat in due season?

43 Blessed is that servant, whom his lord when he cometh shall find so doing.

44 Of a truth I say unto you, that he will make him ruler over all that he hath.

45 But and if that servant say in his heart, My lord delayeth his coming; and shall begin to beat the menservants and maidens, and to eat and drink, and to be drunken;

46 The lord of that servant will come in a day when he looketh not for him, and at an hour when he is not aware, and will cut him in sunder, and will appoint him his portion with the unbelievers.

47 And that servant, which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes.

48 But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more.

49 I am come to send fire on the earth; and what will I, if it be already kindled?

50 But I have a baptism to be baptized with; and how am I straitened till it be accomplished!

51 Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division:

52 For from henceforth there shall be five in one house divided, three against two, and two against three.

53 The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother in law against her daughter in law, and the daughter in law against her mother in law.

54 And he said also to the people, When ye see a cloud rise out of the west, straightway ye say, There cometh a shower; and so it is.

55 And when ye see the south wind blow, ye say, There will be heat; and it cometh to pass.

56 Ye hypocrites, ye can discern the face of the sky and of the earth; but how is it that ye do not discern this time?

57 Yea, and why even of yourselves judge ye not what is right?

58 When thou goest with thine adversary to the magistrate, as thou art in the way, give diligence that thou mayest be delivered from him; lest he hale thee to the judge, and the judge deliver thee to the officer, and the officer cast thee into prison.

59 I tell thee, thou shalt not depart thence, till thou hast paid the very last mite.

CHAPTER 13

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1 There were present at that season some that told him of the Galilaeans, whose blood Pilate had mingled with their sacrifices.

2 And Jesus answering said unto them, Suppose ye that these Galilaeans were sinners above all the Galilaeans, because they suffered such things?

3 I tell you, Nay: but, except ye repent, ye shall all likewise perish.

4 Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem?

5 I tell you, Nay: but, except ye repent, ye shall all likewise perish.

6 He spake also this parable; A certain man had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none.

7 Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why cumbereth it the ground?

8 And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it:

9 And if it bear fruit, well: and if not, then after that thou shalt cut it down.

10 And he was teaching in one of the synagogues on the sabbath.

11 And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up herself.

12 And when Jesus saw her, he called her to him, and said unto her, Woman, thou art loosed from thine infirmity.

13 And he laid his hands on her: and immediately she was made straight, and glorified God.

14 And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day.

15 The Lord then answered him, and said, Thou hypocrite, doth not each one of you on the sabbath loose his ox or his ass from the stall, and lead him away to watering?

16 And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day?

17 And when he had said these things, all his adversaries were ashamed: and all the people rejoiced for all the glorious things that were done by him.

18 Then said he, Unto what is the kingdom of God like? and whereunto shall I resemble it?

19 It is like a grain of mustard seed, which a man took, and cast into his garden; and it grew, and waxed a great tree; and the fowls of the air lodged in the branches of it.

20 And again he said, Whereunto shall I liken the kingdom of God?

21 It is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened.

22 And he went through the cities and villages, teaching, and journeying toward Jerusalem.

23 Then said one unto him, Lord, are there few that be saved? And he said unto them,

24 Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.

25 When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are:

26 Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets.

27 But he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity.

28 There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out.

29 And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God.

30 And, behold, there are last which shall be first, and there are first which shall be last.

31 The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod will kill thee.

32 And he said unto them, Go ye, and tell that fox, Behold, I cast out devils, and I do cures to day and to morrow, and the third day I shall be perfected.

33 Nevertheless I must walk to day, and to morrow, and the day following: for it cannot be that a prophet perish out of Jerusalem.

34 O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not!

35 Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord.

CHAPTER 14

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1 And it came to pass, as he went into the house of one of the chief Pharisees to eat bread on the sabbath day, that they watched him.

2 And, behold, there was a certain man before him which had the dropsy.

3 And Jesus answering spake unto the lawyers and Pharisees, saying, Is it lawful to heal on the sabbath day?

4 And they held their peace. And he took him, and healed him, and let him go;

5 And answered them, saying, Which of you shall have an ass or an ox fallen into a pit, and will not straightway pull him out on the sabbath day?

6 And they could not answer him again to these things.

7 And he put forth a parable to those which were bidden, when he marked how they chose out the chief rooms; saying unto them,

8 When thou art bidden of any man to a wedding, sit not down in the highest room; lest a more honourable man than thou be bidden of him;

9 And he that bade thee and him come and say to thee, Give this man place; and thou begin with shame to take the lowest room.

10 But when thou art bidden, go and sit down in the lowest room; that when he that bade thee cometh, he may say unto thee, Friend, go up higher: then shalt thou have worship in the presence of them that sit at meat with thee.

11 For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted.

12 Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours; lest they also bid thee again, and a recompence be made thee.

13 But when thou makest a feast, call the poor, the maimed, the lame, the blind:

14 And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just.

15 And when one of them that sat at meat with him heard these things, he said unto him, Blessed is he that shall eat bread in the kingdom of God.

16 Then said he unto him, A certain man made a great supper, and bade many:

17 And sent his servant at supper time to say to them that were bidden, Come; for all things are now ready.

18 And they all with one consent began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused.

19 And another said, I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused.

20 And another said, I have married a wife, and therefore I cannot come.

21 So that servant came, and shewed his lord these things. Then the master of the house being angry said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind.

22 And the servant said, Lord, it is done as thou hast commanded, and yet there is room.

23 And the lord said unto the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled.

24 For I say unto you, That none of those men which were bidden shall taste of my supper.

25 And there went great multitudes with him: and he turned, and said unto them,

26 If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.

27 And whosoever doth not bear his cross, and come after me, cannot be my disciple.

28 For which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it?

29 Lest haply, after he hath laid the foundation, and is not able to finish it, all that behold it begin to mock him,

30 Saying, This man began to build, and was not able to finish.

31 Or what king, going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand?

32 Or else, while the other is yet a great way off, he sendeth an ambassage, and desireth conditions of peace.

33 So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple.

34 Salt is good: but if the salt have lost his savour, wherewith shall it be seasoned?

35 It is neither fit for the land, nor yet for the dunghill; but men cast it out. He that hath ears to hear, let him hear.

CHAPTER 15

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1 Then drew near unto him all the publicans and sinners for to hear him.

2 And the Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them.

3 And he spake this parable unto them, saying,

4 What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it?

5 And when he hath found it, he layeth it on his shoulders, rejoicing.

6 And when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was lost.

7 I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance.

8 Either what woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find it?

9 And when she hath found it, she calleth her friends and her neighbours together, saying, Rejoice with me; for I have found the piece which I had lost.

10 Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth.

11 And he said, A certain man had two sons:

12 And the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living.

13 And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living.

14 And when he had spent all, there arose a mighty famine in that land; and he began to be in want.

15 And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine.

16 And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him.

17 And when he came to himself, he said, How many hired servants of my father's have bread enough and to spare, and I perish with hunger!

18 I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee,

19 And am no more worthy to be called thy son: make me as one of thy hired servants.

20 And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him.

21 And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son.

22 But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet:

23 And bring hither the fatted calf, and kill it; and let us eat, and be merry:

24 For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry.

25 Now his elder son was in the field: and as he came and drew nigh to the house, he heard musick and dancing.

26 And he called one of the servants, and asked what these things meant.

27 And he said unto him, Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound.

28 And he was angry, and would not go in: therefore came his father out, and intreated him.

29 And he answering said to his father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment: and yet thou never gavest me a kid, that I might make merry with my friends:

30 But as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf.

31 And he said unto him, Son, thou art ever with me, and all that I have is thine.

32 It was meet that we should make merry, and be glad: for this thy brother was dead, and is alive again; and was lost, and is found.

CHAPTER 16

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1 And he said also unto his disciples, There was a certain rich man, which had a steward; and the same was accused unto him that he had wasted his goods.

2 And he called him, and said unto him, How is it that I hear this of thee? give an account of thy stewardship; for thou mayest be no longer steward.

3 Then the steward said within himself, What shall I do? for my lord taketh away from me the stewardship: I cannot dig; to beg I am ashamed.

4 I am resolved what to do, that, when I am put out of the stewardship, they may receive me into their houses.

5 So he called every one of his lord's debtors unto him, and said unto the first, How much owest thou unto my lord?

6 And he said, An hundred measures of oil. And he said unto him, Take thy bill, and sit down quickly, and write fifty.

7 Then said he to another, And how much owest thou? And he said, An hundred measures of wheat. And he said unto him, Take thy bill, and write fourscore.

8 And the lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light.

9 And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations.

10 He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much.

11 If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?

12 And if ye have not been faithful in that which is another man's, who shall give you that which is your own?

13 No servant can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.

14 And the Pharisees also, who were covetous, heard all these things: and they derided him.

15 And he said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God.

16 The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it.

17 And it is easier for heaven and earth to pass, than one tittle of the law to fail.

18 Whosoever putteth away his wife, and marrieth another, committeth adultery: and whosoever marrieth her that is put away from her husband committeth adultery.

19 There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day:

20 And there was a certain beggar named Lazarus, which was laid at his gate, full of sores,

21 And desiring to be fed with the crumbs which fell from the rich man's table: moreover the dogs came and licked his sores.

22 And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died, and was buried;

23 And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom.

24 And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame.

25 But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented.

26 And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence.

27 Then he said, I pray thee therefore, father, that thou wouldest send him to my father's house:

28 For I have five brethren; that he may testify unto them, lest they also come into this place of torment.

29 Abraham saith unto him, They have Moses and the prophets; let them hear them.

30 And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent.

31 And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.

CHAPTER 17

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1 Then said he unto the disciples, It is impossible but that offences will come: but woe unto him, through whom they come!

2 It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones.

3 Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him.

4 And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him.

5 And the apostles said unto the Lord, Increase our faith.

6 And the Lord said, If ye had faith as a grain of mustard seed, ye might say unto this sycamine tree, Be thou plucked up by the root, and be thou planted in the sea; and it should obey you.

7 But which of you, having a servant plowing or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat?

8 And will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterward thou shalt eat and drink?

9 Doth he thank that servant because he did the things that were commanded him? I trow not.

10 So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do.

11 And it came to pass, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee.

12 And as he entered into a certain village, there met him ten men that were lepers, which stood afar off:

13 And they lifted up their voices, and said, Jesus, Master, have mercy on us.

14 And when he saw them, he said unto them, Go shew yourselves unto the priests. And it came to pass, that, as they went, they were cleansed.

15 And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God,

16 And fell down on his face at his feet, giving him thanks: and he was a Samaritan.

17 And Jesus answering said, Were there not ten cleansed? but where are the nine?

18 There are not found that returned to give glory to God, save this stranger.

19 And he said unto him, Arise, go thy way: thy faith hath made thee whole.

20 And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation:

21 Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.

22 And he said unto the disciples, The days will come, when ye shall desire to see one of the days of the Son of man, and ye shall not see it.

23 And they shall say to you, See here; or, see there: go not after them, nor follow them.

24 For as the lightning, that lighteneth out of the one part under heaven, shineth unto the other part under heaven; so shall also the Son of man be in his day.

25 But first must he suffer many things, and be rejected of this generation.

26 And as it was in the days of Noe, so shall it be also in the days of the Son of man.

27 They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all.

28 Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded;

29 But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all.

30 Even thus shall it be in the day when the Son of man is revealed.

31 In that day, he which shall be upon the housetop, and his stuff in the house, let him not come down to take it away: and he that is in the field, let him likewise not return back.

32 Remember Lot's wife.

33 Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it.

34 I tell you, in that night there shall be two men in one bed; the one shall be taken, and the other shall be left.

35 Two women shall be grinding together; the one shall be taken, and the other left.

36 Two men shall be in the field; the one shall be taken, and the other left.

37 And they answered and said unto him, Where, Lord? And he said unto them, Wheresoever the body is, thither will the eagles be gathered together.

CHAPTER 18

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1 And he spake a parable unto them to this end, that men ought always to pray, and not to faint;

2 Saying, There was in a city a judge, which feared not God, neither regarded man:

3 And there was a widow in that city; and she came unto him, saying, Avenge me of mine adversary.

4 And he would not for a while: but afterward he said within himself, Though I fear not God, nor regard man;

5 Yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me.

6 And the Lord said, Hear what the unjust judge saith.

7 And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them?

8 I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he find faith on the earth?

9 And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others:

10 Two men went up into the temple to pray; the one a Pharisee, and the other a publican.

11 The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican.

12 I fast twice in the week, I give tithes of all that I possess.

13 And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.

14 I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.

15 And they brought unto him also infants, that he would touch them: but when his disciples saw it, they rebuked them.

16 But Jesus called them unto him, and said, Suffer little children to come unto me, and forbid them not: for of such is the kingdom of God.

17 Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein.

18 And a certain ruler asked him, saying, Good Master, what shall I do to inherit eternal life?

19 And Jesus said unto him, Why callest thou me good? none is good, save one, that is, God.

20 Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honour thy father and thy mother.

21 And he said, All these have I kept from my youth up.

22 Now when Jesus heard these things, he said unto him, Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me.

23 And when he heard this, he was very sorrowful: for he was very rich.

24 And when Jesus saw that he was very sorrowful, he said, How hardly shall they that have riches enter into the kingdom of God!

25 For it is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God.

26 And they that heard it said, Who then can be saved?

27 And he said, The things which are impossible with men are possible with God.

28 Then Peter said, Lo, we have left all, and followed thee.

29 And he said unto them, Verily I say unto you, There is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God's sake,

30 Who shall not receive manifold more in this present time, and in the world to come life everlasting.

31 Then he took unto him the twelve, and said unto them, Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of man shall be accomplished.

32 For he shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated, and spitted on:

33 And they shall scourge him, and put him to death: and the third day he shall rise again.

34 And they understood none of these things: and this saying was hid from them, neither knew they the things which were spoken.

35 And it came to pass, that as he was come nigh unto Jericho, a certain blind man sat by the way side begging:

36 And hearing the multitude pass by, he asked what it meant.

37 And they told him, that Jesus of Nazareth passeth by.

38 And he cried, saying, Jesus, thou Son of David, have mercy on me.

39 And they which went before rebuked him, that he should hold his peace: but he cried so much the more, Thou Son of David, have mercy on me.

40 And Jesus stood, and commanded him to be brought unto him: and when he was come near, he asked him,

41 Saying, What wilt thou that I shall do unto thee? And he said, Lord, that I may receive my sight.

42 And Jesus said unto him, Receive thy sight: thy faith hath saved thee.

43 And immediately he received his sight, and followed him, glorifying God: and all the people, when they saw it, gave praise unto God.

CHAPTER 19

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1 And Jesus entered and passed through Jericho.

2 And, behold, there was a man named Zacchaeus, which was the chief among the publicans, and he was rich.

3 And he sought to see Jesus who he was; and could not for the press, because he was little of stature.

4 And he ran before, and climbed up into a sycomore tree to see him: for he was to pass that way.

5 And when Jesus came to the place, he looked up, and saw him, and said unto him, Zacchaeus, make haste, and come down; for to day I must abide at thy house.

6 And he made haste, and came down, and received him joyfully.

7 And when they saw it, they all murmured, saying, That he was gone to be guest with a man that is a sinner.

8 And Zacchaeus stood, and said unto the Lord; Behold, Lord, the half of my goods I give to the poor; and if I have taken any thing from any man by false accusation, I restore him fourfold.

9 And Jesus said unto him, This day is salvation come to this house, forsomuch as he also is a son of Abraham.

10 For the Son of man is come to seek and to save that which was lost.

11 And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear.

12 He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return.

13 And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come.

14 But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us.

15 And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading.

16 Then came the first, saying, Lord, thy pound hath gained ten pounds.

17 And he said unto him, Well, thou good servant: because thou hast been faithful in a very little, have thou authority over ten cities.

18 And the second came, saying, Lord, thy pound hath gained five pounds.

19 And he said likewise to him, Be thou also over five cities.

20 And another came, saying, Lord, behold, here is thy pound, which I have kept laid up in a napkin:

21 For I feared thee, because thou art an austere man: thou takest up that thou layedst not down, and reapest that thou didst not sow.

22 And he saith unto him, Out of thine own mouth will I judge thee, thou wicked servant. Thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow:

23 Wherefore then gavest not thou my money into the bank, that at my coming I might have required mine own with usury?

24 And he said unto them that stood by, Take from him the pound, and give it to him that hath ten pounds.

25 (And they said unto him, Lord, he hath ten pounds.)

26 For I say unto you, That unto every one which hath shall be given; and from him that hath not, even that he hath shall be taken away from him.

27 But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me.

28 And when he had thus spoken, he went before, ascending up to Jerusalem.

29 And it came to pass, when he was come nigh to Bethphage and Bethany, at the mount called the mount of Olives, he sent two of his disciples,

30 Saying, Go ye into the village over against you; in the which at your entering ye shall find a colt tied, whereon yet never man sat: loose him, and bring him hither.

31 And if any man ask you, Why do ye loose him? thus shall ye say unto him, Because the Lord hath need of him.

32 And they that were sent went their way, and found even as he had said unto them.

33 And as they were loosing the colt, the owners thereof said unto them, Why loose ye the colt?

34 And they said, The Lord hath need of him.

35 And they brought him to Jesus: and they cast their garments upon the colt, and they set Jesus thereon.

36 And as he went, they spread their clothes in the way.

37 And when he was come nigh, even now at the descent of the mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen;

38 Saying, Blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest.

39 And some of the Pharisees from among the multitude said unto him, Master, rebuke thy disciples.

40 And he answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out.

41 And when he was come near, he beheld the city, and wept over it,

42 Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.

43 For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side,

44 And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.

45 And he went into the temple, and began to cast out them that sold therein, and them that bought;

46 Saying unto them, It is written, My house is the house of prayer: but ye have made it a den of thieves.

47 And he taught daily in the temple. But the chief priests and the scribes and the chief of the people sought to destroy him,

48 And could not find what they might do: for all the people were very attentive to hear him.

CHAPTER 20

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1 And it came to pass, that on one of those days, as he taught the people in the temple, and preached the gospel, the chief priests and the scribes came upon him with the elders,

2 And spake unto him, saying, Tell us, by what authority doest thou these things? or who is he that gave thee this authority?

3 And he answered and said unto them, I will also ask you one thing; and answer me:

4 The baptism of John, was it from heaven, or of men?

5 And they reasoned with themselves, saying, If we shall say, From heaven; he will say, Why then believed ye him not?

6 But and if we say, Of men; all the people will stone us: for they be persuaded that John was a prophet.

7 And they answered, that they could not tell whence it was.

8 And Jesus said unto them, Neither tell I you by what authority I do these things.

9 Then began he to speak to the people this parable; A certain man planted a vineyard, and let it forth to husbandmen, and went into a far country for a long time.

10 And at the season he sent a servant to the husbandmen, that they should give him of the fruit of the vineyard: but the husbandmen beat him, and sent him away empty.

11 And again he sent another servant: and they beat him also, and entreated him shamefully, and sent him away empty.

12 And again he sent a third: and they wounded him also, and cast him out.

13 Then said the lord of the vineyard, What shall I do? I will send my beloved son: it may be they will reverence him when they see him.

14 But when the husbandmen saw him, they reasoned among themselves, saying, This is the heir: come, let us kill him, that the inheritance may be ours.

15 So they cast him out of the vineyard, and killed him. What therefore shall the lord of the vineyard do unto them?

16 He shall come and destroy these husbandmen, and shall give the vineyard to others. And when they heard it, they said, God forbid.

17 And he beheld them, and said, What is this then that is written, The stone which the builders rejected, the same is become the head of the corner?

18 Whosoever shall fall upon that stone shall be broken; but on whomsoever it shall fall, it will grind him to powder.

19 And the chief priests and the scribes the same hour sought to lay hands on him; and they feared the people: for they perceived that he had spoken this parable against them.

20 And they watched him, and sent forth spies, which should feign themselves just men, that they might take hold of his words, that so they might deliver him unto the power and authority of the governor.

21 And they asked him, saying, Master, we know that thou sayest and teachest rightly, neither acceptest thou the person of any, but teachest the way of God truly:

22 Is it lawful for us to give tribute unto Caesar, or no?

23 But he perceived their craftiness, and said unto them, Why tempt ye me?

24 Shew me a penny. Whose image and superscription hath it? They answered and said, Caesar's.

25 And he said unto them, Render therefore unto Caesar the things which be Caesar's, and unto God the things which be God's.

26 And they could not take hold of his words before the people: and they marvelled at his answer, and held their peace.

27 Then came to him certain of the Sadducees, which deny that there is any resurrection; and they asked him,

28 Saying, Master, Moses wrote unto us, If any man's brother die, having a wife, and he die without children, that his brother should take his wife, and raise up seed unto his brother.

29 There were therefore seven brethren: and the first took a wife, and died without children.

30 And the second took her to wife, and he died childless.

31 And the third took her; and in like manner the seven also: and they left no children, and died.

32 Last of all the woman died also.

33 Therefore in the resurrection whose wife of them is she? for seven had her to wife.

34 And Jesus answering said unto them, The children of this world marry, and are given in marriage:

35 But they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage:

36 Neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection.

37 Now that the dead are raised, even Moses shewed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob.

38 For he is not a God of the dead, but of the living: for all live unto him.

39 Then certain of the scribes answering said, Master, thou hast well said.

40 And after that they durst not ask him any question at all.

41 And he said unto them, How say they that Christ is David's son?

42 And David himself saith in the book of Psalms, The LORD said unto my Lord, Sit thou on my right hand,

43 Till I make thine enemies thy footstool.

44 David therefore calleth him Lord, how is he then his son?

45 Then in the audience of all the people he said unto his disciples,

46 Beware of the scribes, which desire to walk in long robes, and love greetings in the markets, and the highest seats in the synagogues, and the chief rooms at feasts;

47 Which devour widows' houses, and for a shew make long prayers: the same shall receive greater damnation.

CHAPTER 21

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1 And he looked up, and saw the rich men casting their gifts into the treasury.

2 And he saw also a certain poor widow casting in thither two mites.

3 And he said, Of a truth I say unto you, that this poor widow hath cast in more than they all:

4 For all these have of their abundance cast in unto the offerings of God: but she of her penury hath cast in all the living that she had.

5 And as some spake of the temple, how it was adorned with goodly stones and gifts, he said,

6 As for these things which ye behold, the days will come, in the which there shall not be left one stone upon another, that shall not be thrown down.

7 And they asked him, saying, Master, but when shall these things be? and what sign will there be when these things shall come to pass?

8 And he said, Take heed that ye be not deceived: for many shall come in my name, saying, I am Christ; and the time draweth near: go ye not therefore after them.

9 But when ye shall hear of wars and commotions, be not terrified: for these things must first come to pass; but the end is not by and by.

10 Then said he unto them, Nation shall rise against nation, and kingdom against kingdom:

11 And great earthquakes shall be in divers places, and famines, and pestilences; and fearful sights and great signs shall there be from heaven.

12 But before all these, they shall lay their hands on you, and persecute you, delivering you up to the synagogues, and into prisons, being brought before kings and rulers for my name's sake.

13 And it shall turn to you for a testimony.

14 Settle it therefore in your hearts, not to meditate before what ye shall answer:

15 For I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist.

16 And ye shall be betrayed both by parents, and brethren, and kinsfolks, and friends; and some of you shall they cause to be put to death.

17 And ye shall be hated of all men for my name's sake.

18 But there shall not an hair of your head perish.

19 In your patience possess ye your souls.

20 And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh.

21 Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto.

22 For these be the days of vengeance, that all things which are written may be fulfilled.

23 But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people.

24 And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.

25 And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring;

26 Men's hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken.

27 And then shall they see the Son of man coming in a cloud with power and great glory.

28 And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh.

29 And he spake to them a parable; Behold the fig tree, and all the trees;

30 When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand.

31 So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.

32 Verily I say unto you, This generation shall not pass away, till all be fulfilled.

33 Heaven and earth shall pass away: but my words shall not pass away.

34 And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares.

35 For as a snare shall it come on all them that dwell on the face of the whole earth.

36 Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.

37 And in the day time he was teaching in the temple; and at night he went out, and abode in the mount that is called the mount of Olives.

38 And all the people came early in the morning to him in the temple, for to hear him.

CHAPTER 22

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1 Now the feast of unleavened bread drew nigh, which is called the Passover.

2 And the chief priests and scribes sought how they might kill him; for they feared the people.

3 Then entered Satan into Judas surnamed Iscariot, being of the number of the twelve.

4 And he went his way, and communed with the chief priests and captains, how he might betray him unto them.

5 And they were glad, and covenanted to give him money.

6 And he promised, and sought opportunity to betray him unto them in the absence of the multitude.

7 Then came the day of unleavened bread, when the passover must be killed.

8 And he sent Peter and John, saying, Go and prepare us the passover, that we may eat.

9 And they said unto him, Where wilt thou that we prepare?

10 And he said unto them, Behold, when ye are entered into the city, there shall a man meet you, bearing a pitcher of water; follow him into the house where he entereth in.

11 And ye shall say unto the goodman of the house, The Master saith unto thee, Where is the guestchamber, where I shall eat the passover with my disciples?

12 And he shall shew you a large upper room furnished: there make ready.

13 And they went, and found as he had said unto them: and they made ready the passover.

14 And when the hour was come, he sat down, and the twelve apostles with him.

15 And he said unto them, With desire I have desired to eat this passover with you before I suffer:

16 For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God.

17 And he took the cup, and gave thanks, and said, Take this, and divide it among yourselves:

18 For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come.

19 And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me.

20 Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you.

21 But, behold, the hand of him that betrayeth me is with me on the table.

22 And truly the Son of man goeth, as it was determined: but woe unto that man by whom he is betrayed!

23 And they began to enquire among themselves, which of them it was that should do this thing.

24 And there was also a strife among them, which of them should be accounted the greatest.

25 And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors.

26 But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve.

27 For whether is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am among you as he that serveth.

28 Ye are they which have continued with me in my temptations.

29 And I appoint unto you a kingdom, as my Father hath appointed unto me;

30 That ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel.

31 And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat:

32 But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren.

33 And he said unto him, Lord, I am ready to go with thee, both into prison, and to death.

34 And he said, I tell thee, Peter, the cock shall not crow this day, before that thou shalt thrice deny that thou knowest me.

35 And he said unto them, When I sent you without purse, and scrip, and shoes, lacked ye any thing? And they said, Nothing.

36 Then said he unto them, But now, he that hath a purse, let him take it, and likewise his scrip: and he that hath no sword, let him sell his garment, and buy one.

37 For I say unto you, that this that is written must yet be accomplished in me, And he was reckoned among the transgressors: for the things concerning me have an end.

38 And they said, Lord, behold, here are two swords. And he said unto them, It is enough.

39 And he came out, and went, as he was wont, to the mount of Olives; and his disciples also followed him.

40 And when he was at the place, he said unto them, Pray that ye enter not into temptation.

41 And he was withdrawn from them about a stone's cast, and kneeled down, and prayed,

42 Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done.

43 And there appeared an angel unto him from heaven, strengthening him.

44 And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground.

45 And when he rose up from prayer, and was come to his disciples, he found them sleeping for sorrow,

46 And said unto them, Why sleep ye? rise and pray, lest ye enter into temptation.

47 And while he yet spake, behold a multitude, and he that was called Judas, one of the twelve, went before them, and drew near unto Jesus to kiss him.

48 But Jesus said unto him, Judas, betrayest thou the Son of man with a kiss?

49 When they which were about him saw what would follow, they said unto him, Lord, shall we smite with the sword?

50 And one of them smote the servant of the high priest, and cut off his right ear.

51 And Jesus answered and said, Suffer ye thus far. And he touched his ear, and healed him.

52 Then Jesus said unto the chief priests, and captains of the temple, and the elders, which were come to him, Be ye come out, as against a thief, with swords and staves?

53 When I was daily with you in the temple, ye stretched forth no hands against me: but this is your hour, and the power of darkness.

54 Then took they him, and led him, and brought him into the high priest's house. And Peter followed afar off.

55 And when they had kindled a fire in the midst of the hall, and were set down together, Peter sat down among them.

56 But a certain maid beheld him as he sat by the fire, and earnestly looked upon him, and said, This man was also with him.

57 And he denied him, saying, Woman, I know him not.

58 And after a little while another saw him, and said, Thou art also of them. And Peter said, Man, I am not.

59 And about the space of one hour after another confidently affirmed, saying, Of a truth this fellow also was with him: for he is a Galilaean.

60 And Peter said, Man, I know not what thou sayest. And immediately, while he yet spake, the cock crew.

61 And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how he had said unto him, Before the cock crow, thou shalt deny me thrice.

62 And Peter went out, and wept bitterly.

63 And the men that held Jesus mocked him, and smote him.

64 And when they had blindfolded him, they struck him on the face, and asked him, saying, Prophesy, who is it that smote thee?

65 And many other things blasphemously spake they against him.

66 And as soon as it was day, the elders of the people and the chief priests and the scribes came together, and led him into their council, saying,

67 Art thou the Christ? tell us. And he said unto them, If I tell you, ye will not believe:

68 And if I also ask you, ye will not answer me, nor let me go.

69 Hereafter shall the Son of man sit on the right hand of the power of God.

70 Then said they all, Art thou then the Son of God? And he said unto them, Ye say that I am.

71 And they said, What need we any further witness? for we ourselves have heard of his own mouth.

CHAPTER 23

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1 And the whole multitude of them arose, and led him unto Pilate.

2 And they began to accuse him, saying, We found this fellow perverting the nation, and forbidding to give tribute to Caesar, saying that he himself is Christ a King.

3 And Pilate asked him, saying, Art thou the King of the Jews? And he answered him and said, Thou sayest it.

4 Then said Pilate to the chief priests and to the people, I find no fault in this man.

5 And they were the more fierce, saying, He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place.

6 When Pilate heard of Galilee, he asked whether the man were a Galilaean.

7 And as soon as he knew that he belonged unto Herod's jurisdiction, he sent him to Herod, who himself also was at Jerusalem at that time.

8 And when Herod saw Jesus, he was exceeding glad: for he was desirous to see him of a long season, because he had heard many things of him; and he hoped to have seen some miracle done by him.

9 Then he questioned with him in many words; but he answered him nothing.

10 And the chief priests and scribes stood and vehemently accused him.

11 And Herod with his men of war set him at nought, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate.

12 And the same day Pilate and Herod were made friends together: for before they were at enmity between themselves.

13 And Pilate, when he had called together the chief priests and the rulers and the people,

14 Said unto them, Ye have brought this man unto me, as one that perverteth the people: and, behold, I, having examined him before you, have found no fault in this man touching those things whereof ye accuse him:

15 No, nor yet Herod: for I sent you to him; and, lo, nothing worthy of death is done unto him.

16 I will therefore chastise him, and release him.

17 (For of necessity he must release one unto them at the feast.)

18 And they cried out all at once, saying, Away with this man, and release unto us Barabbas:

19 (Who for a certain sedition made in the city, and for murder, was cast into prison.)

20 Pilate therefore, willing to release Jesus, spake again to them.

21 But they cried, saying, Crucify him, crucify him.

22 And he said unto them the third time, Why, what evil hath he done? I have found no cause of death in him: I will therefore chastise him, and let him go.

23 And they were instant with loud voices, requiring that he might be crucified. And the voices of them and of the chief priests prevailed.

24 And Pilate gave sentence that it should be as they required.

25 And he released unto them him that for sedition and murder was cast into prison, whom they had desired; but he delivered Jesus to their will.

26 And as they led him away, they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus.

27 And there followed him a great company of people, and of women, which also bewailed and lamented him.

28 But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children.

29 For, behold, the days are coming, in the which they shall say, Blessed are the barren, and the wombs that never bare, and the paps which never gave suck.

30 Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us.

31 For if they do these things in a green tree, what shall be done in the dry?

32 And there were also two other, malefactors, led with him to be put to death.

33 And when they were come to the place, which is called Calvary, there they crucified him, and the malefactors, one on the right hand, and the other on the left.

34 Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots.

35 And the people stood beholding. And the rulers also with them derided him, saying, He saved others; let him save himself, if he be Christ, the chosen of God.

36 And the soldiers also mocked him, coming to him, and offering him vinegar,

37 And saying, If thou be the king of the Jews, save thyself.

38 And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS.

39 And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us.

40 But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation?

41 And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss.

42 And he said unto Jesus, Lord, remember me when thou comest into thy kingdom.

43 And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.

44 And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour.

45 And the sun was darkened, and the veil of the temple was rent in the midst.

46 And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost.

47 Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man.

48 And all the people that came together to that sight, beholding the things which were done, smote their breasts, and returned.

49 And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things.

50 And, behold, there was a man named Joseph, a counsellor; and he was a good man, and a just:

51 (The same had not consented to the counsel and deed of them;) he was of Arimathaea, a city of the Jews: who also himself waited for the kingdom of God.

52 This man went unto Pilate, and begged the body of Jesus.

53 And he took it down, and wrapped it in linen, and laid it in a sepulchre that was hewn in stone, wherein never man before was laid.

54 And that day was the preparation, and the sabbath drew on.

55 And the women also, which came with him from Galilee, followed after, and beheld the sepulchre, and how his body was laid.

56 And they returned, and prepared spices and ointments; and rested the sabbath day according to the commandment.

CHAPTER 24

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1 Now upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain others with them.

2 And they found the stone rolled away from the sepulchre.

3 And they entered in, and found not the body of the Lord Jesus.

4 And it came to pass, as they were much perplexed thereabout, behold, two men stood by them in shining garments:

5 And as they were afraid, and bowed down their faces to the earth, they said unto them, Why seek ye the living among the dead?

6 He is not here, but is risen: remember how he spake unto you when he was yet in Galilee,

7 Saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again.

8 And they remembered his words,

9 And returned from the sepulchre, and told all these things unto the eleven, and to all the rest.

10 It was Mary Magdalene, and Joanna, and Mary the mother of James, and other women that were with them, which told these things unto the apostles.

11 And their words seemed to them as idle tales, and they believed them not.

12 Then arose Peter, and ran unto the sepulchre; and stooping down, he beheld the linen clothes laid by themselves, and departed, wondering in himself at that which was come to pass.

13 And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about threescore furlongs.

14 And they talked together of all these things which had happened.

15 And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them.

16 But their eyes were holden that they should not know him.

17 And he said unto them, What manner of communications are these that ye have one to another, as ye walk, and are sad?

18 And the one of them, whose name was Cleopas, answering said unto him, Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days?

19 And he said unto them, What things? And they said unto him, Concerning Jesus of Nazareth, which was a prophet mighty in deed and word before God and all the people:

20 And how the chief priests and our rulers delivered him to be condemned to death, and have crucified him.

21 But we trusted that it had been he which should have redeemed Israel: and beside all this, to day is the third day since these things were done.

22 Yea, and certain women also of our company made us astonished, which were early at the sepulchre;

23 And when they found not his body, they came, saying, that they had also seen a vision of angels, which said that he was alive.

24 And certain of them which were with us went to the sepulchre, and found it even so as the women had said: but him they saw not.

25 Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken:

26 Ought not Christ to have suffered these things, and to enter into his glory?

27 And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.

28 And they drew nigh unto the village, whither they went: and he made as though he would have gone further.

29 But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them.

30 And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them.

31 And their eyes were opened, and they knew him; and he vanished out of their sight.

32 And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures?

33 And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them,

34 Saying, The Lord is risen indeed, and hath appeared to Simon.

35 And they told what things were done in the way, and how he was known of them in breaking of bread.

36 And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you.

37 But they were terrified and affrighted, and supposed that they had seen a spirit.

38 And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts?

39 Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have.

40 And when he had thus spoken, he shewed them his hands and his feet.

41 And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat?

42 And they gave him a piece of a broiled fish, and of an honeycomb.

43 And he took it, and did eat before them.

44 And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me.

45 Then opened he their understanding, that they might understand the scriptures,

46 And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day:

47 And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.

48 And ye are witnesses of these things.

49 And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.

50 And he led them out as far as to Bethany, and he lifted up his hands, and blessed them.

51 And it came to pass, while he blessed them, he was parted from them, and carried up into heaven.

52 And they worshipped him, and returned to Jerusalem with great joy:

53 And were continually in the temple, praising and blessing God. Amen.

John

Select a Chapter

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CHAPTER 1

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24 - 25 - 26 - 27 - 28 - 29 - 30 - 31 - 32 - 33 - 34 - 35 - 36 - 37 - 38 - 39 - 40 - 41 - 42 - 43 - 44 - 45 - 46 - 47 - 48 - 49 - 50 - 51

1 In the beginning was the Word, and the Word was with God, and the Word was God.

2 The same was in the beginning with God.

3 All things were made by him; and without him was not any thing made that was made.

4 In him was life; and the life was the light of men.

5 And the light shineth in darkness; and the darkness comprehended it not.

6 There was a man sent from God, whose name was John.

7 The same came for a witness, to bear witness of the Light, that all men through him might believe.

8 He was not that Light, but was sent to bear witness of that Light.

9 That was the true Light, which lighteth every man that cometh into the world.

10 He was in the world, and the world was made by him, and the world knew him not.

11 He came unto his own, and his own received him not.

12 But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:

13 Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.

15 John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me.

16 And of his fulness have all we received, and grace for grace.

17 For the law was given by Moses, but grace and truth came by Jesus Christ.

18 No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.

19 And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou?

20 And he confessed, and denied not; but confessed, I am not the Christ.

21 And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No.

22 Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself?

23 He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias.

24 And they which were sent were of the Pharisees.

25 And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet?

26 John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not;

27 He it is, who coming after me is preferred before me, whose shoe's latchet I am not worthy to unloose.

28 These things were done in Bethabara beyond Jordan, where John was baptizing.

29 The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.

30 This is he of whom I said, After me cometh a man which is preferred before me: for he was before me.

31 And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water.

32 And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him.

33 And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost.

34 And I saw, and bare record that this is the Son of God.

35 Again the next day after John stood, and two of his disciples;

36 And looking upon Jesus as he walked, he saith, Behold the Lamb of God!

37 And the two disciples heard him speak, and they followed Jesus.

38 Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said unto him, Rabbi, (which is to say, being interpreted, Master,) where dwellest thou?

39 He saith unto them, Come and see. They came and saw where he dwelt, and abode with him that day: for it was about the tenth hour.

40 One of the two which heard John speak, and followed him, was Andrew, Simon Peter's brother.

41 He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ.

42 And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone.

43 The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me.

44 Now Philip was of Bethsaida, the city of Andrew and Peter.

45 Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph.

46 And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see.

47 Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile!

48 Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee.

49 Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel.

50 Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see greater things than these.

51 And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.

CHAPTER 2

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1 And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there:

2 And both Jesus was called, and his disciples, to the marriage.

3 And when they wanted wine, the mother of Jesus saith unto him, They have no wine.

4 Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come.

5 His mother saith unto the servants, Whatsoever he saith unto you, do it.

6 And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece.

7 Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim.

8 And he saith unto them, Draw out now, and bear unto the governor of the feast. And they bare it.

9 When the ruler of the feast had tasted the water that was made wine, and knew not whence it was: (but the servants which drew the water knew;) the governor of the feast called the bridegroom,

10 And saith unto him, Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse: but thou hast kept the good wine until now.

11 This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him.

12 After this he went down to Capernaum, he, and his mother, and his brethren, and his disciples: and they continued there not many days.

13 And the Jews' passover was at hand, and Jesus went up to Jerusalem,

14 And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting:

15 And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers' money, and overthrew the tables;

16 And said unto them that sold doves, Take these things hence; make not my Father's house an house of merchandise.

17 And his disciples remembered that it was written, The zeal of thine house hath eaten me up.

18 Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things?

19 Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up.

20 Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days?

21 But he spake of the temple of his body.

22 When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said.

23 Now when he was in Jerusalem at the passover, in the feast day, many believed in his name, when they saw the miracles which he did.

24 But Jesus did not commit himself unto them, because he knew all men,

25 And needed not that any should testify of man: for he knew what was in man.

CHAPTER 3

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1 There was a man of the Pharisees, named Nicodemus, a ruler of the Jews:

2 The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him.

3 Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.

4 Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born?

5 Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.

6 That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.

7 Marvel not that I said unto thee, Ye must be born again.

8 The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.

9 Nicodemus answered and said unto him, How can these things be?

10 Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things?

11 Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness.

12 If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things?

13 And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven.

14 And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up:

15 That whosoever believeth in him should not perish, but have eternal life.

16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.

17 For God sent not his Son into the world to condemn the world; but that the world through him might be saved.

18 He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.

19 And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.

20 For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.

21 But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God.

22 After these things came Jesus and his disciples into the land of Judaea; and there he tarried with them, and baptized.

23 And John also was baptizing in Aenon near to Salim, because there was much water there: and they came, and were baptized.

24 For John was not yet cast into prison.

25 Then there arose a question between some of John's disciples and the Jews about purifying.

26 And they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all men come to him.

27 John answered and said, A man can receive nothing, except it be given him from heaven.

28 Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before him.

29 He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice: this my joy therefore is fulfilled.

30 He must increase, but I must decrease.

31 He that cometh from above is above all: he that is of the earth is earthly, and speaketh of the earth: he that cometh from heaven is above all.

32 And what he hath seen and heard, that he testifieth; and no man receiveth his testimony.

33 He that hath received his testimony hath set to his seal that God is true.

34 For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him.

35 The Father loveth the Son, and hath given all things into his hand.

36 He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.

CHAPTER 4

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1 When therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John,

2 (Though Jesus himself baptized not, but his disciples,)

3 He left Judaea, and departed again into Galilee.

4 And he must needs go through Samaria.

5 Then cometh he to a city of Samaria, which is called Sychar, near to the parcel of ground that Jacob gave to his son Joseph.

6 Now Jacob's well was there. Jesus therefore, being wearied with his journey, sat thus on the well: and it was about the sixth hour.

7 There cometh a woman of Samaria to draw water: Jesus saith unto her, Give me to drink.

8 (For his disciples were gone away unto the city to buy meat.)

9 Then saith the woman of Samaria unto him, How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria? for the Jews have no dealings with the Samaritans.

10 Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water.

11 The woman saith unto him, Sir, thou hast nothing to draw with, and the well is deep: from whence then hast thou that living water?

12 Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle?

13 Jesus answered and said unto her, Whosoever drinketh of this water shall thirst again:

14 But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.

15 The woman saith unto him, Sir, give me this water, that I thirst not, neither come hither to draw.

16 Jesus saith unto her, Go, call thy husband, and come hither.

17 The woman answered and said, I have no husband. Jesus said unto her, Thou hast well said, I have no husband:

18 For thou hast had five husbands; and he whom thou now hast is not thy husband: in that saidst thou truly.

19 The woman saith unto him, Sir, I perceive that thou art a prophet.

20 Our fathers worshipped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship.

21 Jesus saith unto her, Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father.

22 Ye worship ye know not what: we know what we worship: for salvation is of the Jews.

23 But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him.

24 God is a Spirit: and they that worship him must worship him in spirit and in truth.

25 The woman saith unto him, I know that Messias cometh, which is called Christ: when he is come, he will tell us all things.

26 Jesus saith unto her, I that speak unto thee am he.

27 And upon this came his disciples, and marvelled that he talked with the woman: yet no man said, What seekest thou? or, Why talkest thou with her?

28 The woman then left her waterpot, and went her way into the city, and saith to the men,

29 Come, see a man, which told me all things that ever I did: is not this the Christ?

30 Then they went out of the city, and came unto him.

31 In the mean while his disciples prayed him, saying, Master, eat.

32 But he said unto them, I have meat to eat that ye know not of.

33 Therefore said the disciples one to another, Hath any man brought him ought to eat?

34 Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work.

35 Say not ye, There are yet four months, and then cometh harvest? behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest.

36 And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together.

37 And herein is that saying true, One soweth, and another reapeth.

38 I sent you to reap that whereon ye bestowed no labour: other men laboured, and ye are entered into their labours.

39 And many of the Samaritans of that city believed on him for the saying of the woman, which testified, He told me all that ever I did.

40 So when the Samaritans were come unto him, they besought him that he would tarry with them: and he abode there two days.

41 And many more believed because of his own word;

42 And said unto the woman, Now we believe, not because of thy saying: for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world.

43 Now after two days he departed thence, and went into Galilee.

44 For Jesus himself testified, that a prophet hath no honour in his own country.

45 Then when he was come into Galilee, the Galilaeans received him, having seen all the things that he did at Jerusalem at the feast: for they also went unto the feast.

46 So Jesus came again into Cana of Galilee, where he made the water wine. And there was a certain nobleman, whose son was sick at Capernaum.

47 When he heard that Jesus was come out of Judaea into Galilee, he went unto him, and besought him that he would come down, and heal his son: for he was at the point of death.

48 Then said Jesus unto him, Except ye see signs and wonders, ye will not believe.

49 The nobleman saith unto him, Sir, come down ere my child die.

50 Jesus saith unto him, Go thy way; thy son liveth. And the man believed the word that Jesus had spoken unto him, and he went his way.

51 And as he was now going down, his servants met him, and told him, saying, Thy son liveth.

52 Then enquired he of them the hour when he began to amend. And they said unto him, Yesterday at the seventh hour the fever left him.

53 So the father knew that it was at the same hour, in the which Jesus said unto him, Thy son liveth: and himself believed, and his whole house.

54 This is again the second miracle that Jesus did, when he was come out of Judaea into Galilee.

CHAPTER 5

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1 After this there was a feast of the Jews; and Jesus went up to Jerusalem.

2 Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches.

3 In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water.

4 For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had.

5 And a certain man was there, which had an infirmity thirty and eight years.

6 When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole?

7 The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me.

8 Jesus saith unto him, Rise, take up thy bed, and walk.

9 And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath.

10 The Jews therefore said unto him that was cured, It is the sabbath day: it is not lawful for thee to carry thy bed.

11 He answered them, He that made me whole, the same said unto me, Take up thy bed, and walk.

12 Then asked they him, What man is that which said unto thee, Take up thy bed, and walk?

13 And he that was healed wist not who it was: for Jesus had conveyed himself away, a multitude being in that place.

14 Afterward Jesus findeth him in the temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing come unto thee.

15 The man departed, and told the Jews that it was Jesus, which had made him whole.

16 And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day.

17 But Jesus answered them, My Father worketh hitherto, and I work.

18 Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God.

19 Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise.

20 For the Father loveth the Son, and sheweth him all things that himself doeth: and he will shew him greater works than these, that ye may marvel.

21 For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will.

22 For the Father judgeth no man, but hath committed all judgment unto the Son:

23 That all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him.

24 Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.

25 Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live.

26 For as the Father hath life in himself; so hath he given to the Son to have life in himself;

27 And hath given him authority to execute judgment also, because he is the Son of man.

28 Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice,

29 And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.

30 I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me.

31 If I bear witness of myself, my witness is not true.

32 There is another that beareth witness of me; and I know that the witness which he witnesseth of me is true.

33 Ye sent unto John, and he bare witness unto the truth.

34 But I receive not testimony from man: but these things I say, that ye might be saved.

35 He was a burning and a shining light: and ye were willing for a season to rejoice in his light.

36 But I have greater witness than that of John: for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me.

37 And the Father himself, which hath sent me, hath borne witness of me. Ye have neither heard his voice at any time, nor seen his shape.

38 And ye have not his word abiding in you: for whom he hath sent, him ye believe not.

39 Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.

40 And ye will not come to me, that ye might have life.

41 I receive not honour from men.

42 But I know you, that ye have not the love of God in you.

43 I am come in my Father's name, and ye receive me not: if another shall come in his own name, him ye will receive.

44 How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only?

45 Do not think that I will accuse you to the Father: there is one that accuseth you, even Moses, in whom ye trust.

46 For had ye believed Moses, ye would have believed me: for he wrote of me.

47 But if ye believe not his writings, how shall ye believe my words?

CHAPTER 6

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1 After these things Jesus went over the sea of Galilee, which is the sea of Tiberias.

2 And a great multitude followed him, because they saw his miracles which he did on them that were diseased.

3 And Jesus went up into a mountain, and there he sat with his disciples.

4 And the passover, a feast of the Jews, was nigh.

5 When Jesus then lifted up his eyes, and saw a great company come unto him, he saith unto Philip, Whence shall we buy bread, that these may eat?

6 And this he said to prove him: for he himself knew what he would do.

7 Philip answered him, Two hundred pennyworth of bread is not sufficient forthem, that every one of them may take a little.

8 One of his disciples, Andrew, Simon Peter's brother, saith unto him,

9 There is a lad here, which hath five barley loaves, and two small fishes: but what are they among so many?

10 And Jesus said, Make the men sit down. Now there was much grass in the place. So the men sat down, in number about five thousand.

11 And Jesus took the loaves; and when he had given thanks, he distributed to the disciples, and the disciples to them that were set down; and likewise of the fishes as much as they would.

12 When they were filled, he said unto his disciples, Gather up the fragments that remain, that nothing be lost.

13 Therefore they gathered them together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above unto them that had eaten.

14 Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that prophet that should come into the world.

15 When Jesus therefore perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone.

16 And when even was now come, his disciples went down unto the sea,

17 And entered into a ship, and went over the sea toward Capernaum. And it was now dark, and Jesus was not come to them.

18 And the sea arose by reason of a great wind that blew.

19 So when they had rowed about five and twenty or thirty furlongs, they see Jesus walking on the sea, and drawing nigh unto the ship: and they were afraid.

20 But he saith unto them, It is I; be not afraid.

21 Then they willingly received him into the ship: and immediately the ship was at the land whither they went.

22 The day following, when the people which stood on the other side of the sea saw that there was none other boat there, save that one whereinto his disciples were entered, and that Jesus went not with his disciples into the boat, but that his disciples were gone away alone;

23 (Howbeit there came other boats from Tiberias nigh unto the place where they did eat bread, after that the Lord had given thanks:)

24 When the people therefore saw that Jesus was not there, neither his disciples, they also took shipping, and came to Capernaum, seeking for Jesus.

25 And when they had found him on the other side of the sea, they said unto him, Rabbi, when camest thou hither?

26 Jesus answered them and said, Verily, verily, I say unto you, Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled.

27 Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed.

28 Then said they unto him, What shall we do, that we might work the works of God?

29 Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent.

30 They said therefore unto him, What sign shewest thou then, that we may see, and believe thee? what dost thou work?

31 Our fathers did eat manna in the desert; as it is written, He gave them bread from heaven to eat.

32 Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven; but my Father giveth you the true bread from heaven.

33 For the bread of God is he which cometh down from heaven, and giveth life unto the world.

34 Then said they unto him, Lord, evermore give us this bread.

35 And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.

36 But I said unto you, That ye also have seen me, and believe not.

37 All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.

38 For I came down from heaven, not to do mine own will, but the will of him that sent me.

39 And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day.

40 And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day.

41 The Jews then murmured at him, because he said, I am the bread which came down from heaven.

42 And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? how is it then that he saith, I came down from heaven?

43 Jesus therefore answered and said unto them, Murmur not among yourselves.

44 No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day.

45 It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me.

46 Not that any man hath seen the Father, save he which is of God, he hath seen the Father.

47 Verily, verily, I say unto you, He that believeth on me hath everlasting life.

48 I am that bread of life.

49 Your fathers did eat manna in the wilderness, and are dead.

50 This is the bread which cometh down from heaven, that a man may eat thereof, and not die.

51 I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world.

52 The Jews therefore strove among themselves, saying, How can this man give us his flesh to eat?

53 Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you.

54 Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day.

55 For my flesh is meat indeed, and my blood is drink indeed.

56 He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him.

57 As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me.

58 This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever.

59 These things said he in the synagogue, as he taught in Capernaum.

60 Many therefore of his disciples, when they had heard this, said, This is an hard saying; who can hear it?

61 When Jesus knew in himself that his disciples murmured at it, he said unto them, Doth this offend you?

62 What and if ye shall see the Son of man ascend up where he was before?

63 It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life.

64 But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who should betray him.

65 And he said, Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father.

66 From that time many of his disciples went back, and walked no more with him.

67 Then said Jesus unto the twelve, Will ye also go away?

68 Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life.

69 And we believe and are sure that thou art that Christ, the Son of the living God.

70 Jesus answered them, Have not I chosen you twelve, and one of you is a devil?

71 He spake of Judas Iscariot the son of Simon: for he it was that should betray him, being one of the twelve.

CHAPTER 7

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1 After these things Jesus walked in Galilee: for he would not walk in Jewry, because the Jews sought to kill him.

2 Now the Jews' feast of tabernacles was at hand.

3 His brethren therefore said unto him, Depart hence, and go into Judaea, that thy disciples also may see the works that thou doest.

4 For there is no man that doeth any thing in secret, and he himself seeketh to be known openly. If thou do these things, shew thyself to the world.

5 For neither did his brethren believe in him.

6 Then Jesus said unto them, My time is not yet come: but your time is alway ready.

7 The world cannot hate you; but me it hateth, because I testify of it, that the works thereof are evil.

8 Go ye up unto this feast: I go not up yet unto this feast; for my time is not yet full come.

9 When he had said these words unto them, he abode still in Galilee.

10 But when his brethren were gone up, then went he also up unto the feast, not openly, but as it were in secret.

11 Then the Jews sought him at the feast, and said, Where is he?

12 And there was much murmuring among the people concerning him: for some said, He is a good man: others said, Nay; but he deceiveth the people.

13 Howbeit no man spake openly of him for fear of the Jews.

14 Now about the midst of the feast Jesus went up into the temple, and taught.

15 And the Jews marvelled, saying, How knoweth this man letters, having never learned?

16 Jesus answered them, and said, My doctrine is not mine, but his that sent me.

17 If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself.

18 He that speaketh of himself seeketh his own glory: but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him.

19 Did not Moses give you the law, and yet none of you keepeth the law? Why go ye about to kill me?

20 The people answered and said, Thou hast a devil: who goeth about to kill thee?

21 Jesus answered and said unto them, I have done one work, and ye all marvel.

22 Moses therefore gave unto you circumcision; (not because it is of Moses, but of the fathers;) and ye on the sabbath day circumcise a man.

23 If a man on the sabbath day receive circumcision, that the law of Moses should not be broken; are ye angry at me, because I have made a man every whit whole on the sabbath day?

24 Judge not according to the appearance, but judge righteous judgment.

25 Then said some of them of Jerusalem, Is not this he, whom they seek to kill?

26 But, lo, he speaketh boldly, and they say nothing unto him. Do the rulers know indeed that this is the very Christ?

27 Howbeit we know this man whence he is: but when Christ cometh, no man knoweth whence he is.

28 Then cried Jesus in the temple as he taught, saying, Ye both know me, and ye know whence I am: and I am not come of myself, but he that sent me is true, whom ye know not.

29 But I know him: for I am from him, and he hath sent me.

30 Then they sought to take him: but no man laid hands on him, because his hour was not yet come.

31 And many of the people believed on him, and said, When Christ cometh, will he do more miracles than these which this man hath done?

32 The Pharisees heard that the people murmured such things concerning him; and the Pharisees and the chief priests sent officers to take him.

33 Then said Jesus unto them, Yet a little while am I with you, and then I go unto him that sent me.

34 Ye shall seek me, and shall not find me: and where I am, thither ye cannot come.

35 Then said the Jews among themselves, Whither will he go, that we shall not find him? will he go unto the dispersed among the Gentiles, and teach the Gentiles?

36 What manner of saying is this that he said, Ye shall seek me, and shall not find me: and where I am, thither ye cannot come?

37 In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink.

38 He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water.

39 (But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.)

40 Many of the people therefore, when they heard this saying, said, Of a truth this is the Prophet.

41 Others said, This is the Christ. But some said, Shall Christ come out of Galilee?

42 Hath not the scripture said, That Christ cometh of the seed of David, and out of the town of Bethlehem, where David was?

43 So there was a division among the people because of him.

44 And some of them would have taken him; but no man laid hands on him.

45 Then came the officers to the chief priests and Pharisees; and they said unto them, Why have ye not brought him?

46 The officers answered, Never man spake like this man.

47 Then answered them the Pharisees, Are ye also deceived?

48 Have any of the rulers or of the Pharisees believed on him?

49 But this people who knoweth not the law are cursed.

50 Nicodemus saith unto them, (he that came to Jesus by night, being one of them,)

51 Doth our law judge any man, before it hear him, and know what he doeth?

52 They answered and said unto him, Art thou also of Galilee? Search, and look: for out of Galilee ariseth no prophet.

53 And every man went unto his own house.

CHAPTER 8

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1 Jesus went unto the mount of Olives.

2 And early in the morning he came again into the temple, and all the people came unto him; and he sat down, and taught them.

3 And the scribes and Pharisees brought unto him a woman taken in adultery; and when they had set her in the midst,

4 They say unto him, Master, this woman was taken in adultery, in the very act.

5 Now Moses in the law commanded us, that such should be stoned: but what sayest thou?

6 This they said, tempting him, that they might have to accuse him. But Jesus stooped down, and with his finger wrote on the ground, as though he heard them not.

7 So when they continued asking him, he lifted up himself, and said unto them, He that is without sin among you, let him first cast a stone at her.

8 And again he stooped down, and wrote on the ground.

9 And they which heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last: and Jesus was left alone, and the woman standing in the midst.

10 When Jesus had lifted up himself, and saw none but the woman, he said unto her, Woman, where are those thine accusers? hath no man condemned thee?

11 She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee: go, and sin no more.

12 Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.

13 The Pharisees therefore said unto him, Thou bearest record of thyself; thy record is not true.

14 Jesus answered and said unto them, Though I bear record of myself, yet my record is true: for I know whence I came, and whither I go; but ye cannot tell whence I come, and whither I go.

15 Ye judge after the flesh; I judge no man.

16 And yet if I judge, my judgment is true: for I am not alone, but I and the Father that sent me.

17 It is also written in your law, that the testimony of two men is true.

18 I am one that bear witness of myself, and the Father that sent me beareth witness of me.

19 Then said they unto him, Where is thy Father? Jesus answered, Ye neither know me, nor my Father: if ye had known me, ye should have known my Father also.

20 These words spake Jesus in the treasury, as he taught in the temple: and no man laid hands on him; for his hour was not yet come.

21 Then said Jesus again unto them, I go my way, and ye shall seek me, and shall die in your sins: whither I go, ye cannot come.

22 Then said the Jews, Will he kill himself? because he saith, Whither I go, ye cannot come.

23 And he said unto them, Ye are from beneath; I am from above: ye are of this world; I am not of this world.

24 I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins.

25 Then said they unto him, Who art thou? And Jesus saith unto them, Even the same that I said unto you from the beginning.

26 I have many things to say and to judge of you: but he that sent me is true; and I speak to the world those things which I have heard of him.

27 They understood not that he spake to them of the Father.

28 Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things.

29 And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him.

30 As he spake these words, many believed on him.

31 Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed;

32 And ye shall know the truth, and the truth shall make you free.

33 They answered him, We be Abraham's seed, and were never in bondage to any man: how sayest thou, Ye shall be made free?

34 Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin.

35 And the servant abideth not in the house for ever: but the Son abideth ever.

36 If the Son therefore shall make you free, ye shall be free indeed.

37 I know that ye are Abraham's seed; but ye seek to kill me, because my word hath no place in you.

38 I speak that which I have seen with my Father: and ye do that which ye have seen with your father.

39 They answered and said unto him, Abraham is our father. Jesus saith unto them, If ye were Abraham's children, ye would do the works of Abraham.

40 But now ye seek to kill me, a man that hath told you the truth, which I have heard of God: this did not Abraham.

41 Ye do the deeds of your father. Then said they to him, We be not born of fornication; we have one Father, even God.

42 Jesus said unto them, If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me.

43 Why do ye not understand my speech? even because ye cannot hear my word.

44 Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.

45 And because I tell you the truth, ye believe me not.

46 Which of you convinceth me of sin? And if I say the truth, why do ye not believe me?

47 He that is of God heareth God's words: ye therefore hear them not, because ye are not of God.

48 Then answered the Jews, and said unto him, Say we not well that thou art a Samaritan, and hast a devil?

49 Jesus answered, I have not a devil; but I honour my Father, and ye do dishonour me.

50 And I seek not mine own glory: there is one that seeketh and judgeth.

51 Verily, verily, I say unto you, If a man keep my saying, he shall never see death.

52 Then said the Jews unto him, Now we know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest, If a man keep my saying, he shall never taste of death.

53 Art thou greater than our father Abraham, which is dead? and the prophets are dead: whom makest thou thyself?

54 Jesus answered, If I honour myself, my honour is nothing: it is my Father that honoureth me; of whom ye say, that he is your God:

55 Yet ye have not known him; but I know him: and if I should say, I know him not, I shall be a liar like unto you: but I know him, and keep his saying.

56 Your father Abraham rejoiced to see my day: and he saw it, and was glad.

57 Then said the Jews unto him, Thou art not yet fifty years old, and hast thou seen Abraham?

58 Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am.

59 Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by.

CHAPTER 9

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1 And as Jesus passed by, he saw a man which was blind from his birth.

2 And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind?

3 Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him.

4 I must work the works of him that sent me, while it is day: the night cometh, when no man can work.

5 As long as I am in the world, I am the light of the world.

6 When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay,

7 And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing.

8 The neighbours therefore, and they which before had seen him that he was blind, said, Is not this he that sat and begged?

9 Some said, This is he: others said, He is like him: but he said, I am he.

10 Therefore said they unto him, How were thine eyes opened?

11 He answered and said, A man that is called Jesus made clay, and anointed mine eyes, and said unto me, Go to the pool of Siloam, and wash: and I went and washed, and I received sight.

12 Then said they unto him, Where is he? He said, I know not.

13 They brought to the Pharisees him that aforetime was blind.

14 And it was the sabbath day when Jesus made the clay, and opened his eyes.

15 Then again the Pharisees also asked him how he had received his sight. He said unto them, He put clay upon mine eyes, and I washed, and do see.

16 Therefore said some of the Pharisees, This man is not of God, because he keepeth not the sabbath day. Others said, How can a man that is a sinner do such miracles? And there was a division among them.

17 They say unto the blind man again, What sayest thou of him, that he hath opened thine eyes? He said, He is a prophet.

18 But the Jews did not believe concerning him, that he had been blind, and received his sight, until they called the parents of him that had received his sight.

19 And they asked them, saying, Is this your son, who ye say was born blind? how then doth he now see?

20 His parents answered them and said, We know that this is our son, and that he was born blind:

21 But by what means he now seeth, we know not; or who hath opened his eyes, we know not: he is of age; ask him: he shall speak for himself.

22 These words spake his parents, because they feared the Jews: for the Jews had agreed already, that if any man did confess that he was Christ, he should be put out of the synagogue.

23 Therefore said his parents, He is of age; ask him.

24 Then again called they the man that was blind, and said unto him, Give God the praise: we know that this man is a sinner.

25 He answered and said, Whether he be a sinner or no, I know not: one thing I know, that, whereas I was blind, now I see.

26 Then said they to him again, What did he to thee? how opened he thine eyes?

27 He answered them, I have told you already, and ye did not hear: wherefore would ye hear it again? will ye also be his disciples?

28 Then they reviled him, and said, Thou art his disciple; but we are Moses' disciples.

29 We know that God spake unto Moses: as for this fellow, we know not from whence he is.

30 The man answered and said unto them, Why herein is a marvellous thing, that ye know not from whence he is, and yet he hath opened mine eyes.

31 Now we know that God heareth not sinners: but if any man be a worshipper of God, and doeth his will, him he heareth.

32 Since the world began was it not heard that any man opened the eyes of one that was born blind.

33 If this man were not of God, he could do nothing.

34 They answered and said unto him, Thou wast altogether born in sins, and dost thou teach us? And they cast him out.

35 Jesus heard that they had cast him out; and when he had found him, he said unto him, Dost thou believe on the Son of God?

36 He answered and said, Who is he, Lord, that I might believe on him?

37 And Jesus said unto him, Thou hast both seen him, and it is he that talketh with thee.

38 And he said, Lord, I believe. And he worshipped him.

39 And Jesus said, For judgment I am come into this world, that they which see not might see; and that they which see might be made blind.

40 And some of the Pharisees which were with him heard these words, and said unto him, Are we blind also?

41 Jesus said unto them, If ye were blind, ye should have no sin: but now ye say, We see; therefore your sin remaineth.

CHAPTER 10

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1 Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber.

2 But he that entereth in by the door is the shepherd of the sheep.

3 To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out.

4 And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice.

5 And a stranger will they not follow, but will flee from him: for they know not the voice of strangers.

6 This parable spake Jesus unto them: but they understood not what things they were which he spake unto them.

7 Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep.

8 All that ever came before me are thieves and robbers: but the sheep did not hear them.

9 I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.

10 The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly.

11 I am the good shepherd: the good shepherd giveth his life for the sheep.

12 But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep.

13 The hireling fleeth, because he is an hireling, and careth not for the sheep.

14 I am the good shepherd, and know my sheep, and am known of mine.

15 As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep.

16 And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd.

17 Therefore doth my Father love me, because I lay down my life, that I might take it again.

18 No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father.

19 There was a division therefore again among the Jews for these sayings.

20 And many of them said, He hath a devil, and is mad; why hear ye him?

21 Others said, These are not the words of him that hath a devil. Can a devil open the eyes of the blind?

22 And it was at Jerusalem the feast of the dedication, and it was winter.

23 And Jesus walked in the temple in Solomon's porch.

24 Then came the Jews round about him, and said unto him, How long dost thou make us to doubt? If thou be the Christ, tell us plainly.

25 Jesus answered them, told you, and ye believed not: the works that I do in my Father's name, they bear witness of me.

26 But ye believe not, because ye are not of my sheep, as I said unto you.

27 My sheep hear my voice, and I know them, and they follow me:

28 And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand.

29 My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father's hand.

30 I and my Father are one.

31 Then the Jews took up stones again to stone him.

32 Jesus answered them, Many good works have I shewed you from my Father; for which of those works do ye stone me?

33 The Jews answered him, saying, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God.

34 Jesus answered them, Is it not written in your law, I said, Ye are gods?

35 If he called them gods, unto whom the word of God came, and the scripture cannot be broken;

36 Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?

37 If I do not the works of my Father, believe me not.

38 But if I do, though ye believe not me, believe the works: that ye may know, and believe, that the Father is in me, and I in him.

39 Therefore they sought again to take him: but he escaped out of their hand,

40 And went away again beyond Jordan into the place where John at first baptized; and there he abode.

41 And many resorted unto him, and said, John did no miracle: but all things that John spake of this man were true.

42 And many believed on him there.

CHAPTER 11

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1 Now a certain man was sick, named Lazarus, of Bethany, the town of Mary and her sister Martha.

2 (It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.)

3 Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick.

4 When Jesus heard that, he said, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby.

5 Now Jesus loved Martha, and her sister, and Lazarus.

6 When he had heard therefore that he was sick, he abode two days still in the same place where he was.

7 Then after that saith he to his disciples, Let us go into Judaea again.

8 His disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again?

9 Jesus answered, Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world.

10 But if a man walk in the night, he stumbleth, because there is no light in him.

11 These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep.

12 Then said his disciples, Lord, if he sleep, he shall do well.

13 Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep.

14 Then said Jesus unto them plainly, Lazarus is dead.

15 And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him.

16 Then said Thomas, which is called Didymus, unto his fellowdisciples, Let us also go, that we may die with him.

17 Then when Jesus came, he found that he had lain in the grave four days already.

18 Now Bethany was nigh unto Jerusalem, about fifteen furlongs off:

19 And many of the Jews came to Martha and Mary, to comfort them concerning their brother.

20 Then Martha, as soon as she heard that Jesus was coming, went and met him: but Mary sat still in the house.

21 Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died.

22 But I know, that even now, whatsoever thou wilt ask of God, God will give it thee.

23 Jesus saith unto her, Thy brother shall rise again.

24 Martha saith unto him, I know that he shall rise again in the resurrection at the last day.

25 Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live:

26 And whosoever liveth and believeth in me shall never die. Believest thou this?

27 She saith unto him, Yea, Lord: I believe that thou art the Christ, the Son of God, which should come into the world.

28 And when she had so said, she went her way, and called Mary her sister secretly, saying, The Master is come, and calleth for thee.

29 As soon as she heard that, she arose quickly, and came unto him.

30 Now Jesus was not yet come into the town, but was in that place where Martha met him.

31 The Jews then which were with her in the house, and comforted her, when they saw Mary, that she rose up hastily and went out, followed her, saying, She goeth unto the grave to weep there.

32 Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died.

33 When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled,

34 And said, Where have ye laid him? They said unto him, Lord, come and see.

35 Jesus wept.

36 Then said the Jews, Behold how he loved him!

37 And some of them said, Could not this man, which opened the eyes of the blind, have caused that even this man should not have died?

38 Jesus therefore again groaning in himself cometh to the grave. It was a cave, and a stone lay upon it.

39 Jesus said, Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time he stinketh: for he hath been dead four days.

40 Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?

41 Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me.

42 And I knew that thou hearest me always: but because of the people which stand by I said it, that they may believe that thou hast sent me.

43 And when he thus had spoken, he cried with a loud voice, Lazarus, come forth.

44 And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go.

45 Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him.

46 But some of them went their ways to the Pharisees, and told them what things Jesus had done.

47 Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles.

48 If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation.

49 And one of them, named Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all,

50 Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not.

51 And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation;

52 And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad.

53 Then from that day forth they took counsel together for to put him to death.

54 Jesus therefore walked no more openly among the Jews; but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with his disciples.

55 And the Jews' passover was nigh at hand: and many went out of the country up to Jerusalem before the passover, to purify themselves.

56 Then sought they for Jesus, and spake among themselves, as they stood in the temple, What think ye, that he will not come to the feast?

57 Now both the chief priests and the Pharisees had given a commandment, that, if any man knew where he were, he should shew it, that they might take him.

CHAPTER 12

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1 Then Jesus six days before the passover came to Bethany, where Lazarus was which had been dead, whom he raised from the dead.

2 There they made him a supper; and Martha served: but Lazarus was one of them that sat at the table with him.

3 Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment.

4 Then saith one of his disciples, Judas Iscariot, Simon's son, which should betray him,

5 Why was not this ointment sold for three hundred pence, and given to the poor?

6 This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein.

7 Then said Jesus, Let her alone: against the day of my burying hath she kept this.

8 For the poor always ye have with you; but me ye have not always.

9 Much people of the Jews therefore knew that he was there: and they came not for Jesus' sake only, but that they might see Lazarus also, whom he had raised from the dead.

10 But the chief priests consulted that they might put Lazarus also to death;

11 Because that by reason of him many of the Jews went away, and believed on Jesus.

12 On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem,

13 Took branches of palm trees, and went forth to meet him, and cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord.

14 And Jesus, when he had found a young ass, sat thereon; as it is written,

15 Fear not, daughter of Sion: behold, thy King cometh, sitting on an ass's colt.

16 These things understood not his disciples at the first: but when Jesus was glorified, then remembered they that these things were written of him, and that they had done these things unto him.

17 The people therefore that was with him when he called Lazarus out of his grave, and raised him from the dead, bare record.

18 For this cause the people also met him, for that they heard that he had done this miracle.

19 The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after him.

20 And there were certain Greeks among them that came up to worship at the feast:

21 The same came therefore to Philip, which was of Bethsaida of Galilee, and desired him, saying, Sir, we would see Jesus.

22 Philip cometh and telleth Andrew: and again Andrew and Philip tell Jesus.

23 And Jesus answered them, saying, The hour is come, that the Son of man should be glorified.

24 Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit.

25 He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal.

26 If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour.

27 Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour.

28 Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again.

29 The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him.

30 Jesus answered and said, This voice came not because of me, but for your sakes.

31 Now is the judgment of this world: now shall the prince of this world be cast out.

32 And I, if I be lifted up from the earth, will draw all men unto me.

33 This he said, signifying what death he should die.

34 The people answered him, We have heard out of the law that Christ abideth for ever: and how sayest thou, The Son of man must be lifted up? who is this Son of man?

35 Then Jesus said unto them, Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth.

36 While ye have light, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them.

37 But though he had done so many miracles before them, yet they believed not on him:

38 That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed?

39 Therefore they could not believe, because that Esaias said again,

40 He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them.

41 These things said Esaias, when he saw his glory, and spake of him.

42 Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue:

43 For they loved the praise of men more than the praise of God.

44 Jesus cried and said, He that believeth on me, believeth not on me, but on him that sent me.

45 And he that seeth me seeth him that sent me.

46 I am come a light into the world, that whosoever believeth on me should not abide in darkness.

47 And if any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world.

48 He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day.

49 For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak.

50 And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak.

CHAPTER 13

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1 Now before the feast of the passover, when Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end.

2 And supper being ended, the devil having now put into the heart of Judas Iscariot, Simon's son, to betray him;

3 Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God;

4 He riseth from supper, and laid aside his garments; and took a towel, and girded himself.

5 After that he poureth water into a bason, and began to wash the disciples' feet, and to wipe them with the towel wherewith he was girded.

6 Then cometh he to Simon Peter: and Peter saith unto him, Lord, dost thou wash my feet?

7 Jesus answered and said unto him, What I do thou knowest not now; but thou shalt know hereafter.

8 Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me.

9 Simon Peter saith unto him, Lord, not my feet only, but also my hands and my head.

10 Jesus saith to him, He that is washed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all.

11 For he knew who should betray him; therefore said he, Ye are not all clean.

12 So after he had washed their feet, and had taken his garments, and was set down again, he said unto them, Know ye what I have done to you?

13 Ye call me Master and Lord: and ye say well; for so I am.

14 If I then, your Lord and Master, have washed your feet; ye also ought to wash one another's feet.

15 For I have given you an example, that ye should do as I have done to you.

16 Verily, verily, I say unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him.

17 If ye know these things, happy are ye if ye do them.

18 I speak not of you all: I know whom I have chosen: but that the scripture may be fulfilled, He that eateth bread with me hath lifted up his heel against me.

19 Now I tell you before it come, that, when it is come to pass, ye may believe that I am he.

20 Verily, verily, I say unto you, He that receiveth whomsoever I send receiveth me; and he that receiveth me receiveth him that sent me.

21 When Jesus had thus said, he was troubled in spirit, and testified, and said, Verily, verily, I say unto you, that one of you shall betray me.

22 Then the disciples looked one on another, doubting of whom he spake.

23 Now there was leaning on Jesus' bosom one of his disciples, whom Jesus loved.

24 Simon Peter therefore beckoned to him, that he should ask who it should be of whom he spake.

25 He then lying on Jesus' breast saith unto him, Lord, who is it?

26 Jesus answered, He it is, to whom I shall give a sop, when I have dipped it. And when he had dipped the sop, he gave it to Judas Iscariot, the son of Simon.

27 And after the sop Satan entered into him. Then said Jesus unto him, That thou doest, do quickly.

28 Now no man at the table knew for what intent he spake this unto him.

29 For some of them thought, because Judas had the bag, that Jesus had said unto him, Buy those things that we have need of against the feast; or, that he should give something to the poor.

30 He then having received the sop went immediately out: and it was night.

31 Therefore, when he was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in him.

32 If God be glorified in him, God shall also glorify him in himself, and shall straightway glorify him.

33 Little children, yet a little while I am with you. Ye shall seek me: and as I said unto the Jews, Whither I go, ye cannot come; so now I say to you.

34 A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another.

35 By this shall all men know that ye are my disciples, if ye have love one to another.

36 Simon Peter said unto him, Lord, whither goest thou? Jesus answered him, Whither I go, thou canst not follow me now; but thou shalt follow me afterwards.

37 Peter said unto him, Lord, why cannot I follow thee now? I will lay down my life for thy sake.

38 Jesus answered him, Wilt thou lay down thy life for my sake? Verily, verily, I say unto thee, The cock shall not crow, till thou hast denied me thrice.

CHAPTER 14

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1 Let not your heart be troubled: ye believe in God, believe also in me.

2 In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you.

3 And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.

4 And whither I go ye know, and the way ye know.

5 Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way?

6 Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.

7 If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him.

8 Philip saith unto him, Lord, shew us the Father, and it sufficeth us.

9 Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?

10 Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works.

11 Believe me that I am in the Father, and the Father in me: or else believe me for the very works' sake.

12 Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father.

13 And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son.

14 If ye shall ask any thing in my name, I will do it.

15 If ye love me, keep my commandments.

16 And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever;

17 Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.

18 I will not leave you comfortless: I will come to you.

19 Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also.

20 At that day ye shall know that I am in my Father, and ye in me, and I in you.

21 He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him.

22 Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?

23 Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him.

24 He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father's which sent me.

25 These things have I spoken unto you, being yet present with you.

26 But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.

27 Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid.

28 Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I.

29 And now I have told you before it come to pass, that, when it is come to pass, ye might believe.

30 Hereafter I will not talk much with you: for the prince of this world cometh, and hath nothing in me.

31 But that the world may know that I love the Father; and as the Father gave me commandment, even so I do. Arise, let us go hence.

CHAPTER 15

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1 I am the true vine, and my Father is the husbandman.

2 Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit.

3 Now ye are clean through the word which I have spoken unto you.

4 Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me.

5 I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing.

6 If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned.

7 If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.

8 Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples.

9 As the Father hath loved me, so have I loved you: continue ye in my love.

10 If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love.

11 These things have I spoken unto you, that my joy might remain in you, and that your joy might be full.

12 This is my commandment, That ye love one another, as I have loved you.

13 Greater love hath no man than this, that a man lay down his life for his friends.

14 Ye are my friends, if ye do whatsoever I command you.

15 Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you.

16 Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you.

17 These things I command you, that ye love one another.

18 If the world hate you, ye know that it hated me before it hated you.

19 If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.

20 Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also.

21 But all these things will they do unto you for my name's sake, because they know not him that sent me.

22 If I had not come and spoken unto them, they had not had sin: but now they have no cloke for their sin.

23 He that hateth me hateth my Father also.

24 If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father.

25 But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause.

26 But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me:

27 And ye also shall bear witness, because ye have been with me from the beginning.

CHAPTER 16

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1 These things have I spoken unto you, that ye should not be offended.

2 They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service.

3 And these things will they do unto you, because they have not known the Father, nor me.

4 But these things have I told you, that when the time shall come, ye may remember that I told you of them. And these things I said not unto you at the beginning, because I was with you.

5 But now I go my way to him that sent me; and none of you asketh me, Whither goest thou?

6 But because I have said these things unto you, sorrow hath filled your heart.

7 Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.

8 And when he is come, he will reprove the world of sin, and of righteousness, and of judgment:

9 Of sin, because they believe not on me;

10 Of righteousness, because I go to my Father, and ye see me no more;

11 Of judgment, because the prince of this world is judged.

12 I have yet many things to say unto you, but ye cannot bear them now.

13 Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come.

14 He shall glorify me: for he shall receive of mine, and shall shew it unto you.

15 All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you.

16 A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father.

17 Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father?

18 They said therefore, What is this that he saith, A little while? we cannot tell what he saith.

19 Now Jesus knew that they were desirous to ask him, and said unto them, Do ye enquire among yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me?

20 Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy.

21 A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world.

22 And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you.

23 And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you.

24 Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full.

25 These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall shew you plainly of the Father.

26 At that day ye shall ask in my name: and I say not unto you, that I will pray the Father for you:

27 For the Father himself loveth you, because ye have loved me, and have believed that I came out from God.

28 I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father.

29 His disciples said unto him, Lo, now speakest thou plainly, and speakest no proverb.

30 Now are we sure that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou camest forth from God.

31 Jesus answered them, Do ye now believe?

32 Behold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me.

33 These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world.

CHAPTER 17

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1 These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee:

2 As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.

3 And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.

4 I have glorified thee on the earth: I have finished the work which thou gavest me to do.

5 And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.

6 I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word.

7 Now they have known that all things whatsoever thou hast given me are of thee.

8 For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me.

9 I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine.

10 And all mine are thine, and thine are mine; and I am glorified in them.

11 And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are.

12 While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled.

13 And now come I to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves.

14 I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world.

15 I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil.

16 They are not of the world, even as I am not of the world.

17 Sanctify them through thy truth: thy word is truth.

18 As thou hast sent me into the world, even so have I also sent them into the world.

19 And for their sakes I sanctify myself, that they also might be sanctified through the truth.

20 Neither pray I for these alone, but for them also which shall believe on me through their word;

21 That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.

22 And the glory which thou gavest me I have given them; that they may be one, even as we are one:

23 I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.

24 Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world.

25 O righteous Father, the world hath not known thee: but I have known thee, and these have known that thou hast sent me.

26 And I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me may be in them, and I in them.

CHAPTER 18

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1 When Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his disciples.

2 And Judas also, which betrayed him, knew the place: for Jesus ofttimes resorted thither with his disciples.

3 Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons.

4 Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye?

5 They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which betrayed him, stood with them.

6 As soon then as he had said unto them, I am he, they went backward, and fell to the ground.

7 Then asked he them again, Whom seek ye? And they said, Jesus of Nazareth.

8 Jesus answered, I have told you that I am he: if therefore ye seek me, let these go their way:

9 That the saying might be fulfilled, which he spake, Of them which thou gavest me have I lost none.

10 Then Simon Peter having a sword drew it, and smote the high priest's servant, and cut off his right ear. The servant's name was Malchus.

11 Then said Jesus unto Peter, Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it?

12 Then the band and the captain and officers of the Jews took Jesus, and bound him,

13 And led him away to Annas first; for he was father in law to Caiaphas, which was the high priest that same year.

14 Now Caiaphas was he, which gave counsel to the Jews, that it was expedient that one man should die for the people.

15 And Simon Peter followed Jesus, and so did another disciple: that disciple was known unto the high priest, and went in with Jesus into the palace of the high priest.

16 But Peter stood at the door without. Then went out that other disciple, which was known unto the high priest, and spake unto her that kept the door, and brought in Peter.

17 Then saith the damsel that kept the door unto Peter, Art not thou also one of this man's disciples? He saith, I am not.

18 And the servants and officers stood there, who had made a fire of coals; for it was cold: and they warmed themselves: and Peter stood with them, and warmed himself.

19 The high priest then asked Jesus of his disciples, and of his doctrine.

20 Jesus answered him, I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing.

21 Why askest thou me? ask them which heard me, what I have said unto them: behold, they know what I said.

22 And when he had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answerest thou the high priest so?

23 Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smitest thou me?

24 Now Annas had sent him bound unto Caiaphas the high priest.

25 And Simon Peter stood and warmed himself. They said therefore unto him, Art not thou also one of his disciples? He denied it, and said, I am not.

26 One of the servants of the high priest, being his kinsman whose ear Peter cut off, saith, Did not I see thee in the garden with him?

27 Peter then denied again: and immediately the cock crew.

28 Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover.

29 Pilate then went out unto them, and said, What accusation bring ye against this man?

30 They answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee.

31 Then said Pilate unto them, Take ye him, and judge him according to your law. The Jews therefore said unto him, It is not lawful for us to put any man to death:

32 That the saying of Jesus might be fulfilled, which he spake, signifying what death he should die.

33 Then Pilate entered into the judgment hall again, and called Jesus, and said unto him, Art thou the King of the Jews?

34 Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of me?

35 Pilate answered, Am I a Jew? Thine own nation and the chief priests have delivered thee unto me: what hast thou done?

36 Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.

37 Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice.

38 Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all.

39 But ye have a custom, that I should release unto you one at the passover: will ye therefore that I release unto you the King of the Jews?

40 Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber.

CHAPTER 19

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1 Then Pilate therefore took Jesus, and scourged him.

2 And the soldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe,

3 And said, Hail, King of the Jews! and they smote him with their hands.

4 Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him.

5 Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man!

6 When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him. Pilate saith unto them, Take ye him, and crucify him: for I find no fault in him.

7 The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God.

8 When Pilate therefore heard that saying, he was the more afraid;

9 And went again into the judgment hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer.

10 Then saith Pilate unto him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee?

11 Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin.

12 And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Caesar's friend: whosoever maketh himself a king speaketh against Caesar.

13 When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha.

14 And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King!

15 But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar.

16 Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away.

17 And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha:

18 Where they crucified him, and two other with him, on either side one, and Jesus in the midst.

19 And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS.

20 This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, and Greek, and Latin.

21 Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews.

22 Pilate answered, What I have written I have written.

23 Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also his coat: now the coat was without seam, woven from the top throughout.

24 They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which saith, They parted my raiment among them, and for my vesture they did cast lots. These things therefore the soldiers did.

25 Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the wife of Cleophas, and Mary Magdalene.

26 When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son!

27 Then saith he to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home.

28 After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst.

29 Now there was set a vessel full of vinegar: and they filled a spunge with vinegar, and put it upon hyssop, and put it to his mouth.

30 When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost.

31 The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high day,) besought Pilate that their legs might be broken, and that they might betaken away.

32 Then came the soldiers, and brake the legs of the first, and of the other which was crucified with him.

33 But when they came to Jesus, and saw that he was dead already, they brake not his legs:

34 But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water.

35 And he that saw it bare record, and his record is true: and he knoweth that he saith true, that ye might believe.

36 For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken.

37 And again another scripture saith, They shall look on him whom they pierced.

38 And after this Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave him leave. He came therefore, and took the body of Jesus.

39 And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight.

40 Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury.

41 Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid.

42 There laid they Jesus therefore because of the Jews' preparation day; for the sepulchre was nigh at hand.

CHAPTER 20

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1 The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre.

2 Then she runneth, and cometh to Simon Peter, and to the other disciple, whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him.

3 Peter therefore went forth, and that other disciple, and came to the sepulchre.

4 So they ran both together: and the other disciple did outrun Peter, and came first to the sepulchre.

5 And he stooping down, and looking in, saw the linen clothes lying; yet went he not in.

6 Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie,

7 And the napkin, that was about his head, not lying with the linen clothes, but wrapped together in a place by itself.

8 Then went in also that other disciple, which came first to the sepulchre, and he saw, and believed.

9 For as yet they knew not the scripture, that he must rise again from the dead.

10 Then the disciples went away again unto their own home.

11 But Mary stood without at the sepulchre weeping: and as she wept, she stooped down, and looked into the sepulchre,

12 And seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain.

13 And they say unto her, Woman, why weepest thou? She saith unto them, Because they have taken away my Lord, and I know not where they have laid him.

14 And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus.

15 Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away.

16 Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master.

17 Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God.

18 Mary Magdalene came and told the disciples that she had seen the Lord, and that he had spoken these things unto her.

19 Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you.

20 And when he had so said, he shewed unto them his hands and his side. Then were the disciples glad, when they saw the Lord.

21 Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you.

22 And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost:

23 Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained.

24 But Thomas, one of the twelve, called Didymus, was not with them when Jesus came.

25 The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe.

26 And after eight days again his disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you.

27 Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing.

28 And Thomas answered and said unto him, My Lord and my God.

29 Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed.

30 And many other signs truly did Jesus in the presence of his disciples, which are not written in this book:

31 But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.

CHAPTER 21

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1 After these things Jesus shewed himself again to the disciples at the sea of Tiberias; and on this wise shewed he himself.

2 There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the sons of Zebedee, and two other of his disciples.

3 Simon Peter saith unto them, I go a fishing. They say unto him, We also go with thee. They went forth, and entered into a ship immediately; and that night they caught nothing.

4 But when the morning was now come, Jesus stood on the shore: but the disciples knew not that it was Jesus.

5 Then Jesus saith unto them, Children, have ye any meat? They answered him, No.

6 And he said unto them, Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes.

7 Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord. Now when Simon Peter heard that it was the Lord, he girt his fisher's coat unto him, (for he was naked,) and did cast himself into the sea.

8 And the other disciples came in a little ship; (for they were not far from land, but as it were two hundred cubits,) dragging the net with fishes.

9 As soon then as they were come to land, they saw a fire of coals there, and fish laid thereon, and bread.

10 Jesus saith unto them, Bring of the fish which ye have now caught.

11 Simon Peter went up, and drew the net to land full of great fishes, an hundred and fifty and three: and for all there were so many, yet was not the net broken.

12 Jesus saith unto them, Come and dine. And none of the disciples durst ask him, Who art thou? knowing that it was the Lord.

13 Jesus then cometh, and taketh bread, and giveth them, and fish likewise.

14 This is now the third time that Jesus shewed himself to his disciples, after that he was risen from the dead.

15 So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou me more than these? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs.

16 He saith to him again the second time, Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my sheep.

17 He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep.

18 Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not.

19 This spake he, signifying by what death he should glorify God. And when he had spoken this, he saith unto him, Follow me.

20 Then Peter, turning about, seeth the disciple whom Jesus loved following; which also leaned on his breast at supper, and said, Lord, which is he that betrayeth thee?

21 Peter seeing him saith to Jesus, Lord, and what shall this man do?

22 Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou me.

23 Then went this saying abroad among the brethren, that that disciple should not die: yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee?

24 This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true.

25 And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen.

Acts

Select a Chapter

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CHAPTER 1

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1 The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach,

2 Until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen:

3 To whom also he shewed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God:

4 And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me.

5 For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence.

6 When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel?

7 And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power.

8 But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.

9 And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight.

10 And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel;

11 Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.

12 Then returned they unto Jerusalem from the mount called Olivet, which is from Jerusalem a sabbath day's journey.

13 And when they were come in, they went up into an upper room, where abode both Peter, and James, and John, and Andrew, Philip, and Thomas, Bartholomew, and Matthew, James the son of Alphaeus, and Simon Zelotes, and Judas the brother of James.

14 These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren.

15 And in those days Peter stood up in the midst of the disciples, and said, (the number of names together were about an hundred and twenty,)

16 Men and brethren, this scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake before concerning Judas, which was guide to them that took Jesus.

17 For he was numbered with us, and had obtained part of this ministry.

18 Now this man purchased a field with the reward of iniquity; and falling headlong, he burst asunder in the midst, and all his bowels gushed out.

19 And it was known unto all the dwellers at Jerusalem; insomuch as that field is called in their proper tongue, Aceldama, that is to say, The field of blood.

20 For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein: and his bishoprick let another take.

21 Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us,

22 Beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection.

23 And they appointed two, Joseph called Barsabas, who was surnamed Justus, and Matthias.

24 And they prayed, and said, Thou, Lord, which knowest the hearts of all men, shew whether of these two thou hast chosen,

25 That he may take part of this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place.

26 And they gave forth their lots; and the lot fell upon Matthias; and he was numbered with the eleven apostles.

CHAPTER 2

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1 And when the day of Pentecost was fully come, they were all with one accord in one place.

2 And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting.

3 And there appeared unto them cloven tongues like as of fire, and it sat upon each of them.

4 And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.

5 And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven.

6 Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language.

7 And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilaeans?

8 And how hear we every man in our own tongue, wherein we were born?

9 Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus, and Asia,

10 Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes,

11 Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God.

12 And they were all amazed, and were in doubt, saying one to another, What meaneth this?

13 Others mocking said, These men are full of new wine.

14 But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words:

15 For these are not drunken, as ye suppose, seeing it is but the third hour of the day.

16 But this is that which was spoken by the prophet Joel;

17 And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams:

18 And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy:

19 And I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke:

20 The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come:

21 And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.

22 Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know:

23 Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain:

24 Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it.

25 For David speaketh concerning him, I foresaw the Lord always before my face, for he is on my right hand, that I should not be moved:

26 Therefore did my heart rejoice, and my tongue was glad; moreover also my flesh shall rest in hope:

27 Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption.

28 Thou hast made known to me the ways of life; thou shalt make me full of joy with thy countenance.

29 Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day.

30 Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne;

31 He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption.

32 This Jesus hath God raised up, whereof we all are witnesses.

33 Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear.

34 For David is not ascended into the heavens: but he saith himself, The LORD said unto my Lord, Sit thou on my right hand,

35 Until I make thy foes thy footstool.

36 Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.

37 Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?

38 Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.

39 For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call.

40 And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation.

41 Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls.

42 And they continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers.

43 And fear came upon every soul: and many wonders and signs were done by the apostles.

44 And all that believed were together, and had all things common;

45 And sold their possessions and goods, and parted them to all men, as every man had need.

46 And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart,

47 Praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved.

CHAPTER 3

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1 Now Peter and John went up together into the temple at the hour of prayer, being the ninth hour.

2 And a certain man lame from his mother's womb was carried, whom they laid daily at the gate of the temple which is called Beautiful, to ask alms of them that entered into the temple;

3 Who seeing Peter and John about to go into the temple asked an alms.

4 And Peter, fastening his eyes upon him with John, said, Look on us.

5 And he gave heed unto them, expecting to receive something of them.

6 Then Peter said, Silver and gold have I none; but such as I have give I thee: In the name of Jesus Christ of Nazareth rise up and walk.

7 And he took him by the right hand, and lifted him up: and immediately his feet and ankle bones received strength.

8 And he leaping up stood, and walked, and entered with them into the temple, walking, and leaping, and praising God.

9 And all the people saw him walking and praising God:

10 And they knew that it was he which sat for alms at the Beautiful gate of the temple: and they were filled with wonder and amazement at that which had happened unto him.

11 And as the lame man which was healed held Peter and John, all the people ran together unto them in the porch that is called Solomon's, greatly wondering.

12 And when Peter saw it, he answered unto the people, Ye men of Israel, why marvel ye at this? or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk?

13 The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go.

14 But ye denied the Holy One and the Just, and desired a murderer to be granted unto you;

15 And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses.

16 And his name through faith in his name hath made this man strong, whom ye see and know: yea, the faith which is by him hath given him this perfect soundness in the presence of you all.

17 And now, brethren, I wot that through ignorance ye did it, as did also your rulers.

18 But those things, which God before had shewed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled.

19 Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord;

20 And he shall send Jesus Christ, which before was preached unto you:

21 Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.

22 For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you.

23 And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people.

24 Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days.

25 Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed.

26 Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities.

CHAPTER 4

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1 And as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them,

2 Being grieved that they taught the people, and preached through Jesus the resurrection from the dead.

3 And they laid hands on them, and put them in hold unto the next day: for it was now eventide.

4 Howbeit many of them which heard the word believed; and the number of the men was about five thousand.

5 And it came to pass on the morrow, that their rulers, and elders, and scribes,

6 And Annas the high priest, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the high priest, were gathered together at Jerusalem.

7 And when they had set them in the midst, they asked, By what power, or by what name, have ye done this?

8 Then Peter, filled with the Holy Ghost, said unto them, Ye rulers of the people, and elders of Israel,

9 If we this day be examined of the good deed done to the impotent man, by what means he is made whole;

10 Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole.

11 This is the stone which was set at nought of you builders, which is become the head of the corner.

12 Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.

13 Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled; and they took knowledge of them, that they had been with Jesus.

14 And beholding the man which was healed standing with them, they could say nothing against it.

15 But when they had commanded them to go aside out of the council, they conferred among themselves,

16 Saying, What shall we do to these men? for that indeed a notable miracle hath been done by them is manifest to all them that dwell in Jerusalem; and we cannot deny it.

17 But that it spread no further among the people, let us straitly threaten them, that they speak henceforth to no man in this name.

18 And they called them, and commanded them not to speak at all nor teach in the name of Jesus.

19 But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye.

20 For we cannot but speak the things which we have seen and heard.

21 So when they had further threatened them, they let them go, finding nothing how they might punish them, because of the people: for all men glorified God for that which was done.

22 For the man was above forty years old, on whom this miracle of healing was shewed.

23 And being let go, they went to their own company, and reported all that the chief priests and elders had said unto them.

24 And when they heard that, they lifted up their voice to God with one accord, and said, Lord, thou art God, which hast made heaven, and earth, and the sea, and all that in them is:

25 Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things?

26 The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ.

27 For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together,

28 For to do whatsoever thy hand and thy counsel determined before to be done.

29 And now, Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy word,

30 By stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus.

31 And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness.

32 And the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own; but they had all things common.

33 And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all.

34 Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold,

35 And laid them down at the apostles' feet: and distribution was made unto every man according as he had need.

36 And Joses, who by the apostles was surnamed Barnabas, (which is, being interpreted, The son of consolation,) a Levite, and of the country of Cyprus,

37 Having land, sold it, and brought the money, and laid it at the apostles' feet.

CHAPTER 5

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1 But a certain man named Ananias, with Sapphira his wife, sold a possession,

2 And kept back part of the price, his wife also being privy to it, and brought a certain part, and laid it at the apostles' feet.

3 But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land?

4 Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God.

5 And Ananias hearing these words fell down, and gave up the ghost: and great fear came on all them that heard these things.

6 And the young men arose, wound him up, and carried him out, and buried him.

7 And it was about the space of three hours after, when his wife, not knowing what was done, came in.

8 And Peter answered unto her, Tell me whether ye sold the land for so much? And she said, Yea, for so much.

9 Then Peter said unto her, How is it that ye have agreed together to tempt the Spirit of the Lord? behold, the feet of them which have buried thy husband are at the door, and shall carry thee out.

10 Then fell she down straightway at his feet, and yielded up the ghost: and the young men came in, and found her dead, and, carrying her forth, buried her by her husband.

11 And great fear came upon all the church, and upon as many as heard these things.

12 And by the hands of the apostles were many signs and wonders wrought among the people; (and they were all with one accord in Solomon's porch.

13 And of the rest durst no man join himself to them: but the people magnified them.

14 And believers were the more added to the Lord, multitudes both of men and women.)

15 Insomuch that they brought forth the sick into the streets, and laid them on beds and couches, that at the least the shadow of Peter passing by might overshadow some of them.

16 There came also a multitude out of the cities round about unto Jerusalem, bringing sick folks, and them which were vexed with unclean spirits: and they were healed every one.

17 Then the high priest rose up, and all they that were with him, (which is the sect of the Sadducees,) and were filled with indignation,

18 And laid their hands on the apostles, and put them in the common prison.

19 But the angel of the Lord by night opened the prison doors, and brought them forth, and said,

20 Go, stand and speak in the temple to the people all the words of this life.

21 And when they heard that, they entered into the temple early in the morning, and taught. But the high priest came, and they that were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought.

22 But when the officers came, and found them not in the prison, they returned, and told,

23 Saying, The prison truly found we shut with all safety, and the keepers standing without before the doors: but when we had opened, we found no man within.

24 Now when the high priest and the captain of the temple and the chief priests heard these things, they doubted of them whereunto this would grow.

25 Then came one and told them, saying, Behold, the men whom ye put in prison are standing in the temple, and teaching the people.

26 Then went the captain with the officers, and brought them without violence: for they feared the people, lest they should have been stoned.

27 And when they had brought them, they set them before the council: and the high priest asked them,

28 Saying, Did not we straitly command you that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man's blood upon us.

29 Then Peter and the other apostles answered and said, We ought to obey God rather than men.

30 The God of our fathers raised up Jesus, whom ye slew and hanged on a tree.

31 Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins.

32 And we are his witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey him.

33 When they heard that, they were cut to the heart, and took counsel to slay them.

34 Then stood there up one in the council, a Pharisee, named Gamaliel, a doctor of the law, had in reputation among all the people, and commanded to put the apostles forth a little space;

35 And said unto them, Ye men of Israel, take heed to yourselves what ye intend to do as touching these men.

36 For before these days rose up Theudas, boasting himself to be somebody; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were scattered, and brought to nought.

37 After this man rose up Judas of Galilee in the days of the taxing, and drew away much people after him: he also perished; and all, even as many as obeyed him, were dispersed.

38 And now I say unto you, Refrain from these men, and let them alone: for if this counsel or this work be of men, it will come to nought:

39 But if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God.

40 And to him they agreed: and when they had called the apostles, and beaten them, they commanded that they should not speak in the name of Jesus, and let them go.

41 And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name.

42 And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ.

CHAPTER 6

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1 And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration.

2 Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables.

3 Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business.

4 But we will give ourselves continually to prayer, and to the ministry of the word.

5 And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch:

6 Whom they set before the apostles: and when they had prayed, they laid their hands on them.

7 And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith.

8 And Stephen, full of faith and power, did great wonders and miracles among the people.

9 Then there arose certain of the synagogue, which is called the synagogue of the Libertines, and Cyrenians, and Alexandrians, and of them of Cilicia and of Asia, disputing with Stephen.

10 And they were not able to resist the wisdom and the spirit by which he spake.

11 Then they suborned men, which said, We have heard him speak blasphemous words against Moses, and against God.

12 And they stirred up the people, and the elders, and the scribes, and came upon him, and caught him, and brought him to the council,

13 And set up false witnesses, which said, This man ceaseth not to speak blasphemous words against this holy place, and the law:

14 For we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us.

15 And all that sat in the council, looking stedfastly on him, saw his face as it had been the face of an angel.

CHAPTER 7

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1 Then said the high priest, Are these things so?

2 And he said, Men, brethren, and fathers, hearken; The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran,

3 And said unto him, Get thee out of thy country, and from thy kindred, and come into the land which I shall shew thee.

4 Then came he out of the land of the Chaldaeans, and dwelt in Charran: and from thence, when his father was dead, he removed him into this land, wherein ye now dwell.

5 And he gave him none inheritance in it, no, not so much as to set his foot on: yet he promised that he would give it to him for a possession, and to his seed after him, when as yet he had no child.

6 And God spake on this wise, That his seed should sojourn in a strange land; and that they should bring them into bondage, and entreat them evil four hundred years.

7 And the nation to whom they shall be in bondage will I judge, said God: and after that shall they come forth, and serve me in this place.

8 And he gave him the covenant of circumcision: and so Abraham begat Isaac, and circumcised him the eighth day; and Isaac begat Jacob; and Jacob begat the twelve patriarchs.

9 And the patriarchs, moved with envy, sold Joseph into Egypt: but God was with him,

10 And delivered him out of all his afflictions, and gave him favour and wisdom in the sight of Pharaoh king of Egypt; and he made him governor over Egypt and all his house.

11 Now there came a dearth over all the land of Egypt and Chanaan, and great affliction: and our fathers found no sustenance.

12 But when Jacob heard that there was corn in Egypt, he sent out our fathers first.

13 And at the second time Joseph was made known to his brethren; and Joseph's kindred was made known unto Pharaoh.

14 Then sent Joseph, and called his father Jacob to him, and all his kindred, threescore and fifteen souls.

15 So Jacob went down into Egypt, and died, he, and our fathers,

16 And were carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor the father of Sychem.

17 But when the time of the promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt,

18 Till another king arose, which knew not Joseph.

19 The same dealt subtilly with our kindred, and evil entreated our fathers, so that they cast out their young children, to the end they might not live.

20 In which time Moses was born, and was exceeding fair, and nourished up in his father's house three months:

21 And when he was cast out, Pharaoh's daughter took him up, and nourished him for her own son.

22 And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds.

23 And when he was full forty years old, it came into his heart to visit his brethren the children of Israel.

24 And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, and smote the Egyptian:

25 For he supposed his brethren would have understood how that God by his hand would deliver them: but they understood not.

26 And the next day he shewed himself unto them as they strove, and would have set them at one again, saying, Sirs, ye are brethren; why do ye wrong one to another?

27 But he that did his neighbour wrong thrust him away, saying, Who made thee a ruler and a judge over us?

28 Wilt thou kill me, as thou diddest the Egyptian yesterday?

29 Then fled Moses at this saying, and was a stranger in the land of Madian, where he begat two sons.

30 And when forty years were expired, there appeared to him in the wilderness of mount Sina an angel of the Lord in a flame of fire in a bush.

31 When Moses saw it, he wondered at the sight: and as he drew near to behold it, the voice of the Lord came unto him,

32 Saying, I am the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob. Then Moses trembled, and durst not behold.

33 Then said the Lord to him, Put off thy shoes from thy feet: for the place where thou standest is holy ground.

34 I have seen, I have seen the affliction of my people which is in Egypt, and I have heard their groaning, and am come down to deliver them. And now come, I will send thee into Egypt.

35 This Moses whom they refused, saying, Who made thee a ruler and a judge? the same did God send to be a ruler and a deliverer by the hand of the angel which appeared to him in the bush.

36 He brought them out, after that he had shewed wonders and signs in the land of Egypt, and in the Red sea, and in the wilderness forty years.

37 This is that Moses, which said unto the children of Israel, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear.

38 This is he, that was in the church in the wilderness with the angel which spake to him in the mount Sina, and with our fathers: who received the lively oracles to give unto us:

39 To whom our fathers would not obey, but thrust him from them, and in their hearts turned back again into Egypt,

40 Saying unto Aaron, Make us gods to go before us: for as for this Moses, which brought us out of the land of Egypt, we wot not what is become of him.

41 And they made a calf in those days, and offered sacrifice unto the idol, and rejoiced in the works of their own hands.

42 Then God turned, and gave them up to worship the host of heaven; as it is written in the book of the prophets, O ye house of Israel, have ye offered tome slain beasts and sacrifices by the space of forty years in the wilderness?

43 Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan, figures which ye made to worship them: and I will carry you away beyond Babylon.

44 Our fathers had the tabernacle of witness in the wilderness, as he had appointed, speaking unto Moses, that he should make it according to the fashion that he had seen.

45 Which also our fathers that came after brought in with Jesus into the possession of the Gentiles, whom God drave out before the face of our fathers, unto the days of David;

46 Who found favour before God, and desired to find a tabernacle for the God of Jacob.

47 But Solomon built him an house.

48 Howbeit the most High dwelleth not in temples made with hands; as saith the prophet,

49 Heaven is my throne, and earth is my footstool: what house will ye build me? saith the Lord: or what is the place of my rest?

50 Hath not my hand made all these things?

51 Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye.

52 Which of the prophets have not your fathers persecuted? and they have slain them which shewed before of the coming of the Just One; of whom ye have been now the betrayers and murderers:

53 Who have received the law by the disposition of angels, and have not kept it.

54 When they heard these things, they were cut to the heart, and they gnashed on him with their teeth.

55 But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God,

56 And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God.

57 Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord,

58 And cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man's feet, whose name was Saul.

59 And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit.

60 And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep.

CHAPTER 8

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1 And Saul was consenting unto his death. And at that time there was a great persecution against the church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judaea and Samaria, except the apostles.

2 And devout men carried Stephen to his burial, and made great lamentation over him.

3 As for Saul, he made havock of the church, entering into every house, and haling men and women committed them to prison.

4 Therefore they that were scattered abroad went every where preaching the word.

5 Then Philip went down to the city of Samaria, and preached Christ unto them.

6 And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did.

7 For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed.

8 And there was great joy in that city.

9 But there was a certain man, called Simon, which beforetime in the same city used sorcery, and bewitched the people of Samaria, giving out that himself was some great one:

10 To whom they all gave heed, from the least to the greatest, saying, This man is the great power of God.

11 And to him they had regard, because that of long time he had bewitched them with sorceries.

12 But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women.

13 Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done.

14 Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John:

15 Who, when they were come down, prayed for them, that they might receive the Holy Ghost:

16 (For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.)

17 Then laid they their hands on them, and they received the Holy Ghost.

18 And when Simon saw that through laying on of the apostles' hands the Holy Ghost was given, he offered them money,

19 Saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost.

20 But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money.

21 Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God.

22 Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee.

23 For I perceive that thou art in the gall of bitterness, and in the bond of iniquity.

24 Then answered Simon, and said, Pray ye to the Lord for me, that none of these things which ye have spoken come upon me.

25 And they, when they had testified and preached the word of the Lord, returned to Jerusalem, and preached the gospel in many villages of the Samaritans.

26 And the angel of the Lord spake unto Philip, saying, Arise, and go toward the south unto the way that goeth down from Jerusalem unto Gaza, which is desert.

27 And he arose and went: and, behold, a man of Ethiopia, an eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship,

28 Was returning, and sitting in his chariot read Esaias the prophet.

29 Then the Spirit said unto Philip, Go near, and join thyself to this chariot.

30 And Philip ran thither to him, and heard him read the prophet Esaias, and said, Understandest thou what thou readest?

31 And he said, How can I, except some man should guide me? And he desired Philip that he would come up and sit with him.

32 The place of the scripture which he read was this, He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened he not his mouth:

33 In his humiliation his judgment was taken away: and who shall declare his generation? for his life is taken from the earth.

34 And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? of himself, or of some other man?

35 Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus.

36 And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized?

37 And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God.

38 And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him.

39 And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing.

40 But Philip was found at Azotus: and passing through he preached in all the cities, till he came to Caesarea.

CHAPTER 9

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1 And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest,

2 And desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem.

3 And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven:

4 And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me?

5 And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks.

6 And he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do.

7 And the men which journeyed with him stood speechless, hearing a voice, but seeing no man.

8 And Saul arose from the earth; and when his eyes were opened, he saw no man: but they led him by the hand, and brought him into Damascus.

9 And he was three days without sight, and neither did eat nor drink.

10 And there was a certain disciple at Damascus, named Ananias; and to him said the Lord in a vision, Ananias. And he said, Behold, I am here, Lord.

11 And the Lord said unto him, Arise, and go into the street which is called Straight, and enquire in the house of Judas for one called Saul, of Tarsus: for, behold, he prayeth,

12 And hath seen in a vision a man named Ananias coming in, and putting his hand on him, that he might receive his sight.

13 Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem:

14 And here he hath authority from the chief priests to bind all that call on thy name.

15 But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel:

16 For I will shew him how great things he must suffer for my name's sake.

17 And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost.

18 And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized.

19 And when he had received meat, he was strengthened. Then was Saul certain days with the disciples which were at Damascus.

20 And straightway he preached Christ in the synagogues, that he is the Son of God.

21 But all that heard him were amazed, and said; Is not this he that destroyed them which called on this name in Jerusalem, and came hither for that intent, that he might bring them bound unto the chief priests?

22 But Saul increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is very Christ.

23 And after that many days were fulfilled, the Jews took counsel to kill him:

24 But their laying await was known of Saul. And they watched the gates day and night to kill him.

25 Then the disciples took him by night, and let him down by the wall in a basket.

26 And when Saul was come to Jerusalem, he assayed to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple.

27 But Barnabas took him, and brought him to the apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus.

28 And he was with them coming in and going out at Jerusalem.

29 And he spake boldly in the name of the Lord Jesus, and disputed against the Grecians: but they went about to slay him.

30 Which when the brethren knew, they brought him down to Caesarea, and sent him forth to Tarsus.

31 Then had the churches rest throughout all Judaea and Galilee and Samaria, and were edified; and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied.

32 And it came to pass, as Peter passed throughout all quarters, he came down also to the saints which dwelt at Lydda.

33 And there he found a certain man named Aeneas, which had kept his bed eight years, and was sick of the palsy.

34 And Peter said unto him, Aeneas, Jesus Christ maketh thee whole: arise, and make thy bed. And he arose immediately.

35 And all that dwelt at Lydda and Saron saw him, and turned to the Lord.

36 Now there was at Joppa a certain disciple named Tabitha, which by interpretation is called Dorcas: this woman was full of good works and almsdeeds which she did.

37 And it came to pass in those days, that she was sick, and died: whom when they had washed, they laid her in an upper chamber.

38 And forasmuch as Lydda was nigh to Joppa, and the disciples had heard that Peter was there, they sent unto him two men, desiring him that he would not delay to come to them.

39 Then Peter arose and went with them. When he was come, they brought him into the upper chamber: and all the widows stood by him weeping, and shewing the coats and garments which Dorcas made, while she was with them.

40 But Peter put them all forth, and kneeled down, and prayed; and turning him to the body said, Tabitha, arise. And she opened her eyes: and when she saw Peter, she sat up.

41 And he gave her his hand, and lifted her up, and when he had called the saints and widows, presented her alive.

42 And it was known throughout all Joppa; and many believed in the Lord.

43 And it came to pass, that he tarried many days in Joppa with one Simon a tanner.

CHAPTER 10

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1 There was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian band,

2 A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway.

3 He saw in a vision evidently about the ninth hour of the day an angel of God coming in to him, and saying unto him, Cornelius.

4 And when he looked on him, he was afraid, and said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial before God.

5 And now send men to Joppa, and call for one Simon, whose surname is Peter:

6 He lodgeth with one Simon a tanner, whose house is by the sea side: he shall tell thee what thou oughtest to do.

7 And when the angel which spake unto Cornelius was departed, he called two of his household servants, and a devout soldier of them that waited on him continually;

8 And when he had declared all these things unto them, he sent them to Joppa.

9 On the morrow, as they went on their journey, and drew nigh unto the city, Peter went up upon the housetop to pray about the sixth hour:

10 And he became very hungry, and would have eaten: but while they made ready, he fell into a trance,

11 And saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth:

12 Wherein were all manner of fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air.

13 And there came a voice to him, Rise, Peter; kill, and eat.

14 But Peter said, Not so, Lord; for I have never eaten any thing that is common or unclean.

15 And the voice spake unto him again the second time, What God hath cleansed, that call not thou common.

16 This was done thrice: and the vessel was received up again into heaven.

17 Now while Peter doubted in himself what this vision which he had seen should mean, behold, the men which were sent from Cornelius had made enquiry for Simon's house, and stood before the gate,

18 And called, and asked whether Simon, which was surnamed Peter, were lodged there.

19 While Peter thought on the vision, the Spirit said unto him, Behold, three men seek thee.

20 Arise therefore, and get thee down, and go with them, doubting nothing: for I have sent them.

21 Then Peter went down to the men which were sent unto him from Cornelius; and said, Behold, I am he whom ye seek: what is the cause wherefore ye are come?

22 And they said, Cornelius the centurion, a just man, and one that feareth God, and of good report among all the nation of the Jews, was warned from God by an holy angel to send for thee into his house, and to hear words of thee.

23 Then called he them in, and lodged them. And on the morrow Peter went away with them, and certain brethren from Joppa accompanied him.

24 And the morrow after they entered into Caesarea. And Cornelius waited for them, and had called together his kinsmen and near friends.

25 And as Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped him.

26 But Peter took him up, saying, Stand up; I myself also am a man.

27 And as he talked with him, he went in, and found many that were come together.

28 And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath shewed me that I should not call any man common or unclean.

29 Therefore came I unto you without gainsaying, as soon as I was sent for: I ask therefore for what intent ye have sent for me?

30 And Cornelius said, Four days ago I was fasting until this hour; and at the ninth hour I prayed in my house, and, behold, a man stood before me in bright clothing,

31 And said, Cornelius, thy prayer is heard, and thine alms are had in remembrance in the sight of God.

32 Send therefore to Joppa, and call hither Simon, whose surname is Peter; he is lodged in the house of one Simon a tanner by the sea side: who, when he cometh, shall speak unto thee.

33 Immediately therefore I sent to thee; and thou hast well done that thou art come. Now therefore are we all here present before God, to hear all things that are commanded thee of God.

34 Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons:

35 But in every nation he that feareth him, and worketh righteousness, is accepted with him.

36 The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:)

37 That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached;

38 How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him.

39 And we are witnesses of all things which he did both in the land of the Jews, and in Jerusalem; whom they slew and hanged on a tree:

40 Him God raised up the third day, and shewed him openly;

41 Not to all the people, but unto witnesses chosen before of God, even to us, who did eat and drink with him after he rose from the dead.

42 And he commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead.

43 To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.

44 While Peter yet spake these words, the Holy Ghost fell on all them which heard the word.

45 And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost.

46 For they heard them speak with tongues, and magnify God. Then answered Peter,

47 Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?

48 And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days.

CHAPTER 11

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1 And the apostles and brethren that were in Judaea heard that the Gentiles had also received the word of God.

2 And when Peter was come up to Jerusalem, they that were of the circumcision contended with him,

3 Saying, Thou wentest in to men uncircumcised, and didst eat with them.

4 But Peter rehearsed the matter from the beginning, and expounded it by order unto them, saying,

5 I was in the city of Joppa praying: and in a trance I saw a vision, A certain vessel descend, as it had been a great sheet, let down from heaven by four corners; and it came even to me:

6 Upon the which when I had fastened mine eyes, I considered, and saw fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air.

7 And I heard a voice saying unto me, Arise, Peter; slay and eat.

8 But I said, Not so, Lord: for nothing common or unclean hath at any time entered into my mouth.

9 But the voice answered me again from heaven, What God hath cleansed, that call not thou common.

10 And this was done three times: and all were drawn up again into heaven.

11 And, behold, immediately there were three men already come unto the house where I was, sent from Caesarea unto me.

12 And the Spirit bade me go with them, nothing doubting. Moreover these six brethren accompanied me, and we entered into the man's house:

13 And he shewed us how he had seen an angel in his house, which stood and said unto him, Send men to Joppa, and call for Simon, whose surname is Peter;

14 Who shall tell thee words, whereby thou and all thy house shall be saved.

15 And as I began to speak, the Holy Ghost fell on them, as on us at the beginning.

16 Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost.

17 Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?

18 When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.

19 Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only.

20 And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus.

21 And the hand of the Lord was with them: and a great number believed, and turned unto the Lord.

22 Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch.

23 Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord.

24 For he was a good man, and full of the Holy Ghost and of faith: and much people was added unto the Lord.

25 Then departed Barnabas to Tarsus, for to seek Saul:

26 And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch.

27 And in these days came prophets from Jerusalem unto Antioch.

28 And there stood up one of them named Agabus, and signified by the Spirit that there should be great dearth throughout all the world: which came to pass in the days of Claudius Caesar.

29 Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judaea:

30 Which also they did, and sent it to the elders by the hands of Barnabas and Saul.

CHAPTER 12

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1 Now about that time Herod the king stretched forth his hands to vex certain of the church.

2 And he killed James the brother of John with the sword.

3 And because he saw it pleased the Jews, he proceeded further to take Peter also. (Then were the days of unleavened bread.)

4 And when he had apprehended him, he put him in prison, and delivered him to four quaternions of soldiers to keep him; intending after Easter to bring him forth to the people.

5 Peter therefore was kept in prison: but prayer was made without ceasing of the church unto God for him.

6 And when Herod would have brought him forth, the same night Peter was sleeping between two soldiers, bound with two chains: and the keepers before the door kept the prison.

7 And, behold, the angel of the Lord came upon him, and a light shined in the prison: and he smote Peter on the side, and raised him up, saying, Arise up quickly. And his chains fell off from his hands.

8 And the angel said unto him, Gird thyself, and bind on thy sandals. And so he did. And he saith unto him, Cast thy garment about thee, and follow me.

9 And he went out, and followed him; and wist not that it was true which was done by the angel; but thought he saw a vision.

10 When they were past the first and the second ward, they came unto the iron gate that leadeth unto the city; which opened to them of his own accord: and they went out, and passed on through one street; and forthwith the angel departed from him.

11 And when Peter was come to himself, he said, Now I know of a surety, that the Lord hath sent his angel, and hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews.

12 And when he had considered the thing, he came to the house of Mary the mother of John, whose surname was Mark; where many were gathered together praying.

13 And as Peter knocked at the door of the gate, a damsel came to hearken, named Rhoda.

14 And when she knew Peter's voice, she opened not the gate for gladness, but ran in, and told how Peter stood before the gate.

15 And they said unto her, Thou art mad. But she constantly affirmed that it was even so. Then said they, It is his angel.

16 But Peter continued knocking: and when they had opened the door, and saw him, they were astonished.

17 But he, beckoning unto them with the hand to hold their peace, declared unto them how the Lord had brought him out of the prison. And he said, Go shew these things unto James, and to the brethren. And he departed, and went into another place.

18 Now as soon as it was day, there was no small stir among the soldiers, what was become of Peter.

19 And when Herod had sought for him, and found him not, he examined the keepers, and commanded that they should be put to death. And he went down from Judaea to Caesarea, and there abode.

20 And Herod was highly displeased with them of Tyre and Sidon: but they came with one accord to him, and, having made Blastus the king's chamberlain their friend, desired peace; because their country was nourished by the king's country.

21 And upon a set day Herod, arrayed in royal apparel, sat upon his throne, and made an oration unto them.

22 And the people gave a shout, saying, It is the voice of a god, and not of a man.

23 And immediately the angel of the Lord smote him, because he gave not God the glory: and he was eaten of worms, and gave up the ghost.

24 But the word of God grew and multiplied.

25 And Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministry, and took with them John, whose surname was Mark.

CHAPTER 13

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1 Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul.

2 As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them.

3 And when they had fasted and prayed, and laid their hands on them, they sent them away.

4 So they, being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus.

5 And when they were at Salamis, they preached the word of God in the synagogues of the Jews: and they had also John to their minister.

6 And when they had gone through the isle unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Barjesus:

7 Which was with the deputy of the country, Sergius Paulus, a prudent man; who called for Barnabas and Saul, and desired to hear the word of God.

8 But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn away the deputy from the faith.

9 Then Saul, (who also is called Paul,) filled with the Holy Ghost, set his eyes on him,

10 And said, O full of all subtilty and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord?

11 And now, behold, the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a season. And immediately there fell on him a mist and a darkness; and he went about seeking some to lead him by the hand.

12 Then the deputy, when he saw what was done, believed, being astonished at the doctrine of the Lord.

13 Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia: and John departing from them returned to Jerusalem.

14 But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the sabbath day, and sat down.

15 And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on.

16 Then Paul stood up, and beckoning with his hand said, Men of Israel, and ye that fear God, give audience.

17 The God of this people of Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with an high arm brought he them out of it.

18 And about the time of forty years suffered he their manners in the wilderness.

19 And when he had destroyed seven nations in the land of Chanaan, he divided their land to them by lot.

20 And after that he gave unto them judges about the space of four hundred and fifty years, until Samuel the prophet.

21 And afterward they desired a king: and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years.

22 And when he had removed him, he raised up unto them David to be their king; to whom also he gave testimony, and said, I have found David the son of Jesse, a man after mine own heart, which shall fulfil all my will.

23 Of this man's seed hath God according to his promise raised unto Israel a Saviour, Jesus:

24 When John had first preached before his coming the baptism of repentance to all the people of Israel.

25 And as John fulfilled his course, he said, Whom think ye that I am? I am not he. But, behold, there cometh one after me, whose shoes of his feet I am not worthy to loose.

26 Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent.

27 For they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled them in condemning him.

28 And though they found no cause of death in him, yet desired they Pilate that he should be slain.

29 And when they had fulfilled all that was written of him, they took him down from the tree, and laid him in a sepulchre.

30 But God raised him from the dead:

31 And he was seen many days of them which came up with him from Galilee to Jerusalem, who are his witnesses unto the people.

32 And we declare unto you glad tidings, how that the promise which was made unto the fathers,

33 God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee.

34 And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David.

35 Wherefore he saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption.

36 For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption:

37 But he, whom God raised again, saw no corruption.

38 Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins:

39 And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses.

40 Beware therefore, lest that come upon you, which is spoken of in the prophets;

41 Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you.

42 And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next sabbath.

43 Now when the congregation was broken up, many of the Jews and religious proselytes followed Paul and Barnabas: who, speaking to them, persuaded them to continue in the grace of God.

44 And the next sabbath day came almost the whole city together to hear the word of God.

45 But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming.

46 Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.

47 For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth.

48 And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed.

49 And the word of the Lord was published throughout all the region.

50 But the Jews stirred up the devout and honourable women, and the chief men of the city, and raised persecution against Paul and Barnabas, and expelled them out of their coasts.

51 But they shook off the dust of their feet against them, and came unto Iconium.

52 And the disciples were filled with joy, and with the Holy Ghost.

CHAPTER 14

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1 And it came to pass in Iconium, that they went both together into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed.

2 But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren.

3 Long time therefore abode they speaking boldly in the Lord, which gave testimony unto the word of his grace, and granted signs and wonders to be done by their hands.

4 But the multitude of the city was divided: and part held with the Jews, and part with the apostles.

5 And when there was an assault made both of the Gentiles, and also of the Jews with their rulers, to use them despitefully, and to stone them,

6 They were ware of it, and fled unto Lystra and Derbe, cities of Lycaonia, and unto the region that lieth round about:

7 And there they preached the gospel.

8 And there sat a certain man at Lystra, impotent in his feet, being a cripple from his mother's womb, who never had walked:

9 The same heard Paul speak: who stedfastly beholding him, and perceiving that he had faith to be healed,

10 Said with a loud voice, Stand upright on thy feet. And he leaped and walked.

11 And when the people saw what Paul had done, they lifted up their voices, saying in the speech of Lycaonia, The gods are come down to us in the likeness of men.

12 And they called Barnabas, Jupiter; and Paul, Mercurius, because he was the chief speaker.

13 Then the priest of Jupiter, which was before their city, brought oxen and garlands unto the gates, and would have done sacrifice with the people.

14 Which when the apostles, Barnabas and Paul, heard of, they rent their clothes, and ran in among the people, crying out,

15 And saying, Sirs, why do ye these things? We also are men of like passions with you, and preach unto you that ye should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein:

16 Who in times past suffered all nations to walk in their own ways.

17 Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness.

18 And with these sayings scarce restrained they the people, that they had not done sacrifice unto them.

19 And there came thither certain Jews from Antioch and Iconium, who persuaded the people, and, having stoned Paul, drew him out of the city, supposing he had been dead.

20 Howbeit, as the disciples stood round about him, he rose up, and came into the city: and the next day he departed with Barnabas to Derbe.

21 And when they had preached the gospel to that city, and had taught many, they returned again to Lystra, and to Iconium, and Antioch,

22 Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God.

23 And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed.

24 And after they had passed throughout Pisidia, they came to Pamphylia.

25 And when they had preached the word in Perga, they went down into Attalia:

26 And thence sailed to Antioch, from whence they had been recommended to the grace of God for the work which they fulfilled.

27 And when they were come, and had gathered the church together, they rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles.

28 And there they abode long time with the disciples.

CHAPTER 15

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1 And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved.

2 When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question.

3 And being brought on their way by the church, they passed through Phenice and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren.

4 And when they were come to Jerusalem, they were received of the church, and of the apostles and elders, and they declared all things that God had done with them.

5 But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses.

6 And the apostles and elders came together for to consider of this matter.

7 And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe.

8 And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us;

9 And put no difference between us and them, purifying their hearts by faith.

10 Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?

11 But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they.

12 Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them.

13 And after they had held their peace, James answered, saying, Men and brethren, hearken unto me:

14 Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name.

15 And to this agree the words of the prophets; as it is written,

16 After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up:

17 That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things.

18 Known unto God are all his works from the beginning of the world.

19 Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God:

20 But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood.

21 For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day.

22 Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas; namely, Judas surnamed Barsabas, and Silas, chief men among the brethren:

23 And they wrote letters by them after this manner; The apostles and elders and brethren send greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia:

24 Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the law: to whom we gave no such commandment:

25 It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul,

26 Men that have hazarded their lives for the name of our Lord Jesus Christ.

27 We have sent therefore Judas and Silas, who shall also tell you the same things by mouth.

28 For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things;

29 That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well.

30 So when they were dismissed, they came to Antioch: and when they had gathered the multitude together, they delivered the epistle:

31 Which when they had read, they rejoiced for the consolation.

32 And Judas and Silas, being prophets also themselves, exhorted the brethren with many words, and confirmed them.

33 And after they had tarried there a space, they were let go in peace from the brethren unto the apostles.

34 Notwithstanding it pleased Silas to abide there still.

35 Paul also and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with many others also.

36 And some days after Paul said unto Barnabas, Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do.

37 And Barnabas determined to take with them John, whose surname was Mark.

38 But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work.

39 And the contention was so sharp between them, that they departed asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus;

40 And Paul chose Silas, and departed, being recommended by the brethren unto the grace of God.

41 And he went through Syria and Cilicia, confirming the churches.

CHAPTER 16

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1 Then came he to Derbe and Lystra: and, behold, a certain disciple was there, named Timotheus, the son of a certain woman, which was a Jewess, and believed; but his father was a Greek:

2 Which was well reported of by the brethren that were at Lystra and Iconium.

3 Him would Paul have to go forth with him; and took and circumcised him because of the Jews which were in those quarters: for they knew all that his father was a Greek.

4 And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the apostles and elders which were at Jerusalem.

5 And so were the churches established in the faith, and increased in number daily.

6 Now when they had gone throughout Phrygia and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia,

7 After they were come to Mysia, they assayed to go into Bithynia: but the Spirit suffered them not.

8 And they passing by Mysia came down to Troas.

9 And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us.

10 And after he had seen the vision, immediately we endeavoured to go into Macedonia, assuredly gathering that the Lord had called us for to preach the gospel unto them.

11 Therefore loosing from Troas, we came with a straight course to Samothracia, and the next day to Neapolis;

12 And from thence to Philippi, which is the chief city of that part of Macedonia, and a colony: and we were in that city abiding certain days.

13 And on the sabbath we went out of the city by a river side, where prayer was wont to be made; and we sat down, and spake unto the women which resorted thither.

14 And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul.

15 And when she was baptized, and her household, she besought us, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained us.

16 And it came to pass, as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brought her masters much gain by soothsaying:

17 The same followed Paul and us, and cried, saying, These men are the servants of the most high God, which shew unto us the way of salvation.

18 And this did she many days. But Paul, being grieved, turned and said to the spirit, I command thee in the name of Jesus Christ to come out of her. And he came out the same hour.

19 And when her masters saw that the hope of their gains was gone, they caught Paul and Silas, and drew them into the marketplace unto the rulers,

20 And brought them to the magistrates, saying, These men, being Jews, do exceedingly trouble our city,

21 And teach customs, which are not lawful for us to receive, neither to observe, being Romans.

22 And the multitude rose up together against them: and the magistrates rent off their clothes, and commanded to beat them.

23 And when they had laid many stripes upon them, they cast them into prison, charging the jailor to keep them safely:

24 Who, having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks.

25 And at midnight Paul and Silas prayed, and sang praises unto God: and the prisoners heard them.

26 And suddenly there was a great earthquake, so that the foundations of the prison were shaken: and immediately all the doors were opened, and every one's bands were loosed.

27 And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, he drew out his sword, and would have killed himself, supposing that the prisoners had been fled.

28 But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here.

29 Then he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas,

30 And brought them out, and said, Sirs, what must I do to be saved?

31 And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.

32 And they spake unto him the word of the Lord, and to all that were in his house.

33 And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, straightway.

34 And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house.

35 And when it was day, the magistrates sent the serjeants, saying, Let those men go.

36 And the keeper of the prison told this saying to Paul, The magistrates have sent to let you go: now therefore depart, and go in peace.

37 But Paul said unto them, They have beaten us openly uncondemned, being Romans, and have cast us into prison; and now do they thrust us out privily? nay verily; but let them come themselves and fetch us out.

38 And the serjeants told these words unto the magistrates: and they feared, when they heard that they were Romans.

39 And they came and besought them, and brought them out, and desired them to depart out of the city.

40 And they went out of the prison, and entered into the house of Lydia: and when they had seen the brethren, they comforted them, and departed.

CHAPTER 17

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1 Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews:

2 And Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures,

3 Opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ.

4 And some of them believed, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few.

5 But the Jews which believed not, moved with envy, took unto them certain lewd fellows of the baser sort, and gathered a company, and set all the city on an uproar, and assaulted the house of Jason, and sought to bring them out to the people.

6 And when they found them not, they drew Jason and certain brethren unto the rulers of the city, crying, These that have turned the world upside down are come hither also;

7 Whom Jason hath received: and these all do contrary to the decrees of Caesar, saying that there is another king, one Jesus.

8 And they troubled the people and the rulers of the city, when they heard these things.

9 And when they had taken security of Jason, and of the other, they let them go.

10 And the brethren immediately sent away Paul and Silas by night unto Berea: who coming thither went into the synagogue of the Jews.

11 These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.

12 Therefore many of them believed; also of honourable women which were Greeks, and of men, not a few.

13 But when the Jews of Thessalonica had knowledge that the word of God was preached of Paul at Berea, they came thither also, and stirred up the people.

14 And then immediately the brethren sent away Paul to go as it were to the sea: but Silas and Timotheus abode there still.

15 And they that conducted Paul brought him unto Athens: and receiving a commandment unto Silas and Timotheus for to come to him with all speed, they departed.

16 Now while Paul waited for them at Athens, his spirit was stirred in him, when he saw the city wholly given to idolatry.

17 Therefore disputed he in the synagogue with the Jews, and with the devout persons, and in the market daily with them that met with him.

18 Then certain philosophers of the Epicureans, and of the Stoicks, encountered him. And some said, What will this babbler say? other some, He seemeth to be a setter forth of strange gods: because he preached unto them Jesus, and the resurrection.

19 And they took him, and brought him unto Areopagus, saying, May we know what this new doctrine, whereof thou speakest, is?

20 For thou bringest certain strange things to our ears: we would know therefore what these things mean.

21 (For all the Athenians and strangers which were there spent their time in nothing else, but either to tell, or to hear some new thing.)

22 Then Paul stood in the midst of Mars' hill, and said, Ye men of Athens, I perceive that in all things ye are too superstitious.

23 For as I passed by, and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you.

24 God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands;

25 Neither is worshipped with men's hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things;

26 And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation;

27 That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us:

28 For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring.

29 Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device.

30 And the times of this ignorance God winked at; but now commandeth all men every where to repent:

31 Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead.

32 And when they heard of the resurrection of the dead, some mocked: and others said, We will hear thee again of this matter.

33 So Paul departed from among them.

34 Howbeit certain men clave unto him, and believed: among the which was Dionysius the Areopagite, and a woman named Damaris, and others with them.

CHAPTER 18

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1 After these things Paul departed from Athens, and came to Corinth;

2 And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla; (because that Claudius had commanded all Jews to depart from Rome:) and came unto them.

3 And because he was of the same craft, he abode with them, and wrought: for by their occupation they were tentmakers.

4 And he reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks.

5 And when Silas and Timotheus were come from Macedonia, Paul was pressed in the spirit, and testified to the Jews that Jesus was Christ.

6 And when they opposed themselves, and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles.

7 And he departed thence, and entered into a certain man's house, named Justus, one that worshipped God, whose house joined hard to the synagogue.

8 And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized.

9 Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace:

10 For I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city.

11 And he continued there a year and six months, teaching the word of God among them.

12 And when Gallio was the deputy of Achaia, the Jews made insurrection with one accord against Paul, and brought him to the judgment seat,

13 Saying, This fellow persuadeth men to worship God contrary to the law.

14 And when Paul was now about to open his mouth, Gallio said unto the Jews, If it were a matter of wrong or wicked lewdness, O ye Jews, reason would that I should bear with you:

15 But if it be a question of words and names, and of your law, look ye to it; for I will be no judge of such matters.

16 And he drave them from the judgment seat.

17 Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment seat. And Gallio cared for none of those things.

18 And Paul after this tarried there yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila; having shorn his head in Cenchrea: for he had a vow.

19 And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews.

20 When they desired him to tarry longer time with them, he consented not;

21 But bade them farewell, saying, I must by all means keep this feast that cometh in Jerusalem: but I will return again unto you, if God will. And he sailed from Ephesus.

22 And when he had landed at Caesarea, and gone up, and saluted the church, he went down to Antioch.

23 And after he had spent some time there, he departed, and went over all the country of Galatia and Phrygia in order, strengthening all the disciples.

24 And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the scriptures, came to Ephesus.

25 This man was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John.

26 And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly.

27 And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him: who, when he was come, helped them much which had believed through grace:

28 For he mightily convinced the Jews, and that publickly, shewing by the scriptures that Jesus was Christ.

CHAPTER 19

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1 And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus: and finding certain disciples,

2 He said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost.

3 And he said unto them, Unto what then were ye baptized? And they said, Unto John's baptism.

4 Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus.

5 When they heard this, they were baptized in the name of the Lord Jesus.

6 And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied.

7 And all the men were about twelve.

8 And he went into the synagogue, and spake boldly for the space of three months, disputing and persuading the things concerning the kingdom of God.

9 But when divers were hardened, and believed not, but spake evil of that way before the multitude, he departed from them, and separated the disciples, disputing daily in the school of one Tyrannus.

10 And this continued by the space of two years; so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks.

11 And God wrought special miracles by the hands of Paul:

12 So that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them.

13 Then certain of the vagabond Jews, exorcists, took upon them to call over them which had evil spirits the name of the Lord Jesus, saying, We adjure you by Jesus whom Paul preacheth.

14 And there were seven sons of one Sceva, a Jew, and chief of the priests, which did so.

15 And the evil spirit answered and said, Jesus I know, and Paul I know; but who are ye?

16 And the man in whom the evil spirit was leaped on them, and overcame them, and prevailed against them, so that they fled out of that house naked and wounded.

17 And this was known to all the Jews and Greeks also dwelling at Ephesus; and fear fell on them all, and the name of the Lord Jesus was magnified.

18 And many that believed came, and confessed, and shewed their deeds.

19 Many of them also which used curious arts brought their books together, and burned them before all men: and they counted the price of them, and found it fifty thousand pieces of silver.

20 So mightily grew the word of God and prevailed.

21 After these things were ended, Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome.

22 So he sent into Macedonia two of them that ministered unto him, Timotheus and Erastus; but he himself stayed in Asia for a season.

23 And the same time there arose no small stir about that way.

24 For a certain man named Demetrius, a silversmith, which made silver shrines for Diana, brought no small gain unto the craftsmen;

25 Whom he called together with the workmen of like occupation, and said, Sirs, ye know that by this craft we have our wealth.

26 Moreover ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying that they be no gods, which are made with hands:

27 So that not only this our craft is in danger to be set at nought; but also that the temple of the great goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world worshippeth.

28 And when they heard these sayings, they were full of wrath, and cried out, saying, Great is Diana of the Ephesians.

29 And the whole city was filled with confusion: and having caught Gaius and Aristarchus, men of Macedonia, Paul's companions in travel, they rushed with one accord into the theatre.

30 And when Paul would have entered in unto the people, the disciples suffered him not.

31 And certain of the chief of Asia, which were his friends, sent unto him, desiring him that he would not adventure himself into the theatre.

32 Some therefore cried one thing, and some another: for the assembly was confused; and the more part knew not wherefore they were come together.

33 And they drew Alexander out of the multitude, the Jews putting him forward. And Alexander beckoned with the hand, and would have made his defence unto the people.

34 But when they knew that he was a Jew, all with one voice about the space of two hours cried out, Great is Diana of the Ephesians.

35 And when the townclerk had appeased the people, he said, Ye men of Ephesus, what man is there that knoweth not how that the city of the Ephesians is a worshipper of the great goddess Diana, and of the image which fell down from Jupiter?

36 Seeing then that these things cannot be spoken against, ye ought to be quiet, and to do nothing rashly.

37 For ye have brought hither these men, which are neither robbers of churches, nor yet blasphemers of your goddess.

38 Wherefore if Demetrius, and the craftsmen which are with him, have a matter against any man, the law is open, and there are deputies: let them implead one another.

39 But if ye enquire any thing concerning other matters, it shall be determined in a lawful assembly.

40 For we are in danger to be called in question for this day's uproar, there being no cause whereby we may give an account of this concourse.

41 And when he had thus spoken, he dismissed the assembly.

CHAPTER 20

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1 And after the uproar was ceased, Paul called unto him the disciples, and embraced them, and departed for to go into Macedonia.

2 And when he had gone over those parts, and had given them much exhortation, he came into Greece,

3 And there abode three months. And when the Jews laid wait for him, as he was about to sail into Syria, he purposed to return through Macedonia.

4 And there accompanied him into Asia Sopater of Berea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timotheus; and of Asia, Tychicus and Trophimus.

5 These going before tarried for us at Troas.

6 And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days; where we abode seven days.

7 And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight.

8 And there were many lights in the upper chamber, where they were gathered together.

9 And there sat in a window a certain young man named Eutychus, being fallen into a deep sleep: and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead.

10 And Paul went down, and fell on him, and embracing him said, Trouble not yourselves; for his life is in him.

11 When he therefore was come up again, and had broken bread, and eaten, and talked a long while, even till break of day, so he departed.

12 And they brought the young man alive, and were not a little comforted.

13 And we went before to ship, and sailed unto Assos, there intending to take in Paul: for so had he appointed, minding himself to go afoot.

14 And when he met with us at Assos, we took him in, and came to Mitylene.

15 And we sailed thence, and came the next day over against Chios; and the next day we arrived at Samos, and tarried at Trogyllium; and the next day we came to Miletus.

16 For Paul had determined to sail by Ephesus, because he would not spend the time in Asia: for he hasted, if it were possible for him, to be at Jerusalem the day of Pentecost.

17 And from Miletus he sent to Ephesus, and called the elders of the church.

18 And when they were come to him, he said unto them, Ye know, from the first day that I came into Asia, after what manner I have been with you at all seasons,

19 Serving the Lord with all humility of mind, and with many tears, and temptations, which befell me by the lying in wait of the Jews:

20 And how I kept back nothing that was profitable unto you, but have shewed you, and have taught you publickly, and from house to house,

21 Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ.

22 And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there:

23 Save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me.

24 But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God.

25 And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more.

26 Wherefore I take you to record this day, that I am pure from the blood of all men.

27 For I have not shunned to declare unto you all the counsel of God.

28 Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood.

29 For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock.

30 Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them.

31 Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears.

32 And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified.

33 I have coveted no man's silver, or gold, or apparel.

34 Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me.

35 I have shewed you all things, how that so labouring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive.

36 And when he had thus spoken, he kneeled down, and prayed with them all.

37 And they all wept sore, and fell on Paul's neck, and kissed him,

38 Sorrowing most of all for the words which he spake, that they should see his face no more. And they accompanied him unto the ship.

CHAPTER 21

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1 And it came to pass, that after we were gotten from them, and had launched, we came with a straight course unto Coos, and the day following unto Rhodes, and from thence unto Patara:

2 And finding a ship sailing over unto Phenicia, we went aboard, and set forth.

3 Now when we had discovered Cyprus, we left it on the left hand, and sailed into Syria, and landed at Tyre: for there the ship was to unlade her burden.

4 And finding disciples, we tarried there seven days: who said to Paul through the Spirit, that he should not go up to Jerusalem.

5 And when we had accomplished those days, we departed and went our way; and they all brought us on our way, with wives and children, till we were out of the city: and we kneeled down on the shore, and prayed.

6 And when we had taken our leave one of another, we took ship; and they returned home again.

7 And when we had finished our course from Tyre, we came to Ptolemais, and saluted the brethren, and abode with them one day.

8 And the next day we that were of Paul's company departed, and came unto Caesarea: and we entered into the house of Philip the evangelist, which was one of the seven; and abode with him.

9 And the same man had four daughters, virgins, which did prophesy.

10 And as we tarried there many days, there came down from Judaea a certain prophet, named Agabus.

11 And when he was come unto us, he took Paul's girdle, and bound his own hands and feet, and said, Thus saith the Holy Ghost, So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles.

12 And when we heard these things, both we, and they of that place, besought him not to go up to Jerusalem.

13 Then Paul answered, What mean ye to weep and to break mine heart? for I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus.

14 And when he would not be persuaded, we ceased, saying, The will of the Lord be done.

15 And after those days we took up our carriages, and went up to Jerusalem.

16 There went with us also certain of the disciples of Caesarea, and brought with them one Mnason of Cyprus, an old disciple, with whom we should lodge.

17 And when we were come to Jerusalem, the brethren received us gladly.

18 And the day following Paul went in with us unto James; and all the elders were present.

19 And when he had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministry.

20 And when they heard it, they glorified the Lord, and said unto him, Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the law:

21 And they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs.

22 What is it therefore? the multitude must needs come together: for they will hear that thou art come.

23 Do therefore this that we say to thee: We have four men which have a vow on them;

24 Them take, and purify thyself with them, and be at charges with them, that they may shave their heads: and all may know that those things, whereof they were informed concerning thee, are nothing; but that thou thyself also walkest orderly, and keepest the law.

25 As touching the Gentiles which believe, we have written and concluded that they observe no such thing, save only that they keep themselves from things offered to idols, and from blood, and from strangled, and from fornication.

26 Then Paul took the men, and the next day purifying himself with them entered into the temple, to signify the accomplishment of the days of purification, until that an offering should be offered for every one of them.

27 And when the seven days were almost ended, the Jews which were of Asia, when they saw him in the temple, stirred up all the people, and laid hands on him,

28 Crying out, Men of Israel, help: This is the man, that teacheth all men every where against the people, and the law, and this place: and further brought Greeks also into the temple, and hath polluted this holy place.

29 (For they had seen before with him in the city Trophimus an Ephesian, whom they supposed that Paul had brought into the temple.)

30 And all the city was moved, and the people ran together: and they took Paul, and drew him out of the temple: and forthwith the doors were shut.

31 And as they went about to kill him, tidings came unto the chief captain of the band, that all Jerusalem was in an uproar.

32 Who immediately took soldiers and centurions, and ran down unto them: and when they saw the chief captain and the soldiers, they left beating of Paul.

33 Then the chief captain came near, and took him, and commanded him to be bound with two chains; and demanded who he was, and what he had done.

34 And some cried one thing, some another, among the multitude: and when he could not know the certainty for the tumult, he commanded him to be carried into the castle.

35 And when he came upon the stairs, so it was, that he was borne of the soldiers for the violence of the people.

36 For the multitude of the people followed after, crying, Away with him.

37 And as Paul was to be led into the castle, he said unto the chief captain, May I speak unto thee? Who said, Canst thou speak Greek?

38 Art not thou that Egyptian, which before these days madest an uproar, and leddest out into the wilderness four thousand men that were murderers?

39 But Paul said, I am a man which am a Jew of Tarsus, a city in Cilicia, a citizen of no mean city: and, I beseech thee, suffer me to speak unto the people.

40 And when he had given him licence, Paul stood on the stairs, and beckoned with the hand unto the people. And when there was made a great silence, he spake untothem in the Hebrew tongue, saying,

CHAPTER 22

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1 Men, brethren, and fathers, hear ye my defence which I make now unto you.

2 (And when they heard that he spake in the Hebrew tongue to them, they kept the more silence: and he saith,)

3 I am verily a man which am a Jew, born in Tarsus, a city in Cilicia, yet brought up in this city at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day.

4 And I persecuted this way unto the death, binding and delivering into prisons both men and women.

5 As also the high priest doth bear me witness, and all the estate of the elders: from whom also I received letters unto the brethren, and went to Damascus, to bring them which were there bound unto Jerusalem, for to be punished.

6 And it came to pass, that, as I made my journey, and was come nigh unto Damascus about noon, suddenly there shone from heaven a great light round about me.

7 And I fell unto the ground, and heard a voice saying unto me, Saul, Saul, why persecutest thou me?

8 And I answered, Who art thou, Lord? And he said unto me, I am Jesus of Nazareth, whom thou persecutest.

9 And they that were with me saw indeed the light, and were afraid; but they heard not the voice of him that spake to me.

10 And I said, What shall I do, Lord? And the Lord said unto me, Arise, and go into Damascus; and there it shall be told thee of all things which are appointed for thee to do.

11 And when I could not see for the glory of that light, being led by the hand of them that were with me, I came into Damascus.

12 And one Ananias, a devout man according to the law, having a good report of all the Jews which dwelt there,

13 Came unto me, and stood, and said unto me, Brother Saul, receive thy sight. And the same hour I looked up upon him.

14 And he said, The God of our fathers hath chosen thee, that thou shouldest know his will, and see that Just One, and shouldest hear the voice of his mouth.

15 For thou shalt be his witness unto all men of what thou hast seen and heard.

16 And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord.

17 And it came to pass, that, when I was come again to Jerusalem, even while I prayed in the temple, I was in a trance;

18 And saw him saying unto me, Make haste, and get thee quickly out of Jerusalem: for they will not receive thy testimony concerning me.

19 And I said, Lord, they know that I imprisoned and beat in every synagogue them that believed on thee:

20 And when the blood of thy martyr Stephen was shed, I also was standing by, and consenting unto his death, and kept the raiment of them that slew him.

21 And he said unto me, Depart: for I will send thee far hence unto the Gentiles.

22 And they gave him audience unto this word, and then lifted up their voices, and said, Away with such a fellow from the earth: for it is not fit that he should live.

23 And as they cried out, and cast off their clothes, and threw dust into the air,

24 The chief captain commanded him to be brought into the castle, and bade that he should be examined by scourging; that he might know wherefore they cried so against him.

25 And as they bound him with thongs, Paul said unto the centurion that stood by, Is it lawful for you to scourge a man that is a Roman, and uncondemned?

26 When the centurion heard that, he went and told the chief captain, saying, Take heed what thou doest: for this man is a Roman.

27 Then the chief captain came, and said unto him, Tell me, art thou a Roman? He said, Yea.

28 And the chief captain answered, With a great sum obtained I this freedom. And Paul said, But I was free born.

29 Then straightway they departed from him which should have examined him: and the chief captain also was afraid, after he knew that he was a Roman, and because he had bound him.

30 On the morrow, because he would have known the certainty wherefore he was accused of the Jews, he loosed him from his bands, and commanded the chief priests and all their council to appear, and brought Paul down, and set him before them.

CHAPTER 23

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1 And Paul, earnestly beholding the council, said, Men and brethren, I have lived in all good conscience before God until this day.

2 And the high priest Ananias commanded them that stood by him to smite him on the mouth.

3 Then said Paul unto him, God shall smite thee, thou whited wall: for sittest thou to judge me after the law, and commandest me to be smitten contrary to the law?

4 And they that stood by said, Revilest thou God's high priest?

5 Then said Paul, I wist not, brethren, that he was the high priest: for it is written, Thou shalt not speak evil of the ruler of thy people.

6 But when Paul perceived that the one part were Sadducees, and the other Pharisees, he cried out in the council, Men and brethren, I am a Pharisee, the son of a Pharisee: of the hope and resurrection of the dead I am called in question.

7 And when he had so said, there arose a dissension between the Pharisees and the Sadducees: and the multitude was divided.

8 For the Sadducees say that there is no resurrection, neither angel, nor spirit: but the Pharisees confess both.

9 And there arose a great cry: and the scribes that were of the Pharisees' part arose, and strove, saying, We find no evil in this man: but if a spirit or an angel hath spoken to him, let us not fight against God.

10 And when there arose a great dissension, the chief captain, fearing lest Paul should have been pulled in pieces of them, commanded the soldiers to go down, and to take him by force from among them, and to bring him into the castle.

11 And the night following the Lord stood by him, and said, Be of good cheer, Paul: for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome.

12 And when it was day, certain of the Jews banded together, and bound themselves under a curse, saying that they would neither eat nor drink till they had killed Paul.

13 And they were more than forty which had made this conspiracy.

14 And they came to the chief priests and elders, and said, We have bound ourselves under a great curse, that we will eat nothing until we have slain Paul.

15 Now therefore ye with the council signify to the chief captain that he bring him down unto you to morrow, as though ye would enquire something more perfectly concerning him: and we, or ever he come near, are ready to kill him.

16 And when Paul's sister's son heard of their lying in wait, he went and entered into the castle, and told Paul.

17 Then Paul called one of the centurions unto him, and said, Bring this young man unto the chief captain: for he hath a certain thing to tell him.

18 So he took him, and brought him to the chief captain, and said, Paul the prisoner called me unto him, and prayed me to bring this young man unto thee, who hath something to say unto thee.

19 Then the chief captain took him by the hand, and went with him aside privately, and asked him, What is that thou hast to tell me?

20 And he said, The Jews have agreed to desire thee that thou wouldest bring down Paul to morrow into the council, as though they would enquire somewhat of him more perfectly.

21 But do not thou yield unto them: for there lie in wait for him of them more than forty men, which have bound themselves with an oath, that they will neither eat nor drink till they have killed him: and now are they ready, looking for a promise from thee.

22 So the chief captain then let the young man depart, and charged him, See thou tell no man that thou hast shewed these things to me.

23 And he called unto him two centurions, saying, Make ready two hundred soldiers to go to Caesarea, and horsemen threescore and ten, and spearmen two hundred, at the third hour of the night;

24 And provide them beasts, that they may set Paul on, and bring him safe unto Felix the governor.

25 And he wrote a letter after this manner:

26 Claudius Lysias unto the most excellent governor Felix sendeth greeting.

27 This man was taken of the Jews, and should have been killed of them: then came I with an army, and rescued him, having understood that he was a Roman.

28 And when I would have known the cause wherefore they accused him, I brought him forth into their council:

29 Whom I perceived to be accused of questions of their law, but to have nothing laid to his charge worthy of death or of bonds.

30 And when it was told me how that the Jews laid wait for the man, I sent straightway to thee, and gave commandment to his accusers also to say before thee what they had against him. Farewell.

31 Then the soldiers, as it was commanded them, took Paul, and brought him by night to Antipatris.

32 On the morrow they left the horsemen to go with him, and returned to the castle:

33 Who, when they came to Caesarea, and delivered the epistle to the governor, presented Paul also before him.

34 And when the governor had read the letter, he asked of what province he was. And when he understood that he was of Cilicia;

35 I will hear thee, said he, when thine accusers are also come. And he commanded him to be kept in Herod's judgment hall.

CHAPTER 24

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1 And after five days Ananias the high priest descended with the elders, and with a certain orator named Tertullus, who informed the governor against Paul.

2 And when he was called forth, Tertullus began to accuse him, saying, Seeing that by thee we enjoy great quietness, and that very worthy deeds are done unto this nation by thy providence,

3 We accept it always, and in all places, most noble Felix, with all thankfulness.

4 Notwithstanding, that I be not further tedious unto thee, I pray thee that thou wouldest hear us of thy clemency a few words.

5 For we have found this man a pestilent fellow, and a mover of sedition among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes:

6 Who also hath gone about to profane the temple: whom we took, and would have judged according to our law.

7 But the chief captain Lysias came upon us, and with great violence took him away out of our hands,

8 Commanding his accusers to come unto thee: by examining of whom thyself mayest take knowledge of all these things, whereof we accuse him.

9 And the Jews also assented, saying that these things were so.

10 Then Paul, after that the governor had beckoned unto him to speak, answered, Forasmuch as I know that thou hast been of many years a judge unto this nation, I do the more cheerfully answer for myself:

11 Because that thou mayest understand, that there are yet but twelve days since I went up to Jerusalem for to worship.

12 And they neither found me in the temple disputing with any man, neither raising up the people, neither in the synagogues, nor in the city:

13 Neither can they prove the things whereof they now accuse me.

14 But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and in the prophets:

15 And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust.

16 And herein do I exercise myself, to have always a conscience void of offence toward God, and toward men.

17 Now after many years I came to bring alms to my nation, and offerings.

18 Whereupon certain Jews from Asia found me purified in the temple, neither with multitude, nor with tumult.

19 Who ought to have been here before thee, and object, if they had ought against me.

20 Or else let these same here say, if they have found any evil doing in me, while I stood before the council,

21 Except it be for this one voice, that I cried standing among them, Touching the resurrection of the dead I am called in question by you this day.

22 And when Felix heard these things, having more perfect knowledge of that way, he deferred them, and said, When Lysias the chief captain shall come down, I will know the uttermost of your matter.

23 And he commanded a centurion to keep Paul, and to let him have liberty, and that he should forbid none of his acquaintance to minister or come unto him.

24 And after certain days, when Felix came with his wife Drusilla, which was a Jewess, he sent for Paul, and heard him concerning the faith in Christ.

25 And as he reasoned of righteousness, temperance, and judgment to come, Felix trembled, and answered, Go thy way for this time; when I have a convenient season, I will call for thee.

26 He hoped also that money should have been given him of Paul, that he might loose him: wherefore he sent for him the oftener, and communed with him.

27 But after two years Porcius Festus came into Felix' room: and Felix, willing to shew the Jews a pleasure, left Paul bound.

CHAPTER 25

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1 Now when Festus was come into the province, after three days he ascended from Caesarea to Jerusalem.

2 Then the high priest and the chief of the Jews informed him against Paul, and besought him,

3 And desired favour against him, that he would send for him to Jerusalem, laying wait in the way to kill him.

4 But Festus answered, that Paul should be kept at Caesarea, and that he himself would depart shortly thither.

5 Let them therefore, said he, which among you are able, go down with me, and accuse this man, if there be any wickedness in him.

6 And when he had tarried among them more than ten days, he went down unto Caesarea; and the next day sitting on the judgment seat commanded Paul to be brought.

7 And when he was come, the Jews which came down from Jerusalem stood round about, and laid many and grievous complaints against Paul, which they could not prove.

8 While he answered for himself, Neither against the law of the Jews, neither against the temple, nor yet against Caesar, have I offended any thing at all.

9 But Festus, willing to do the Jews a pleasure, answered Paul, and said, Wilt thou go up to Jerusalem, and there be judged of these things before me?

10 Then said Paul, I stand at Caesar's judgment seat, where I ought to be judged: to the Jews have I done no wrong, as thou very well knowest.

11 For if I be an offender, or have committed any thing worthy of death, I refuse not to die: but if there be none of these things whereof these accuse me, no man may deliver me unto them. I appeal unto Caesar.

12 Then Festus, when he had conferred with the council, answered, Hast thou appealed unto Caesar? unto Caesar shalt thou go.

13 And after certain days king Agrippa and Bernice came unto Caesarea to salute Festus.

14 And when they had been there many days, Festus declared Paul's cause unto the king, saying, There is a certain man left in bonds by Felix:

15 About whom, when I was at Jerusalem, the chief priests and the elders of the Jews informed me, desiring to have judgment against him.

16 To whom I answered, It is not the manner of the Romans to deliver any man to die, before that he which is accused have the accusers face to face, and have licence to answer for himself concerning the crime laid against him.

17 Therefore, when they were come hither, without any delay on the morrow I sat on the judgment seat, and commanded the man to be brought forth.

18 Against whom when the accusers stood up, they brought none accusation of such things as I supposed:

19 But had certain questions against him of their own superstition, and of one Jesus, which was dead, whom Paul affirmed to be alive.

20 And because I doubted of such manner of questions, I asked him whether he would go to Jerusalem, and there be judged of these matters.

21 But when Paul had appealed to be reserved unto the hearing of Augustus, I commanded him to be kept till I might send him to Caesar.

22 Then Agrippa said unto Festus, I would also hear the man myself. Tomorrow, said he, thou shalt hear him.

23 And on the morrow, when Agrippa was come, and Bernice, with great pomp, and was entered into the place of hearing, with the chief captains, and principal men of the city, at Festus' commandment Paul was brought forth.

24 And Festus said, King Agrippa, and all men which are here present with us, ye see this man, about whom all the multitude of the Jews have dealt with me, both at Jerusalem, and also here, crying that he ought not to live any longer.

25 But when I found that he had committed nothing worthy of death, and that he himself hath appealed to Augustus, I have determined to send him.

26 Of whom I have no certain thing to write unto my lord. Wherefore I have brought him forth before you, and specially before thee, O king Agrippa, that, after examination had, I might have somewhat to write.

27 For it seemeth to me unreasonable to send a prisoner, and not withal to signify the crimes laid against him.

CHAPTER 26

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1 Then Agrippa said unto Paul, Thou art permitted to speak for thyself. Then Paul stretched forth the hand, and answered for himself:

2 I think myself happy, king Agrippa, because I shall answer for myself this day before thee touching all the things whereof I am accused of the Jews:

3 Especially because I know thee to be expert in all customs and questions which are among the Jews: wherefore I beseech thee to hear me patiently.

4 My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews;

5 Which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee.

6 And now I stand and am judged for the hope of the promise made of God unto our fathers:

7 Unto which promise our twelve tribes, instantly serving God day and night, hope to come. For which hope's sake, king Agrippa, I am accused of the Jews.

8 Why should it be thought a thing incredible with you, that God should raise the dead?

9 I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth.

10 Which thing I also did in Jerusalem: and many of the saints did I shut up in prison, having received authority from the chief priests; and when they were put to death, I gave my voice against them.

11 And I punished them oft in every synagogue, and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange cities.

12 Whereupon as I went to Damascus with authority and commission from the chief priests,

13 At midday, O king, I saw in the way a light from heaven, above the brightness of the sun, shining round about me and them which journeyed with me.

14 And when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou me? it is hard for thee to kick against the pricks.

15 And I said, Who art thou, Lord? And he said, I am Jesus whom thou persecutest.

16 But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee;

17 Delivering thee from the people, and from the Gentiles, unto whom now I send thee,

18 To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me.

19 Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision:

20 But shewed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judaea, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance.

21 For these causes the Jews caught me in the temple, and went about to kill me.

22 Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come:

23 That Christ should suffer, and that he should be the first that should rise from the dead, and should shew light unto the people, and to the Gentiles.

24 And as he thus spake for himself, Festus said with a loud voice, Paul, thou art beside thyself; much learning doth make thee mad.

25 But he said, I am not mad, most noble Festus; but speak forth the words of truth and soberness.

26 For the king knoweth of these things, before whom also I speak freely: for I am persuaded that none of these things are hidden from him; for this thing was not done in a corner.

27 King Agrippa, believest thou the prophets? I know that thou believest.

28 Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian.

29 And Paul said, I would to God, that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds.

30 And when he had thus spoken, the king rose up, and the governor, and Bernice, and they that sat with them:

31 And when they were gone aside, they talked between themselves, saying, This man doeth nothing worthy of death or of bonds.

32 Then said Agrippa unto Festus, This man might have been set at liberty, if he had not appealed unto Caesar.

CHAPTER 27

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1 And when it was determined that we should sail into Italy, they delivered Paul and certain other prisoners unto one named Julius, a centurion of Augustus' band.

2 And entering into a ship of Adramyttium, we launched, meaning to sail by the coasts of Asia; one Aristarchus, a Macedonian of Thessalonica, being with us.

3 And the next day we touched at Sidon. And Julius courteously entreated Paul, and gave him liberty to go unto his friends to refresh himself.

4 And when we had launched from thence, we sailed under Cyprus, because the winds were contrary.

5 And when we had sailed over the sea of Cilicia and Pamphylia, we came to Myra, a city of Lycia.

6 And there the centurion found a ship of Alexandria sailing into Italy; and he put us therein.

7 And when we had sailed slowly many days, and scarce were come over against Cnidus, the wind not suffering us, we sailed under Crete, over against Salmone;

8 And, hardly passing it, came unto a place which is called The fair havens; nigh whereunto was the city of Lasea.

9 Now when much time was spent, and when sailing was now dangerous, because the fast was now already past, Paul admonished them,

10 And said unto them, Sirs, I perceive that this voyage will be with hurt and much damage, not only of the lading and ship, but also of our lives.

11 Nevertheless the centurion believed the master and the owner of the ship, more than those things which were spoken by Paul.

12 And because the haven was not commodious to winter in, the more part advised to depart thence also, if by any means they might attain to Phenice, and there to winter; which is an haven of Crete, and lieth toward the south west and north west.

13 And when the south wind blew softly, supposing that they had obtained their purpose, loosing thence, they sailed close by Crete.

14 But not long after there arose against it a tempestuous wind, called Euroclydon.

15 And when the ship was caught, and could not bear up into the wind, we let her drive.

16 And running under a certain island which is called Clauda, we had much work to come by the boat:

17 Which when they had taken up, they used helps, undergirding the ship; and, fearing lest they should fall into the quicksands, strake sail, and so were driven.

18 And we being exceedingly tossed with a tempest, the next day they lightened the ship;

19 And the third day we cast out with our own hands the tackling of the ship.

20 And when neither sun nor stars in many days appeared, and no small tempest lay on us, all hope that we should be saved was then taken away.

21 But after long abstinence Paul stood forth in the midst of them, and said, Sirs, ye should have hearkened unto me, and not have loosed from Crete, and to have gained this harm and loss.

22 And now I exhort you to be of good cheer: for there shall be no loss of any man's life among you, but of the ship.

23 For there stood by me this night the angel of God, whose I am, and whom I serve,

24 Saying, Fear not, Paul; thou must be brought before Caesar: and, lo, God hath given thee all them that sail with thee.

25 Wherefore, sirs, be of good cheer: for I believe God, that it shall be even as it was told me.

26 Howbeit we must be cast upon a certain island.

27 But when the fourteenth night was come, as we were driven up and down in Adria, about midnight the shipmen deemed that they drew near to some country;

28 And sounded, and found it twenty fathoms: and when they had gone a little further, they sounded again, and found it fifteen fathoms.

29 Then fearing lest we should have fallen upon rocks, they cast four anchors out of the stern, and wished for the day.

30 And as the shipmen were about to flee out of the ship, when they had let down the boat into the sea, under colour as though they would have cast anchors out of the foreship,

31 Paul said to the centurion and to the soldiers, Except these abide in the ship, ye cannot be saved.

32 Then the soldiers cut off the ropes of the boat, and let her fall off.

33 And while the day was coming on, Paul besought them all to take meat, saying, This day is the fourteenth day that ye have tarried and continued fasting, having taken nothing.

34 Wherefore I pray you to take some meat: for this is for your health: for there shall not an hair fall from the head of any of you.

35 And when he had thus spoken, he took bread, and gave thanks to God in presence of them all: and when he had broken it, he began to eat.

36 Then were they all of good cheer, and they also took some meat.

37 And we were in all in the ship two hundred threescore and sixteen souls.

38 And when they had eaten enough, they lightened the ship, and cast out the wheat into the sea.

39 And when it was day, they knew not the land: but they discovered a certain creek with a shore, into the which they were minded, if it were possible, to thrust in the ship.

40 And when they had taken up the anchors, they committed themselves unto the sea, and loosed the rudder bands, and hoised up the mainsail to the wind, and made toward shore.

41 And falling into a place where two seas met, they ran the ship aground; and the forepart stuck fast, and remained unmoveable, but the hinder part was broken with the violence of the waves.

42 And the soldiers' counsel was to kill the prisoners, lest any of them should swim out, and escape.

43 But the centurion, willing to save Paul, kept them from their purpose; and commanded that they which could swim should cast themselves first into the sea, and get to land:

44 And the rest, some on boards, and some on broken pieces of the ship. And so it came to pass, that they escaped all safe to land.

CHAPTER 28

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1 And when they were escaped, then they knew that the island was called Melita.

2 And the barbarous people shewed us no little kindness: for they kindled a fire, and received us every one, because of the present rain, and because of the cold.

3 And when Paul had gathered a bundle of sticks, and laid them on the fire, there came a viper out of the heat, and fastened on his hand.

4 And when the barbarians saw the venomous beast hang on his hand, theysaid among themselves, No doubt this man is a murderer, whom, though he hath escaped the sea, yet vengeance suffereth not to live.

5 And he shook off the beast into the fire, and felt no harm.

6 Howbeit they looked when he should have swollen, or fallen down dead suddenly: but after they had looked a great while, and saw no harm come to him, they changed their minds, and said that he was a god.

7 In the same quarters were possessions of the chief man of the island, whose name was Publius; who received us, and lodged us three days courteously.

8 And it came to pass, that the father of Publius lay sick of a fever and of a bloody flux: to whom Paul entered in, and prayed, and laid his hands on him, and healed him.

9 So when this was done, others also, which had diseases in the island, came, and were healed:

10 Who also honoured us with many honours; and when we departed, they laded us with such things as were necessary.

11 And after three months we departed in a ship of Alexandria, which had wintered in the isle, whose sign was Castor and Pollux.

12 And landing at Syracuse, we tarried there three days.

13 And from thence we fetched a compass, and came to Rhegium: and after one day the south wind blew, and we came the next day to Puteoli:

14 Where we found brethren, and were desired to tarry with them seven days: and so we went toward Rome.

15 And from thence, when the brethren heard of us, they came to meet us as far as Appii forum, and The three taverns: whom when Paul saw, he thanked God, and took courage.

16 And when we came to Rome, the centurion delivered the prisoners to the captain of the guard: but Paul was suffered to dwell by himself with a soldier that kept him.

17 And it came to pass, that after three days Paul called the chief of the Jews together: and when they were come together, he said unto them, Men and brethren, though I have committed nothing against the people, or customs of our fathers, yet was I delivered prisoner from Jerusalem into the hands of the Romans.

18 Who, when they had examined me, would have let me go, because there was no cause of death in me.

19 But when the Jews spake against it, I was constrained to appeal unto Caesar; not that I had ought to accuse my nation of.

20 For this cause therefore have I called for you, to see you, and to speak with you: because that for the hope of Israel I am bound with this chain.

21 And they said unto him, We neither received letters out of Judaea concerning thee, neither any of the brethren that came shewed or spake any harm of thee.

22 But we desire to hear of thee what thou thinkest: for as concerning this sect, we know that every where it is spoken against.

23 And when they had appointed him a day, there came many to him into his lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets, from morning till evening.

24 And some believed the things which were spoken, and some believed not.

25 And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the Holy Ghost by Esaias the prophet unto our fathers,

26 Saying, Go unto this people, and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive:

27 For the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them.

28 Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it.

29 And when he had said these words, the Jews departed, and had great reasoning among themselves.

30 And Paul dwelt two whole years in his own hired house, and received all that came in unto him,

31 Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him.

Romans

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CHAPTER 1

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1 Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God,

2 (Which he had promised afore by his prophets in the holy scriptures,)

3 Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh;

4 And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:

5 By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name:

6 Among whom are ye also the called of Jesus Christ:

7 To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ.

8 First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world.

9 For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers;

10 Making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you.

11 For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established;

12 That is, that I may be comforted together with you by the mutual faith both of you and me.

13 Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles.

14 I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise.

15 So, as much as in me is, I am ready to preach the gospel to you that are at Rome also.

16 For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.

17 For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.

18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;

19 Because that which may be known of God is manifest in them; for God hath shewed it unto them.

20 For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:

21 Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened.

22 Professing themselves to be wise, they became fools,

23 And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things.

24 Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves:

25 Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen.

26 For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature:

27 And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet.

28 And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient;

29 Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers,

30 Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents,

31 Without understanding, covenantbreakers, without natural affection, implacable, unmerciful:

32 Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them.

CHAPTER 2

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1 Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.

2 But we are sure that the judgment of God is according to truth against them which commit such things.

3 And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?

4 Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?

5 But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;

6 Who will render to every man according to his deeds:

7 To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:

8 But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,

9 Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;

10 But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:

11 For there is no respect of persons with God.

12 For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;

13 (For not the hearers of the law are just before God, but the doers of the law shall be justified.

14 For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:

15 Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;)

16 In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.

17 Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,

18 And knowest his will, and approvest the things that are more excellent, being instructed out of the law;

19 And art confident that thou thyself art a guide of the blind, a light of them which are in darkness,

20 An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law.

21 Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?

22 Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?

23 Thou that makest thy boast of the law, through breaking the law dishonourest thou God?

24 For the name of God is blasphemed among the Gentiles through you, as it is written.

25 For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.

26 Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?

27 And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law?

28 For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh:

29 But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.

CHAPTER 3

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1 What advantage then hath the Jew? or what profit is there of circumcision?

2 Much every way: chiefly, because that unto them were committed the oracles of God.

3 For what if some did not believe? shall their unbelief make the faith of God without effect?

4 God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged.

5 But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man)

6 God forbid: for then how shall God judge the world?

7 For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner?

8 And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just.

9 What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin;

10 As it is written, There is none righteous, no, not one:

11 There is none that understandeth, there is none that seeketh after God.

12 They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.

13 Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips:

14 Whose mouth is full of cursing and bitterness:

15 Their feet are swift to shed blood:

16 Destruction and misery are in their ways:

17 And the way of peace have they not known:

18 There is no fear of God before their eyes.

19 Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.

20 Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.

21 But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;

22 Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:

23 For all have sinned, and come short of the glory of God;

24 Being justified freely by his grace through the redemption that is in Christ Jesus:

25 Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;

26 To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.

27 Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith.

28 Therefore we conclude that a man is justified by faith without the deeds of the law.

29 Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also:

30 Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.

31 Do we then make void the law through faith? God forbid: yea, we establish the law.

CHAPTER 4

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1 What shall we say then that Abraham our father, as pertaining to the flesh, hath found?

2 For if Abraham were justified by works, he hath whereof to glory; but not before God.

3 For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.

4 Now to him that worketh is the reward not reckoned of grace, but of debt.

5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.

6 Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,

7 Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered.

8 Blessed is the man to whom the Lord will not impute sin.

9 Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.

10 How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.

11 And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:

12 And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised.

13 For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith.

14 For if they which are of the law be heirs, faith is made void, and the promise made of none effect:

15 Because the law worketh wrath: for where no law is, there is no transgression.

16 Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,

17 (As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were.

18 Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be.

19 And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara's womb:

20 He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;

21 And being fully persuaded that, what he had promised, he was able also to perform.

22 And therefore it was imputed to him for righteousness.

23 Now it was not written for his sake alone, that it was imputed to him;

24 But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;

25 Who was delivered for our offences, and was raised again for our justification.

CHAPTER 5

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1 Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:

2 By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.

3 And not only so, but we glory in tribulations also: knowing that tribulation worketh patience;

4 And patience, experience; and experience, hope:

5 And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.

6 For when we were yet without strength, in due time Christ died for the ungodly.

7 For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die.

8 But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.

9 Much more then, being now justified by his blood, we shall be saved from wrath through him.

10 For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.

11 And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement.

12 Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:

13 (For until the law sin was in the world: but sin is not imputed when there is no law.

14 Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come.

15 But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many.

16 And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification.

17 For if by one man's offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.)

18 Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life.

19 For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous.

20 Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound:

21 That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.

CHAPTER 6

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1 What shall we say then? Shall we continue in sin, that grace may abound?

2 God forbid. How shall we, that are dead to sin, live any longer therein?

3 Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?

4 Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.

5 For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection:

6 Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.

7 For he that is dead is freed from sin.

8 Now if we be dead with Christ, we believe that we shall also live with him:

9 Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him.

10 For in that he died, he died unto sin once: but in that he liveth, he liveth unto God.

11 Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.

12 Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof.

13 Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.

14 For sin shall not have dominion over you: for ye are not under the law, but under grace.

15 What then? shall we sin, because we are not under the law, but under grace? God forbid.

16 Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?

17 But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you.

18 Being then made free from sin, ye became the servants of righteousness.

19 I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness.

20 For when ye were the servants of sin, ye were free from righteousness.

21 What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death.

22 But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.

23 For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.

CHAPTER 7

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1 Know ye not, brethren, (for I speak to them that know the law,) how that the law hath dominion over a man as long as he liveth?

2 For the woman which hath an husband is bound by the law to her husband so long as he liveth; but if the husband be dead, she is loosed from the law of her husband.

3 So then if, while her husband liveth, she be married to another man, she shall be called an adulteress: but if her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man.

4 Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God.

5 For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death.

6 But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter.

7 What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet.

8 But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead.

9 For I was alive without the law once: but when the commandment came, sin revived, and I died.

10 And the commandment, which was ordained to life, I found to be unto death.

11 For sin, taking occasion by the commandment, deceived me, and by it slew me.

12 Wherefore the law is holy, and the commandment holy, and just, and good.

13 Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful.

14 For we know that the law is spiritual: but I am carnal, sold under sin.

15 For that which I do I allow not: for what I would, that do I not; but what I hate, that do I.

16 If then I do that which I would not, I consent unto the law that it is good.

17 Now then it is no more I that do it, but sin that dwelleth in me.

18 For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not.

19 For the good that I would I do not: but the evil which I would not, that I do.

20 Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me.

21 I find then a law, that, when I would do good, evil is present with me.

22 For I delight in the law of God after the inward man:

23 But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.

24 O wretched man that I am! who shall deliver me from the body of this death?

25 I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin.

CHAPTER 8

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1 There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.

2 For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.

3 For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:

4 That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.

5 For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit.

6 For to be carnally minded is death; but to be spiritually minded is life and peace.

7 Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.

8 So then they that are in the flesh cannot please God.

9 But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.

10 And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness.

11 But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.

12 Therefore, brethren, we are debtors, not to the flesh, to live after the flesh.

13 For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.

14 For as many as are led by the Spirit of God, they are the sons of God.

15 For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.

16 The Spirit itself beareth witness with our spirit, that we are the children of God:

17 And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.

18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.

19 For the earnest expectation of the creature waiteth for the manifestation of the sons of God.

20 For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope,

21 Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.

22 For we know that the whole creation groaneth and travaileth in pain together until now.

23 And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.

24 For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for?

25 But if we hope for that we see not, then do we with patience wait for it.

26 Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered.

27 And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.

28 And we know that all things work together for good to them that love God, to them who are the called according to his purpose.

29 For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.

30 Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.

31 What shall we then say to these things? If God be for us, who can be against us?

32 He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?

33 Who shall lay any thing to the charge of God's elect? It is God that justifieth.

34 Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.

35 Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?

36 As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter.

37 Nay, in all these things we are more than conquerors through him that loved us.

38 For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come,

39 Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.

CHAPTER 9

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1 I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost,

2 That I have great heaviness and continual sorrow in my heart.

3 For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh:

4 Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises;

5 Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.

6 Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel:

7 Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called.

8 That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.

9 For this is the word of promise, At this time will I come, and Sara shall have a son.

10 And not only this; but when Rebecca also had conceived by one, even by our father Isaac;

11 (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;)

12 It was said unto her, The elder shall serve the younger.

13 As it is written, Jacob have I loved, but Esau have I hated.

14 What shall we say then? Is there unrighteousness with God? God forbid.

15 For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.

16 So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.

17 For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth.

18 Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.

19 Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?

20 Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?

21 Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?

22 What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction:

23 And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory,

24 Even us, whom he hath called, not of the Jews only, but also of the Gentiles?

25 As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved.

26 And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God.

27 Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved:

28 For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth.

29 And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrha.

30 What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith.

31 But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.

32 Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone;

33 As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed.

CHAPTER 10

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1 Brethren, my heart's desire and prayer to God for Israel is, that they might be saved.

2 For I bear them record that they have a zeal of God, but not according to knowledge.

3 For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God.

4 For Christ is the end of the law for righteousness to every one that believeth.

5 For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them.

6 But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above:)

7 Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.)

8 But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach;

9 That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.

10 For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.

11 For the scripture saith, Whosoever believeth on him shall not be ashamed.

12 For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him.

13 For whosoever shall call upon the name of the Lord shall be saved.

14 How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?

15 And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!

16 But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report?

17 So then faith cometh by hearing, and hearing by the word of God.

18 But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world.

19 But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you.

20 But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me.

21 But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people.

CHAPTER 11

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1 I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.

2 God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying,

3 Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life.

4 But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal.

5 Even so then at this present time also there is a remnant according to the election of grace.

6 And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work.

7 What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded

8 (According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear;) unto this day.

9 And David saith, Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them:

10 Let their eyes be darkened, that they may not see, and bow down their back alway.

11 I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy.

12 Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness?

13 For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office:

14 If by any means I may provoke to emulation them which are my flesh, and might save some of them.

15 For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead?

16 For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches.

17 And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree;

18 Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee.

19 Thou wilt say then, The branches were broken off, that I might be graffed in.

20 Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear:

21 For if God spared not the natural branches, take heed lest he also spare not thee.

22 Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off.

23 And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again.

24 For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graffed into their own olive tree?

25 For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in.

26 And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob:

27 For this is my covenant unto them, when I shall take away their sins.

28 As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers' sakes.

29 For the gifts and calling of God are without repentance.

30 For as ye in times past have not believed God, yet have now obtained mercy through their unbelief:

31 Even so have these also now not believed, that through your mercy they also may obtain mercy.

32 For God hath concluded them all in unbelief, that he might have mercy upon all.

33 O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!

34 For who hath known the mind of the Lord? or who hath been his counsellor?

35 Or who hath first given to him, and it shall be recompensed unto him again?

36 For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.

CHAPTER 12

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1 I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.

2 And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.

3 For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith.

4 For as we have many members in one body, and all members have not the same office:

5 So we, being many, are one body in Christ, and every one members one of another.

6 Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith;

7 Or ministry, let us wait on our ministering: or he that teacheth, on teaching;

8 Or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that sheweth mercy, with cheerfulness.

9 Let love be without dissimulation. Abhor that which is evil; cleave to that which is good.

10 Be kindly affectioned one to another with brotherly love; in honour preferring one another;

11 Not slothful in business; fervent in spirit; serving the Lord;

12 Rejoicing in hope; patient in tribulation; continuing instant in prayer;

13 Distributing to the necessity of saints; given to hospitality.

14 Bless them which persecute you: bless, and curse not.

15 Rejoice with them that do rejoice, and weep with them that weep.

16 Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits.

17 Recompense to no man evil for evil. Provide things honest in the sight of all men.

18 If it be possible, as much as lieth in you, live peaceably with all men.

19 Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.

20 Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head.

21 Be not overcome of evil, but overcome evil with good.

CHAPTER 13

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1 Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God.

2 Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation.

3 For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same:

4 For he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil.

5 Wherefore ye must needs be subject, not only for wrath, but also for conscience sake.

6 For for this cause pay ye tribute also: for they are God's ministers, attending continually upon this very thing.

7 Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour.

8 Owe no man any thing, but to love one another: for he that loveth another hathfulfilled the law.

9 For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself.

10 Love worketh no ill to his neighbour: therefore love is the fulfilling of the law.

11 And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed.

12 The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light.

13 Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying.

14 But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof.

CHAPTER 14

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1 Him that is weak in the faith receive ye, but not to doubtful disputations.

2 For one believeth that he may eat all things: another, who is weak, eateth herbs.

3 Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for God hath received him.

4 Who art thou that judgest another man's servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand.

5 One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind.

6 He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks.

7 For none of us liveth to himself, and no man dieth to himself.

8 For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord's.

9 For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living.

10 But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ.

11 For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God.

12 So then every one of us shall give account of himself to God.

13 Let us not therefore judge one another any more: but judge this rather, that no man put a stumblingblock or an occasion to fall in his brother's way.

14 I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean.

15 But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died.

16 Let not then your good be evil spoken of:

17 For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.

18 For he that in these things serveth Christ is acceptable to God, and approved of men.

19 Let us therefore follow after the things which make for peace, and things wherewith one may edify another.

20 For meat destroy not the work of God. All things indeed are pure; but it is evil for that man who eateth with offence.

21 It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak.

22 Hast thou faith? have it to thyself before God. Happy is he that condemneth not himself in that thing which he alloweth.

23 And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin.

CHAPTER 15

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1 We then that are strong ought to bear the infirmities of the weak, and not to please ourselves.

2 Let every one of us please his neighbour for his good to edification.

3 For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me.

4 For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.

5 Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus:

6 That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.

7 Wherefore receive ye one another, as Christ also received us to the glory of God.

8 Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers:

9 And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name.

10 And again he saith, Rejoice, ye Gentiles, with his people.

11 And again, Praise the Lord, all ye Gentiles; and laud him, all ye people.

12 And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust.

13 Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.

14 And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another.

15 Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting you in mind, because of the grace that is given to me of God,

16 That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost.

17 I have therefore whereof I may glory through Jesus Christ in those things which pertain to God.

18 For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient, by word and deed,

19 Through mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ.

20 Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man's foundation:

21 But as it is written, To whom he was not spoken of, they shall see: and they that have not heard shall understand.

22 For which cause also I have been much hindered from coming to you.

23 But now having no more place in these parts, and having a great desire these many years to come unto you;

24 Whensoever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your company.

25 But now I go unto Jerusalem to minister unto the saints.

26 For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem.

27 It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things.

28 When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain.

29 And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ.

30 Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me;

31 That I may be delivered from them that do not believe in Judaea; and that my service which I have for Jerusalem may be accepted of the saints;

32 That I may come unto you with joy by the will of God, and may with you be refreshed.

33 Now the God of peace be with you all. Amen.

CHAPTER 16

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1 I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea:

2 That ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you: for she hath been a succourer of many, and of myself also.

3 Greet Priscilla and Aquila my helpers in Christ Jesus:

4 Who have for my life laid down their own necks: unto whom not only I give thanks, but also all the churches of the Gentiles.

5 Likewise greet the church that is in their house. Salute my wellbeloved Epaenetus, who is the firstfruits of Achaia unto Christ.

6 Greet Mary, who bestowed much labour on us.

7 Salute Andronicus and Junia, my kinsmen, and my fellowprisoners, who are of note among the apostles, who also were in Christ before me.

8 Greet Amplias my beloved in the Lord.

9 Salute Urbane, our helper in Christ, and Stachys my beloved.

10 Salute Apelles approved in Christ. Salute them which are of Aristobulus' household.

11 Salute Herodion my kinsman. Greet them that be of the household of Narcissus, which are in the Lord.

12 Salute Tryphena and Tryphosa, who labour in the Lord. Salute the beloved Persis, which laboured much in the Lord.

13 Salute Rufus chosen in the Lord, and his mother and mine.

14 Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with them.

15 Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints which are with them.

16 Salute one another with an holy kiss. The churches of Christ salute you.

17 Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them.

18 For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple.

19 For your obedience is come abroad unto all men. I am glad therefore on your behalf: but yet I would have you wise unto that which is good, and simple concerning evil.

20 And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen.

21 Timotheus my workfellow, and Lucius, and Jason, and Sosipater, my kinsmen, salute you.

22 I Tertius, who wrote this epistle, salute you in the Lord.

23 Gaius mine host, and of the whole church, saluteth you. Erastus the chamberlain of the city saluteth you, and Quartus a brother.

24 The grace of our Lord Jesus Christ be with you all. Amen.

25 Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began,

26 But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith:

27 To God only wise, be glory through Jesus Christ for ever. Amen. (Written to the Romans from Corinthus, and sent by Phebe servant of the church at Cenchrea.)

1 Corinthians

Select a Chapter

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CHAPTER 1

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1 Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother,

2 Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours:

3 Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ.

4 I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ;

5 That in every thing ye are enriched by him, in all utterance, and in all knowledge;

6 Even as the testimony of Christ was confirmed in you:

7 So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ:

8 Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ.

9 God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord.

10 Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment.

11 For it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you.

12 Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ.

13 Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?

14 I thank God that I baptized none of you, but Crispus and Gaius;

15 Lest any should say that I had baptized in mine own name.

16 And I baptized also the household of Stephanas: besides, I know not whether I baptized any other.

17 For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect.

18 For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.

19 For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent.

20 Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world?

21 For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.

22 For the Jews require a sign, and the Greeks seek after wisdom:

23 But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness;

24 But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.

25 Because the foolishness of God is wiser than men; and the weakness of God is stronger than men.

26 For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called:

27 But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty;

28 And base things of the world, and things which are despised, hath God chosen, yea,and things which are not, to bring to nought things that are:

29 That no flesh should glory in his presence.

30 But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:

31 That, according as it is written, He that glorieth, let him glory in the Lord.

CHAPTER 2

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1 And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God.

2 For I determined not to know any thing among you, save Jesus Christ, and him crucified.

3 And I was with you in weakness, and in fear, and in much trembling.

4 And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power:

5 That your faith should not stand in the wisdom of men, but in the power of God.

6 Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought:

7 But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory:

8 Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory.

9 But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.

10 But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God.

11 For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God.

12 Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God.

13 Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual.

14 But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.

15 But he that is spiritual judgeth all things, yet he himself is judged of no man.

16 For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ.

CHAPTER 3

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1 And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ.

2 I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able.

3 For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?

4 For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal?

5 Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man?

6 I have planted, Apollos watered; but God gave the increase.

7 So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase.

8 Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour.

9 For we are labourers together with God: ye are God's husbandry, ye are God's building.

10 According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon.

11 For other foundation can no man lay than that is laid, which is Jesus Christ.

12 Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble;

13 Every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is.

14 If any man's work abide which he hath built thereupon, he shall receive a reward.

15 If any man's work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire.

16 Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?

17 If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.

18 Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise.

19 For the wisdom of this world is foolishness with God. For it is written, He taketh the wise in their own craftiness.

20 And again, The Lord knoweth the thoughts of the wise, that they are vain.

21 Therefore let no man glory in men. For all things are yours;

22 Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours;

23 And ye are Christ's; and Christ is God's.

CHAPTER 4

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1 Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God.

2 Moreover it is required in stewards, that a man be found faithful.

3 But with me it is a very small thing that I should be judged of you, or of man's judgment: yea, I judge not mine own self.

4 For I know nothing by myself; yet am I not hereby justified: but he that judgeth me is the Lord.

5 Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God.

6 And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another.

7 For who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory, as if thou hadst not received it?

8 Now ye are full, now ye are rich, ye have reigned as kings without us: and I would to God ye did reign, that we also might reign with you.

9 For I think that God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to angels, and to men.

10 We are fools for Christ's sake, but ye are wise in Christ; we are weak, but ye are strong; ye are honourable, but we are despised.

11 Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwellingplace;

12 And labour, working with our own hands: being reviled, we bless; being persecuted, we suffer it:

13 Being defamed, we intreat: we are made as the filth of the world, and are the offscouring of all things unto this day.

14 I write not these things to shame you, but as my beloved sons I warn you.

15 For though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you through the gospel.

16 Wherefore I beseech you, be ye followers of me.

17 For this cause have I sent unto you Timotheus, who is my beloved son, and faithful in the Lord, who shall bring you into remembrance of my ways which be in Christ, as I teach every where in every church.

18 Now some are puffed up, as though I would not come to you.

19 But I will come to you shortly, if the Lord will, and will know, not the speech of them which are puffed up, but the power.

20 For the kingdom of God is not in word, but in power.

21 What will ye? shall I come unto you with a rod, or in love, and in the spirit of meekness?

CHAPTER 5

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13

1 It is reported commonly that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father's wife.

2 And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you.

3 For I verily, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed,

4 In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ,

5 To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.

6 Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump?

7 Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us:

8 Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth.

9 I wrote unto you in an epistle not to company with fornicators:

10 Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world.

11 But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat.

12 For what have I to do to judge them also that are without? do not ye judge them that are within?

13 But them that are without God judgeth. Therefore put away from among yourselves that wicked person.

CHAPTER 6

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1 Dare any of you, having a matter against another, go to law before the unjust, and not before the saints?

2 Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters?

3 Know ye not that we shall judge angels? how much more things that pertain to this life?

4 If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church.

5 I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren?

6 But brother goeth to law with brother, and that before the unbelievers.

7 Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded?

8 Nay, ye do wrong, and defraud, and that your brethren.

9 Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind,

10 Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.

11 And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.

12 All things are lawful unto me, but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any.

13 Meats for the belly, and the belly for meats: but God shall destroy both it and them. Now the body is not for fornication, but for the Lord; and the Lord for the body.

14 And God hath both raised up the Lord, and will also raise up us by his own power.

15 Know ye not that your bodies are the members of Christ? shall I then take the members of Christ, and make them the members of an harlot? God forbid.

16 What? know ye not that he which is joined to an harlot is one body? for two, saith he, shall be one flesh.

17 But he that is joined unto the Lord is one spirit.

18 Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body.

19 What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?

20 For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's.

CHAPTER 7

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1 Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman.

2 Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband.

3 Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband.

4 The wife hath not power of her own body, but the husband: and likewise also the husband hath not power of his own body, but the wife.

5 Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency.

6 But I speak this by permission, and not of commandment.

7 For I would that all men were even as I myself. But every man hath his proper gift of God, one after this manner, and another after that.

8 I say therefore to the unmarried and widows, It is good for them if they abide even as I.

9 But if they cannot contain, let them marry: for it is better to marry than to burn.

10 And unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband:

11 But and if she depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife.

12 But to the rest speak I, not the Lord: If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away.

13 And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him.

14 For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean; but now are they holy.

15 But if the unbelieving depart, let him depart. A brother or a sister is not under bondage in such cases: but God hath called us to peace.

16 For what knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, O man, whether thou shalt save thy wife?

17 But as God hath distributed to every man, as the Lord hath called every one, so let him walk. And so ordain I in all churches.

18 Is any man called being circumcised? let him not become uncircumcised. Is any called in uncircumcision? let him not be circumcised.

19 Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God.

20 Let every man abide in the same calling wherein he was called.

21 Art thou called being a servant? care not for it: but if thou mayest be made free, use it rather.

22 For he that is called in the Lord, being a servant, is the Lord's freeman: likewise also he that is called, being free, is Christ's servant.

23 Ye are bought with a price; be not ye the servants of men.

24 Brethren, let every man, wherein he is called, therein abide with God.

25 Now concerning virgins I have no commandment of the Lord: yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful.

26 I suppose therefore that this is good for the present distress, I say, that it is good for a man so to be.

27 Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife.

28 But and if thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned. Nevertheless such shall have trouble in the flesh: but I spare you.

29 But this I say, brethren, the time is short: it remaineth, that both they that have wives be as though they had none;

30 And they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not;

31 And they that use this world, as not abusing it: for the fashion of this world passeth away.

32 But I would have you without carefulness. He that is unmarried careth for the things that belong to the Lord, how he may please the Lord:

33 But he that is married careth for the things that are of the world, how he may please his wife.

34 There is difference also between a wife and a virgin. The unmarried woman careth for the things of the Lord, that she may be holy both in body and in spirit: but she that is married careth for the things of the world, how she may please her husband.

35 And this I speak for your own profit; not that I may cast a snare upon you, but for that which is comely, and that ye may attend upon the Lord without distraction.

36 But if any man think that he behaveth himself uncomely toward his virgin, if she pass the flower of her age, and need so require, let him do what he will, he sinneth not: let them marry.

37 Nevertheless he that standeth stedfast in his heart, having no necessity, but hath power over his own will, and hath so decreed in his heart that he will keep his virgin, doeth well.

38 So then he that giveth her in marriage doeth well; but he that giveth her not in marriage doeth better.

39 The wife is bound by the law as long as her husband liveth; but if her husband be dead, she is at liberty to be married to whom she will; only in the Lord.

40 But she is happier if she so abide, after my judgment: and I think also that I have the Spirit of God.

CHAPTER 8

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1 Now as touching things offered unto idols, we know that we all have knowledge. Knowledge puffeth up, but charity edifieth.

2 And if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know.

3 But if any man love God, the same is known of him.

4 As concerning therefore the eating of those things that are offered in sacrifice unto idols, we know that an idol is nothing in the world, and that there is none other God but one.

5 For though there be that are called gods, whether in heaven or in earth, (as there be gods many, and lords many,)

6 But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.

7 Howbeit there is not in every man that knowledge: for some with conscience of the idol unto this hour eat it as a thing offered unto an idol; and their conscience being weak is defiled.

8 But meat commendeth us not to God: for neither, if we eat, are we the better; neither, if we eat not, are we the worse.

9 But take heed lest by any means this liberty of yours become a stumblingblock to them that are weak.

10 For if any man see thee which hast knowledge sit at meat in theidol's temple, shall not the conscience of him which is weak be emboldened to eat those things which are offered to idols;

11 And through thy knowledge shall the weak brother perish, for whom Christ died?

12 But when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ.

13 Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend.

CHAPTER 9

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1 Am I not an apostle? am I not free? have I not seen Jesus Christ our Lord? are not ye my work in the Lord?

2 If I be not an apostle unto others, yet doubtless I am to you: for the seal of mine apostleship are ye in the Lord.

3 Mine answer to them that do examine me is this,

4 Have we not power to eat and to drink?

5 Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas?

6 Or I only and Barnabas, have not we power to forbear working?

7 Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock?

8 Say I these things as a man? or saith not the law the same also?

9 For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen?

10 Or saith he it altogether for our sakes? For our sakes, no doubt, this is written: that he that ploweth should plow in hope; and that he that thresheth in hope should be partaker of his hope.

11 If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things?

12 If others be partakers of this power over you, are not we rather? Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ.

13 Do ye not know that they which minister about holy things live of the things of the temple? and they which wait at the altar are partakers with the altar?

14 Even so hath the Lord ordained that they which preach the gospel should live of the gospel.

15 But I have used none of these things: neither have I written these things, that it should be so done unto me: for it were better for me to die, than that any man should make my glorying void.

16 For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel!

17 For if I do this thing willingly, I have a reward: but if against my will, a dispensation of the gospel is committed unto me.

18 What is my reward then? Verily that, when I preach the gospel, I may make the gospel of Christ without charge, that I abuse not my power in the gospel.

19 For though I be free from all men, yet have I made myself servant unto all, that I might gain the more.

20 And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law;

21 To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law.

22 To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some.

23 And this I do for the gospel's sake, that I might be partaker thereof with you.

24 Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain.

25 And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible.

26 I therefore so run, not as uncertainly; so fight I, not as one that beateth the air:

27 But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.

CHAPTER 10

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24 - 25 - 26 - 27 - 28 - 29 - 30 - 31 - 32 - 33

1 Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea;

2 And were all baptized unto Moses in the cloud and in the sea;

3 And did all eat the same spiritual meat;

4 And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ.

5 But with many of them God was not well pleased: for they were overthrown in the wilderness.

6 Now these things were our examples, to the intent we should not lust after evil things, as they also lusted.

7 Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play.

8 Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand.

9 Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents.

10 Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer.

11 Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.

12 Wherefore let him that thinketh he standeth take heed lest he fall.

13 There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.

14 Wherefore, my dearly beloved, flee from idolatry.

15 I speak as to wise men; judge ye what I say.

16 The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?

17 For we being many are one bread, and one body: for we are all partakers of that one bread.

18 Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the altar?

19 What say I then? that the idol is any thing, or that which is offered in sacrifice to idols is any thing?

20 But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils.

21 Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord's table, and of the table of devils.

22 Do we provoke the Lord to jealousy? are we stronger than he?

23 All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not.

24 Let no man seek his own, but every man another's wealth.

25 Whatsoever is sold in the shambles, that eat, asking no question for conscience sake:

26 For the earth is the Lord's, and the fulness thereof.

27 If any of them that believe not bid you to a feast, and ye be disposed to go; whatsoever is set before you, eat, asking no question for conscience sake.

28 But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that shewed it, and for conscience sake: for the earth is the Lord's, and the fulness thereof:

29 Conscience, I say, not thine own, but of the other: for why is my liberty judged of another man's conscience?

30 For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks?

31 Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.

32 Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God:

33 Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved.

CHAPTER 11

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1 Be ye followers of me, even as I also am of Christ.

2 Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you.

3 But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God.

4 Every man praying or prophesying, having his head covered, dishonoureth his head.

5 But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven.

6 For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered.

7 For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man.

8 For the man is not of the woman; but the woman of the man.

9 Neither was the man created for the woman; but the woman for the man.

10 For this cause ought the woman to have power on her head because of the angels.

11 Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord.

12 For as the woman is of the man, even so is the man also by the woman; but all things of God.

13 Judge in yourselves: is it comely that a woman pray unto God uncovered?

14 Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him?

15 But if a woman have long hair, it is a glory to her: for her hair is given her for a covering.

16 But if any man seem to be contentious, we have no such custom, neither the churches of God.

17 Now in this that I declare unto you I praise you not, that ye come together not for the better, but for the worse.

18 For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it.

19 For there must be also heresies among you, that they which are approved may be made manifest among you.

20 When ye come together therefore into one place, this is not to eat the Lord's supper.

21 For in eating every one taketh before other his own supper: and one is hungry, and another is drunken.

22 What? have ye not houses to eat and to drink in? or despise ye the church of God, and shame them that have not? What shall I say to you? shall I praise you in this? I praise you not.

23 For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread:

24 And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me.

25 After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me.

26 For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come.

27 Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord.

28 But let a man examine himself, and so let him eat of that bread, and drink of that cup.

29 For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body.

30 For this cause many are weak and sickly among you, and many sleep.

31 For if we would judge ourselves, we should not be judged.

32 But when we are judged, we are chastened of the Lord, that we should not be condemned with the world.

33 Wherefore, my brethren, when ye come together to eat, tarry one for another.

34 And if any man hunger, let him eat at home; that ye come not together unto condemnation. And the rest will I set in order when I come.

CHAPTER 12

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1 Now concerning spiritual gifts, brethren, I would not have you ignorant.

2 Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led.

3 Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost.

4 Now there are diversities of gifts, but the same Spirit.

5 And there are differences of administrations, but the same Lord.

6 And there are diversities of operations, but it is the same God which worketh all in all.

7 But the manifestation of the Spirit is given to every man to profit withal.

8 For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit;

9 To another faith by the same Spirit; to another the gifts of healing by the same Spirit;

10 To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues:

11 But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will.

12 For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ.

13 For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.

14 For the body is not one member, but many.

15 If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body?

16 And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body?

17 If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling?

18 But now hath God set the members every one of them in the body, as it hath pleased him.

19 And if they were all one member, where were the body?

20 But now are they many members, yet but one body.

21 And the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you.

22 Nay, much more those members of the body, which seem to be more feeble, are necessary:

23 And those members of the body, which we think to be less honourable, upon these we bestow more abundant honour; and our uncomely parts have more abundant comeliness.

24 For our comely parts have no need: but God hath tempered the body together, having given more abundant honour to that part which lacked:

25 That there should be no schism in the body; but that the members should have the same care one for another.

26 And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it.

27 Now ye are the body of Christ, and members in particular.

28 And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues.

29 Are all apostles? are all prophets? are all teachers? are all workers of miracles?

30 Have all the gifts of healing? do all speak with tongues? do all interpret?

31 But covet earnestly the best gifts: and yet shew I unto you a more excellent way.

CHAPTER 13

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1 Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal.

2 And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing.

3 And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.

4 Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up,

5 Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil;

6 Rejoiceth not in iniquity, but rejoiceth in the truth;

7 Beareth all things, believeth all things, hopeth all things, endureth all things.

8 Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.

9 For we know in part, and we prophesy in part.

10 But when that which is perfect is come, then that which is in part shall be done away.

11 When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.

12 For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.

13 And now abideth faith, hope, charity, these three; but the greatest of these is charity.

CHAPTER 14

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1 Follow after charity, and desire spiritual gifts, but rather that ye may prophesy.

2 For he that speaketh in an unknown tongue speaketh not unto men, but unto God: for no man understandeth him; howbeit in the spirit he speaketh mysteries.

3 But he that prophesieth speaketh unto men to edification, and exhortation, and comfort.

4 He that speaketh in an unknown tongue edifieth himself; but he that prophesieth edifieth the church.

5 I would that ye all spake with tongues, but rather that ye prophesied: for greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying.

6 Now, brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine?

7 And even things without life giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped?

8 For if the trumpet give an uncertain sound, who shall prepare himself to the battle?

9 So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air.

10 There are, it may be, so many kinds of voices in the world, and none of them is without signification.

11 Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me.

12 Even so ye, forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the church.

13 Wherefore let him that speaketh in an unknown tongue pray that he may interpret.

14 For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful.

15 What is it then? I will pray with the spirit, and I will pray with the understanding also: I will sing with the spirit, and I will sing with the understanding also.

16 Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest?

17 For thou verily givest thanks well, but the other is not edified.

18 I thank my God, I speak with tongues more than ye all:

19 Yet in the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue.

20 Brethren, be not children in understanding: howbeit in malice be ye children, but in understanding be men.

21 In the law it is written, With men of other tongues and other lips will I speak unto this people; and yet for all that will they not hear me, saith the Lord.

22 Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying serveth not for them that believe not, but for them which believe.

23 If therefore the whole church be come together into one place, and all speak with tongues, and there come in those that are unlearned, or unbelievers, will they not say that ye are mad?

24 But if all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all:

25 And thus are the secrets of his heart made manifest; and so falling down on his face he will worship God, and report that God is in you of a truth.

26 How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying.

27 If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret.

28 But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God.

29 Let the prophets speak two or three, and let the other judge.

30 If any thing be revealed to another that sitteth by, let the first hold his peace.

31 For ye may all prophesy one by one, that all may learn, and all may be comforted.

32 And the spirits of the prophets are subject to the prophets.

33 For God is not the author of confusion, but of peace, as in all churches of the saints.

34 Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law.

35 And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church.

36 What? came the word of God out from you? or came it unto you only?

37 If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord.

38 But if any man be ignorant, let him be ignorant.

39 Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues.

40 Let all things be done decently and in order.

CHAPTER 15

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1 Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand;

2 By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain.

3 For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures;

4 And that he was buried, and that he rose again the third day according to the scriptures:

5 And that he was seen of Cephas, then of the twelve:

6 After that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep.

7 After that, he was seen of James; then of all the apostles.

8 And last of all he was seen of me also, as of one born out of due time.

9 For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God.

10 But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me.

11 Therefore whether it were I or they, so we preach, and so ye believed.

12 Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead?

13 But if there be no resurrection of the dead, then is Christ not risen:

14 And if Christ be not risen, then is our preaching vain, and your faith is also vain.

15 Yea, and we are found false witnesses of God; because we have testified of God that he raised up Christ: whom he raised not up, if so be that the dead rise not.

16 For if the dead rise not, then is not Christ raised:

17 And if Christ be not raised, your faith is vain; ye are yet in your sins.

18 Then they also which are fallen asleep in Christ are perished.

19 If in this life only we have hope in Christ, we are of all men most miserable.

20 But now is Christ risen from the dead, and become the firstfruits of them that slept.

21 For since by man came death, by man came also the resurrection of the dead.

22 For as in Adam all die, even so in Christ shall all be made alive.

23 But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming.

24 Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power.

25 For he must reign, till he hath put all enemies under his feet.

26 The last enemy that shall be destroyed is death.

27 For he hath put all things under his feet. But when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him.

28 And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.

29 Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?

30 And why stand we in jeopardy every hour?

31 I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily.

32 If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? let us eat and drink; for to morrow we die.

33 Be not deceived: evil communications corrupt good manners.

34 Awake to righteousness, and sin not; for some have not the knowledge of God: I speak this to your shame.

35 But some man will say, How are the dead raised up? and with what body do they come?

36 Thou fool, that which thou sowest is not quickened, except it die:

37 And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain:

38 But God giveth it a body as it hath pleased him, and to every seed his own body.

39 All flesh is not the same flesh: but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds.

40 There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another.

41 There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory.

42 So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption:

43 It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power:

44 It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body.

45 And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit.

46 Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.

47 The first man is of the earth, earthy: the second man is the Lord from heaven.

48 As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly.

49 And as we have borne the image of the earthy, we shall also bear the image of the heavenly.

50 Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.

51 Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed,

52 In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.

53 For this corruptible must put on incorruption, and this mortal must put on immortality.

54 So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory.

55 O death, where is thy sting? O grave, where is thy victory?

56 The sting of death is sin; and the strength of sin is the law.

57 But thanks be to God, which giveth us the victory through our Lord Jesus Christ.

58 Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord.

CHAPTER 16

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1 Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye.

2 Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come.

3 And when I come, whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem.

4 And if it be meet that I go also, they shall go with me.

5 Now I will come unto you, when I shall pass through Macedonia: for I do pass through Macedonia.

6 And it may be that I will abide, yea, and winter with you, that ye may bring me on my journey whithersoever I go.

7 For I will not see you now by the way; but I trust to tarry a while with you, if the Lord permit.

8 But I will tarry at Ephesus until Pentecost.

9 For a great door and effectual is opened unto me, and there are many adversaries.

10 Now if Timotheus come, see that he may be with you without fear: for he worketh the work of the Lord, as I also do.

11 Let no man therefore despise him: but conduct him forth in peace, that he may come unto me: for I look for him with the brethren.

12 As touching our brother Apollos, I greatly desired him to come unto you with the brethren: but his will was not at all to come at this time; but he will come when he shall have convenient time.

13 Watch ye, stand fast in the faith, quit you like men, be strong.

14 Let all your things be done with charity.

15 I beseech you, brethren, (ye know the house of Stephanas, that it is the firstfruits of Achaia, and that they have addicted themselves to the ministry of the saints,)

16 That ye submit yourselves unto such, and to every one that helpeth with us, and laboureth.

17 I am glad of the coming of Stephanas and Fortunatus and Achaicus: for that which was lacking on your part they have supplied.

18 For they have refreshed my spirit and yours: therefore acknowledge ye them that are such.

19 The churches of Asia salute you. Aquila and Priscilla salute you much in the Lord, with the church that is in their house.

20 All the brethren greet you. Greet ye one another with an holy kiss.

21 The salutation of me Paul with mine own hand.

22 If any man love not the Lord Jesus Christ, let him be Anathema Maranatha.

23 The grace of our Lord Jesus Christ be with you.

24 My love be with you all in Christ Jesus. Amen. (The first epistle to the Corinthians was written from Philippi by Stephanas and Fortunatus and Achaicus and Timotheus.)

2 Corinthians

Select a Chapter

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CHAPTER 1

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1 Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, unto the church of God which is at Corinth, with all the saints which are in all Achaia:

2 Grace be to you and peace from God our Father, and from the Lord Jesus Christ.

3 Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort;

4 Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God.

5 For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ.

6 And whether we be afflicted, it is for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted, it is for your consolation and salvation.

7 And our hope of you is stedfast, knowing, that as ye are partakers of the sufferings, so shall ye be also of the consolation.

8 For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even of life:

9 But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead:

10 Who delivered us from so great a death, and doth deliver: in whom we trust that he will yet deliver us;

11 Ye also helping together by prayer for us, that for the gift bestowed upon us by the means of many persons thanks may be given by many on our behalf.

12 For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you-ward.

13 For we write none other things unto you, than what ye read or acknowledge; and I trust ye shall acknowledge even to the end;

14 As also ye have acknowledged us in part, that we are your rejoicing, even as ye also are ours in the day of the Lord Jesus.

15 And in this confidence I was minded to come unto you before, that ye might have a second benefit;

16 And to pass by you into Macedonia, and to come again out of Macedonia unto you, and of you to be brought on my way toward Judaea.

17 When I therefore was thus minded, did I use lightness? or the things that I purpose, do I purpose according to the flesh, that with me there should be yea yea, and nay nay?

18 But as God is true, our word toward you was not yea and nay.

19 For the Son of God, Jesus Christ, who was preached among you by us, even by me and Silvanus and Timotheus, was not yea and nay, but in him was yea.

20 For all the promises of God in him are yea, and in him Amen, unto the glory of God by us.

21 Now he which stablisheth us with you in Christ, and hath anointed us, isGod;

22 Who hath also sealed us, and given the earnest of the Spirit in our hearts.

23 Moreover I call God for a record upon my soul, that to spare you I came not as yet unto Corinth.

24 Not for that we have dominion over your faith, but are helpers of your joy: for by faith ye stand.

CHAPTER 2

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1 But I determined this with myself, that I would not come again to you in heaviness.

2 For if I make you sorry, who is he then that maketh me glad, but the same which is made sorry by me?

3 And I wrote this same unto you, lest, when I came, I should have sorrow from them of whom I ought to rejoice; having confidence in you all, that my joy is the joy of you all.

4 For out of much affliction and anguish of heart I wrote unto you with many tears; not that ye should be grieved, but that ye might know the love which I have more abundantly unto you.

5 But if any have caused grief, he hath not grieved me, but in part: that I may not overcharge you all.

6 Sufficient to such a man is this punishment, which was inflicted of many.

7 So that contrariwise ye ought rather to forgive him, and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow.

8 Wherefore I beseech you that ye would confirm your love toward him.

9 For to this end also did I write, that I might know the proof of you, whether ye be obedient in all things.

10 To whom ye forgive any thing, I forgive also: for if I forgave any thing, to whom I forgave it, for your sakes forgave I it in the person of Christ;

11 Lest Satan should get an advantage of us: for we are not ignorant of his devices.

12 Furthermore, when I came to Troas to preach Christ's gospel, and a door was opened unto me of the Lord,

13 I had no rest in my spirit, because I found not Titus my brother: but taking my leave of them, I went from thence into Macedonia.

14 Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place.

15 For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish:

16 To the one we are the savour of death unto death; and to the other the savour of life unto life. And who is sufficient for these things?

17 For we are not as many, which corrupt the word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ.

CHAPTER 3

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1 Do we begin again to commend ourselves? or need we, as some others, epistles of commendation to you, or letters of commendation from you?

2 Ye are our epistle written in our hearts, known and read of all men:

3 Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart.

4 And such trust have we through Christ to God-ward:

5 Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God;

6 Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.

7 But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away:

8 How shall not the ministration of the spirit be rather glorious?

9 For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory.

10 For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth.

11 For if that which is done away was glorious, much more that which remaineth is glorious.

12 Seeing then that we have such hope, we use great plainness of speech:

13 And not as Moses, which put a vail over his face, that the children of Israel could not stedfastly look to the end of that which is abolished:

14 But their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the old testament; which vail is done away in Christ.

15 But even unto this day, when Moses is read, the vail is upon their heart.

16 Nevertheless when it shall turn to the Lord, the vail shall be taken away.

17 Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty.

18 But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.

CHAPTER 4

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1 Therefore seeing we have this ministry, as we have received mercy, we faint not;

2 But have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully; but by manifestation of the truth commending ourselves to every man's conscience in the sight of God.

3 But if our gospel be hid, it is hid to them that are lost:

4 In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.

5 For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake.

6 For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.

7 But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.

8 We are troubled on every side, yet not distressed; we are perplexed, but not in despair;

9 Persecuted, but not forsaken; cast down, but not destroyed;

10 Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body.

11 For we which live are alway delivered unto death for Jesus' sake, that the life also of Jesus might be made manifest in our mortal flesh.

12 So then death worketh in us, but life in you.

13 We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak;

14 Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus, and shall present us with you.

15 For all things are for your sakes, that the abundant grace might through the thanksgiving of many redound to the glory of God.

16 For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day.

17 For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory;

18 While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal.

CHAPTER 5

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1 For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens.

2 For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven:

3 If so be that being clothed we shall not be found naked.

4 For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life.

5 Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit.

6 Therefore we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord:

7 (For we walk by faith, not by sight:)

8 We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord.

9 Wherefore we labour, that, whether present or absent, we may be accepted of him.

10 For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.

11 Knowing therefore the terror of the Lord, we persuade men; but we are made manifest unto God; and I trust also are made manifest in your consciences.

12 For we commend not ourselves again unto you, but give you occasion to glory on our behalf, that ye may have somewhat to answer them which glory in appearance, and not in heart.

13 For whether we be beside ourselves, it is to God: or whether we be sober, it is for your cause.

14 For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead:

15 And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again.

16 Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more.

17 Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.

18 And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation;

19 To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation.

20 Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God.

21 For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.

CHAPTER 6

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1 We then, as workers together with him, beseech you also that ye receive not the grace of God in vain.

2 (For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation.)

3 Giving no offence in any thing, that the ministry be not blamed:

4 But in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses,

5 In stripes, in imprisonments, in tumults, in labours, in watchings, in fastings;

6 By pureness, by knowledge, by longsuffering, by kindness, by the Holy Ghost, by love unfeigned,

7 By the word of truth, by the power of God, by the armour of righteousness on the right hand and on the left,

8 By honour and dishonour, by evil report and good report: as deceivers, and yet true;

9 As unknown, and yet well known; as dying, and, behold, we live; as chastened, and not killed;

10 As sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.

11 O ye Corinthians, our mouth is open unto you, our heart is enlarged.

12 Ye are not straitened in us, but ye are straitened in your own bowels.

13 Now for a recompence in the same, (I speak as unto my children,) be ye also enlarged.

14 Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?

15 And what concord hath Christ with Belial? or what part hath he that believeth with an infidel?

16 And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people.

17 Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you,

18 And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.

CHAPTER 7

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1 Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.

2 Receive us; we have wronged no man, we have corrupted no man, we have defrauded no man.

3 I speak not this to condemn you: for I have said before, that ye are in our hearts to die and live with you.

4 Great is my boldness of speech toward you, great is my glorying of you: I am filled with comfort, I am exceeding joyful in all our tribulation.

5 For, when we were come into Macedonia, our flesh had no rest, but we were troubled on every side; without were fightings, within were fears.

6 Nevertheless God, that comforteth those that are cast down, comforted us by the coming of Titus;

7 And not by his coming only, but by the consolation wherewith he was comforted in you, when he told us your earnest desire, your mourning, your fervent mind toward me; so that I rejoiced the more.

8 For though I made you sorry with a letter, I do not repent, though I did repent: for I perceive that the same epistle hath made you sorry, though it were but for a season.

9 Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance: for ye were made sorry after a godly manner, that ye might receive damage by us in nothing.

10 For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death.

11 For behold this selfsame thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge! In all things ye have approved yourselves to be clear in this matter.

12 Wherefore, though I wrote unto you, I did it not for his cause that had done the wrong, nor for his cause that suffered wrong, but that our care for you in the sight of God might appear unto you.

13 Therefore we were comforted in your comfort: yea, and exceedingly the more joyed we for the joy of Titus, because his spirit was refreshed by you all.

14 For if I have boasted any thing to him of you, I am not ashamed; but as we spake all things to you in truth, even so our boasting, which I made before Titus, is found a truth.

15 And his inward affection is more abundant toward you, whilst he remembereth the obedience of you all, how with fear and trembling ye received him.

16 I rejoice therefore that I have confidence in you in all things.

CHAPTER 8

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1 Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia;

2 How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality.

3 For to their power, I bear record, yea, and beyond their power they were willing of themselves;

4 Praying us with much intreaty that we would receive the gift, and take upon us the fellowship of the ministering to the saints.

5 And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God.

6 Insomuch that we desired Titus, that as he had begun, so he would also finish in you the same grace also.

7 Therefore, as ye abound in every thing, in faith, and utterance, and knowledge, and in all diligence, and in your love to us, see that ye abound in this grace also.

8 I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love.

9 For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.

10 And herein I give my advice: for this is expedient for you, who have begun before, not only to do, but also to be forward a year ago.

11 Now therefore perform the doing of it; that as there was a readiness to will, so there may be a performance also out of that which ye have.

12 For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not.

13 For I mean not that other men be eased, and ye burdened:

14 But by an equality, that now at this time your abundance may be a supply for their want, that their abundance also may be a supply for your want: that there may be equality:

15 As it is written, He that had gathered much had nothing over; and he that had gathered little had no lack.

16 But thanks be to God, which put the same earnest care into the heart of Titus for you.

17 For indeed he accepted the exhortation; but being more forward, of his own accord he went unto you.

18 And we have sent with him the brother, whose praise is in the gospel throughout all the churches;

19 And not that only, but who was also chosen of the churches to travel with us with this grace, which is administered by us to the glory of the same Lord, and declaration of your ready mind:

20 Avoiding this, that no man should blame us in this abundance which is administered by us:

21 Providing for honest things, not only in the sight of the Lord, but also in the sight of men.

22 And we have sent with them our brother, whom we have oftentimes proved diligent in many things, but now much more diligent, upon the great confidence which I have in you.

23 Whether any do enquire of Titus, he is my partner and fellowhelper concerning you: or our brethren be enquired of, they are the messengers of the churches, and the glory of Christ.

24 Wherefore shew ye to them, and before the churches, the proof of your love, and of our boasting on your behalf.

CHAPTER 9

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1 For as touching the ministering to the saints, it is superfluous for me to write to you:

2 For I know the forwardness of your mind, for which I boast of you to them of Macedonia, that Achaia was ready a year ago; and your zeal hath provoked very many.

3 Yet have I sent the brethren, lest our boasting of you should be in vain in this behalf; that, as I said, ye may be ready:

4 Lest haply if they of Macedonia come with me, and find you unprepared, we (that we say not, ye) should be ashamed in this same confident boasting.

5 Therefore I thought it necessary to exhort the brethren, that they would go before unto you, and make up beforehand your bounty, whereof ye had notice before, that the same might be ready, as a matter of bounty, and not as of covetousness.

6 But this I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully.

7 Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver.

8 And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work:

9 (As it is written, He hath dispersed abroad; he hath given to the poor: his righteousness remaineth for ever.

10 Now he that ministereth seed to the sower both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteousness;)

11 Being enriched in every thing to all bountifulness, which causeth through us thanksgiving to God.

12 For the administration of this service not only supplieth the want of the saints, but is abundant also by many thanksgivings unto God;

13 Whiles by the experiment of this ministration they glorify God for your professed subjection unto the gospel of Christ, and for your liberal distribution unto them, and unto all men;

14 And by their prayer for you, which long after you for the exceeding grace of God in you.

15 Thanks be unto God for his unspeakable gift.

CHAPTER 10

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1 Now I Paul myself beseech you by the meekness and gentleness of Christ, who in presence am base among you, but being absent am bold toward you:

2 But I beseech you, that I may not be bold when I am present with that confidence, wherewith I think to be bold against some, which think of us as if we walked according to the flesh.

3 For though we walk in the flesh, we do not war after the flesh:

4 (For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds;)

5 Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ;

6 And having in a readiness to revenge all disobedience, when your obedience is fulfilled.

7 Do ye look on things after the outward appearance? If any man trust to himself that he is Christ's, let him of himself think this again, that, as he is Christ's, even so are we Christ's.

8 For though I should boast somewhat more of our authority, which the Lord hath given us for edification, and not for your destruction, I should not be ashamed:

9 That I may not seem as if I would terrify you by letters.

10 For his letters, say they, are weighty and powerful; but his bodily presence is weak, and his speech contemptible.

11 Let such an one think this, that, such as we are in word by letters when we are absent, such will we be also in deed when we are present.

12 For we dare not make ourselves of the number, or compare ourselves with some that commend themselves: but they measuring themselves by themselves, and comparing themselves among themselves, are not wise.

13 But we will not boast of things without our measure, but according to the measure of the rule which God hath distributed to us, a measure to reach even unto you.

14 For we stretch not ourselves beyond our measure, as though we reached not unto you: for we are come as far as to you also in preaching the gospel of Christ:

15 Not boasting of things without our measure, that is, of other men's labours; but having hope, when your faith is increased, that we shall be enlarged by you according to our rule abundantly,

16 To preach the gospel in the regions beyond you, and not to boast in another man's line of things made ready to our hand.

17 But he that glorieth, let him glory in the Lord.

18 For not he that commendeth himself is approved, but whom the Lord commendeth.

CHAPTER 11

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1 Would to God ye could bear with me a little in my folly: and indeed bear with me.

2 For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ.

3 But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ.

4 For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with him.

5 For I suppose I was not a whit behind the very chiefest apostles.

6 But though I be rude in speech, yet not in knowledge; but we have been throughly made manifest among you in all things.

7 Have I committed an offence in abasing myself that ye might be exalted, because I have preached to you the gospel of God freely?

8 I robbed other churches, taking wages of them, to do you service.

9 And when I was present with you, and wanted, I was chargeable to no man: for that which was lacking to me the brethren which came from Macedonia supplied: and in all things I have kept myself from being burdensome unto you, and so will I keep myself.

10 As the truth of Christ is in me, no man shall stop me of this boasting in the regions of Achaia.

11 Wherefore? because I love you not? God knoweth.

12 But what I do, that I will do, that I may cut off occasion from them which desire occasion; that wherein they glory, they may be found even as we.

13 For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ.

14 And no marvel; for Satan himself is transformed into an angel of light.

15 Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works.

16 I say again, Let no man think me a fool; if otherwise, yet as a fool receive me, that I may boast myself a little.

17 That which I speak, I speak it not after the Lord, but as it were foolishly, in this confidence of boasting.

18 Seeing that many glory after the flesh, I will glory also.

19 For ye suffer fools gladly, seeing ye yourselves are wise.

20 For ye suffer, if a man bring you into bondage, if a man devour you, if a man take of you, if a man exalt himself, if a man smite you on the face.

21 I speak as concerning reproach, as though we had been weak. Howbeit whereinsoever any is bold, (I speak foolishly,) I am bold also.

22 Are they Hebrews? so am I. Are they Israelites? so am I. Are they the seed of Abraham? so am I.

23 Are they ministers of Christ? (I speak as a fool) I am more; in labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft.

24 Of the Jews five times received I forty stripes save one.

25 Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep;

26 In journeyings often, in perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren;

27 In weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness.

28 Beside those things that are without, that which cometh upon me daily, the care of all the churches.

29 Who is weak, and I am not weak? who is offended, and I burn not?

30 If I must needs glory, I will glory of the things which concern mine infirmities.

31 The God and Father of our Lord Jesus Christ, which is blessed for evermore, knoweth that I lie not.

32 In Damascus the governor under Aretas the king kept the city of the Damascenes with a garrison, desirous to apprehend me:

33 And through a window in a basket was I let down by the wall, and escaped his hands.

CHAPTER 12

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1 It is not expedient for me doubtless to glory. I will come to visions and revelations of the Lord.

2 I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven.

3 And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;)

4 How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter.

5 Of such an one will I glory: yet of myself I will not glory, but in mine infirmities.

6 For though I would desire to glory, I shall not be a fool; for I will say the truth: but now I forbear, lest any man should think of me above that which he seeth me to be, or that he heareth of me.

7 And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure.

8 For this thing I besought the Lord thrice, that it might depart from me.

9 And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me.

10 Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong.

11 I am become a fool in glorying; ye have compelled me: for I ought to have been commended of you: for in nothing am I behind the very chiefest apostles, though I be nothing.

12 Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds.

13 For what is it wherein ye were inferior to other churches, except it be that I myself was not burdensome to you? forgive me this wrong.

14 Behold, the third time I am ready to come to you; and I will not be burdensome to you: for I seek not yours, but you: for the children ought not to lay up for the parents, but the parents for the children.

15 And I will very gladly spend and be spent for you; though the more abundantly I love you, the less I be loved.

16 But be it so, I did not burden you: nevertheless, being crafty, I caught you with guile.

17 Did I make a gain of you by any of them whom I sent unto you?

18 I desired Titus, and with him I sent a brother. Did Titus make a gain of you? walked we not in the same spirit? walked we not in the same steps?

19 Again, think ye that we excuse ourselves unto you? we speak before God in Christ: but we do all things, dearly beloved, for your edifying.

20 For I fear, lest, when I come, I shall not find you such as I would, and that I shall be found unto you such as ye would not: lest there be debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tumults:

21 And lest, when I come again, my God will humble me among you, and that I shall bewail many which have sinned already, and have not repented of the uncleanness and fornication and lasciviousness which they have committed.

CHAPTER 13

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1 This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established.

2 I told you before, and foretell you, as if I were present, the second time; and being absent now I write to them which heretofore have sinned, and to all other, that, if I come again, I will not spare:

3 Since ye seek a proof of Christ speaking in me, which to you-ward is not weak, but is mighty in you.

4 For though he was crucified through weakness, yet he liveth by the power of God. For we also are weak in him, but we shall live with him by the power of God toward you.

5 Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?

6 But I trust that ye shall know that we are not reprobates.

7 Now I pray to God that ye do no evil; not that we should appear approved, but that ye should do that which is honest, though we be as reprobates.

8 For we can do nothing against the truth, but for the truth.

9 For we are glad, when we are weak, and ye are strong: and this also we wish, even your perfection.

10 Therefore I write these things being absent, lest being present I should use sharpness, according to the power which the Lord hath given me to edification, and not to destruction.

11 Finally, brethren, farewell. Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you.

12 Greet one another with an holy kiss.

13 All the saints salute you.

14 The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen. (The second epistle to the Corinthians was written from Philippi, a city of Macedonia, by Titus and Lucas.)

Galatians

Select a Chapter

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CHAPTER 1

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24

1 Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead;)

2 And all the brethren which are with me, unto the churches of Galatia:

3 Grace be to you and peace from God the Father, and from our Lord Jesus Christ,

4 Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father:

5 To whom be glory for ever and ever. Amen.

6 I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel:

7 Which is not another; but there be some that trouble you, and would pervert the gospel of Christ.

8 But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.

9 As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed.

10 For do I now persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ.

11 But I certify you, brethren, that the gospel which was preached of me is not after man.

12 For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ.

13 For ye have heard of my conversation in time past in the Jews' religion, how that beyond measure I persecuted the church of God, and wasted it:

14 And profited in the Jews' religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers.

15 But when it pleased God, who separated me from my mother's womb, and called me by his grace,

16 To reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood:

17 Neither went I up to Jerusalem to them which were apostles before me; but I went into Arabia, and returned again unto Damascus.

18 Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen days.

19 But other of the apostles saw I none, save James the Lord's brother.

20 Now the things which I write unto you, behold, before God, I lie not.

21 Afterwards I came into the regions of Syria and Cilicia;

22 And was unknown by face unto the churches of Judaea which were in Christ:

23 But they had heard only, That he which persecuted us in times past now preacheth the faith which once he destroyed.

24 And they glorified God in me.

CHAPTER 2

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1 Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also.

2 And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, in vain.

3 But neither Titus, who was with me, being a Greek, was compelled to be circumcised:

4 And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage:

5 To whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you.

6 But of these who seemed to be somewhat, (whatsoever they were, it maketh no matter to me: God accepteth no man's person:) for they who seemed to be somewhat in conference added nothing to me:

7 But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter;

8 (For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:)

9 And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision.

10 Only they would that we should remember the poor; the same which I also was forward to do.

11 But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed.

12 For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision.

13 And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation.

14 But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?

15 We who are Jews by nature, and not sinners of the Gentiles,

16 Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.

17 But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid.

18 For if I build again the things which I destroyed, I make myself a transgressor.

19 For I through the law am dead to the law, that I might live unto God.

20 I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.

21 I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain.

CHAPTER 3

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1 O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you?

2 This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith?

3 Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?

4 Have ye suffered so many things in vain? if it be yet in vain.

5 He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith?

6 Even as Abraham believed God, and it was accounted to him for righteousness.

7 Know ye therefore that they which are of faith, the same are the children of Abraham.

8 And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed.

9 So then they which be of faith are blessed with faithful Abraham.

10 For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them.

11 But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith.

12 And the law is not of faith: but, The man that doeth them shall live in them.

13 Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:

14 That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.

15 Brethren, I speak after the manner of men; Though it be but a man's covenant, yet if it be confirmed, no man disannulleth, or addeth thereto.

16 Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.

17 And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect.

18 For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise.

19 Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator.

20 Now a mediator is not a mediator of one, but God is one.

21 Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law.

22 But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.

23 But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed.

24 Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.

25 But after that faith is come, we are no longer under a schoolmaster.

26 For ye are all the children of God by faith in Christ Jesus.

27 For as many of you as have been baptized into Christ have put on Christ.

28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.

29 And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise.

CHAPTER 4

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1 Now I say, That the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all;

2 But is under tutors and governors until the time appointed of the father.

3 Even so we, when we were children, were in bondage under the elements of the world:

4 But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law,

5 To redeem them that were under the law, that we might receive the adoption of sons.

6 And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.

7 Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.

8 Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods.

9 But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage?

10 Ye observe days, and months, and times, and years.

11 I am afraid of you, lest I have bestowed upon you labour in vain.

12 Brethren, I beseech you, be as I am; for I am as ye are: ye have not injured me at all.

13 Ye know how through infirmity of the flesh I preached the gospel unto you at the first.

14 And my temptation which was in my flesh ye despised not, nor rejected; but received me as an angel of God, even as Christ Jesus.

15 Where is then the blessedness ye spake of? for I bear you record, that, if it had been possible, ye would have plucked out your own eyes, and have given them to me.

16 Am I therefore become your enemy, because I tell you the truth?

17 They zealously affect you, but not well; yea, they would exclude you, that ye might affect them.

18 But it is good to be zealously affected always in a good thing, and not only when I am present with you.

19 My little children, of whom I travail in birth again until Christ be formed in you,

20 I desire to be present with you now, and to change my voice; for I stand in doubt of you.

21 Tell me, ye that desire to be under the law, do ye not hear the law?

22 For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman.

23 But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise.

24 Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar.

25 For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children.

26 But Jerusalem which is above is free, which is the mother of us all.

27 For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband.

28 Now we, brethren, as Isaac was, are the children of promise.

29 But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now.

30 Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman.

31 So then, brethren, we are not children of the bondwoman, but of the free.

CHAPTER 5

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24 - 25 - 26

1 Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.

2 Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing.

3 For I testify again to every man that is circumcised, that he is a debtor to do the whole law.

4 Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.

5 For we through the Spirit wait for the hope of righteousness by faith.

6 For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love.

7 Ye did run well; who did hinder you that ye should not obey the truth?

8 This persuasion cometh not of him that calleth you.

9 A little leaven leaveneth the whole lump.

10 I have confidence in you through the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be.

11 And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offence of the cross ceased.

12 I would they were even cut off which trouble you.

13 For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another.

14 For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself.

15 But if ye bite and devour one another, take heed that ye be not consumed one of another.

16 This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh.

17 For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would.

18 But if ye be led of the Spirit, ye are not under the law.

19 Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness,

20 Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,

21 Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.

22 But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,

23 Meekness, temperance: against such there is no law.

24 And they that are Christ's have crucified the flesh with the affections and lusts.

25 If we live in the Spirit, let us also walk in the Spirit.

26 Let us not be desirous of vain glory, provoking one another, envying one another.

CHAPTER 6

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18

1 Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.

2 Bear ye one another's burdens, and so fulfil the law of Christ.

3 For if a man think himself to be something, when he is nothing, he deceiveth himself.

4 But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another.

5 For every man shall bear his own burden.

6 Let him that is taught in the word communicate unto him that teacheth in all good things.

7 Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.

8 For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.

9 And let us not be weary in well doing: for in due season we shall reap, if we faint not.

10 As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.

11 Ye see how large a letter I have written unto you with mine own hand.

12 As many as desire to make a fair shew in the flesh, they constrain you to be circumcised; only lest they should suffer persecution for the cross of Christ.

13 For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh.

14 But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.

15 For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature.

16 And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God.

17 From henceforth let no man trouble me: for I bear in my body the marks of the Lord Jesus.

18 Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen. (To theGalatians written from Rome.)

Ephesians

Select a Chapter

1 - 2 - 3 - 4 - 5 - 6

CHAPTER 1

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23

1 Paul, an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus, and to the faithful in Christ Jesus:

2 Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ.

3 Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ:

4 According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love:

5 Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will,

6 To the praise of the glory of his grace, wherein he hath made us accepted in the beloved.

7 In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;

8 Wherein he hath abounded toward us in all wisdom and prudence;

9 Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself:

10 That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him:

11 In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will:

12 That we should be to the praise of his glory, who first trusted in Christ.

13 In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise,

14 Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.

15 Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints,

16 Cease not to give thanks for you, making mention of you in my prayers;

17 That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him:

18 The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints,

19 And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power,

20 Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places,

21 Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come:

22 And hath put all things under his feet, and gave him to be the head over all things to the church,

23 Which is his body, the fulness of him that filleth all in all.

CHAPTER 2

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22

1 And you hath he quickened, who were dead in trespasses and sins;

2 Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience:

3 Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.

4 But God, who is rich in mercy, for his great love wherewith he loved us,

5 Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;)

6 And hath raised us up together, and made us sit together in heavenly places in Christ Jesus:

7 That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus.

8 For by grace are ye saved through faith; and that not of yourselves: it is the gift of God:

9 Not of works, lest any man should boast.

10 For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.

11 Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands;

12 That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world:

13 But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.

14 For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us;

15 Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace;

16 And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby:

17 And came and preached peace to you which were afar off, and to them that were nigh.

18 For through him we both have access by one Spirit unto the Father.

19 Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God;

20 And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone;

21 In whom all the building fitly framed together groweth unto an holy temple in the Lord:

22 In whom ye also are builded together for an habitation of God through the Spirit.

CHAPTER 3

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21

1 For this cause I Paul, the prisoner of Jesus Christ for you Gentiles,

2 If ye have heard of the dispensation of the grace of God which is given me to you-ward:

3 How that by revelation he made known unto me the mystery; (as I wrote afore in few words,

4 Whereby, when ye read, ye may understand my knowledge in the mystery of Christ)

5 Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit;

6 That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel:

7 Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power.

8 Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ;

9 And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:

10 To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God,

11 According to the eternal purpose which he purposed in Christ Jesus our Lord:

12 In whom we have boldness and access with confidence by the faith of him.

13 Wherefore I desire that ye faint not at my tribulations for you, which is your glory.

14 For this cause I bow my knees unto the Father of our Lord Jesus Christ,

15 Of whom the whole family in heaven and earth is named,

16 That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man;

17 That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love,

18 May be able to comprehend with all saints what is the breadth, and length, and depth, and height;

19 And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God.

20 Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us,

21 Unto him be glory in the church by Christ Jesus throughout all ages, world without end. Amen.

CHAPTER 4

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24 - 25 - 26 - 27 - 28 - 29 - 30 - 31 - 32

1 I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called,

2 With all lowliness and meekness, with longsuffering, forbearing one another in love;

3 Endeavouring to keep the unity of the Spirit in the bond of peace.

4 There is one body, and one Spirit, even as ye are called in one hope of your calling;

5 One Lord, one faith, one baptism,

6 One God and Father of all, who is above all, and through all, and in you all.

7 But unto every one of us is given grace according to the measure of the gift of Christ.

8 Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men.

9 (Now that he ascended, what is it but that he also descended first into the lower parts of the earth?

10 He that descended is the same also that ascended up far above all heavens, that he might fill all things.)

11 And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;

12 For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:

13 Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ:

14 That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive;

15 But speaking the truth in love, may grow up into him in all things, which is the head, even Christ:

16 From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.

17 This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind,

18 Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart:

19 Who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness.

20 But ye have not so learned Christ;

21 If so be that ye have heard him, and have been taught by him, as the truth is in Jesus:

22 That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts;

23 And be renewed in the spirit of your mind;

24 And that ye put on the new man, which after God is created in righteousness and true holiness.

25 Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another.

26 Be ye angry, and sin not: let not the sun go down upon your wrath:

27 Neither give place to the devil.

28 Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth.

29 Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers.

30 And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption.

31 Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice:

32 And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you.

CHAPTER 5

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24 - 25 - 26 - 27 - 28 - 29 - 30 - 31 - 32 - 33

1 Be ye therefore followers of God, as dear children;

2 And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour.

3 But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints;

4 Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks.

5 For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God.

6 Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience.

7 Be not ye therefore partakers with them.

8 For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light:

9 (For the fruit of the Spirit is in all goodness and righteousness and truth;)

10 Proving what is acceptable unto the Lord.

11 And have no fellowship with the unfruitful works of darkness, but rather reprove them.

12 For it is a shame even to speak of those things which are done of them in secret.

13 But all things that are reproved are made manifest by the light: for whatsoever doth make manifest is light.

14 Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.

15 See then that ye walk circumspectly, not as fools, but as wise,

16 Redeeming the time, because the days are evil.

17 Wherefore be ye not unwise, but understanding what the will of the Lord is.

18 And be not drunk with wine, wherein is excess; but be filled with the Spirit;

19 Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord;

20 Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ;

21 Submitting yourselves one to another in the fear of God.

22 Wives, submit yourselves unto your own husbands, as unto the Lord.

23 For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body.

24 Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing.

25 Husbands, love your wives, even as Christ also loved the church, and gave himself for it;

26 That he might sanctify and cleanse it with the washing of water by the word,

27 That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.

28 So ought men to love their wives as their own bodies. He that loveth his wife loveth himself.

29 For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church:

30 For we are members of his body, of his flesh, and of his bones.

31 For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh.

32 This is a great mystery: but I speak concerning Christ and the church.

33 Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband.

CHAPTER 6

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24

1 Children, obey your parents in the Lord: for this is right.

2 Honour thy father and mother; (which is the first commandment with promise;)

3 That it may be well with thee, and thou mayest live long on the earth.

4 And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord.

5 Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ;

6 Not with eyeservice, as menpleasers; but as the servants of Christ, doing the will of God from the heart;

7 With good will doing service, as to the Lord, and not to men:

8 Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free.

9 And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of persons with him.

10 Finally, my brethren, be strong in the Lord, and in the power of his might.

11 Put on the whole armour of God, that ye may be able to stand against the wiles of the devil.

12 For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.

13 Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand.

14 Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness;

15 And your feet shod with the preparation of the gospel of peace;

16 Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked.

17 And take the helmet of salvation, and the sword of the Spirit, which is the word of God:

18 Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints;

19 And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel,

20 For which I am an ambassador in bonds: that therein I may speak boldly, as I ought to speak.

21 But that ye also may know my affairs, and how I do, Tychicus, a beloved brother and faithful minister in the Lord, shall make known to you all things:

22 Whom I have sent unto you for the same purpose, that ye might know our affairs, and that he might comfort your hearts.

23 Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ.

24 Grace be with all them that love our Lord Jesus Christ in sincerity. Amen. (To the Ephesians written from Rome, by Tychicus.)

Philippians

Select a Chapter

1 - 2 - 3 - 4

CHAPTER 1

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24 - 25 - 26 - 27 - 28 - 29 - 30

1 Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons:

2 Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ.

3 I thank my God upon every remembrance of you,

4 Always in every prayer of mine for you all making request with joy,

5 For your fellowship in the gospel from the first day until now;

6 Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ:

7 Even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in my bonds, and in the defence and confirmation of the gospel, ye all are partakers of my grace.

8 For God is my record, how greatly I long after you all in the bowels of Jesus Christ.

9 And this I pray, that your love may abound yet more and more in knowledge and in all judgment;

10 That ye may approve things that are excellent; that ye may be sincere and without offence till the day of Christ;

11 Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.

12 But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel;

13 So that my bonds in Christ are manifest in all the palace, and in all other places;

14 And many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word without fear.

15 Some indeed preach Christ even of envy and strife; and some also of good will:

16 The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds:

17 But the other of love, knowing that I am set for the defence of the gospel.

18 What then? notwithstanding, every way, whether in pretence, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice.

19 For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ,

20 According to my earnest expectation and my hope, that in nothing I shall be ashamed, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether it be by life, or by death.

21 For to me to live is Christ, and to die is gain.

22 But if I live in the flesh, this is the fruit of my labour: yet what I shall choose I wot not.

23 For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better:

24 Nevertheless to abide in the flesh is more needful for you.

25 And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith;

26 That your rejoicing may be more abundant in Jesus Christ for me by my coming to you again.

27 Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel;

28 And in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God.

29 For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake;

30 Having the same conflict which ye saw in me, and now hear to be in me.

CHAPTER 2

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24 - 25 - 26 - 27 - 28 - 29 - 30

1 If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies,

2 Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind.

3 Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.

4 Look not every man on his own things, but every man also on the things of others.

5 Let this mind be in you, which was also in Christ Jesus:

6 Who, being in the form of God, thought it not robbery to be equal with God:

7 But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:

8 And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.

9 Wherefore God also hath highly exalted him, and given him a name which is above every name:

10 That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth;

11 And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

12 Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling.

13 For it is God which worketh in you both to will and to do of his good pleasure.

14 Do all things without murmurings and disputings:

15 That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world;

16 Holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain.

17 Yea, and if I be offered upon the sacrifice and service of your faith, I joy, and rejoice with you all.

18 For the same cause also do ye joy, and rejoice with me.

19 But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state.

20 For I have no man likeminded, who will naturally care for your state.

21 For all seek their own, not the things which are Jesus Christ's.

22 But ye know the proof of him, that, as a son with the father, he hath served with me in the gospel.

23 Him therefore I hope to send presently, so soon as I shall see how it will go with me.

24 But I trust in the Lord that I also myself shall come shortly.

25 Yet I supposed it necessary to send to you Epaphroditus, my brother, and companion in labour, and fellowsoldier, but your messenger, and he that ministered to my wants.

26 For he longed after you all, and was full of heaviness, because that ye had heard that he had been sick.

27 For indeed he was sick nigh unto death: but God had mercy on him; and not on him only, but on me also, lest I should have sorrow upon sorrow.

28 I sent him therefore the more carefully, that, when ye see him again, ye may rejoice, and that I may be the less sorrowful.

29 Receive him therefore in the Lord with all gladness; and hold such inreputation:

30 Because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me.

CHAPTER 3

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21

1 Finally, my brethren, rejoice in the Lord. To write the same things to you, to me indeed is not grievous, but for you it is safe.

2 Beware of dogs, beware of evil workers, beware of the concision.

3 For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh.

4 Though I might also have confidence in the flesh. If any other man thinketh that he hath whereof he might trust in the flesh, I more:

5 Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee;

6 Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless.

7 But what things were gain to me, those I counted loss for Christ.

8 Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ,

9 And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith:

10 That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death;

11 If by any means I might attain unto the resurrection of the dead.

12 Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus.

13 Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before,

14 I press toward the mark for the prize of the high calling of God in Christ Jesus.

15 Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you.

16 Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing.

17 Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample.

18 (For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ:

19 Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.)

20 For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ:

21 Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.

CHAPTER 4

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23

1 Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved.

2 I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord.

3 And I intreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life.

4 Rejoice in the Lord alway: and again I say, Rejoice.

5 Let your moderation be known unto all men. The Lord is at hand.

6 Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God.

7 And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.

8 Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.

9 Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you.

10 But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity.

11 Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content.

12 I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need.

13 I can do all things through Christ which strengtheneth me.

14 Notwithstanding ye have well done, that ye did communicate with my affliction.

15 Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only.

16 For even in Thessalonica ye sent once and again unto my necessity.

17 Not because I desire a gift: but I desire fruit that may abound to your account.

18 But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God.

19 But my God shall supply all your need according to his riches in glory by Christ Jesus.

20 Now unto God and our Father be glory for ever and ever. Amen.

21 Salute every saint in Christ Jesus. The brethren which are with me greet you.

22 All the saints salute you, chiefly they that are of Caesar's household.

23 The grace of our Lord Jesus Christ be with you all. Amen. (To the Philippians written from Rome, by Epaphroditus.)

Colossians

Select a Chapter

1 - 2 - 3 - 4

CHAPTER 1

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24 - 25 - 26 - 27 - 28 - 29

1 Paul, an apostle of Jesus Christ by the will of God, and Timotheus our brother,

2 To the saints and faithful brethren in Christ which are at Colosse: Grace be unto you, and peace, from God our Father and the Lord Jesus Christ.

3 We give thanks to God and the Father of our Lord Jesus Christ, praying always for you,

4 Since we heard of your faith in Christ Jesus, and of the love which ye have to all the saints,

5 For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel;

6 Which is come unto you, as it is in all the world; and bringeth forth fruit, as it doth also in you, since the day ye heard of it, and knew the grace of God in truth:

7 As ye also learned of Epaphras our dear fellowservant, who is for you a faithful minister of Christ;

8 Who also declared unto us your love in the Spirit.

9 For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding;

10 That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God;

11 Strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfulness;

12 Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light:

13 Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son:

14 In whom we have redemption through his blood, even the forgiveness of sins:

15 Who is the image of the invisible God, the firstborn of every creature:

16 For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him:

17 And he is before all things, and by him all things consist.

18 And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.

19 For it pleased the Father that in him should all fulness dwell;

20 And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven.

21 And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled

22 In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight:

23 If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister;

24 Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body's sake, which is the church:

25 Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God;

26 Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints:

27 To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:

28 Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus:

29 Whereunto I also labour, striving according to his working, which worketh in me mightily.

CHAPTER 2

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23

1 For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh;

2 That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ;

3 In whom are hid all the treasures of wisdom and knowledge.

4 And this I say, lest any man should beguile you with enticing words.

5 For though I be absent in the flesh, yet am I with you in the spirit, joying and beholding your order, and the stedfastness of your faith in Christ.

6 As ye have therefore received Christ Jesus the Lord, so walk ye in him:

7 Rooted and built up in him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving.

8 Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ.

9 For in him dwelleth all the fulness of the Godhead bodily.

10 And ye are complete in him, which is the head of all principality and power:

11 In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ:

12 Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead.

13 And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses;

14 Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross;

15 And having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it.

16 Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days:

17 Which are a shadow of things to come; but the body is of Christ.

18 Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind,

19 And not holding the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God.

20 Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances,

21 (Touch not; taste not; handle not;

22 Which all are to perish with the using;) after the commandments and doctrines of men?

23 Which things have indeed a shew of wisdom in will worship, and humility, and neglecting of the body; not in any honour to the satisfying of the flesh.

CHAPTER 3

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24 - 25

1 If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God.

2 Set your affection on things above, not on things on the earth.

3 For ye are dead, and your life is hid with Christ in God.

4 When Christ, who is our life, shall appear, then shall ye also appear with him in glory.

5 Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry:

6 For which things' sake the wrath of God cometh on the children of disobedience:

7 In the which ye also walked some time, when ye lived in them.

8 But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth.

9 Lie not one to another, seeing that ye have put off the old man with his deeds;

10 And have put on the new man, which is renewed in knowledge after the image of him that created him:

11 Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all.

12 Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering;

13 Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye.

14 And above all these things put on charity, which is the bond of perfectness.

15 And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful.

16 Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.

17 And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him.

18 Wives, submit yourselves unto your own husbands, as it is fit in the Lord.

19 Husbands, love your wives, and be not bitter against them.

20 Children, obey your parents in all things: for this is well pleasing unto the Lord.

21 Fathers, provoke not your children to anger, lest they be discouraged.

22 Servants, obey in all things your masters according to the flesh; not with eyeservice, as menpleasers; but in singleness of heart, fearing God:

23 And whatsoever ye do, do it heartily, as to the Lord, and not unto men;

24 Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ.

25 But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons.

CHAPTER 4

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18

1 Masters, give unto your servants that which is just and equal; knowing that ye also have a Master in heaven.

2 Continue in prayer, and watch in the same with thanksgiving;

3 Withal praying also for us, that God would open unto us a door of utterance, to speak the mystery of Christ, for which I am also in bonds:

4 That I may make it manifest, as I ought to speak.

5 Walk in wisdom toward them that are without, redeeming the time.

6 Let your speech be alway with grace, seasoned with salt, that ye may know how ye ought to answer every man.

7 All my state shall Tychicus declare unto you, who is a beloved brother, and a faithful minister and fellowservant in the Lord:

8 Whom I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts;

9 With Onesimus, a faithful and beloved brother, who is one of you. They shall make known unto you all things which are done here.

10 Aristarchus my fellowprisoner saluteth you, and Marcus, sister's son to Barnabas, (touching whom ye received commandments: if he come unto you, receive him;)

11 And Jesus, which is called Justus, who are of the circumcision. These only are my fellowworkers unto the kingdom of God, which have been a comfort unto me.

12 Epaphras, who is one of you, a servant of Christ, saluteth you, always labouring fervently for you in prayers, that ye may stand perfect and complete in all the will of God.

13 For I bear him record, that he hath a great zeal for you, and themthat are in Laodicea, and them in Hierapolis.

14 Luke, the beloved physician, and Demas, greet you.

15 Salute the brethren which are in Laodicea, and Nymphas, and the church which is in his house.

16 And when this epistle is read among you, cause that it be read also in the church of the Laodiceans; and that ye likewise read the epistle from Laodicea.

17 And say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfil it.

18 The salutation by the hand of me Paul. Remember my bonds. Grace be with you. Amen. (Written from Rome to Colossians by Tychicus and Onesimus.)

1 Thessalonians

Select a Chapter

1 - 2 - 3 - 4 - 5

CHAPTER 1

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10

1 Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians which is in God the Father and in the Lord Jesus Christ: Grace be unto you, and peace, from God our Father, and the Lord Jesus Christ.

2 We give thanks to God always for you all, making mention of you in our prayers;

3 Remembering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father;

4 Knowing, brethren beloved, your election of God.

5 For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance; as ye know what manner of men we were among you for your sake.

6 And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost:

7 So that ye were ensamples to all that believe in Macedonia and Achaia.

8 For from you sounded out the word of the Lord not only in Macedonia and Achaia, but also in every place your faith to God-ward is spread abroad; so that we need not to speak any thing.

9 For they themselves shew of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God;

10 And to wait for his Son from heaven, whom he raised from the dead, evenJesus, which delivered us from the wrath to come.

CHAPTER 2

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20

1 For yourselves, brethren, know our entrance in unto you, that it was not in vain:

2 But even after that we had suffered before, and were shamefully entreated, as ye know, at Philippi, we were bold in our God to speak unto you the gospel of God with much contention.

3 For our exhortation was not of deceit, nor of uncleanness, nor in guile:

4 But as we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth our hearts.

5 For neither at any time used we flattering words, as ye know, nor a cloke of covetousness; God is witness:

6 Nor of men sought we glory, neither of you, nor yet of others, when we might have been burdensome, as the apostles of Christ.

7 But we were gentle among you, even as a nurse cherisheth her children:

8 So being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us.

9 For ye remember, brethren, our labour and travail: for labouring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God.

10 Ye are witnesses, and God also, how holily and justly and unblameably we behaved ourselves among you that believe:

11 As ye know how we exhorted and comforted and charged every one of you, as a father doth his children,

12 That ye would walk worthy of God, who hath called you unto his kingdom and glory.

13 For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe.

14 For ye, brethren, became followers of the churches of God which in Judaea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews:

15 Who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men:

16 Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost.

17 But we, brethren, being taken from you for a short time in presence, not in heart, endeavoured the more abundantly to see your face with great desire.

18 Wherefore we would have come unto you, even I Paul, once and again; but Satan hindered us.

19 For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming?

20 For ye are our glory and joy.

CHAPTER 3

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13

1 Wherefore when we could no longer forbear, we thought it good to be left at Athens alone;

2 And sent Timotheus, our brother, and minister of God, and our fellowlabourer in the gospel of Christ, to establish you, and to comfort you concerning your faith:

3 That no man should be moved by these afflictions: for yourselves know that we are appointed thereunto.

4 For verily, when we were with you, we told you before that we should suffer tribulation; even as it came to pass, and ye know.

5 For this cause, when I could no longer forbear, I sent to know your faith, lest by some means the tempter have tempted you, and our labour be in vain.

6 But now when Timotheus came from you unto us, and brought us good tidings of your faith and charity, and that ye have good remembrance of us always, desiring greatly to see us, as we also to see you:

7 Therefore, brethren, we were comforted over you in all our affliction and distress by your faith:

8 For now we live, if ye stand fast in the Lord.

9 For what thanks can we render to God again for you, for all the joy wherewith we joy for your sakes before our God;

10 Night and day praying exceedingly that we might see your face, and might perfect that which is lacking in your faith?

11 Now God himself and our Father, and our Lord Jesus Christ, direct our way unto you.

12 And the Lord make you to increase and abound in love one toward another, and toward all men, even as we do toward you:

13 To the end he may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints.

CHAPTER 4

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18

1 Furthermore then we beseech you, brethren, and exhort you by the Lord Jesus, that as ye have received of us how ye ought to walk and to please God, so ye would abound more and more.

2 For ye know what commandments we gave you by the Lord Jesus.

3 For this is the will of God, even your sanctification, that ye should abstain from fornication:

4 That every one of you should know how to possess his vessel in sanctification and honour;

5 Not in the lust of concupiscence, even as the Gentiles which know not God:

6 That no man go beyond and defraud his brother in any matter: because that the Lord is the avenger of all such, as we also have forewarned you and testified.

7 For God hath not called us unto uncleanness, but unto holiness.

8 He therefore that despiseth, despiseth not man, but God, who hath also given unto us his holy Spirit.

9 But as touching brotherly love ye need not that I write unto you: for ye yourselves are taught of God to love one another.

10 And indeed ye do it toward all the brethren which are in all Macedonia: but we beseech you, brethren, that ye increase more and more;

11 And that ye study to be quiet, and to do your own business, and to work with your own hands, as we commanded you;

12 That ye may walk honestly toward them that are without, and that ye may have lack of nothing.

13 But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope.

14 For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him.

15 For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep.

16 For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first:

17 Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.

18 Wherefore comfort one another with these words.

CHAPTER 5

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24 - 25 - 26 - 27 - 28

1 But of the times and the seasons, brethren, ye have no need that I write unto you.

2 For yourselves know perfectly that the day of the Lord so cometh as a thief in the night.

3 For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape.

4 But ye, brethren, are not in darkness, that that day should overtake you as a thief.

5 Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness.

6 Therefore let us not sleep, as do others; but let us watch and be sober.

7 For they that sleep sleep in the night; and they that be drunken are drunken in the night.

8 But let us, who are of the day, be sober, putting on the breastplate of faith and love; and for an helmet, the hope of salvation.

9 For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ,

10 Who died for us, that, whether we wake or sleep, we should live together with him.

11 Wherefore comfort yourselves together, and edify one another, even as also ye do.

12 And we beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you;

13 And to esteem them very highly in love for their work's sake. And be at peace among yourselves.

14 Now we exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all men.

15 See that none render evil for evil unto any man; but ever follow that which is good, both among yourselves, and to all men.

16 Rejoice evermore.

17 Pray without ceasing.

18 In every thing give thanks: for this is the will of God in Christ Jesus concerning you.

19 Quench not the Spirit.

20 Despise not prophesyings.

21 Prove all things; hold fast that which is good.

22 Abstain from all appearance of evil.

23 And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.

24 Faithful is he that calleth you, who also will do it.

25 Brethren, pray for us.

26 Greet all the brethren with an holy kiss.

27 I charge you by the Lord that this epistle be read unto all the holy brethren.

28 The grace of our Lord Jesus Christ be with you. Amen. (The first epistle to the Thessalonians was written from Athens.)

2 Thessalonians

Select a Chapter

1 - 2 - 3

CHAPTER 1

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12

1 Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians in God our Father and the Lord Jesus Christ:

2 Grace unto you, and peace, from God our Father and the Lord Jesus Christ.

3 We are bound to thank God always for you, brethren, as it is meet, because that your faith groweth exceedingly, and the charity of every one of you all toward each other aboundeth;

4 So that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure:

5 Which is a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer:

6 Seeing it is a righteous thing with God to recompense tribulation to them that trouble you;

7 And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels,

8 In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ:

9 Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power;

10 When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day.

11 Wherefore also we pray always for you, that our God would count you worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with power:

12 That the name of our Lord Jesus Christ may be glorified in you, and ye in him, according to the grace of our God and the Lord Jesus Christ.

CHAPTER 2

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17

1 Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him,

2 That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand.

3 Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition;

4 Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.

5 Remember ye not, that, when I was yet with you, I told you these things?

6 And now ye know what withholdeth that he might be revealed in his time.

7 For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way.

8 And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming:

9 Even him, whose coming is after the working of Satan with all power and signs and lying wonders,

10 And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved.

11 And for this cause God shall send them strong delusion, that they should believe a lie:

12 That they all might be damned who believed not the truth, but had pleasure in unrighteousness.

13 But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth:

14 Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ.

15 Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle.

16 Now our Lord Jesus Christ himself, and God, even our Father, which hath loved us, and hath given us everlasting consolation and good hope through grace,

17 Comfort your hearts, and stablish you in every good word and work.

CHAPTER 3

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18

1 Finally, brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you:

2 And that we may be delivered from unreasonable and wicked men: for all men have not faith.

3 But the Lord is faithful, who shall stablish you, and keep you from evil.

4 And we have confidence in the Lord touching you, that ye both do and will do the things which we command you.

5 And the Lord direct your hearts into the love of God, and into the patient waiting for Christ.

6 Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us.

7 For yourselves know how ye ought to follow us: for we behaved not ourselves disorderly among you;

8 Neither did we eat any man's bread for nought; but wrought with labour and travail night and day, that we might not be chargeable to any of you:

9 Not because we have not power, but to make ourselves an ensample unto you to follow us.

10 For even when we were with you, this we commanded you, that if any would not work, neither should he eat.

11 For we hear that there are some which walk among you disorderly, working not at all, but are busybodies.

12 Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread.

13 But ye, brethren, be not weary in well doing.

14 And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed.

15 Yet count him not as an enemy, but admonish him as a brother.

16 Now the Lord of peace himself give you peace always by all means. The Lord be with you all.

17 The salutation of Paul with mine own hand, which is the token in every epistle: so I write.

18 The grace of our Lord Jesus Christ be with you all. Amen. (The second epistle to the Thessalonians was written from Athens.)

1 Timothy

Select a Chapter

1 - 2 - 3 - 4 - 5 - 6

CHAPTER 1

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20

1 Paul, an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, which is our hope;

2 Unto Timothy, my own son in the faith: Grace, mercy, and peace, from God our Father and Jesus Christ our Lord.

3 As I besought thee to abide still at Ephesus, when I went into Macedonia, that thou mightest charge some that they teach no other doctrine,

4 Neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith: so do.

5 Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned:

6 From which some having swerved have turned aside unto vain jangling;

7 Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm.

8 But we know that the law is good, if a man use it lawfully;

9 Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,

10 For whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine;

11 According to the glorious gospel of the blessed God, which was committed to my trust.

12 And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry;

13 Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief.

14 And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus.

15 This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief.

16 Howbeit for this cause I obtained mercy, that in me first Jesus Christ might shew forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting.

17 Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen.

18 This charge I commit unto thee, son Timothy, according to the prophecies which went before on thee, that thou by them mightest war a good warfare;

19 Holding faith, and a good conscience; which some having put away concerning faith have made shipwreck:

20 Of whom is Hymenaeus and Alexander; whom I have delivered unto Satan, that they may learn not to blaspheme.

CHAPTER 2

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15

1 I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men;

2 For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty.

3 For this is good and acceptable in the sight of God our Saviour;

4 Who will have all men to be saved, and to come unto the knowledge of the truth.

5 For there is one God, and one mediator between God and men, the man Christ Jesus;

6 Who gave himself a ransom for all, to be testified in due time.

7 Whereunto I am ordained a preacher, and an apostle, (I speak the truth in Christ, and lie not;) a teacher of the Gentiles in faith and verity.

8 I will therefore that men pray every where, lifting up holy hands, without wrath and doubting.

9 In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array;

10 But (which becometh women professing godliness) with good works.

11 Let the woman learn in silence with all subjection.

12 But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence.

13 For Adam was first formed, then Eve.

14 And Adam was not deceived, but the woman being deceived was in the transgression.

15 Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety.

CHAPTER 3

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16

1 This is a true saying, If a man desire the office of a bishop, he desireth a good work.

2 A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach;

3 Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous;

4 One that ruleth well his own house, having his children in subjection with all gravity;

5 (For if a man know not how to rule his own house, how shall he take care of the church of God?)

6 Not a novice, lest being lifted up with pride he fall into the condemnation of the devil.

7 Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil.

8 Likewise must the deacons be grave, not doubletongued, not given to much wine, not greedy of filthy lucre;

9 Holding the mystery of the faith in a pure conscience.

10 And let these also first be proved; then let them use the office of a deacon, being found blameless.

11 Even so must their wives be grave, not slanderers, sober, faithful in all things.

12 Let the deacons be the husbands of one wife, ruling their children and their own houses well.

13 For they that have used the office of a deacon well purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus.

14 These things write I unto thee, hoping to come unto thee shortly:

15 But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth.

16 And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.

CHAPTER 4

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16

1 Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils;

2 Speaking lies in hypocrisy; having their conscience seared with a hot iron;

3 Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth.

4 For every creature of God is good, and nothing to be refused, if it be received with thanksgiving:

5 For it is sanctified by the word of God and prayer.

6 If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast attained.

7 But refuse profane and old wives' fables, and exercise thyself rather unto godliness.

8 For bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come.

9 This is a faithful saying and worthy of all acceptation.

10 For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe.

11 These things command and teach.

12 Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity.

13 Till I come, give attendance to reading, to exhortation, to doctrine.

14 Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery.

15 Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all.

16 Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee.

CHAPTER 5

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24 - 25

1 Rebuke not an elder, but intreat him as a father; and the younger men as brethren;

2 The elder women as mothers; the younger as sisters, with all purity.

3 Honour widows that are widows indeed.

4 But if any widow have children or nephews, let them learn first to shew piety at home, and to requite their parents: for that is good and acceptable before God.

5 Now she that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day.

6 But she that liveth in pleasure is dead while she liveth.

7 And these things give in charge, that they may be blameless.

8 But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel.

9 Let not a widow be taken into the number under threescore years old, having been the wife of one man,

10 Well reported of for good works; if she have brought up children, if she have lodged strangers, if she have washed the saints' feet, if she have relieved the afflicted, if she have diligently followed every good work.

11 But the younger widows refuse: for when they have begun to wax wanton against Christ, they will marry;

12 Having damnation, because they have cast off their first faith.

13 And withal they learn to be idle, wandering about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not.

14 I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully.

15 For some are already turned aside after Satan.

16 If any man or woman that believeth have widows, let them relieve them, and let not the church be charged; that it may relieve them that are widows indeed.

17 Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine.

18 For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The labourer is worthy of his reward.

19 Against an elder receive not an accusation, but before two or three witnesses.

20 Them that sin rebuke before all, that others also may fear.

21 I charge thee before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things without preferring one before another, doing nothing by partiality.

22 Lay hands suddenly on no man, neither be partaker of other men's sins: keep thyself pure.

23 Drink no longer water, but use a little wine for thy stomach's sake and thine often infirmities.

24 Some men's sins are open beforehand, going before to judgment; and some men they follow after.

25 Likewise also the good works of some are manifest beforehand; and they that are otherwise cannot be hid.

CHAPTER 6

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21

1 Let as many servants as are under the yoke count their own masters worthy of all honour, that the name of God and his doctrine be not blasphemed.

2 And they that have believing masters, let them not despise them, because they are brethren; but rather do them service, because they are faithful and beloved, partakers of the benefit. These things teach and exhort.

3 If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness;

4 He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings,

5 Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself.

6 But godliness with contentment is great gain.

7 For we brought nothing into this world, and it is certain we can carry nothing out.

8 And having food and raiment let us be therewith content.

9 But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition.

10 For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.

11 But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.

12 Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses.

13 I give thee charge in the sight of God, who quickeneth all things, and beforeChrist Jesus, who before Pontius Pilate witnessed a good confession;

14 That thou keep this commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ:

15 Which in his times he shall shew, who is the blessed and only Potentate, the King of kings, and Lord of lords;

16 Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen.

17 Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy;

18 That they do good, that they be rich in good works, ready to distribute, willing to communicate;

19 Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.

20 O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called:

21 Which some professing have erred concerning the faith. Grace be with thee. Amen. (The first to Timothy was written from Laodicea, which is the chiefest city of Phrygia Pacatiana.)

2 Timothy

Select a Chapter

1 - 2 - 3 - 4

CHAPTER 1

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18

1 Paul, an apostle of Jesus Christ by the will of God, according to the promise of life which is in Christ Jesus,

2 To Timothy, my dearly beloved son: Grace, mercy, and peace, from God the Father and Christ Jesus our Lord.

3 I thank God, whom I serve from my forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers night and day;

4 Greatly desiring to see thee, being mindful of thy tears, that I may be filled with joy;

5 When I call to remembrance the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother Eunice; and I am persuaded that in thee also.

6 Wherefore I put thee in remembrance that thou stir up the gift of God, which is in thee by the putting on of my hands.

7 For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind.

8 Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel according to the power of God;

9 Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began,

10 But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel:

11 Whereunto I am appointed a preacher, and an apostle, and a teacher of the Gentiles.

12 For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day.

13 Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus.

14 That good thing which was committed unto thee keep by the Holy Ghost which dwelleth in us.

15 This thou knowest, that all they which are in Asia be turned away from me; of whom are Phygellus and Hermogenes.

16 The Lord give mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain:

17 But, when he was in Rome, he sought me out very diligently, and found me.

18 The Lord grant unto him that he may find mercy of the Lord in that day: and in how many things he ministered unto me at Ephesus, thou knowest very well.

CHAPTER 2

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24 - 25 - 26

1 Thou therefore, my son, be strong in the grace that is in Christ Jesus.

2 And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.

3 Thou therefore endure hardness, as a good soldier of Jesus Christ.

4 No man that warreth entangleth himself with the affairs of this life; that he may please him who hath chosen him to be a soldier.

5 And if a man also strive for masteries, yet is he not crowned, except he strive lawfully.

6 The husbandman that laboureth must be first partaker of the fruits.

7 Consider what I say; and the Lord give thee understanding in all things.

8 Remember that Jesus Christ of the seed of David was raised from the dead according to my gospel:

9 Wherein I suffer trouble, as an evil doer, even unto bonds; but the word of God is not bound.

10 Therefore I endure all things for the elect's sakes, that they may also obtain the salvation which is in Christ Jesus with eternal glory.

11 It is a faithful saying: For if we be dead with him, we shall also live with him:

12 If we suffer, we shall also reign with him: if we deny him, he also will deny us:

13 If we believe not, yet he abideth faithful: he cannot deny himself.

14 Of these things put them in remembrance, charging them before the Lord that they strive not about words to no profit, but to the subverting of the hearers.

15 Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.

16 But shun profane and vain babblings: for they will increase unto more ungodliness.

17 And their word will eat as doth a canker: of whom is Hymenaeus and Philetus;

18 Who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some.

19 Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity.

20 But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour.

21 If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master's use, and prepared unto every good work.

22 Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart.

23 But foolish and unlearned questions avoid, knowing that they do gender strifes.

24 And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient,

25 In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth;

26 And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will.

CHAPTER 3

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17

1 This know also, that in the last days perilous times shall come.

2 For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy,

3 Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good,

4 Traitors, heady, highminded, lovers of pleasures more than lovers of God;

5 Having a form of godliness, but denying the power thereof: from such turn away.

6 For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts,

7 Ever learning, and never able to come to the knowledge of the truth.

8 Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith.

9 But they shall proceed no further: for their folly shall be manifest unto all men, as theirs also was.

10 But thou hast fully known my doctrine, manner of life, purpose, faith, longsuffering, charity, patience,

11 Persecutions, afflictions, which came unto me at Antioch, at Iconium, at Lystra; what persecutions I endured: but out of them all the Lord delivered me.

12 Yea, and all that will live godly in Christ Jesus shall suffer persecution.

13 But evil men and seducers shall wax worse and worse, deceiving, and being deceived.

14 But continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them;

15 And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus.

16 All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness:

17 That the man of God may be perfect, throughly furnished unto all good works.

CHAPTER 4

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22

1 I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom;

2 Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine.

3 For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears;

4 And they shall turn away their ears from the truth, and shall be turned unto fables.

5 But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry.

6 For I am now ready to be offered, and the time of my departure is at hand.

7 I have fought a good fight, I have finished my course, I have kept the faith:

8 Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing.

9 Do thy diligence to come shortly unto me:

10 For Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica; Crescens to Galatia, Titus unto Dalmatia.

11 Only Luke is with me. Take Mark, and bring him with thee: for he is profitable to me for the ministry.

12 And Tychicus have I sent to Ephesus.

13 The cloke that I left at Troas with Carpus, when thou comest, bring with thee, and the books, but especially the parchments.

14 Alexander the coppersmith did me much evil: the Lord reward him according to his works:

15 Of whom be thou ware also; for he hath greatly withstood our words.

16 At my first answer no man stood with me, but all men forsook me: I pray God that it may not be laid to their charge.

17 Notwithstanding the Lord stood with me, and strengthened me; that by me the preaching might be fully known, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion.

18 And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom: to whom be glory for ever and ever. Amen.

19 Salute Prisca and Aquila, and the household of Onesiphorus.

20 Erastus abode at Corinth: but Trophimus have I left at Miletum sick.

21 Do thy diligence to come before winter. Eubulus greeteth thee, and Pudens, and Linus, and Claudia, and all the brethren.

22 The Lord Jesus Christ be with thy spirit. Grace be with you. Amen. (The second epistle unto Timotheus, ordained the first bishop of the church of the Ephesians, was written from Rome, when Paul was brought before Nero the second time.)

Titus

Select a Chapter

1 - 2 - 3

CHAPTER 1

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16

1 Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God's elect, and the acknowledging of the truth which is after godliness;

2 In hope of eternal life, which God, that cannot lie, promised before the world began;

3 But hath in due times manifested his word through preaching, which is committed unto me according to the commandment of God our Saviour;

4 To Titus, mine own son after the common faith: Grace, mercy, and peace, from God the Father and the Lord Jesus Christ our Saviour.

5 For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee:

6 If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly.

7 For a bishop must be blameless, as the steward of God; not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre;

8 But a lover of hospitality, a lover of good men, sober, just, holy, temperate;

9 Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers.

10 For there are many unruly and vain talkers and deceivers, specially they of the circumcision:

11 Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre's sake.

12 One of themselves, even a prophet of their own, said, The Cretians are alway liars, evil beasts, slow bellies.

13 This witness is true. Wherefore rebuke them sharply, that they may be sound in the faith;

14 Not giving heed to Jewish fables, and commandments of men, that turn from the truth.

15 Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled.

16 They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate.

CHAPTER 2

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15

1 But speak thou the things which become sound doctrine:

2 That the aged men be sober, grave, temperate, sound in faith, in charity, in patience.

3 The aged women likewise, that they be in behaviour as becometh holiness, not false accusers, not given to much wine, teachers of good things;

4 That they may teach the young women to be sober, to love their husbands, to love their children,

5 To be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed.

6 Young men likewise exhort to be sober minded.

7 In all things shewing thyself a pattern of good works: in doctrine shewing uncorruptness, gravity, sincerity,

8 Sound speech, that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you.

9 Exhort servants to be obedient unto their own masters, and to please them well in all things; not answering again;

10 Not purloining, but shewing all good fidelity; that they may adorn the doctrine of God our Saviour in all things.

11 For the grace of God that bringeth salvation hath appeared to all men,

12 Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world;

13 Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ;

14 Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.

15 These things speak, and exhort, and rebuke with all authority. Let no man despise thee.

CHAPTER 3

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15

1 Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work,

2 To speak evil of no man, to be no brawlers, but gentle, shewing all meekness unto all men.

3 For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another.

4 But after that the kindness and love of God our Saviour toward man appeared,

5 Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost;

6 Which he shed on us abundantly through Jesus Christ our Saviour;

7 That being justified by his grace, we should be made heirs according to the hope of eternal life.

8 This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men.

9 But avoid foolish questions, and genealogies, and contentions, and strivings about the law; for they are unprofitable and vain.

10 A man that is an heretick after the first and second admonition reject;

11 Knowing that he that is such is subverted, and sinneth, being condemned of himself.

12 When I shall send Artemas unto thee, or Tychicus, be diligent to come unto me to Nicopolis: for I have determined there to winter.

13 Bring Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them.

14 And let ours also learn to maintain good works for necessary uses, that they be not unfruitful.

15 All that are with me salute thee. Greet them that love us in the faith. Grace be with you all. Amen. (It was written to Titus, ordained the first bishop of the church of the Cretians, from Nicopolis of Macedonia.)

Philemon

Select a Chapter

1

CHAPTER 1

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1 Paul, a prisoner of Jesus Christ, and Timothy our brother, unto Philemon our dearly beloved, and fellowlabourer,

2 And to our beloved Apphia, and Archippus our fellowsoldier, and to the church in thy house:

3 Grace to you, and peace, from God our Father and the Lord Jesus Christ.

4 I thank my God, making mention of thee always in my prayers,

5 Hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints;

6 That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus.

7 For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother.

8 Wherefore, though I might be much bold in Christ to enjoin thee that which is convenient,

9 Yet for love's sake I rather beseech thee, being such an one as Paul the aged, and now also a prisoner of Jesus Christ.

10 I beseech thee for my son Onesimus, whom I have begotten in my bonds:

11 Which in time past was to thee unprofitable, but now profitable to thee and to me:

12 Whom I have sent again: thou therefore receive him, that is, mine own bowels:

13 Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel:

14 But without thy mind would I do nothing; that thy benefit should not be as it were of necessity, but willingly.

15 For perhaps he therefore departed for a season, that thou shouldest receive him for ever;

16 Not now as a servant, but above a servant, a brother beloved, specially to me, but how much more unto thee, both in the flesh, and in the Lord?

17 If thou count me therefore a partner, receive him as myself.

18 If he hath wronged thee, or oweth thee ought, put that on mine account;

19 I Paul have written it with mine own hand, I will repay it: albeit I do not say to thee how thou owest unto me even thine own self besides.

20 Yea, brother, let me have joy of thee in the Lord: refresh my bowels in the Lord.

21 Having confidence in thy obedience I wrote unto thee, knowing that thou wilt also do more than I say.

22 But withal prepare me also a lodging: for I trust that through your prayers I shall be given unto you.

23 There salute thee Epaphras, my fellowprisoner in Christ Jesus;

24 Marcus, Aristarchus, Demas, Lucas, my fellowlabourers.

25 The grace of our Lord Jesus Christ be with your spirit. Amen. (Written from Rome to Philemon, by Onesimus a servant.)

Hebrews

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1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13

CHAPTER 1

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1 God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets,

2 Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;

3 Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high;

4 Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they.

5 For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son?

6 And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him.

7 And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire.

8 But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom.

9 Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.

10 And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands:

11 They shall perish; but thou remainest; and they all shall wax old as doth a garment;

12 And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail.

13 But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool?

14 Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?

CHAPTER 2

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1 Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip.

2 For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward;

3 How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him;

4 God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will?

5 For unto the angels hath he not put in subjection the world to come, whereof we speak.

6 But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him?

7 Thou madest him a little lower than the angels; thou crownedst him with glory and honour, and didst set him over the works of thy hands:

8 Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him.

9 But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man.

10 For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings.

11 For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren,

12 Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee.

13 And again, I will put my trust in him. And again, Behold I and the children which God hath given me.

14 Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil;

15 And deliver them who through fear of death were all their lifetime subject to bondage.

16 For verily he took not on him the nature of angels; but he took on him the seed of Abraham.

17 Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people.

18 For in that he himself hath suffered being tempted, he is able to succour them that are tempted.

CHAPTER 3

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1 Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus;

2 Who was faithful to him that appointed him, as also Moses was faithful in all his house.

3 For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house.

4 For every house is builded by some man; but he that built all things is God.

5 And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after;

6 But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end.

7 Wherefore (as the Holy Ghost saith, To day if ye will hear his voice,

8 Harden not your hearts, as in the provocation, in the day of temptation in the wilderness:

9 When your fathers tempted me, proved me, and saw my works forty years.

10 Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways.

11 So I sware in my wrath, They shall not enter into my rest.)

12 Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.

13 But exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin.

14 For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end;

15 While it is said, To day if ye will hear his voice, harden not your hearts, as in the provocation.

16 For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses.

17 But with whom was he grieved forty years? was it not with them that had sinned, whose carcases fell in the wilderness?

18 And to whom sware he that they should not enter into his rest, but to them that believed not?

19 So we see that they could not enter in because of unbelief.

CHAPTER 4

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1 Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it.

2 For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.

3 For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world.

4 For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works.

5 And in this place again, If they shall enter into my rest.

6 Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief:

7 Again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice, harden not your hearts.

8 For if Jesus had given them rest, then would he not afterward have spoken of another day.

9 There remaineth therefore a rest to the people of God.

10 For he that is entered into his rest, he also hath ceased from his own works, as God did from his.

11 Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief.

12 For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.

13 Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do.

14 Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession.

15 For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.

16 Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.

CHAPTER 5

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1 For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins:

2 Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity.

3 And by reason hereof he ought, as for the people, so also for himself, to offer for sins.

4 And no man taketh this honour unto himself, but he that is called of God, as was Aaron.

5 So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day have I begotten thee.

6 As he saith also in another place, Thou art a priest for ever after the order of Melchisedec.

7 Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared;

8 Though he were a Son, yet learned he obedience by the things which he suffered;

9 And being made perfect, he became the author of eternal salvation unto all them that obey him;

10 Called of God an high priest after the order of Melchisedec.

11 Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing.

12 For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat.

13 For every one that useth milk is unskilful in the word of righteousness: for he is a babe.

14 But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.

CHAPTER 6

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1 Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God,

2 Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment.

3 And this will we do, if God permit.

4 For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost,

5 And have tasted the good word of God, and the powers of the world to come,

6 If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.

7 For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God:

8 But that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned.

9 But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak.

10 For God is not unrighteous to forget your work and labour of love, which ye have shewed toward his name, in that ye have ministered to the saints, and do minister.

11 And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end:

12 That ye be not slothful, but followers of them who through faith and patience inherit the promises.

13 For when God made promise to Abraham, because he could swear by no greater, he sware by himself,

14 Saying, Surely blessing I will bless thee, and multiplying I will multiply thee.

15 And so, after he had patiently endured, he obtained the promise.

16 For men verily swear by the greater: and an oath for confirmation is to them an end of all strife.

17 Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath:

18 That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us:

19 Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil;

20 Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec.

CHAPTER 7

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1 For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him;

2 To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace;

3 Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually.

4 Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils.

5 And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham:

6 But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises.

7 And without all contradiction the less is blessed of the better.

8 And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth.

9 And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham.

10 For he was yet in the loins of his father, when Melchisedec met him.

11 If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?

12 For the priesthood being changed, there is made of necessity a change also of the law.

13 For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar.

14 For it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood.

15 And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest,

16 Who is made, not after the law of a carnal commandment, but after the power of an endless life.

17 For he testifieth, Thou art a priest for ever after the order of Melchisedec.

18 For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof.

19 For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God.

20 And inasmuch as not without an oath he was made priest:

21 (For those priests were made without an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec:)

22 By so much was Jesus made a surety of a better testament.

23 And they truly were many priests, because they were not suffered to continue by reason of death:

24 But this man, because he continueth ever, hath an unchangeable priesthood.

25 Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.

26 For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens;

27 Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself.

28 For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, maketh the Son, who is consecrated for evermore.

CHAPTER 8

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1 Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens;

2 A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.

3 For every high priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this man have somewhat also to offer.

4 For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law:

5 Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thoumake all things according to the pattern shewed to thee in the mount.

6 But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises.

7 For if that first covenant had been faultless, then should no place have been sought for the second.

8 For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah:

9 Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord.

10 For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people:

11 And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest.

12 For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more.

13 In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away.

CHAPTER 9

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1 Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary.

2 For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the shewbread; which is called the sanctuary.

3 And after the second veil, the tabernacle which is called the Holiest of all;

4 Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron's rod that budded, and the tables of the covenant;

5 And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly.

6 Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God.

7 But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people:

8 The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing:

9 Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience;

10 Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.

11 But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building;

12 Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us.

13 For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh:

14 How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?

15 And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.

16 For where a testament is, there must also of necessity be the death of the testator.

17 For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth.

18 Whereupon neither the first testament was dedicated without blood.

19 For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people,

20 Saying, This is the blood of the testament which God hath enjoined unto you.

21 Moreover he sprinkled with blood both the tabernacle, and all the vessels of the ministry.

22 And almost all things are by the law purged with blood; and without shedding of blood is no remission.

23 It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these.

24 For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us:

25 Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others;

26 For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.

27 And as it is appointed unto men once to die, but after this the judgment:

28 So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.

CHAPTER 10

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1 For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect.

2 For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins.

3 But in those sacrifices there is a remembrance again made of sins every year.

4 For it is not possible that the blood of bulls and of goats should take away sins.

5 Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me:

6 In burnt offerings and sacrifices for sin thou hast had no pleasure.

7 Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God.

8 Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law;

9 Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second.

10 By the which will we are sanctified through the offering of the body of Jesus Christ once for all.

11 And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins:

12 But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God;

13 From henceforth expecting till his enemies be made his footstool.

14 For by one offering he hath perfected for ever them that are sanctified.

15 Whereof the Holy Ghost also is a witness to us: for after that he had said before,

16 This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them;

17 And their sins and iniquities will I remember no more.

18 Now where remission of these is, there is no more offering for sin.

19 Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus,

20 By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh;

21 And having an high priest over the house of God;

22 Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.

23 Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;)

24 And let us consider one another to provoke unto love and to good works:

25 Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching.

26 For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins,

27 But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.

28 He that despised Moses' law died without mercy under two or three witnesses:

29 Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?

30 For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people.

31 It is a fearful thing to fall into the hands of the living God.

32 But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions;

33 Partly, whilst ye were made a gazingstock both by reproaches and afflictions; and partly, whilst ye became companions of them that were so used.

34 For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance.

35 Cast not away therefore your confidence, which hath great recompence of reward.

36 For ye have need of patience, that, after ye have done the will of God, ye might receive the promise.

37 For yet a little while, and he that shall come will come, and will not tarry.

38 Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him.

39 But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.

CHAPTER 11

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1 Now faith is the substance of things hoped for, the evidence of things not seen.

2 For by it the elders obtained a good report.

3 Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.

4 By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh.

5 By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God.

6 But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.

7 By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith.

8 By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went.

9 By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise:

10 For he looked for a city which hath foundations, whose builder and maker isGod.

11 Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised.

12 Therefore sprang there even of one, and him as good as dead, so many as the stars of the sky in multitude, and as the sand which is by the sea shore innumerable.

13 These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth.

14 For they that say such things declare plainly that they seek a country.

15 And truly, if they had been mindful of that country from whence they came out, they might have had opportunity to have returned.

16 But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city.

17 By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son,

18 Of whom it was said, That in Isaac shall thy seed be called:

19 Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure.

20 By faith Isaac blessed Jacob and Esau concerning things to come.

21 By faith Jacob, when he was a dying, blessed both the sons of Joseph; and worshipped, leaning upon the top of his staff.

22 By faith Joseph, when he died, made mention of the departing of the children of Israel; and gave commandment concerning his bones.

23 By faith Moses, when he was born, was hid three months of his parents, because they saw he was a proper child; and they were not afraid of the king's commandment.

24 By faith Moses, when he was come to years, refused to be called the son of Pharaoh's daughter;

25 Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season;

26 Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompence of the reward.

27 By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible.

28 Through faith he kept the passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them.

29 By faith they passed through the Red sea as by dry land: which the Egyptians assaying to do were drowned.

30 By faith the walls of Jericho fell down, after they were compassed about seven days.

31 By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace.

32 And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets:

33 Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions,

34 Quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens.

35 Women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection:

36 And others had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment:

37 They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented;

38 (Of whom the world was not worthy:) they wandered in deserts, and in mountains, and in dens and caves of the earth.

39 And these all, having obtained a good report through faith, received not the promise:

40 God having provided some better thing for us, that they without us should not be made perfect.

CHAPTER 12

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1 Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us,

2 Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.

3 For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds.

4 Ye have not yet resisted unto blood, striving against sin.

5 And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him:

6 For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.

7 If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not?

8 But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons.

9 Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live?

10 For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness.

11 Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby.

12 Wherefore lift up the hands which hang down, and the feeble knees;

13 And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed.

14 Follow peace with all men, and holiness, without which no man shall see the Lord:

15 Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled;

16 Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright.

17 For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears.

18 For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest,

19 And the sound of a trumpet, and the voice of words; which voice they that heard intreated that the word should not be spoken to them any more:

20 (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart:

21 And so terrible was the sight, that Moses said, I exceedingly fear and quake:)

22 But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels,

23 To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect,

24 And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.

25 See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven:

26 Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven.

27 And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain.

28 Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear:

29 For our God is a consuming fire.

CHAPTER 13

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1 Let brotherly love continue.

2 Be not forgetful to entertain strangers: for thereby some have entertained angels unawares.

3 Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body.

4 Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge.

5 Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee.

6 So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me.

7 Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation.

8 Jesus Christ the same yesterday, and to day, and for ever.

9 Be not carried about with divers and strange doctrines. For it is a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein.

10 We have an altar, whereof they have no right to eat which serve the tabernacle.

11 For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp.

12 Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate.

13 Let us go forth therefore unto him without the camp, bearing his reproach.

14 For here have we no continuing city, but we seek one to come.

15 By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name.

16 But to do good and to communicate forget not: for with such sacrifices God is well pleased.

17 Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you.

18 Pray for us: for we trust we have a good conscience, in all things willing to live honestly.

19 But I beseech you the rather to do this, that I may be restored to you the sooner.

20 Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant,

21 Make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen.

22 And I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in few words.

23 Know ye that our brother Timothy is set at liberty; with whom, if he come shortly, I will see you.

24 Salute all them that have the rule over you, and all the saints. They of Italy salute you.

25 Grace be with you all. Amen. (Written to the Hebrews from Italy, by Timothy.)

James

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1 - 2 - 3 - 4 - 5

CHAPTER 1

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24 - 25 - 26 - 27

1 James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting.

2 My brethren, count it all joy when ye fall into divers temptations;

3 Knowing this, that the trying of your faith worketh patience.

4 But let patience have her perfect work, that ye may be perfect and entire, wanting nothing.

5 If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.

6 But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed.

7 For let not that man think that he shall receive any thing of the Lord.

8 A double minded man is unstable in all his ways.

9 Let the brother of low degree rejoice in that he is exalted:

10 But the rich, in that he is made low: because as the flower of the grass he shall pass away.

11 For the sun is no sooner risen with a burning heat, but it withereth the grass, and the flower thereof falleth, and the grace of the fashion of it perisheth: so also shall the rich man fade away in his ways.

12 Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him.

13 Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man:

14 But every man is tempted, when he is drawn away of his own lust, and enticed.

15 Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.

16 Do not err, my beloved brethren.

17 Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning.

18 Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures.

19 Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath:

20 For the wrath of man worketh not the righteousness of God.

21 Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls.

22 But be ye doers of the word, and not hearers only, deceiving your own selves.

23 For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass:

24 For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.

25 But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed.

26 If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain.

27 Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.

CHAPTER 2

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1 My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons.

2 For if there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment;

3 And ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a good place; and say to the poor, Stand thou there, or sit here under my footstool:

4 Are ye not then partial in yourselves, and are become judges of evil thoughts?

5 Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?

6 But ye have despised the poor. Do not rich men oppress you, and draw you before the judgment seats?

7 Do not they blaspheme that worthy name by the which ye are called?

8 If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well:

9 But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors.

10 For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.

11 For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law.

12 So speak ye, and so do, as they that shall be judged by the law of liberty.

13 For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment.

14 What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him?

15 If a brother or sister be naked, and destitute of daily food,

16 And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit?

17 Even so faith, if it hath not works, is dead, being alone.

18 Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works.

19 Thou believest that there is one God; thou doest well: the devils also believe, and tremble.

20 But wilt thou know, O vain man, that faith without works is dead?

21 Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar?

22 Seest thou how faith wrought with his works, and by works was faith made perfect?

23 And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God.

24 Ye see then how that by works a man is justified, and not by faith only.

25 Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way?

26 For as the body without the spirit is dead, so faith without works is dead also.

CHAPTER 3

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1 My brethren, be not many masters, knowing that we shall receive the greater condemnation.

2 For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body.

3 Behold, we put bits in the horses' mouths, that they may obey us; and we turn about their whole body.

4 Behold also the ships, which though they be so great, and are driven of fierce winds, yet are they turned about with a very small helm, whithersoever the governor listeth.

5 Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth!

6 And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell.

7 For every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and hath been tamed of mankind:

8 But the tongue can no man tame; it is an unruly evil, full of deadly poison.

9 Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God.

10 Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be.

11 Doth a fountain send forth at the same place sweet water and bitter?

12 Can the fig tree, my brethren, bear olive berries? either a vine, figs? so can no fountain both yield salt water and fresh.

13 Who is a wise man and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom.

14 But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth.

15 This wisdom descendeth not from above, but is earthly, sensual, devilish.

16 For where envying and strife is, there is confusion and every evil work.

17 But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy.

18 And the fruit of righteousness is sown in peace of them that make peace.

CHAPTER 4

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17

1 From whence come wars and fightings among you? come they not hence, even of your lusts that war in your members?

2 Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not.

3 Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts.

4 Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God.

5 Do ye think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy?

6 But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble.

7 Submit yourselves therefore to God. Resist the devil, and he will flee from you.

8 Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded.

9 Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness.

10 Humble yourselves in the sight of the Lord, and he shall lift you up.

11 Speak not evil one of another, brethren. He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law: but if thou judge the law, thou art not a doer of the law, but a judge.

12 There is one lawgiver, who is able to save and to destroy: who art thou that judgest another?

13 Go to now, ye that say, To day or to morrow we will go into such a city, and continue there a year, and buy and sell, and get gain:

14 Whereas ye know not what shall be on the morrow. For what is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away.

15 For that ye ought to say, If the Lord will, we shall live, and do this, or that.

16 But now ye rejoice in your boastings: all such rejoicing is evil.

17 Therefore to him that knoweth to do good, and doeth it not, to him it is sin.

CHAPTER 5

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1 Go to now, ye rich men, weep and howl for your miseries that shall come upon you.

2 Your riches are corrupted, and your garments are motheaten.

3 Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days.

4 Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of sabaoth.

5 Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter.

6 Ye have condemned and killed the just; and he doth not resist you.

7 Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain.

8 Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh.

9 Grudge not one against another, brethren, lest ye be condemned: behold, the judge standeth before the door.

10 Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience.

11 Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy.

12 But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest ye fall into condemnation.

13 Is any among you afflicted? let him pray. Is any merry? let him sing psalms.

14 Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord:

15 And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him.

16 Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much.

17 Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months.

18 And he prayed again, and the heaven gave rain, and the earth brought forth her fruit.

19 Brethren, if any of you do err from the truth, and one convert him;

20 Let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins.

1 Peter

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CHAPTER 1

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20 - 21 - 22 - 23 - 24 - 25

1 Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia,

2 Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.

3 Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead,

4 To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you,

5 Who are kept by the power of God through faith unto salvation ready to be revealed in the last time.

6 Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations:

7 That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ:

8 Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory:

9 Receiving the end of your faith, even the salvation of your souls.

10 Of which salvation the prophets have enquired and searched diligently, who prophesied of the grace that should come unto you:

11 Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow.

12 Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.

13 Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ;

14 As obedient children, not fashioning yourselves according to the former lusts in your ignorance:

15 But as he which hath called you is holy, so be ye holy in all manner of conversation;

16 Because it is written, Be ye holy; for I am holy.

17 And if ye call on the Father, who without respect of persons judgeth according to everyman's work, pass the time of your sojourning here in fear:

18 Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers;

19 But with the precious blood of Christ, as of a lamb without blemish and without spot:

20 Who verily was foreordained before the foundation of the world, but was manifest in these last times for you,

21 Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God.

22 Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently:

23 Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.

24 For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away:

25 But the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you.

CHAPTER 2

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1 Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings,

2 As newborn babes, desire the sincere milk of the word, that ye may grow thereby:

3 If so be ye have tasted that the Lord is gracious.

4 To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious,

5 Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.

6 Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded.

7 Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner,

8 And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.

9 But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light:

10 Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.

11 Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul;

12 Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation.

13 Submit yourselves to every ordinance of man for the Lord's sake: whether it be to the king, as supreme;

14 Or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well.

15 For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men:

16 As free, and not using your liberty for a cloke of maliciousness, but as the servants of God.

17 Honour all men. Love the brotherhood. Fear God. Honour the king.

18 Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward.

19 For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully.

20 For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God.

21 For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps:

22 Who did no sin, neither was guile found in his mouth:

23 Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously:

24 Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.

25 For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls.

CHAPTER 3

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1 Likewise, ye wives, be in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives;

2 While they behold your chaste conversation coupled with fear.

3 Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel;

4 But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price.

5 For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands:

6 Even as Sara obeyed Abraham, calling him lord: whose daughters ye are, as long as ye do well, and are not afraid with any amazement.

7 Likewise, ye husbands, dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered.

8 Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous:

9 Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing.

10 For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile:

11 Let him eschew evil, and do good; let him seek peace, and ensue it.

12 For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil.

13 And who is he that will harm you, if ye be followers of that which is good?

14 But and if ye suffer for righteousness' sake, happy are ye: and be not afraid of their terror, neither be troubled;

15 But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear:

16 Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ.

17 For it is better, if the will of God be so, that ye suffer for well doing, than for evil doing.

18 For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit:

19 By which also he went and preached unto the spirits in prison;

20 Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water.

21 The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ:

22 Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him.

CHAPTER 4

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1 Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin;

2 That he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God.

3 For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries:

4 Wherein they think it strange that ye run not with them to the same excess of riot, speaking evil of you:

5 Who shall give account to him that is ready to judge the quick and the dead.

6 For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.

7 But the end of all things is at hand: be ye therefore sober, and watch unto prayer.

8 And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins.

9 Use hospitality one to another without grudging.

10 As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God.

11 If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen.

12 Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you:

13 But rejoice, inasmuch as ye are partakers of Christ's sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy.

14 If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified.

15 But let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other men's matters.

16 Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.

17 For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God?

18 And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?

19 Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well doing, as unto a faithful Creator.

CHAPTER 5

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1 The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed:

2 Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind;

3 Neither as being lords over God's heritage, but being ensamples to the flock.

4 And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.

5 Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble.

6 Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time:

7 Casting all your care upon him; for he careth for you.

8 Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour:

9 Whom resist stedfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world.

10 But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you.

11 To him be glory and dominion for ever and ever. Amen.

12 By Silvanus, a faithful brother unto you, as I suppose, I have written briefly, exhorting, and testifying that this is the true grace of God wherein ye stand.

13 The church that is at Babylon, elected together with you, saluteth you; and so doth Marcus my son.

14 Greet ye one another with a kiss of charity. Peace be with you all that are in Christ Jesus. Amen.

2 Peter

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1 - 2 - 3

CHAPTER 1

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1 Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ:

2 Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord,

3 According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue:

4 Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.

5 And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge;

6 And to knowledge temperance; and to temperance patience; and to patience godliness;

7 And to godliness brotherly kindness; and to brotherly kindness charity.

8 For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ.

9 But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins.

10 Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall:

11 For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.

12 Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth.

13 Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance;

14 Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath shewed me.

15 Moreover I will endeavour that ye may be able after my decease to have these things always in remembrance.

16 For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty.

17 For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased.

18 And this voice which came from heaven we heard, when we were with him in the holy mount.

19 We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts:

20 Knowing this first, that no prophecy of the scripture is of any private interpretation.

21 For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.

CHAPTER 2

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1 But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction.

2 And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of.

3 And through covetousness shall they with feigned words make merchandise of you: whose judgment now of a long time lingereth not, and their damnation slumbereth not.

4 For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment;

5 And spared not the old world, but saved Noah the eighth person, a preacher of righteousness, bringing in the flood upon the world of the ungodly;

6 And turning the cities of Sodom and Gomorrha into ashes condemned them with an overthrow, making them an ensample unto those that after should live ungodly;

7 And delivered just Lot, vexed with the filthy conversation of the wicked:

8 (For that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds;)

9 The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished:

10 But chiefly them that walk after the flesh in the lust of uncleanness, and despise government. Presumptuous are they, selfwilled, they are not afraid to speak evil of dignities.

11 Whereas angels, which are greater in power and might, bring not railing accusation against them before the Lord.

12 But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption;

13 And shall receive the reward of unrighteousness, as they that count it pleasure to riot in the daytime. Spots they are and blemishes, sporting themselves with their own deceivings while they feast with you;

14 Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices; cursed children:

15 Which have forsaken the right way, and are gone astray, following the way of Balaam the son of Bosor, who loved the wages of unrighteousness;

16 But was rebuked for his iniquity: the dumb ass speaking with man's voice forbad the madness of the prophet.

17 These are wells without water, clouds that are carried with a tempest; to whom the mist of darkness is reserved for ever.

18 For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error.

19 While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage.

20 For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning.

21 For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them.

22 But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire.

CHAPTER 3

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1 This second epistle, beloved, I now write unto you; in both which I stir up your pure minds by way of remembrance:

2 That ye may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us the apostles of the Lord and Saviour:

3 Knowing this first, that there shall come in the last days scoffers, walking after their own lusts,

4 And saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation.

5 For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water and in the water:

6 Whereby the world that then was, being overflowed with water, perished:

7 But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men.

8 But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day.

9 The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.

10 But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.

11 Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness,

12 Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat?

13 Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.

14 Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless.

15 And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you;

16 As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction.

17 Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness.

18 But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and for ever. Amen.

1 John

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1 - 2 - 3 - 4 - 5

CHAPTER 1

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10

1 That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life;

2 (For the life was manifested, and we have seen it, and bear witness, and shew unto you that eternal life, which was with the Father, and was manifested unto us;)

3 That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ.

4 And these things write we unto you, that your joy may be full.

5 This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all.

6 If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth:

7 But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.

8 If we say that we have no sin, we deceive ourselves, and the truth is not in us.

9 If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.

10 If we say that we have not sinned, we make him a liar, and his word is not in us.

CHAPTER 2

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1 My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:

2 And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.

3 And hereby we do know that we know him, if we keep his commandments.

4 He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.

5 But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him.

6 He that saith he abideth in him ought himself also so to walk, even as he walked.

7 Brethren, I write no new commandment unto you, but an old commandment which ye had from the beginning. The old commandment is the word which ye have heard from the beginning.

8 Again, a new commandment I write unto you, which thing is true in him and in you: because the darkness is past, and the true light now shineth.

9 He that saith he is in the light, and hateth his brother, is in darkness even until now.

10 He that loveth his brother abideth in the light, and there is none occasion of stumbling in him.

11 But he that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes.

12 I write unto you, little children, because your sins are forgiven you for his name's sake.

13 I write unto you, fathers, because ye have known him that is from the beginning. I write unto you, young men, because ye have overcome the wicked one. I write unto you, little children, because ye have known the Father.

14 I have written unto you, fathers, because ye have known him that is from the beginning. I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one.

15 Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him.

16 For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world.

17 And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever.

18 Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time.

19 They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us.

20 But ye have an unction from the Holy One, and ye know all things.

21 I have not written unto you because ye know not the truth, but because ye know it, and that no lie is of the truth.

22 Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son.

23 Whosoever denieth the Son, the same hath not the Father: ((but) he that acknowledgeth the Son hath the Father also).

24 Let that therefore abide in you, which ye have heard from the beginning. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father.

25 And this is the promise that he hath promised us, even eternal life.

26 These things have I written unto you concerning them that seduce you.

27 But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him.

28 And now, little children, abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming.

29 If ye know that he is righteous, ye know that every one that doeth righteousness is born of him.

CHAPTER 3

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1 Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not.

2 Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.

3 And every man that hath this hope in him purifieth himself, even as he is pure.

4 Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law.

5 And ye know that he was manifested to take away our sins; and in him is no sin.

6 Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him.

7 Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous.

8 He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil.

9 Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God.

10 In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother.

11 For this is the message that ye heard from the beginning, that we should love one another.

12 Not as Cain, who was of that wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother's righteous.

13 Marvel not, my brethren, if the world hate you.

14 We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death.

15 Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him.

16 Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren.

17 But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?

18 My little children, let us not love in word, neither in tongue; but in deed and in truth.

19 And hereby we know that we are of the truth, and shall assure our hearts before him.

20 For if our heart condemn us, God is greater than our heart, and knoweth all things.

21 Beloved, if our heart condemn us not, then have we confidence toward God.

22 And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight.

23 And this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment.

24 And he that keepeth his commandments dwelleth in him, and he in him. And hereby we know that he abideth in us, by the Spirit which he hath given us.

CHAPTER 4

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1 Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.

2 Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God:

3 And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world.

4 Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world.

5 They are of the world: therefore speak they of the world, and the world heareth them.

6 We are of God: he that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the spirit of truth, and the spirit of error.

7 Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God.

8 He that loveth not knoweth not God; for God is love.

9 In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him.

10 Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.

11 Beloved, if God so loved us, we ought also to love one another.

12 No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us.

13 Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit.

14 And we have seen and do testify that the Father sent the Son to be the Saviour of the world.

15 Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God.

16 And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him.

17 Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world.

18 There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love.

19 We love him, because he first loved us.

20 If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?

21 And this commandment have we from him, That he who loveth God love his brother also.

CHAPTER 5

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1 Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him.

2 By this we know that we love the children of God, when we love God, and keep his commandments.

3 For this is the love of God, that we keep his commandments: and his commandments are not grievous.

4 For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith.

5 Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?

6 This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth.

7 For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.

8 And there are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one.

9 If we receive the witness of men, the witness of God is greater: for this is the witness of God which he hath testified of his Son.

10 He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son.

11 And this is the record, that God hath given to us eternal life, and this life is in his Son.

12 He that hath the Son hath life; and he that hath not the Son of God hath not life.

13 These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God.

14 And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us:

15 And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him.

16 If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it.

17 All unrighteousness is sin: and there is a sin not unto death.

18 We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not.

19 And we know that we are of God, and the whole world lieth in wickedness.

20 And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life.

21 Little children, keep yourselves from idols. Amen.

2 John

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1

CHAPTER 1

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1 The elder unto the elect lady and her children, whom I love in the truth; and not I only, but also all they that have known the truth;

2 For the truth's sake, which dwelleth in us, and shall be with us for ever.

3 Grace be with you, mercy, and peace, from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love.

4 I rejoiced greatly that I found of thy children walking in truth, as we have received a commandment from the Father.

5 And now I beseech thee, lady, not as though I wrote a new commandment unto thee, but that which we had from the beginning, that we love one another.

6 And this is love, that we walk after his commandments. This is the commandment, That, as ye have heard from the beginning, ye should walk in it.

7 For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist.

8 Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward.

9 Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son.

10 If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed:

11 For he that biddeth him God speed is partaker of his evil deeds.

12 Having many things to write unto you, I would not write with paper and ink: but I trust to come unto you, and speak face to face, that our joy may be full.

13 The children of thy elect sister greet thee. Amen.

3 John

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CHAPTER 1

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1 The elder unto the wellbeloved Gaius, whom I love in the truth.

2 Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth.

3 For I rejoiced greatly, when the brethren came and testified of the truth that is in thee, even as thou walkest in the truth.

4 I have no greater joy than to hear that my children walk in truth.

5 Beloved, thou doest faithfully whatsoever thou doest to the brethren, and to strangers;

6 Which have borne witness of thy charity before the church: whom if thou bring forward on their journey after a godly sort, thou shalt do well:

7 Because that for his name's sake they went forth, taking nothing of the Gentiles.

8 We therefore ought to receive such, that we might be fellowhelpers to the truth.

9 I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not.

10 Wherefore, if I come, I will remember his deeds which he doeth, prating against us with malicious words: and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the church.

11 Beloved, follow not that which is evil, but that which is good. He that doeth good is of God: but he that doeth evil hath not seen God.

12 Demetrius hath good report of all men, and of the truth itself: yea, and we also bear record; and ye know that our record is true.

13 I had many things to write, but I will not with ink and pen write unto thee:

14 But I trust I shall shortly see thee, and we shall speak face to face. Peace be to thee. Our friends salute thee. Greet the friends by name.

Jude

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CHAPTER 1

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1 Jude, the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, and called:

2 Mercy unto you, and peace, and love, be multiplied.

3 Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints.

4 For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ.

5 I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not.

6 And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day.

7 Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire.

8 Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities.

9 Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee.

10 But these speak evil of those things which they know not: but what they know naturally, as brute beasts, in those things they corrupt themselves.

11 Woe unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core.

12 These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds they are without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots;

13 Raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the blackness of darkness for ever.

14 And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints,

15 To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him.

16 These are murmurers, complainers, walking after their own lusts; and their mouth speaketh great swelling words, having men's persons in admiration because of advantage.

17 But, beloved, remember ye the words which were spoken before of the apostles of our Lord Jesus Christ;

18 How that they told you there should be mockers in the last time, who should walk after their own ungodly lusts.

19 These be they who separate themselves, sensual, having not the Spirit.

20 But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost,

21 Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.

22 And of some have compassion, making a difference:

23 And others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh.

24 Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy,

25 To the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen.

Revelation

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CHAPTER 1

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1 The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John:

2 Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw.

3 Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.

4 John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne;

5 And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood,

6 And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen.

7 Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.

8 I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.

9 I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.

10 I was in the Spirit on the Lord's day, and heard behind me a great voice, as of a trumpet,

11 Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.

12 And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks;

13 And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle.

14 His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire;

15 And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters.

16 And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength.

17 And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last:

18 I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death.

19 Write the things which thou hast seen, and the things which are, and the things which shall be hereafter;

20 The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches.

CHAPTER 2

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1 Unto the angel of the church of Ephesus write; These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks;

2 I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars:

3 And hast borne, and hast patience, and for my name's sake hast laboured, and hast not fainted.

4 Nevertheless I have somewhat against thee, because thou hast left thy first love.

5 Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.

6 But this thou hast, that thou hatest the deeds of the Nicolaitans, which I also hate.

7 He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.

8 And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive;

9 I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan.

10 Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life.

11 He that hath an ear, let him hear what the Spirit saith unto the churches; He that overcometh shall not be hurt of the second death.

12 And to the angel of the church in Pergamos write; These things saith he which hath the sharp sword with two edges;

13 I know thy works, and where thou dwellest, even where Satan's seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth.

14 But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication.

15 So hast thou also them that hold the doctrine of the Nicolaitans, which thing I hate.

16 Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth.

17 He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it.

18 And unto the angel of the church in Thyatira write; These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet are like fine brass;

19 I know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first.

20 Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols.

21 And I gave her space to repent of her fornication; and she repented not.

22 Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds.

23 And I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works.

24 But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine, and which have not known the depths of Satan, as they speak; I will put upon you none other burden.

25 But that which ye have already hold fast till I come.

26 And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations:

27 And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father.

28 And I will give him the morning star.

29 He that hath an ear, let him hear what the Spirit saith unto the churches.

CHAPTER 3

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1 And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead.

2 Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God.

3 Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.

4 Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy.

5 He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels.

6 He that hath an ear, let him hear what the Spirit saith unto the churches.

7 And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth;

8 I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name.

9 Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee.

10 Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth.

11 Behold, I come quickly: hold that fast which thou hast, that no man take thy crown.

12 Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name.

13 He that hath an ear, let him hear what the Spirit saith unto the churches.

14 And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God;

15 I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot.

16 So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth.

17 Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked:

18 I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.

19 As many as I love, I rebuke and chasten: be zealous therefore, and repent.

20 Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me.

21 To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.

22 He that hath an ear, let him hear what the Spirit saith unto the churches.

CHAPTER 4

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1 After this I looked, and, behold, a door was opened in heaven: and the first voice which I heard was as it were of a trumpet talking with me; which said, Come up hither, and I will shew thee things which must be hereafter.

2 And immediately I was in the spirit: and, behold, a throne was set in heaven, and one sat on the throne.

3 And he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald.

4 And round about the throne were four and twenty seats: and upon the seats I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold.

5 And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God.

6 And before the throne there was a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind.

7 And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle.

8 And the four beasts had each of them six wings about him; and they were full of eyes within: and they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come.

9 And when those beasts give glory and honour and thanks to him that sat on the throne, who liveth for ever and ever,

10 The four and twenty elders fall down before him that sat on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying,

11 Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created.

CHAPTER 5

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1 And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals.

2 And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof?

3 And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon.

4 And I wept much, because no man was found worthy to open and to read the book, neither to look thereon.

5 And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof.

6 And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth.

7 And he came and took the book out of the right hand of him that sat upon the throne.

8 And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints.

9 And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation;

10 And hast made us unto our God kings and priests: and we shall reign on the earth.

11 And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands;

12 Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing.

13 And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever.

14 And the four beasts said, Amen. And the four and twenty elders fell down and worshipped him that liveth for ever and ever.

CHAPTER 6

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1 And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see.

2 And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer.

3 And when he had opened the second seal, I heard the second beast say, Come and see.

4 And there went out another horse that was red: and power was given to him that sat thereon to take peace from the earth, and that they should kill one another: and there was given unto him a great sword.

5 And when he had opened the third seal, I heard the third beast say, Come and see. And I beheld, and lo a black horse; and he that sat on him had a pair of balances in his hand.

6 And I heard a voice in the midst of the four beasts say, A measure of wheat for a penny, and three measures of barley for a penny; and see thou hurt not the oil and the wine.

7 And when he had opened the fourth seal, I heard the voice of the fourth beast say, Come and see.

8 And I looked, and behold a pale horse: and his name that sat on him was Death, and Hell followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth.

9 And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held:

10 And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?

11 And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled.

12 And I beheld when he had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood;

13 And the stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind.

14 And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places.

15 And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains;

16 And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb:

17 For the great day of his wrath is come; and who shall be able to stand?

CHAPTER 7

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1 And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree.

2 And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea,

3 Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads.

4 And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel.

5 Of the tribe of Juda were sealed twelve thousand. Of the tribe of Reuben were sealed twelve thousand. Of the tribe of Gad were sealed twelve thousand.

6 Of the tribe of Aser were sealed twelve thousand. Of the tribe of Nepthalim were sealed twelve thousand. Of the tribe of Manasses were sealed twelve thousand.

7 Of the tribe of Simeon were sealed twelve thousand. Of the tribe of Levi were sealed twelve thousand. Of the tribe of Issachar were sealed twelve thousand.

8 Of the tribe of Zabulon were sealed twelve thousand. Of the tribe of Joseph were sealed twelve thousand. Of the tribe of Benjamin were sealed twelve thousand.

9 After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands;

10 And cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb.

11 And all the angels stood round about the throne, and about the elders and the four beasts, and fell before the throne on their faces, and worshipped God,

12 Saying, Amen: Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God for ever and ever. Amen.

13 And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they?

14 And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.

15 Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them.

16 They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat.

17 For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.

CHAPTER 8

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1 And when he had opened the seventh seal, there was silence in heaven about the space of half an hour.

2 And I saw the seven angels which stood before God; and to them were given seven trumpets.

3 And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne.

4 And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel's hand.

5 And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake.

6 And the seven angels which had the seven trumpets prepared themselves to sound.

7 The first angel sounded, and there followed hail and fire mingled with blood, and they were cast upon the earth: and the third part of trees was burnt up, and all green grass was burnt up.

8 And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea: and the third part of the sea became blood;

9 And the third part of the creatures which were in the sea, and had life, died; and the third part of the ships were destroyed.

10 And the third angel sounded, and there fell a great star from heaven, burning as it were a lamp, and it fell upon the third part of the rivers, and upon the fountains of waters;

11 And the name of the star is called Wormwood: and the third part of the waters became wormwood; and many men died of the waters, because they were made bitter.

12 And the fourth angel sounded, and the third part of the sun was smitten, and the third part of the moon, and the third part of the stars; so as the third part of them was darkened, and the day shone not for a third part of it, and the night likewise.

13 And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound!

CHAPTER 9

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1 And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit.

2 And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit.

3 And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power.

4 And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads.

5 And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man.

6 And in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them.

7 And the shapes of the locusts were like unto horses prepared unto battle; and on their heads were as it were crowns like gold, and their faces were as the faces of men.

8 And they had hair as the hair of women, and their teeth were as the teeth of lions.

9 And they had breastplates, as it were breastplates of iron; and the sound of their wings was as the sound of chariots of many horses running to battle.

10 And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months.

11 And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon.

12 One woe is past; and, behold, there come two woes more hereafter.

13 And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God,

14 Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates.

15 And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men.

16 And the number of the army of the horsemen were two hundred thousand thousand: and I heard the number of them.

17 And thus I saw the horses in the vision, and them that sat on them, having breastplates of fire, and of jacinth, and brimstone: and the heads of the horses were as the heads of lions; and out of their mouths issued fire and smoke and brimstone.

18 By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths.

19 For their power is in their mouth, and in their tails: for their tails were like unto serpents, and had heads, and with them they do hurt.

20 And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk:

21 Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts.

CHAPTER 10

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1 And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire:

2 And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth,

3 And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices.

4 And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not.

5 And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven,

6 And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer:

7 But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets.

8 And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth.

9 And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey.

10 And I took the little book out of the angel's hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter.

11 And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings.

CHAPTER 11

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1 And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein.

2 But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months.

3 And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth.

4 These are the two olive trees, and the two candlesticks standing before the God of the earth.

5 And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed.

6 These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will.

7 And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them.

8 And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.

9 And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves.

10 And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth.

11 And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them.

12 And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them.

13 And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven.

14 The second woe is past; and, behold, the third woe cometh quickly.

15 And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever.

16 And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God,

17 Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned.

18 And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth.

19 And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.

CHAPTER 12

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1 And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars:

2 And she being with child cried, travailing in birth, and pained to be delivered.

3 And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads.

4 And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born.

5 And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne.

6 And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days.

7 And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels,

8 And prevailed not; neither was their place found any more in heaven.

9 And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him.

10 And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night.

11 And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death.

12 Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time.

13 And when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man child.

14 And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent.

15 And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood.

16 And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth.

17 And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.

CHAPTER 13

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1 And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy.

2 And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority.

3 And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast.

4 And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him?

5 And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months.

6 And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven.

7 And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.

8 And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.

9 If any man have an ear, let him hear.

10 He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword. Here is the patience and the faith of the saints.

11 And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon.

12 And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed.

13 And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men,

14 And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live.

15 And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed.

16 And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads:

17 And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.

18 Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six.

CHAPTER 14

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1 And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father's name written in their foreheads.

2 And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps:

3 And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth.

4 These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb.

5 And in their mouth was found no guile: for they are without fault before the throne of God.

6 And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people,

7 Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.

8 And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.

9 And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand,

10 The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb:

11 And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.

12 Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.

13 And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them.

14 And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle.

15 And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of the earth is ripe.

16 And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped.

17 And another angel came out of the temple which is in heaven, he also having a sharp sickle.

18 And another angel came out from the altar, which had power over fire; and cried with a loud cry to him that had the sharp sickle, saying, Thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe.

19 And the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great winepress of the wrath of God.

20 And the winepress was trodden without the city, and blood came out of the winepress, even unto the horse bridles, by the space of a thousand and six hundred furlongs.

CHAPTER 15

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1 And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God.

2 And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God.

3 And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints.

4 Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest.

5 And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened:

6 And the seven angels came out of the temple, having the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles.

7 And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth for ever and ever.

8 And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled.

CHAPTER 16

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1 And I heard a great voice out of the temple saying to the seven angels, Go your ways, and pour out the vials of the wrath of God upon the earth.

2 And the first went, and poured out his vial upon the earth; and there fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshipped his image.

3 And the second angel poured out his vial upon the sea; and it became as the blood of a dead man: and every living soul died in the sea.

4 And the third angel poured out his vial upon the rivers and fountains of waters; and they became blood.

5 And I heard the angel of the waters say, Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus.

6 For they have shed the blood of saints and prophets, and thou hast given them blood to drink; for they are worthy.

7 And I heard another out of the altar say, Even so, Lord God Almighty, true and righteous are thy judgments.

8 And the fourth angel poured out his vial upon the sun; and power was given unto him to scorch men with fire.

9 And men were scorched with great heat, and blasphemed the name of God, which hath power over these plagues: and they repented not to give him glory.

10 And the fifth angel poured out his vial upon the seat of the beast; and his kingdom was full of darkness; and they gnawed their tongues for pain,

11 And blasphemed the God of heaven because of their pains and their sores, and repented not of their deeds.

12 And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the kings of the east might be prepared.

13 And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet.

14 For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty.

15 Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame.

16 And he gathered them together into a place called in the Hebrew tongue Armageddon.

17 And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done.

18 And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great.

19 And the great city was divided into three parts, and the cities of the nations fell: and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath.

20 And every island fled away, and the mountains were not found.

21 And there fell upon men a great hail out of heaven, every stone about the weight of a talent: and men blasphemed God because of the plague of the hail; for the plague thereof was exceeding great.

CHAPTER 17

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1 And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will shew unto thee the judgment of the great whore that sitteth upon many waters:

2 With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication.

3 So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns.

4 And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication:

5 And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.

6 And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration.

7 And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns.

8 The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is.

9 And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth.

10 And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space.

11 And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition.

12 And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast.

13 These have one mind, and shall give their power and strength unto the beast.

14 These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful.

15 And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues.

16 And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire.

17 For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled.

18 And the woman which thou sawest is that great city, which reigneth over the kings of the earth.

CHAPTER 18

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1 And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.

2 And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.

3 For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.

4 And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues.

5 For her sins have reached unto heaven, and God hath remembered her iniquities.

6 Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double.

7 How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow.

8 Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her.

9 And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning,

10 Standing afar off for the fear of her torment, saying, Alas, alas, that great city Babylon, that mighty city! for in one hour is thy judgment come.

11 And the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more:

12 The merchandise of gold, and silver, and precious stones, and of pearls, and fine linen, and purple, and silk, and scarlet, and all thyine wood, and all manner vessels of ivory, and all manner vessels of most precious wood, and of brass, and iron, and marble,

13 And cinnamon, and odours, and ointments, and frankincense, and wine, and oil, and fine flour, and wheat, and beasts, and sheep, and horses, and chariots, and slaves, and souls of men.

14 And the fruits that thy soul lusted after are departed from thee, and all things which were dainty and goodly are departed from thee, and thou shalt find them no more at all.

15 The merchants of these things, which were made rich by her, shall stand afar off for the fear of her torment, weeping and wailing,

16 And saying, Alas, alas, that great city, that was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls!

17 For in one hour so great riches is come to nought. And every shipmaster, and all the company in ships, and sailors, and as many as trade by sea, stood afar off,

18 And cried when they saw the smoke of her burning, saying, What city is like unto this great city!

19 And they cast dust on their heads, and cried, weeping and wailing, saying, Alas, alas, that great city, wherein were made rich all that had ships in the sea by reason of her costliness! for in one hour is she made desolate.

20 Rejoice over her, thou heaven, and ye holy apostles and prophets; for God hath avenged you on her.

21 And a mighty angel took up a stone like a great millstone, and cast it into the sea, saying, Thus with violence shall that great city Babylon be thrown down, and shall be found no more at all.

22 And the voice of harpers, and musicians, and of pipers, and trumpeters, shall be heard no more at all in thee; and no craftsman, of whatsoever craft he be, shall be found any more in thee; and the sound of a millstone shall be heard no more at all in thee;

23 And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived.

24 And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.

CHAPTER 19

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1 And after these things I heard a great voice of much people in heaven, saying, Alleluia; Salvation, and glory, and honour, and power, unto the Lord our God:

2 For true and righteous are his judgments: for he hath judged the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hand.

3 And again they said, Alleluia. And her smoke rose up for ever and ever.

4 And the four and twenty elders and the four beasts fell down and worshipped God that sat on the throne, saying, Amen; Alleluia.

5 And a voice came out of the throne, saying, Praise our God, all ye his servants, and ye that fear him, both small and great.

6 And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth.

7 Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready.

8 And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints.

9 And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God.

10 And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy.

11 And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war.

12 His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself.

13 And he was clothed with a vesture dipped in blood: and his name is called The Word of God.

14 And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean.

15 And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God.

16 And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.

17 And I saw an angel standing in the sun; and he cried with a loud voice, saying to all the fowls that fly in the midst of heaven, Come and gather yourselves together unto the supper of the great God;

18 That ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men, both free and bond, both small and great.

19 And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army.

20 And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone.

21 And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh.

CHAPTER 20

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1 And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand.

2 And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years,

3 And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season.

4 And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years.

5 But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection.

6 Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.

7 And when the thousand years are expired, Satan shall be loosed out of his prison,

8 And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea.

9 And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them.

10 And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever.

11 And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them.

12 And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.

13 And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works.

14 And death and hell were cast into the lake of fire. This is the second death.

15 And whosoever was not found written in the book of life was cast into the lake of fire.

CHAPTER 21

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1 And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea.

2 And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.

3 And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.

4 And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.

5 And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful.

6 And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely.

7 He that overcometh shall inherit all things; and I will be his God, and he shall be my son.

8 But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.

9 And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will shew thee the bride, the Lamb's wife.

10 And he carried me away in the spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descending out of heaven from God,

11 Having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal;

12 And had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel:

13 On the east three gates; on the north three gates; on the south three gates; and on the west three gates.

14 And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb.

15 And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof.

16 And the city lieth foursquare, and the length is as large as the breadth: and he measured the city with the reed, twelve thousand furlongs. The length and the breadth and the height of it are equal.

17 And he measured the wall thereof, an hundred and forty and four cubits, according to the measure of a man, that is, of the angel.

18 And the building of the wall of it was of jasper: and the city was pure gold, like unto clear glass.

19 And the foundations of the wall of the city were garnished with all manner of precious stones. The first foundation was jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald;

20 The fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, atopaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst.

21 And the twelve gates were twelve pearls; every several gate was of one pearl: and the street of the city was pure gold, as it were transparent glass.

22 And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it.

23 And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof.

24 And the nations of them which are saved shall walk in the light of it: and the kings of the earth do bring their glory and honour into it.

25 And the gates of it shall not be shut at all by day: for there shall be no night there.

26 And they shall bring the glory and honour of the nations into it.

27 And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb's book of life.

CHAPTER 22

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1 And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.

2 In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations.

3 And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him:

4 And they shall see his face; and his name shall be in their foreheads.

5 And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever.

6 And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done.

7 Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.

8 And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things.

9 Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.

10 And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand.

11 He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.

12 And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.

13 I am Alpha and Omega, the beginning and the end, the first and the last.

14 Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.

15 For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie.

16 I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star.

17 And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely.

18 For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book:

19 And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book.

20 He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus.

21 The grace of our Lord Jesus Christ be with you all. Amen.

Short Sketch of Matthew George Easton

Matthew George Easton (1823-1894) was a Scottish Presbyterian preacher and writer. His most known work is the Easton's Bible Dictionary, published three years after his death. The English translations of two of Franz Delitzsch's commentaries are among his other works.

Easton's Bible Dictionary

Easton's Bible Dictionary generally refers to the Illustrated Bible Dictionary, Third Edition, by Matthew George Easton, M.A., D.D. (1823-1894), published in 1897 (three years after Easton's death) by Thomas Nelson. It contains nearly 4,000 entries relating to the Bible, from a 19th century Christian viewpoint. Despite its name, many of the entries in Easton's are encyclopedic in nature, though there are also short, dictionary-like entries.

Short Sketch of William Smith

Sir William Smith Kt. (1813–1893) was an English lexicographer.

Early Life

Born at Enfield in 1813 of Nonconformist parents, he was originally destined for a theological career, but instead was articled to a solicitor. In his spare time he taught himself classics, and when he entered University College London he carried off both the Greek and Latin prizes. He was entered at Gray's Inn in 1830, but gave up his legal studies for a post at University College School and began to write on classical subjects.

Career

Meanwhile he published the first of several school dictionaries in 1850, and in 1853 he began the Principia series, which marked an advance in the school teaching of Greek and Latin. Then came the Student's Manuals of History and Literature, of which the English literature volume went into 13 editions.[2] He himself wrote the Greek history volume. He was joined in the venture by the publisher John Murray when the original publishing partner met difficulties.

Murray was the publisher of the 1214-page Latin–English Dictionary based upon the works of Forcellini and Freund that Smith completed in 1855. This was periodically reissued over the next thirty-five years. It goes beyond "classical" (100 BC-AD 100) Latin to include many entries not found in other dictionaries of the period, including Lewis and Short.[3]

Perhaps the most important of the books Smith edited were those that dealt with ecclesiastical subjects. These were the Dictionary of the Bible (1860–1865); the Dictionary of Christian Antiquities (1875–1880), undertaken in collaboration with Archdeacon Samuel Cheetham; and the Dictionary of Christian Biography (1877–1887), jointly with Dr Henry Wace.

The Atlas, on which Sir George Grove collaborated, appeared in 1875. From 1853 to 1869 Smith was classical examiner to the University of London, and on his retirement he became a member of the Senate. He sat on the Committee to inquire into questions of copyright, and was for several years registrar of the Royal Literary Fund. He edited Gibbon, with Guizot's and Milman's notes, in 1854–1855.

In 1867, he became editor of the Quarterly Review, a post he held until his death.

Honours and death

Smith was created a DCL by Oxford and Dublin, and the honour of a knighthood was conferred on him in 1892. He died on 7 October 1893 in London.[4]

References

1. A Dictionary of Greek and Roman Antiquities, by William Smith, William George Smith, Charles Anthon, published by Harper, 1858 [1]

2. Thomas Budd Shaw: The Student's Manual of English Literature... (London, 1864).

3. London: Murray; 1855, 1857, 1868 and 1888 editions held by the British Library; "Latin–English Dictionary". ChurchLatin.com. Retrieved 2010-10-17.

4. Retrieved 17 October 2010.

Early Life

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